For your better instruction, gentle readers, ye shall understand, that whereas in this book there be many whole sentences of the bible alleged and rehearsed, always 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 Through it Only all Virtuous Men Pleased God, and Were Saved.

CHAPTER - I suppose plainly 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: forasmuch as out of the gospel of Luke it is certain, that in the fifteenth year of Tiberius John the Baptist began to preach the gospel; and all histories say with one accord, that in the eighteenth year of Tiberius Jesus Christ did suffer.

Now it is true, that all the prophecies were then first fulfilled, and the true salvation performed; yea, from that time forth were all the glorious treasures of Christ so richly declared and poured out among all people, as they never were afore. Notwithstanding the same salvation in Christ Jesu was promised long afore, and so opened to the holy old fathers, that they have had no less sight of Christ Jesus in the spirit than we, and put their trust in hun as well as we; though among us it be clear and open, or performed and fulfilled, that among them was somewhat darker, and therefore looked for with heart’s 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 Caesariensis, which lived above eleven hundred years ago, and likewise many other christian doctors, hath also taught and written the same more clearly before me. For Eusebius, in the first book De Ecclesiastica Historia: f5 saith plainly: “All they that in their estate are noted according to their generations, to reckon backward from Abraham unto the first man, though they had not the name of christian men, (for at Antioch, certain years after the ascension of Christ, was that name given to the faithful, Acts 11) yet, as pertaining to the religion and substance, they were all Christian.”

For if this word Christian be as much to say, as one that putteth his trust in Christ, and through 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 foresaid 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 somewhat more for the better understanding of the matter.

CHAPTER - OF THE GOODNESS OF GOD, AND WICKEDNESS OF MAN.

God, which hath ever been sufficient to all perfection, and 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, yea, even because he would do good, created man for himself. But before he created him, he provided first for him wonderfully, and furnished him with unoutspeakable riches of 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 and 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 overpass. 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 essential and substantial parcels of the world, and serve as an house for the habitation of men. Nevertheless, as yet all this was but rough and unfinished, and nothing garnished at all. Therefore did the wise and faithful Master put forth his hand wider, to perform and pleasantly to garnish that wonderful work; yea, not only to garnish it, but also to make it fruitful and profitable for man, which was the guest and inhabiter for to come.

And first, inasmuch as man should inhabit the earth, he garnished it aforehand, and clothed it with a goodly green garment; that is, with a substance, which he decked first with flowers and all manner of herbs, which not only are pleasant to look upon and wonderfully beautified, of a pleasant taste and goodly color, 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 valleys, 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 sun and moon, the planets and stars; which things all are goodlier and more wonderful than men’s tongue can express. As for their office, and 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, and days, dividing the days and nights asunder.

Thirdly, he laid his hand likewise in the water, in the which he hath wrought no less wonders than in heaven and upon earth. For in the water, and especially in the sea, do the wonderful works of God appear in the fishes and marvels of the sea, if a man consider the nature and disposition of them. And in the air also hath he created and ordained great tokens of his goodness, power, and wisdom; even the fowls, that pleasantly, according to divers commodities, do sing unto man and refresh him. At the last endued he the earth yet more 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, then first after all these he made man, that he might be lord of all these things. Him also endued 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 a frail 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 earth goodly; 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 forasmuch as he, being solitary and alone, could not conveniently dwell without a mate, 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 finish 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 shew thankfulness and obedience unto God for such high gifts. Yea, 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 was not grievous nor unreasonable: only it requireth obedience and love of God the Maker, unto whom only the creature, 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 inhibiteth 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 forbad him with earnest threatening, that in what hour soever he did eat of the same tree, he should die an everlasting death. But untruly dealt man with his faithful God, transgressed his commandment, and gave more credence to the persuasion of the woman and of the serpent, than 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 themselves, or elsewhere, rather than 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 through 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 forasmuch as the mind now was departed from God through 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, disobedience, and unthankfulness, he wrought life, and died the death; that is, he offended against God, and fell into the punishment of everlasting damnation. Yea, 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 into the bondage of the devil and darkness. And thus have we now the goodness and faithfulness of God; again, the wickedness and great unfaithfulness of man.

CHAPTER - THE FIRST AND RIGHT FOUNDATION OF OUR HOLY CHRISTIAN FAITH.

Here now had the just God occasion 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 and truth require. For he had said, “In what day soever thou eatest of the fruit, thou shalt die the death.” Contrariwise, the goodness and mercy of God required not utterly to suppress man, a poor and naked creature. In the mean season was there found a way, 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, inasmuch as God said, “In what day soever thou eatest thereof, thou shalt die the death:” therefore died Christ for us all, that through 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 device 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; insomuch 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 clothing, which they trusted not much to, like as it is all unprofitable that man of himself will cover his sin withal, saying, that they fled 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, where 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 stiff-necked. And the Lord moveth him still, to see if he will knowledge his sin, and said, “Who told thee that thou art naked?”

Yea, to help him in the matter, and to make him confess his sin, he saith moreover, “Hast thou not eaten of the tree, of the which I forbad thee that thou shouldest not eat?” But man was loth to knowledge his sin, and laid it first upon the woman his companion; and the same did he with so froward and unadvised words, that a 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, I had not been deceived.” And yet the righteous God gave not him the woman to deceive him, but to be a help to him. Therefore appeareth it here again, that the sin of man was the more willful and grievous. Yet for all this did the gracious 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 laid the woman all the fault upon the serpent, that is, upon the devil. Which nature doth yet to this day cleave in man.

But what man, which hath well considered this foresaid matter by himself, would now say, or durst think, that any part of the promise of righteousness and salvation of man were to be ascribed to his own power and deserving? Forasmuch as it is so manifest, how unable and lost man is of himself, which doth nothing but heapeth sin upon sin, and disobedience upon disobedience. Again, who is so blind, but he seeth that all salvation is to be ascribed to the only mere grace and mercy of God? For now followeth it first, how God handled in this matter.

Now when all the complaint was made upon the serpent, the Lord asketh and 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 the serpent, the devil.

Unto the bodily serpent also, whom the devil used as an instrument, he giveth a sore curse, and saith, “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 saith not the Lord now, “And cursed be thou, man, because thou hast done against my commandment;” but, “And I will put enmity between thee and the woman, between thy seed and her seed; the same shall tread thee on the head, and thou shalt tread him on the heel.” Which is thus much to say: “Thou hast used the woman to the destruction of men, so that from henceforth they bring death, and by kind and nature are damned, when they are born. Therefore will I also use the woman, but to salvation; for of the woman shall a seed or child be born, which shall break thy head, power, and kingdom, sin, damnation, and death; howbeit in his manhood he shall be trodden down and bitten.” That is, “Man with his transgression hath deserved eternal death, so that, after the rigor of my justice, he should perish and belong to the devil for ever: nevertheless I will have mercy upon him, 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 death and curse, and so to set the generation of man out of death into life, out of the dominion of the devil into his own kingdom, out of darkness into light.” Thus the right foundation or ground of our holy faith continueth fast and unmoved; insomuch as all the generation of man is whole and cleansed from sin, and delivered from the curse, from the devil and everlasting damnation, only through the mercy and mere grace of God by Jesus Christ.

As touching this, Paul said, when he wrote to the Romans, in the eighth chapter: “God sent his Son in the similitude of sinful flesh, and through sin, that is to say, through the sin-offering and willing death of Christ, he condemned sin in the flesh.” And in the first epistle to the Corinthians, the first chapter, the same Paul saith: “Christ Jesus is appointed of God to be our wisdom, and righteousness, and sanctifying, and redemption; that, as it is written, Whoso glorieth and rejoiceth, let him glory and rejoice in the Lord.”

But forasmuch as this is the first promise, and the first sure evangelization, 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 should not take upon him a fantastical, f8 but a very true body.

But to these words there is added, “Of the woman.” For our Lord was not conceived and born of man’s seed, but of the Holy Ghost out of the virgin Mary. Therefore cannot this sentence be understood of Eve, but of the virgin Mary. Now whereas 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 thee and this woman, but between thee and (haischah), the woman:” understand some special woman, no doubt even such one as he afterward set forth clearly by Esay, saying: “Behold, a virgin shall conceive and bear a son,” etc. And this word, seed, was always 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 root, sprouting, or blossom of David. f10 The holy apostle Paul expoundeth this word seed clearly and plainly, and saith it is Christ, Galatians in. Moreover, it serveth to the praise of the Lord’s mother, that God saith: “I will put enmity between the woman and thee;” for he meaneth the difference of both their natures. The devil is proud, subtle, wicked, false, and untrue; but the mother of Christ is lowly, simple, virtuous, faithful, and upright, chaste, 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, even sin, 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 our flesh and blood, that he through 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 through fear 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, F11 ” 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 in man; and here it signifieth the most inferior thing in Christ, even his flesh. This hath the old serpent, the devil, persecuted and trodden down by his members, Caiaphas, Annas, Herod, and Pontius Pilate. For Peter saith, “Christ hath suffered for us in the flesh.” The godhead is impassible, and the soul immortal. But by this treading down of the Lord hath God trodden down 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. Hereof cometh it that Christ saith himself, “Now is the judgment of the world; now shall the prince of this world be thrust out. And I, when I am lift up (that is to say, crucified) from the earth, will draw all things to me.” (John 12 <431201> ) 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 soever the serpent is, yet shall he be trodden down through Christ and his faithful. Hereof cometh it that Paul spake so comfortable to the Romans, “The God of peace shall shortly tread down the devil under your feet.” (Romans 16 <451601> ) And herewithal is the duty also of the faithful in Christ shortly comprehended. For as touching them that say, “It is enough then, and is all well, when I knowledge that I am a sinner, and saved through the blessed Seed only?” — to them it is here answered and clearly given to understand, that all they which put their trust in the blessed Seed, 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; yea, and occupy themselves most faithfully about that which is God’s will. And hereto now serveth it that followeth after. For when the Lord had taken away the everlasting death, he laid upon man a temporal punishment, correction, and 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 and obedience, which she oweth to the man. To man he enjoineth labor; for the Lord cursed the earth, and said: “With sorrow shalt thou get thy living all the days of thy life; yea, in the sweat of thy face shalt thou eat thy bread.”

Moreover, he laid temporal death upon them both, and saith: “Earth thou art, and to earth shalt thou return.” Of the first doth Paul speak also, “The woman shall be saved by bearing of children, if she continue in faith and love, and in holiness, or cleanness, and nurture.” f14 (1 Timothy 2 <540201> ) Of the second speaketh the same Paul likewise to the Ephesians and Thessalonians: “Let no man undermine or deceive his brother in occupying;” and “whoso hath used falsehood and deceit, let him do it no more, but let him rather labor with his hands some honest thing, that he may have to distribute unto such as have need.” And as touching death, Paul also saith to the Hebrews in the ninth chapter <580901> , how that “it is appointed unto men once to die; and that even so Christ Jesus was offered up and died once for all.”

CHAPTER - OF THE FIRST FAITHFUL CHRISTIAN, ADAM AND EVE.

And hitherto I trust we have had in the first promise of God the foundation and the whole sum of our holy christian faith: namely, that the whole generation of man was but lost through his own fault and wickedness, and fallen into death and 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 devil’s works, resist his suggestion, and hold ourselves fast by the blessed Seed, laboring and suffering whatsoever God enjoineth us to work and suffer.

Who is it now, which seeth not herein all that is written in the whole scripture, of belief, of love, and innocency; that is to say, of a christian life and faith? Whoso is disposed, let him look upon the second, third, and fourth chapter of Paul to the Romans, the first and second to the Ephesians: let him compare those chapters toward this sum, and he shall find it none otherwise.

Forasmuch then as Adam and Eve had faith in God, and stood so toward God, that they knowledged themselves to be sinners, and trusted to be saved only through the blessed Seed, giving themselves over willingly into the discipline and nurture, travail and 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 Adam called his wife Hera, because she should be the mother of all living.” For as soon as he was now strengthened through the promise of God, and believed that he and his posterity, which else were children of wrath, of the devil, and of death, should live through the blessed Seed, he turned his wife’s name, and called her Hera, for the remembrance of the matter and practicing 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 given unto us again through Jesus Christ our Lord. Adam, for as much as he believed, changed his wife’s 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; Luz, Bethel. Eve had now a name of life; for Haiah in Hebrew is as much to say as life. Afore was she called Ischa, that is to say, woman, because she was taken from out of the man, which in the Hebrew is called Isch, Genesis 2 <010201> . 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-kindness yet furthermore, even in the midst of all correction: for when he would now expel man out of paradise into 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, and 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 weather; inasmuch as by the means of sin, the weather, 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, whatsoever inconvenience and 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;” or, “Lo, Adam shall be as one of us, and it shall happen 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 prophesieth 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 and patient; forasmuch as nothing shall happen unto him, save 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, and through 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 shall be oppressed, and have much affliction and trouble all the days of his life.” In the same meaning also did the holy apostle Peter say: “Christ suffered for our sakes, and gave us an ensample, that we should follow him, and go in his footsteps.”

Out of all this is it easy to understand, what faith and knowledge Adam had 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 off: moreover, that the passion of Christ, once done 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 hereto now serve all doctrines of patience, of bearing of the cross, of despising the world, and mortifying or putting off the old Adam: which thing is contained, and with many and godly words handled throughout 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 spake 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 and 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 through and in the blessed Seed, our Lord Jesus Christ.

CHAPTER - 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 into their children the promise of God, his mercy and device concerning the Messiah or Savior 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: “Through faith did Abel offer a greater sacrifice than did Cain, and thereby obtained he witness that he was righteous; for God bare record to his gifts.” Inasmuch then as it cannot be denied, but that all they which are just and righteous be made righteous through the blessed Seed, and Abel was justified; it followeth that he was made righteous through faith in Jesus Christ. In that he did sacrifice, it is a token and fruit of a heart that was thankful and feared God. It was no such enterprise, that he would cleanse and make himself acceptable unto God through that outward sacrifice. For certain it is, that no outward oblation purifieth man within; but the grace of God, granted unto us through Jesus Christ, purifieth us aright. And the outward sacrifices of the old fathers, beside that they were tokens of thankfulness, praise, and magnifying of God, as it is said afore, were figures of the only perpetual sacrifice of our Savior Christ: and in this behalf they were even as much 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, and of a regenerate, true, faithful, christian man; so is Cain a seed of the serpent, a child of the devil, which despised the inspiration 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 shall be 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, honor and worship me, seek all salvation in me through the blessed Seed, live virtuously, honestly, and soberly. Then shall the serpent tempt their seed with hypocrisy, not to love me, nor serve me right, not to hold of me as they should, not to trust in me, but to love the world, and to follow the lusts and temptations 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 inasmuch as he took God for his refuge, he brought him gifts of his best 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, virtuous, and friendly, and followed not his own tentations. And for this faith’s sake did his sacrifice please God. But Cain’s pleased him not, for his heart was not right with God: he was a dissembler, greedy, and unfaithful person, which set his heart and mind upon earthly things, always despising God’s word, and following his own tentation. Which thing was evident in this, that he, having no cause, only of a willful heart, and through the temptation of the serpent, murdered his own brother; whereby he hath obtained to be the arch-father of all murderers, which persecute and murder the seed of God, that is to say, the true believers, only for their faith’s sake. Thus became Abel the first martyr and instrument of God and of Christ in the holy church. For these two brethren have set forth before us the whole battle and strife, which the world, the city of the devil, the children and 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 freemen of the city of God and of Christ do cleave only unto God, serve him with all their heart, build only upon Christ, The citizens of the serpent despise God; and yet they 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 espied and misliked; then fall they to murdering, to the which God is an enemy, and forbiddeth it with his word. For Cain also exhorted he from his purpose, and said: “Thou needest not to arm thee because of thy brother, for thou hast none occasion to be angry with him.

For if thou doest 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 and destroy thyself. Thy brother goeth on without fault, he shall do thee no hurt nor harm: he shall also not be lord over thee, nor minish thy right; yea, he shall have respect unto thee, and thou shalt have dominion over him, and so keep thy birthright, and still remain the firstborn, 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 slew his innocent brother. And afterward, when the Lord would have brought him into 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, and 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 and daughters; but little fear of God was before their eyes, insomuch that the scripture saith, “Adam lay with his wife again, and she bare a son, whom she called Seth: for God, said she, hath given me another seed for Abel, whom Cain slew. Seth also had a son, and he called him Enos. And then 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 Cam, than as though he never had 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 root of the blessed Seed should spread out afterward. For the which cause also he called him Seth, which by us is called “a plant;” meaning, that God had set and planted him as a branch, out of which the Messias should be born.

For, as for Cain, he doubted of him. And from the same Seth proceeded the generation of the righteous until Noe, and from him to Abraham, and so unto David; and from thenceforth unto Christ. This Seth repaired our holy faith, which received great hurt at the death of Abel. This did Seth, I say, forasmuch as he, being taught inwardly of God, and by mouth or outwardly of Adam, learned his children and their seed to put their trust in God, and to comfort themselves in the blessed Seed, and to cleave unto the same. For it is written manifestly: “And then began men to call upon the name of the Lord. F19 ” Till this time was Adam, with Heva his wife, only a true friend and server to God. The generation of Cain was now well spread abroad, and come to two hundred and fifty years, and above; but the more part lived without the fear of God, unrepentant and ungodly.

Wherefore, inasmuch as the generation of Seth now increased, and the fear of God and right belief was is among them, the scripture saith well: “And then began men to call upon the name of the Lord.” And by this calling upon, doth the scripture mean the true right belief 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; 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 shall be saved after this life. For thus saith the scripture: “And inasmuch as he applied himself to walk after God, God took him away, and he was no more seen.” The holy apostle Paul also, in the eleventh chapter to the Hebrews, speaketh very excellently of Enoch’s faith; so that no man may doubt, but that he had respect to the blessed Seed, and pleased God through 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, and on the other side, the multitude of the devil. Yet at the last the multitude of the wicked was greatest. For when the children of God withheld not themselves from the children of the world, but took wives and husbands among them; they began rough people, which had no faith at all, and lived only after their own lust and temptation, forgat God utterly, and regarded not the hundred and of twenty years, which God gave them to amend. Therefore was God constrained so to punish the unfaithful world once, that all posterities, unto the end of the world, might have a terrible ensample of the just wrath of God; whereby they might learn, how ungodliness and unrighteousness displeaseth God. Thus the Lord brought the flood upon all the earth, overthrew all that stood up, and destroyed every thing that had life, when the world had stood now a thousand six hundred and fifty-six years. For so many years find we in the fifth and seventh of Genesis, where it is written, that Noe was six hundred years old, when the flood came upon the 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 issue 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 Noe saved, he being the eighth, and preserved in the ark, through the grace and mercy of God. Here our holy true christian faith had the victory and triumphed. For Noe was of our faith, even of the seed of God, and put his trust in the blessed Seed, our Lord Jesus. Yea, the ark or ship of Noe was a figure of Christ, as we may easily understand by the words of St. Peter. Seeing then that Noe was preserved through the ark, it followeth that he was saved by Jesus Christ; therefore is it manifest, that he first believed in Christ. Noe also was he, with whom God first renewed the covenant made with Adam.

For it is but one covenant only, even the foresaid promise and end, made by God unto Adam. Howbeit, the same covenant was afterward at certain times renewed by reason of certain occasions. Here might Noe have thought that all the world and all men should utterly have been undone; forasmuch as the Lord said, “I am determined to destroy all flesh.”

Therefore immediately he addeth moreover, and saith: “But with thee will I set up my covenant,” that is to say: “Whatsoever 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 through thee. For I will preserve thee alive, that the blessed Seed promised afore may hereafter be born of thee in his generation.” To this did Noe trust, and was preserved of God through Christ. Moreover, when he was come out of the ark, he did sacrifice; and thereby declared the thankfulness of his heart, and belief, how that he knew that he had all good of God; which should also give him a Seed, that with sacrificing of himself should reconcile and pacify God. For thus saith the scripture: “Noe builded an altar unto the Lord, and took of all manner of clean beasts and fowls, and offered burnt sacrifice unto the Lord; and the Lord smelled the sweet savor, and said in his heart, I will no more curse the earth for man’s sake,” etc. So saith Paul in the fifth to the Ephesians: “Walk ye in love, like as Christ hath loved us, and gave himself for us an offering and sacrifice of a sweet savor unto God.” Whereby every man may learn and see, that the sweet smell of the outward sacrifice of Noe did not chiefly pacify God, and was pleasant; but rather that through the bodily sacrifice was figured the sacrifice of Christ, and for his sake was he merciful unto the world. For over Christ he said at Jordan, when Christ was baptized: “This is my dear beloved Son, in whom I am pacified or reconciled.” f21 Besides this, the Lord gave unto Noe certain laws; but none other than even such as he had given to his forefathers, 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 children in the fear of God, virtue, obedience, and learning. The second forbiddeth violence and deceit; 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, whatsoever concerned to love God and their neighbor, the same is here renewed unto Noe and his children, and required of them.

Of Noe came afterward all people; yea, among his three sons, Japher, Sem, and Chain, he had both the seed of God and of the froward serpent; that is, such as had respect unto God, and them also that regarded the devil. Of Cham came the Egyptians, 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 it is 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 hundred years (almost in the eight hundredth or nine hundredth year), came up the first beginning of the heathen’s belief and offering to images; and yet came it of wicked cursed men. For cursed Cham was the beginning of the Egyptians; 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 read in the eleventh chapter of Genesis. Summa, in the generation of Chain had the serpent great power; howbeit in the posterity of Japhet also, of whom the Almaines come, and in the posterity of Sem, he had his issue likewise.

Of the progeny of Sem were born Abraham, Isaac, and Jacob, Genesis 11 <011101> . And, as it is said afore, the sincere faith was somewhat darkened in Chaldea: therefore did God call Abraham out from the idolatry, and renewed with him the old true christian faith begun with Adam, and said, Genesis 12 <011201> , “Get thee out from thy country, and from thy kindred, and from thy father’s house, into a land that I will show thee; and I will bless thee, and make a great nation of thee, and in thee shall all the nations of the earth be blessed.” Item, in the twenty-second chapter <012201> speaketh God yet more clearly, and saith, “In thy Seed shall all the nations of the earth be blessed.” This doth Paul declare in the third to the Galatians, and saith, “In thy Seed, which is Christ.” Therefore was the same now another renewing of the promise of Christ, the blessed Seed. For first was he promised unto Adam; afterward was the promise renewed with Noe, and now with Abraham. And all this now is but one promise, one Savior, and one faith. Abraham also believed in Jesus Christ, and was saved by faith.

For Jesus Christ saith himself in the eighth chapter of John, <430801> “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, Romans 4 <450401> . 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 13 <421301> , Luke 16 <421601> , Luke 19 <421901> . Matthew 8 <400801> . Paul also to the Galatians in the third chapter <480301> saith: “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 christian works: for with a good will left he his own native country, all idols, and all images; all misfortune, hunger, and misery took he patiently; he was not hard against Loth, his nephew, but jeoparded his body and life for the oppressed; he was liberal, merciful, and harborous; he prayed fervently unto God for the poor sinners; he suffered oppression, violence, and 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 seest 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 throughout the new testament.

Here also is it manifest, that our holy 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 God’s service was given unto them. And yet, Genesis 15 <011501> and 17 <011701> , and Romans 4 <450401> , it is evident, that Abraham was God’s friend, and justified or made righteous, or ever he was circumcised. For when he was circumcised, he was ninety-nine years old, Genesis 17 <011701> . Now was the promise made unto him many years afore. The scripture also saith plainly: “Abraham believed God, and the same was counted unto him for righteousness,” Genesis 15 <011501> . So was it many years after, or ever Israel and Judah was born, of whom they have taken their name. The law also was given 430 years after the promise, as Paul made the reckoning, Galatians 3:1. It followeth therefore, that our christian faith is years elder than the circumcision, and 2449 years elder than the law, the priesthood, and ceremonies of the Jews. For from Adam unto the flood were 1656 years; and from the flood unto the departing of Abraham out of Chaldea, 363 years. From that time are reckoned 430 years, until the departing of Israel out of Egypt. And on the fiftieth day after the departing, was the law given unto Israel upon Mount Sina, Exodus 19 <021901> .

And after certain days was the priesthood and ceremonies appointed them.

Whereas God then made a covenant with Abraham, when he ordained the circumcision, it serveth more to the confirmation of our holy christian faith, than to the maintenance of the Jewish ceremonies.

Isaac and Jacob were Abraham’s children, 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 through Jesus Christ, and lived a sober and virtuous life. Of this doth the scripture bear them record throughout; yea, 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 that stood upon the earth, the top reaching to heaven. on the which the angels of God went up and down. For herewith 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 saith he also himself, John 1 <430101> , “Verily I say unto you, henceforth 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 honored 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, and he buried them under an oak that stood beside Sichem, Genesis 35 <013501> . And when he would now die, he prophesied very clearly of the Lord Christ, how he should be born 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 Herod’s time. For in the thirty-second year of the reign of Herod, was Christ born at Bethleem in Jewry. Whereof the words of Jacob are these: “The scepter shall not be taken away from Juda, nor a ruler from his feet, till Schilo come, that is to say, the Savior, and he in whom all nations shall be blessed; and the people shall fall unto him.” This steadfast faith of Jacob did Joseph follow also, which mortified his own flesh, declared patience in adversity and prison, and exercised great justice and equity in his governance, he was a figure of our Lord Jesus Christ, f24 who also, being sold of his own unto the heathen, preserved his brethren alive. So that from the beginning of the world until the death of Joseph, the right christian faith endured 2300 years. And thus all holy patriarchs the law were saved, not through the law, nor by their own strength and deserving, but through the blessed Seed, our Lord Jesus Christ.

CHAPTER - 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 and deliverance out of Egypt, were in the land 140 years. And like as afore in the time of Noe, 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 abomination of the Egyptians.

For of Moses, which was born sixty years after the death of Joseph, saith Paul: “Moses, through faith, when he grew up and was great, refused to be called the son of Pharaoh’s daughter; and chose rather to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season; and esteemed the rebuke of Christ greater riches than the treasures of Egypt; for he had respect to the reward,” (Hebrews 11 <581101> .)

Now can no man desire to suffer with Christ, except he have knowledge of Christ’s suffering. Therefore Moses, in the midst of all persecution, had knowledge of Christ, and the faith in Christ. So is there no doubt, but more virtuous people had this true faith, which were all oppressed and vexed in Egypt; like as afterward the right faithful believers were somewhat more persecuted; as among the heathen, in the time of the judges and kings of Juda and Israel; under king Antiochus; under the emperors Nero, Trajanus, Domitianus, Maximianus, Julianus, and other.

As for the unbelievers, they in such miserable times received the reward of their unthankfulness, disobedience, idolatry, and blasphemy.

But when the appointed time came, which God had foreseen and opened unto Abraham, Genesis 15 <011501> , he brought the people of Israel by Moses out of Egypt, with and through 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 and 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 judgment rewardeth his enemies. Specially this is most wonderful, that in this great business and 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 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-born of the Egyptians, saw the blood, he should do no harm, and slay no man therein, Exodus 12 <021201> . Now testifieth Paul, 1 Corinthians 5 <460501> , that Christ Jesus is our Easter lamb and passover. So saith St. John: “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 blood’s 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 and from everlasting death through Jesus Christ, and brought into the land of promise, even to eternal joy and salvation, which God promised unto our fathers, Adam, Noe, Abraham, Isaac, and Jacob.

Now when the Lord had carried his people out of Egypt, and brought them through the Red Sea dry-shod, 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 and ordinance; which thing he also did, and appointed his law himself, spake it with his own month, and wrote it with his own fingers in two tables of Stone. In the one and first table he ordained four commandments, concerning the worship and love of God; namely, that we should take him only for the true and right God, and none else beside or except him: that we should worship and honor 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 four 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 words following, “Thou shalt love thy neighbor as thyself.” The commandments are these: “Thou shalt honor father and mother. Thou shalt not kill. Thou shalt not break wedlock. Thou shalt not steal. 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 towards this world.

Whoso now doth well ponder these ten chapters or commandments, and compareth 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 aught 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 to have none other Gods, the same did the holy fathers so believe and keep, that all their conversation and doing beareth record thereof. Concerning images or idols, it is evident, that Jacob buried the idols of Mesopotamia under an oak beside Sichem, Genesis 35 <013501> . We may perceive also by the oaths of Abraham, Isaac, and Jacob, how the name of God was had in reverence among them of old, and not taken in vain. The sabbath did not the Lord ordain here first, but on the seventh day of the creation, Genesis in. The same did the fathers keep aright, no doubt, John 7 <430701> . Whereas Chain had not his father Noe in reverence, he was cursed for it, Genesis 9 <010901> . Adulterers did the heathen rulers forbid under pain of death, as we may see, Genesis 26 <012601> . Whereby it is easy to understand how the blessed friends of God kept holy wedlock.

How contrary the holy men of God were unto theft and deceit, it appeareth in the parting of Abraham and Loth, Genesis 13 <011301> , and in Jacob’s faithfulness and handling with Laban, his father-in-law, Genesis 29:30,31 . Lying and 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 master’s wife, nor desire her.

Wherefore in these commandments is nothing written or required, that was not also required of the fathers afore the law, and performed through 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 into a short sum and set in writing all the law that the fathers had, but not together nor comprehended in a sum, to the intent that they should the less be forgotten of the people, which through their dwelling in Egypt among idolaters and false believers, were brought into sore offense 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 thereunto 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’s service, of righteousness, of good and evil conversation, is comprehended already in the two tables.

But here might some men make 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 through the blessed Seed, out of the very grace of God, and for none of their own descryings; but now are written laws, which command and forbid us, as though we through our own works and deserving, as namely, if we keep these commandments, should be saved and accepted unto God.

Where is now Christ? Where is the faith of the patriarchs? Here is nothing heard of faith, but much, yea, only of works.

Answer. This objection hath deceived many, that they, have had no right opinion and faith of the grace of God and our righteous-making.

Therefore will we now give no answer out of ourselves, but set forth holy Paul, and let him answer, that the answer may be the most sure and the better esteemed. Paul, in the third chapter to the Galatians, <480301> 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, nor addeth aught there to. Now were the promises made unto Abraham and to his seed. He saith not, In the seeds, 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: Forasmuch 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 aught 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 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 and 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 that 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 disannulled or made of none effect by the law, which was given beyond four hundred years thereafter. 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 of the grace of God through the promise, and through 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 reremaineth without blemish, namely, that salvation is given us freely.

But here might one ask, Seeing that the salvation is dearly 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 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 understanded:

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 through the grace and free liberty of God; but it was given because of transgression; that is to say, because that the people of God in Egypt had transgressed the 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 through the long dwelling among the idolaters of Egypt. 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 into 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 further the promise; namely, that we through 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, then 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 believe,) 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,” 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, and teacheth that we obtain all salvation in him only.

Howbeit it is 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 through love to work good according to the law; all honor 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 afore the eyes of the people, as it is expressed afore by the lamb of the passover. Likewise is it, where as Moses hanged up a serpent in the wilderness, that all they which were stung and poisoned of serpents should behold the brazen serpent hanging, and not die, but be saved alive: whereas doubtless the outward beholding of the brazsen 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, Sap. 16: “They had a token of health according to the commandment. For whoso converted, was not made whole by the outward thing which he saw, but by thee, which art the restorer of health and Savior of all.” And yet saith Christ more clearly, “And like as Moses set up the serpent in the wilderness, even so must the Son of man be lift up, that whosoever believeth in him should not perish, but have eternal life.” (John 3 <430301> ) And as touching this, the holy apostle Patti bringeth in another sentence, Corinthians 10 <461001> , and saith: “Brethren, I would not have you ignorant of this, that our fathers were all under the cloud, and all passed through the sea, and were all baptized under Moses in the cloud and in the sea, and did all eat one spiritual meat, and drink of one spiritual drink. But they drank all of the spiritual rock that followed them, which 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, and honor 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; forasmuch 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 with outward, visible, and fleshly things, as the foresaid ceremonies of the Jews are? I answer, Such outward rites of the people of God were sacraments and tokens of heavenly invisible good things, and were not the heavenly riches themselves. Wherefore they neither served nor 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. Whereas 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 once, and that in one place, for the sin of the world.

Therefore, whereas the high priest also every year went into the inward tabernacle with blood, it signified, that our Lord Jesus should come into this world, and shed his blood once for all, to forgive and cleanse our sins, and so to ascend unto heaven. Yea, all oblations and all sheddings of blood in the sacrifices of the old fathers signified the death of our Lord Jesus Christ. Nothing was cleansed among them without blood: which signifieth, that all the purging of our uncleanness is done by the blood of Jesus Christ. And all the priesthood, 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 into this world to teach us the truth and righteousness; then to offer himself to the Father for our sins, and, after the sacrifice done, to rise up again from death, to ascend unto heaven, there to sit at the right hand of God; and even there as a true high bishop to appear always 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; whereof holy Paul hath written much in the most excellent epistle to the Hebrews.

Out of all this is it easy to understand, how that these rites and 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 stone 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 Son’s sake, whom he gave unto death; and his innocent death hath he accepted for our sins. Such a faithful consideration, which is the true belief, pleaseth God, and with such a faith is God served; and such a faith would the Lord have taught and planted in with the foresaid rites and ceremonies. Therefore all they that pleased God among the old fathers, pleased him not for the letter’s sake, but by reason of the spirit.

When 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 Christ with the eyes of faith, and thought thus: Behold, the will of God hath ordained to do sacrifice for sin: now are we all sinners and debtors unto God; insomuch that he hath power and right over us, that, like as the beast which is now slain and offered dieth, and hath his blood shed, even so might God now also kill us all, and condemn us for ever. Nevertheless he hath taken us to his mercy and promised us Seed, which should thus die on the cross, and cleanse us with his blood, and with his death restore us unto life: which thing no doubt shall as surely come to pass, as this beast is slain and offered now afore 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 a thought and faithful consideration of the sacrifices grew repentance and sorrow for their sins, a gladness, praise, comfort, and thanksgiving 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 refusings of the oblations. For the exterior pomp and shew of the offerings, without faith in God and the blessed Seed, is nothing worth; yea, it is rather abomination unto God, as thou seest in the first chapter of Esay.

Thou wilt ask: Might not God have taught and showed his people the cause of Jesus Christ and of true belief, none other way than through and with such cost, pomp, and glory of sacrifices, and other gorgeousness of the church?

I answer: If the people had not fallen to more wickedness in Egypt through their dwelling among the idolaters, but had constantly and steadfastly remained, as did their fathers, 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 Egypt an outward costly God’s service, with temples, altars, sacrifices, priesthood, holy days, 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 retain his people within the compass of faith in one God, and in the blessed Seed promised afore; to the intent also that they should shew no outward service to any other gods, or take upon them to serve God after the manner of the Egyptians, or any 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 in deed, that they had figurally in their sacrifices.

Moreover God, according to 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, through such corporal representations, labored to shew unto that gross and fleshly people the heavenly cause of his Son.

Nevertheless the corporal visible things were given for no longer, but until the time of the fulfilling. But now that Christ 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 be said of the ceremonies.

Whereas, beside the ceremonies, there is much written also in the law concerning civil policy, ordinance, judgment, to live peaceable and well in city and land; of buying and selling, of war and peace, of inheritance and properties, of laws matrimonial, of punishment of the wicked, of the judgment and council, of lending and borrowing, etc.; it is no news at all, and serveth altogether for the declaration of the six commandments of the second table, and is comprehended in the words of Paul, “Love thy neighbor as thyself;” (Romans 13 <451301> ) and in the words of Christ: “That thou wouldest not have done unto thee, do not thou to another.” (Matthew 7 <400701> ) 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 himself. 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.

CHAPTER - THE ORIGINAL OF THE HOLY SCRIPTURE AND FAITH. THEREOF.

This matter, which I have hitherto treated upon, have I not reigned 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, and comprehended all in four books. The first is called the book of the Creation, from the 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 and works of 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 Egyptians. For Moses was excellently well “learned in all wisdom of rite Egyptians,” as Steven doth witness of him, Acts 7 <440701> . The other three books wrote he of his own time, according as he himself was present, saw, and knew; and specially the second book, concerning the departing out of Egypt, how the people of God were oppressed in Egypt, how the Egyptians 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, are written the spiritual laws, namely, such as concern 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 through the wilderness and came to Jordan, 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. Besides all this, he made yet an enchiridion 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 read unto all the people, as it is mentioned, Deuteronomy 31 <053101> . And in these five books, given us of God by Moses, is the whole ground of our holy faith.

For all the prophets afterward grounded themselves upon the same, and wrote thereof; like as afterward our Lord Jesus and the apostles point unto Moses. Neither did ever any righteous 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, how it is no new thing, but even the only will of God, but now comprehended in writing: 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, “Christ is the end of the law to justify every one that believeth.” (Romans 10 <451001> ) And Galatians 3 <480301> “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 strange 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 honor unto God the Father through our Lord Jesu Christ in the Holy Ghost. To whom be glory and praise for ever. Amen.

CHAPTER - ALL VIRTUOUS KINGS, AND THE PEOPLE OF ISRAEL, TRUSTED UNTO CHRIST, AND NOT UNTO THE LAW.

After that the law was given, and God’s service set up, Moses the servant of God died, being an hundred and twenty years old; and, at the commandment and commission of God, he left God’s 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 into the land of promise, even so are we brought into the eternal rest, not by the works of the law, nor through our own deserving, but by the grace through Jesus Christ; like as it is also with many words expressed of holy Paul, Hebrews 4 <580401> . This Josue no doubt did keep, maintain, and defend God’s faith and religion, with the spirit and understanding thereof, and taught other to keep the same; like as he, through 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 Ruben and Gad and the halftribe of Manasse to set up and have another altar, besides the only altar that the Lord had appointed them. For herein, 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 anything should be set checkmate with the cross and oblation of Jesus Christ, but that all honor of cleansing and forgiveness of sins should be ascribed only unto him.

Whereas Josue now and other judges, rulers, princes, and kings of Israel after him, used sore and great war, stroke, 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 and 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 root out through the sword of his beloved friends; 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 into the hand of their enemies, to nurture and correct them with the rod: then fell the people of God, and fled 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 God only through the blessed Seed; worshipping him only, calling upon him, and honoring him according to his word, casting away strange worshipping of God, service of 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 such warring, delivering, and punishing, was no fleshly unfaithful work, whom no man ought to follow, as some being wrapped with the unsteadfast spirit of the Manichees and Anabaptists, do mean. For Paul expresseth clearly: “And what shall I say of Gideon, Barach, Samson and Jephtha, David and Samuel, and the prophets? Which through 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 aliens.” Hebrews 11 <581101> . All which works the holy apostle praiseth and commendeth, as excellent works of faith.

Therefore are they no works of the flesh; neither 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. For thus saith the Lord: “Whoso taketh away the sword, shall perish through the sword.” (Matthew 26 <402601> ) But specially in the battles of God’s people and of the unfaithful, it cometh to pass, and is expressly set before our eyes, that God said to the serpent at the beginning, “I will put enmity between thy seed and the woman’s seed.” (Genesis 3 <030301> ) For the righteous are the seed of Christ, the unrighteous and unfaithful are the seed of the devil. Between these now we see great discord; but specially this, that the faithful do always 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 faith’s 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 governed corporally, but that the people after Christ’s coming are born to suffer, and to no victory or governance. Nevertheless, in these wonderful times, in the which God’s people had no victory, and anon were subdued and oppressed, the true faith continued upright and unblemished from Josue forth throughout all the Judges, until the time and reign of David.

David also was a man that suffered much through diverse and long trouble, through miserable distress and vexation, and through 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 mine own heart,” he advanced, set forth, and magnified the true faith right diligently. Here also, to the honor 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 hundred and eleventh Psalm, whose words are these: “The Lord said unto my Lord, Sit thou at my right hand, till I make thine enemies thy footstool.”

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, Matthew 22 <402201> , knowledging two of the persons in the one only God head. For he saith: “The Lord said unto my Lord.” Now is it certain and undeniable, that he which speaketh, and he to whom aught 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 they are one, of one substance and being, the very true God. Neither is the Son less than the Father. There can also none be a father, except he have a son or child. Now is the everlasting 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 John also saith: “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 saith he, that the Word is Jesus Christ our Lord. For it followeth: “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.” John 20 <432001> .

Afterward calleth he him his Lord, because that after the nature of man he should be born out of his loins. For throughout all the scripture is our Lord Jesus called the Son of David. And thus doth 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 shall be exalted above all heavens, as Paul saith, Hebrews 2 <580201> .

David testifieth with these words: “Sit thou at my right hand, till I make thine enemies thy footstool.” For Mark saith in the sixteenth chapter (Mark 16 <411601> ): “The Lord was taken up into heaven, and sitteth at the right hand of God.” Of this also find we, 1 Corinthians 15 <461501> . Now must he needs be very God in deed, which reigneth for ever, and to whom all enemies must be subdued, yea, cast utterly under his feet. Now followeth the second verse ( <19B102> Psalm 111:2): “The Lord shall send thy mighty staff out of Zion: thou shalt be Lord even in the midst 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 midst 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, where as he reigneth here beneath through the gospel. For the staff, the scepter, the rod of Christ, is the holy gospel, even the power of God, which sayeth all that believe, Romans 1 <450101> ; which maketh Christ’s enemies friends, and smiteth them down that will not convert: so that Christ hath dominion and victory even in the midst 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 Esay, Micheas, and Luke, doth testify. Now followeth the third verse ( <19B103> Psalm 111:3): “In the day of thy battle, or army, shall thy people be well willing; the dew of thy birth is unto thee in an holy majesty, out of the womb of the clear morning.” f30 Herewith doth David describe the glorious and victorious faith of the Christian. For when the gospel is preached, there 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, honor, and goods, their blood and life, for God’s truth’s 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 and faith towards the Lord Christ, and were willing to die for knowledging him. Afterward describeth he also in the foresaid verse the pure and holy conception and birth of our Lord Jesus Christ. And this doth he with a goodly similitude, and saith: “Thy birth shall be holy and very excellent, not unclean as the birth of other men. For like as the dew out of the clear heaven and out of the fair morning, is born as it were out of a mother’s womb; even so also shalt thou be born holy and clean of an undefiled virgin.” Where of thou findest more instruction, Luke 1. <420101> “The Lord hath sworn, and it shall not repent him: Thou art priest for ever, after the order of Melchisedech.”

In this fourth verse ( <19B104> Psalm 111:4) describeth he the office of Jesus Christ, how that he is ordained 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 fifth, seventh, eighth, ninth, and tenth chapters. And specially in this verse is grounded all that is read throughout 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 ( <19B105> Psalm 111:5) teacheth, how God will ever more and more stand on his Son’s 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 than desire his grace. Which thing Herodes, Nero, Domitianus, Maximinus, and Julianus, have proved.

Yet followeth the sixth verse (Psalm 111:6) declaring the fifth: “He shall judge among the heathen, and fill all full of dead bodies, and smite the head on the wide ground.” f31 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 dead bodies, visiteth also and smiteth the head of the war, and the head city of the enemies; even so doth Christ to his enemies, and destroyeth their power and kingdom. All which things we have seen in the old unchristian empire of Rome, and in many other potentates and powers.

But specially he breaketh the head of the old serpent, according to the promise, Genesis in. And at the last shall he come to judge the quick and dead, and destroy his enemies forever. “Out of the brook in the way shall he drink, therefore shall he also lift up the head.”

Finally, and in the seventh verse, ( <19B107> Psalm 111:7) he describeth the passion of Christ and his glory. “In the way,” saith he, that is, in his life while he is in this misery, “he shall drink out of the brook,” that is, he shall suffer and be overcome. For to drink out of the cup is as much as to suffer: but to drink out of the brook, is to be altogether full of trouble, to be vexed and tormented without victory, and utterly to be overwhelmed with a brook and 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, Philippians 2 <200201> , speaketh of both, and saith: “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 spoken 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 Almighty,” etc., as it is in the twelve articles of the Christian faith. For the holy Trinity in one Godhead doth he knowledge, not only here, but also in the thirty-third Psalm, (Psalm 33 <193301> ) saying: “Through the Word of God were the heavens made, and all their power through 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. Neither is there any thing in the articles of the Belief concerning the Godhead and Manhood of Christ, of his conception, birth, passion, cross, and death, of the resurrection, ascension, and judgment, but it is clearly comprehended here in this Psalm. The articles of the holy church, of forgiving of sins, resurrection of the flesh, and 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, and knowledged 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 scarce any other, that so clearly wrote of the cause of Christ as this prophet David, and therefore hath he honor and praise above other in Israel; of whom thou readest also, Ecclesiastes 47 <214701> . Such faith and confidence in God through Jesus Christ had David out of the Holy Ghost, and out of the doctrine of his prophets Samuel, Nathan, and 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 honor 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 furthered this his faith and religion among all his men of war, kinsfolk, in all his court and dominion, before the whole congregation, and in all his kingdom, so diligently, earnestly, and fervently, that afterward certain hundred years, they which believed right and lived well were praised for walking in the ways of David their father. They also that did evil, and set not forth the true faith, of them it is written: “They walked not in the ways of David their father.” Of this hast thou 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 made unto David, even for Jesus Christ’s sake, whom Ezechiel calleth David. In the third book of the Kings, the fifteenth chapter, it is written thus: “The heart of Abia was not right towards the 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 his life did not he shrink from anything that he commanded him, except in the matter of Urias the Hethite.” Thus readest thou also of Ezechias, 4 Reg. 18. In the fourth book of the Kings, the twenty-third chapter, saith the 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 thirty-fourth chapter, (2 Chronicles 34 <143401> ) standeth the declaration of the foresaid place after this manner: “Josias reigned at Hierusalem one and thirty years, 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 left. For in the eighth year of his reign, while he was yet but young, even sixteen years 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 Judah trusted unto Christ, and not to the law of Moses. Whoso desireth the number of the years, he findeth (3 Reg. 6.) even 480 years from the departing out of Egypt until the fourth year of the reign of Solomon; and from that time until the captivity of Babylon, are reckoned 419 years, or thereabouts. Altogether make 899 years. f32 CHAPTER - ALL HOLY PROPHETS DO POINT UNTO CHRIST, AND PREACH SALVATION ONLY IN HIM.

Somewhat yet will we now declare farther concerning the times of the kings of Judah 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 honor, and afterward rest and peace; even so were the Israelites very victorious and triumphant under David, and had great rest and peace under Salomon. But like as after the death of Josue the honor of Israel decreased, and the departing away from God followed with one persecution upon another, (though in the meantime they had peace and deliverers, as Othoniel, Ehud, Barak, Gideon, Jephthae, Samson, etc.); even so did the worship of Israel decrease after Salomon’s time. For the ten tribes of Israel fell away from the house of David: only Juda and Benjamin held Solomon’s son Roboam for their king; the other made Jeroboam king. And so of one kingdom were made two, the kingdom of Israel, and the kingdom of Juda. The kingdom of Israel, through the persuasion of Jeroboam, chose them another manner of serving God. Not that they utterly denied and refused the God of their fathers; but they served him after a strange heathenish manner of their own imagining. But afterward they fell the longer, the more, and farther into gross idolatry, so long, till the Lord suffered them to be rooted out and carried away by the king of the Assyrians, and scattered abroad among all the heathen. The kingdom and the kings of Juda were somewhat better; howbeit they had some also which excelled the kings of Israel and of the heathen in ungodliness. For they likewise went forth so long in unrighteousness, till Nebuchadnezzar the king rooted them out, and carried them away unto Babylon. But afore, we see that there was a wonderful cumbrance in the civil policy and in the religion. Sometime was all righteousness and true religion oppressed, and violence and idolatry used. Sometime gat righteousness up again, and the right true faith had the victory, all unright and idolatry being put down. This came to pass also in Israel under Helias and king Jehu. Yet was the idolatry and wrong rather punished, than any amendment following. Like as it came also to pass after the birth of Christ that there were virtuous kings and emperors, which, according to the prophecy of Esay in the forty-ninth chapter, did all righteousness, set up the faith of Christ, and put down all idolatry: again, there came other that set up all unrighteousness and idolatry, persecuted the truth, and at the last received their reward convenient. So weighty a matter is it to have good or evil rulers.

But in these wonderful alterations, and throughout all the time of these governances of both the kingdoms, God always sent his servants the holy prophets, to rebuke wrong and idolatry, and to teach all righteousness and true serving of God. And first after the time of David and Salomon, under whom there was a great multitude of learned and holy prophets, (for David also and Salomon were excellently endued with the spirit of wisdom and prophecy 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; Ahias the Silonite under Jeroboam; Azarias the son of Obed, which lived under Asa king of Juda; and Jehu the son of Anani, whom Baasa the king of Israel slew; Hellas the great prophet, and Micheas the son of Jemla, lived under Aehab and Josaphat.

Now, like as in the time of David there was a great number of learned men, even so testifieth the second book of the Chronicles in the seventeenth chapter, that in the time of Josaphat there were many learned Levites and prophets. Heliseus was in the time of king Jehu, and Zacharias the son of Joiada was under Joas, under whom also he was stoned.

Nevertheless we have no books written and set forth by these; only we have the prophecy of Abdias, which wrote his prophecy under Achab.

Afterward under Usia, Jothah, Achas, and Ezechias, kings of Juda, lived the most part of them whose books are abroad: for under these preached and wrote Jonas, Oseas, Isaias, Johel, Nahum, Amos, and Micheas.

Afterward under king Manasses wrote Abacuk. Under the holy king Josias wrote Sophonias, Baruch, and Hieremie; in whose days Israel had such misfortune, that Jerusalem with the temple was destroyed, and the people that remained over and perished not, were carried away captive into Babylon. In the same captivity did Ezekiel and Daniel write their prophecies. And after the captivity, when Israel was delivered again and came home to Jerusalem, then preached and wrote Esdras, Haggeus, Zacharias, Malachias, and Nehemias. Beside these prophets no doubt there were other more, of whom no mention is made. But these are the chief, by whom 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 we read no other thing in them, than we find in our own prophets, forasmuch as these whom we have agree so together all in one.

Now whether they be our own prophets, 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 faith that we spake of afore, and wrote in one sum; which faith Adam, Nee, Abraham, Moses, and David had. And this did they the more evidently, because they applied themselves to open the law, and to drive away the misunderstanding, which was risen up among and in the people: therefore point they everywhere from the letter unto the spirit, from the outward sacrifice unto Christ Jesus, from all idolatry unto the only God, which sayeth us through his mercy only in the blessed Seed, and through none of our deservings. This did Paul see, and therefore said he, “Through the works of the law shall no man be justified in the sight of God. For through the law cometh the knowledge of sin. But now is the righteousness of God declared without the law; forasmuch as it is allowed by the testimony of the law and the prophets. The righteousness of God cometh by the faith of Jesus Christ, unto all, and upon all them that believe.” (Romans 3 <450301> ) So saith Peter also in the third of the Acts (Acts 3 <440301> ): “All the prophets from Samuel and thenceforth, as many as have spoken, have told of these days.”

And in the tenth chapter (Acts 10 <441001> ): “To this Jesus Christ give all the prophets witness, that whosoever believeth in him, shall through his name receive forgiveness of sins.”

Whose now is learned in the writings of the prophets, knoweth well, that there is nothing read concerning the Lord in the New Testament, which the prophets have not prophesied of afore. He that is then anything instruct 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 throughout the holy gospel set unto the doctrines and miracles of Christ these words: “And this was done, that it might be fulfilled which was spoken by 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 and manhood of our Lord Jesus Christ, and that he should be born at Bethlehem in the land of Jewry, of a pure virgin and maid out of the kindred of David, the prophets testify after this manner. Esay in the seventh chapter saith: “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 fifth chapter: “Though thou, Bethlehem Ephrata, art too small to be reckoned among the principal cities of Judah, yet out of thee there shall come one unto me, which shall be ruler in Israel, whose forthgoing is from everlasting.” In the ninth chapter of Esay it is written: “Unto us is a child born, and to us is given a son, upon whose shoulders the kingdom shall lie, and he shall be 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 shall be no end, and he shall reign upon the seat of David his father.” In the twenty-third of Hieremie it is written thus: “Behold the time cometh, saith the Lord, that I will raise up the righteous blossom of David: he shall be king, and reign, and prosper; judgment and righteousness shall he execute upon earth. In his time shall Juda he saved, and Israel shall dwell without fear; and this is the name wherewith he shall be named, even God our Righteousness.”

Concerning the coming of John the Baptist, which was the forerunner of our Lord Christ, and prepared the people for him, hath Malachi written in the third chapter (Malachi 3 <390301> ) after this manner: “Behold, 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 ye would have. Behold, he cometh, saith the Lord Zabaoth.” And afterward: “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 Esay in the sixty-first chapter after this manner: “The Spirit of the Lord God is upon me, and therefore hath the Lord anointed me, to preach the gospel to the meekhearted hath he sent me, to heal the broken-hearted, to preach deliverance to the captive, to open the prison of 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 Ezekiel 34 <263401> it is written thus: “Over my sheep will I raise up one only shepherd, which shall feed them, even David my servant, which shall feed them, and he shall be their shepherd. I the Lord also will be their God, and David shall be their prince: even I the Lord have spoken it.”

In the thirty-fifth chapter of Esay it is written thus: “Say unto them that are of a feeble heart, Be strong, and fear not; behold, our God cometh to take vengeance and reward; God cometh himself, and will deliver you.

Then shall the eyes of the blind be opened, etc. Then shall the lame man leap as an hart, and the tongue of the dumb 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 Esay 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 little 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 shew 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 seventh 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 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 him, and his kingdom shall not perish.”

Esay saith in the sixty-second chapter: “And the heathen shall see thy righteousness, and all kings thine honor, and he shall call thee by a new name, O Zion, and the mouth 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 Savior cometh; lo, his treasure and his reward bringeth he with him, and his deeds go before him. And they that are redeemed of the Lord shall be called the holy people.” Zachary saith in the ninth chapter: “Rejoice, O daughter Zion; be glad, O daughter Jerusalem: behold, thy King cometh unto thee, even the righteous and Savior; meek and simple is he, he rideth upon an ass, and upon a young colt of the she-ass. He shall preach peace unto the heathen; his kingdom also shall reach from the one sea to the other, and from the river unto the uttermost part of the earth.”

Of the death and passion of Christ speaketh Daniel in the ninth chapter after this manner: “And after two and sixty weeks shall Christ be slain and put to death; and yet shall they have no true testimony that he is guilty of death.” Esay in the fiftieth chapter saith thus: “The Lord God opened mine car, and I refused it not, neither went I backward; I gave my body to the smiters, and my cheeks to the nippers, 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 fifty-third chapter there is written of Christ after this manner: “He shall have neither beauty nor 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, smitten, 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 through 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, and yet opened he not his mouth.

He shall be led as a beast 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 Hierom said not in vain: “Esay is not only a prophet, but also an evangelist.” Zachary describeth the priesthood and sacrifice 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 and 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, seeing ye are men of ensamples. For lo, I will bring 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 disclose it, saith the Lord Sabaoth, and the sin of the earth will I take away in one day. And in that day shall every man call his neighbor under his vine and fig-tree.”

The burial and resurrection of our Lord Jesus Christ hath the prophet Jonas figured very excellently. For thus saith our Lord Christ himself: “Like as Jonas was three days and three nights in the whale’s belly, so shall the Son of man be three days and three nights in the heart of the earth.”

Of the ascension of Jesu Christ, and sending of the Holy Ghost, hath Joel also written in the second chapter ; and it is alleged of St. Peter, Acts 2 <440201> . Of the calling and gathering together the heathen, and of every thing pertaining to the holy church, doth Esay write in the forty-ninth chapter, and so forth to the end of his prophecy.

Thus hast thou, that the prophets also in their time did preach Jesus Christ, and pointed not the people to trust unto the works of the law and their own deserving, but unto Christ, of whom they prophesied every thing that followed after. Therefore did Peter speak right, 1 Peter 1 <600101> , saying: “Ye shall receive the end of your faith, even the salvation of your souls. After which salvation have the prophets inquired 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 minister the things which are now showed unto you by them which have preached unto you the gospel through the Holy Ghost that was sent 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 and glory of Christ, but also pointed to the time in which Christ should come. For like as God in the greatest perils, dangers, and alterations, hath always renewed and more clearly expressed his promise concerning the blessed Seed; as in the time of Noe, 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 Egypt, to bring them into 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 God’s promise, as who say they were given up and cast away, though the temple were broken, the city burnt, and though the people, of whom Christ should be born, were led away into captivity: even so now also in the captivity, when the faithful might almost have thought, that the promise of God concerning the Messiah were clean gone, even then did God shew his servant Daniel a more clear vision of Christ, after this manner: “The people shall be 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 sixty-nine weeks,” that is, 483 years. And even so was it from the thirty-second year of Darius Hystaspis or Artaxerxes, in the which the city was builded, (Nehemiah 5:1), until the forty-second year of the empire of Augustus, under whom Christ was born. Luke 2. The angel also gave Daniel farther information of Christ; how that his own people should slay him, and 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, and make the temple with the city an horrible abomination, yea, they shall destroy and break down altogether.” All which things were afterward fulfilled in the last weeks, that is, within seventy years, or thereabout. For within thirty years did the Lord grow to teach and to suffer. For when he was thirty years old, John baptized him; afterward within three years was he put to death, and within forty years followed the destruction of Jerusalem by Titus and Vespasian. All the time now and years from the captivity of Babylon to Christ’s birth are 626 years. For the captivity of Babylon endured seventy years. In the first year of Cyrus were they delivered, in the second year began they to build the temple, and builded forty-six years, even until the sixth year of Darius. In the thirtysecond year of Darius was the city finished; which maketh 143 years: add now hereto the 483 years out of Daniel, and 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 Persians, when the people of God was come home again. Nevertheless the truth had ever the victory, and was the more clearly testified by Daniel, Haggeus, Zachary, Esdras, Nehemiah, and Malachi. Afterward were they specially oppressed by the ungodly king Antiochus, in the time of the Maccabees. When as the times were ever the longer the more full of perils and adversity, until Aulus Gabinus, Pompeius, and Crassus, captains of Rome, conquered the land, and the true old religion was utterly gone; insomuch that out of the old serpent there arose in Israel all manner of sects and simony, whom our Lord Jesus Christ with his coming into the world resisted, and called them the serpent’s generation, as the holy evangelists testify. Notwithstanding in the midst of such mischiefs 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 Lord’s coming, he said with a joyful heart: “Praised be the Lord God 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 pro-raised afore by the mouth of holy prophets,” etc. For his words are read, Luke 1 <420101> . Simeon, when he saw the child Jesus in the temple, and 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 Savior, whom thou hast prepared before the face of all people, that he might be a light to give light unto the heathen, and the glory of thy people Israel.” Luke 2 <420201> .

Lo, thus the hearts of all righteous in the Old Testament from Adam unto Christ, even 3974 years, have stood 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, and fast-grounded faith.

CHAPTER - OF THE TIME OF THE GRACE OF CHRIST, AND HOW THAT HE HIMSELF TESTIFIETH THAT THE SALVATION OF ALL THE WORLD STANDETH ONLY IN HIM.

Hitherto have I set forth the time of the promises, in the which God through the promised Seed, our Lord Jesus Christ, comforted, cleansed, and preserved all his servants and dear friends. There have we learned and 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, and in the which they served God, and pleased him, as Adam, Seth, Enoch, and Noe; item, Abraham, Isaac, and Jacob; likewise the excellent and highly-endued prophet, yea, the father and foregoer of all the prophets, even great Moses, iris brother Aaron, the holy priest Eleazar, and Phineas; the excellent dukes also and judges, Josue, Gedeon, and other more; even so likewise the kings, David, Ezechias, Josaphat, and Josias; the dearly-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 and ordained to salvation. Wherefore whatsoever they can allege against this faith, whether it be concerning holy men, old age, multitudes, learned men, general councils, convocations or parliaments, fathers, 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 before.

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 and performing of all promises; and I will declare, that God now also through the appearing of his Son would bring into 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 all things are more evident, more clearly practiced, accomplished, fulfilled, and performed; for the which cause also all figures, sacrifices, and ceremonies do cease: for 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; forasmuch as we know now through Christ, what every thing signifieth, and wherefore every thing was thus and thus ordained, used, and spoken. Now shall every man first have a courage to read the law and the prophets, when he seeth whereupon 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 ofttimes mentioned in the Acts of the Apostles. And our Lord himself, when he went with the two disciples toward Emaus, and preached so unto them, that their hearts burnt within them, he began at Moses, and went through all the prophets, and opened unto them the old scriptures, and showed them that so it behooved Christ to suffer, and to enter into 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 cannot be right understood without the other, no more than the gloss without the text. The text is the law and the prophets, the exposition are the evangelists and apostles. Now will we see what the work of grace of the New Testament is.

In the two and fortieth year of the empire of Augustus, after the beginning of the world 3974 years, was Jesus Christ, the blessed and promised Seed, born of the undefiled virgin and maid Mary, at Bethlehem, in the land of Jewry. And though he as a very man was wrapped in clothes, and laid in the crib, yet appeareth the angel of the Lord in great clearness unto the shepherds, and saith: “Fear ye not; behold, I bring you tidings of great joy, which shall happen unto all people. For this day is born unto you the Savior, even Christ the Lord, in the city of David.” The first news and tidings of the coming 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, dead, and past, to them also that now lived, and to them that were to come afterward. The joy is this, that Jesus Christ the Savior is born, 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 saith the angel moreover: “Which shall happen unto all people.” For unto Abraham it was said: “In thy Seed shall all nations of the earth be blessed.” The same, saith the angel, is born in the city of David, even out of David’s kindred, out of the which the prophets testified that he should be born; which prophets also for the same cause called him David, and the blossom of David. And this is now the grace of God, that whereas we poor sinners belonged unto death, and were in the devil’s bonds, he sent his Son to loose and deliver us out of captivity. This is the new testament. For Hieremy also testifieth hereof, and saith: “This is the testament that I will make, I will be their God, and they shall be my people. I will be merciful to their unrighteousness and sins, and will think upon them no more.” Hier. 31.

This full and perfect forgiveness is not therefore called the new testament, as though there had been no remission of sins among the old fathers; but because the promise made long afore unto the fathers is now confirmed and renewed, and the old figures that represented the same are abrogate f36 Thus the Lord Jesus alone is set forth for the only salvation of all the world; so that not only we, but all they which-before 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 and said: “Glory 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 ought to be in this behalf, that God hath done so great good for man; namely, 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 fulfilling of the law” is love from a pure heart, out of a good conscience, and of an undissembled or unfeigned faith.” Timothy 1 <550101> .

In the fifteenth year of the empire of Tiberius (from the beginning of the world 4004 years) came the word of the Lord to John, the son of the priest 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 and the prophets, very God and man, the only and ever-living Savior, 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 taketh away the sin of the world.” And so perfectly and wholly hangeth he all salvation only in Christ Jesus, that he saith plainly: “Out of his fullness have all we received grace,” etc. John 1 <430101> . Item: “Whoso believeth in the Son of God, hath everlasting life; whoso believeth not in the Son, shall not see life, but the wrath of God abideth upon him.”

Therefore did he also send all his disciples from him, and commanded them to cleave unto Christ. He maketh no mention at all of any ceremonies, figures, or oblations, as necessary points to salvation, but preacheth Christ purely and clearly. This is manifest, John 1 <430101> and 3 <430301> .

Matthew 3 <400301> and Luke 3 <420301> .

The Lord himself also came unto John, and was baptized. And when he had 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 world should have witness of Christ the true Savior, not only now by the angels, and by John the holiest 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 into the wilderness. And like as our disease began in paradise by temptation, even so at the temptation in the wilderness began the Lord our health: and like as the father of us all did eat the forbidden meat, so did the Lord not eat the meat that he: might have eaten, but fasted forty days and forty nights.

Afterward came he among the people, and began to preach salvation, saying: “The time is fulfilled, and the kingdom of God is at hand; repent, and believe the gospel.” Herewith hath he healed all sores, driven out devils, and raised up the dead, testifying so by his acts, that he is Lord of all things, and the true Savior. And of them whom he healeth 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 saith: “Go thy way, and sin no more; take heed that a worse thing happen not unto thee.” And herewithal doth he teach, in what thing the substance of true religion lieth, even in a right true faith, and in an innocent life, that in all our conversation we keep ourselves from all filthiness: yea, the thing that some man taketh for God’s service, refuseth he, as long babbling prayers, vainglorious fasting, and like almsgiving. He nothing regardeth men’s traditions, diversities of sects, long garments, outward appearance, their cleansing, nor all their hypocrisy. He goeth into the temple, overthroweth, casteth down, poureth out everything 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 chopping and changing, or other such like things. These three points doth he teach us diligently to observe: First, that we obtain remission of sins, true righteousness, and everlasting life, only through 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, satisfaction, ransom, sanctifying, the only perpetual sacrifice, the surety of grace and salvation. Special testimonies hereof hast thou, John 3 <430301> . 6 <430601> . 14 <431401> . and 16 <431601> . Secondly, that we cannot serve and please God with exterior sacrifices or any outward pomp, but with such works as proceed of love and mercy. And thirdly, that all the children of God are bound to keep themselves from the works of darkness, 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 disclosed and overthrown all hypocrisy in religion, he offered up himself upon the cross for the remission of all our sins. For willingly and patiently put he himself into the hands of his enemies and of his betrayer, suffered himself to be taken, to be bound, to be led from one judge to another, to be laughed to scorn, cried out upon, to be spitted on, and at the last to be adjudged unto death, to be scourged, and to be crowned with a crown of thorn. He himself bare his own cross to the place of execution, where he was crucified, and hanged up between two murderers. Then lived he in great pain from the sixth hour until the ninth. At the last he cried: “It is finished; Father, into thy hands commend I my spirit.” Thus offered he himself for our sins, and died that we might 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 rent from the top till the bottom: whereby Christ testified, that now with his death all ceremonies and figurative things were at an end, and no more of value; that the way to eternal salvation was opened; that all things significative in the tabernacle, in sacrifices, rites, and observances, were now fulfilled and abrogate; that now the bare and only cross of our Lord Jesus Christ is altogether unto the faithful; that the heel of the virgin’s Seed is well trodden upon, and his flesh well rent and slain; but that yet also in the mean season he hath trodden the serpent upon the head. Therefore did the dead also arise, and appeared unto certain at Jerusalem. For the death of Christ is our life. The earth quaked, the stones burst 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 dead body of Christ was opened with the spear, and the rock, as Zachary saith, was digged up, there ran out water and blood; de-daring 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 stanched; and now is Christ’s blood only available, being sprinkled through faith in our hearts.

This oblation and passion of Christ, the ransom for the sin of the whole world, was done in the eighteenth year of the empire of Tiberius, reckoning from the beginning of the world 4007 years, the 25th day of March. So the whole body of Jesus was taken down from the cross, and honorably 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, howbeit now no more mortal and passible, but glorified. For he is the first in the resurrection of the dead. For like as by one man came death, so by one man must come the resurrection of the dead; 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 might well instruct them of his resurrection, and that they should have no doubt therein. So when he had showed and declared unto them his very resurrection diverse ways, and had performed all that the Father commanded him to finish, he ascended up unto heaven with body and soul from mount Olivet in the sight of his disciples, and is set on 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 and dead; and all such as have walked in faith, shall he take to him with body and soul into heaven, like as he himself is received into 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 God’s children shall live eternally with God, through Jesus Christ. To whom be praise for ever. Amen.

CHAPTER - THAT ALSO THE ELECT APOSTLES PREACHED THIS OLD FAITH, AND DECLARED THAT ALL SALVATION IS ONLY IN CHRIST.

Thus through Christ Jesus is all fulfilled that the prophets prophesied of him afore: thus is he become the salvation of all faithful believers, even the Lamb 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 through the blessed Seed. Herein now is the right true salvation; this is the sum of the right and perfect religion.

Whoso perverteth this, from him shall God turn himself; whoso addeth ought unto this, to him shall God add his wrathful hand; whoso taketh therefrom, his life shall God diminish. But blessed are they, which walk in this simplicity and cleanness, and continue so unto the end; even they that hear God’s word, and 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 through the ministration of the holy sacraments. And therefore by his life-time he did choose apostles, whom he received c to be witnesses of all his doctrines and miracles, informing them diligently, and held nothing back from them. For he saith unto them: “Ye are my friends, if ye do all that I command you. I will henceforth call you no more servants, for a servant wotteth 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.” But forasmuch as they yet lacked understanding and 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 fifteenth day of May: by the which Holy Ghost they being illuminate spake with all manner of languages, and were mindful of all that the Lord had commanded them afore. 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 elucidate all things, and printed them more clearly in their hearts. For so saith the Lord in the gospel: “The Comforter, even the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance that I have 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 into heaven, he sent the Holy Ghost, even him, whom the prophets also had before, and that led them into all christian verity.

So when they were endued with the Holy Ghost, they began, according to the Lord’s commandment, to preach in all the world the foresaid matter of salvation, purchased and obtained only by Christ, and gotten by true faith.

For he had said: “Go your way into all the world, and preach the gospel unto all creatures: whoso believeth and is baptized, shall be saved,” etc.

And therewith comprehendeth he both the points which the apostles used and practiced, 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 through 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, and sent his Son into this world to die, and with his death to restore us unto life, and to wash us with his blood, that whosoever believeth in him should not perish, but have eternal life. All this declared they out of the law and the prophets, and proved that Jesus Christ whom they preached is the blessed Seed promised unto the fathers. Whoso is desirous to have a perfect example 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 thirteenth chapter. There doth the holy apostle open the mystery of our holy faith, very excellently declaring it from the time of Abraham unto David, and from him unto John the Baptist. Thereupon sheweth he, how Christ suffered, died, was buried, and rose again from death. All this confirmeth he with the scriptures of the prophets. At the last, he concludeth the sermon after this manner: “Be it known unto you, therefore, ye men and brethren, that through 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 agreeth now also the sermon of Peter: yea, 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, consolations, 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 practice in the Church, are holy Baptism, and the blessed Supper of our Lord Jesus Christ. Concerning the first, he saith thus: “To me is given all power in heaven and in earth; therefore go your way and teach all people, and 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 it is written in the holy gospel: “When they were eating, he took bread, and when he had given thanks, he brake it, and gave them, saying, Take, eat; this is my body which shall be given for you: this do in 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 the remission of sins.” With such sacraments through outward visible forms, for our infirmities’ sake, pleased it the Lord to shew and set before our eyes his heavenly and invisible grace; not that we should continue still hanging in the visible thing, but that we should lift up our minds, and with a true belief to hold fast, to print sure in our minds, to worship, and to enjoy the things that faith sheweth us by the outward sacraments. With these outward sacraments also hath it pleased him to open, declare, and shew unto us his grace and lovingkindness; namely, how that he giveth unto us himself and all his riches; cleanseth us, feedeth, and moisteneth our souls with his flesh and blood; that he is at one with us, and we with him, so that we use and practice 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, then, as St. Peter saith, Acts 15 <441501> , through faith doth God purify the hearts. With the sacraments pleased it him to leave behind him a remembrance of his gifts and 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 his church and people, and to put us in remembrance of our duty, how we are one body together, and ought to apply ourselves to all righteousness. All which things are found at length in the scriptures of the apostles.

As for the apostles, they ministered the sacraments diligently, purely, 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 and institution of Jesu Christ without any more addition, and layeth those before them, commandeth them to follow the same, and holdeth him therewith well content. And thus did the holy apostles gather together all heathen and people, through 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 lade them sore with any ceremonies. For in the Acts of the Apostles, the second chapter, where as a perfect shape of a right christian congregation is described, we have first the sending 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 bread, and in the fellowship. Here are the right substantial points of the Christian Church sufficiently expressed; the doctrine of amendment of life and remission of sins, baptism, the continuing and increasing in Christ’s doctrine, prayer, the holy supper of the Lord, and the fellowship, that is, love, kindness, and works of mercy.

Now whereas Acts 15 <441501> , it is ordained that the heathen should eat no blood nor strangled, it endured but for a time, and their meaning was thereby to avoid offending of the weak. Otherwise have the apostles everywhere, especially Paul, very earnestly exhorted men, to continue by the doctrine that was showed and 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, Colossians 2 <510201> , Philippians 3 <500301> , 1 <500101> Timothy 4 <540401> , and 6 <540601> , and Titus 1 <560101> . And thus it is manifest, that the apostles taught all nations no new nor strange thing, but even the same that they had received of the Lord.

CHAPTER - A CONCLUSION, THAT THIS FAITH IS THE RIGHT TRUE OLD FAITH, WHICH ALWAYS SHALL STAND SURE.

This holy undefiled faith, which the Lord planted and set up in all nations by the apostles, immediately after the apostles’ decease, was sore attempted by sundry unclean 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 overcame and had the victory. For though the citizens of the devil’s city, according to the disposition of their patriarch Cain, did murder, and although false prophets brought 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 somewhat ceased, 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 away fear, brought idle felicity, voluptuousness, and fleshly seeking of riches and dominion; and so through covetousness and ambition, there was poured great poison into the church, whereby religion sore decayed. For while the ministers of the word labored more after riches, than to perform their office and charge, and to edify the church, they were pleased with superstitiousness instead of true religion. Of this then followed it farther, that the singleness of faith was forgotten, new laws made, the old rites and customs either perverted, or else utterly overthrown and abused; whereby men came far from the doctrine and christian ceremonies, from the way of truth into error foolishly, and partly into ceremonies of idolatry. Hereof cometh it, that we have now the abomination of the pope’s power of pardons, of masses for the dead and quick, of merits, power and intercession of saints in heaven, of worshipping their bones upon earth, of idols, and vain ornaments, pomp and pride of the church, of hired singing and praying in the temple, and of the whole swarm of idle religious. All which things, with other more like fondness, are nothing but new alterations, pervertings, and contrary to all old ordinances, having no ground in God’s word, and are clean against God, though many hard-necked people are yet in a fury and brawl for such things, and will make all the world believe that this their foolishness, alteration, and perverting of God’s ordinance, is the old faith. And yet wote they or will not know, that their babbling 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, and triumphed certain hundred years, yet hath God always sent his faithful servants, and had a little holy flock of his own, like as afore time in the days of the Judges, of the kings of Judah and Israel, and in the captivity of Babylon, though it was almost at the worst afore and at the coming of Christ. Like as it is also with us, the nearer the second coming of Christ, the worse is it in the world. Nevertheless, as I said afore, God always set forth his word, and doth yet. Contrariwise, the pope with his multitude, and Mahomet 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 into 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 spirituality, and out of the laws of Mahomet, it is manifest, what the one hath taken in hand and done now more than six hundred years, and the other upon a nine hundred years.. It is evident yet also even now, whereto his general councils and parliaments do extend. But not regarding how he threateneth and faceth, and how he garnisheth his new and wanton religions with false, but dissembling, titles, boasting of many hundred years, many general councils, fathers, holy men, doctors, universities, cloisters, singing, praying, fasting, almsgiving, displaying, and telleth such like; all his bragging set aside, let us cast his religion from us, and take upon us unfeignedly the true old religion, which hath endured since the beginning of the world, by the which all holy men have ever loved, worshipped, and served God, and knew nothing utterly of the pope’s religion. And if we must for this cause 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 judgment, and utterly destroy the kingdom 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 look we for the Savior Jesus Christ our Lord, which shall raise up our mortal and miserable body, that he may make it like his excellent and glorified body, according to the power whereby he may subdue all things unto himself. To him be honor and praise for ever and ever.AMEN.

FINIS. A Spiritual and most precious pearl, teaching all men to love and embrace ye cross as a most sweet and necessary thing unto the soul: what comfort is to be taken thereof: where and how do the consolation and aide in all manner of afflictions is to besought: and again how all men should behave themselves therein, according to the Word of God.

Matthew 10 <401001>.