¶ The old faith/ a evident probation out of the holy scripture, that the christian faith (which is the right, true, old and undoubted faith) hath endured since the beginning of the world.  
Herein hast thou also a short sum of the whole Bible, and a probation, that all virtuous men have pleased God, and were saved through the Christian faith.  
1547.  
Miles Coverdale,   

¶ Miles Coverdale to all Christian readers, wisheth grace, mercy and peace from God the father thorough our Lord and only saviour Jesus Christ.  
LIke as the almighty eternal God, three in persons and one in substance, of his tender mercy and love, not only created man at the beginning after his own similitude and likeness, but also wh●n he was lost, most graciously redeemed him, and brought him out of bo●dage: Even so when man neither regarding his wonderful creation, nor his most dear redemption gropeth in darkness, in vice and blindness, 
The accustoma● goodness of God  lieth in the devils prison, and goeth in the way of damnation, God alway setteth up his light before him, sendeth the message of his word unto him, showeth him what case he is in, giveth him warning, openeth the prison door, calleth him out of the devils service, telleth him what danger it is to be his bondman, or servant unto sin. This doth God always afore he punish and plague the world. This (I say) hath been the property of God since the beginning, as the stories and prophecies of all the holy Bible do testify. And though we had no writing of God's acts in times passed, yet hath he practised this same his wonderful work of mercy upon us. So that like as we must needs confess that we are created of God, and redeemed by his only mercy in 
God hath showed no less kindness to us than he did to the old world.  his dear son Jesus Christ. So can we not deny, but we have heard his holy message, had no less preachings & warnings of dangers to come, than other have had afore our days. Yet even the same merciful God that sent No● to preach righteous unto the wicked world, and converted the ninivites by his word in the ministraciou of the prophet Jonas, hath done even so with us, in every condition. And some (thanks be unto him therefore) hath he brought out of darkness into his wonderful light, and out of the devils service, into the kingdom of his dear son.  
But alas and woe to this unthankful world. For like as a great number that be in prison of Satan, will not come forth when they are called and the door set open, but go on still stumbling in darkness, when the lantern of light is offered them: Even so if any play a wise man's part, & 
They that follow god's word, are laughed to scorn.  do as he is warned by God's word, he shall have a sort of apish people, a number of deserts and scornful mockers, which, because the man will not dance in the devils morris with them, nor keep their company in the bondage of sin and vice, neither run with them unto like confusion (as S. Peter calleth it) laugh him to scorn, and blear out their tongues at him, even like fools and coxcombs of the world. And like as when a poor wretch cometh out of prison, he shall have more to stand gazing and gaping upon him, then to do him good, or to help him to his fees. Even so now that god of his mercy hath called us out of Satan's prison, and from the school of false doctrine, my lords fool with his companions standeth staring upon us, and mocketh us, because we sit not still with other prisoners. There goeth a fellow of the new learning (saith one) there is one of these new fangled gospelers (sayeth another) that is one of the new brethren (saith the third) he followeth the new faith. etc.  
Wherefore in consideration hereof I 
The doctrine of Christ's faith is no new thing.  have here set forth this book: partly because it showeth the antiquity and ancient age of our holy Christian faith, and partly to give occasion unto all such as have received it, not to be ashamed of it, nor to shrink from it for any opprobrious mockage or scornful derision in this 
1. Cor. i.  world. The Apostle saith, that the preaching or word of Christ'S cross, is foolishness to them that perish, and that the thing which appertaineth to the spirit 
●. Cor. two.  of God, is foolishness to a carnally minded man. Whereby like as we may learn that it is no new thing to be mocked and stared upon for holding with the doctrine that maketh so much of Christ's death, and the true worshipping of God in the spirit. Even so may we see (to the singular comfort of our conscience) that no man mocketh us for it, but such as perish and are earnally minded: And that for all their derision and scorning. It is yet the power 
To us which are saved it is the power of God.  of god i. Corinthians. i. And belongeth to his holy spirit i Corinthians i And is not our own doctrine, neither of any other man's making. This is now to us a comfort and consolation.  
But because the world is angry with us for our faith, and giveth us so evil report for teaching it. It shallbe expedient for us to declare what faith is, and what faith we mean, when we make mention thereof. first because we may not describe it after our own judgement, we will rehearse the words of the Apostle, which writing to the Hebrews, sayeth 
What faith is  after this manner: Faith is a substance of things to be hoped for, an evidence (or certainty) of things which do not appear. By the which definition, it is manifest, that when we set forth or teach this faith, we mean no vain faith, no false opinion of faith, no fond imagination of faith, no dead faith, ●o idle faith: but a substantial thing, even a sure belief of things that are to be hoped for, and a proof, experience or knowledge o● things that are not seen. This faith than is the iustrument, whereby we feel and are certain of heavenly things, that our corporal eye can not see.  
Now because none other virtue can so apprehend the mercy of god, nor certify us so effectually of our salvation, as this living faith doth, therefore hath the scripture imputed our justification before God, only unto faith among all other virtues: Not without other virtues following, but without any other work or deed justifying.  
This is the faith of Christ, which all 
Ad Romanos. Gala. Ephe. Jaco. two  the scripture speaketh of. This is the faith that saint Paul preacheth to justify in the sight of God, as saint James teacheth, that works justify in the sight of men, and that it is but a dead faith which hath no works. This is the faith 
Hebre. xi. Ro. xiiii.  without the which it is impossile to please God, and of the which whatsoeur proceedeth not, is sin. This is the 
Acts xu i. Peter. v Gala. v.  faith whereby God purifieth our hearts, and whose end is salvation. This is the faith that worketh by charity or godly love, and is of value before God. This is the faith whereby the holy fathers which were afore Christ's incarnation, did in 
●. Cor. xiiii.  spiri● eat and drink and enjoy the same mercy of God in Christ, that we are partakers of.  
To be short, this is the same faith▪ whereby God saved those his elect, of whom saint▪ Paul maketh mention, in the foresaid Epistle to the hebrews, and 
Hebre. xi.  ●eherseth many godly fruits of the same in their conversation.  
This then is no newefangled faith▪ no strange faith, no faith invented by man's brain, but even the same that Gods holy spirit teacheth in the infallible truth of his scripture, and that Adam Abel, Enoch and all the other servants of God were saved in. Why do men therefore either call it a new fangled faith, or report evil of us, for setting it forth: Why? I fear me this is one cause: The old faith that all those servants of God had whom the Apostle nameth in the eleventh chapter to the Hebrews, and a life and conversation joined unto it, which was rich and full of all good works. Therefore seeing there be so many babblers and prattlers of faith, and so few that bring forth the worthy fruits of penance, it giveth to the world occasion to report of us, that our faith is but new-fangled. They see us not fall to labour and taking of pains, as Adam did: They see not the righteousness and thankfulness in us, that was in Abel: They see us not walk after the word & will of God, as Enoch did: They see us not take God's warning so earnestly as Noah did: They see us not so obedient to the voice of God, nor so w●●● willing and content to leave our friends, to forsake our own wills our own lands and goods at Gods calling, and dwell in a strange country, to do god's pleasure as Abraham did. They see that we chose not rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a sea●on: They see us not esteem the rebuke of Christ (or trouble for his sake) to be greater riches▪ then all the treasures of this world, as Moses did. To be short, they see not in our garden those sweet flowers and fruits▪ of Gods holy spirit, which were in them that had the old faith.  
Ashamed may we be therefore as many of us as either write, teach, preach, speak or talk of the old faith, if we endeavour not ourselves to have those old heavenly virtues that were ever plentiful in all Gods true servants, in every one (I mean) according to his calling. Not that it is evil to teach or talk of the true old saith, but this I say, because that (according to the doctrine of saint James) 
Jaco. i.  they are but deceivers of them selves, that are not doers of God's word aswell as hearers thereof. And through such slender receiving of Christ's holy gospel, it is now come to pass, that like as we have need of such an Apostle as was holy S. Paul, to rebuke this vain confidence that men put in their works, and to tell us that no work of our doing (but faith of God's working) doth justify us in his sight. Even so have we no less need of such another Apostle (as was 
would to god we had many such as James the Apostle was.  holy saint James) to rebuke this horrible unthankfulness of men, that professing themselves to be christian, & to hold of Christ's old faith, are yet dead unto all good works, receive not the word of God in meekness, cast not away all uncleanness and maliciovenes, are swyte to speak, to talk to jangle, and to take displeasure are forgetful hearers of the word, and not livers thereafter, boasting themselves to be of gods pure and undelyled religion, and yet refrain not their tongues from evil, visit not the poor, the friendless and the desolate in their trouble, neither keep themselves undefiled from this world. Read the first Chapter of his Epistle.  
What occasion might such an Apostle (as holy saint James was) have to write another, yea a sharper epistle seeing so many pretending to be of Jesus Christ's old faith, are yet so partial, have such a carnal respect of persons, are not rich in faith, despise the poor, practise not the law of godly love, talk and jangle 
O unthankful world.  of faith, not having the works thereof, cloth not the naked, help not the poor to their living, regard not their necessity, have but▪ dead faith, declare not by good and godly works, the true and old faith of Chryst, are but vain believers, have not the effectuous, the working and living faith, that Abraham and Rahab had. Read the second Chapter of his Epistle.  
How would holy saint James reprove these bringers up of strange doctrines, blasphemers, backbiters, belyers of 
S James would not spare to rebuke such.  good men, false teachers against god's truth, dissemblers with the same, carry fire (as they say) with the one hand, and water in the other: pretend to belearned, and yet bring not forth the works of good conversation in meekness out of god's wisdom, but in fro wardness, and out of carnal doctrine. How would he take up these, that delight in malice and strife, belie gods truth, are given to yearthy, fleshly and devilish wisdom, are unstable, full of all evil works, are not in the school of God's wisdom and learning, are not given to unfaynednes of heart, are not peaceable, are churlish, uneasy to be entreated. etc. Read the third chapter of his Epistle.  
What would such an holy Apostle say to this wicked world, wherein a great number (pretending to be christian men) are given so to quareling and fighting, to voluptuousness and inordinate lusts, 
Against such gross vices would not S James spare to ●● speak.  to envy and indignation, to unlawful spending and consuming of that they may get to adultery, to the disposing of holy wedlock, to shameful v●clennes, either not willing to marry, or else putting away their wives for light occasions, and for satisfying of their own trifling lusts▪ falling in love with the vain friendship of this world, taking part against God: yea where as by their profession, oath and allegiance (which they own to their most high sovereign the king of heaven) they should in a virtuous conversation maintain all godliness, are become even enemies, suppressours and overthrowers thereof, aswell thorough their obstinate and cruel resisting of God's word/ as by other wicked examples of their vytions and filthy living? what would holy S. James say to such unthankful belies? that knowing the truth/ live of such a sort?. would he spare them though they were never so rich and wealthy. Read the fourth chapter of his epistle/ and the first part of his fifth chapter/ and ye will judge the contrary  
Wherefore most dear Readers/ who soever of you hath been slack to follow the good life and godly conversation/ that S. James (and all the other scripture beside (requireth to be in them/ which profess the old faith/ let him take better. hold/ turn again to the truth/ and follow that loving exhortation/ which holy S. James maketh in the later end of his 
Let every man take the pains to rebuke his own fault.  epistle. And if he have at the first not inclined to God's word/ nor received/ it unfeignedly in mekevesse/ nor submitted himself to be ordered thereby (and to cast away all uncleanness. ●c̄. But hath happily suffered it/ promoted it set it forth/ or taken a pretence of favour and love to it for some other purpose as to obtain any carnal profit/ gains or liberty by it/ let him not but holy S. James or any other true messenger of God/ to the pains of rebuking him for so doing: let him rather enter in to himself/ reprove his own fault and abuse in that behalf abhor it in any wise/ be angry/ displeased and discontent with himself/ sorye● repentant for it shame not to ask God mercy/ and by good works from hens forward to labour/ that the glory of god and worship of his truth may be preferred and set up/ which he by such his unchristen livying/ hath in times passed caused to be hindered.  
In conclusion: Though there be never so many that recant and deny gods holy word/ either in their living & conversation/ or in their words/ writing or preaching/ yet as many of us as are entered in to the school of that wisdom which is from above/ let us be true scholars of the same/ and deed let us even entre in to the nature and kind thereof: which (as S. James 
We must put on the nature of god's doctrine.  sayeth. Jaco. 3. (is pure/ peaceable/ gentle/ and easy to be entreated/ full of mercy and good fruits/ without judging and symmulation Which thing yfwe do them shall we follow no filthy doctrine ner counteerfeyted wisdom/ then shall we be no breakers of peace than shall we be as glad to forgive as we would beforgeven glad to be reformed/ rich and plentiful in the works of mercy and good fruits of the old faith: then shall she be no quarellpykerrs or dissemblers with any man: Then shall we not only befounde the maintainers of peace and all good order but peaceably also and in all gentle manner shall we both in word & deed (sow/ spread abroad and show the fruit of that righteousness which cometh only of God thorough Jesus Christ  
If any of them that are gone of high or low estate, pretending to be maintainers favourers setters forth or scholars of Christ's doctrine (hath in any condition dissembled therewith fallen from god ●mysbehaued himself in the affairs of his prince misgoverned his household main teyned ryole vice and sin or brought the good word of God in to any evil report by his ungodly conversation (as I fear me it be to true (let us beware by 
Let the works of God, which are past, be a warning to us.  such men's fall. Let us not receive the grace of God in vain. For like as they that harden their hearts at God's word and spurn wilfully against it are sure of their damnation except they repent Even so they that dissemble withal shall find their judgement. Wherefore let us that have received the old true faith of christ not only ●● content to abide any storm or trouble for it ye to be mocked scorned persecuted and put to death therefore if it so please God but also unfeignedly every man to his power in his heart by fervent prayer in his mouth by good words and in all his body by virtuous conversation and good Christian works help and labour that the blessed word of god may have the due honour belonging there unto: and that the same which it hath lost thorough the ungodly behaviour of some, may thorough the grace and goodness of God be won again in our good living: That God may have of us better servants our Prince truer subjects, and our neighbours more unfeigned lovers, than many have been before us,  
Amen.  
Here endeth the Prologue,   

To the Readers.  
For your better instruction (gentle Readers (ye shall understand, that where as in this book there be many whole sentences of the Bible alleged and rehearsed, All way for the most part, at the beginning of every such sentence, ye find this cross and such a star at the end thereof: to the intent that the text of, holy scripture in this book may the better be noted and known   

An evident declaration out of the holy scripture, that the christian faith hath endured since the beginning of the world, and that thorough it only all wertuous men pleased God, and were saved.  
I Suppose plainly 
The christian faith is elder then. 1500 years  that many simple christian men will not a little wonder at this mine enterprise, they are so persuaded, and think, the christian faith did first begin under Tiberius the Emperor: for asmuch as out of the Gospel of Luke it is certain, that in the fifteenth year of Tiberius, Johan the baptist began to preach the gospel, and all histories say with one accord, that in the xviii year of Tiberius, Jesus Chryst did suffer,  
Now it is true, that all the prophecies were then first fulfyl●ed, and the true salvation performed: ye from that time forth were all the glorious treasures of Chryst so richly declared and poured out among all people, as they never were afore. Not withstanding the same salvation in christ Jesus was promised long afore, and so opened to the holy old fathers, that they have had no less sight of Chryst Jesus in the spirit than we: and put their trust in him, aswell as we: though among us it be clear and open, or performed and fulfilled, that among them was some what darker, and therefore looked for with hearts desire, as a thing for to come. Moreover it is not I that first bring forth this meaning concerning the antiquity or oldness of our christian faith. For the holy bishop Eusebius Cesarien, which lived above xi hundreth● year ago, (and likewise many other christian, doctors hath a so taught and written the same more clearly before me. For Eusebius in the first book de ecclesiastica 
Eusebius  historia, sayeth plainly: All they that in their estate are noted according to their genera●yons, to reckon backward from▪ Abraham unto the first man, though they had not the name of christian men. (For at Antioch certain years ofter the ascension of christ, was that name given to 
Actuum. xi.  the faithful. Act▪ xi. Yet as pertaining to religion and substance, they were all christian.  
For if this word christian be asmuch to say, as one that putteth his trust in Chryst and thorough his doctrine fastened unto faith, unto the grace and righteousness of God, doth cleave with all diligence to god's doctrine, and exerciseth himself in every thing that is virtuous. Then verily those holy men whom we speak of first, were even the same that christian men boast themselves now to be. All these are the words of the for said old christian doctors. But to the intent that no man shall think, how that we build upon men, and upon a strange foundation. Therefore will we first declare our mind out of the scripture, and allege some what more for the better understanding of the matter.  

¶ Of the goodness of god and wickedness of man.  
GOd which hath ever been sufficient to all perfection, & needeth nothing of the creatures to his perfectness only of his own kind and nature which is good (that is to say, of his own grace and mercy, ye even because he would do good) created man for himself. But before he created him, he provided first for him wonderfully, and fornyshed 
The first creation of heaven and earth.  him with unoutspeakable riches his goodness. For when he devised the creation of man, and the time was now come, which his godly wisdom and providence had ordained, he first of all appointed a wonderful lodging for man and garnished the same yet much more wonderfully. At the beginning (when the goodly and clear light was made) the Lord prepared the instruments which he afterward sundered one from another, and ordained every one to some purpose. Over the deep, that is/ over the water● earth (which yet was in the water) made he a firmament/ and spread out the heaven above as a pavilion. Afterward out of the water he called and brought forth the earth (as much as served for the habitation of men) and appointed the water his bounds and marks/ which it may not over pass. And these three things/ the water/ the earth and the firmament (that is to say/ the air and clearness above us unto the height of heaven) are the essensial and substantial parcels of the world/ and se●ueas an house for the habitation of men: Nevertheless as yet all this was but rough and unfynyshed/ and nothing garnished at all: Therefore did the wise and faithful master put forth his hand wider/ to perform and pleasaunrly to garnish that wonderful work: ye not only to garnish it/ but also to make it fruitful and profitable for man▪ which was the gest and in habitour for to come.  
And first in as much as man should inhabit 
The garnishing of heaven and earth.  the earth/ he garnished it afore hand, and clothed it with a goodly green garment, that is, with a substance, which he decked first with flowers and all mane● of herbs: which not only are pleasant to look upon, and wonderfully beautified of a pleasant taste and goodly colour, but also profitable for food and all manner of medicine. To the same also did he first add sundry trees and plants. Then watered he the earth with fair springs, rivers and running waters. And the ground made he not like on every side, but in many places set it up pleasantly. And hereof have we the walleyes, plains, mountains, and hills: which things all have their due operation, fruit and pleasantness.  
After this also began he to garnish the heaven and firmament, and set therein the Son and Moon, the planets and Stars: which things all are goodlyer and more wonderful, than men's tongue 
The office ●● the 〈…〉 in the firmament.  can express. As for their office, & the cause why they are set in the heaven. It is to give us light, and (with their up and down going, or motion) to declare the times, years, months, & days, dividing the days and nights asunder.  
Thirdly, he said his hand likewise in 
fishes.  the water, in the which he hath wrought no less wonders, then in heaven and upon earth. For in the water (and specially in the see) do the wonderful works of God appear in the fishes and marvels of the See, if a man consider the nature and disposition of them. And in the air also hath 
Foules.  he created and ordained great tokens of his goodness, power and wisdom, even the fowls that pleasantly (according to diverse commodities) do sing unto man, and refresh him.  
At the last endued he the earth yet more 
Beasts.  richly, and filled it with all kind of profitable and Goodly beasts, and sundered one from another pleasantly.  
When the Lord now had prepared this goodly and rich pleasure, than first after all these he made man, that he might be Lord of all these things. Him also endued 
The treation of man.  he above all other creatures, and created him after his own image. He made him of body and soul, which should have endured for ever, if he had not fallen into sin. Now hath he afrayle body, and an immortal everlasting soul. But the first man made he altogether perfect and without blemish, so that verily he was called the image of God not without cause. The Lord also was not sufficed in garnishing the erathe golye, but first also builded upon the earth, a special garden of pleasure, even a paradise: and therein he set man his dear beloved creature. And for asmuch as he being so 
The creation of the woman.  litary and alone, could not conveniently dwell without a make, he appointed him first to plant and keep the garden of pleasure, and provided for him a wife, even out of the bones of his own body, that she might be the man's help. Thus would the goodness of God fynyshe and make man perfect, to the intent that he should lack nothing, which served to a right wholesome, and perfect life.  
Therefore was it equal, that man which was endued with reason and high understanding, should show thankfulness and obedience unto God, for such high gifts. Ye God himself (which is not only good, but also righteous) requireth the same of him, and that by the means of the commandment. That he might eat of all the trees of the garden of pleasure: Only he should eschew the fruit of knowing good and evil. And this commandment 
The request of the commandment.  was not grievous nor unreasonable, Only it requireth obedience and love of God the maker, unto whom only the treasure (even man) should have respect, and look for all good at his hand, and not to take the form of good and evil out of himself, but only to hold that for evil and forbidden, which God inhybyteth as evil: and to count that as good and righteous, which God alloweth or forbiddeth not. For a representation, visible token, and Sacrament, God showed him a right visible and fruitful tree in the garden of pleasure, and forbade him with earnest threatening, that in what hour so ever he did eat of the same tree, he should die an everlasting death. But untruly dealt man with his faithful 
The unthankfulness and wickedness of man.  god, transgressed his commandment, and gave more credence to the persuasion of the woman and of the serpent, then to the true word of God: which was nothing else, but even as much as to take the form of good and evil out of them s●lues or else where rather then of God, and not to cleave and be obedient only unto him as to such one as wisheth good unto every man For man being deceived thorough the woman and the serpent did believe, that God was not indifferent and that he had withdrawn from him some of his godly wisdom. And for asmuch as the mind now was departed from God thorough infidelity, and looked not for all good at his hand, therefore took the hand the noisome apple, and the mouth did eat the forbidden meat. And thus thought he to help himself to God's majesty, by another means, rather than by God, and so to repair his necessity which he thought he had. And so with infidelity, unfaithfulness, disobedyence and unthank fullness, he wrought life, and died the death: that is, he offended against God, and fell in to the punishment of everlasting damnation: Ye he made himself bond unto the devil, whom he was so diligent to believe, to follow, and to serve: contrariwise he forsook God, and so came he utterly in to the bondage of the Devil and darkness. And thus have we now the goodness and faithfulness of God. Again, the wickedness & great unfaithfulness of man.   

¶ The first and right foundation of our holy Christian faith.  
HEre now had the just god occasion 
The righteousness and mercy of god.  and right to expel man, to destroy him to damn him, and to leave him utterly to the devil: And the same also did his righteousness & true the require. For he had said: In what day so ever thou eatest of the fruit, thou shalt die the death. Contrary wise, the goodness and mercy of God required, not utterly to suppress man, a poor and naked creature. In the mean ●eason was there 
The way of satisfaction before God is Christ.  found away, whereby the righteousness and truth of god should be satisfied, and in the which the mercy of god should specially be exercised and declare itself: that is to say, christ Jesus, which is given us by the manifest grace of god, was offered for our sins, satisfied and recompensed the righteousness of God, and so delivered us out of the bonds of the Devil. For he died for us all, in asmuch as god said: In what day so ever thou eatest thereof, thou shalt die the death. Therefore died Christ for us all, that throw his death we might live, and be taken out of the kingdom of darkness, and be set in the kingdom of the dear beloved son of God.  
This devise of god's wisdom (which no doubt was determinate from everlasting) was also directly opened unto Adam after the fall, in manner following: When man had eaten of the fruit of the forbidden tree, immediately his eyes were opened: in so much that he was ashamed, when he saw that he was naked▪ Hitherto had he lived in innocency, therefore began he now to cover himself, but with simple cloting, which they trusted not much to like as it is a ● unprofitable, that man of himself will cover his sin withal) 
Sin.  saving that they sled from the Lord, and hid themselves from him. But the Lord followed upon the fugitive, put him in mind of his decay, misery and the life that he was fallen from, and said: Adam ●here art thou? Or knowest thou, what misery thou art fallen into from great felicity? Now should man have knowledged his fault, but he showed himself stiffnecked▪ And the Lord moveth him still, to see y● he will knowledge his sin, and said: ●ho told the that thou art naked? Ye to help him in the matter and to make him confess his sin, he sayeth moreover▪ Hast thou not eaten of the tree of the which I forbade the ●●● thou shouldest not eat? But man was loath to knowledge his sin, and laid it first ●●on the woman his companion▪ and the same did he with so froward and unadvised words that a 
The frowardness of man.  man may easily see, that secretly in his heart he wickedly and unreasonably laid the fault upon God. For he said not only: The woman gave me of the tree to eat but added proudly thereto: The woman which thou gavest me. etc. As though he should say: Thou thyself art in the fault: If thou hadst not given me the woman 
Why god gave the woman unto man.  I had not been deceived. And yet the righteous God gave not him the woman to disceaue him, but to be an help to him. Wherefore appeareth it here again, that the sin of man was the more wilful and grievous. Yet for all this did the gracious 
Grace.  God proceed further, and would prove whether he might find any knowledge of the sin with the woman, the beginning and occasion of the sin. But nothing at all could he find. The one person was as the other, and they both had no power. Therefore like as Adam put all the fault to the woman, even so ●ay●●●he woman all the fault upon the serpent, that is, upon the devil. Which nature 
We all are loath to knowledge ourselves guilty.  doth yet, to this day ●leue in man. But what man (which hath well cōsydr●d ●his foresaid matter by himself) wold● no● say, or durst thy●ke, that any part of the promise, of righteousness and salvation of man were to be ascribed to his own power and deserving. For asmuch as it is so manifest, how unable a●●●●st● man is of himself, which doth nothing but he peth sin upon sin, and dysoh●d●ence upon disobedience. Again, who is so blind, but he sayeth, that all salvation is to be ascribed to the only mer● grace and mercy of god. For now followeth it first, how god handled in this matter.  
Now when all the complynt was made upon the serpent, the Lord asketh and 
punishment.  examineth the Serpent nothing at all, for the deed was open, neither was the serpent created of God to speak, and with the devil was there no truth. Therefore doth the Lord righteously curse ●h● serpent the devil. Unto the bodily serpent also whom the devil used as an instrument) he giveth a sore curse and sayeth▪ Upon thy belly shalt thou go, and earth shalt thou eat all the days of thy life. When this was done, it was ordained now first for man, that/ according to the righteousness and truth of God he should be punished also with the curse and with eternal death but for the causes expressed in the beginning of this chapter, the curse was directed unto Christ: who also, with clear words was promised, and so was life in him promised likewise.  
Therefore sayeth not the Lord now: and cursed be thou man, because thou hast done 
The promise. e'en. iii.  against my commandment, but: And I will put enmity between the and the woman, between thy seed and her seed: the s●me shall tread the on the head & thou shalt tread him on the eel.  
Which is thus moche to say: Thou hast used the woman to the destruction of men so that from hens forth they bring death▪ and by kind & nature are damned when they are borne. Therefore will I also use 
The serpent's head.  the woman, but to salvation: for of the woman shall a seed or child be borne, which shall break thy bead, power and kingdom, sin damnation and death: howbeit in his manhood he shallbe trodden down and bitten. That is: When with his transgression hath deserved eternal death, to that after the rigour of my justice (he should perish and belong to the ●euell for ever: nevertheless I will have mercy upon h●m, and receive him to grace again▪ but to the intent that my truth and righteousness may be satisfied▪ I will cause my son to take the very nature of man upon him. Then will I that he take upon himself the curse and damnation/ and die/ and with his innocent death to take away that noisome deathand curse/ and so to set the generation of man out of death▪ in to life/ out of the dominion of the devil in to his own kingdom/ out of darckneesse into light Thus ●●e right foundation or ground of our holy 
The sure foundation of our faith  faith continueth fast and unmoved: in so much as all the generation of man is whole and cleansed from sin/ and delivered from the curse/ from the devil and everlasting damnation/ only thorough the mercy and mere grace of God by Jesus Christ  
As touching this/ Paul said when he 
Ro. viii.  wrote to the Romans in the ighte chapter. God ●eet his son in the similitude of sinful flesh/ and thorough sin (that is to say/ thorough the sin offering and willing death of Christ/ he condemned sin in the flesh * And in the first 
● Corin. ●.  Epistle to the Corinthians the first chapter the same P. sayeth: Christ Jesus is appointed of god to be our wisdom/ and righteousness/ and sayntifieng & redemption: that as it written/ who so glorieth & rejoiceth/ let him glory and rejoice in the Lord.  
But for asmuch as this is the ferst promise 
The gospel of Jesus Chryst.  and the first sure Euangelion▪ I will now speak of every word in especial. First, God calleth his son our lord Jesus, the seed of the woman. A seed, because of the very nature of man, and because that our Lord shield not take upon him a fantastical, but a very true body.  
But to these words there is added: Of the woman: For our Lord was not conceived and borne of man's s●de, but of the holy ghost out of the virgin Mary. Therefore can not this sentence be understand of Eve, but of the virgin Mary. Now where as she is called a woman it is done because of the kindred For even the daughters also and maidens are reckoned in the women's kindred, and yet continue undefiled virgins. God also hath spoken here distinctly, and said not: I will put enmity between the and this woman, but between the and (haischah (the woman understand some special woman, no doubt even such one as he afterward set forth clearly by Isaiah: saying Behold, a virgy● 
Isaiah. seven  shall conceive and bear a son. etc.  
And this word▪ sede (was alway afterward in every renewing of this promise concerning Christ Jesus among all the patriarchs and prophets rehearsed (used and expressed, until the time of David, Of whom the Lord afterward was called a flower, the rote sprawling or blossom of David, The holy apostle Paul expoundeth this word (seed clearly and plainly, and sayeth it is Christ Gal. iii. More ou●r it serveth to the praise of the lords 
A praise of the virgin Mari  mother, that▪ God sayeth: I will put enmity between the woman and the. For he meaneth the difference of both their na ●urs. The devil is proud soot wicked false and untrue: but the mother of Christ is lowly, simple, virtuous, faithful and upright, ghaist and clean. And the same pure virgin and gracious mother hath borne unto us him, that trod down the serpent's head. The head of the serpent is the power and kingdom of the devil evensynne, the curse and damnation. All this hath that blessed seed broken for his faithful. All which things the holy apostle Paul also hath taught with these words. The Lord is become partaker of 
Hebre. i●.  our flesh & blood, that he thorough death, might take away the power from him, which had the lordship over death, that is to say, the devil, and to deliver them which throw fear e of death, were all their life time in bondage. For he took not upon him the angels but the seed of Abraham took he upon him. etc. * And to the same meaning doth this also serve that followeth. And thou shalt tread him on the heel. The heel is the lowest part 
Gene. iii. Christ's hooe.  in man, and here it singnifieth the most inferior thing in Christ, even his flesh. This hath the old serpent the devil persecuted and trodden down by his membres caiphass, Annas, Herode, and Po●te●s P●late. For Peter sayeth, Christ hath suffered for us in the flesh. The godhead 
i Pet. iiii.  is impussible and the soul immortal.  
But by this treading down of the lord hath God trodden dowen the kingdom of the devil. That is to say, by his death hath he destroyed death, and brought life again to all them that believe. Her of cometh it that Chryst sayeth himself. Johan xii▪ Now is the judgement of the world 
John. xii●i  now shall the prince of this world be thrust out. And I when I am lift up (that is to say cru●yfied) from the earth, will draw all things to me.  
At the last saith the Lord, that he will put enmity between the serpent and the woman's seed. This may we see in the devil and his members and acts, how they are contrary to christ and his members and deeds. But how strong so ever the serpent is, yet shall he be trodden down thorough Chryst and his faithful▪ Hereof cometh it that Paul spoke so comfortable to the Romans. Roma. xvi. The God of 
Rom. xvi.  peace shall shortly tread down the devil under your feet. And here withal is the duty also of the faithful in Chryst shortly comprehended. For as touching them that say: It is enough then, and is all 
Objection  well, when I knowledge that I am a sinner, and saved thorough the blessed seed, only? 
Answer.  To them it is here answered and clearly given to understand, that all they which put their trust in the blessed s●de, take upon them the kind of the seed, and hate the kind of the serpent, that is to say, sin and blasphemy, and fight always more and more against the world and the devil as long as they live, ye and occupy themselves most faithfully about that which is gods will. And here to now serveth it that followeth after. For when the Lord had taken away the everlasting death, he laid upon man a temporal punishment, correction & discipline, in the which he should be exercised as long as he lived upon earth. And upon the woman he laid cumber sorrow and pain, when she should bear and bring forth children. Subjection also and service with fear & obedient, which she oweth to the man. To man, he enjoineth labour for the Lord cursed the earth, and said. With sorrow shalt thou 
Gene. iii.  get thy living all the days of thy life: Ye in the sweat of thy face shalt thou eat thy bread. Moreover he laid temporal death upon them both and sayeth: Earth thou art, and to earth shalt thou 
Gene. iii.  return. Of the first doth Paul speak also i Timo. two. The woman shallbe saved 
i Timo. 2  by bearing of children, if she continue in faith and love, and in holiness or cleanness and nurture Of the second speaketh the same Paul likewise to the Ephesians and Tessalonians Let noman undermine or deceive h●s brother in occup●enge: 
i. Tessa. 4. Ephe. iiii.  and who so hath used falsehood and deceit let him do it no more, but let him rather labour with his hands some honest thing, that he may have to distribute unto such as have need. And as touching death▪ Paul also sayeth to the hebrews 
Hebre. ix.  in the ix Chapter. How that it is oppoynted unto men, once to die, and that even to christ Jesus was offered up and died ones for all,   

Of Adam ¶ Of the first faith full Christian, Adam and Eue.  
ANd hitherto I trust we have had in the first promise of God, the foundation 
The sum of the Christian faith.  and the whole sum of our holy christian faith: Namely, that the whole generation of man was but lost thorough his own fault and wickedness, and fallen into death & damnation, so that there remaineth nothing in man but it is displeasant to God: Hereof cometh it that there is nothing to be ascribed unto the power and deserving of man, save sin and malediction. But God of his abundant mercy had compassion on us, and of very grace promised he life unto us again in his son our lord Jesus, whom he would to become man, and to suffer death in his flesh, that thereby he might tread down the devil, death sin and hell. Item he would put enmity between the woman's seed and the serpent, That is, he would endue us (which are the seed, that is to say, the children of Adam if we believe) with another heart and power, that we might become enemies unto the devils works, resist his suggestion, and hold ourselves fast by the blessed seed, labouring and suffering what so ever God enjoineth us to work & suffer. Who is it now, which saith not here in, all that is written in the hole scripture, of believe, of love and innocency: that is to say, of a Christian life and faith?  
Who so is disposed/ let him look upon the third/ fourth/ and second chapter of Paul to the Romans/ the first & second to the Ephesians: let him compare those chapters toward this sum/ & he shall find it none otherwise.  
For asmuch then as Adam & Eve had faith in God/ and stood so toward God that they knowledged themselves to be sinners/ & trusted to be saved only thorough the blessed sede/ giving themselves over willingly in to the discipline & nurture/ travail & trouble of this time/ No man can say contrary/ but it followeth/ that our first elders were christian. Nevertheless we will declare the same yet more clearly/ by Moses' words following And 
Gene. iii.  Adam called his wife Heva/ because she should be the mother of all living. For 
Adam's faith.  assoon as he was now strengthened thorough the promise of God/ and believed that he and his posterity (which ●is were children of wrath/ of the devil/ and of death (should live thorough the blessed seed, he turned his wife's name, and called her Heva, for the remembrance of the matter, and practising of his faith: for he believed, that she now living in the power of the blessed seed should bring forth, not only quick men temporally as pertaining to this natural life (like as we call other creatures living (but living, that, is to say children of salvation For Adam had lost eternal life from himself, and from us his posterity: but the same is genen unto us again thorough Jesus Christ our Lord. Adam for asmuch as he believed, changed his wives name, like as we find that for great weighty causes the names of certain places, cities and men, were changed: Thus was Jacob called Israel Simon, Peter: Luthz, Be●ell. Eve had now a name of life, for Ha●ah in Hebrew is as much to say, as life. Afore was she called Ischa, that is to say, Woman, because she was taken fromout of the man, which in the Hebrew is talled Ischa. Gen. two. And thus is it manifest, what faith Adam had, whereby we may well suppose, that Eve had none other faith  
But god used his mercy and loving 
comfort help & loving kindness in the mids of correction.  kindness yet furthermore, even in the mids of all correction: for when he would now expel man out of paradise in to misery, he doth unto him in every condition, even as a faithful father, which for some misdeed putteth his son away from him. notwithstanding leaveth him not utterly comfortless, but provideth him a garment, & comforteth him with friendly words, and then first sendeth him away from him Even thus doth God the father of heaven also. For first he clotheth Adam and Eve against the frost and tempest of wether, in asmuch as (by the means of sin) the wether, the earth, the air, and all creatures, were no more so subject, tame and obedient unto man, as they were afore the fall. Therefore even now at this present time what soever inconvenience & harm is in the good creatures of God, it cometh by the means of our sins. afterward doth the Lord comfort the miserable wretched man with very loving words after this manner: Behold. Adam is become like one of us, 
Gene. iii.  or: lo, Adam shallbe as one of us, and it shall hap unto him as to one of us, and he shall know good and evil. This doth God speak, which is one in substance, and three in persons: he Prophecyt●he here unto Adam, that he shall know or have experience of good and evil. That is to say, that upon earth he must feel prosperity and adversity, misery and trouble, sour and sweet, and must suffer necessity, pain and affliction. Yet in all this, must he be constant & patient, for asmuch as nothing shall happen unto him, save 
comfort & patience in Christ.  even the same that shall happen to one of them. And he meaneth the son our Lord Jesus Christ the second person in the holy trinity. With this his passion & thorough the same doth he comfort Adam. As though he would say: let the pain sorrow and trouble which thou must suffer upon earth, not vex thee, and consider that one of us also shall take upon him the kind and nature of man, and that the serpent (as it is said afore) shall tread him on the heel that is to say, he shall die, he shallbe oppressed, and have much asslyction & trouble, all the days of his life. In the same meaning also did the holy Apostle Peter say: Chryst suffered for our sakes, and gave us an ensample, that we should follow him, and go in his footsteps 
i Pet. two.   
Out of all this is it easy to understand, what faith and knowledge Adam had 
Adam's faith  of our lord Christ. Namely, that he knew in him very godhead and manhood, and that he saw in faith his passion and cross afar of, Moreover, that the passion of Christ once do●e for all, breaketh the kingdom of the Devil, and bringeth life again to such as faithfully believe. Secondly, that it is to our living, an ensample, at the which we ought to learn patience in adversity, and daily to die from all evil. And here to now serve all doctrines of patience, of bearing of the cross, of despising the world, & mortifienge or putting of the old Adam, which thing is contained and with many & godly words handled thorough out the prophets and apostles. As for Adam, and Eve, they lacked none of these things, though they had not the matter in writing. For God spoke it all to them himself, and wrote it in their hearts. moreover our first elders had no church, rites nor ceremonies, save only the bodily offering, a representation of the sacrificing of Christ, and exercises or tokens of thankfulness. For how should Cain & Abel else have known any thing of sacrifice, if they had not received the same at the custom of their father? Who with his wife Eva the mother of us all, was saved by none other work or merit of man, but only thorough and in the blessed seed of our Lord Jesus Christ.   

¶ That the holy patriarchs also were christian▪ and saved by christ.  
Such faith in christ Jesus as we now have spoken of, did the holy father Adam (no doubt) teach his children: that they also might plant in to their children the promise of god, his mercy and device concerning the Messiah or saviour, that was for to come. And truly Abel had such a notable faith in god, that the holy Apostle Paul wrote of him after this manner. Thorough faith 
Hebre. xi.  did Abel offer a greater sacrifice than did Cain & thereby obtained he witness that he was righteous. For god bare record to his gifts. In asmuch then as it can not be denied, but that all they which are just & righteous, he made righteous thorough the blessed seed. And Abel was justified. It followeth that he was made righteous thorough faith in Jesus christ. In 
Sacrifice was a token o● thankfulness.  that he did sacrifice, it is a token & fruit of a heart that was thankful and feared God. It was no such enterprise, that he would cleanse and make himself accept unto God thorough that outward sacrifice For certain it is, that no outward oblation purifieth man within. But the grace of god granted unto us thorough Jesus Christ/ purifieth us a right. And the out, ward sacrifices of the old fathers, beside that they were tokens of thankfulness praise and magnifyenge of God, as it is said afore were figures of the only perpetual sacrifice of our saviour Christ And in this behalf they were even asmuch as sacraments of things to come. Thus also and in like understanding have our first fathers done sacrifice, as hereafter it shall follow more largely  
Now like as in Abel there is set forth unto us an ensample of God's seed & of a regenerate true faithful. Christian man, So is Cain a seed of the serpent a child of the devil which despised the inspiration 
Cain the father of wickedness.  of God and hearkened to the deceitful serpent, And in these two brethren we may see what God meaned, when he said:  
I will put enmity between the seed of the woman and thy seed. As though he would say: There shallbe two manner of people the one shall cleave unto Christ the blessed seed, the other shall cleave unto the devil. And these two generations shall in no wise agree, but be at variance in faith and religion. I will endue my seed that they shall cleave only unto me, fear me honour and worship me seek all salvation in me thorough the blessed seed, live virtuously, honestly & soberly. Then shall the serpent tempt their ●ede with ypoc●ysye, not to love me ner serve me right, not to hold of me as they should, not to trust in me, but to love the word & to follow the lusts and tentations thereof: All this find we here in these two brethren, in whom beginneth the first difference of true and false believers. For Abel was simple, godly, and of a constant faith in God And in asmuch as he took God for his refuge, he brought him gifts of his b●ste substance, no doubt because he had first given over his soul and all his power unto God, at whom alone he sought all good without any hypocrisy. He was also innocent▪ verivous and friendly, and followed not his own tentations. And for this faiths sake did his sacrifice please God: but Caines pleased him not for his heart was not right with God: he was a dissembler, greedy & unfaithful person which set his heart and mind upon earthly things, allway despising. God's word, and following his own tentation Which thing was evident in this, that he having no cause (only of a wilful heart and thorough the tentation of the serpent/ murdered his own brother: Whereby he hath obtained to be the ar●hfather of all murderers/ which persecute and murder the seed of god (that is to say/ the true believers (only for their faiths sake▪. Thus became abel the first martyr and instrument of god and if Christ in 
Abel the  the holy church. For these two brethren have set forth before us/ the will battle & strife/ which the world/ the city of the deuel●/ the children & citizens of the cursed city (wherein the serpent is head and master and hath the dominion) shall make against the city and citizens in whom Christ is the head, unto the end of the world. The free men of the city of God and of Christ, do ●leue only unto God, 
The difference of true & false faith.  serve him with all their heart, build only upon Christ. The citizens of the serpent despise god, & yet make they their boast of God, to whom also they offer and do service, but not as they ought to do. Now when they perceive that their faith is not right, and that their hypocrisy is spied and misliked, then fall they to murthuring: to the which god is an enemy, and forbiddeth it with his word. For Cain also exhorted he from his purpose & said Thou nedeste not to arm the because of thy brother, for thou haste none occasion to be angry with him. For if thou dost right, thou shalt find it, and have joy thereof, but if thou dost not right, then is thy misfortune, sin and trespass open and thou shalt shame & destroy thyself. Thy brother goeth on without fault, he shall do the no hurt nor harm: he shall also not be Lord over thee, nor myny she thy ●yght. Yea he shall have respect unto thee, and thou shalt have dominion over him, and so keep thy birth right, & still remain the first borne, although his sacrifice be acceptable unto me, and not thine. Cease therefore from thy wicked purpose and offend not against thy brother.  
But Cain did as all ungodly do. For he went forth, and s●ue his innocent brother And afterward when the Lord would have brought him in to the knowledge of his great sin, and pardon him, he despised the voice of the Lord with craking and facing. For the which cause the lord was wroth with him, and cursed him. Then despaired he first, and went forth & 
The first de●a●● of the faith.  became yet more wicked, dealt altogether ungodly, set first his mind upon earthly things, thought to exalt his name upon earth and builded the first city, which he called Hanoch: he begat sons & daughters, but little fear of God was before their eyes, in so much that the scripture sayeth: Adam lay● with his wife agapae and she bore a son, whom she called Seth. For God (said she) hath given me another seed for Abel, whom Cain ●lew, Seth also had a son, and he called him Ends. And than began men to call upon the name of the Lord, Out of the which words it is easy to understand, that as touching holy, Adam, he held no more of Cain, then as though he never had child. For Adam feared God: Cain with his progeny despised God, and became the serpent's generation. Wherefore when Adam had gotten another son, he was of a good hope, that in Abel's stead God had given him another son, which should do right, and of whom the ro●e of the blessed seed should spread out afterward. For the which cause also he called him Seth, which by us is called a pl●●●●, meaning, that God had set him & planted him as a branch, out of the which Messiah should be borne. For ●s for Cain, he doubted of him. And from the same Seth▪ proceedeth the generation of the righteous until Noah, and from him to Abraham and so unto David, and from thence forth unto Christ. This Seth repaired our holy 
The reparation of our faith  faith▪ which received great hurt at the death of Abel. This did Seth (I say) for asmuch as he being taught inwardly of god & by mouth or outwardly of Adam learned his children and their seed, to put their trust in God, and comfort themselves in the blessed seed, and to cleave unto the same. For it is written manifestly: And than began men to call upon the 
Gene. iiii.  ●ame of the Lord. Till this time was Adam with Have his wife only a true friend and server to god. The generation of Cain was now well spread abroad, and come to two hundredth and fifty years & above, but the more part lived without the fear of God, vacant and ungodly. Wherefore in asmuch as the generation of Seth now increased, & the fear of God and right believe was among them, the scripture sayeth well: And than began men to call upon the name of the lord And by this calling upon, doth the 
Invocate nomen domini quid sit.  Scripture mean the true right believe and God's service, that he most alloweth Of the progeny therefore of righteous Seth sprang the servants of god, and presidents of our christian faith. As for the cursed generation of Cain and of the ungodly, it was destroyed and drowned with the flood.  
To the holy genealogy of the true believers, pertaineth the Patriarch Enoch 
The faith of Enoch  of whom it is written, that he walked before god, that is, he ordered his life and conversation altogether after the will of God, being constant and upright (no doubt) in all that, which God had spoken unto Adam. Therefore became he also an ensample of the immortality of the soul and resurrection of the body, and that all god's servants shallbe saved after this life. For thus sayeth the scripture. And in asmuch as he aplyed himself to 
Genesi. v.  walk after god, god took him away and he was no more seen. The holy Apostle Paul also in the, xi, chapter to the Hebrees speaketh very excellently of enoch's faith, so that no man may doubt, but that he had respect to the blessed seed, & pleased god thorough Christ.  
Moreover, the enmity between the children of god and of man (that is the issue of the serpent) grew ever more and more: so that on the one side the multitude of god increased, & on the other side the multitude of the devil. Jet at the last, the multitude of the wicked was greatest▪  
For when the children of god with held not themselves from the children of the world▪ but took wives and husbands among them, they begat rough people, which had no faith at all, and lived only after their own lust and tentation, forgot God utterly, and regarded not the hundredth & twenty years which God gave them to amend. Therefore was God constrained, 
the wrath of God upon the wicked.  so to punish the unfaithful world ones, that all posterities unto the end of the world might have a terrible ensaple of the just wrath of God: whereby they might learn, how ungodliness & unrighteousness displeaseth God. Thus the Lord brought the flood upon all the earth, oaerthrew all that stood up, and destroyed every thing that had life, when the world had stand now a thousand, sire hundredth and six and fifty year, For so many years find we in the fi●th and seventh of Genesis, where it is written, that No was▪ 600. year old, when the flood came upon earth. Now if we reckon the years of the old fathers in the fifth chapter until Adam, we shall find the foresaid sum. And thus the yssne of the serpent had an end, and all ungodly and unrighteous living was mightily suppressed and destroyed of God,  
And in this horrible destruction of the ungodly, was faithful Noah saved (he being the eight (and preserwed in the Ark thorough the grace and mercy of God Here our holy true Christian faith had the victory and triumphed. For Noah was of our faith, even of the seed of God, & put his trust in the blessed seed our Lord Jesus. Ye the Ark or ship of Noah was a figure of Christ, as we may easily understand by the words of saint Peter. i Petri. iii. saying then that Noah was preserved thorough the Ark, it followeth that he was saved by Jesus Christ, therefore is it manifest, that he first believed 
The renewing of the promise concerning christ  in Christ. No also was he, with whom God first renewed the covenant made with Adam. For it is but ●one covenant only even the foresaid promise & end made by God unto Adam. Howe beit the same covenant was afterward at certain times renewed by reason of certain occasions. Here might Noah have thought that all the world and all men should utterley have been undone, for as much as the Lord said: I am determined to destroy all flesh. Therefore immediately he addeth moreover and sayeth: But with the will I set up my covenant, that is to say, what soever pertaineth to my covenant, and what I have promised Adam already, the same will I surely and constantly make good: and though I now destroy the world, yet will I perform my truth thorough the. For I will preserve the alive, that the blessed seed promised afore, may here after be borne of the in his generation. To this did No trust, & 
The sacrifice of Noe.  was preserved of God thorough Christ. Moreover when he was come out of the Ark, he did sacrifice, and thereby declared the thankfulness of his heart and believe, how that he knew that he had all good of hod, which should also give him a seed, that with sacrificing of himself should reconcile pacify god. For thus saith the scripture  
No builded an altar unto the Lord, 
Gene. viii  and took of all manner of clean beasts & fowls, and offered brent sacrifice unto the Lord: and the Lord smelled the sweet sauou●e, and said in his heart: I will no more curse the earth for man's sake. etc. So sayeth Paul ●n the fifth to the Ephesians Walk ye in love, like as Christ hath loved 
Ephesi. v  us, and gave himself for us an of fring and sacrifice of a sweet savour unto God. Whereby every man may learn and see, that the sweet smell of the outward sacrifice of Noah, did not chiefly pacify God, and was pleasant: but rather that thorough the bodily sacrifice, was figured the sacrifice of Christ, and for his sake was he merciful unto the world. For 
Math. iii.  over Christ he said at Jordan when Christ was baptized: This is my dear beloved son, in whom I am pacified or reconciled.  
Besides this, the Lord gave unto No 
The commandments given unto Noe.  certain laws, but none other than even such as he had given to his fore fathers and written in their hearts. The first pertaineth to marriage and bringing up of children, in the which is comprehended all, that is written concerning nurture, cleanliness and temperance, of care and bringing up of children in the fear of God, virtue, obedience and learning. The second forbybddeth violence and diseate, namely, that no man shall eat blood. For it is a figurative precept, commanding, that no man get his living by murder, by oppressing the poor, by usury, by extortion, by falsehood and deceit. Moreover all things living were subdued unto him, and all meats were permitted him. In conclusion, what soever concerned to love God and their neighbour, the same is here renewed unto Noah and his children, and required of them.  
Of Noah came afterward all people, yea among his three sons Japhet Sem 
Thorough Noah was the world replenshed  and Cham he had both the seed of God & of the froward serpent, that is, such as had respect unto God, and them also that regarded the devil. Of Cham came the Egipcians, Assyrians, Babylonians, by and from whom sprang idolatry, offering to images, and from whom false religion came up first, and was brought in among other nations by the help of the old serpent, as among the Greeks, Romans, and other people.  
By this is it good to understand, that our holy Christian faith is elder than any other. For here may we see clearly, that after a thousand and certain hundredth years (almost in the eight hundredth or nine 
The faith of the heathen is idolatry and worshipping of images▪ Gene. x●.  hundredth year) came up the first beginning of the Heithens believe & offering to images, and yet came it of wicked cursed men. For cursed Cham was the beginning of the Egipcians, and Nimroth the ungodly extortioner and tyrant was the first founder of the kingdom of Babylon, which kingdom with the building of a mighty tower, set forth his pride. Nevertheless the hand of God declared itself immediately, as it is red in the eleventh chapter of Genesis. Summa, in the generation of Cham had the serpent great power: howbeit in the posterity of Japhet also (of whom the Almains come) and in the posterity of Sem, he had his issue likewise.  
Of the progeny of Sem were borne Abraham, Isaat, and Jacob. Gene. xi. And as it is said afore, the sincere faith was somewhat darkyned in Caldea: therefore did God call Abraham out from the idolatry, and renewed with him the old true Christian faith begun with Adam, and said. Genesis xii Get the out of thy country 
Gene. xii.  and from thy kindred, in to a land that I will show thee, and I will bless thee, and make a great nation of the. And in the shall all the nation of the earth be blessed. Item in the. xxii Chapter speaketh God yet more clearly and sayeth: In thy seed shall all the nations of the earth be blessed. This doth Paul declare in the three to the Galathiaus, and sayeth. In thy seed which is Christ. Therefore was the same now an other renewing of the promise of Christ the blessed seed. For first when he promised unto Adam, afterward was the promise renewed with Noah, and now with Abraham. And all this now is but one promise, one saviour, and one faith. Abraham also believed in Jesus christ 
Abraham's faith.  and was saved by faith. For Jesus christ sayeth himself in the eight Charter of Johan. Abraham saw my day, and rejoiced. What is now the day of christ but the clearness of the holy gospel? This light had he not bodily, but saw it with the eyes of faith, and the same made him joyful and saved him. For christ is the true joy of troubled consciences. Thus became Abraham the father of all faithful believers. Roma. iiii. And if we believe and do as Abraham did, then are we Abraham's children, and shall rest with him in his bosom, even in the kingdom of God Luke xiii xvi. nineteen. Mat. viii. Paul also to the Galathians in the iii chapter sayeth: If ye be Christ'S, then are ye Abraham's seed, and heirs according to the promise Out of this faith in Christ, did Abraham Christen works, For with a good will left 
Abraham's Christian works.  he his own native country, all idols and all images: all misfortune hunger & misery took he patiently: he was not hard agagynst Loath his navy, but ioparde his body and life for the oppressed: he was liberal, merciful, & harberous: he prayed feruenty unto God for the poor sinners: he suffered oppresion violence & wrong, and for God's sake also he thought to sacrifice and offer up his own most dearly beloved son Isaac. Summa, there is no reasonable good Christian work, but thou sayst it in the life of Abraham. Therefore to us also for an ensample of our faith and conversation, he is set forth of the Lord himself and his apostles thorough out the new Testament.  
Here also is it manifest, that our holy 
The faith of the Jews.  faith is elder than the Jewish faith. For the Jews do boast themselves of the Circumcision, and because they are called Jews and Israel, and that the law the priesthood and the gods service was given unto them And yet Gone xv. and xvii and Roma. iiii. is it evident, that Abraham was gods friend and justified or made righteous, or ever he was circumcised. For when he was circuncysed, he was. 99 year old Gene. xvii. Now was the promise made unto him many years afore. The scripture also sayeth plainly: Abraham believed God, & the same was counted unto him for righteousness. Genesi. xv. So was it many years after, or ever Israel & Juda was borne, of whom they have taken their name The law also was given. 430 years after the promise, as Paul made 
How old the Christsten faith is.  the reckoning. Gala. iii. It followeth therefore that our christian faith is. 2048. years elder than the Circuncision, and. 2449. year elder than the law, the priesthood & ceremonies of the Jews. For from Adam unto the flood, were. 1656. years. And from the flood until the departing of Abraham out of Caldea. 363. years. From that time are reckoned. 430. years until the departing of Israel out of Egipte. And on the. 50. day after the departing, was the law given unto Israel upon mount Sina, Exo. 19 20. And after certain days was the priesthood & ceremonies appointed them. Where as God then made a covenant with Abraham, when he ordained the circumcision, It serveth more to the confirmation of our holy christian faith, then to the maintenance of the Jewish ceremonies.  
Isaac and Jacob were Abraham children, 
The faith of Isaac & Jacob.  not only after the flesh, but also after the spirit. For they had the faith of their father and grandfather Abraham, put their trust only in god thorough Jesus Christ, and lived a sober & virtuous life. Of this doth the scripture bear them record thorough out: Jea Jacob, whom the Lord also called otherwise Israel (of whom afterward all the people of God received the name Israel) had many visions of the Lord Christ as with the ladder 
Goe xxviii  that stood upon the earth, the top reaching to heaven, on the which the angels of god went up and down. For herewith 
Jacob saw, that christ only is the way to heaven.  was represented unto him the Lord Jesus, which is the way unto heaven, the truth and life, without whom no man cometh unto the father. Upon the vision of Jacob sayeth he also himself. Joh. i. verily isaiah unto you: hence forth shall ye see the heaven open, and the angels of god going up and down upon the son of man. And so constant was Jacob in remembering the same, that afterward at the commandment of the Lord, he set up in the same place an altar, no doubt (as it is said afore) for a figure of the cross and sacrifice of Christ. and there honoured he and worshipped the Lord, he commanded all his people also, that they should forsake strange gods, and give him the idols that they had brought with them out of Mesopotamia, & he buried them under an Oak that stood beside Sichem, Gene. xxxv. And when he would now die, he prophesied very clearly of the lord Christ, how he should be borne out of the kindred of Juda, and that he should be born the same time that the kingdom should be taken from Juda. Which thing also came to pass in Herodes time. For in the xxxii. year of the reign of Herode, was Christ borne at Bethleem in Jewry. Where of the words of Jacob are these: The sceptre shall not be taken away from Juda, ner a ruler from his feet, till Schilo come (that is to say, the saviour, and he in whom all nations shallbe blessed) and the people shall fall unto him. This stead 
The faith of Joseph  fast faith of Jacob did Joseph follow also which mortified his own flesh, declared patience in adversity & preson, and exercised great justice and equity in his governance. He was a figure of our Lord Jesus Christ, who also being fold of his own unto the Heythen, preserved his brethren alive. So that from the beginning of the world until the death of Joseph, the right Christian faith endured. 2300. yea res. And thus all holy patriarchs before the law, were saved, not thorough the law, ner by their own strength and deserving, but▪ thorough the blessed seed our Lord Jesus Christ,   

The law of Moses. ¶ The law of God given by Moses, leadeth unto Christ, and maketh mention of all his doings.  
THe Israelites after the death of Joseph until their departing & delyverannce out of Egipte, were in the land c xl. years. And like as afore in the time of No the dwelling among the wicked became occasion of falling unto the righteous, Even so now did the Israelites learn idolatry and all unhappiness of the Egyptians. For the which cause also they were sore oppressed a long season, howbeit there remained yet many excellent men, which kept still the old faith and hated the abominations of the Egyptians. For of Moses (which was born c vi. year after the death of Joseph) sa●●th Paul: Moses thorough saith when he gr●w up and was great, refused to be called the son of pharao's daughter: and chose rather to suffer adversity with the people of God, then to en●oye the pleasures of sin for a season, and esteemed the rebuke of Criste 
The faith of Moses  greater riches, than the treasures of Egypte, for he had respect to the reward, Hebre xi. Now can no man desire to suffer with Christ, except he have know league of Christ's suffering. Therefore Moses in the mids of all persecution had know league of Christ, & the faith in Christ. So is there no doubt, but more virtuous people had this true faith, which were all oppressed and vexed in Egypte, like as afterward the right faithfwll believers were somewhat more persecuted: as among the Heythen in the tymeof the Judges and kings of Juda and Israel: under king Antiochus: under the Emperors. Nero: Traianus/ Domitianus/ Maximianus/ Julianus and other. As for the unbelievers/ they in such miserable tymeys received the reward of their unthankfulness, disobedience, idolatry, and blasphemy.  
But when the appointed time came which god had foreseen and opened unto Abraham. Gene. xv. he brought the people of Israel by Moses out of Egypt, with and thorough great wonders and tokens. By the which he first declared his power then his loving kindness and mercy toward his own, and his terrible justice and vengeance against his enemies: Whereby all the world might know, that there was none other just & true god save the God of Israel, in whose hand only consist all things, which also of his mere mercy preserveth his own, and with right judgement rewardeth his enemies. Specially this is most wonderful, that in this great business & work he hath so mightily set forth the redemption performed by our Lord Jesus christ, yea and expressed it to be a very mighty redemption. For the same night (when they should depart away and be 
The Easter lamb  dispatched in the morning) the Lord commanded them to kill a lamb, and with the blood thereof to sprinkle the doors and posts of the house. So when the angel that in the same night slew the first borne of the Egyptians, saw the blood, he should do no harm, and slay no man therein. Exo, xii. Now te stifyeth Paul i Cor. v that Christ Jesus is our Ester lamb and passover▪ So sayeth S. Johan. Behold, the lamb of God, which taketh away the sin of the world. Therefore were not the israelites spared because of the blood of beasts, but for the bloods sake of the blessed seed that was promised for to come. And thus the whole deliverance out of Egypt was a figure of the true redemption, by the which we are delivered from the power of the devil & from everlasting death thorough Jesus Christ, and brought into the land of promise, even to eternal joy and salvation, which God promised unto our father's Adam, No, Abraham, Isaac, and Jacob.  
Now when the Lord had carried his people out of Egypt, and brought them thorough the reed see dry should, and had drowned Pharaoh with all his people, he commanded his folk to prepare and cleanse themselves at mount Sina. For he would bind himself unto them, receive them as his own people, and gave them his law 
The gening of the law.  and ordinance. Which thing he also did and appointed his law himself, spoke it with his own mouth, and wrote it with his own fingers in two tables of stone. In the one & first table he ordained four commandments, concerning the worship and love of God: Namely, that we 
The first table.  should take him only for the true & right God, and none else beside or except him: That we should worship and honour him only, and in no wise to have any other God, comfort nor hope. Item that we should in no wise make any image or picture of any things, and neither to worship them nor serve them. moreover, that we should not take the name of god in vain, or lightly. And that we should hallow the Sabbath day. In the other table ordained he six commandments concerning man. And like as the sour first are comprehended in these words: Thou shalt love the Lord thy God with all thy heart. etc. Even so are the six contained in these wo●des following: Thou shalt love thy neighbour 
Mat. xxii.  as thyself. The commandments are these: Thou shalt honour father & mother Thou shalt not kill. Thou shalt not breawedloke. 
The second table.  Thou shalt not ●●eale. Thou shalt bear no false witness. Thou shalt not lust In all these commandments is comprehended all that serveth for a godly life, and that any where is written of God of true serving of God, and of right virtue toward this world.  
Who so now doth well pondre these ten chapters or commandments, & compareth 
The law written in stone is no new thing.  them to the doings and works of the holy patriarchs and old fathers which had no law in writing, He shall find, that the Lord now with this his written law began no new thing, neither ought that was not afore in the world, but rather renewed the old: and the law that he hitherto had written in the hearts of holy men, now when the people had gotten them stony hearts, he wrote the same in tables of stone. For that we ought to worship and serve God only, and have none other gods, the same did the holy fathers so believe & keep, that all their conversation & doing beareth record thereof. Conterning images or idols, it is evident, that Jacob buried the idols of Mesopotamia under an Oak beside Sichem Genesis xxxv We may perceive also by the dothes of Abraham, Jsaac and Jacob, how the name of god was had in reverence among them of old, & not taken in vain. The Sabbath did not the Lord ordain here first, but on the seventh day of the creation. Gen. i. The same did the fathers keep a right no doubt. John. seven. Where as Cham had not his father Noah in reverence he was cursed for it. Gene. i●. adultery did the heathen rulers forbid under pain of death, as we may see. Gen. xxvi. Whereby it is casye to understand, how the blessed friends of God kept holy wedlock. How contrary the holy men were unto theft and deceit, it appeareth in the parting of Abraham and Loth, Gen. xiii. And in jacob's faithfulness & handling with Laban his father in law. Gene. xxix. thirty. xxxi dying & false dealing was so far from the holy Fathers, that for keeping their credence and truth, they obtained very great commendation. notwithstanding they were tempted with evil as all men be, but they resisted the wicked lusts. For manifest is the chaste act of Joseph, which would not touch his masters 
The law written in stone was filled afore.  wife, nor desire her. Wherefore in these commandments is nothing written or required, that was not also required of the fathers afore the law, & performed thorough true faith in Christ. The Lord therefore began no new thing with his people, when he delivered them the tables of the law: Only he would bring in to a short sum and set in writing, all the law that the feathers had (but not together ner comprehended in a sum) to the intent that they should the less be forgotten of the people, which thorough their dwelling in Egipte among idolaters & false believers, were brought in to sore offence and slander. This must now be rectified again after this manner. As for all the laws and ordinances, which afterward were added unto these two tables, they were not joined there unto as principal laws, but as by laws, for the declaration and better understanding of the ten chapters or commandments. For the perfect sum of all laws, the very right rule of godliness, of god service, of righteousness, of good and evil conversation, is comprehended already in the two tables.  
But here might some men make objection 
Objection.  and say: If all truth be contained in these ten commandments, how happeneth it that by no token there is mention made of the blessed seed promised unto the fathers? Hitherto is it declared and promised unto the holy fathers, that they shall be saved thorough the blessed seed out of the very grace of God, and for none of their own deservings: but now are written laws which command and forbid us, as though we thorough our own works and deserving (as namely if we keep these commandments) should be saved and accept unto God. Where is now Christ Where is the faith of the patriarchs? Here is nothing heard of faith, but moche, ye only of works?  
Answer. This objection hath deceived 
Answer,  many, that they have had no right opinion and faith of the grace of God & our righteous making. Therefore will we now give no answer out of ourselves, but set forth holy Paul, & let him answer, that the answer may be the more sure, & the better esteemed. Paul in the iii chapter to the Galathians writeth after this manner Dear brethren, I will speak after the manner of men, when a man's testament is confirmed, no man doth lightly regard or despise it, ner addeth ought thereto. Now were the promises made unto Abraham and to his seed, He sayeth not: In the sedes, as in many, but as in one: And in thy seed, which is Christ. All these are Paul's words, and the meaning of them is: For asmuch as the testaments or works of men, are of such reputation in the world, that when they are made, ordained and confirmed, no man dare add ought to them, or minish any thing from them, but every man must let them be as they are of themselves: It is much more reason that god's Testament or bequest remain 
God's Testament.  still, and that nothing be added to it, or taken from it. Now did God make a testament or bequest with Abraham and promised him therein, that he would give him a seed, in whom he & his children should be saved. And the same salvation did he expressly appoint in one, and not in many. Wherefore we must add nothing unto god's bequest, seeing he hath promised us salvation in Christ only, and not in many (that is to say, in no creature, not in our own power and works of the law) neither must we think, that the law was afterward added to the intent as though christ were not able to save us, or as though we might obtain salvation by our own works out of the law. For thus followeth it in Paul word to word: This testament, I say) which afore was confirmed to Christward, is not dysanulled or made of none effect by the Law (which was given beyond four hundredth years there after). For if the inheritance be gotten by the Law, then is it not given by the promise. But God gave it freely unto Abraham by promise. These are Paul's words, out of the which every man may understand, that to the generation of man, salvation is given only 
Salvation  o● the grace of God thorough the promise, and thorough no deserving at all. And that the law of the promise (that is to say, the bequest and Testament of god) is nothing minished, but that the sum remaineth without blemish, namely, that salvation is given us freely.  
But here might one ask: Seeing that 
Objection.  the salvation is clearly enough expressed afore the law, and is ascribed only unto the grace of God, why would God then add the law? why was he not content with the Testament alone? Therefore followeth 
Answer,  it now in Paul. Why then serveth the law? It was added because of transgression, till the seed came that was promised. These are Paul's words which are thus to be understand. The law was not given because of the promise to make it of none effect, and to teach that men are saved by works, and not thorough the grace and free liberality of God: but it was given because of transgression that is to say, because that the people of God in Egypte had transgressed the 
why the law was given.  way and truth of their Fathers, and knew no more what was sin, right or unright, wherein stood salvation or damnation: for they were corrupt thorough the long dwelling among the idolaters of Egypte. Therefore did God ordain them the Law, out of the which they might learn the will of God, what Sin, right or unright is, and to know themselves, to go in to themselves, and to consider, how that the holy works which God requireth, are not in their own power, for the which cause all the world have great need of a mediator. And thus the law was given to furthur the promise, namely that we thorough the law might be led only unto christ. For thus followeth it in Paul's words. And it was given of Angels by the hand of the mediator. A mediator is not a Mediator of one only, but god is one. Is the law then against the promises of God? God forbid. Howbeit if there had been given a law which could have given life, than no doubt righteousness should come of the law. But the scripture hath shut up all under sin, that the promise should come by the faith on Jesus christ, given unto them that believe. Before faith came (that is to say, Jesus Christ in whom we belove) we were kept and shut up under the law, unto the faith which should afterward be declared. Thus was the law our schoolmaster unto Chryst, that we might be made righteous by faith. etc. By these words of Paul may every man understand now for what cause the law was given, and how it is not contrary to the promise of the foresaid seed, but rather bringeth us from ourselves and from all creatures only unto Jesus Christ. The law therefore confirmeth the first promise concerning, the blessed seed, & teacheth that we obtain all salvation in him only. Howbeit it is 
The law is the rule to live by  also a rule of our life, informing us what we ought to do, and what we ought to leave undone. Yet on our side is all unfruitful, where faith is not. But where faith is, it ceaseth not thorough love to work good according to the law: all honour, and praise being referred unto God, to men nothing but unperfectness.  
God also among his people wrought many things, whereby he set the cause of Jesus Christ clearly a fore the eyes of the people, as it is expressed afore by the land of the Passeover. Likewise is it where as Moses hanged up as serpent in the wilderness, that all they which were stonge and poisoned of serpents, should behold the brazen serpent hanging, & not die, but be saved alive. Where as doubtless the outward beholding of the brazen serpent, saved not them that were poisoned: but it was God, which would so declare, that his son should be hanged upon a cross, to the intent that every one which were poisoned and defiled by the old serpent and sin, should believe in the son of god, and live in him. For so is it written, Sapien. xvi. They had a token of health 
The brazen serpent  according to the commandment. For who so converted, was not made whole by the outward thing which he saw, but (by the) which art the restorer of health & Saviour of all. And yet saith Christ more clearly. Joh. iii. And like as Moses set up the serpent in the wilderness even so must the son of man belifte up, that whosoever believeth in him, should not perish, but have eternal life.  
And as touching this, the holy Apostle Paul bringeth in another sentence i Cor. x. and sayeth: Brethren, I would not have you ignorant of this, that our fathers were all under the cloud, and all passed thorough the see, and were all baptized under 
Christ is the rock.  Moses in the cloud and in the see, and did all eat one spiritual meat, & drunk of one spiritual drink. But they drank all of the spiritual rock, that followed them which rock was Christ.  
Besides this, if we consider the declaration of the laws of the first table (which teacheth how we shall behave ourselves right toward God, to love, worship & honour him, to serve him and to cleave only unto him) we shall find in the same first table, the whole cause of Christ. For all that afterward was ordained and appointed concerning the tabernacle, the priesthood and the oblations, pertaineth to the sum of the first table, for asmuch 
Question  as the scripture and the mouth of God calleth it his law, precept, commandment, use and statute, ordinance and service, And if thou ask: how can god which is a spirit, be served without, ward▪ visible, and fleshly things, as the foresaid ceremonies of the Jews are? I answer: Such outward rites of the people 
Answer.  of God were sacraments and tokens of heavenly invisible good things, andwere not the heavenly riches themselves. Wherefore, they neither served ner pleased God, that used and did such service without faith and lifting up of the mind. But they that put their trust in God cleaving only unto him, and lifting up their hearts higher, and remained not in the visible thing, those pleased god. Where 
One altar what it signified.  as they had but one altar and one place appointed where they should do sacrifice It signified the cross of our Lord Jesus Christ, and that he should be offered up but ones (and that in one place) for the sin ne of the world. Therefore where as the high priest also every year went in to the inward tabernacle with blood, It signified, that our Lord Jesus should come in to this world, and shed his blood once for all, to forgive and cleanse our sins▪ and so to ascend unto heaven, Ye all obletions and all sheddinges of blood in the sacrifices of the old fathers, signified the death of our Lord Jesus Christ. No 
Note this well  thing was cleansed among them with out blood, which signifieth, that all the purging of our uncleanness is done by the blood of Jesus Christ. And all the yresthode which was ordained for to teach, to pray and make intercession, to offer and do sacrifice, represented the office of our Lord Christ: Which came in to this world, to teach us the truth & righteousness: Then to offer himself to the father for our sins, and after the sacrifice done, to rise up again frondeath, to ascend unto heaven there to seyt at the right hand of god, and even there as a true high bishop, to appear alway in the presence of god and to pray for us. This is the sum of the rites and ceremonies of the old fathers, the understanding of the figures, and the spirit of the letter: where of holy Paul hath written moche in the most excellent epistle to the hebrews.  
Out of all this is it easy to understand, 
Why the ceremonies of the law were given.  how that these rites & ceremonies of the fathers, were sacraments, and given to the people of god, Not that they with the letter and outward visible, and corporal thing should sufficiently serve God which is a spirit, but that they should lift up their minds above the same to the spiritual things, pondering the mercy of God: out of the which he being moved, is become gracious unto us. And when he might have damned us for our sins and misdeeds, he spared us for his sons sake, whom he gave unto death, and his innocent death hath he accepted for our sins. Soche a faithful consideration (which is the true believe) pleaseth god, and with such a faith is god served, and such a faith would the Lord have taught andplanted in, with the foresaid rites and Ceremonies Therefore all they that pleased god among the old fathers, pleased him not for the letters sake, but by reason of the spirit.  
Wha● the sacrifice also and ceremony was executed after the ordinance of god in the congregation, the beloved friends of God had not only respect unto the outward thing, but much rather beheld they Chryst with the eyes of faith & 
The godly consideration of fathers.  thought thus. Behold, the will of God hath ordained to do sacrifice for sin, now are we all sinners and debtors unto god, in so much that he hath power & right over us, that like as the beast which is now slain and offered, dieth, & hath his blood shed. Even so might God now also kill us all, and coudemne us for ever, Nevertheless he hath taken us to his mercy and promised us a seed, which should thus die on the cross, and cleanse us with his blood, & with his death restore us unto life. Which thing no doubt shall as surely come to pass, as this be'st is slain & offered now a o'er our eyes. And like as the blood is sprinkled over the people for the bodily cleansing. So shall the blood of Christ be sprinkled upon our souls, etc. And out of such thought and faithful consideration of the sacrifices, grew repentance and sorrow for their sins, a gladness, praise, comfort and thanks giving unto God the merciful father. And to this do serve certain Psalms, which were made concerning the sacrifices. To this also serve all the rebukings of the holy Prophets, and the refusinges of the oblations. For the exterior pomp and show of the offerings, without faith in God and the blessed seed, is nothing worth, yea it is rather abomination unto god, as thou sayst in the first 
Question.  chapter of Isaiah. Thou w●●t ask: Might not god have taught and showed his people the cause of Jesus Christ and of true believe, none other way, then thorough and with such cost pomp and glory of sacrifices & other gorgeousness of the church? I answer. If the people had not fallen to 
Answer.  more wickedness in Egypt thorough their dwelling among the idolaters, but had constantly and steadfastly remained, as did their father's Abraham Isaac and Jacob then might they well have continued by the old short simple form as it was among the holy fathers. But now had they seen in Egypte an outward costly gods service, with temples, altures, sacrifices, pre●●hode, holy daves, ornaments. etc. Likewise the idolatry increased daily in all the world, so that now there was utterly no people, which had not their own outward ceremonies▪ wherewith they served God. To the intent then that God might re●●●ne his people within the compass of faith in one God, and in the blessed seed promised afore: to the intent also that they should show no outward▪ service to any other gods, or take upon them to serve God after the manner 
Why god ordained such a long service among the Jews.  of the Egipcians or after other heathen, he appointed an outward god's service, and commanded to do the same unto him, and else to none, and in the same pleased it him to set forth all the cause of the foresaid seed, till he came and performed all things indeed, that they had fygurally in their sacrifices moreover, god (according ●● his wisdom (of his special mercy and good heart, that he hath unto man's generation would with these outward tokens tender our weakness: which of spiritual heavenly things hath better understanding, when they are showed unto it by corporal visible things. God therefore thorough such corporal 
God rendereth our weakness.  representations, laboured to show unto that gross and fleshly people, the heavenly cause of his son. Neuer●theles the corporal visible things were given for no longer, but until the time of the fulfilling. But now that C●r●st hath appeared and fulfilled and performed all that was written and figured of him in the law and the prophets, the figure ceaseth▪ and the outward Sacraments of Moses law▪ are of no more value, to be exercised and used. Thus much ●●sayde of the ceremonies.  
Where as beside the ceremonies there 
laws judicial.  is much written also in the law concerning civil policy, ordinance, judgement, to live peaceable and well in city and land. Of buying and selling, of war and peace, of inheritance and properties, of laws matrimonyall: of punishment of the wicked: of the judgement and connsaill: of leading and borrowing. etc. It is no news at all, and serveth altogether for the declaration of the fire commandments of the second table and is comprehended in the words of Paul, Roma xiii. love thy neighbour as thyself▪ And in the words of Christ. That thou wouldest not have done unto thee, do not thou to another. Math. seven. Such laws and rules to live in peace, in a civil order and virtue, have also the good holy fathers had from the beginning of the world written in their hearts by God him self. Now hath God also caused all to be comprehended in writing by Moses to the intent that the World might have all more clearly and perfectly, and that no man might excuse himself of ignorance.   

☞ The original of the holy scripture and faith thereof.  
This matter which I have hitherto treated upon, have I not feigned of myself, but taken it out of the mouth and word of God. For god stirred up Moses to write and leave behind him all the matter, for our learning and knowledge. This did now Moses with great faithfulness, & comprehended 
The first book Moses.  all in four books. The first is called the book of the creation, from the be beginning of the world unto his time, of the creation of the world, beginning of all nations, and of the patriarchs and old righteous servants of god of their faith and conversation, of the promises & works ●e god. The same wrote he as he was inspired of the holy ghost, and as he had received of old fathers, and somewhat as he found in the books of the Egipcians. For Moses was excellently well learned in all wisdom of the Egipcians, as Steven doth witness of him, Act. seven. The other three books wrote he of his own time, according as he himself was present, saw and knew. And specially the second koke concerning the departing 
The second book of Moses.  out of Egypt, how the people of god were oppressed in Egipte, how the Egypcians were punished, how Israel was delivered, received the law, and set up a tabernacle with a gorgeous serving of God. In the third book which is called Leviticus 
The third book.  are written the spiritual laws, namely such as concerneth the priests and the priesthood, their office, living, knowledge, sacrifices, solemn feast days, rites, ceremonies, and such like. In the fourth which is called. Numeri, he writeth at length, how they went thorough the 
The fourth oak.  wilderness, and came to Jordane, with a rehearsal of their order and number, of their murmuring also and punishment, and of certain victories, with a remembrance of certain laws and statutes. Beside all this he made yet an Enchiridion, 
The fifth book.  and sum of all the Acts of his time and of the law of God, which is called Deuteronomium: the same commanded he to be laid in the Ark at the motion of God, and that it should be red unto all the people, as it is mentioned. Deut. xxxi. And in these five books given us of God 
The origenall scripture of our faith  by Moses, is the whole ground of our holy faith. For all the Prophets afterward grounded themselves upon the same, and wrote thereout, like as afterward our Lord Jesus and the Apostles point unto Moses. Nether did ever any right wise man of understanding and that feared God, doubt any thing or blaspheme such scriptures. And from such true servants of God, have we hitherto received our matters in writing.  
Thus much have I said concerning 
The law written is no new thing.  the law, how it is no new thing, but even the only will of god, but now compre hended in wryrting. Moreover that all the law pointeth unto Christ, and that all men of right understanding which lived under the law, were christian. For manifest is it that Paul said. Roma. x. Christ is the end of the law, to justify every one that believeth. And Galathia. iii. Or ever faith (that is to say, Christ) came we were kept and shut up under the law unto the faith which should afterward be declared. Thus was the law our schoolmaster unto Christ that we might be made righteous by faith. All this I suppose will be new and starunge in many hearts nevertheless I trust that all they which have understanding, do see and knowledge that this is the true, old, right and godly divinity and theology, which ascribeth all honour unto god the father thorough our Lord Jesus Christ in the holy ghost. To whom be glory and praise for ever.  
Amen.   

¶ All virtuous kings and the people of Israel, trusted unto Christ, and not to the law.  
AFter that the law was given, and the gods service set up, Moses the servant of God died, being an hundredth and twenty year old: and at the commandment and commission of God, he left gods people to be ruled and guided by the faithful valiant Josue, which also was a figure of our Lord Jesus. For like as it was not Moses, but Josue that brought the people in 
Josue was a figure of Christ.  to the land of promise. Even so are we brought in to the eternal rest, not by the works of the law, nor thorough our own deserving, but by the grace thorough Jesus Christ: like as it is also with many words expressed of holy Paul Heb, iiii. This Josue no doubt, did keep, maintain and defend gods faith and religion, with the spirit and understanding thereof, and taught other to key the same▪ like as he thorough god's inspiration received it of the fathers by Moses. Which thing though it be evident in many points, yet is it manifest specially by this, that he would not suffer the children of Rub●n and G●d and the half tribe of Man●sse to set up and have another auture, beside the only autare that the lord had appointed them. For here in (as it is mentioned afore) was figured the virtue and perfectness of the only cross, death, and sacrificing of Jesus Christ. Therefore would not Josue, that any thing should be set check mate with the cross and oblation of Jesus Christ, but that all honour of cleansing and forgiveness of sins should be ascribed only unto him.  
Where as Josue now and other judges, rulers, princes and kings of Israel after him used sore & great war, struck many horrible battles, destroyed much land and people, and shed men's blood without measure, he did it as a chief head and as an instrument and vessel of God, at the commandment of God, which would so punish the idolatry, the great sin & blasphemy of the ungodly, which he had long suffered, and exhorted them to amendment, but for all his patient abiding they would not convert. Those now did he rote out thorough the sword of his beloved fr●ndes: sometime delivered he his people with the sword of the righteous, and saved them from the hand of their enemies. For because of the sins of his people, he gave them over sometime in to the hand of their enemies, to nurture and correct them with the rod: then fell the people of God, & ●●ede before their enemies, and were subdued and oppressed of the ungodly, till they knowledged their sins, called upon god and amended, putting their trust in good only, thorough the blessed seed, worshipping him only, calling upon him, and honouring him according to his word, casting a way strange god service and idols, that shameful, blasphemous and ungodly living. Then sent he them his help, and delivered them in his power, by the ministration of his appointed captains. And soche warring, delivering and punyshinge was no fleshly unfaithful work, whom no man ought to follow, as some being wrapped with the unsteadfast spirit of the Manichees and Ana baptistes, 
An heresy of the Anabaptists.  do mean. For Paul expresseth clearly: And what shall I say of Gedeon Barach, Samson, and Jephthae, David and Samuel, and the Prophets? which thorough faith subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, became valiant in battle, turned to flight the armies of the alients. Hebre. xi.  
All which works the holy Apostle praiseth and commendeth as excellent works of faith. Therefore are they no works of the flesh, n●ther is it now contrary to the holy faith, if Christian rulers deliver their innocent people (whom God hath subdued unto them) from wrongful violence, and defend their liberty, righteousness, house and land, or punish the shameful blasphemers, idolaters, and persecutors of the holy faith, and not suffer them to have all their malicious will.  
Nevertheless this must be done by them, to whom god hath committed the sword 
Ruler's must punish.  For thus sayeth the Lord: Who so taketh the sword, shall perish thorough the sword. Matthe xxvi But specially in the battles of gods people and of the unfaytfull it cometh to pass, and is expressly, set before our eyes, that god said to the serpent at the beginning: Genesi. iii.  
I will put enmity between thy seed and the woman's seed. For the righteous are the seed of Christ, the unrighteous and unfaytfull are the seed of the devil. Between these now see we great discord: but specially this, that the faithful do alway tread the serpent on the head, though they themselves also be bitten in the heel. For the right faithful believers afore the birth of christ in the time of the promise, had no less trouble and persecution, not only because of sin, but also for righteousness and faiths sake, than the faithful after Christ'S birth in the time of grace and perfectness. Therefore have they small knowledge of the doings of the faithful, which say, that the people of old were a victorious people, and goverued corporally, but that the people after Christ's coming are borne to suffer, and 
An error.  to no victory or governance. Nevertheless in these wonderful times (in the which gods people had now victory, and anon were subdued and oppressed) the true faith continued upright and unblemished from Josue forth thorough out all the judges, until the time and reign of David.  
David also was a man that suffered 
Of king David.  much thorough diverse and long trouble, thorough miserable distress and vexation, and thorough sore persecution, without ceasing, being proved, tried and provoked, afore he was king: Whereof the books of Samuel and the more part of the Psalms beareth record. But after that he was promoted unto the kingdom, by God (which said: I have found a man after 
Act. xiii.  mine own heart) he advanced, set forth and magnified the true faith right diligently. Here also to the honour of our Lord Jesus Christ, will I shortly and by the way declare, what knowledge and faith this noble king and prophet had of our Lord Jesus. This will I do with the declaration of the c xi. Psalm, whose words are these:  
The Lord said unto my Lord: Sit thou at my right hand, till I make thine 
The holy trinity.  enemies thy foot stole. In the first verse David knowledgeth the persons in the holy trinity, the godhead also and the eternal kingdom of Christ. Thus likewise did our Lord Jesus Christ understand and allege this verse in the Gospel. Mathe xxii knowledging two of the persons in the one only godhead For he sayeth: The Lord said unto my Lord. Now is it certain and undeniable, that he which speaketh, & he to whomought is spoken, are not one, but two persons. Yet is there but one Lord and god, and they both (the father that speaketh, and the son to whom is spoken) are the Lord, therefore are they one, of one substance and being, they very true god.  
Nether is the son less than the father, There can also none be a father, except he have a son or a child. Now is the ever lasting father God, therefore is the son also everlasting. There is also but one only everlasting without beginning. Both the father and the son are eternal without beginning, therefore are they one only true God with the holy ghost. Like as Johan also sayeth: In the beginning (that is to say, from everlasting) was the word, and the word was with God, and the word was god. And immediately thereafter sayeth he, that the word is Jesus Christ our Lord. For it followeth. 
The faith of David in Christ  The word became flesh. Therefore doth David also call the son of god specially his Lord, saying: The Lord said unto my Lord. And therefore calleth he Christ his Lord, because he confesseth and believeth, that he is his very natural Lord and god, as Thomas also did knowledge: My lord and my god. Joh. xx. afterward calleth he him his Lord, because that after the nature of man, he should be borne out of his loins. For thorough out all the scripture is our Lord, Jesus called the son of David. And thus both David knowledge two natures in Christ, the nature of God and the nature of man.  
That the kingdom of Christ shall last for ever, and that the kind and nature of man shallbe exalted above all heavens (a● Paul saith. h●b two.) David testifieth wit● these words Sit thou at my right hand, till I make thine enemies thy fo●e stole For Mark sayeth in the xvi Chapter The Lord was taken up in to heaven an● sitteth at the right hand of God▪ Of thi● also find we. i Cor. xv. Now he must ●● des be very God in deed, which rey●nethe for ever, and to whom all enemy's must be subdued, y●a cast utterly under his feet. Now followeth the second● verse.  
The Lord shall send thy mighty staff out of Zion: thou shal● be Lord, eue● in the mids among thine enemies.  
Here speaketh he of the preaching of the holy Gospel, and how the world should be converted unto Christ, and christ to reign in the mids of the world. In the first verse is spoken of the eternal kingdom, that he is very God, living and reigning for ever, not only in this time, but also after this time eternally. But here speaketh he specially of the kingdom, 
The spiritual kingdom of Christ.  where as he reigneth here beneath thorough the Gospel. For the staff, the sceptre, the rod of christ is the holy Gospel, even the power of god, which saveth all that believe. Roma i. Which maketh Christ's enemies friends, and smiteth them down that will not convert: so that christ hath dominion and victory even in the mids among his enemies. It is he, that with the spirit of his mouth slayeth the antichrists. This his word also and preachings of the Gospel, came forth first from Zion or Jerusalem as Isaiah, Micheas. & Luke doth testify. 
Act. i.  Now followeth the third verse.  
In the day of thy battle (or army) shall thy people be well willing: the dew of thy birth is, unto the in an holy majesty, out of the womb of the clear morning.  
Here with doth David describe the glorious and victorious faith of the christian. For when the Gospel is preached, there 
A battle  ariseth a conflict between faith and infidelity, between the seed of Christ and the serpent, between idolatry and true godliness. And the unbelievers persecute the Lord Christ in his members, that is to say the faithful: but they are well content utterly to give over body, honour and goods, their blood and life for gods truths sake. For the martyrs and they in the primitive Church, being gathered together of the Apostles, and after the Apostles time, have thus kept truth & faith toward the Lord Christ, and were willing to die ●or knowledging him. Afterward describeth he also in the foresaid verse, the pure and holy Conception and birth of our Lord Jesus Chryst. And this 
The birth of Christ.  doth he with a goodly similitude, & sayeth Thy birth shallbe holy and very excellent not unclean as the birth of other men. For like as the dew out of the clear heaven & out of the fair morning, is borne as it wereout of a mother's womb. Even so also shalt thou be borne holy and clean of an undefiled virgin. Whereof thou findest more instruction Luke i.  
The Lord hath swum, and it shall not repent him thou art priest for ever after the order of Melchisedech.  
In this fourth verse describes he the office of Jesus Christ, how that he is ordained 
The office of, Christ.  of God to be one only priest for ever which should offer up himself for the sin of the world, and always appear in the sight of God the father, and to pray for us. All this doth holy Paul declare at large to the hebrews in the .v. seven. viii. ix. and. x, chap. And specially in this verse is grounded all that is red thorough out the scripture, of the merits of Christ, of the forgiving of sins, of righteous making of being mediator, and that he alone is the only salvation, advocate, satisfaction and righteousness of the faithful.  
The Lord is at thy right hand: he in the time of his wrath shall wound even kings.  
This fifth verse teacheth, how God will ener more and more stand on his sons 
Christ's cause shall forth,  side, further his cause, and bring down and destroy those kings princes and Lords, that will not amend and believe in Christ, but will rather provoke his wrath, then ●elyre his grace. Which thing Herodes, Nero, Domicianus, Maximinus and Julianus have proved. Yet followeth the sixth verse declaring the fifth.  
He shall judge among the Heythen, and fill all full of deed bodies, and smite the head on the wide ground.  
Christ is also preached unto the heathen and reigneth among them: but many withstand christ, and them doth he judge. And like as a king overcometh his enemies with a battle, and covereth the whole plain with deed bodies, visiteth also and smiteth the head of the war, & the head cycie of the enemies. Even so doth 
Christ shall destroy his enemies.  Christ to his enemies, and destroyeth their power and kingdom. All which things we have seen in the old unchristen empire of Rome, and in many other potentates and powers. But specially he breaketh the head of the old serpent, according to the promise. Gene. iii. And at the last shall he come to judge the quick and deed, and destroy his enemies for ever.  
Out of the broke in the way shall he drink, therefore shall he also lift up the head.  
Finally and in the seventh verse, he describeth the passion of Christ and his glory. In the way (sayeth he) that is, in his life while he is in this misery. He shall drink out of the broke, that is, he shall suffer & be overcome. For to drink out of 
The passion of Christ.  the cup is asmuch as to suffer. But to drink out of the broke, is to be altogether full of trouble, to be vexed and tormented without victory, and utterly to be overwhelmed with a broke & strong stream of troubles. Thus was it his mind to declare the passion of Christ. After the passion followeth the glory with the resurrection and ascension. Paul Philip. two. speaketh of both, and sayeth. christ humbled himself, and became obedient unto death even the death of the Cross. Wherefore God hath exalted him, and given him a name, which is above all names. etc. Thus much be spoben of this Psalm and of David's understanding, which he had of Christ Jesus and of the christian faith  
Upon this I marvel, if (after so evident testimonies) there be yet any man, which perceiveth not that David's faith and understanding of Christ, was even one faith and understanding, with the faith that we knowledge and say. I believe in one God father alymightye etc., As it is in the xii articles of the christian faith. For the holy trinity in one godhead doth he knowledge, not only here, but also in 
The article of the holy trinity.  the xxxiii Psalm saying Thorough the word of God were the heavens made, and all their power thorough the spirit of his mouth. For certain it is, that there is but one only God, maker of heaven and of earth: but here is the trinity called Lord or God, word and spirit. Nether is there any thing in the Articles of the believe concerning the Godhead and manhood of Christ, of his conception, birth, passion, cross and death, of the resurrection, ascension and judgement, but ti is clearly comprehended here in this Psalm. The articles of the holy church, of forgiving of sins thee, resurrection of the flesh, and an everlasting life, are contained in this Psalm, and are treated upon yet more clearly, and with many more words very substantially in other Psalms of David Therefore had he our holy faith, & knowledged 
David was called Christ's father.  the same, was saved therein, and of all holy men was called the father of christ with high commendation, because of the promise that was made unto him. Moreover all the holy Prophets following, had respect unto David, as to another Moses, and took many things out of his writings. For there is scace any other, that so clearly wrote of the cause of christ as this prophet David, and therefore hath he honour and praise above other in Israel, Of whom thou readest also▪ Eccle. xlvii. Such faith and confidence in God thorough Jesus Christ, had David out of the holy ghost, and out of the doctrine of his Prophets Samuel, Nathan & Gad, and of other his priests, which also had the same of God, and of the holy fathers, specially of Moses. And no doubt, he desired the honour of God and of his son, not to keep it only himself, but also much rather to require it of all his people Wherefore no doubt he set up and furthured this his faith and religion among all his men of war, kynstolke, in all his court, Edominion, before the whole congregation, and in all his kingdom: so● diligently, earnestly, and fervently, that afterward certain hundredth years, they which believed right & lived well, were praised for walkyug in the ways of David their father. They also that did evil and set: not forth the true faith, of them is it written. They walked not in the ways of David their father. Of this haste thou 
The ways of David.  many ensamples in the books of the kings, and in the Chronicles. Many things also were forgiven the kings and all the people of Juda, for David's sake, that is, for the promise sake mode unto david, even for Jesus Christ's sake, whom Ezechiel calleth David. In the. iii book of the kings the, xv. chapter, it is written thus: The heart of Abia was not right toward 
King ●bia.  his Lord God as was the heart of David his father. And for david's sake did the Lord give him a light at Jerusalem, so that at Jerusalem he set up his son, and preserved him. For David did it that was right in the sight of the Lord and all the days of life his did not he shrenke from any thing that he commanded him, except in the matter of Urias the H●●hite Thus readest thou also of Ezechias. three Regum. xviii. In the iiii. book of the kings the xxv chapter: sayeth: he Prophet: Afore Josias was there no King, that was like him, which turned himself so unto the Lord with all his heart, with all his soul, and with all his power, according to all the law of Moses. And afterward came there none like him. But in the second book of the chronicles the xx●iiii. Chapter standeth the declaration of the foresaid place after this manner. Josyas reigned at Jerusalem xxxi. year, and did that which pleased the Lord and walked in the ways of his Father david, and declined neither to the right hand nor to the lift. For in the eight year of his reign while he was yet but young (even sixteen year old) he began to seek the god of his father David.  
Thus much be spoken concerning this, that Israel and all the virtuous kings of Juda, trusted unto christ, and not to the law of Moses. Who so desireth the number of the years, he findeth iii Regum. vi. even. 480, years, from the departing out of Egipte until the fourth year of the reign of Solomon. And from that time until the captivity of Babylon, are reckoned. 419. years, or there abouts. Altogether make. 899 years.   

☞ All holy Prophets do point unto Christ, and preach salvation only in him.  
Somewhat yet will we now declare farther co●ernynge the times of the kings of Juda and Israel, which in a manner were even as the times of the Judges of Israel. For like as in the first years of Josue, god gave great victory and honour, and afterward ●est and peace. Even so were the israelites very victorious and triumphant under David, & had great rest and peace under Solomon But like as after the death of 
The departing of Israe▪ from Juda.  Josue the honour of Israel decreaced and the departing away from God followed with one persecution upon another (though in the mean time they had peace and deliverers, as Othoniel, Ehud, Barack, Gedeon. Jephthae, Samson. etc.) Even so did the worship of Israel decreace after salomon's time. For the ten ●ryb●s of Israel fell away from the house of David, only Juda and Ben Jamin held salomon's son Roboam for their king: the other made Hieroboam king. And so of one kingdom were made two, the kingdom of Israel, and the kingdom of Juda. The kingdom of Israel (thorough the persuasion of Hieroboam) chose them another manner of serving God. Not that they utterly deny and refused the God of their fathers, but they served him after a strange heythenish manner of their own ymagening. But afterward they fell the longer the more and farther in to gross idolatry, so long, till the Lord suffered them to be rooted out and cary●d away by the king of the Assprians, and scattered abroad among all the Heythen. The kingdom and the kings of Juda were somewhat better, howbeit they had some also which excelled the kings of Israel and of the Heythen in ungodliness. For they likewise went forth so long in unrighteousness, till Nabugodonosor the king rooted them out, and carried them away unto Babylon. But afore, we see that there was a wonderful cumbrance in the eyvyll policy and in the religion Sometime was all righteousness and true religion oppressed, and violence and idolatry used. Sometime got righteousness up again, & the right true faith had the victory all unright and idolatry being put down. This came to pass also in Israel under Helyas and king Jehu. Yet was the idolatry 
King Jehu.  and wrong rather punished▪ then any amendment following. Like as it came also to pass after the birth of Christ that there were virtuous kings & Emperors, which (according to the prophe ●ye of Isaiah in the xlix Chapter) did all right ousnesse set up the faith of Christ and put down all yd latrye. Again, there came other that s●t up all unrighteousness & idolatry, persecuted the truth and at the last received their reward conveninet. So weighty a matter is it to have good or evil rulers.  
But in these wonderful alterations, 
God always sen death his prophets  and thorough out all the time of these governances of both the kingdoms, God always sent his servants the holy prophets, ●o rebuke wrong and idolatry, and to teach all righteousness and true serving of God. And first after the time of David and Solomon (under whom there was a great multitude of learned and holy prophets. For David also and Solomon were excellently endued with the spirit of wisdom and prophe●ie above other men) these were the chief, most famous, and oldest prophets, of whom the bible maketh mention with worship: Semeias, which lived under Roboam king of Juda, Alas the Si●onyte under Hieroboam, ●zari●s the son of Obed, which lived under Asa king of Juda, & Jehu the son of Anany, whom Baasa the king of Israel sl●w. Helias the great prophet and Miche as the son of J●mla, lived under Achab and Josaphat.  
Now like as in the time of ●au● there was a great number of learned men, ●uen so testifieth the second book of the Chronicles in the xvii chapter that in the time of Josaphat there were many learned Levites and Prophets. Helis●us was in the time of king J●hu, and zacharias the son of Jo●ada was under Joas, under whom also he was stoned. Neuerth●●s we have no books written an● set forth by these, Only we have the prophecy of Abdia●, which wrote his prophecy under Achab. Afterward under Usia Jothan Achas and Ezec●ias kings of Juda lived the most part of them, whose books are abroad. For under these preached and wrote ●onas, Oseas, Isaias, Johel, Nahum, Amos, & Micheas. Afterward under king Manasses, wrote Abacuk. Under the holy king Josias, wrote Sophonias Ba●uch and Hieremye: in whose days Israel had such mystortune, that Hyerusalem with the temple was destroyed: and the people that remained over and perished not, were carried away captive in to Babylon. In the same Captyui●e did Ezech●el and Daniel write their prophecies. And after the captivity when Israel was delivered again, and came home to Hyerusalem, then preached and wrote Esdras. Haggeus, zacharias, Malachias and Nehemias'. Beside these Prophrtes no doubt there were other more, of whom no mention is made. But these are the thief, by womb it pleased God to open unto us, all that appertaineth to our salvation. And though we had also the writings of the other▪ yet should ●e r●ade no other thing in them, than we find in our own Prophets, for asmuch as these whom we have, agree so together all in one.  
Now whether they be our own prophets▪ 
The prophets preached ●he old ●ayth.  whose writings we have, or the other whose writings we have not. Yet have they all preached the sum of the doctrine and knowledge the ●ayth, that we spoke of afore, & wrote in one summ●, which faith Adam, No, Abraham, Mos●s, and David had. And this did they the more evidently, because they apply●d themselves to open the law, and to drive away the mysunderstanding, which was risen up among and in the people: therefore point they every where from the letter unto the spirit, from the outward sacrifice unto christ Jesus from all ydola●rye unto the only God, which saveth us thorough his mercy only in the blessed seed, & horowe none of our deservings. This did Paul see, & therefore said he. Roma. iii. Thorough the works of the law shall no man be justified in the sight of god, For thorough the law cometh 
The law & the prophets allow the righteousness of god that cometh by faith.  the knowledge of sin. But now is the ryghteous●es of God declared without the law, for as much as it is allowed by the testimony of the law & the Prophets. The righteousness of God cometh by the faith of Jesus Christ, unto all, and upon all them that believe. So sayeth Peter also in th●▪ ●●▪ of the Acts. All the prophets from Samuel. & thence forth (as many as have spoken) have told of th●se days. And in the. ●▪ chapter. ●●o●hys Jesus Christ give all the prophets widnes, that whosoever believeth in him, shall thorough his name recyeve forgiveness of sins.  
Who so now is learned in the writings of the Prophets, knoweth well, that there is nothing red concerning the Lord in the new Testament, which the prophets have not prophesied of afore. He that is then any thing iustructe in the Prophets, hath no doubt considered this in the new testament, that the apostles prove all their doctrine of the Lord Jesus, out of the law and the Prophets. Yea that the Lord himself confirmeth his own doings with the scriptures of the prophets, and that the evangelists thorough out the holy gospel, set unto the doctrine and miracles of Christ, these words. And this was done, that it might be fulfilled, which was spoken die the prophets. Nevertheless for their sakes that are not yet instruct, I will now declare the principal articles of our Lord Jesus Christ, out of the holy prophets.  
As touching the true godhead & manhood of our Lord Jesus Christ, and that 
The godhead and manhood of Christ.  he should be borne at Bethleem in the land of Jewrye, of a pure virgin and maid out of the kindred of David, the Prophets testify after this manner. Isaiah in the. v●i. Chapter ●ayeth. Behold a virgin shall conceive and bear a son, and shall call his name Emanuel, that is to say. God with us. Micheas saith in the .v. chapter Though thou Bethleem Ephrata art to small to be reckoned among the principal cities of Juda, yet out of the shall there come one unto me, which shallbe ruler in Israel, whose forth going is from everlasting. In the ninth Chapter of Isaiah it is written. Unto us is a child borne, and to us is given a son, upon whose shoulders the kingdom shall lie, and he shallbe called after his own name even the wonderful counsel giver, the mighty one of Israel, the eternal father, the Prince of peace, his kingdom shall increase, and of his peace there shallbe no end, and he shall reign upon the seat of David his father. In the. xxiii of Hieremy it is written thus. Behold, the time 
The righteous blossom.  cometh (saith the Lord) that I will tay●e up the righteous blossom of David: he shall be king and reign, and prosper: judgement and righteousness shall he execute upon earth. In this time shall Juda be saved, and Israel shall dwell without fear: & this is the name wherewith he shall be named, even God our righteousness.  
Concerning the coming of John the baptist which was the fore runner of our Lord Christ, and prepared the people for him. Hath Malachy written in the third chapter after this manner. Behold 
John baptiste.  I will send my messenger, which shall prepare the way before me: and the Lord whom ye long for, shall shortly come to his temple, and the messenger of the covenant whom y● would have. Behold, he cometh sayeth the Lord zebaoth. And after ward. Behold, I will send Helias the Prophet afore the coming of the great and fearful Day of the Lord.  
Of Christ's preaching, of the grace of God, of the forgiving of sins of the wonders also and tokens of the Lord, speaketh. Isaiah in the. l●i. Chapter after 
The office of Christ.  this manner. The spirit of the Lord god is upon me, and therefore hath the Lord anointed me, to preach the Gospel to the meek hearted hath he sent me, to heal the broken hearted, to preach deliverance to the captive, to open the prison to such as are in bonds, to proclaim the year of God's gracious will, and to bring consolation to all them that are in heaviness. In the xxxiiii chapter of ezechiel it is written thus. Over my sheep will I 
Christ is called David.  raise up one only shepherd, which shall feed them, even David my servant, which shall feed them, and he shallbe their shepherd. I the Lord also will be their God and David shallbe their prince, even I the Lord have spoken it. In the xxxv Cham of Isaiah it is written thus. say unto them that are of a feeble heart. Be strong 
The miracles of Christ.  and fear not, behold, our god cometh to take vengeance, & reward. God cometh himself, & will deliver you. Then shall the eyes of the blind be opened. etc.  
Then shall the lame man leap as an heart and the tongue of the Domne shall give praise.  
Of the kingdom of Christ, in the which he himself alone is king, all the world being subject unto him, declaring his dominion and royal majesty, writeth Isaiah thus in the second Chapter. And it shall come to pass in the last time, that the hill of the house of the Lord shall be exalted upon the height of mountains above all lits● hills, and all nations shall come together unto him, the people shall go to him, and say: Come let us go up to the mount of the Lord, even to the house of the God of Jacob, that he may show us his way, and we will walk in his paths. For the law shall come forth from Zion, and the word of God from Jerusalem. In the vii of Daniel it is written thus: I saw a/ vision in the night, and behold there came one in the clouds of heaven like the son of man, which came to the old aged, and they brought him 
The kingdom of Christ.  before his presence. And he gave him power, glory, and the kingdom, and all people, nations and tongues must serve him: his power is an everlasting power, which shall not be taken from his, & his kingdom shall not perish. Isaiah sayeth in the. ixii. chapter: And the heathen shall see thy righteousness, & all kings thine honour, and he shall call the by a new name (O Zion) and the mou●h of God shall give the name. And thou shalt be a crown of glory in the hand of the Lord, and a royal crown of the kingdom in the hand of thy God. And soon after it followeth: Make ready, make ready the way, gather up the stones out of the street, and hang out the banner unto the people: behold the Lord hath caused it to be proclaimed unto the end of the world Tell the daughter Zion: behold the saviour cometh, lo, his treasure and his reward bringeth he with him, & his deeds, go before him. And they that are redeemed of the Lord, shallbe called the holy people. zachary sayeth in the ix chap. Rejoice O daughter Sion, be glad O daughter Jerusalem: behold, thy king cometh unto thee, even the righteous and saviour: meek and simple is he, he rideth upon an ass, & upon a young colt of the she ass. He shall preach peace unto the Heuthen, his kingdom also shall reach from the one see to the other, & from the river unto the uttermost part of the earth.  
Of the death and passion of Christ speaketh Daniel in the ix chapter after 
The death of Christ.  this manner. And after two and sixty weeks shall Christ be slain & put to death and yet shall they have no true testimony, that he is guilty of death. Isaiah in the l chapter sayeth thus, The Lord God opened mine ear, and I refused it not, neither went I bacwarde, I gave my body to the smiters, and my cheeks to the nyppers, and my face have I not turned from their shameful entreating and spitting upon me. The Lord God also shall help me, therefore shall I not be confounded. And therefore have I hardened my face like a flint stone, and am sure, that I shall not be confounded. In the liii. chapter there is written of Christ after this manner, He shall have neither beauty ner fairness, we shall look upon him, but we shall have no desire unto him.  
He is despised and contemned of men, a man of trouble, and one that hath had experience of infirmity. He is so despised, that we shall hide our faces from him. and have him in no estimation. And yet hath he borne our unperfectnesses, and felt our sorrows. We also thought, that he should be wounded, smy●ten and punished of God. But he was wounded for our sins, and slain for our wickedness sake. And the punishment whereby we have peace, is laid upon him, and thorough his wounds are we made whole. All we have gone astray like sheep, every one of us hath had respect unto his own way, and the Lord hath laid all our sins upon him. violence and wrong was done unto him, he hath been evil. entreated. & yet opened he not his mouth. He shall be led as a be'st to be slain, and as a sheep dumb before the shearers, so shall he not open his mouth. etc. The whole chapter describeth all the cause of Christ so clearly, that holy Hierome said not in vain, Isaiah is not only a Prophet, but also an Evangelist, zachary describeth 
The sacrifice of Christ.  the priesthood and sacrificie of Christ and testifieth, that with the same only oblation he hath obtained grace for all sins, and therefore seven (that is to say, all) eyes shall have respect unto him, and shall seek peace & rest of their consciences in him, and shall find it. Hear now O Josue thou high priest, thou and thy companions, that sit before thee, saying ye are men of ensamples. For lo, I will bring 
●acha. iii.  my servant, even the blossom. For behold the stone which I have laid before Josue, will I bring, To the same only stone shall seven eyes look. Behold, I will dig it up and dssclose it, sayeth the Lord zabaoth, and the sin of the earth will I take away in one day. And in that day shall every man call his neighbour under his vine and fyg●tre.  
The burial and resurrection of our 
The burial & resurrection of Christ.  Lord Jesus Christ, hath the prophet Jonas figured very excellently. For thus sayeth our Lord Christ himself: Like as Jonas was three days and three nights in the whales belie, so shall the son of man be three days and three nights in the heart of the earth.  
Of the ascension of Jesus Christ and sending of the holy ghost, hath Joel also 
The ascension.  written in the ii chapter, and it is alleged of S. Peter. Act. two. Of the calling & gathering together the Heythen, and of 
The vocation of the heathen.  every thing pertaining, to the holy church, doth Esay write in the xlix chap. and so forth to the end of his prophecy.  
Thus hast thou, that the prophets also in their time, did preach Jesus Christ, & pointed not the people to trust unto the works of the law & their own deserving but unto christ, of whom they prophesied every thing that followed after. Therefore did Peter speak right i Pet. i saying:  
Ye shall receive the end of your faith: even the salvation of your souls. After which salvation have the prophets inquired 
The prophets sought salvation in Christ.  and searched, which prophesied of the grace that should come unto you, searching when or what time the spirit of Christ (which was in them) should signify: which spirit testified before the passions that should happen unto Christ, and the glory that should follow after. Unto the which prophets it was also declared that not unto themselves only, but unto us they should ministre the things, which are now showed unto you, by them which have preached unto you the gospel thorough the holy ghost, that was sen●e unto them from heaven. etc. In the which testimony the holy Apostle Peter had a special respect to the prophecy of Daniel: which did not only record the passion & glory of Christ, but also pointed to the time, in the which Christ should come. For like as God in the greatest parels, dangers and alterations, hath alway renewed & more clearly expressed his promise concerning the blessed seed: as in the time of Noah, when the world was destroyed: in the time of Abraham, when God would prepare himself a new people, in the time of Moses, when God received his people and carried them out of Egipte, to bring them in to the land of Canaan, in the time of David, when all things stood so well, and it must needs be avoided, lest any man should think David were the blessed seed, Before the captivity of Babylon also, and in the time of the prophets which (as it is said afore) preached and wrote, that no man should doubt in gods promise, as who say they were given up and cast a way, though the temple were broken, the city brent, & though the people (of whom Christ should be borne) were led away in to captivity. Even so now also in the captivity: when the faithful might all most have thought, that the promise of God concerning Messia, were clean gone, Even than did God show his servant Daniel a more clear vision of Christ, after this manner, The people 
A prophecy told unto Daniel.  shallbe let go again out of captivity, and shall come home to Jerusalem, build the temple and city again, but with a sore time. And after that the city is builded, unto the time of Christ, shall be lxix weeks, that is c. x●viii. & iii years. And even so was it from the. xxx●i. year of Darius Histaspis or Artaxerres (in the which the city was builded, N●hemie. v.) until the xlii year of the empire of Augustus, under whom Christ was borne. Luce. two. The angel also gave Daniel farther in formation of Christ, how that his own people should slay him, & find no fault in him, and how that the sacrifice with the ceremonies should cease. And a strange people (saith he) shall come from far, & make the temple with the city an horrible abomination▪ ye they shall destroy and break down altogether. All which things were afterward fulfilled in the last weeks, that is, within c seven. years or there about. For within c three years did Lord grow to teach & to suffer. For when he was xxx year old, I hon baptized him Afterward within iii years was he put to death, & so within xl years followed the destruction of Jerusalem by Tytus & U●spasian. All the time now & years from 
The number of the years.  the captivity of Babylon to Christ's birth are. 626. years. For the captivity of Babylon endured lxx years. In the first year of Cirus were they delivered, in the second year began they to build the temple, and builded. 46. years, ●●ē until the vi. year of Darius. In the. 32. year of Darius was the city finished: which maketh. 143. year: Add now hereto the. 483 years out of Daniel, & thou hast the foresaid sum even. 626. years.  
In the said years had our holy faith sore conflicts, and the seed of the serpent pressed sore upon the seed of God, as the babylonians at Babylon, and the Perfians, when the people of God was come home again Nevertheless the truth had ever the victory, & was the more clearly testified by Daniel, Haggeus, zachary, Esdras, N●h●mias, & Malachy. afterward were they specially oppressed by the ungodly 
Antiochus.  king Antiochus in the time of the Macha bees: When as the times were ever the longer the more full of parels & adversity until Aulus Gabinus, Pompeius & Crassus' captains of Rome conquered the land, & the true old religion was utterley gone in so much that out of the old serpent there arose in Israel all manner of sec●es & simony, whom our Lord Jesus Christ with his coming in the world resisted, and called them the serpent's generation, as the holy Evangelists testify. Not 
God had ever some virtuous men.  witstanding in the mids of such mischief in Israel, there were also godly virtuous people, which sought God and his anointed (though the error was great) Among whom no doubt was specially the priest zacharias the father of John baptist Elizabeth his wife, and godly Simeon When zacharias had knowledge of the Lords coming, he said with a joyful heart, Praised be the Lord God 
●achay.  of Israel, for he hath visited and delivered his people, and set up the horn of salvation in the house of David his servant according as he had promised afore by the mouth of holy prophets. etc. For his words are red. Lu., i. Simeon when he saw the child Jesus in the temple, and 
simeon  had taken him in his arms, he said.  
Now Lord let me die in peace, according to thy word. For mine eyes have seen thy saviour, whom thou hast prepared before the face of all people, that he might be a light to give light unto the Heythen, and the glory of thy people Israel. Luc. i lo, thus the hearts of all righteous in the old Tessament from Adam unto Christ, (even. 3974. years) have stand only upon Christ, in him was their comfort, upon him they trusted, it was he whom they longed for, and in Christ Jesus were they saved. Therefore hath our Christian faith endured since the beginning of the world and is, and continueth still the only true old, undoubted & fast grounded faith.   

¶ Of the time of the grease of Christ, and how that he himself testifieth, that the salvation of all the world standeth only in him.  
HIther to have I set for the time of the promises, in the which God (thorough the promised ●de our Lord Jesus Christ) comforted, cleansed, and preserved all his servants and dear friends. There have we learned & seen that the Christian faith, which hath endured since the beginning of the world, is the eldest, undoubted, right and true faith, which all holy patriarchs had, & in the which they served God, and pleased him, as Adam, Seth, Enoch and Noah, Item Abraham, Isaac & Jacob, Likewise the excellent & highly endued propheet ye the father & foregoer of all prophets, even great Moses his brother Aaron, the holy priest Eleazar and Phinees, The excellent dukes also & Judges, Josue, Gedeon; and other more, Even so likewise the kings, David, Ezechias, Josaphat, & Josias, The dear●i beloved of God and excellent prophets, Samuel, Helias, Isaias, Daniel, zacharias, and all the other. This holy faith also had all righteous and such as were of godly understanding in all the congregations of Israel from the beginning: In this were saved all they that from the beginning were preserved & ordained to salvation: 
All gods elect were saved by Christ.  wherefore what soever they can allege against this faith (whether it be concerning holymen, old age. multitudes, learned men, general counsels convocations or perliamentes, father's acts, statutes, tokens and wonders) It is all nothing worth, and is not to be reputed in comparison of our holy faith, as every one that hath understanding, may see in this treatise afore. And though my purpose be now finished, even declared out of the scripture, that the Christian faith hath endured since the beginning of the world. Yet will I add a short instruction concerning the time of grace, & performing of all promises, and I will declare, that God now also thorough the appearing of his son, would bring in to the world and set forth, none other religion, none other faith, neither any other salvation, than even the same which was showed to the old fathers, Saving that now all things are more evident, more clearly practised accomplished, fulfilled and performed, for the which cause also all figures, sacrifices and ceremonies do cease. For 
The old testament is not to be refused  in Christ is all perfection. Yet shall we not therefore cast away the old Testament (as some ignorant, unlearned and foolish people do) but have it in greater reputation, for asmuch as we know now thorough Christ, what every thing signifieth, & wherefore every thing was thus & thus ordained, used, & spoken, Now shall every man first have a courage to read the law and the prophets, when he saith where upon every thing goeth. And thus also at the beginning did the holy apostles preach Christ unto the Jews out of the law and the prophets, as it is oft times mentioned in the acts of the Apostles. And our Lord himself, when he went with the two disciples toward Emaus, 
Luk. xxiiii  & preached so unto thee, that their hearts brent within them, he began at Moses, & went thorough all the prophets, and opened unto them the old scriptures, & showed them, that so it behoved Christ to fu●●re, and to enter in to his glory. This is the cause also that the scriptures of the new Testament, hang all together and refer themselves to the scriptures of the old Testament, so that these can not be right understand without the other, no more than 
The new Testament dec are▪ h the old.  the gloze without the text. The text is the law and the prophets, the exposition are the Evangelists & Apostles, Now will we see, what the work of grace of the new Testament is.  
In the xlii year of the empire of Augustus, after the beginning of the world 3974. years was Jesus christ the blessed & promised seed, borne of the undefiled virgin and maid Mary, at Bethleem in the land of Jewrye. And though he as a very man was wrapped to clothes, and laid in the cryb, yet appeareth the angel of the Lord in great clearness unto the shepherds, and sayeth, Fear ye not, behold I bring you tidings of great joy, which shall happen unto all people. For this day is borne unto you the saviour even Christ the lord in the city of David The first news and tidings of the coming 
Tidings of Christ's birth  of our Lord Jesus Christ, must the angel bring and give, to the intent that it might be the more accept of all the world. All the holy men from the beginning of the world, did hitherto long sore after the promised seed. Therefore saith the angel now, that he bringeth them tidings of great joy, no doubt to them that were gone, deed, & past, to them also that now lived, & to them that were to come afterward. The joy is this, that Jesus Christ the saviour is borne, even the promised seed, which should save all the world from the power of the devil, cleanse them from sin, and deliver them from damnation. Therefore sayeth the angel moreover, Which shall happen unto all people. For unto Abraham it was said, In thy seed shall all nactons of the earth be blessed. The same (sayeth the angel) is borne in the city of David, even out of David's kindred, out of the which the prophets testified that he should be borne, which prophets also for the same cause called him David and the blossom of David. 
The grace of God  And this is now the grace of God, that where as we poor sinners belonged unto death, and were in the devils bonds he sent his son to louse and deliver us out of captive, This is the new Testament. For Hieremy also testifieth hereof, and sayeth: This is the Testament that I will make I w●ll be their God and they shall, be my people, I will be merciful to their unrighteousness and sins, & will think upon them no more, Heir xxxi.  
This full and perfect forgiveness is not therefore called the new Testament, as though their had been no remission of sins promise made long afore unto the fathers, is now confirmed and renewed and the old figures that represented the same are abrogate. Thus the Lord Jesus alone 
Christ the only salvation of all the world.  is set for the for the only salvation of all the world, so that not only we, but all they which afore or after his appearance or incarnation believed on him, were saved And at the birth of Christ there cometh to the foresaid angel, the whole heavenly host which praised God & said: Glory 
Luce. ii●.  and praise be unto God in the height and peace upon earth, to men a good will.  
And by this they teach us what the duty, thankfulness, and knowledge of men is or aught to be in this behalf, that god hath done so great good foreman: Namely 
The dewry of us.  how that they ought to praise God, to have a sure, trust in him, and to be friendly and loving one to another. And the fulfilllyge of the law is love from a pure heart, out of a good conscience, and of an undissembled or unfeigned faith. i, Timoth. ●  
In the fifteenth year of the Empire of T●erius (from the beginning of the 
John baptist.  world. 4004. years) came the word of the Lord to John the son of the preyst zachary, in the wilderness, and he went and preached unto the people of Israel. amendment of life and forgiveness of sins in Jesus Christ. To whom he bare record, that he was the fulfilling of the law & the prophets very God and man the only and everlasting saviour: which with the sacrifice of his own body, should cleanse the world from sin, yea he pointed unto him with his finger, and said: Behold this is the lamb of God, that 
John. i.  taketh away the sin of the world. And so perfectiye and wholly hangeth he all salvation only in Christ Jesus, that 
John. i.  he saith plainly. Out of his fullness have all we received grace. etc. Joh. i. Item who so believeth in the son of God, hath everlasting life: who so believeth not in the son, shall not see life, but the wrath of God abideth upon him Therefore did, 
Mat. xi.  he also send all his disciples from him, and commanded them to cleave unto Christ He maketh no men●ion at all of any ceremony●s figures nor oblations, as necessary points to salvation, but preacheth Christ purely and clearly. This is manifest, Johan. i and iii Mat. iii. and Luk. iii  
The Lord himself also came unto John, & was baptized. And when he had 
Math. iii.  received baptism, the heaven opened, and the holy ghost appeared in the form of a dove, and there was a voice heard▪ from heaven saying. This is my beloved son, in whom I am pacified: to the intent that all the worlie should have witness of christ the true saviour, not only now by the angels, and by Johan the holyes●● man of all, but also from heaven and of God himself: and that we might be the bolder to commit ourselves wholly unto him. When he had received the testimony he went in to the wilderness. And like as our disease began in paradise by tentation. Even so at the tentation in the wilderness began the Lord our health: and like as the father of us all did eat the for bidden meat. So did the Lord not eat the meat that he might have eaten, but fasted forty days and forty nights. afterward came ●e among the people, and began to preach salvation, saying. The time is fulfilled, and the kingdom 
Math. iii.  of God is at hand, repent, and believe the Gospel. Here with hath he healed all sores, driven out devils, & raised up the deed testifienge so by his acts, that he is Lord of all things, and the true saviour. And of them whom he healleth, asketh he nothing: he commandeth them not to build him a temple, neither to give him block or stock: he requireth no bodily thing, but only▪ steadfast faith and confidence. And to them whom he hath healed, he sayeth: go they way and sin no more, take heed, that a worse thing happen not unto thee▪ And herewith all doth he teach, in what 
The substance of true religion.  thing the substance of true religion lieth, even in a right true faith, and in an innocent life, that in our conversation we keep ourselves from all filthiness: Ye the thing that some ma● taketh for god's service, refuseth he, as long babbling prayers, vain glorious fasting & like alms giving. He nothing regardeth men's traditions, diversities of sects, long garments, outward appearance, their cleansing, ne● all their hypocrisy. He goeth into the temple, overthroweth, casteth down, poureth out every thing that is to be sold in the temple: he driveth the buyers and sellers out of the temple with a whip. For the temple was ordained for general prayer. thanksgiving and preaching, and not, for choppinge and chaun ging, or other such like things. These 
The special points of Christ's doctrine.  three points doth he teach us diligently to observe: First, that we obtain remission of sins, true righteousness & everlasting life, only thorw him and by his passion and death, and else by none other mean. For he is the only mediator, priest, intercessor, comforter, the only righteousness, satisfation, ransom, santifyeng the only perpetual sacrifice the surety of grace and salvation. Special testimonies hereof hast thou Johan. three vi. xiiii and xvi Secondly: that we can not serve and please God with exterior sacrifices or any outward pomp, but with such works as proceed of love & mercy And thirdly/ that all the children of God are bound to keep themselves from the works of darekenesse and to apply them to live in righteousness and in the light. And herein also is comprehended all godliness/ that is/ all right good Christian works  
So when he had taught all righteousness/ and 
The patient suffering of Christ.  discloysed and overthrown all hypocrisy in religion (he offered up himself upon the cross for the remission of all our sins. For willingly & patiently put he himself in to the hands of his enemy's and of his betrayer/ suffered himself to be taken/ to be bound/ to beled from one judge to another/ to be langhed to scorn/ cried out upon (to be spitted on/ and at the last to be adjudged unto death/ to be scourged/ & to be crowned with a crown of thorn. He himself bore his own cross to the place of execution/ where he was crucified/ & hanged up between the murderers. Then lived he in great pain from the sixth hour until the nyenth. At the last he cried: It is finished/ father in to thy hands commend I my spr●te: thus offered he himself for our sins and died that we might 
the fruit of Christ's death  live, But soon after followed the things whereby the fruit of Christ's passion might be perceived. For the veil/ which in the temple, separated the holy from the most holy (did rend from the top till the bottom: whereby Christ testified (that now with his death all ceremonies & fig● ratyve things were at an end, and no more of value: that the way to eternal salvation was opened: that all things significatyve in the tabernacle (in sacrifices, rites and observances, were nowfulfilled and abrogate: that now the bare & only cross of our Lord Jesus Christ is all together unto the faithful that the heel of the virgins seed is well trodden upon, & his flesh well rent and slain: but that yet also in the mean reason he hath trodden the serpent upon the head, Therefore did the deed also arise, and appeared unto certain at Jerusalem. For the death of Christ is our life, The erthquaked, the stones harst asunder For the preaching of the death of the son of God, hath altered the whole world, and many hard stony hearts are moved to repentance faith and good works But when the side of the deed body of Christ was opened with the spear▪ and the rock (as zachary saith (was digged up▪ there 
Water & blood.  ran out water and blood, declaring manifestly thereby, that unto us out of the death of Christ, followeth life and purifying. For water cleanseth, in the blood is the life of man. And with the blood of Christ is all blood staunched, and now is Christ's blood only available, being sprinkled thorough faith in our hearts. This oblation and passion of Christ (the rawnsome for the sin of the whole world) was done in the. xviii year of the Empire of Tiberius, reckoning from the beginning of the world. 4007 years, the xxv day of March.  
So the whole body of Jesus was taken 
The burial of Christ.  down from the cross, and honourably buried and on the third day after he rose up again: so that his soul came again to the body, and his very flesh was raised up from death, how be it now no more mortal and passable, but glorified. For he is the first in the resurrection of the deed, For like as by one man came death so by one man must come the resurrection of the deed. And like as in Adam we all died in body and soul, so shall we be all together restored again to life in Christ Jesus. This hope unto life, would the Lord print substantially in us with the resurrection. And therefore after his resurrection, he continued forty days with his disciples, that he mightwell instruct them of his resurrection, and that they should have no doulte therein. So when he had showed and declared unto them his very resurrection diverse way, and had performed all that the father commanded him to find, he ascended up unto heaven with body and soul fro mount Olivere in the sight of his disciples, and is set at the right hand of God, there to remain corporally until the last day, in the which he shall▪ come again bodily, to judge the quick & deed: And all such as have walked in faith, shall he take to him with body & soul in to heaven, like as he himself is received in to heaven: And shall with body and soul condemn all them that have walked in the way of the old serpent, and have not converted from unrighteousness to the righteousness in Christ. And thus shall salvation be perfectly finished, and gods children shall live eternally with God, thorough Jesus Christ. To whom be praise for ever.  
Amen   

☞ That also the elect Apostles preached this old faith, and declared, that all salvation is▪ only in Christ  
THus thorough Christ Jesus is all fulfilled that the prophets prophesied 
The power of Christ saveth all.  of him afore, thus is he become the salvation of all faithful believers, even the lamp of God, which hath been sacrificed since the beginning of the world that is, this is he, whose power and deliverance hath cleansed all them, that ever put their trust in God thorough the blessed seed. Herein now is the right true valuation, this is the sum of the right & perfect religion. Who so perverteth this, from him shall God turn himself, who, so addeth ought unto this, to him shall God add his wrathful hand: who so taketh there from, his life shall God renishe, But blessed are they, which walk in this simplicity & cleanness, & continue so unto the end even they that hear gods word, & do thereafter whose only hope is Jesus Christ. This only true and ever during salvation would he to be showed and declared to all nations, which came to save all nations: but he would it should be declared by the preaching of the holy gospel, and thorough the ministration of the hol● sacraments: And therefore by his life time he did chose Apostles, whom he received to be witnesses of all his doctrine & miracles, enfourming them diligently, & held nothing back from them. For he sayeth unto them: Ye are my friends, if ye do all that I command you, I will hence 
christ hold nothing back from his apostles.  forth call you no more servants, for a servant woteth not what his Lord doth But I have called you my friends, for all that I have heard of my father have I opened unto you. Joh. ●v. But for asmuch as they yet lacked understondnge & were forgetful and had ever strange imaginations of the kingdom of Christ, therefore when he now ascended unto heaven, he charged them not to depart from Jerusalem, but to wait for the holy ghost: whom he also gave unto them upon the fiftieth day after his resurrection, that is upon the tenth day after his ascension even the fiftenthe day of may: by the 
The holy ghost brought no new doctrine.  which holy ghost they being illuminate spoke with all manner of langager, and were mindful of all that the Lord had commanded them a●o●e, For the holy ghost did not endue them with a new doctrine, but it that the Lord had taught them out of the law and the prophets, the same did he bring to their remembrance and illucidate all things, & printed them more clearly in their hearts. For so sayeth the. Lord in the gospel: The comforter even the holy ghost, whom the 
Joh. xiiii.  father will send in my name, he shall teach you all things and bring all things to your remembrance that I haud said unto you, Therefore so long as the Lord was with them, and told them all the matter of his passion, they were sorry and could not bear away all that he said unto them But after that he was taken up from the earth in to heaven, he sent the holy ghost, even him, whom the prophets also had before, & that led them into all Christian verity.  
So when they were endowed with the holy ghost, they began (accordige to the lords commandment to preach in all the world/ the foresaid matter of salvation purged, and obtained only by Christ and gotten by true faith For he had said: Go your way in to all the world and preach the gospel unto all creatures 
Mar. xvi.  Who so believeth and is baptized (Shallbe saved etc. And therewith comprendeth he both the points which the Apostles used and practised (even the preaching of the faith in Jesus Christ, and of the ministration of the sacraments, And how the Apostles doctrine was it is manifest out of the Acts of the Apostles: But shortly and in a sum, they preached amendment of life. and remission of sins thorough Jesus Christ: That is to say, how that the whole generation of man lay in the dominion of the devil and in the bonds of sin cursed and damned: but God had mercy on us all, & sent his soone in to this world, to die, and with his death to restore us unto life and to wash us with his blood, that who so ever believeth in him, should not perish, but have eternal life. All this declared they out of the law and the prophets & proved, that, Jesus Christ whom they preached, is the blessed seed promised unto the fathers. Who so is desirous to have a perfect ensample of this declaration, he findeth two sermons of the famous Apostles Peter and Paul, the one in the Acts of the Apostles the second chapter, the other in the. xiii, chap. There doth the holy Apostle open the mystery of our holy faith, very excellently declaring it from the time of Abraham unto David & from him unto John the baptist. There upon showeth he, how Christ suffered, died was buried, and rose again from death. 
Act, xiii.  All this confirmeth he with the scriptures of the prophets. At the last he concludeth the sermon after this manner: Be it kowen unto you therefore ye men and brethren, that thorough Jesus is preached unto you forgiveness of sins, and that by him all they that believe, are justified from all things, from the which ye could not be justified by the law of Moses. To this now also the sermon of Peter: Ye all the scriptures of the Apostles do finally accord to the same effect Hereout also bring they the doctrine of repentance and amendment of life, the rebuking of sin conslations, exhortations and drawing to all manner of good works that follow out of faith.  
The special sacraments, which the lord did chiefly institute and command the Apostles to praise in the church, are holy baptism and the blessed supper of 
●●. xxviii  our Lord Jesus Christ. Concerning the first he saith. To me is given all power in heaven and in earth: therefore go your way and teach all people & baptize them in the name of the father, of the son, and of the holy ghost, and teach them to keep all that. I have commanded you. The other did he institute at the last supper. For thus is it written in the holy gospel 
The supper of the Lord,  When they were eating, he took bred and when he had given thanks he broke it and gave them saying Take eat this is my body which shall be given for you this do, in the remembrance of me. So took he also the cup when they had supped, and said: Drink ye all out of this, This is my blood of the new testament, which shall be shed for thee, remission of sins. With such sacraments thorough outward visible stourmes/ for our infirmities sake (pleased it the lord to show set before our eyes his heavenly & in visible grace not that we should continue still hanging in the visible thing but that we should life up our minds and with a true believe to hold fast, to print sure in our minds to worship, and to enjoy the things that faith showeth us by the outward sacraments With these outward sacraments also hath it pleased him to open. declare and show unto us his grace and loving kydnesse Namely how that he giveth unto us himself and all his riches, cleanseth us feedeth and moystureth our souls with his flesh and blood, that he is at one with us, and we with him so that we use and practise the sacraments with a true faith. For the outward enjoying of the sacraments of itself alone. doth not reconcile us with God: but if they be used with faith, than as saint Peter saith Act. xv. (thorough faith doth God, purify the hearts. With the sacraments 
The fruit of the sacraments.  pleased it him, to leave behind him a remembrance of his gifts & benefits, to the intent, that we should never forget them but praise and thank him therefore. moreover with visible sacraments was it his will to gather us together, and to mark us in remembrance of our duty how we are one body together and aught to apply ourselves to all righteousness. All which things are foude at lenthe in the scriptures of the Apostles.  
As for the Apostles, they ministered the. sacraments diligently pu●r●ly and, simply, and so (without any addition (distributed them unto the people of God. Touching baptism, there are many ensamples in the acts of the Apostles. The supper of Jesus Christ had the Corinthians somewhat altered. And when Paul pointed them again to the true ordinance and right use, he taketh the simple words & institution of Jesus Christ without any more addition, and layeth those before them, commandeth them to follow the same, and holdeth him therewith well content i Corinth. xi. And thus did the holy Apostles gather together all heathen and people, thorough the preaching of the gospel and ministration of the sacraments in the church, whose head is Christ, in whom they are builded and preserved. moreover they did not laid them sore 
The Apostles did not over charge the people with ceremonies.  with any ceremonies. For in the Acts of the Apostles the ii chap where as a perfect shape of a right Christian congregation is describe, we have first the ●eudinge of the Apostles, among whom Peter did first preach the gospel: that is to say, repentance and forgiveness of sins in Christ Jesus. Then baptized he them that were become the people of God. Afterward followeth it, that they which were become Christian, continued in the doctrine of the Apostles, in prayer, in breaking of the bred, & in the foloshippe: Here are the right substantial points of the Cristen church sufficiently expressed: the doctrine of amendment of life & remission of sins, baptism, the continuing and increasing in Christ's doctrine, prayer, the holy supper of the Lord and the feloshyppe, that is love, kindness and works of mercy.  
Now where as Act. xv. it is ordained 
The Apostles would not offend the weak.  that the heathen should eat no blood nor strangled, it endured but for a time, and their meaning was thereby to a void offending of the weak. Otherwise have the Apostles every where (specially Paul) very exnestly exhorted men, to continue by the doctrine that was showed & delivered them, and to be at a point in themselves to avoid such learning as was new and brought up by men, because they lead men far from the truth, as we find  two. Philip. iii. i. Timoth. iiii. vi. and Titum. i. And thus is it manifest, that the apostles taught all nations no newer strauge thing, but even the same that they had received of the Lord.   

☞ A conclusion, that this faith is the right true old faith, which always shall stand sure  
THis holy undefiled faith which the Lord ●●anted and set up in all nations by the Apostles, immediately after the Apostles dysseasse, was ●ore▪ attempted, by sundry uncleave persons, which brought up false customs and misbelievers, and made perilous sects Besides this also was it sore persecuted with the sword of tyrants. But in all such dangers the truth over came and had the victory. For though the citizens of the devils city (according to the disposition of their patriarch Cain) did mur thur, ● all though false prophets brought up evil counsel, yet the city of God triumpheth, and the blood of innocent Abel and his brethren, speaketh yet. But after that the persecution was somwhath ●rassed, and the persecutors sore and horribly punished for their blood shedding (the heresies also being well brought down by faithful shepherds) In the same rest also was our holy faith not a little hurt. For rest put a way fear, brought idle felicity, voluptuousness and fleshly seeking of riches and dominion: 
the decay of Christ's religion.  and so thorough covetousness and ambision, there was pou●ed great poison in to the church, whereby religion sore decayed.  
For while the ministers of the word laboured more after riches, then to perform their office and charge, and to edt ●●e the church, they were pleased with superstitiousness in stead of true religion Of ●●u●s than followed it farther, that the singleness of faith was forgotten, new law●s made, the old rites and customs either perverted, or else utterly overthrown and abused: whereby men came farr● from the doctrine and Christian ceremonies, from the way of truth in to er●oure foo 
What in convenience▪ followed.  ●●●ly, & partly in to ceremonies of idolatry. Here of cometh it, that we ha●● now the abomination, of the pope's power, of pardons, of masses for the deed and quick, of merits, power and intercession of saints in heaven, of worshipping their bones upon e●th, of idols, and vain ornaments, pomp & pride of the church, of hired singing and praying in the temple, and of the whole swarm of ydele religious. All which things with other mo● like fondness, are nothing but new alterations, pervertinge, and contrary to all old ordinances, having no ground in gods wo●de, and are clean against God, though many hardnecked people are yet in a fury and brawl for such hinges, and will make all the world believe, that this their foolishness alteration & peruer●●nge of God's ordinance, is the old faith. And yet wo●e they or will not know, that their ●abling hath very little ground, and that they (if they considered the matter as it is) are very naked and miserable.  
And though this papistical religion hath endured, prevailed, & triumphed now certain hundredth years, yet hath God all way sent his faithful servants, and had a little holy flock of his own, like as afore time in the days of the judges, oft the kings of Juda and Israel, and in the captivity of Babylon, though it was all most at the worst afore & at the coming of Christ. Like as it is also with us, the nigher the second coming of Christ, the worse is it in the world. Nevertheless (as I said afore) God all way set forth his word and doth yet. Contrary wise, the, 
The Pope & Machomet stry●e against Christ.  pope with his multitude, and▪ Machomet with his (as it seemeth and becometh very antichrists (have hitherto undertaken (to suppress the old religion (and to set up his own ordinance (unknown to our fathers of old time (to bring it in to possession and under the name of God and his holy church/ to spread it upon all christendom. For out of the Acts and statutes of the pope and his wanton spiritualty and out of the laws of Machomet it is manifest (what, the one hath taken in hand and done now more than 600. years (and the other upon a 900 years. It is cuident yet also even now/ whereto his general counsels and perliamentes do extend, But not▪ regarding how he threnteneth ●nd faceth/ and how he garnisheth his new and wanton religions with false (but dissembling titles/ boasting of many hundredth years/ many general counsels/ father's holy men/ doctors/ universities/ closters singing/ praying/ fasting alms giving 
Let us do as our oldest fathers have done long before us.  de●plynge/ and telleth such like: All his▪ bragging set a side let us cast his religion from us & take upon us unfeignedly the true old religion/ which hath endured since the beginning of the world (by the which all holy m●n have ever loved/ worshipped and served God & knew nothing utterly of the Pope's religion. And if we must for this cau●e be hated and persecuted of the world: well/ it happened even so unto all holy Prophets before us likewise/ and specially unto Jesus Christ our Lord: which shall come shortly to judgement/ and utterly destroy the kyuge doom of Antichrist/ whom he now killeth with the spirit of his mouth. Our possession is not here upon earth/ the kingdom of heaven is our native country. From thence 
Philip. iii.  look we for the saviour Jesus Christ our Lord/ which shall raise up out mortal & miserable body/ that he may make it like his excellent and glorified body/ ator dinge to the power whereby he. may subdue all things. unto himself. To him be▪ honour and praise for ever and ever.  
Amen.