The olde fayth an euident probacion out of the holy scripture, that the christen fayth (whiche is the right, true, old and vndoubted fayth) hath endured sens the beginnyng of the worlde. Herein hast thou also a short summe of the whole Byble, and a probacion, that al vertuous men haue pleased God, and wer saued through the Christen fayth. 1547. Myles Couerdale.

An euident declaration oute of the holy scrypture , that the Chrysten fayth hath endured sens the begynnyng of the worlde , and that thorowe it only all wertuous men pleased God , and were saued .

I Suppose playnly The christen fayth is elder then . 1500 yeares that many symple Chrysten men wyll not a lytle wonder at thys myne interpryse , they are so persuaded , and thynke , the Chrysten fayth dyd fyrste begynne vnder Tyberius the Emperour : for asmuche as out of the Gospell of Luke it is certayne , that in the fyftenth yeare of Tiberius , Johan the Baptyst beganne to preache the gospell , and all hystories saye wyth one accorde , that in the .xviii. yeare of Tiberius , Jesus Chryst dyd suffer ,

Now it is true , that all the prophecyes were then fyrste fulfyl●ed , and the true saluacyon perfourmed : yee frome that tyme forthe were all the gloryous treasures of Chryst so rychely declared and poured out amonge all people , as they neuer were afore . Not wythstandynge the same saluacion in Chryste Jesu was promysed longe afore , and so opened to the holy olde fathers , that they haue had no lesse syght of Chryst Jesus in the sprete than we : and put theyr truste in hym , aswell as we : thoughe amonge vs it be cleare and opon , or perfourmed and fulfylled , that amonge them was some what darker , and therfore loked for wyth hartes desyre , as a thyng for to come . Moreouer it is not I that fyrste brynge forth thys meanynge concernynge the antiquite or oldnesse of oure Chrysten fayth . For the holy byshop Eusebius Cesarien̄ , whyche lyued aboue .xi. hundreth● yeare agoo , ( and lykewyse manye othe● Chrysten , doctours hath a so taughte and wrytten the same more clearly before me . For Eusebius in the fyrst boke de ecclesiastica Eusebius historia , sayeth planely : All they that in theyr estate ar noted accordyng to their genera●yons , to reken backwarde from ▪ Abraham vnto the fyrst man , though they had not the name of Chrysten men . ( For at Antioche certayne yeares ofter the ascension of Chryste , was that name geuen to Actuum . xi . the faithfull . Act ▪ xi . Yet as pertaynyng to relygyon and substaunce , they were all Chrysten .

For yf thys word Chrysten be asmuch to saye , as one that putteth hys truste in Chryst and thorow hys doctryne fastened vnto fayth , vnto the grace and ryghteousnesse of God , doth cleaue wyth all diligence to gods doctryne , and exercyseth hym selfe in euery thyng that is vertuous . Then verely those holy men whome we speake of fyrste , were euen the same that Chrysten men boaste them selues now to be . All these are the wordes of the for sayd olde christen doctours . But to the intente that no man shall thynke , howe that we buylde vpon men , and vpon a straunge foundacyon . Therfore wyll we fyrste declare oure mynde oute of the scrypture , and alledge some what more for the better vnderstandynge of the matter .

¶ Of the goodnesse of god and wickednesse of man .

GOd whych hath euer bene suffycient to all perfection , & nedeth nothynge of the creatures to hys perfectnesse onely of hys own kynde and nature whyche is good ( that is to saye , of hys owne grace and mercye , yee euen bycause he woulde do good ) created man for hym selfe . But before he created hym , he prouided first for hym wonderfully , and fornyshed The fyrst creation of heauen and earth . hym wyth vnoutspeakeable ryches hys goodnesse . For whan he deuysed the creacyon of man , and the tyme was nowe come , whych his godly wysdome and prouydence had ordeyned , he fyrste of all appoynted a wonderfull lodgynge for man and garnyshed the same yet muche more wonderfully . At the begynnynge ( whan the goodly and cleare lyghte was made ) the Lord prepared the instrumentes which he afterwarde sundred one from another , and ordeyned euery one to some purpose . Ouer the depe , that is / ouer the water● erth ( whiche yet was in the water ) made he a firmament / and spred out the heauen aboue as a pauilion . Afterward out of the water he called and brought forth the erth ( asmoch as serued for the habitation of men ) and appoynted the water his boundes and markes / whiche it maye not ouer passe . And these thre thinges / the water / the erth and the firmament ( that is to saye / the ayre and clearnesse aboue vs vnto the heyght of heauen ) are the essensial and substantiall parcels of the world / and se●ueas an house for the habitacion of men : Neuertheles as yet all this was but rough and vnfynyshed / and nothing garnished at all : Therfore dyd the wyse and faithful master put forth his hand wyder / to perfourme and pleasaūrly to garnyshe that wonderfull worke : yee not onely to garnyshe it / but also to make it frutefull and profitable for man ▪ whiche was the gest and in habitour for to come .

And first in asmoch as man shuld inhabite The garnyshynge of heauen and erth . the erth / he garnished it afore hand , and clothed it with a goodly grene garment , that is , with a substaunce , whiche he deckte first with floures and al mane● of herbes : which not onely are pleasaunt to loke vpon , and wonderfully bewtified of a pleasaunt taist and goodly coloure , but also profitable for food and al maner of medicine . To the same also dyd he fyrst adde sondrye trees and plantes . Then watred he the erth with fayre springes , riuers and rennynge waters . And the grounde made he not lyke on euery syde , but in many places sette it vp pleasauntly . And herof haue we the walleyes , playnes , mountaynes , and hylles : whych thynges all haue theyr due operacyon , frute and pleasauntnesse .

After thys also beganne he to garnyshe the heauen and fyrmament , and set therein the Sonne and Moone , the planetes and Starres : whyche thynges all are goodlyer and more wonderfull , then mennes tonge The office ●● the 〈…〉 in the firmament . can expresse . As for theyr offyce , & the cause why they are set in the heauen . It is to geue vs lyght , and ( wyth theyr vp and down goynge , or mocyon ) to declare the tymes , yeares , monethes , & dayes , deuydynge the dayes and nyghtes asunder .

Thyrdly , he sayed hys hande lykewise in Fyshes . the water , in the whyche he hath wrought no lesse wonders , then in heauen and vpon earth . For in the water ( and specially in the see ) do the wonderfull workes of God appeare in the fysshes and meruels of the See , yf a man consider the nature and disposition of them . And in the ayre also hath Foules . he created and ordeyned greate tokens of hys goodnesse , power and wysdome , euen the foules that pleasauntly ( accordynge to dyuerse commodities ) do synge vnto man , and refreshe hym .

At the last endewed he the erth yet more Beastes . rychelye , and fylled it wyth all kynde of profytable and Goodly beastes , and sundred one from another pleasauntly .

Whan the Lorde nowe had prepared thys goodly and ryche pleasure , then fyrste after all these he made man , that he myght be Lord of all these thynges . Hym also endewed The treation of man . he aboue all other creatures , and created hym after hys owne ymage . He made hym of body and soule , whych shuld haue endured for euer , yf he had not fallen into synne . Nowe hath he afrayle bodye , and an immortall euerlastynge soule . But the fyrst man made he altogether parfecte and wythout blemyshe , so that verelye he was called the ymage of God not wythoute cause . The Lorde also was not suffysed in garnyshynge the erathe golye , but fyrst also buylded vpon the erth , a specyall garden of pleasure , euen a paradyse : and therin he set man hys deare beloued creature . And for asmuche as he beyng so The creacion of the woman . litary and alone , coulde not conueniently dwell wythout a make , he appoynted him first to plante and kepe the garden of pleasure , and prouyded for hym a wyfe , euen out of the bones of hys owne bodye , that she myght be the mans helpe . Thus wolde the goodnesse of God fynyshe and make man perfecte , to the intent that he shoulde lacke nothynge , whyche serued to a ryght wholsome , and perfecte lyfe .

Therefore was it equall , that man whyche was endewed wyth reason and hye vnderstandynge , shulde shewe thankefulnesse and obedyence vnto God , for suche hye gyftes . Yee God hym selfe ( whyche is not only good , but also ryghteous ) requyreth the same of hym , and that by the meanes of the commaundement . That he mighte eate of all the trees of the garden of pleasure : Onely he shulde eschue the frute of knowinge good and euyll . And thys commaundement The requeste of the commaundement . was not greuous nor vnreasonable , Onely it requyreth o●edyence and loue of God the maker , vnto whome onely the treature ( euen man ) shoulde haue respecte , and loke for all good at hys hande , and not to take the fourme of good and euell oute of hym selfe , but onely to holde that for euyll and forbydden , whych God inhybyteth as euell : and to compte that as good and ryghteous , whych God aloweth or forbyddeth not . For a representacion , visible token , and Sacrament , God shewed hym a ryghte vysible and frutefull tree in the garden of pleasure , and forbad hym wyth earneste threatenynge , that in what houre so euer he dyd eate of the same tree , he shuld dye an euerlastyng death . But vntruly dealth man wyth hys faithfull The vnthankfulnesse and wickednesse of man . god , transgressed hys commaundemente , and gaue more credence to the persuasyon of the woman and of the serpente , then to the true worde of God : whyche was nothyng els , but euen as much as to take the fourme of good and euell out of them s●lues or els where rather then of God , and not to cleue and be obedyente onely vnto hym as to suche one as wysheth good vnto euery man For man beynge dysceaued thorowe the woman and the serpente dyd beleue , that God was not indyfferent and that he had wythdrawen from hym some of hys godly wysdome . And for asmuch as the mynde nowe was departed from God thorowe infydelyte , and loked not for all good at hys hande , therfore toke the hande the noysome apple , and the mouth dyd eat the forbydden meate . And thus thoughte he to helpe hym selfe to Goddes maiestye , by another meanes , rather then by God , and so to repayre hys necessyte whyche he thought he had . And so wyth infydelyte , vnfaythfulnesse , disobedyence and vnthank fulnesse , he wroughte lyfe , and dyed the deathe : that is , he offended agaynste God , and fell in to the punishment of euerlastinge dampnacyon : Yee he made hym selfe bonde vnto the Deuyll , whome he was so dyligent to beleue , to folowe , and to serue : Contrarywyse he forsoke God , and so came he vtterly in to the bondage of the Deuell and darknesse . And thus haue we now the goodnesse and faythfulnesse of God . Agayne , the wyckednesse & great vnfaythfulnesse of man .

¶ The fyrste and ryght foundation of our holy Christen fayth .

HEre now had the iust god occasion The righteousnes and mercy of god . and ryght to expell man , to destroy hym to dampne hym , and to leaue hym vtterly to the deuel : And the same also dyd hys ryghteousnes & true the requyre . For he had sayde : In what daye so euer thou eatest of the fruyte , thou shalt dye the deeth . Contrary wyse , the goodnesse and mercye of God requyred , not vtterly to suppresse man , a poore and naked creature . In the meane ●eason was there The way of satisfaction before God is Christe . founde awaye , wherby the ryghteousnesse and trueth of god shulde be satysfied , and in the whyche the mercy of god shulde specyally be exercysed and declare it selfe : that is to say , Chryste Jesus , whyche is geuen vs by the manyfeste grace of god , was offered for our synnes , satysfied and recompenced the ryghteousnesse of God , and so delyuered vs out of the bondes of the Deuell . For he dyed for vs all , in asmuche as god sayd : In what day so euer thou eatest thereof , thou shalte dye the deathe . Therfore dyed Christ for vs all , that throw hys death we myght lyue , and be taken out of the kyngdome of darknesse , and be sette in the kyngdome of the deare beloued sonne of God .

Thys deuyse of gods wysdome ( whych no doubte was determynate from euerlastyng ) was also directly opened vnto Adam after the fall , in maner folowynge : Whan man had eaten of the frute of the forbydden tree , immedyatlye hys eyes were opened : in so much that he was ashamed , whan he sawe that he was naked ▪ Hytherto had he lyued in innocencye , therefore beganne he now to couer hym selfe , but wyth symple clotynge , whych they trusted not muche to lyke as it is a ● vnprofytable , that man of hym selfe wyll couer hys synn wythal ) Synne . sauynge that they sled from the Lord , and hyd them selues from hym . But the Lord folowed vppon the fugytiue , put hym in mynde of hys decaye , mysery and the lyfe that he was fallen from , and sayde : Adam ●here art thou ? Or knowest thou , what misery thou art fallen into from great felicite ? Nowe shuld man haue knowleged hys faute , but he shewed hym selfe styfnecked ▪ And the Lorde moueth hym styll , to se y● he wyll knowlege hys synne , and sayd : ●ho tolde the that thou art naked ? Yee to helpe hym in the matter and to make hym confesse hys synne , he sayeth moreouer ▪ Hast thou not eaten of the tree of the which I ●orbade the ●●● thou shuldest not eate ? But man was lothe to knowleg his synne , and layed it first ●●on the woman hys companion ▪ and the same dyd he with so froward and vnaduised wordes that a The frowardnes of man . man maye easely see , that secretly in hys hart he wyckedly and vnreasonably layed the faulte vpon God . For he sayd not onely : The woman gaue me of the tre to eate but added proudly thereto : The woman whyche thou gauest me . &c. As though he shuld say : Thou thy selfe art in the fault : If thou haddest not geuen me the woman Why god gaue the woman vnto man . I had not ben disceaued . And yet the righteous God gaue not hym the woman to discea●e hym , but to be an helpe to hym . Wherfore appeareth it here agayne , that the synne of man was the more wylfull and greuous . Yet for al thys dyd the gracious Grace . God proceade further , and woulde proue whether he myght fynde anye knowledge of the synne wyth the woman , the begynnynge and occasyon of the synne . But nothyng at all coulde he fynde . The one persone was as the other , and they both had no power . Therfore lyke as Adam put all the fault to the woman , euen so ●ay●●●he woman all the faulte vppon the serpente , that is , vppon the deuell . Whyche nature We all are lothe to knowlege oure selues gyltye . doth yet , to thys daye ●leue in man . But what man ( whych hath well cōsydr●d ●his forsayde matter by hymselfe ) wold● no● saye , or durst thy●ke , that any parte of the promes , of ryghteousnes and saluation of man were to be ascribed to hys owne power and deseruyng . For asmuche as it is so manyfest , how vnable a●●●●st● man is of hym selfe , whych doth nothynge but he peth synne vpon synne , and dysoh●d●ence vpon disobedience . Agayn , who is so blinde , but he seyeth , that all saluacion is to be ascr●bed to the onely mer● grace and mercy of god . For now foloweth it fyrst , how god handled in thys matter .

Now whan all the complynt was made vpon the serpent , the Lorde asketh and Punyshement . examineth the Serpente nothyn●e at all , for the dede was open , nether was the serpent created of God to speake , and wyth the deuyll was there no trueth . Therfore doth the Lorde ryghteously curse ●h● serpent the deuell . Unto the bode●y s●rpent also whom the deuell vsed as an instrument ) he geueth a sore curse and sayeth ▪ Uppon thy bely shalt thou go , and erth shalt thou eate all the dayes of thy lyfe . When thys was done , it was ordeyned now first for man , that / accordinge to the righteousnes and trueth of God he shulde be punished also with the curse and with eternall death but for the causes expressed in the begynnyng of this chapter , the curse was directed vnto Christ : who also , with cleare wordes was promised , and so was lyfe in hym promised lykewise .

Therfore sayeth not the Lord now : and cursed be thou man , because thou hast done The promes . ●ene . iii. agaynst my commaundement , but : And I will put enemyte betwene the and the woman , betwene thy sede and hir sede : the s●me shall treade the on the heade & thou shalt treade hym on the ele .

Which is thus moche to saye : Thou hast vsed the woman to the distruction of men so that from hens forth they bring deth ▪ and by kynde & nature are damned whan they are borne . Therfore will I also vse The serpentes heade . the woman , but to saluation : for of the woman shall a sede or chyld be borne , which shall breake thy beade , power and kyngdome , synne damnation and death : howe●eit in hys manhode he shal be troden downe and bytten . That is : Whan with his transgression hath deserued eternall death , to that after the rigoure of my iustice ( he shuld perishe and belonge to the ●euell for euer : neuertheles I will haue mercy vpon h●m , and receaue hym to grace agayne ▪ but to the intent that my trueth and righteousnesse maye be satisfyed ▪ I wyll cause my sonne to take the very nature of man vpon hym . Then will I that he take vpon hym selfe the curse and damnacion / and dye / and with his innocent death to take awaye that noysome deathand curse / and so to set the generation of man out of death ▪ in to lyfe / out of the dominion of the deuell in to his owne kyngdome / out of darckneesse into light Thus ●●e right foundation or ground of our holy The sure foundation of oure fayth fayth continueth fast and vnmoued : in somoche as all the generation of man is whole and clensed from synne / and delyuered from the curse / from the deuell and euerlastinge damnation / onely thorowe the mercy and mere grace of God by Jesus Christ

As touching this / Paul sayde whan he Ro. viii . wrote to the Romaynes in the ighte chapter . God ●eet hys sonne in the simylitude of synfull fleshe / and thorowe synne ( that is to saye / thorow the synne offring and willyng death of Christ / he condemned synne in the fleshe * And in the fyrste ● Corin. ● . Epistle to the Corinthians the first chapter the same P. sayeth : Christ Jesus is appoynted of god to be oure wisdome / and righteousnesse / and sayntifieng & redempcion : that as it written / who so glorieth & reioyseth / let hym glory and reioyse in the Lorde .

But for asmoche as this is the ferst promes The gospell of Jesu Chryst . and the first sure Euangelion ▪ I wil now speake of euery worde in especiall . First , God calleth his sone our lord Jesus , the sede of the woman . A sede , because of the very nature of man , and because that our Lorde sh●lde not take vpon hym a phantasticall , but a very true bodye .

But to these wordes ther is added : Of the woman : For our Lord was not conceaued and borne of mans s●de , but of the holy goost out of the virgyn Mary . Therfore can not this sentence be vnderstonde of Eue , but of the virgyn Mary . Nowe where as she is called a woman it is done because of the kynred For euen the daughters also and maydens are rekened in the womens kynred , and yet contynue vndefyled virgins . God also hath spoken here distinctly , and sayde not : I will put enemyte betwene the and this woman , but betwene the and ( haischah ( the woman vnderstand some speciall woman , no doubte euen suche one as he afterwarde set forth clearly by Esaye : sayeng Beholde , a virgy● Esaye . vii shall conceaue and beare a sonne . &c

And this worde ▪ sede ( was alwaye afterwarde in euery renewynge of this promes concernynge Christ Jesu amonge all the patriarkes and prophetes rehearsed ( vsed and expressed , vntyll the tyme of Dauid , Of whome the Lord afterwarde was called a floure , the rote spr●w●ing or blossome of Dauid , The holy apostle Paul expoundeth this worde ( sede clearly and planely , and sayeth it is Christ Gal. iii. More ou●r it serueth to the prayse of the Lordes A prayse of the virgin Mari mother , that ▪ God sayeth : I wyll put enemytie betwene the woman and the. For he meaneth the difference of both their na ●urs . The deuell is proude sotle wicked false and vntrue : but the mother of Christ is lowlye , symple , vertuous , faythfull and vpright , ●haist and cleane . And the same pure vyrgin and gratious mother hath borne vnto vs hym , that trode downe the serpentes heade . The heade of the serpent is the power and kyngdome of the deuell euensynne , the curse and damnation . All thys hath that blessed sede broken for hys faythfull . All which thynges the holy apostle Paul also hath taught with these wordes . The Lorde is become partaker of Hebre. i● . our flesh & bloude , that he thorow death , mighte take awaye the power from hym , which had the lordshippe ouer death , that is to saye , the deuell , and to delyuer them whiche throwe fear e of death , were all their lyfe tyme in bondage . For he toke not vpon hym the aungels but the sede of Abraham toke he vpon hym . &c. * And to the same meanyng doth thys also serue that foloweth . And thou shalt treade him on the hele . The hele is the lowest parte Gene. iii. Christes h●oe . in man , and here it singnifieth the mooste inferiour thinge in Christ , euen his fleshe . Thys hath the olde serpent the deuell persecuted and troden downe by hys membres Cayphas , Annas , Herode , and Po●te●s P●late . For Peter sayeth , Christe hath suffred for vs in the flesh . The godhead i. Pet. iiii . is impussible and the soule immortall .

But by this treadynge downe of the lord hath God troden dowen the kyngdome of the deuell . That is to saye , by his death hath he destroyed death , and brought lyfe agayne to al them that beleue . Her of commeth it that Chryst sayeth hym selfe . Johan xii ▪ Nowe is the iudgement of the worlde John . xii●i nowe shall the prynce of thys worlde be thrust out . And I whan I am lyfte vp ( that is to saye cru●yfied ) from the earthe , wyll drawe all thynges to me .

At the last sayth the Lorde , that he wyl put enemytie betwene the serpente and the womans sede . Thys maye we se in the deuell and hys membres and actes , how they are contrary to Chryste and hys membres and dedes . But how strong so euer the serpent is , yet shall he be troden downe thorow Chryst and hys faythfull ▪ Herof commeth it that Paul spake so comfortable to the Romaynes . Roma . xvi . The God of Rom. xvi . peace shall shortly treade downe the deuell vnder youre fete . And here wythall is the dewty also of the faytfull in Chryst shortly comprehended . For as touchynge them that saye : It is ynoughe then , and is all Obiection well , whan I knowlege that I am a synner , and saued thorow the blessed sede , onely ? Answere . To them it is here answered and clearly geuen to vnderstande , that all they whych put theyr trust in the blessed s●de , take vpon them the kynde of the sede , and hate the kynde of the serpent , that is to saye , synne and blasphemy , and fight alway more and more agaynste the worlde and the Deuyll as longe as they lyue , yee and occupie them selues moost faythfully about that whych is gods wyll . And here to nowe serueth it that foloweth after . For whan the Lorde had taken awaye the euerlastynge death , he layed vppon man a tempo●all punyshement , correction & discipline , in the whych he shulde be exercised as longe as he lyued vpon earth . And vpon the woman he layed combre sorow and payne , whan she shulde beare and bringe forth chyldren . Subiection also and seruyce wyth feare & obediente , which she oweth to the man . To man , he enioyneth laboure for the Lord cursed the erth , and sayde . Wyth sorowe shalt thou Gene. iii. get thy lyuynge all the dayes of thy lyfe : Yee in the sweate of thy face shalte thou eate thy breade . Moreouer he layed temporall death vpon them bothe and sayeth : Earth thou arte , and to earth shalte thou Gene. iii. returne . Of the fyrste doth Paull speake also .i. Timo. ii . The woman shal be saued i. Timo. 2 by bearynge of chyldren , yf she contynue in fayth and loue , and in holynesse or clennesse and nurtoure Of the seconde speaketh the same Paul lykewyse to the Ephesians and Tessalonians Let noman vndermyne or dysceaue h●s brother in occup●enge : i. Tessa. 4. Ephe. iiii . and who so hath vsed falshed and dysceate let hym do it nomore , but let hym rather labour wyth hys handes some honest thyng , that he maye haue to distribute vnto such as haue nede . And as touchinge death ▪ Paull also sayeth to the Hebrues Hebre. ix . in the .ix. Chapter . Howe that it is oppoynted vnto men , ones to dye , and that euen to Chryste Jesus was offred vp and dyed ones for all ,

Of Adam ¶ Of the fyrst faith full Christen , Adam and Eue.

ANd hytherto I trust we haue had in the first promes of God , the foundation The summe of the Christen faith . and the whole summe of oure holy christen faith : Namely , that the whole generation of man was but lost thorow hys owne fault and wickednesse , and fallen into death & damnacion , so that there remayneth nothyng in man but it is displeasaunt to God : Herof commeth it that ther is nothynge to be ascrybed vnto the power and deseruyng of man , saue synne and malediction . But God of hys abundaunt mercy had compassion on vs , and of very grace promysed he lyfe vnto vs agayne in hys sonne our lord Jesu , whome he wolde to become man , and to suffre death in hys fleshe , that therby he might treade downe the deuell , death synne and hell . Item he wolde put enemyte betwene the womans sede and the serpent , That is , he wolde endewe vs ( which are the sede , that is to saye , the chyldren of Adam yf we beleue ) with another hert and power , that we mighte become enemyes vnto the deuels workes , resiste his suggestion , and holde our selues fast by the blessed sede , labouryng and suffrynge what so euer God enioyneth vs to worke & suffre . Who is it now , which seyth not here in , all that is written in the hole scripture , of beleue , of loue and innocencye : that is to saye , of a Christen lyfe and fayth ?

Who so is disposed / let hym loke vpon the thirde / fourth / and seconde chapter of Paul to the Romaynes / the first & second to the Ephesians : let hym compare those chapters towarde this summe / & he shall fynde it none otherwyse .

For asmoche then as Adam & Eue had fayth in God / and stode so towarde God that they knowledged them selues to be synners / & trusted to be saued onely thorowe the blessed sede / geuyng them selues ouer willingly in to the disciplyne & nurtoure / trauayll & trouble of thys tyme / No man can saye contrary / but it foloweth / that oure first elders were Christen . Neuertheles we will declare the same yet more clerly / by Moyses wordes folowynge And Gene. iii. Adam called hys wyfe Heua / because she shulde be the mother of all lyuyng . For Adams fayth . assoone as he was now strengthed thorow the promes of God / and beleued that he and hys posterite ( whiche ●is were chyldren of wrath / of the deuel / and of death ( shuld lyue thorow the blessed sede , he turned his wyfes name , and called her Heua , for the remembraunce of the matter , and practisyng of hys fayth : for he beleued , that she now lyuyge in the power of the blessed sede shuld bringe forth , not onely quycke men temporally as pertaynynge to thys naturall lyfe ( lyke as we call other creatures lyuynge ( but lyuyng , that , is to saye chyldren of saluation For Adam had loste eternall lyfe from hym selfe , and from vs hys posterite : but the same is genen vnto vs agayn thorow Jesus Christ our Lord . Adam for asmuche as he beleued , chaunged hys wyues name , lyke as we fynde that for great weyghty causes the names of certayne places , cytyes and men , were chaunged : Thus was Jacob called Israell Symon , Peter : Luthz , Be●ell . Eue had nowe a name of lyfe , for Ha●ah in Hebrue is as muche to saye , as lyfe . Afore was she called Ischa , that is to saye , Woman , because she was taken fromout of the man , whych in the Hebrue is talled Ischa . Gen. ii . And thus is it manifest , what faith Adam had , wherby we maye well suppose , that Eue had none other faythe

But god vsed hys mercy and louynge Conforte helpe & louing kindnes in the myddes of correction . kyndnesse yet furthermore , euen in the myddes of all correction : for whan he woulde nowe expell man oute of Paradyse in to misery , he doth vnto hym in euery condycion , euen as a faythfull father , whych for some mysdede putteth hys sonne awaye from hym . Notwythstandyng leaueth hym not vtterly comfortles , but prouideth him a garment , & comforteth hym wyth frendly wordes , and then fyrste sendeth hym awaye from hym Euen thus doth God the father of heauen also . For fyrst he clotheth Adam and Eue agaynst the frost and tempest of wether , in asmuche as ( by the meanes of synne ) the wether , the erth , the ayre , and all creatures , were nomore so subiecte , tame and obedient vnto man , as they were afore the fall . Therfore euen now at thys presente tyme what soeuer inconuenience & harme is in the good creatures of God , it commeth by the meanes of oure synnes . Afterwarde doth the Lorde comforte the myserable wretched man wyth verye louynge wordes after thys maner : Beholde . Adam is become lyke one of vs , Gene. iii. or : lo , Adam shal be as one of vs , and it shall happen vnto hym as to one of vs , and he shall know good and euyll . Thys doth God speake , whyche is one in substaunce , and thre in personnes : he Prophecyt●he here vnto Adam , that he shall knowe or haue experience of good and euyll . That is to say , that vpon erth he must fele prosperite and aduersite , misery and trouble , sower and swete , and muste suffer necessite , payne and afflyction . Yet in all thys , must he be constant & pacient , for asmuch as nothynge shall happen vnto hym , saue Conforte & pacience in Christ . euen the same that shall happen to one of them . And he meaneth the sonne our Lorde Jesu Christ the second personne in the holy Trinite . With thys hys passyon & thorow the same doth he comforte Adam . As though he wolde saye : let the payne sorow and trouble whych thou must suffer vpon erth , not vexe the , and considre that one of vs also shall take vpon him the kynde and nature of man , and that the serpent ( as it is sayde afore ) shall treade hym on the hele that is to saye , he shall dye , he shal be opprest , and haue muche asslyction & trouble , all the dayes of hys lyfe . In the same meanyng also dyd the holy Apostle Peter say : Chryst suffred for our sakes , and gaue vs an ensample , that we shulde folowe hym , and go in hys fotesteppes i. Pet. ii .

Out of all this is it easy to vnderstande , what fayth and knowlege Adam had Adams fayth of our lord Christ . Namely , that he knew in hym very godheade and manhede , and that he saw in fayth hys passion and crosse afarre of , Moreouer , that the passion of Christ ones do●e for al , breaketh the kingdome of the Deuell , and bryngeth lyfe agayne to suche as faythfully beleue . Secondly , that it is to our lyuynge , an ensample , at the which we ought to lerne pacience in aduersite , and dayly to dye from all euyll . And here to now serue all doctrines of pacience , of bearyng of the crosse , of despisyng the worlde , & mortifienge or putting of the olde Adam , which thyng is conteyned and wyth many & godly wordes handled thorow out the prophetes and apostles . As for Adam , and Eue , they lacked none of these thynges , thoughe they had not the matter in wryttyng . For God spake it all to them hym selfe , and wrote it in theyr hartes . Morouer our fyrste elders had no church , rytes nor ceremonies , saue onely the bodely offryng , a representacion of the sacrificyng of Christe , and exercises or tokens of thankfulnesse . For how shulde Cain & Abel els haue knowne any thyng of sacrifice , yf they had not receaued the same at the custome of their father ? Who wyth hys wyfe Eua the mother of vs all , was saued by none other worke or merite of man , but onely thorow and in the blessed sede of oure Lorde Jesu Christe .

¶ That the holye Patriarkes also were Chrysten ▪ and saued by Chryste .

SUche faith in christ Jesu as we now haue spoken of , dyd the holy father Adam ( no doute ) teache hys chyldren : that they also myghte plante in to theyr chyldren the promes of god , his mercy and deuyce concernynge the Messias or Sauioure , that was for to come . And truly Abell had suche a notable fayth in god , that the holy Apostle Paul wrote of hym after thys maner . Thorowe faythe Hebre. xi . dyd Abell offre a greater sacrifice than dyd Cain & therby opteyned he wytnesse that he was ryghteous . For god bare recorde to hys gyftes . In asmuche then as it can not be denyed , but that all they whych are iust & ryghteous , he made ryghteous thorow the blessed sede . And Abell was iustifyed . It foloweth that he was made ryghteous thorow fayth in Jesus Chryste . In Sacrifice was a token o● thankfulnesse . that he dyd sacrifice , it is a token & frute of a hart that was thankfull and feared God . It was no suche interpryse , that he wolde clense and make hym selfe accepte vnto God thorow that outward sacrifice For certayne it is , that no outward oblacion purifieth man wythin . But the grace of god graunted vnto vs thorowe Jesus Christ / purifieth vs a right . And the out , warde sacrifices of the olde fathers , besyde that they were tokens of thankfulnesse prayse and magnifyenge of God , as it is sayde afore were figures of the onely perpetuall sacrifice of our sauiour Christe And in this behalfe they were euen asmoche as sacramentes of thinges to come . Thus also and in lyke vnderstondynge haue oure first fathers done sacrifice , as hereafter it shall folow more largely

Nowe lyke as in Abel there is set forth vnto vs an ensample of Gods sede & of a regenerate true faithfull . Christen man , So is Cain a sede of the serpent a chylde of the deuell which despysed the inspiracion Cain the father of wickednesse . of God and harkened to the disceatfull serpent , And in these two brethren we maye se what God meaned , whan he sayd :

I wyll put enemyte betwene the sede of the woman and thy sede . As though he wolde saye : There shal be two maner of people the one shall cleue vnto Christ the blessed sede , the other shall cleue vnto the deuell . And these two generacions shall in no wyse agree , but be at variavnce in fayth and religion . I will endew my sede that they shall cleue onely vnto me , feare me honour and worshippe me seke all saluacion in me thorow the blessed sede , lyue vertuous●y , honestly & soberly . Then shal the serpent tempte their ●ede with ypoc●ysye , not to loue me ner serue me right , not to holde of me as they shulde , not to trust in me , but to loue the worde & to folowe the lustes and tentacions therof : All thys fynde we here in these two brethren , in whome begynneth the firste difference of true and false beleuers . For Abel was simple , godly , and of a constant faith in God And in asmoche as he toke God for his refuge , he broughte hym giftes of hys b●ste substaunce , no doubte because he had first geuen ouer hys soule and all hys power vnto God , at whome alone he soughte all good without any ypocrisye . He was also innocent ▪ veriuous and frendly , and folowed not hys owne tentacions . And for thys faithes sake dyd hys sacrifice please God : but Caines pleased hym not for hys hert was not right with God : he was a dissembler , gredye & vnfaithfull personne which set hys hert and mynde vpon erthlye thynges , allwaye despysinge . Gods worde , and folowyng his owne tentacion Whiche thynge was euydent in thys , that he hauynge no cause ( onely of a wilfull hert and thorow the tentacion of the serpent / murthured his own brother : Wherby he hath opteyned to be the ar●hfather of all murthurers / whiche persecute and murthur the sede of god ( that is to saye / the true beleuers ( onely for their faithes sake ▪ . Thus became abel the firste martyr and instrumente of god and yf Christ in Abel the the holy church . For these two brethren haue set forth before vs / the wole battayl & stryfe / which the worlde / the cytye of the deuel● / the chyldren & cytesyns of the curs●d cytye ( wherin the serpent is heade and master and hath the dominion ) shal make agaynst the cytie and cytesyns in whome Christe is the heade , vnto the ende of the worlde . The fre men of the cytie of God and of Christe , do ●leue onely vnto God , The difference of true & false fayth . serue hym with all theyr hart , buylde only vpon Christe . The cytesyns of the serpent despyse god , & yet make they theyr boaste of God , to whome also they offer and do seruice , but not as they ought to do . Now whan they perceyue that theyr fayth is not ryghte , and that theyr ypocrysie is spyed and myslyked , then fall they to murthurynge : to the whych god is an enemy , and forbyddeth it wyth hys worde . For Cain also exhorted he from hys purpose & sayd Thou nedeste not to arme the because of thy brother , for thou haste none occasyon to be angry wyth hym . For yf thou doeste ryght , thou shalte fynde it , and haue ioye therof , but yf thou doest not ryght , then is thy mysfortune , synne and trespace opon and thou shalte shame & destroye thy selfe . Thy brother goeth on wythout faulte , he shall do the no hurt nor harme : he shall also not be Lorde ouer the , nor myny she thy ●yght . Yea he shall haue respecte vnto the , and thou shalt haue dominion ouer hym , and so kepe thy byrth right , & styll remayn the fyrste borne , although hys sacrifice be acceptable vnto me , and not thyne . Ceasse therfore from thy wicked purpose and offende not agaynst thy brother .

But Cain dyd as al vngodly do . For he went forth , and s●ue hys innocent brother And afterwarde whan the Lorde wolde haue brought hym in to the knowlege of hys great synne , and pardon hym , he despised the voyce of the Lord with crakyng and facynge . For the which cause the lord was wrothe with hym , and cursed hym . Then dispayred he first , and went forth & The fyrst de●a●● of the faith . became yet more wicked , dealt altogether vngodly , set first his mynde vpon earthly thynges , thought to exalte hys name vpon erth and buylded the fyrst cytye , whiche he called Hanoch : he begat sonnes & daughters , but litle feare of God was before their eyes , in so moche that the scripture sayeth : Adam lay● with his wyfe aga●●e and she bare a sonne , whome she called Seth. For God ( sayde she ) hath geuen me another sede for Abel , whome Cain ●lew , Seth also had a sonne , and he called hym Ends. And than beganne men to call vpon the name of the Lord , Out of the whiche wordes it is easie to vnderstonde , that as touchynge holy , Adam , he helde no more of Cain , then as thoughe he neuer hadde chylde . For Adam feared God : Cain with hys progenye despysed God , and became the serpentes generacion . Wherfore whan Adam had gotten another sonne , he was of a good hope , that in Abels steade God had geuen hym another sonne , whiche shulde do right , and of whome the ro●e of the blessed sede shulde sprede oute afterwarde . For the which cause also he called hym Seth , which by vs is called a pl●●●● , meanynge , that God had set hym & planted hym as a braunche , out of the which Messias shulde be borne . For ●s for Cain , he douted of hym . And from the same Seth ▪ proceadeth the generation of the ryghteous vntyll Noe , and from hym to Abraham and so vnto Dauid , and from thence forth vnto Christ . This Seth repayred our holy The reparacion of our fayth fayth ▪ which receyued great hurt at the death of Abell . Thys dyd Seth ( I say ) for asmuche as he beynge taught inwardlye of god & by mouth or outwardly of Adam lerned hys chyldren and theyr sede , to put theyr truste in God , and comforte them selues in the blessed sede , and to cleaue vnto the same . For it is wryten manifestly : And than beganne men to call vppon the Gene. iiii . ●ame of the Lorde . Tyll thys tyme was Adam wyth Heue hys wyfe onely a true frende and seruer to god . The generation of Cain was now well spred abrode , and come to two hundreth and fyftye yeares & aboue , but the more parte lyued wythoute the feare of God , vnrepentaunt and vngodly . Wherfore in asmuche as the generation of Seth now increased , & the feare of God and right beleue was among them , the scripture sayeth well : And than beganne men to call vpon the name of the lorde And by thys callynge vppon , dothe the Inuoca●e nomen domini quid sit . Scripture meane the true ryghte beleue and Gods seruice , that he mooste aloweth Of the progenie therefore of ryghteous Seth sprange the seruauntes of god , and presidentes of our Chrysten fayth . As for the cursed generation of Cain and of the vngodly , it was destroyed and drowned wyth the floude .

To the holy genealogie of the true beleuers , pertayneth the Patriarke Enoch The faith of Enoch of whome it is wrytten , that he walked before god , that is , he ordred hys lyfe and conuersation altogyther after the wyll of God , beynge constante and vpryghte ( no doute ) in all that , whych God hadde spoken vnto Adam . Therfore became he also an ensample of the immortalite of the soule and resurrection of the bodye , and that all goddes seruauntes shal be saued after thys lyfe . For thus sayeth the scripture . And in asmuche as he aplyed hym selfe to Genesi . v. walke after god , god toke hym away and he was nomore sene . The holye Apostle Paule also in the , xi , chapter to the Hebrees speakethe very excellently of Enochs fayth , so that no man may doute , but that he had respecte to the blessed sede , & pleased god thorow Christ .

Moreouer , the enemyte betwene the children of god and of man ( that is the yssue of the serpent ) grew euer more and more : so that on the one syde the multitude of god increased , & on the other syde the multitude of the deuyll . Jet at the last , the multitude of the wycked was greatest ▪

For whan the chyldren of god wyth helde not them selues from the chyldren of the worlde ▪ but toke wyues and husbandes amonge them , they begat roughe people , which had no fayth at all , and lyued only after theyr owne luste and tentation , forgat God vtterly , and regarded not the hundreth & twentye yeares which God gaue them to amende . Therfore was God constrayned , the wrath of God vpon the wycked . so to punishe the vnfaithfull worlde ones , that all posterities vnto the ende of the worlde myght haue a terrible ensaple of the iust wrath of God : whereby they myght lerne , how vngodlynesse & vnrighteousnesse displeaseth God . Thus the Lorde brought the floude vpon all the erth , oaerthrew all that stode vp , and destroyed euery thynge that had lyfe , whan the worlde had stonde now a thousande , sire hundreth and sixe and fyftye yeare , For so many yeares fynde we in the fi●th and seuenth of Genesis , where it is written , that Noe was ▪ 600. yeare olde , whan the floude came vpon erth . Now yf we reken the yeares of the olde fathers in the fifth chapter vntyll Adam , we shal fynde the forsayde summe . And thus the yssne of the serpent had an ende , and all vngodly and vnrighteous lyuynge was myghtely supprest and destroyed of God ,

And in thys horrible destruction of the vngodly , was faithfull Noe saued ( he beynge the eight ( and preserwed in the Arke thorow the grace and mercy of God Here oure holy true Christen faith had the victory and triumphed . For Noe was of oure fayth , euen of the sede of God , & put hys trust in the blessed sede oure Lorde Jesus . Yee the Arke or shyppe of Noe was a figure of Christ , as we maye easely vnderstande by the wordes of saynt Peter . i. Petri. iii. Seynge then that Noe was preserued thorowe the Arke , it foloweth that he was saued by Jesus Christe , therfore is it manifeste , that he fyrste beleued The renewynge of the promes concernynge christ in Christ . Noe also was he , with whome God first renued the couenaunt made with Adam . For it is but ●one couenaunt onely euen the foresayde promesse & ende made by God vnto Adam . Howe beit the same couenaunte was afterwarde at certayne tymes renewed by reason of certayne occasions . Here myght Noe haue thoughte that all the worlde and all men shuld vtterley haue bene vndone , for as moche as the Lorde sayde : I am determyned to destroye all flesh . Therfore immediatly he addeth moreouer and sayeth : But with the will I set vp my couenaunt , that is to saye , what soeuer pertayneth to my couenaunt , and what I haue promysed Adam already , the same wyll I surely and constantly make good : and thoughe I nowe destroye the worlde , yet wyll I perfourme my trueth thorow the. For I wyll preserue the alyue , that the blessed sede promysed afore , maye here after be borne of the in hys generation . To thys dyd Noe trust , & The sacrifice of Noe. was preserued of God thorow Christ . Moreouer whan he was come out of the Arke , he dyd sacryfice , and therby declared the thankfulnesse of hys hert and beleue , how that he knew that he had all good of hod , which shuld also geue him a sede , that with sacrificinge of him self shuld reconcyle pacifie god . For thus saieth the scripture

Noe buylded an altare vnto the Lorde , Gene. viii and toke of all maner of cleane beastes & foules , and offred brent sacrifice vnto the Lorde : and the Lorde smelled the swete sauou●e , and sayde in hys herte : I wyll nomore curse the erth for mans sake . &c. So sayeth Paul ●n the fifth to the Ephesians Walke ye in loue , lyke as Christe hath loued Ephesi . v vs , and gaue hym selfe for vs an of frynge and sacrifice of a swete sauour vnto God . Wherby euery man maye lerne and se , that the swete smel of the outward sacrifice of Noe , dyd not chefely pacifye God , and was pleasaunt : but rather that thorow the bodely sacrifice , was figured the sacrifice of Christ , and for hys sake was he mercifull vnto the worlde . For Math. iii. ouer Christ he sayd at Jordan whan Christ was baptysed : Thys is my deare beloued sonne , in whome I am pacified or reconcyled .

Besydes thys , the Lord gaue vnto Noe The commaundementes geuen vnto Noe. certayne lawes , but none other then euen soche as he had geuen to hys fore fathers and written in their hertes . The first pertayneth to mariage and bringynge vp of chyldren , in the whiche is comprehended all , that is written concernyng nurtour , clenlynesse and temperaunce , of care and bryngynge vp of chyldren in the feare of God , vertue , obedience and lerninge . The seconde forbybddeth violence and diseate , namely , that no man shall eate bloude . For it is a figuratyue precepte , commaundynge , that no man get hys lyuynge by murthur , by oppressyng the poore , by vsury , by extorcion , by falshode and disceate . Moreouer all thynges lyuynge were subdued vnto hym , and all meates were permitted hym . In conclusion , what soeuer concerned to loue God and their neyghboure , the same is here renewed vnto Noe and his chyldren , and requyred of them .

Of Noe came afterwarde all people , yea amonge hys thre sonnes Japhet Sem Thorowe Noe was the world replenshed and Cham he had both the sede of God & of the froward serpent , that is , soche as had respecte vnto God , and them also that regarded the deuell . Of Cham came the Egipcians , Assyrians , Babylonians , by and frome whome sprange ydolatrye , offryng to ymages , and frome whome false religion came vp first , and was brought in amonge other nacions by the helpe of the olde serpent , as amonge the Grekes , Romaynes , and other people .

By this is it good to vnderstande , that our holy Christen faith is elder then anye other . For here maye we se clearly , that after a thousand and certayne hundreth yeares ( almoost in the eight hundreth or nyne The faith of the heithen is ydolatry and worshyppynge of ymages ▪ Gene. x● . hundreth yeare ) came vp the first begynnynge of the Heithens beleue & offrynge to ymages , and yet came it of wicked cursed men . For cursed Cham was the begynnynge of the Egipcians , and Nimroth the vngodly extorcioner and tyraunte was the first founder of the kingdome of Babilon , which kyngdome with the buyldinge of a mightie tower , set forth his pryde . Neuerthelesse the hande of God declared it selfe immedyatly , as it is red in the eleuenthe chapter of Genesis . Summa , in the generation of Cham had the serpent great power : howebeit in the posterite of Japhet also ( of whome the Almaynes come ) and in the posterite of Sem , he had hys ys●ue lykewyse .

Of the progenie of Sem were borne Abraham , Isaat , and Jacob. Gene. xi . And as it is sayd afore , the syncere fayth was somewhat darkyned in Caldea : therfore dyd God call Abraham out from the ydolatrie , and renewed wyth hym the old true Christen fayth begonne wyth Adam , and sayde . Genesis .xii. Get the out of thy countre Gene. xii . and from thy kynred , in to a lande that I wyll shewe the , and I wyll blesse the , and make a greate nacyon of the. And in the shall all the nacion of the earth be blessed . Item in the. xxii Chapter speakethe God yet more clearly and sayeth : In thy sede shall all the nacyons of the earthe be blessed . Thys dothe Paull declare in the iii. to the Galathiaus , and sayeth . In thy sede whyche is Christe . Therfore was the same now an other renewyng of the promesse of Christe the blessed sede . For fyrst whan he promised vnto Adam , afterwarde was the promes renewed wyth Noe , and now wyth Abraham . And al thys now is but one promes , one sauioure , and one fayth . Abraham also beleued in Jesus christ Abrahams fayth . and was saued by fayth . For Jesus christ sayeth hym selfe in the eyghte Charter of Johan . Abraham sawe my daye , and reioysed . What is now the daye of Chryste but the clearnesse of the holy gospell ? This lyght had he not bodely , but sawe it wyth the eyes of fayth , and the same made hym ioyfull and saued hym . For Chryste is the true ioye of troubled consciences . Thus became Abraham the father of all faythfull beleuers . Roma . iiii . And yf we beleue and do as Abraham dyd , then are we Abrahams chyldren , and shall rest wyth him in hys bosome , euen in the kyngdome of God Luke .xiii. xvi . xix . Mat. viii . Paull also to the Galathians in the .iii. chapter sayeth : Yf ye be Chrystes , then are ye Abrahams sede , and heyres accordynge to the promes Out of thys fayth in Christ , dyd Abraham Christen workes , For with a good wyl left Abrahams Christen workes . he hys own natyue countre , all ydols and all ymages : all mysfortune honger & miserye toke he paciently : he was not harde agagynst Loth hys neuye , but ioparde his body and lyfe for the oppressed : he was liberall , mercyfull , & harberous : he prayed feruenty vnto God for the poore synners : he suffred oppresion violence & wronge , and for Gods sake also he thought to sacrifice and offre vp hys own moost dearly beloued sonne Isaac . Summa , there is no reasonable good Christen worke , but thou seyst it in the lyfe of Abraham . Therfore to vs also for an ensample of oure fayth and conuer●acion , he is set forthe of the Lorde hym selfe and hys apostles thorow out the new Testament .

Here also is it manifest , that our holy The faith of the Jewes . faith is elder then the Jewish faith . For the Jewes do boaste them selues of the Circumcision , and because they are called Jewes and Israel , and that the lawe the presthode and the gods seruyce was geuen vnto them And yet Gene xv . and .xvii. and Roma . iiii . is it euydent , that Abraham was gods frende and iustified or made righteous , or euer he was circumcysed . For whan he was circuncysed , he was . 99. yeare old Gene. xvii . Nowe was the promes made vnto hym many yeares afore . The scripture also sayeth planely : Abraham beleued God , & the same was counted vnto him for righteousnesse . Genesi . xv . So was it many yeares after , or euer Israel & Juda was borne , of whome they haue taken their name The lawe also was geuen . 430 yeares after the promes , as Paull made How olde the Christsten fayth is . the rekenynge . Gala. iii. It foloweth therfore that oure christen fayth is . 2048. yeares elder then the Circumcision , and. 2449. yeare elder then the lawe , the presthode & ceremonies of the Jewes . For from Adam vnto the floud , were . 1656. yeares . And from the floude vntill the departynge of Abraham out of Caldea . 363. yeares . From that tyme are rekened . 430. yeares vntyll the departynge of Israel out of Egipte . And on the. 50. daye after the departinge , was the lawe geuen vnto Israel vpon mounte Sina , Exo. 19. 20. And after certayn dayes was the presthode & ceremonies appoynted them . Where as God then made a couenaunt with Abraham , whan he ordeyned the circuncision , It serueth more to the confirmacion of oure holy christen faith , then to the mayntenaunce of the Jewish ceremonyes .

Isaac and Jacob were Abraham chyldren , The faith of Isaac & Jacob. not onely after the flesh , but also after the sprete . For they had the fayth of their father and graundfather Abraham , put their trust onely in god thorow Jesus Christ , and lyued a sober & vertuos lyfe . Of thys doth the scripture beare them recorde thorow out : Jea Jacob , whome the Lorde also called otherwyse Israell ( of whome afterward all the people of God receaued the name Israel ) had many vysions of the Lorde Christ as with the ladder Ge. xxviii that stode vpon the erth , the toppe reachynge to heauen , on the which the angels of god wente vp and downe . For herewith Jacob sawe , that christ onely is the waye to heauen . was represented vnto hym the Lord Jesus , whiche is the waye vnto heauen , the trueth and lyfe , without whome no man commeth vnto the father . Upon the vision of Jacob sayeth he also hym selfe . Joh. i. Uerely Isaye vnto you : hence forth shall ye se the heauen open , and the aungels of god goynge vp and downe vpon the sonne of man . And so constant was Jacob in remembryng the same , that afterward at the commaundement of the Lorde , he set vp in the same place an altare , no dout ( as it is sayde afore ) for a figure of the crosse and sacrifice of Christ . and there honoured he and worshipped the Lorde , he commaunded all hys people also , that they shulde forsake straunge goddes , and geue him the ydols that they had brought with them out of Mesopotamia , & he buryed them vnder an Oke that stode besyde Sichem , Gene. xxxv . And whan he wolde now dye , he prophecied very clearly of the lord Christe , how he shulde be borne out of the kynred of Juda , and that he shuld be born the same tyme that the kyngdome shulde be taken from Juda. Whiche thyng also came to pas in Herodes tyme . For in the xxxii . yeare of the raygne of Herode , was Christe borne at Bethleem in Jewry . Wher of the wordes of Jacob are these : The sceptre shall not be taken awaye from Juda , ner a ruler from hys fete , tyll Schilo come ( that is to saye , the sauioure , and he in whome all nations shal be blessed ) and the people shall fall vnto hym . This sted The faith of Joseph fast fayth of Jacob dyd Joseph folow also which mortified hys owne flesh , declared patience in aduersite & preson , and exercysed great iustice and equyte in hys gouernaunce . He was a figure of oure Lord Jesus Christe , who also beynge folde of hys owne vnto the Heythen , preserued hys brethren alyue . So that from the begynnyng of the worlde vntyll the death of Joseph , the righte Christen fayth endured . 2300. yea res . And thus all holy patriarkes before the lawe , were saued , not thorowe the lawe , ner by their owne strength and deseruynge , but ▪ thorowe the blessed sede oure Lorde Jesus Christ ,

The lawe of Moses . ¶ The lawe of God geuen by Moses , leadeth vnto Christ , and maketh mention of all hys doynges .

THe Israelites after the death of Joseph vntyll their departyng & delyuerannce out of Egipte , were in the lande .c. xl . yeares . And lyke as afore in the tyme of Noe the dwellynge among the wicked became occasion of fallynge vnto the righteous , Euen so now dyd the Israelites lerne ydolatrye and all vnhappynesse of the Egiptians . For the whiche cause also they were sore opprest a longe season , howbeit there remayned yet many excellent men , whiche kepte styll the olde faith and hated the abhominations of the Egiptians . For of Moses ( which was born .c. vi . yeare after the death of Joseph ) sa●●th Paul : Moses thorow saith whan he gr●w vp and was great , refused to be called the sonne of Pharaos daughter : and chose rather to suffre aduersite with the people of God , then to en●oye the pleasures of synne for a season , and estemed the rebuke of Criste The faith of Moses greater ryches , then the treasures of Egypte , for he had respecte to the rewarde , Hebre xi . Now can no man desyre to suffre with Christe , except he haue know lege of Christes sufferynge . Therfore Moses in the myddes of all persecution had know lege of Christe , & the fayth in Christe . So is there no doute , but moo vertuous people had thys true fayth , whiche were all oppressed and vexed in Egypte , lyke as afterwarde the right faithfwll beleuers were somwhat more persecuted : as among the Heythen in the tymeof the Judges and kynges of Juda and Israel : vnder kynge Antiochus : vnder the Emperous . Nero : Traianus / Domitianus / Maximianus / Julianus and other . As for the vnbeleuers / they in suche myserable tymeys receaued the reward of theyr vnthankfulnesse , disobedience , ydolatrie , and blasphemye .

But whan the appoynted tyme came whych god had forsene and opened vnto Abraham . Gene. xv . he brought the people of Israell by Moses out of Egypt , wyth and thorowe great wonders and tokens . By the whych he fyrst declared hys power then hys louyng kyndnesse and mercy towarde hys owne , and hys terrible iustice and vengeaunce agaynste hys enemyes : Wherby all the worlde myghte knowe , that there was none other iust & true god saue the God of Israell , in whose hande onely consiste all thynges , whyche also of hys mere mercy preserueth hys owne , and wyth ryght indgement rewardeth hys enemyes . Specially thys is mooste wonderfull , that in thys great busynesse & worke he hath so myghtely set forth the redemption perfourmed by oure Lorde Jesus Chryste , yea and expressed it to be a very myghty redemption . For the same nyght ( whan they shulde departe awaye and be The Easter lambe dyspatched in the mornyng ) the Lord commaunded them to kyll a lambe , and wyth the bloud therof to sprinkle the dores and postes of the house . So whan the aungell that in the same night slew the fyrst borne of the Egyptians , sawe the bloude , he shuld do no harme , and sley no man therin . Exo , xii . Now te stifyeth Paul .i. Cor. v that Christ Jesus is our Ester lambe and passeouer ▪ So sayeth S. Johan . Beholde , the lambe of God , whyche taketh awaye the synne of the worlde . Therefore were not the Israelytes spared because of the bloud of beastes , but for the bloudes sake of the blessed sede that was promysed for to come . And thus the whole delyueraunce out of Egypt was a figure of the true redemption , by the whych we are delyuered from the power of the deuell & from euerlastynge death thorow Jesus Christe , and brought into the lande of promes , euen to eternall ioye and saluation , whyche God promysed vnto our fathers Adam , Noe , Abraham , Isaac , and Jacob.

Now whan the Lorde had caried hys people out of Egipt , and brought them thorow the reed see drye shode , and had drowned Pharao wyth all hys people , he commaunded hys folke to prepare and clense them selues at mount Sina . For he wold binde hymselfe vnto them , receaue them as hys owne people , and gaue them hys law The genynge of the lawe . and ordynaunce . Which thing he also dyd and appoynted hys law himselfe , spake it wyth hys owne mouth , and wrote it with hys owne fyngers in two tables of stone . In the one & fyrst table he ordeyned foure commaundementes , concernynge the worshippe and loue of God : Namely , that we The fyrst table . shulde take hym onely for the true & right God , and none els besyde or excepte hym : That we shuld worship and honoure hym onely , and in no wyse to haue anye other God , conforte nor hope . Item that we shuld in no wyse make any ymage or picture of any thinges , and nether to worshippe them nor serue them . Morouer , that we shulde not take the name of god in vayne , or lightly . And that we shuld halow the Sabbath daye . In the other table ordeyned he sixe commaundementes concerninge man . And lyke as the soure first are comprehended in these wordes : Thou shalt loue the Lord thy God with all thy hert . &c. Euen so are the sixe conteyned in these wo●des folowynge : Thou shalt loue thy neyghboure Mat. xxii . as thy selfe . The commaundementes are these : Thou shalt honoure father & mother Thou shalt not kyll . Thou shalt not breawedloke . The seconde table . Thou shalt not ●●eale . Thou shalt beare no false witnesse . Thou shalt not lust In all these commaundementes is comprehended all that serueth for a godly lyfe , and that any where is written of God of true seruynge of God , and of right vertue towarde thys worlde .

Who so now doth well pondre these ten chapters or commaundementes , & compareth The lawe written in stone is no newe thyng . them to the doynges and workes of the holy Patriarkes and olde fathers whiche had no lawe in writtynge , He shall fynde , that the Lorde now with thys hys written law beganne no new thing , nether oughte that was not afore in the worlde , but rather renewed the olde : and the lawe that he hytherto had wrytten in the hartes of holy men , now whan the people had gotten them stony hartes , he wrote the same in tables of stone . For that we oughte to worshyppe and serue God onely , and haue none other goddes , the same dyd the holy fathers so beleue & kepe , that all theyr conuersacion & doyng beareth recorde therof . Conternyng ymages or ydols , it is euydent , that Jacob buryed the ydols of Mesopotamia vnder an Oke besyde Sichem Genesis .xxxv. We may perceyue also by the dothes of Abraham , Jsaac and Jacob , how the name of god was had in reuerence among them of olde , & not taken in vayne . The Sabboth dyd not the Lorde ordeyne here first , but on the seuenth day of the creation . Gen. i. The same dyd the fathers kepe a ryght no doute . John . vii . Where as Cham had not hys father Noe in reuerence he was cursed for it . Gene. i● . Aduoutry dyd the Heythen rulers forbyd vnder paine of death , as we may se . Gen. xxvi . Wherby it is casye to vnderstande , how the blessed frendes of God kepte holy wedlock . Howe contrary the holy men were vnto theft and dysceate , it apeareth in the parting of Abraham and Loth , Gen. xiii . And in Jacobs faithfulnesse & handlyng wyth Laban hys father in law . Gene. xxix . xxx . xxxi Lyenge & false dealynge was so farre from the holy Fathers , that for kepynge theyr credence and trueth , they opteyned very great commendacion . Notwithstondynge they were tempted with euell as all men be , but they resisted the wicked lustes . For manifest is the chaist acte of Joseph , which wolde not touch hys maisters The lawe written in stone was fylled afore . wyfe , nor desyre her . Wherfore in these commaundementes is nothynge written or requyred , that was not also requyred of the fathers afore the lawe , & perfourmed thorow true fayth in Christe . The Lorde therfore beganne no new thyng with his people , whan he delyuered them the tables of the law : Onely he wolde brynge in to a shorte summe and set in wrytynge , all the lawe that the feathers had ( but not together ner comprehended in a summe ) to the intent that they shuld the lesse be forgotten of the people , which thorow their dwellynge in Egipte amonge ydolaters & false beleuers , were brought in to sore offence and slaunder . Thys must now be rectified agayne after thys maner . As for all the lawes and ordinances , whiche afterward were added vnto these two tables , they were not ioyned ther vnto as principall lawes , but as by lawes , for the declaracion and better vnderstondynge of the ten chapters or commaundementes . For the perfecte summe of all lawes , the very righte rule of godlynesse , of god seruyce , of righteousnesse , of good and euell conuersacion , is comprehended already in the two tables .

But here might some men make obieccion Obiection . and saye : Yf all trueth be conteyned in these ten commaundementes , how happeneth it that by no token there is mencion made of the blessed sede promised vnto the fathers ? Hitherto is it declared and promysed vnto the holy fathers , that they shal be saued thorow the blessed sede out of the very grace of God , and for none of their owne deseruinges : but now are written lawes which commaunde and forbyd vs , as though we thorow oure owne workes and deseruinge ( as namely yf we kepe these commaundementes ) shulde be saued and accepte vnto God . Where is nowe Christ Where is the faith of the Patriarkes ? Here is nothinge heard of faith , but moche , yee onely of workes ?

Answere . This obiection hath disceaued Answere , many , that they haue had no right opinion and faith of the grace of God & oure righteous making . Therfore wyl we now geue no answere out of our selues , but set forth holy Paul , & let hym answere , that the answere maye be the more sure , & the better estemed . Paul in the .iii. chapter to the Galathians wryteth after this maner Deare brethren , I will speake after the maner of men , whan a mans testament is confirmed , no man doth lightely regarde or despyse it , ner addeth oughte therto . Now were the promises made vnto Abraham and to hys sede , He sayeth not : In the sedes , as in many , but as in one : And in thy sede , which is Christ . All these are Pauls wordes , and the meanyng of them is : For asmoche as the testamentes or workes of men , are of suche reputacion in the worlde , that whan they are made , ordeyned and confyrmed , no man darre adde oughte to them , or mynyshe any thyng from them , but euery man muste let them be as they are of them selues : It is muche more reason that gods Testament or bequest remayne Gods Testament . styll , and that nothyng be added to it , or taken from it . Now dyd God make a testament or bequest wyth Abraham and promised hym therin , that he woulde geue hym a sede , in whom he & hys children shuld be saued . And the same saluation dyd he expresly appoynte in one , and not in many . Wherfore we must adde nothynge vnto gods bequest , seyng he hath promysed vs saluation in Christ only , and not in many ( that is to saye , in no creature , not in our owne power and workes of the law ) nether must we thinke , that the law was afterwarde added to the intent as thoughe Chryste were not able to saue vs , or as though we myghte opteyne saluation by oure owne workes oute of the lawe . For thus foloweth it in Paull word to word : Thys testament , I saye ) whych afore was confyrmed to Christward , is not dysanulled or made of none effecte by the Lawe ( whyche was geuen beyonde foure hundreth yeares ther after ) . For yf the enheritaunce be gotten by the Lawe , then is it not geuen by the promes . But God gaue it frely vnto Abraham by promes . These are Pauls wordes , out of the which euery man maye vnderstande , that to the generacion of man , saluacyon is geuen onely Saluation o● the grace of God thorowe the promes , and thorow no deseruyng at all . And that the law of the promes ( that is to saye , the bequest and Testament of god ) is nothing mynyshed , but that the summe remayneth wythout blemishe , namely , that saluacion is geuen vs frely .

But here myght one aske : Seyng that Obiection . the saluation is clearly ynough expressed afore the law , and is ascribed onely vnto the grace of God , why woulde God then adde the lawe ? why was he not contente wyth the Testament alone ? Therfore foloweth Answere , it nowe in Paull . Why then serueth the lawe ? It was added bycause of transgression , tyll the sede came that was promised . These are Pauls wordes whyche are thus to be vnderstande . The lawe was not geuen because of the promes to make it of none effecte , and to teache that men are saued by workes , and not thorow the grace and free lyberalyte of God : but it was geuen because of transgression that is to saye , because that the people of God in Egypte hadde transgressed the why the lawe was geuen . waye and truethe of theyr Fathers , and knewe nomore what was synne , ryghte or vnryghte , wherein stode saluacion or dampnation : for they were corrupte thorowe the longe dwellynge amonge the Ydolaters of Egypte . Therfore dyd God ordeyne them the Lawe , oute of the whyche they myghte lerne the wyll of God , what Synne , ryghte or vnryghte is , and to know them selues , to go in to them selues , and to consydre , how that the holy workes wyche God requyreth , are not in theyr owne power , for the whych cause all the worlde haue greate nede of a mediatoure . And thus the lawe was geuen to furthur the promes , namely that we thorowe the lawe myghte be led onely vnto Chryste . For thus folowethe it in Pauls wordes . And it was geuen of Aungels by the hande of the mediatoure . A mediatour is not a Mediatour of one onely , but god is one . Is the lawe then agaynste the promyses of God ? God forbyd . Howbeit yf there had bene geuen a law whych coulde haue geuen lyfe , then no doute ryghteousnes shulde come of the law . But the scripture hath shutte vp all vnder synne , that the promise shoulde come by the faythe on Jesus Chryste , geuen vnto them that beleue . Before fayth came ( that is to say , Jesus Christ in whome we beloue ) we were kepte and shutte vp vnder the lawe , vnto the fayth whyche shulde afterwarde be declared . Thus was the lawe oure scolemaster vnto Chryst , that we myght be made ryghteous by fayth . &c. By these wordes of Paul may euery man vnderstande now for what cause the lawe was geuen , and howe it is not contrary to the promes of the foresayd sede , but rather bryngeth vs from oure selues and from all creatures only vnto Jesus Christ . The law therfore confyrmeth the fyrste promes concernyng , the blessed sede , & teacheth that we opteyne all saluacion in hym onely . Howbeit it is The lawe is the rule to lyue by also a rule of oure lyfe , enfourmynge vs what we ought to do , and what we ought to leaue vndone . Yet on oure syde is all vnfruteful , where faith is not . But where faith is , it ceasseth not thorowe loue to worke good accordynge to the law : all honoure , and prayse beynge referred vnto God , to men nothyng but vnperfectnesse .

God also amonge hys people wrought many thynges , wherby he set the cause of Jesus Christe clearly a fore the eyes of the people , as it is expressed afore by the lande of the Passeouer . Lykewyse is it where as Moses hanged vp as serpent in the wildernesse , that al they whiche were stonge and poysoned of serpentes , shuld beholde the brasen serpent hangynge , & not dye , but be saued alyue . Where as doutlesse the outward beholdynge of the brasen serpent , saued not them that were poysoned : but it was God , whiche wolde so declare , that hys sonne shulde be hanged vpon a crosse , to the intent that euery one whiche were poysoned and defyled by the olde serpente and synne , shulde beleue in the sonne of god , and lyue in hym . For so is it written , Sapien. xvi . They had a token of health The brasen serpent accordinge to the commaundemente . For who so conuerted , was not made whole by the outwarde thynge whiche he sawe , but ( by the ) whiche art the restorer of health & Sauiour of all . And yet saieth Christ more clearly . Joh. iii. And lyke as Moses set vp the serpent in the wildernesse euen so must the sonne of man belifte vp , that whosoeuer beleueth in hym , shulde not perishe , but haue eternall lyfe .

And as touchyng thys , the holy Apostle Paul bringeth in another sentence .i. Cor. x. and sayeth : Brethren , I wolde not haue you ignoraunt of thys , that oure fathers were all vnder the cloude , and all passed thorow the see , and were all baptised vnder Christe is the rock . Moses in the cloude and in the see , and dyd all eate one spirituall meate , & dronke of one spirituall drynke . But they dranke all of the spirituall rocke , that folowed them which rocke was Christ .

Besydes thys , yf we considre the declaration of the lawes of the first table ( which teacheth how we shall behaue oure selues right towarde God , to loue , worshyppe & honoure hym , to serue hym and to cleue onely vnto hym ) we shall fynde in the same fyrst table , the whole cause of Christ . For all that afterward was ordeyned and appoynted concernynge the tabernacle , the presthode and the oblations , parteyneth to the summe of the first table , for asmoche Question as the scripture and the mouthe of God calleth it hys lawe , precepte , commaundement , vse and statute , ordinaunce and seruyce , And yf thou aske : howe can god whiche is a sprete , be serued without , warde ▪ visible , and fleshly thynges , as the foresayde ceremonyes of the Jewes are ? I answere : Suche outwarde rytes of the people Answere . of God were sacramentes and tokens of heauenly inuisible good thynges , andwere not the heauenly ryches them selues . Wherfore , they nether serued ner pleased God , that vsed and dyd soche seruyce without fayth and lyftinge vp of the mynde . But they that put their trust in God cleuynge onely vnto hym , and lyftinge vp their hertes hygher , and remayned not in the vysible thynge , those pleased god . Where One altar what it signified . as they had but one altare and one place appoynted where they shuld do sacrifice It signified the crosse of oure Lorde Jesus Christe , and that he shulde be offred vp but ones ( and that in one place ) for the syn ne of the worlde . Therfore where as the hye prest also euery yeare wente in to the inwarde tabernacle with bloude , It signified , that oure Lorde Jesus shulde come in to thys worlde , and shed hys bloud ones for all , to forgeue and clense our synnes ▪ and so to ascende vnto heauen , Yee all obletions and all sheddinges of bloud in the sacrifices of the olde fathers , signified the death of oure Lorde Jesus Christe . No Note this well thynge was clensed amonge them with out bloud , whiche signifieth , that all the pourgynge of oure vnclennesse is done by the bloude of Jesus Christe . And all the yresthode whiche was ordeyned for to teache , to praye and make intercession , to offre and do sacrifice , represented the office of oure Lorde Christe : Whiche came in to thys worlde , to teach vs the trueth & righteousnes : Then to offre hymselfe to the father for our synnes , and after the sacrifice done , to ryse vp agayn frōdeath , to ascende vnto heauen there to seyt at the ryght hande of god , and euen there as a true hye bisshoppe , to appeare alwaye in the presence of god and to praye for vs . Thys is the summe of the rytes and ceremonies of the olde fathers , the vnderstondynge of the figures , and the sprete of the lettre : wher of holy Paull hath written moche in the moost excellent epistle to the Hebrues .

Out of all thys is it easye to vnderstond , Why the ceremonies of the law were geuen . howe that these rytes & ceremonies of the fathers , were sacramentes , and geuen to the people of god , Not that they with the lettre and outwarde visyble , and corporall thynge shulde sufficiently serue God whiche is a sprete , but that they shuld lift vp their myndes aboue the same to the spirituall thynges , pondrynge the mercy of God : out of the whiche he beynge moued , is become gracious vnto vs . And whan he might haue damned vs for oure synnes and mysdedes , he spared vs for hys sonnes sake , whome he gaue vnto death , and hys innocent death hath he accepted for our synnes . Soche a faithfull consideration ( whiche is the true beleue ) pleaseth god , and with soche a fayth is god serued , and soche a fayth wolde the Lorde haue taught andplanted in , wyth the ●oresayde rytes and Ceremonies Therfore all they that pleased god among the olde fathers , pleased hym not for the letters sake , but by reason of the sprete .

Wha● the sacrifice also and ceremonye was executed after the ordinaunce of god in the congregation , the beloued frendes of God had not onely respecte vnto the outewarde thynge , but muche rather behelde they Chryst with the eyes of fayth & The godly consideracion of fathers . thought thus . Beholde , the wyll of God hathe ordeyned to do sacrifice for synne , now are we all synners and detters vnto god , in so much that he hath power & right ouer vs , that lyke as the beeste whyche is now slayne and offred , dyeth , & hath hys bloud shed . Euen so myght God now also kyll vs all , and coudemne vs for euer , Neuerthelesse he hath taken vs to his mercy and promysed vs a sede , whiche shulde thus dye on the crosse , and clense vs wyth hys bloud , & wyth hys deth restore vs vnto lyfe . Whyche thynge no doute shall as surely come to passe , as thys beest is slayne & offred now a ore our eyes . And lyke as the bloude is sprenkled ouer the people for the bodely clensyng . So shall the bloud of Christ be sprenkled vpon oure soules , &c. And out of suche thoughte and faythfull consyderacion of the sacrifices , grewe repentaunce and sorow for theyr synnes , a gladnesse , prayse , comforte and thankes geuynge vnto God the mercyfull father . And to thys do serue certayne Psalmes , whyche were made concernynge the sacrifices . To thys also serue all the rebukynges of the holy Prophetes , and the refusinges of the oblations . For the exteriour pompe and shewe of the offrynges , wythout fayth in God and the blessed sede , is nothyng worth , yea it is rather abhominacion vnto god , as thou seyst in the first Question . chapter of Esaye . Thou w●●t aske : Might not god haue taught and shewed his people the cause of Jesu Christ and of true beleue , none other waye , then thorowe and wyth suche cost pompe and glory of sacrifices & other gorgiousnesse of the churche ? I answere . Yf the people had not fallen to Answere . more wyckednesse in Egypt thorow their dwellynge amonge the ydolaters , but had constantly and stedfastly remained , as dyd theyr fathers Abraham Isaac and Jacob then myghte they well haue contynued by the olde shorte symple fourme as it was amonge the holy fathers . But nowe had they sene in Egypte an outwarde costlye gods seruice , wyth temples , altures , sacrifices , pre●●hode , holy daves , ornamentes . &c. Lykewyse the ydolatrye increaced dayly in all the worlde , so that nowe there was vtterly no people , whyche had not theyr owne outwarde ceremonies ▪ wherewyth they serued God . To the intente then that God myghte re●●●ne hys people wythin the compasse of fayth in one God , and in the blessed sede promysed afore : to the intente also that they shoulde shewe no outward ▪ seruyce to any other goddes , or take vpon them to serue God after the maner Why god ordeyned such a long seruice among the Jewes . of the Egipcians or after other Heithen , he appoynted an outwarde gods seruice , and commaunded to do the same vnto hym , and els to none , and in the same pleased it hym to set forth all the cause of the forsayde sede , tyll he came and perfourmed all thynges indede , that they hadde fygurally in theyr sacrifices Morouer , god ( accordyng ●● hys wysdome ( of hys speciall mercy and good herte , that he hath vnto mans generation wolde wyth these outwarde tokens tender oure weaknesse : whiche of spirituall heauenly thynges hathe better vnderstandynge , whan they are shewed vnto it by corporall vysible thynges . God therfore thorow suche corporall God rendreth oure weaknes . representations , laboured to shewe vnto that grosse and fleshly people , the heuenly cause of hys sonne . Neuer●theles the corporall visible thynges were geuen for no longer , but vntyll the tyme of the fulfyllynge . But now that C●r●st hath appeared and fulfylled and perfourmed all that was wryten and figured of hym in the law and the prophetes , the figure ceasseth ▪ and the outewarde Sacramentes of Moses lawe ▪ are of no more value , to be exercised and vsed . Thus muche ●●sayde of the ceremonyes .

Where as besyde the ceremonies there Lawes iudiciall . is muche wryten also in the lawe concernynge cyuyle policye , ordynaunce , iudgement , to lyue peaceable and well in cytye and lande . Of biyng and sellyng , of warre and peace , of enherytaunce and propertyes , of lawes matrimonyall : of punyshement of the wycked : of the iudgement and connsaill : of leadynge and borowynge . &c. It is no newes at all , and serueth altogether for the declaration of the fyre ●ōmaundementes of the seconde table and is comprehended in the wordes of Paul , Roma xiii . Loue thy neyghboure as thy selfe ▪ And in the wordes of Christe . That thou woldest not haue done vnto the , doo not thou to another . Math. vii . Suche lawes and rules to lyue in peace , in a cyuyle ordre and vertue , haue also the good holy fathers had from the begynnyng of the world wrytten in theyr hartes by God hym selse . Nowe hathe God also caused all to be comprehended in wryttynge by Moses to the intente that the World myghte haue all more clearlye and perfectly , and that no man myghte excuse hym selfe of ignoraunce .

☞ The originall of the holy scripture and fayth thereof .

THys mater which I haue hytherto treated vpon , haue I not feyned of my selfe , but taken it out of the mouthe and worde of God . For god styred vp Moses to wryte and leaue behynde hym all the matter , for our lernyng and knowlege . Thys dyd now Moses wyth great faythfulnesse , & comprehended The fyrst boke Moses . all in foure bokes . The fyrste is called the boke of the creation , from the be gynnynge of the worlde vnto hys tyme , of the creacion of the worlde , begynnynge of all nacions , and of the Patriarkes and olde ryghteous seruauntes of god of theyr faith and conuersacion , of the promises & workes ●e god . The same wrote he as he was inspired of the holy goost , and as he had receaued of olde fathers , and somwhat as he founde in the bokes of the Egipcians . For Moses was excellently well lerned in all wysdome of the Egipcians , as Steuen doth wytnesse of hym , Act. vii . The other thre bokes wrote he of hys owne tyme , accordynge as he hym selfe was present , sawe and knewe . And specially the seconde koke concernynge the departynge The seconde boke of Moses . out of Egipt , how the people of god were oppressed in Egipte , howe the Egypcians were punyshed , how Israell was delyuered , receaued the lawe , and set vp a tabernacle wyth a gorgious seruynge of God . In the thyrde boke whych is called Leuiticus The third boke . are wrytten the spirituall lawes , namely suche as concerneth the preestes and the presthode , theyr office , lyuynge , knowlege , sacrifices , solempne feaste dayes , rytes , ceremonies , and suche lyke . In the fourth whyche is called . Numeri , he wryteth at length , how they went thorow the The fourthe oke . wyldernesse , and came to Jordane , wyth a rehearsal of theyr ordre and nombre , of theyr murmurynge also and punyshment , and of certayne victories , wyth a remembraunce of certayne lawes and statutes . Besyde all thys he made yet an Enchiridion , The fifth boke . and summe of all the Actes of hys tyme and of the lawe of God , whyche is called Deuteronomium : the same commaunded he to be layd in the Arke at the mocion of God , and that it shulde be red vnto all the people , as it is mencioned . Deut. xxxi . And in these fyue bokes geuen vs of God The origenall scripture of our fayth by Moses , is the whole grounde of oure holy faythe . For all the Prophetes afterwarde grounded them selues vpon the same , and wrote therout , lyke as afterwarde our Lorde Jesus and the Apostles poynte vnto Moses . Nether dyd euer any ryghte wyse man of vnderstandyng and that feared God , doute any thynge or blaspheme suche scriptures . And from suche true seruauntes of God , haue we hytherto receaued our matters in wrytinge .

Thus much haue I sayd concernynge The lawe written is no newe thynge . the lawe , howe it is no newe thynge , but euen the onely wyll of god , but now compre hended in wryrtynge . Moreouer that all the law poynteth vnto Christ , and that all men of ryght vnderstandynge whyche lyued vnder the law , were Christen . For manifest is it that Paull sayde . Roma . x. Christ is the ende of the lawe , to iustifie euery one that beleueth . And Galathia . iii. Or euer faith ( that is to saye , Christ ) came we were kepte and shut vp vnder the law vnto the fayth whyche shulde afterwarde be declared . Thus was the law our scolemaster vnto Christ that we might be made ryghteous by faith . All thys I suppose wyll be new and starunge in many hertes neuertheles I truste that all they whyche haue vnderstandyng , do se and knowlege that thys is the true , olde , ryght and godly Dyuinite and Theologye , whyche ascrybeth all honoure vnto god the father thorow oure Lorde Jesu Christe in the holye goost . To whome be glory and prayse for euer .

Amen .

¶ All vertuous kynges and the people of Israell , trusted vnto Christ , and not to the lawe .

AFter that the law was geuen , and the gods seruice set vp , Moses the seruaunt of God dyed , beynge an hundreth and twentye yeare olde : and at the commaundement and commission of God , he lefte gods people to be ruled and gyded by the faythfull val●aunt● Josue , whyche also was a figure of oure Lorde Jesu . For lyke as it was not Moses , but Josue that brought the people in Josue was a figure of Christ . to the lande of promes . Euen so are we brought in to the eternall reste , not by the workes of the lawe , nor thorow our own deseruing , but by the grace thorow Jesus Christ : lyke as it is also wyth many wordes expressed of holy Paul Heb , iiii . This Josue no doute , dyd kepe , maynteine and defende gods fayth and religion , with the sprete and vnderstandynge thereof , and taught other to keye the same ▪ lyke as he thoro●e gods inspiration receaued it of the fathers by Moses . Whyche thynge thoughe it be euydent in many poyntes , yet is it manyfeste specially by thys , that he wolde not suffre the chyldren of Rub●n and G●d and the halfe tribe of Man●sse to set vp and haue another auture , beside the onely autare that the lord had appointed them . For here in ( as it is mencioned afore ) was figured the vertue and perfectnesse of the onely crosse , death , and sacrificyng of Jesu Christe . Therefore wolde not Josue , that any thynge shulde be set check mate wyth the cross and oblacion of Jesu Christ , but that all honour of clensynge and forgeuenesse of synnes shulde be ascribed onely vnto hym .

Where as Josue now and other iudges , rulers , princes and kynges of Israell after hym vsed sore & great warre , stroke many horrible battayles , destroyed muche lande and people , and shed mens bloude without measure , he dyd it as a chefe head and as an instrument and vessell of God , at the commaundemente of God , whyche wolde so punyshe the ydolatrye , the great synne & blasphemy of the vngodly , whych he had longe suffred , and exhorted them to amendement , but for all hys pacient abydynge they woulde not conuerte . Those now dyd he rote out thorowe the swerde of hys beloued fr●ndes : somtyme delyuered he hys people wyth the swerde of the ryghteous , and saued them from the hande of theyr enemyes . For because of the synnes of hys people , he gaue them ouer somtyme in to the hande of theyr enemies , to nurtoure and correcte them wyth the rod : then fell the people of God , & ●●ede before theyr enemies , and were subdued and opprest of the vngodly , tyll they knowledged their synnes , called vpon god and amended , puttynge their truste in good onely , thorowe the blessed sede , worshyppynge hym onely , callynge vpon hym , and honourynge hym accordynge to hys worde , castynge a waye straunge god seruyce and ydols , that shamefull , blasphemous and vngodly lyuynge . Then sente he them hys helpe , and delyuered them in hys power , by the ministration of hys appoynted captaynes . And soche warrynge , delyuerynge and punyshinge was no fleshly vnfaithfull worke , whome no man oughte to folowe , as some beynge wrapped with the vnstedfast sprete of the Manichees and Ana baptistes , An heresy of the ana baptistes . do meane . For Paul expresseth clearly : And what shall I saye of Gedeon Barach , Samson , and Jephthae , Dauid and Samuel , and the Prophetes ? whiche thorow faith subdued kyngdomes , wrought righteousnesse , opteyned the promyses , stopped the mouthes of Lyons , quenched the violence of fyre , escaped the edge of the swerde , of weake were made stronge , became valeaunt in batayll , turned to flyght the armyes of the aleauntes . Hebre. xi .

All which workes the holy Apostle prayseth and commendeth as excellent workes of faith . Therfore are they no workes of the flesh , n●ther is it now contrary to the holy faith , yf Christen rulers delyuer their innocent people ( whome God hath subdued vnto them ) from wrongfull violence , and defende their libertye , righteousnesse , house and lande , or punyshe the shamefull blasphemers , ydolaters , and persecuters of the holy fayth , and not suffre them to haue all their malycious wyll .

Neuertheles thys must be done by them , to whome god hath committed the swerde Rulers must punishe . For thus sayeth the Lorde : Who so taketh the swerde , shall perishe thorow the swerde . Matthe .xxvi. But specially in the battayls of gods people and of the vnfaytfull it commeth to pas , and is expresly , set before our eyes , that god sayde to the serpent at the begynnyng : Genesi . iii.

I wyll put enemyte betwene thy sede and the womans sede . For the righteous are the sede of Christe , the vnrighteous and vnfaytfull are the sede of the deuell . Betwene these now se we greate discorde : but specially thys , that the faythfull do alwaye treade the serpente on the headde , though they them selues also be bytten in the hele . For the right faythfull beleuers afore the birth of christe in the tyme of the promes , had no lesse trouble and persecution , not onely because of synne , but also for righteousnes and faythes sake , then the faythfull after Chrystes byrth in the tyme of grace and perfectnes . Therfore haue they small knowlege of the doinges of the faythful , which saye , that the people of olde were a victoryous people , and gouerued corporally , but that the people after Christes comminge are borne to suffre , and An errour . to no victory or gouernaunce . Neuertheles in these wonderfull tymes ( in the whiche gods people hadde now victory , and anone were subdued and oppressed ) the true fayth continued vpright and vnblemished from Josue forth thorowe out all the iudges , vntyll the tyme and raigne of Dauid .

Dauid also was a man that suffred Of kyng Dauid . moch thorow dyuerse and long trouble , thorow miserable distresse and vexacion , and thorow sore persecution , without ce●ssynge , beynge proued , tryed and prouoked , afore he was kynge : Wherof the bokes of Samuel and the more parte of the Psalmes beareth recorde . But after that he was promoted vnto the kyngdome , by God ( whiche sayde : I haue founde a man after Act. xiii . myne owne hert ) he auaunced , set forth and magnified the true fayth righte delygently . Here also to the honoure of oure Lorde Jesu Christe , wyll I shortly and by the waye declare , what knowlege and faith thys noble kynge and prophete had of our Lord Jesu . Thys wyll I do with the declaracion of the .c. xi . Psalme , whose wordes are these :

The Lorde sayde vnto my Lorde : Syt thou at my ryght hande , tyll I make thyn The holy Trynyte . enemyes thy foote stole . In the fyrste verse Dauid knowlegeth the personnes in the holy Trinite , the godheade also and the eternall kyngdome of Christe . Thus lykewyse dyd our Lorde Jesus Christ vnderstonde and alledge thys verse in the Gospell . Mathe .xxii. knowledgynge two of the personnes in the one onely godhead For he sayeth : The Lorde sayde vnto my Lorde . Now is it certayne and vndenyable , that he which speaketh , & he to whomought is spoken , are not one , but two personnes . Yet is ther but one Lorde and god , and they both ( the father that speaketh , and the sonne to whome is spoken ) are the Lord , therfore are they one , of one substaunce and beynge , they very true god .

Nether is the sonne lesse then the father , There can also none be a father , except he haue a sonne or a chylde . Now is the euer lastyng father God , therfore is the sonne also euerlastynge . There is also but one onely euerlastinge without begynnynge . Both the father and the sonne are eternal without begynnynge , therfore are they one onely true God with the holy gooste . Lyke as Johan also sayeth : In the begynnynge ( that is to saye , from euerlastinge ) was the worde , and the worde was with God , and the worde was god . And immediatly therafter sayeth he , that the worde is Jesus Christe our Lorde . For it foloweth . The faith of Dauid in Christe The worde became fleshe . Therfore doth Dauid also call the sonne of god specially hys Lorde , sayenge : The Lorde sayde vnto my Lorde . And therfore calleth he Christe hys Lorde , because he confesseth and beleueth , that he is hys very naturall Lorde and god , as Thomas also dyd knowlege : My lord and my god . Joh. xx . Afterwarde calleth he hym hys Lorde , because that after the nature of man , he shulde be borne out of hys loynes . For thorow out all the scripture is our Lorde , Jesus called the sonne of Dauid . And thus bothe Dauid knowlege two natures in Christ , the nature of God and the nature of man .

That the kyngdome of Christ shall last for euer , and that the kynde and nature of man shal be exalted aboue all heauens ( a● Paul saieth . h●b ii . ) Dauid testifieth wit● these wordes Syt thou at my ryghte hande , tyl I make thyne enemies thy fo●e stole For Marke sayeth in the .xvi. Chapter The Lorde was taken vp in to heauen an● sytteth at the ryght hand of God ▪ Of thi● also fynde we . i. Cor. xv . Now he must ●● des be very God in dede , whyche rey●nethe for euer , and to whome all enem●es muste be subdued , y●a cast vtterly vnder hys fete . Nowe foloweth the second● verse .

The Lorde shall sende thy myghtye staf out of Syon : thou shal● be Lord , eue● in the myddes amonge thyne enemyes .

Here speketh he of the preaching of the holy Gospell , and how the worlde shulde be conuerted vnto Christe , and Chryste to reygne in the myddes of the worlde . In the fyrste verse is spoken of the eternall kyngdome , that he is very God , lyuynge and reignynge for euer , not onely in thys tyme , but also after thys tyme eternally . But here speaketh he specially of the kyngdome , The spirituall kingdome of Christ . where as he reygneth here benethe thorow the Gospell . For the staf , the scepter , the rodde of Chryste is the holy Gospell , euen the power of god , whych saueth all that beleue . Roma i. Whyche maketh Christes enemies frendes , and smyteth them downe that wyll not conuerte : so that Chryste hath dominion and victory euen in the myddes amonge hys enemies . It is he , that wyth the spirite of hys mouthe slayeth the Antichristes . Thys hys worde also and preachynges of the Gospell , came forth fyrst from Syon or Hierusalem as Esaye , Micheas . & Luke doth testifye . Act. i. Now foloweth the thyrd verse .

In the day of thy battayll ( or armye ) shall thy p●ople be well wyllynge : the dew of thy byrth is , vnto the in an holy maiestye , oute of the wombe of the cleare mornynge .

Here with doth Dauid describe the glorious and victorious fayth of the christen . For whan the Gospell is preached , there A battayll aryseth a conflicte betwene faith and infidelite , betwene the sede of Christ and the serpent , betwene ydolatrye and true godlynesse . And the vnbeleuers persecute the Lorde Christe in hys membres , that is to saye the faythfull : but they are well content vtterly to geue ouer body , honour and goodes , theyr bloud and lyfe for gods truthes sake . For the martyrs and they in the prymitiue Churche , beynge gathered together of the Apostles , and after the Apostles tyme , haue thus kepte trueth & fayth towarde the Lorde Christ , and were wyllynge to dye ●or knowlegynge hym . Afterward describeth he also in the foresayde verse , the pure and holy Conception and byrth of our Lord Jesu Chryst . And thys The birth of Christ . doth he wyth a goodly similitude , & sayeth Thy byrth shal be holy and very excellent not vncleane as the byrthe of other men . For lyke as the dew out of the cleare heauen & out of the fayre mornynge , is borne as it wereout of a mothers wombe . Euen so also shalt thou be borne holy and cleane of an vndefyled virgin . Wherof thou findest more instruction Luke i.

The Lorde hath swome , and it shall not repent him thou art prest for euer after the ordre of Melchisedech .

In thys fourth verse descr●beth he the office of Jesu Christ , how that he is ordeyned The office of , Christ . of God to be one onely preist for euer whych shuld offer vp hym selfe for the synne of the world , and alway appeare in the syght of God the father , and to praye for vs . All thys doth holy Paull declare at large to the Hebreues in the .v. vii . viii . ix . and. x , chap. And specially in thys verse is grounded all that is red thorowe out the scripture , of the merites of Christ , of the forgeuyng of sinnes , of righteous making of beynge mediatoure , and that he alone is the onely saluation , aduocate , satisfaction and ryghteousnesse of the faythfull .

The Lorde is at thy ryght hand : he in the tyme of hys wrath shall wounde euen kynges .

Thys fyfth verse teacheth , howe God wyll ener more and more stand on hys sonnes Christes cause shal forth , syde , further hys cause , and brynge downe and destroye those kynges princes and Lordes , that wyl not amende and beleue in Christ , but wyll rather prouoke his wrathe , then ●elyre hys grace . Whyche thynge Herodes , Nero , Domicianus , Maximinus and Julianus haue proued . Yet foloweth the syxte verse declarynge the fyfth .

He shall iudge amonge the Heythen , and fyll all full of deed bodyes , and smyte the heade on the wyde grounde .

Christ is also preached vnto the Heithen and reigneth among them : but many wythstande Chryste , and them dothe he iudge . And lyke as a kynge ouercommeth hys enemyes wyth a battayle , and couereth the whole playne wyth deed bodyes , visiteth also and smyteth the head of the warre , & the head cycie of the enemies . Euen so doth Christe shall destroye his enemies . Christ to his enemies , and destroieth their power and kyngdome . All whych thynges we haue sene in the olde vnchristen empyre of Rome , and in many other potentates and powers . But specially he breaketh the head of the olde serpent , accordyng to the promes . Gene. iii. And at the laste shall he come to iudge the quycke and deed , and destroye hys enemyes for euer .

Out of the broke in the way shall he drynke , therfore shall he also lyfte vp the heade .

Fynally and in the seuenth verse , he describeth the passion of Christ and his glory . In the waye ( sayeth he ) that is , in hys lyfe whyle he is in thys miserie . He shall drynke oute of the broke , that is , he shall suffer & be ouercome . For to drynke out of The passion of Christ . the cuppe is asmuche as to suffer . But to drynke oute of the broke , is to be altogether full of trouble , to be vexed and ●ormented wythoute victory , and vtterly to be ouerwhelmed wyth a broke & strong streame of troubles . Thus was it hys mynde to declare the passion of Christ . After the passion foloweth the glory wyth the resurrection and ascension . Paul Philip. ii . speaketh of both , and sayeth . Chryste humbled hymselfe , and became obedient vnto death euen the deathe of the Crosse . Wherfore God hath exalted hym , and geuen hym a name , whyche is aboue all names . &c. Thus muche be spoben of thys Psalme and of Dauids vnderstandyng , ●hych he had of Christ Jesu and of the christen faith

Upon thys I maruayll , yf ( after so euidente testimonies ) there be yet any man , whych perceaueth not that Dauids faith and vnderstandyng of Christe , was euen one fayth and vnderstandynge , wyth the fayth that we knowlege and say . I beleue in one God father alymightye &c , As it is in the xii articles of the Chrysten faythe . For the holy trinite in one godheade doth he knowlege , not onely here , but also in The article of the holy Trinite . the .xxxiii. Psalme sayenge Thorowe the worde of God were the heauens made , and all theyr power thorow the sprete of hys mouth . For certayne it is , that there is but one onely God , maker of heauen and of erth : but here is the trinite called Lord or God , worde and sprete . Nether is there any thynge in the Articles of the beleue concernynge the Godhead and manhode of Christ , of hys concepcion , byrth , passion , crosse and death , of the resurrection , ascension and iudgement , but ti is clearly comprehended here in thys Psalme . The articles of the holy churche , of forgeuynge of sinnes the , resurrection of the fleshe , and an euerlastynge lyfe , are conteyned in thys Psalme , and are treated vpon yet more clearly , and wyth many moo wordes very substantially in other Psalmes of Dauid Therfore had he our holy fayth , & knowleged Dauid was called Christes father . the same , was saued therein , and of all holy men was called the father of christ wyth hye commendation , bycause of the promes that was made vnto hym . Moreouer all the holy Prophetes folowynge , had respecte vnto Dauid , as to another Moses , and toke many thinges out of his wryttynges . For there is scace any other , that so clearly wrote of the cause of christ as thys prophet Dauid , and therfore hath he honoure and prayse aboue other in Israel , Of whome thou readest also ▪ Eccle. xlvii . Such fayth and confidence in God thorow Jesus Christ , had Dauid oute of the holy goost , and out of the doctrine of hys Prophetes Samuel , Nathan & Gad , and of other hys preistes , whych also had the same of God , and of the holy fathers , specially of Moses . And no doute , he desired the honoure of God and of hys sonne , not to kepe it onelye hym selfe , but also muche rather to requyre it of all hys people Wherfore no doute he set vp and furthured thys hys fayth and religion among all hys men of warre , kynstolke , in al hys courte , Edominion , before the whole congregation , and in all hys kyngdome : so● diligently , ernestly , and feruently , that afterwarde certayne hundreth yeares , they whych beleued ryghte & lyued well , were praysed for walkyug in the wayes of Dauid theyr father . They also that dyd euell and set : not forth the true fayth , of them is it wryten . They walked not in the wayes of Dauid theyr father . Of thys hast thou The wayes of Dauid . many ensamples in the bokes of the kynges , and in the Cronicles . Many thynges also were forgeuen the kynges and all the people of Juda , for Dauids sake , that is , for the promes sake mode vnto Dauyd , euen for Jesus Christes sake , whom Ezechiel calleth Dauid . In the. iii boke of the kynges the , xv . chapter , it is wrytten thus : The hert of Abia was not ryght toward Kynge ●bia . hys Lord God as was the hart of Dauid hys father . And for Dauyds sake dyd the Lorde geue hym a lyghte at Hierusalem , so that at Hierusalem he set vp hys sonne , and preserued him . For Dauid did it that was ryght in the syght of the Lord and al the dayes of lyfe hys dydde not he shrenke from any thyng that he commaunded him , excepte in the matter of Urias the H●●hite Thus readeste thou also of Ezechias . iii. Regum . xviii . In the iiii . boke of the kynges the .xxv. chapter : sayeth : he Prophete : Afore Josias was there no Kynge , that was lyke hym , whych turned hym selfe so vnto the Lord wyth all hys hart , wyth all hys soule , and wyth all hys power , accordynge to all the lawe of Moses . And afterwarde came there none lyke hym . But in the seconde boke of the Cronycles the xx●iiii . Chapter stondeth the declaracion of the foresayde place after thys maner . Josyas reygned at Hierusalem xxxi . yeare , and dyd that whych pleased the Lord and walked in the wayes of hys Father Dauyd , and declined nether to the ryght hande nor to the lyfte . For in the eyghte yeare of hys reygne whyle he was yet but yonge ( euen syxtene yeare olde ) he begane to seke the god of hys father Dauid .

Thus muche be spoken concernynge this , that Israel and all the vertuous kinges of Juda , trusted vnto Chrste , and not to the lawe of Moses . Who so desyreth the nomber of the yeares , he fyndeth .iii. Regum . vi . euen . 480 , yeares , from the departynge out of Egipte vntyl the fourthe yeare of the reygne of Salomon . And from that tyme vntyl the captiuite of Babilon , are rekened . 419. yeares , or there aboutes . Altogether make . 899 yeares .

☞ All holy Prophetes do poynte vnto Christ , and preache saluacion onely in hym .

SOmwhat yet wyll we nowe declare farther co●ernynge the tymes of the kynges of Juda and Israell , whych in a maner were euen as the tymes of the Judges of Israell . For lyke as in the fyrst yeares of Josue , god gaue great victory and honoure , and afterwarde ●est and peace . Euen so were the Israelytes very victorious and tryumphant vnder Dauid , & had great reste and peace vnder Salomon But lyke as after the death of The departyng of Israe ▪ from Juda. Josue the honour of Israel decreaced and the departynge away from God folowed wyth one persecution vpon another ( though in the meane tyme they had peace and delyuerers , as Othoniel , Ehud , Barack , Gedeon . Jephthae , Sampson . &c. ) Euen so dyd the worshyppe of Israell decreace after Salomons tyme . For the ten ●ryb●s of Israel fell awaye from the house of Dauid , only Juda and Ben Jamin helde Salomons sonne Roboam for theyr kynge : the other made Hieroboam kynge . And so of one kyngdom were made two , the kingdome of Israel , and the kingdom of Juda . The kyngdome of Israell ( thorow the persuasion of Hieroboam ) chose them another maner of seruynge God . Not that they vtterlye denye and refused the God of theyr fathers , but they serued him after a straung heythenish maner of theyr owne ymagenyng . But afterward they fell the longer the more and farther in to grosse ydolatrye , so longe , tyll the Lorde suffered them to be roted out and cary●d away by the kynge of the Assprians , and scatred abrode among all the Heythen . The kyngdome and the kynges of Juda were somwhat better , howbeit they had some also whych excelled the kynges of Israell and of the Heythen in vngodlynesse . For they lykewyse went forth so longe in vnryghteousnesse , tyll Nabugodonosor the kyng roted them oute , and caryed them awaye vnto Babilon . But afore , we se that there was a wonderfull combraunce in the eyuyll police and in the religion Sometyme was all ryghteousnesse and true relygion opprest , and violence and ydolatrye vsed . Somtyme gat ryghteousnes vp againe , & the ryght true fayth had the victory all vnryght and ydolatrye beynge put downe . Thys came to pas also in Israell vnder Helyas and kyng Jehu . Yet was the ydolatrie Kynge Jehu . and wronge rather punysshed ▪ then any amendement folowynge . Lyke as it came also to pas after the byrth of Christ that there were vertuous kynges & Emperours , whych ( accordyng to the prophe ●ye of Esaye in the .xlix. Chapter ) dyd all ryghte ousnesse set vp the fayth of Christ and put downe all yd latrye . Agayne , there came other that s●t vp all vnryghteousnesse & ydolatrye , persecuted the trueth and at the laste receyued theyr reward conueninet . So wayghtie a matter is it to haue good or euell rulers .

But in these wonderfull alterations , God alwaies sen deth hys prophetes and thorowe out all the tyme of these gouernaunces of both the kyngdomes , God alway sente hys seruauntes the holy prophetes , ●o rebuke wronge and ydolatrye , and to teache all ryghteousnesse and true seruyng of God . And fyrst after the tyme of Dauid and Salomon ( vnder whome ther was a great multitude of lerned and holy prophetes . For Dauid also and Salomon were excellently endewed wyth the sprete of wysdome and prophe●ie aboue other men ) these were the chefe , mooste famous , and oldest prophetes , of whom the byble maketh mencion wyth worshyppe : Semeias , whyche lyued vnder Roboam kyng of Juda , Ah●as the Si●onyte vnd●r Hieroboam , ●zari●s the sonne of Obed , whyche lyued vnder Asa kyng of Juda , & Jehu the sonne of Anany , whom Baasa the kyng of Israel sl●w . Helias the great prophet and Miche as the son of J●mla , lyued vnder Achab and Josaphat .

Now lyke as in the tyme of ●au● there was a great nombre of lerned men , ●uen so testifieth the seconde boke of the Cronicles in the .xvii. chapter that in the tyme of Josaphat there were many lerned Leuites and Prophetes . Helis●us was in the tyme of kyng J●hu , and zacharias the sonne of Jo●ada was vnder Joas , vnder whome also he was stoned . Neuerth●●s we haue no bokes wrytten an● set forthe by these , Onely we haue the prophecie of Abdia● , whyche wrote his prophecie vnder Achab. Afterward vnder Usia Jotham Achas and Ezec●ias kynges of Juda lyued the moost parte of them , whose bokes are abrode . For vnder these preached and wrote ●onas , Oseas , Isaias , Johel , Nahum , Amos , & Micheas . Afterward vnder kynge Manasses , wrote Abacuk . Under the holy kyng Josias , wrote Sophonias Ba●uch and Hieremye : in whose dayes Israell had suche mystortune , that Hyerusalem wyth the temple was destroyed : and the p●ople that remained ouer and peryshed not , were caried awaye captyue in to Babylon . In the same Captyui●e dyd Ezech●el and Daniell wryte theyr prophecies . And after the captiuite whan Israel was delyuered agayne , and came home to Hyerusalem , then preached and wrote Esdras . Haggeus , zacharias , Malachias and Nehemias . Besyde these Prophrtes no doute there were other moo , of whom no mencyon is made . But these are the thefe , by woome it pleased God to open vnto vs , all that apperteyneth to our salu●●ion . And though we had also the wrytynges of the oth●r ▪ yet shoulde ●e r●ade no other thynge in them , then we fynde in oure owne Prophetes , for asmuche as these whome we haue , agree so together all in one .

Now whether they be our own prophetes ▪ The prophetes preached ●he olde ●ayth . whose writinges we haue , or the other whose wrytinges we haue not . Yet haue they all preached the summe of the doctrine and knowlege the ●ayth , that we spake of afore , & wrote in one summ● , whych fayth Adam , Noe , Abraham , Mos●s , and Dauid had . And thys dyd they the more euidently , because they apply●d them selues to open the lawe , and to dryue awaye the mysvnderstandynge , whyche was rysen vp among and in the people : therfore poynte they euery where from the letter vnto the sprete , from the outward sacrifice vnto christ Jesus from all ydola●rye vnto the onely God , whyche saueth vs thorow hys mercy only in the blessed sede , & horowe none of oure deseruinges . This dyd Paul se , & therfore sayde he . Roma . iii. Thorowe the workes of the law shall no man be iustified in the syght of god , For thorow the law commeth The lawe & the prophetes alowe the righteousnes of god that commeth by fayth . the knowlege of synne . But nowe is the ryghteous●es of God declared wythoute the lawe , for as muche as it is alowed by the ●estimo●y of the law & the Prophetes . The ryghteousnes of God commeth by the fay●h of Jesus Christ , vnto al , and vpon al them that beleue . So sayeth Peter also in th● ▪ ●● ▪ of the Actes . All the prophetes from Samuell . & thence forth ( as many as haue spoken ) haue tolde of th●se dayes . And in the. ● ▪ chapter . ●●o●hys Jesus Christ geue all the prophetes wi●nes , that whosoeuer beleueth in hym , shall thorowe hys name recyeue forg●uen●sse of synnes .

Who so now is lerned in the wrytynges of the Prophetes , knoweth well , that there is nothyng red concernyng the Lord in the new Testament , whych the prophetes haue not prophecyed of afore . He that is then any thynge iustructe in the Prophetes , hathe no doute consydred thys in the new testament , that the apostles proue all theyr doctrine of the Lorde Jesu , out of the lawe and the Prophetes . Yea that the Lord hym selfe confyrmeth hys owne doynges wyth the scriptures of the prophetes , and that the Euangelistes thorow out the holy gospell , set vnto the doctrine and miracles of Christ , these wordes . And this was done , that it might be fulfilled , which was spoken dy the prophetes . Neuertheles for theyr sakes that are not yet instructe , I wyll nowe declare the principall articles of our Lord Jesu Christ , out of the holy prophetes .

As touchyng the true godheade & manhode of oure Lorde Jesu Christ , and that The godhead and manhode of Christ . he shulde be borne at Bethleem in the lande of Jewrye , of a pure virgin and maide out of the kynred of Dauid , the Prophetes testifie after thys maner . Esaye in the. v●i . Chapter ●ayeth . Beholde a virgin shall conceaue and beare a sonne , and shall call hys name Emanuell , that is to saye . God wyth vs . Micheas saieth in the .v. chapter Though thou Bethleem Ephrata arte to small to be rekened amonge the pryncypall cyties of Juda , yet oute of the shall there come one vnto me , whych shal be ruler in Israell , whose forth goyng is from euerlastynge . In the nynth Chapter of Esaye it is wrytten . Unto vs is a chylde borne , and to vs is geuen a sonne , vppon whose shulders the kyngdome shall lye , and he shal be called after hys own name euen the wondefull counsaill geuer , the myghty one of Israel , the eternall father , the Prince of peace , hys kyngdome shall increace , and of hys peace there shal be no ende , and he shall reigne vppon the seate of Dauid hys father . In the. xxiii of Hieremy it is wrytten thus . Beholde , the tyme The righteous blossome . commeth ( sayth the Lorde ) that I wyl tay●e vp the ryghteous blossome of Dauid : he shall be kyng and reygne , and prospere : iudgemente and ryghteousnesse shall he e●●cute vpon earth . In thys tyme shall Juda be saued , and Israell shall dwell wythoute feare : & thys is the name wherwythe he shall be named , euen God oure ryghteousnes .

Concernynge the commynge of John the baptist w●ych was the fore runner of oure Lorde Christ , and prepared the people for hym . Hath Malachy wrytten in the thyrde chapter after thys maner . Beholde John baptiste . I wyll sende my messaunger , whych shall prepare the waye before me : and the Lord whome ye longe for , shall shortly come to hys temple , and the messaunger of the couenaunt whome y● wolde haue . Beholde , he commeth sayeth the Lord zebaoth . And after warde . Beholde , I wyll sende Helias the Prophete afore the commynge of the greate and fearefull Daye of the Lorde .

Of Christes preachynge , of the grace of God , of the forgeuing of synnes of the wonders also and tokens of the Lorde , speaketh . Esaye in the. l●i . Chapter after The office of Christ . thys maner . The spirite of the Lorde god is vpon me , and therfore hath the Lorde anoynted me , to preache the Gospel to the meke harted hath he sente me , to heale the broken harted , to preache delyueraunce to the captyue , to open the pryson to suche as are in bondes , to proclame the yeare of Gods gracyous wyll , and to brynge consolation to all them that are in heuynes . In the .xxxiiii. chapter of Ezechiell it is wrytten thus . Ouer my shepe wyll I Christe is called Dauid . rayse vp one onely shepherde , whych shall fede them , even Dauid my seruaunt , whych shall fede them , and he shal be theyr shepherde . I the Lorde also wyll be theyr God and Dauid shal be theyr prince , euen I the Lorde haue spoken it . In the .xxxv. Cha. of Esaye it is wrytten thus . Saye vnto them that are of a feble hart . Be stronge The miracles of Christe . and feare not , beholde , oure god commeth to take vengeaunce , & reward . God commeth hym selfe , & wyll delyuer you . Then shall the eyes of the blynde be opened . &c.

Then shall the lame man leape as an hert and the tonge of the Domne shall geue prayse .

Of the kyngdom of Christ , in the which he hym selfe alone is kynge , all the world beynge subiecte vnto hym , declarynge hys dominion and royall maiestye , wrytteth Esaye thus in the seconde Chapter . And it shall come to passe in the last tyme , that the hyll of the house of the Lorde shall be exalted vpon the hyght of mountaynes aboue all lits● hylles , and all nacions shall come together vnto hym , the people shall go to him , and saye : Come let vs go vp to the mount of the Lorde , euen to the house of the God of Jacob , that he maye shew vs hys waye , and we wyll walke in hys pathes . For the lawe shall come forth from Sion , and the worde of God from Hierusalem . In the .vii. of Daniel it is written thus : I sawe a / vision in the nyght , and beholde there came one in the cloudes of heauen like the sonne of man , which came to the olde aged , and they brought hym The kingdome of Christ . before hys presence . And he gaue hym power , glorie , and the kyngdome , and all people , nacions and tonges must serue him : his power is an euerlastyng power , which shall not be taken from hys , & hys kyngdome shall not perishe . Esaye sayeth in the . ixii . capter : And the Heythen shall se thy righteousnesse , & all kynges thyne honoure , and he shall call the by a newe name ( O Syon ) and the mou●h of God shall geue the name . And thou shalt be a crowne of glorye in the hand of the Lorde , and a royall crowne of the kyngdome in the hand of thy God . And soone after it folowethe : Make ready , make ready the waye , gather vp the stones out of the strete , and hang out the banner vnto the people : beholde the Lorde hath caused it to be proclamed vnto the ende of the worlde Tell the daughter Syon : beholde the sauyoure commeth , lo , his treasure and his rewarde bringeth he with him , & his dedes , go before him . And they that are redemed of the Lord , shal be called the holy people . zachary sayeth in the .ix. chap. Reioyce O daughter Sion , be glad O daughter Hierusalem : beholde , thy kyng commeth vnto the , euen the righteous and sauyoure : meke and symple is he , he rydeth vpon an asse , & vpon a yong colt of the she asse . He shal preach peace vnto the Hevthen , his kyngdome also shall reach from the one see to the other , & from the ryuer vnto the vttermost parte of the erthe .

Of the death and passion of Christ speaketh Daniel in the .ix. chapter after The deth of Christ . this maner . And after two and sixtye wekes shall Christ be slayn & put to death and yet shall they haue no true testimonye , that he is giltye of death . Esaye in the .l. chapter sayeth thus , The Lorde God opened myne eare , and I refused it not , nether wente I bacwarde , I gaue my body to the smiters , and my chekes to the nyppers , and my face haue I not turned from theyr shamefull intreatinge and spittynge vpon me . The Lorde God also shall help me , therfore shall I not be confounded . And therfore haue I hardened my face lyke a flynt stone , and am sure , that I shall not be confounded . In the liii . chapter there is written of Christ after this maner , He shall haue nether bewtye ner fayrnesse , we shall loke vpon him , but we shall haue no desyre vnto hym .

He is despysed and contenned of men , a man of trouble , and one that hath had experience of infirmyte . He is so despysed , that we shall hyde our faces from him . and haue hym in no estimation . And yet hath he borne oure vnperfectnesses , and felt oure sorowes . We also thought , that he shulde be wounded , smy●ten and punished of God . But he was wounded for our synnes , and slayne for oure wyckednesse sake . And the punishment wherby we haue peace , is layed vpon him , and thorow his woundes are we made whole . All we haue gone astraye lyke shepe , euery one of vs hath had respecte vnto hys owne waye , and the Lorde hath layed all our synnes vpon hym . Uiolence and wrong was done vnto hym , he hath bene euell . intreated . & yet opened he not his mouth . He shall be led as a beest to be slayen , and as a shepe domme before the sherers , so shall he not open hys mouth . &c. The whole chapter descrybeth all the cause of Christe so clearly , that holy Hierome sayd not in vayne , Esaye is not onely a Prophet , but also an Euangelist , zachary descrybeth The sacrifice of Christe . the presthode and sacrificie of Christ and testifieth , that with the same onely oblacion he hath opteyned grace for all synnes , and therfore seuen ( that is to saye , all ) eyes shall haue respecte vnto him , and shall seke peace & rest of theyr consciences in hym , and shall fynde it . Heare nowe O Josue thou hye prest , thou and thy companyons , that syt before the , seynge ye are men of ensamples . For lo , I wil bring ●acha . iii. my seruaunt , euen the blossome . For beholde the stone whiche I haue layed before Josue , wyll I brynge , To the same onely stone shall seuen eyes loke . Beholde , I wyll dyg it vp and dssclose it , sayeth the Lorde zabaoth , and the synne of the erth wyll I take awaye in one daye . And in that daye shall euery man call hys neghboure vnder hys vyne and fyg●tre .

The buryall and resurrection of oure The buryall & resurrection of Christ . Lord Jesu Christ , hath the prophet Jonas figured very excellently . For thus sayeth oure Lorde Christ hym selfe : Lyke as Jonas was thre dayes and thre nyghtes in the whalles belye , so shall the sonne of man be thre dayes and thre nightes in the hert of the erthe .

Of the ascension of Jesu Christ and sendynge of the holy gooste , hath Joel also The ascension . written in the .ii. chapter , and it is alledged of S. Peter . Act. ii . Of the callynge & gathering together the Heythen , and of The vocation of the Heithen . euery thynge pertaynynge , to the holy church , doth Esay wryte in the .xlix. chap. and so forth to the ende of his prophecye .

Thus hast thou , that the prophetes also in their tyme , dyd preach Jesus Christe , & poynted not the people to truste vnto the workes of the law & their own deseruing but vnto christ , of whome they prophecied euery thinge that folowed after . Therfore dyd Peter speake right .i. Pet. i. sayenge :

Ye shall receaue the ende of your fayth : euen the saluacion of your soules . After which saluacion haue the prophetes enquyred The prophetes soughte saluacion in Christ . and searched , whiche prophecyed of the grace that shulde come vnto you , searchinge whan or what tyme the sprete of Christ ( which was in them ) shuld signifye : which sprete testified before the passions that shuld happen vnto Christ , and the glory that shulde folowe after . Unto the which prophetes it was also declared that not vnto them selues onely , but vnto vs they shuld ministre the thynges , which are now shewed vnto you , by them which haue preached vnto you the gospel thorow the holy goost , that was sen●e vnto them from heauen . &c. In the which testimony the holy Apostle Peter had a speciall respecte to the prophecye of Daniel : whiche dyd not onely recorde the passion & glory of Christ , but also poynted to the tyme , in the which Christ shuld come . For lyke as God in the greatest parels , daungers and alteracions , hath alwaye renewed & more clearly expressed hys promes conceruyng the blessed sede : as in the tyme of Noe , whan the worlde was destroyed : in the tyme of Abraham , whan God wolde prepare hym selfe a new people , in the tyme of Moses , whan God receaued his people and caryed them out of Egipte , to bringe them in to the lande of Canaan , in the tyme of Dauid , whan all thynges stode so well , and it must nedes be auoyded , leste any man shulde thynke Dauid were the blessed sede , Before the captiuite of Babylon also , and in the tyme of the prophetes which ( as it is sayde afore ) preached and wrote , that no man shulde doute in gods promes , as who saye they were geuen vp and cast a waye , though the temple were broken , the cytye brent , & though the people ( of whome Christ shuld be borne ) were led awaye in to captiuite . Euen so nowe also in the captiuite : whan the faythfull might all moost haue thought , that the promes of God concernynge Messia , were cleane gone , Euen than dyd God shewe hys seruaunt Daniel a more cleare vision of Christ , after thys maner , The people A prophecye tolde vnto Daniell . shal be let go agayne out of captiuite , and shall come home to Hierusalem , buylde the temple and cytie agayne , but with a sore tyme . And after that the cytye is buylded , vnto the tyme of Christe , shall be .lxix. wekes , that is c. x●viii . & .iii. yeares . And euen so was it from the. xxx●i . yeare of Darius Histaspis or Artaxerres ( in the whiche the cytie was buylded , N●hemie . v. ) vntyl the .xlii. yeare of the empire of Augustus , vnder whome Christ was borne . Luce. ii . The aungel also gaue Daniel farther in formacion of Christ , how that hys owne people shulde slaye hym , & fynde no fault in hym , and howe that the sacrifice with the ceremonies shuld ceasse . And a straung people ( saieth he ) shall come from farre , & make the temple with the citte an horrible abhominacion ▪ yee they shall destroye and breake downe altogether . All whiche thinges were afterward fulfylled in the last wekes , that is , within .c. vii . yeares or there about . For within .c. iii. yeares dyd Lorde growe to teach & to suffre . For whan he was .xxx. yeare olde , I hom baptised him Afterward within .iii. yeares was he put to death , & so within .xl. yeares folowed the destruction of Hierusalem by Tytus & U●spasian . All the tyme now & yeares from The nombre of the yeares . the captiuite of Babilon to Christes birth are . 626. yeares . For the captiuite of Babilon endured .lxx. yeares . In the firste yeare of Cirus were they delyuered , in the second yeare beganne they to buylde the temple , and buylded . 46. yeares , ●●ē vntyll the vi . yeare of Darius . In the. 32. yeare of Darius was the citie fynished : which maketh . 143. yeare : Adde now hereto the. 483 yeares out of Daniel , & thou hast the foresaid summe euen . 626. yeares .

In the sayd yeares had oure holy fayth sore conflictes , and the sede of the serpent preassed sore vpon the sede of God , as the Babilonians at Babilon , and the Perfians , whan the people of God was come home agayne Neuertheles the trueth had euer the victory , & was the more clearly testified by Daniel , Haggeus , zachary , Esdras , N●h●mias , & Malachy . Afterwarde were they specially opprest bi the vngodly Antiochus . kyng Antiochus in the tyme of the Macha bees : Whan as the tymes were euer the longer the more full of parels & aduersite vntyll Aulus Gabinus , Pompeius & Crassus captaynes of Rome conquered the land , & the true olde religion was vtterley gone in so moch that out of the olde serpent there arose in Israel all maner of sec●es & Symonye , whome oure Lorde Jesus Christ with his commyng in the world resisted , and called them the serpentes generacion , as the holy Euangelistes testifye . Not God had euer some vertuous men . witstandyng in the myddes of such mischefe in Israell , there were also godly vertuous people , which sought God and hys anoynted ( though the erroure was greate ) Amonge whom no doute was specially the Prest zacharias the father of Jhon Baptyst Elizabeth his wyfe , and godly Simeon Whan zacharias had knowlege of the Lordes commynge , he sayde with a ioyful hert , Praysed be the Lorde God ●achay . of Israell , for he hath visited and delyuered his people , and set vp the horne of saluacion in the house of Dauid his seruaunt accordynge as he had promised afore by the mouth of holy prophetes . &c. For his wordes are red . Lu , i. Simeon when he sawe the childe Jesus in the temple , and Symeon had taken him in hys armes , he sayd .

Now Lord let me dye in peace , according to thy worde . For myne eyes haue sene thy sauyoure , whom thou hast prepared before the face of all people , that he myght be a lighte to geue light vnto the Heythen , and the glorye of thy people Israel . Luc. i lo , thus the hertes of all righteous in the olde Tessament from Adam vnto Christ , ( euen . 3974. yeares ) haue stande onely vpon Christ , in him was their comforte , vpon hym they trusted , it was he whom they longed for , and in Christ Jesu were they saued . Therfore hath oure Christen fayth endured sens the begynnyng of the worlde and is , and continueth styll the onely true olde , vndoubted & fast grounded faith .

¶ Of the tyme of the greace of Christ , and how that he him selfe testifieth , that the saluacion of all the worlde stondeth onely in hym .

HIther to haue I set for the tyme of the promyses , in the whyche God ( thorowe the promysed ●de oure Lorde Jesus Christe ) conforted , clensed , and preserued all hys seruauntes and deare frendes . There haue we lerned & sene that the Christen fayth , which hath endured sens the begynnyng of the worlde , is the eldest , vndoubted , right and true faith , which all holy Patriarkes had , & in the which they serued God , and pleased him , as Adam , Seth , Enoch and Noe , Item Abraham , Isaac & Jacob , Lykewyse the excellente & highlye endewed propheet yee the father & foregoer of all prophetes , euen greate Moses his brother Aaron , the holy Prest Eleazar and Phinees , The excellent dukes also & Judges , Josue , Gedeon ; and other moo , Euen so lykewyse the kynges , Dauid , Ezechias , Josaphat , & Josias , The dear●i beloued of God and excellent prophetes , Samuel , Helias , Isaias , Daniel , zacharias , and all the other . This holy fayth also had all ryghteous and such as were of godly vnderstondinge in all the congregacions of Israel from the begynning : In this were saued all they that from the beginning were preserued & ordeyned to saluacion : All gods electe wer saued by Christ . wherfore what soeuer they can alledge agaynst this faith ( whether it be concerning holymen , olde age . multitudes , lerned men , generall counsayls conuocations or perliamentes , fathers actes , statutes , tokens and wonders ) It is all nothinge worth , and is not to be reputed in comparison of oure holy faith , as euery one that hath vnderstonding , maye se in this treatise afore . And though my purpose be now fynished , euen declared out of the scripture , that the Christen faith hath endured sens the begynning of the worlde . Yet wyl I adde a shorte instruction concernynge the tyme of grace , & perfourminge of all promises , and I wyll declare , that God now also thorow the appearinge of his sonne , wolde bringe in to the worlde and set forth , none other religion , none other faith , nether anye other saluacion , then euen the same which was showed to the olde fathers , Sauynge that now all thinges are more euydent , more clerly practised accomplished , fulfilled and perfourmed , for the whych cause also all figures , sacrifices and ceremonies do ceasse . For The olde testament is not to be refused in Christ is all perfection . Yet shall we not therfore cast awaye the olde Testament ( as some ignoraunt , vnlerned and foolysh people do ) but haue it in greater reputacion , for asmuch as we know now thorowe Christ , what euery thinge signifieth , & wherfore euery thinge was thus & thus ordeyned , vsed , & spoken , Now shall euery man fyrst haue a corage to reade the lawe and the prophetes , whan he seyth wher vpon euery thyng goeth . And thus also at the begynnyng dyd the holy apostles preach Christ vnto the Jewes out of the lawe and the prophetes , as it is oft tymes mencioned in the actes of the Apostles . And our Lord him selfe , whan he went with the two disciples towarde Emaus , Luk. xxiiii & preached so vnto the , that theyr hertes brent within them , he beganne at Moses , & wente thorow all the prophetes , and opened vnto them the old scriptures , & shewed them , that so it behoued Christ to fu●●re , and to entre in to his glorie . Thys is the cause also that the scriptures of the new Testament , hang all together and referre them selues to the scriptures of the olde Testament , so that these can not be right vnderstond without the other , nomore than The new Testament dec are ▪ h the olde . the glose without the text . The text is the lawe and the prophetes , the exposition are the Euangelistes & Apostles , Now wyll we se , what the worke of grace of the new Testament is .

In the .xlii. yeare of the empyre of Augustus , after the begynning of the world 3974. yeares was Jesus christ the blessed & promised sede , borne of the vndefyled virgin and mayde Mary , at Bethleem in the lande of Jewrye . And though he as a very man was wrapped to clothes , and layed in the cryb , yet apeareth the angell of the Lord in greate clearnesse vnto the shepherdes , and sayeth , Feare ye not , beholde I bryng you tidinges of great ioy , which shall happen vnto all people . For this daye is borne vnto you the sauyoure euen Christ the lord in the citie of Dauid The first newes and tydinges of the commynge Tidinges of Christes birth of our Lord Jesus Christ , must the angell brynge and geue , to the intent that it mighte be the more accepte of all the worlde . All the holy men from the begynnynge of the worlde , dyd hytherto longe sore after the promysed sede . Therfore saieth the aungell now , that he bringeth them tydinges of great ioye , no doubte to them that were gone , deed , & past , to them also that now lyued , & to them that were to come afterward . The ioye is this , that Jesus Christ the sauiour is borne , euen the promised sede , whiche shulde saue all the world from the power of the deuell , clense them from synne , and delyuer them from damnacion . Therfore sayeth the aungell moreouer , Which shal happen vnto all people . For vnto Abraham it was sayd , In thy sede shall all nactons of the erth be blessed . The same ( sayeth the angell ) is borne in the citie of Dauid , euen out of Dauids kynred , out of the whiche the prophetes testified that he shulde be borne , whiche prophetes also for the same cause called him Dauid and the blossome of Dauid . The grace of God And this is now the grace of God , that where as we poore synners belonged vnto death , and were in the deuels bondes he sente his sonne to lowse and delyuer vs out of captiue , This is the new Testament . For Hieremy also testifieth he●of , and sayeth : This is the Testament that I will make I w●ll be their God and they shall , be my people , I wyll be mercifull to their vnrighteousnes and synnes , & wyll thynke vpon them nomore , Hiere xxxi .

This full and perfecte forgeuenesse is not therfore called the newe Testamente , as though their had bene no remission of synnes promes made longe afore vnto the fathers , is now confirmed and renewed and the old figures that represented the same are abrogate . Thus the Lord Jesus alone Christ the onely saluacion of all the worlde . is set for the for the onely saluacion of all the worlde , so that not onely we , but all they which afore or after hys appearaunce or incarnacion beleued on him , were saued And at the birth of Christ there commeth to the foresaide angell , the whole heauenly hoost which praysed God & sayde : Glory Luce. ii● . and prayse be vnto God in the height and peace vpon erth , to men a good wyll .

And by this they teach vs what the dewtye , thankfulnesse , and knowlege of men is or ought to be in this behalfe , that god hath done so great good forman : Namely The dewry of vs . howe that they oughte to prayse God , to haue a sure , trust in hym , and to be frendly and louynge one to another . And the fulfilllyge of the lawe is loue from a pure hert , out of a good conscience , and of an vndissembled or vnfayned fayth . i , Timoth. ●

In the fyftenth yeare of the Empire of T●erius ( from the begynnynge of the John baptist . worlde . 4004. yeares ) came the worde of the Lorde to John the sonne of the preyst zachary , in the wyldernesse , and he went and preached vnto the people of Israell . amendement of lyfe and forgeuenesse of synnes in Jesu Christ . To whom he bare recorde , that he was the fulfyllyng of the lawe & the prophetes very God and man the onely and euerlastyng sauiour : whych wyth the sacrifice of hys own body , shuld clense the world from synne , yea he poynted vnto hym wyth hys fynger , and sayd : Beholde thys is the lambe of God , that John . i. takethe awaye the synne of the worlde . And so perfectiye and wholy hangeth he all saluacion onely in Christe Jesus , that John . i. he saieth planely . Out of his fulnesse haue all we receyued grace . &c. Joh. i. Item who so beleueth in the son of God , hath euerlastynge lyfe : who so beleueth not in the sonne , shall not se lyfe , but the wrathe of God abydeth vppon hym Therfore dyd , Mat. xi . he also sende all hys disciples from hym , and commaunded them to cleue vnto Christ He maketh no men●ion at all of any ceremony●s figures nor oblations , as necessary poyntes to saluacion , but preacheth Christ purely and clearly . Thys is manifest , Johan. i and .iii. Mat. iii. and Luk. iii

The Lorde hym selfe also came vnto John , & was baptised . And whan he had Math. iii. receyued baptime , the heauen opened , and the holy goost appeared in the fourme of a doue , and there was a voyce heard ▪ from heauen saynge . Thys is my beloued sonne , in whome I am pacified : to the intent that all the worl●e shuld haue wytnesse of Chryste the true sauyour , not onely now by the a●ngels , and by Johan the holyes●● man of all , but also from heauen and of God hym selfe : and that we myght be the bolder to committe our selues wholy vnto hym . Whan he had receyued the testymony he wente in to the wyldernesse . And lyke as our disease beganne in paradise by tentation . Euen so at the tentation in the wyldernesse beganne the Lord our health : and lyke as the father of vs al dyd eate the for bydden meate . So dyd the Lorde not eate the meate that he myghte haue eaten , but fasted fortye dayes and fourtye nyghtes . Afterwarde came ●e amonge the people , and beganne to preache saluacion , sayng . The tyme is fulfylled , and the kyngdome Math. iii . of God is at hande , repent , and beleue the Gospell . Here wyth hath he healed all sores , dryuen out deuels , & raysed vp the deed testifienge so by hys actes , that he is Lord of all thynges , and the true sauioure . And of them whome he healleth , asketh he nothyng : he commaundeth them not to buylde hym a temple , nether to geue hym blocke or stocke : he requyreth no bodely thing , but onely ▪ stedfast fayth and confidence . And to them whom he hath healed , he sayeth : go they waye and synne no more , take hede , that a worse thynge happen not vnto the ▪ And herewith all doth he teache , in what The substaunce of true religion . thynge the substaunce of true religion lieth , euen in a right true fayth , and in an innocent lyfe , that in oure conuersation we kepe our selues from all filthines : Yee the thynge that some ma● taketh for gods seruyce , refuseth he , as longe bablynge prayers , vayne glorious fastinge & lyke almes geuynge . He nothynge regardeth mens tradicions , diuersites of sectes , long garmentes , outwarde appearaunce , their clensynge , ne● all their ypocrisie . He goeth into the temple , ouerthroweth , casteth downe , powreth out euery thynge that is to be solde in the temple : he dryueth the byers and sellers out of the temple with a whippe . For the temple was ordeyned for generall prayer . thankesgeuing and preachynge , and not , for choppinge and chaun gynge , or other suche lyke thynges . These The speciall pointes of christes doctryne . thre poyntes doth he teach vs diligently to obserue : First , that we obteyne remission of synnes , true righteousnes & euerlastinge lyfe , onely thorw hym and by hys passion and death , and els by none other meane . For he is the onely mediatoure , prest , intercessoure , comforter , the onely righteousnesse , satisfacion , raunsome , santifyeng the onely perpetuall sacrifice the suertye of grace and saluacion . Speciall testimonies hereof hast thou Johan . iii. vi . xiiii and .xvi. Secondly : that we can not serue and pleace God with exterior sacrifices or any outward pompe , but with suche workes as proceade of loue & mercy And thirdly / that all the children of God are bounde to kepe them selues from the workes of darekenesse and to applye them to lyue in righteousnes and in the lighte . And herein also is comprehended all godlynes / that is / all right good Christen workes

So whan he had taught all righteousnes / and The pacient suffringe of Christ . discloysed and ouerthrowen all ypocrisye in religion ( he offred vp hym selfe vpon the crosse for the remissyon of all oure synnes . For wyllingly & paciently put he him selfe in to the handes of hys enemy●s and of his betrayer / suffred him selfe to be taken / to be bounde / to beled from one iudge to another / to be langhed to scorne / cried out vpon ( to be spytted on / and at the last to be adiudged vnto death / to be scourged / & to be crowned with a crown of thorne . He himselfe bare hys owne crosse to the place of execucion / where he was crucified / & hanged vp betwene the murthurers . Then lyued he in greate payne from the sixte houre vntyll the nyenth . At the last he cried : It is fynished / father in to thy handes commende I my spr●te : thus offred he him self for oure synnes and dyed that we myghte the frute of Christes death lyue , But soone after folowed the thinges wherby the frute of Christes passyon might be perceaued . For the vayle / which in the temple , se●arated the holy from the moost holy ( dyd rent from the toppe tyll the botome : wherby Christ testified ( that now with his death all ceremonies & fig● ratyue thinges were at an ende , and nomore of value : that the waye to eternall saluation was opened : that all thinges significatyue in the tabernacle ( in sacrifices , rytes and obseruaunces , were nowfulfilled and abrogate : that now the bare & onely cross of our Lorde Jesus Christ is al together vnto the faythfull that the hele of the virgines sede is well troden vpon , & his flesh well rente and slayne : but that yet also in the meane reason he hath troden the serpent vpon the head , Therfore dyd the deed also aryse , and appeared vnto certayne at Hierusalem . For the death of Christ is oure life , The erthquaked , the stones harst asunder For the preachinge of the death of the sonne of God , hath altered the whole worlde , and many hard stonye hertes are moued to repentaunce faith and good workes But whan the syde of the deed body of Christ was opened with the speare ▪ and the rocke ( as zachary saieth ( was dygged vp ▪ there Water & bloude . ranne out water and bloude , declarynge manifestly therby , that vnto vs out of the death of Christ , foloweth life and purifyenge . For water clenseth , in the bloud is the lyfe of man . And with the bloude of Christ is all bloude stanched , and now is Christes bloude onely avaylable , beynge sprenkled thorowe fayth in oure hertes . This oblacion and passion of Christ ( the rawnsome for the synne of the whole world ) was done in the. xviii yeare of the Empyre of Tiberius , rekenynge from the begynnyng of the worlde . 4007 yeres , the .xxv. daye of Marche .

So the whole body of Jesu was taken The buriall of Christ . downe from the crosse , and honorably buryed and on the thirde daye after he rose vp agayne : so that his soule came agayne to the body , and his very flesh was raysed vp from death , how be it now nomore mortall and passible , but glorified . For he is the first in the resurrection of the deed , For lyke as by one man came deathe so by one man must come the resurrection of the deed . And lyke as in Adam we all dyed in body and soule , so shall we be all together restored agayne to lyfe in Christ Jesu . This hope vnto lyfe , wolde the Lorde prynte substancially in vs with the resurrection . And therfore after his resurrection , he contynued fortye dayes wyth his disciples , that he mightwell instructe them of his resurrection , and that they shuld haue no doulte therin . So whan he had shewed and declared vnto them his very resurrection dyuerse wayse , and had perfourmed all that the father commaunded him to fynde , he ascended vp vnto heauen with body and soule fro mount Oliuere in the sight of his disciples , and is set at the righte hand of God , there to remayne corporally vntyll the last daye , in the which he shall ▪ come agayn bodelye , to iudge the quycke & deed : And all suche as haue walked in faith , shall he take to him with body & soule in to heauen , lyke as he himselfe is receaued in to heauen : And shall with body and soule condemne all them that haue walked in the waye of the olde serpente , and haue not conuerted from vnrighteousnesse to the righteousnesse in Christ . And thus shall saluacion be perfectly fynished , and gods chyldren shall lyue eternally with God , thorow Jesus Christ . To whome be prayse for euer .

Amen

☞ That also the electe Apostles preached thys olde fayth , and declared , that all saluacion is ▪ onely in Christ

THus thorow Christ Jesus is al fulfilled that the prophetes prophecied The power of Christ saueth all . of hym afore , thus is he become the saluacion of all faithfull beleuers , euen the lampe of God , whiche hath bene sacrificed sens the beginninge of the world that is , this is he , whose power and delyueraunce hath clensed all them , that euer put their trust in God thorow the blessed sede . Herein now is the righte true ●aluacion , this is the summe of the right & perfecte religion . Who so peruerteth thys , from him shall God turne him selfe , who , so addeth oughte vnto this , to hym shall God adde his wrothfull hand : who so taketh ther from , his lyfe shall God ●●nishe , But blessed are they , which walke in this simplicite & clennesse , & contynue so vnto the ende euen they that heare gods worde , & do therafter whose onely hope is Jesus Christ . This onely true and euer durynge saluacion wolde he to be shewed and declared to all nacions , whiche came to saue all nacions : but he wold it sholde be declared by the preachinge of the holy gospell , and thorow the ministracion of the hol● sacramentes : And therfore by his lyfe tyme he dyd chose Apostles , whome he receaued to be witnesses of all hys doctryne & miracles , enfourmyng them diligently , & helde nothyng backe from them . For he sayeth vnto them : Ye are my frendes , yf ye do all that I commaunde you , I wyll hence christ hold nothinge back from hys apostles . forth call you no more seruauntes , for a seruant woteth not what hys Lorde doth But I haue called you my frendes , for all that I haue heard of my father haue I opened vnto you . Joh. ●v . But for asmoche as they yet lacked vnderstondnge & were forgetfull and had euer straunge ymaginacions of the kyngdome of Christ , therfore whan he now ascended vnto heauen , he charged them not to departe from Hierusalem , but to wayte for the holy gooste : whome he also gaue vnto them vpon the fiftieth daye after his resurrection , that is vpon the tenth daye after his ascension euen the fiftenthe daye of Maye : by the The holy goost broughte no new doctryne . which holy goost they beynge illuminate spake with all maner of langag●● , and were myndfull of all that the Lorde had commaunded them a●o●e , For the holy goost dyd not endew them with a newe doctryne , but it that the Lord had taught them out of the lawe and the prophetes , the same dyd he bringe to their remembraunce and illucidate all thinges , & prynted them more clearly in ther hertes . For so sayeth the. Lorde in the gospell : The conforter euen the holy gost , whom the Joh. xiiii . father wyll sende in my name , he shall teache you all thinges and bringe all thynges to youre remembraunce that I haud sayde vnto you , Therfore so longe as the Lorde was with them , and tolde them all the matter of hys passion , they were sorye and coulde not beare awaye all that he sayd vnto them But after that he was taken vp frome the erth in to heauen , he sent the holy goost , euen him , whome the prophetes also had before , & that led them into all Christen veryte .

So whan they were endowed with the holy gooste , they beganne ( accordige to the Lordes commaundemente to preach in all the world / the foresayde matter of saluacion purged , and obteyned onely by Christ and gotten by true faith For he had sayde : Go your waye in to all the world and preach the gospell vnto all creatures Mar. xvi . Who so beleueth and is baptised ( Shal be saued &c. And therwith comprendeth he both the poyntes whiche the Apostles vsed and practised ( euen the preachyng of the faith in Jesus Christ , and of the ministracion of the sacramentes , And how the Apostles doctryne was it is manifest out of the Actes of the Apostles : But shortly and in a summe , they preached amendement of lyfe . and remission of synnes thorow Jesus Christ : That is to saye , howe that the whole generacion of man laye in the dominion of the deuel and in the bondes of synne cursed and damned : but God had mercy on vs all , & sente his soone in to this worlde , to dye , and with hys death to restore vs vnto lyfe and to wash vs with his bloude , that who so euer beleueth in hym , shulde not perish , but haue eternall lyfe . All this declared they out of the lawe and the prophetes & proued , that , Jesus Christ whome they preached , is the blessed sede promised vnto the fathers . Who so is desyrous to haue a perfecte ensample of this declaracion , he fyndeth two sermons of the famous Apostles Peter and Paul , the one in the Actes of the Apostles the seconde chapter , the other in the. xiii , chap. There doth the holy Apostle open the mistery of our holy faith , very excellently declaringe it from the tyme of Abraham vnto Dauid & from him vnto Jhon the baptist . There vpon sheweth he , how Christ suffred , dyed was buried , and rose agayne from death . Act , xiii . All this confirmeth he with the scriptures of the prophetes . At the last he concludeth the sermon after this maner : Be it kowen vnto you therfore ye men and brethren , that thorowe Jesus is preached vnto you forgeuenesse of synnes , and that by hym all they that beleue , are iustified from all thynges , from the which ye coulde not be iustified by the lawe of Moses . To this now also the sermon of Peter : Yee all the scryptures of the Apostles do fynally accorde to the same effect Hereout also bring they the doctrine of repentaunce and amendment of lyfe , the rebuking of synne conslacions , exhortacions and drawyng to all maner of good workes that folowe out of faith .

The speciall sacramentes , whiche the lord dyd chefely institute and commaunde the Apostles to praise in the churche , are holye Baptyme and the blessed supper of ●● . xxviii oure Lorde Jesus Christ . Concernynge the first he saieth . To me is geuen all power in heauen and in erth : therfore go youre waye and teach all people & baptise them in the name of the father , of the sonne , and of the holy goost , and teach them to kepe all that . I haue commaunded you . The other dyd he institute at the last supper . For thus is it written in the holy gospell The supper of the Lorde , Whan they were eatynge , he toke bred and whan he had geuen thankes he brake it and gaue them sayeng Take eate this is my bodye whiche shall be geuen for you this do , in the remembraunce of me . So toke he also the cuppe whan they had supte , and sayde : Drynke ye all out of this , This is my bloud of the new testament , which shall be shed for the , remission of sinnes . With suche sacramentes thorow outward visible stourmes / for our infirmities sake ( pleased it the lord to shewe set before oure eyes his heuenly & in visible grace not that we shuld continue still hanginge in the visible thing but that we shuld lyft vp our myndes and with a true beleue to holde fast , to prynte sure in oure myndes to worshippe , and to enioye the thinges that faith sheweth vs by the outward sacramentes With these outward sacramentes also hath it pleased him to open . declare and shewe vnto vs his grace and louynge kydnesse Namely how that he geueth vnto vs him self and all his riches , clenseth vs fedeth and moystureth oure soules wyth hys flesh and bloud , that he is at one with vs , and we with him so that we vse and practise the sacramentes with a true faith . For the outward enioyeng of the sacramentes of it selfe alone . doth not reconcyle vs wyth God : but yf they be vsed with fayth , than as Saynte Peter saieth Act. xv . ( thorow faith doth God , purifye the hertes . With the sacramentes The frute of the sacramentes . pleased it hym , to leue behynd him a remembraunce of his giftes & benefites , to the intent , that we shuld neuer forget them but prayse and thanke him therfore . Morouer with vysible sacramentes was it his will to gather vs together , and to marke vs in remembraunce of oure dewty how we are one body to gether and ought to applye our selues to all righteousnesse . All which thinges are foude at lenthe in the scriptures of the Apostles .

As for the Apostles , they mynistred the. sacramentes diligently pu●r●ly and , symply , and so ( without anye addicion ( distributed them vnto the people of God . Touching baptyme , ther are many ensamples in the actes of the Apostles . The supper of Jesus Christ had the Corinthians somwhat altered . And whan Paull poynted them agayne to the true ordinaunce and right vse , he taketh the symple wordes & institucion of Jesu Christ without anye more addicion , and layeth those before them , commaundeth them to folowe the same , and holdeth him therwith well content .i. Corinth . xi . And thus dyd the holy Apostles gather together all Heythen and people , thorow the preachinge of the gospell and mynistracion of the sacramentes in the church , whose heade is Christ , in whom they are buylded and preserued . Morouer they dyd not layed them sore The Apostles dyd not ouer charge the people with ceremonies . with any ceremonies . For in the Actes of the Apostles the .ii. chap where as a perfecte shappe of a right Christen congregacion is descrybed , we haue fyrst the ●eudinge of the Apostles , amonge whom Peter dyd fyrst preach the gospell : that is to saye , repentaunce and forgeuenesse of synnes in Christ Jesu . Then baptised he them that were become the people of God . Afterward foloweth it , that they whych were become Christen , contynued in the doctryne of the Apostles , in prayer , in breakinge of the bred , & in the foloshippe : Here are the ryght substanciall poyntes of the Cristen church sufficiently expressed : the doctryne of amendment of lyfe & remission of synnes , baptyme , the contynuynge and increasyng in Christes doctrine , prayer , the holy supper of the Lorde and the feloshyppe , that is loue , kyndnesse and workes of mercy .

Now where as Act. xv . it is ordeyned The Apostles wolde not offende the weake . that the Heythen shoulde eate no bloude nor strangled , it endured but for a tyme , and theyr meanyng was therby to a voyde offendynge of the weake . Otherwyse haue the Apostles euery where ( specially Paul ) very exnestly exhorted men , to contynue by the doctrine that was shewed & delyuered them , and to be at a poynte in them selues to auoyde suche lernynge as was new and brought vp by men , because they leade men farre from the trueth , as we fynde Collos. ii . Philip. iii. i. Timoth. iiii . vi . and Titum . i. And thus is it manifest , that the apostles taught al nations no newer strauge thyng , but euen the same that they had receyued of the Lorde .

☞ A conclusion , that this fayth is the ryght true olde fayth , whyche alway shall stonde sure

THis holy vndefiled faith which the Lorde ●●anted and set vp in all nations by the Apostles , immediatly after the Apostles dysseasse , was ●ore ▪ attempted , by sondrye vnclea●e personnes , whych brought vp false customes and misbeleuers , and made per●ous sectes Besydes thys also was it sore persecuted wyth the swerde of tyrauntes . But in all such daungers the trueth ouer came and had the victory . For though the cytezins of the deuels cytye ( accordinge to the disposition of theyr patriarke Cain ) dyd mur thur , ● all though falfe prophetes brought vp euell counsaill , yet the cytye of God triumpheth , and the bloude of innocent Abell and his brethren , speaketh yet . But after that the persecucion was somwhath ●rassed , and the persecuters sore and horr●bly punished for their bloude sheddinge ( the heresies also beinge well brought downe by faythfull shepherdes ) In the same rest also was oure holy fayth not a litle hurt . For rest put a waye feare , brought ydle felicite , voluptuousnes and fleshly sekynge of riches and dominyon : the decay of christes religion . and so thorow couetousnes and ambision , there was pou●ed great poyson in to the church , wherby religion sore decayed .

For whyle the mynisters of the worde laboured more after riches , then to perfourme their office and charge , and to edt ●●e the church , they were pleased with supersticiousnes in steade of true religion Of ●●u●s then folowed it farther , that the singlenesse of fayth was forgotten , newe law●s made , the olde rytes and customes ether peruerted , or els vtterly ouerthrowen and abused : wherby men came farr● from the doctryne and Christen ceremonies , from the waye of trueth in to er●oure foo What in conuenience ▪ folowed . ●●●ly , & partly in to ceremonies of ydolatrye . Here of commeth it , that we ha●● now the abhomination , of the popes power , of pardons , of masses for the deed and quycke , of merites , power and intercession of sayntes in heauen , of worshyppinge their bones vpon e●th , of ydols , and vayne ornamentes , pompe & pryde of the church , of hyred syngynge and prayenge in the temple , and of the whole swarme of ydele religious . All whiche thynges with other mo● like fondnesse , are nothing but new alteracions , peruertinges , and contrary to all olde ordinaunces , hauynge no grounde in gods wo●de , and are cleane agaynst God , though many hardnecked people are yet in a furye and braule for such hinges , and wyll make all the world beleue , that thys theyr foolishnes alteracion & peruer●●nge of Gods ordinaunce , is the olde fayth . And yet wo●e they or wyll not knowe , that theyr ●abling hath very litle grounde , and that they ( yf they considred the matter as it is ) are very naked and miserable .

And though this papisticall religion hath endured , preuayled , & triumphed now certayne hundreth yeares , yet hath God all waye sent his ●aythfull seruantes , and had a litle holy flock of his owne , like as afore tyme in the day●s of the iudges , oft the kinges of Juda and Israel , and in the captiuite of Babilon , though it was all moost at the worst afore & at the comminge of Christ . Like as it is also with vs , the nyer the second commynge of Christ , the worse is it in the world . Neuertheles ( as I sayde afore ) God all waye set forth his worde and doth yet . Contrary wyse , the , The Pope & Machomet stry●e agaynste Christe . pope with his multitude , and ▪ Machomet with his ( as it semeth and becometh very Antichristes ( haue hitherto vndertaken ( to suppresse the olde religion ( and to set vp hys owne ordinaunce ( vnknowne to oure fathers of olde tyme ( to bringe it in to possession and vnder the name of God and his holy church / to sprede it vpon all christendome . For out of the Actes and statutes of the pope and hys wanton spiritualtye and out of the lawes of Machomet it is manifest ( what , the one hath taken in hand and done now more then 600. yeares ( and the other vpon a 900 yeares . It is cuident yet also euen now / wherto hys generall counsayls and perliamentes do extende , But not ▪ regardinge how he threnteneth ●nd faceth / and how he garnisheth hys new and wanton religions with false ( but dissemblynge titles / boastinge of many hundreth yeares / many generall counsayles / fathers holy men / doctours / vniuersities / closters syngyng / prayeng / fasting almes geuinge Let vs do as our ol●est fathers haue done longe before vs . de●plynge / and telleth suche lyke : All hys ▪ bragginge set a syde let vs cast hys relygion from vs & take vpon vs vnfaynedly the true olde religion / which hath endured sens the begynnyng of the worlde ( by the which all holy m●n haue euer loued / worshipped and serued God & knew nothinge vtterly of the Popes religion . And yf we must for thys cau●e be hated and persecuted of the worlde : well / it happened euen so vnto all holy Prophetes before vs lykewyse / and specially vnto Jesus Christe our Lorde : whiche shall come shortly to iudgement / and vtterly destroye the kyuge dome of Antichrist / whom he now kylleth with the sprete of his mouth . Our possession is not here vpon earth / the kyngdom of heauen is our natiue countre . From thence Philip. iii. loke we for the sauyoure Jesus Christ our Lorde / which shall rayse vp oute mortall & miserable body / that he maye make it lyke hys excellent and glorified body / ator dinge to the power wherby he . maye subdue all thynges . vnto hym self . To him be ▪ honoure and prayse for euer and euer .

Amen .