A godly confession and protestation of the christian faith, made and set forth by…A godly confession and protestacion of the christian fayth, made and set furth by…
A godly confession and protestation of the christian faith, made and set forth by John Hooper, wherein is declared what a christia[n] man is bound to believe of God, his King, his neighbour, and himselfA godly confession and protestacion of the christian fayth, made and set furth by Ihon Hooper, wherin is declared what a christia[n] manne is bound to beleue of God, hys Kyng, his neibour, and hymselfe
John Hooper d. 1555London: printed by John Daye dwelling over Aldersgate beneath saint Martins, 1550London: printed by Ihon Daye dwellyng ouer Aldersgate beneth saynt Martyns, 1550
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And in case the kings majesty of England may find no less obedience •n his subjects then Scipio Alexander, ⟨image 24⟩and other found amongst theirs, England shall be to strong, with gods help, for all the world. But English men I speak it with sorrow, and grief of heart, have learned of Cleon, a man that Aristophanes writeth of, that had one foot in the senate, and the other in the field: so have Englishmen one hand at the plough, and the other against y• magistrates. The ministers of the church, persons & vicars, one hand upon the portesse, and the other to strike at the kings crown.
And in case the kynges mayestye of Englande maye fynde no lesse obedyence •n his subiectes then Scip•o Alexander, ⟨image 24⟩and other foūd amongs theirs, England shalbe to strong, with gods helpe, for all the worlde. But Englysh men I speake it with sorow, and griefe of herte, haue learned of Cleon, a man that Aristophanes wryteth of, that had one footein the senate, and the other in the fielde: so haue Englyshmen one hand at the plough, and the other against y• magistrates. The ministers of the churche, persons & vicares, one hād vpon the portesse, and the other to strike at the kinges crowne.
They do follow the Ape that Harmogenes fable speaketh of, that would have had other Apes to have builded houses, towns, & cities to have defended them selves from the dominion of their Lord, and ruler man:1 and thought it not meet to live in the state that God had appointed them: even so subjects, now a days, (God amend it) would make them selves defences, cities, castles, towns, tents, pavilions, to defend
them against their king, lord and magistrate, and will not be content to live in the state that god appointed them unto. But it shall happen unto them, as it did unto the Apes: their counsel and conspiracy shall never take place. Let us therefore remember s. Paul that saith: the powers that be,
be of God, and not such as we would make and let us be contented with them, and obey them for conscience sake: for such as disobey and rebel against superior powers, rebel against god, & so god punisheth it with eternal damnation. This is enough to keep every good man and true subject, in obedience, to their higher powers. If the reader of the scripture of god note the first & the second chap. of Gen. he should perceive rule & policy or ever man wist what sin menre: for the Lord gave the superiority & dominion to Adam over all beasts. Of whom now we may right well learn obedience if we were not worse than bests. Now a word
⟨image 25⟩
or two of the magistrates duty: Aristotle calleth the Magistrate [Greek or Hebrew] A keeper of the law. Let him use it therefore indifferently without respect of persons,
as godly kings & Rulers have done, Dauyd, Josiah, Nebuchadnezzar, Constantine, and other. For although a Eyuyl Law, and punishment can not change the Heresies of the mind, neither the desire that men have to do evil: yet when they break forth against the honour of GOD, and trouble the common wealth, they should be punished.
They do followe the Ape that Harmogenes fable speaketh of, that wold haue had other Apes to haue builded houses, tounes, & cities to haue defēded them selfs from the dominion of their Lord, and ruler man:1 and thought it not meete to liue in the state that God had appoynted them: euen so subiects, nowe a dayes, (God amende it) wolde make them selues defences, cities, castels, townes, tentes, pauilions, to defend ⟨image 24⟩them against their king, lord and magistrate, and wil not be contente to liue in the state that god apointed thē vnto. But it shal happē vnto them, as it did vnto the Apes: their counsel and conspiracie shal neuer take place. Let vs therfore remēber s. Paul that saith: the powers that be,2 be of God, and not suche as we wolde make and let vs be contented with them, and obeye them for conscience sake: for suche as disobey and rebel againste superioure powers, rebel agaynst god, & so god punisheth it with eternal damnacion. This is ynoughe to kepe euerye good man and trew subiect, in obedience, to theyr hyer powers. If the reader of the scripture of god note the first & the secōde chap. of Gen. he shuld perceyue rule & policie or euer man wist what sinne menre: for the Lord gaue the superioritie & dominiō to Adā ouer al beasts. Of whō now we may right wel lerne obediēce yf we wer not worse thē bestes. Now a word ⟨image 25⟩or two of the magistrates duty: Aristotle calleth the Magistrate 〈non-Latin alphabet〉 A keper of the law. Let hym vse it therfore indifferentlye wythout respect of persons,3 in punishynge suche as trouble by inordinate meanes,4 the common wealthe:5 and also suche as blaspheme the liuing God,6 as godly kinges & Rulars haue done, Dauyd, Iosias, Nabucodonozor, Constātine, and other. For although a Eyuyl Law, and punishment can not chaunge the Herisies of the minde, neyther the desire that men haue to do euell: yet when they breake forth agaynst the honoure of GOD, and trouble the common welthe, they shoulde be punished.
For the magistrate is, as one that hath the two testaments tied at his neck, and should defend them, as his own life:1 and therefore saint Paul calleth him not only the revenger of evil, but the maintainer of good, and Isaiah the Prophet saith the same.
For the maiestrat is, as one that hath the two testaments tyed at hys necke, and should defend them, as hys owne life:1 and therefore saynte Paule calleth him not only the reuenger of euyll, but the mayntener of good, and Esay the Prophet sayth the same.
Now I will declare my faith concerning the external,1 & visible church of Christ, & of the ministers thereof. I call this visible church a visible congregation of men and women that hear the gospel of Christ and use his sacraments, as he hath instituted them. In the which congregation the spirit of God worketh the salvation of all believers, as saint Paul sayeth:2 The gospel is the power of God, to the salvation of the believer. As though he had said: the gospel of Christ, where it is heard and believed, the mind is changed by the virtue of the holy ghost, from the love of sin, unto the love of virtue. The will is wrought to consent, and the consent so assisted by the holy ghost, that saith obtaineth the remission of fy•ne, and the beginning of everlasting life. And these two marks, the true preaching of gods word & right use of the sacraments declare what, & where the true church is▪⟨image 26⟩Unto the which church, I would all Christian men should associate them selves, although there may happen to be some things desired in manners and discipline. For no church as touching this part, can be absolutely perfect. But where as the doctrine is sound, and no Idolatry defended, that church is of God, as far as mortal man can judge. And where as this doctrine and right use of Sacraments be not, there is no church of Christ, though it seem never so holy. For in the blessed virgins time, the Pharisees, and bishops, were accounted to be the true church: yet by reason their doctrine was corrupt, the true Church rested not in them, but in Simeon,3 zachary, Elisabeth, the shepherds & other. The same doth saint Paul teach us,4 that whatsoever he be that preacheth other doctrine then the word of God is not to be credited,5 though6 he were an Angel of heaven.7 Neither8 will […] as know God,9 hearken ⟨image 26⟩unto them: but will hear Christ, the Prophets and Apostles, and no other. The other mark is the right use of sacraments, whereof were two in number with the fathers, in the ministry of the church, and so many yet be with us in the ministry of the church, and have annexed unto them the promise of eternal salvation, and also of eternal damnation if they be contemned, and may be lawfully had. In the law of Moses was Circumcision and the Paschal Lamb:
Nowe I wyl declare my fayth concerning the external,1 & visible churche of Christ, & of the ministers thereof. I call thys visible churche a visible congregation of mē and womē that heare the gospell of Christ and vse his sacramentes, as he hath instituted them. In the whyche congregatyon the spyryte of God worketh the saluacion of al beleuers, as saynte Paule sayeth:2 The gospel is the power of God, to the saluaryon of the beleuer. As thoughe he hadde sayed: the gospel of Christ, wher it is hearde and beleued, the mynde is chaūged by the vertue of the holy gost, from the loue of synne, vnto the loue of vertue. The wyl is wrought to consente, and the consente so assisted by the holye ghooste, that saythe obteyneth the remission of fy•ne, and the beginning of euerlastyng life. And these two markes, the true preachīg of gods word & right vse of the sacramētes declare what, & wher the true church is▪⟨image 26⟩Vnto the which churche, I woulde all Christian men shoulde assosiate them selues, although there may happen to be some things desired in maners and discipline. For no church as touchyng thys parte, can be absolutely perfecte. But where as the doctryne is sounde, and no Idolatry defēded, that church is of God, as farre as mortal man can iudge. And wher as this doctrine and right vse of Sacramentes be not, ther is no church of Christ, though it seme neuer so holi. For in the blessed virgins time, the Pharisies, and bishops, wer accompted to be the true church: yet by reason their doctrine was corrupt, the true Church rested not in them, but in Simeon,3 zacharye, Elisabeth, the shepherdes & other. The same doth saynte Paule teach vs,4 that whatsoeuer he be that preacheth other doctryne then the worde of God is not to be credited,5 though6 he were an Angel of heauen.7 Neither8 wyl as knowe God,
& in their places we have Baptism and the Supper of the Lord divers in external elements, and Ceremonies, but one in effect mystery, and thing it self, saving that their Sacraments showed the graces of God to be given unto men, in Christ to come: and ours declare y• graces of God to be given in Christ that is already come: so that the Sacraments be not changed, but rather the Elements of the Sacraments. And every of these Sacraments ⟨image 27⟩have their peculiar & proper promises, unto the which they hang annexed, as a seal unto the writing. And there fore be called after Saint Paul, the confirmations or seals of God's promises. 1They have peculiar Elements, by the which they signify the heavenly mysteries, that sacramentall• they contain & be the thing in deed They are called Sacraments. That is to say: visible signs of invisible grace. They have their proper ceremonies, that testify unto us the obsignation, and confirmation of God's heavenly gifts.
& in theyr places we haue Baptisme and the Supper of the Lord dyuers in externall elementes, and Ceremonies, but one ineffect misterie, and thing it selfe, sauing that theyr Sacramentes shewed the graces of God to be geuen vnto men, in Christ to come: and ours declare y• graces of God to be geuē in Christe that is alredye come: so that the Sacramentes be not chaunged, but rather the Elementes of the Sacramē tes. And euerye of these Sacramentes ⟨image 27⟩haue theyr peculier & proper promyses, vnto the which they hange annexed, as a seale vnto the writynge. And there fore be called after Saynte Paule, the confirmations or seales of goddes promises. 1Thei haue peculier Elementes, by the whych thei signifie the heauenly misteries, that sacramētall• thei cōtain & be the thynge in dede They are called Sacramentes. That is to saye: visible sygnes of inuisible grace. They haue their proper ceremonies, that testifie vnto vs the obsignation, and confirmation of Goddes heauenly gyftes.
The have also their proper commandment, because we should not change, add, nor take, from them anything at our pleasures. Thus in general I think of all gods Sacraments in the ministry of the church. And of Baptism because it is a mark of our Christian church,1 this I judge after the doctrine of Saint Paul, that it is a seal and confirmation of justice,2 either of our accepcion ⟨image 27⟩into the grace of God for Christ, for his innocency and justice by faith is ours, and our sins and injustice, by his obedience are his, whereof baptism is the sign, seal and confirmation. For although freely by the grace of god our since be forgiven: yet the same is declared by the Gospel, received by faith and sealed by the sacraments, which be the seals of gods promises, as it is to be seen by the faith of the faithful Abraham.3 Baptism hath his promises as is a fore said his element,4 the water:5 his proper commandment, & his proper ceremonies, washing in the water. As for other mens opinions that say Circumcision was the seal, not only of Abraham's acceptation freely into the grace of God by faith, but also of his obedience and proper justice: I believe it not to be true, for. S. Paul confuteth it, in the same place as an error, saying Abraham had nothing whereof he might glory before god. If he had nothing, god ⟨image 28⟩confirmed that he gave him, & not that he found in him, for S. Paul saith, that Circumcision was the seal of the Justice that can by faith, & not by works. They be out of the way, that have the like opinion of baptism, for S. Paul disputeth not in that place, whether works please god,6 but showeth that our salvation cometh by grace, and not by works. There be other that think Sacraments to be the confirmations, not only of our free acceptation into gods favour by faith, but also of our obedience towards God hereafter. And because Infants and young babes, cannot profess obedience, nor put of the old man, nor put on the new, they would exempt and defraud the young children of baptism. Saint Paul confesseth also this opinion in the same place.7 Abraham saith he, believed God, and it was accounted unto him for justice, and saith not Abraham professed obedience. Therefore God confirmed his own infallible truth and ⟨image 28⟩promises to Abraham by circumcision, and not Abraham's obedience.
The haue also their proper commaundement, because we shuld not chaūge, adde, nor take, from them anything at our pleasures. Thus in general I thīk of all gods Sacramentes in the ministery of the churche. And of Baptisme because it is a marke of our Christian church,1 this I iudge after the doctryne of Saint Paul, that it is a seale and cō firmacion of iustice,2 either of our accepcion ⟨image 27⟩into the grace of God for Chryst, for his innocencye and iustice by fayth is ours, and our sinnes and iniustice, bi his obedience ar his, wherof baptisme is the signe, seale and cōfirmatiō. For although frely by the grace of god our synnes be forgeuen: yet the same is declared by the Gospel, receiued by faith and sealed by ye sacramentes, whyche be the seales of gods promises, as it is to be sene by the fayth of the faythfull Abraham.3 Baptisme hath hys promises as is a fore sayd hys elemente,4 the water:5 his proper cōmaūdemēt, & hys proper ceremonies, washīg in ye water. As for other mens opinio•s that saye Circumsicion was the seale, not onely of Abrahās acceptation freely into the grace of God by faith, but also of hys obedience and proper iustice: I beleue it not to be trewe, for. S. Paul confuteth it, in the same place as an errour, sayīg Abrahā had nothīg wherof he mighte glory before god. If he had nothīg, god ⟨image 28⟩confirmed that he gaue him, & not that he found in him, for S. Paul saith, that Circumcision was the seale of the Iustice that cā by faith, & not by workes. They be out of the way, that haue the lyke opinion of baptisme, for S. Paul disputeth not in that place, whether works plese god,6 but sheweth that our saluacion cōmeth by grace, and not bi workes. Ther be other that think Sacramēts to be the cōfirmatiōs, not only of our fre acceptacyon into gods fauour by fayth, but also of our obedyēce towardes God hereafter. And because Infantes and young babes, cannot professe obedience, nor put of the olde man, nor put on the newe, thei would exempt and defraud the young chyldren of baptisme. Saynt Paule cōfesseth also this opinion in the same place.
For if he had, he had confirmed the weak and uncertain infirmity of man, and not his own infallible truth. For Abraham with all his obedience was infirm and unperfect without Christ, Yet was bound to work in a godly life. As for those that say Circumcision and Baptism be like, and yet attribute the remission of original sin to Baptism, which was never given unto Circumcision, they only destroy not the similitude and equality that should be between them: but also take from Christ remission of sin, and translate it into the water, and element of baptism.
For if he had, he had confirmed the weke and vncertayn infirmitie of man, and not hys own infallible truth. For Abrahā wyth all hys obedience was infyrme and vnperfect wythout Christ, Yet was boūd to work in a godly life. As for those that say Circumcisiō and Baptisme be like, and yet attribut the remission of originall synne to Baptysme, whyche was neuer gyuen vnto Circumcision, they onelye destroye not the similitude and equalitie that should be betwene them: but also take from Christe remission of synne, and translate it into the water, and element of baptisme.
As for the supper of the Lord, which is the other Sacrament, whereby the church of Christ is known, I believe it is a remembrance of Christs death, a seal & confirmation of his precious body given unto death, wherewith we are redeemed. It is a visible word, that preacheth ⟨image 29⟩peace between God and man, exhorteth to mutual love, and godly life, teacheth to contemn the world, for the hope of the life to come, when as christ shall appear, and come down in to the clouds, which now is in heaven as concerning his humanity, and no where else, nor never shall be till the time of the general resurrection.
As for the supper of the Lord, which is the other Sacrament, whereby the church of Christ is knowne, I beleue it is a remembraunce of Christes death, a seale & confyrmation of his preciouse body geuen vnto death, wherwyth we are redemed. It is a vysyble word, that precheth ⟨image 29⟩peace betwene God and man, exhorteth to mutual loue, and godlye lyfe, teacheth to contemne the world, for the hope of the lyfe to come, when as chryst shall appeare, and come downe in to the cloudes, whyche nowe is in heauen as consernynge hys humanytye, and no wher elles, nor neuer shalbe tyll the tyme of the generall resurrection.
I be leve that this holy sacrament hath his proper promises,1 proper elements,2 proper commandment,3 and proper Ceremonies. 4As concerning the ministers of the church, I believe that the church is bound to no sort of people, or any ordinary succession of bishops,5 Cardinals or such like, but unto the only word of god, & none of them should be believed but when they speak the word of god. Although there be diversity of gifts & knowledge among men,6 some know more, and some know less. And if he that knoweth lest teach Christ,7 after the holy scriptures he is to be accepted, & he that knoweth ⟨image 29⟩most, & teacheth Christ contrary or and there ways, then the holy scriptures teach, is to be refused. I am sorry therefore with all my heart to see the church of Christ degenerated into a civil policy: for even as kings of the world naturally by descent from their parents must follow in civil regiment, rule, and law, as by right they ought: even so must such as succeed in the place of Bishops and priests that dye, possess all gifts, and learning of the holly ghost, to rule the church of Christ as his godly predecessor had: so that the holy ghost must be captive & bondman to bishops seas, & palaces. And because the holy ghost was in saint Peter at Rome, and in many other godly men that have occupied bishoprics and dioceses, therefore the same gifts they say must needs follow in their successors, although in deed they be no more like of zeal nor diligence, then Peter and Judas, Balaam and Jeremiah, Anna & Caiaphas ⟨image 30⟩to John and James. But thus I conclude of the ministers, of what degree or dignity soever they be, they be no better than records & testimonies, ministers and servants of God's word and gods sacraments. Unto the which they should nether add, diminish, nor change any thing. And for their true service and diligence in this part, they should not be only reverenced of the people,8 but also honoured by the magistrates, 9as the servants of god.10 And I believe,11 that as many souls as perish by their negligence or contempt of gods word,12 shall be required at their hands. Of the people thus I believe: that they owe their duty and obedience to god: to them king, and magistrates: unto their neighbours: and unto them selves. Unto god they owe both body and soul, to laud and praise him according to gods book.
I be leue that this holi sacrament hath his proper promises,1 proper elementes,2 proper commaūdemēt,3 and proper Ceremonies. 4As concerning the ministers of the churche, I beleue that the church is bound to no sort of people, or any ordinary successiō of bishops,5 Cardinals or such lyke, but vnto the only word of god, & none of thē shuld be beleued but whē thei speak ye word of god. Althogh there be diuersitie of giftes & knowledge amōg men,6 some know more, and some know lesse. And if he that knoweth lest teache Christ,7 after the holy scriptures he is to be accepted, & he that knoweth ⟨image 29⟩most, & teacheth Christ contrary or and ther wayes, then the holye scryptures teache, is to be refused. I am sory therfore wyth all my herte to se the churche of Christ degenerated into a ciuil pollicy: for euen as kinges of the world naturally by descent frō theyr parentes must solow in ciuil regiment, rule, and lawe, as by right they oughte: euen so must such as succede in the place of Bishops and priestes that dye, possesse al giftes, and learning of the holly gost, to rule the church of Christe as his godly predecessour had: so that tholy ghost must be captiue & bondman to byshops seas, & palacies. And because the holye gost was in saint Peter at Rome, and in mani other godly men that haue occupied bishopprickes and dioses, therfore the same gifts thei sai must nedes followe in their successours, althoughe in dede thei be no more like of zeale nor diligence, then Peter and Iudas, Balaham and Ieremy, Anna & Caiphas ⟨image 30⟩to Iohn and Iames. But thus I conclude of the mynysters, of what degre or dignity soeuer thei be, thei be no better thē recordes & testymonyes, mynysters and seruauntes of goddes worde and gods sacramēts. Vnto the whych they shuld nether adde, demynish, nor chaunge any thyng. And for their true seruyce and dyligēce in thys part, thei shoulde not be onely reuerenced of the people,
To call upon him in the days of their trouble,1 and upon none else, to conform both their doctrine ⟨image 30⟩& their lives, to promote and set forth the glory of God.
To cal vpō him in the daies of their trouble,1 and vpon none els, to cōforme both their doctrin ⟨image 30⟩& their lyues, to promote and set forth the glory of God.
Their duty to the kings majesty is their obedience to him,1 his laws,2 and the Realm for conscience sake,3 and rather to lose both body an goods, than to offend his highness or his laws, & whensoever any subject be called to serve with body or goods, at home or from home, willingly they must obey without question or farther inquisition to search whether the kings cause be right or wrong: for whether it be, or be not, it maketh the death of him that serveth in this respect, nether better nor worse.4 For I believe such as obeyed king Josiah and were slain in the battle against the Egyptians were acceptable unto god in Christ,5 though king Josiah6 had not y• best quarrel.7 In this case8 the subject oweth his body,9 and goods unto this lawful magistrate,10 and may11 deny him of none of them both.12 Unto13 their neighbours they owe good will14⟨image 31⟩and charity, help, & preservation of their bodies, souls, goods, and fame, that none of all those perish, if they may preserve them. Thetowe unto them selves, the study & labour to read, and hear the scripture of God, until such time as they have laid a true foundation of faith in christ. When that is done, they be bound to them selves, to build upon that foundation, all charitable works, as well to god as to man, with innocency of life. After that they owe to them selves,15 study & diligence to make defences for their true religion against the devil,16 y• flesh, y• world, sin: the wisdom of man and superstitious hypocrites, which cease not to pervert, & destroy in man y• image & work of God. Away away I pray you with this opinion, & thinketh a man to owe no more unto him self for religion, then to learn by rote the Creed .x. commaundements, and Pater noster. S. Paule rebuketh that opinion, ⟨image 31⟩as it is to be seen in his Epistle. We owe unto our selves,17 dew labours in praying unto God daily for the necessities of both body & soul,18 & likewise to give him thanks for all the goodness he hath given unto us. Also we owe unto our selves, the eschewing & avoiding of Idleness, & ociviti, and the labours of our own hands, with the industry & gift of reason, learning & wit, to eat our own bread with the sweat and pain our own bodies, according to the commandment of god.
Theyr dutye to the kynges maiestie is theyr obedience to him,1 his lawes,2 and the Realme for conscience sake,3 and rather to lose bothe body an goodes, thē to offende his highnes or his lawes, & whensoeuer any subiect be called to serue with body or goodes, at home or frō home, willingly thei must obei without question or farther inquision to serche whether the kynges cause be righte or wronge: for whether it bee, or be not, it maketh the death of him that serueth in this respect, nether better nor worse.4 For I beleue suche as obeyed kyng Iosias and were slaine in the battayle againste the Egiptians wer acceptable vnto god in Christ,5 thoughe kyng Iosias6 had not y• best quarell.7 In this case8 the subiect oweth his body,9 and goods vnto this lawfull magistrate,10 and may11 deny him of none of them bothe.12 Vnto13 theyr neighboures they owe good wyl14⟨image 31⟩and charitie, helpe, & preseruacyon of theyr bodyes, souls, goodes, and fame, that none of all those peryshe, yf they may preserue them. Thetowe vnto thē felues, the s•udy & labour to reade, and heare the scripture of God, vntill suche time as thei haue laid a true foūdaciō of faith in christ. Whē yt is done, thei be boūd to thē selues, to buyld vppō that foūdatiō, al charytable workes, as wel to god as to mā, wyth innocēcy of lyfe. After that they ow to thē selues,
Thus I conclude my faith, the which being examined by the word of god, is catholic & godly, who send us of his grace to fear him, honour the king, and to love one the other, as Christ loveth us all. So be it.
Thus I cōclud my fayth, the which being examined by the word of god, is catholyke & godli, who send vs of hys grace to feare hym, honoure the kyng, and to loue one the other, as Christ loueth vs al. So be it.
vnto thē: but wyl heare Christ, the Prophetes and Apostles, and no other. The other marke is the right vse of sacramentes, wherof were two in noumber wyth the fathers, in the ministerye of the church, and so many yet be wyth vs in the ministerie of the churche, and haue annexed vnto them the promyse of eternal saluation, and also of eternall damnacion if they be contemned, and may be lawfully hadde. In the lawe of Moses was Circumcision and the Pascall Lambe:
Abrahā saith he, beleued God, and it was accōted vnto hym for iustice, and sayth not Abraham professed obedience. Therfore God cōfirmed his owne infallible truth and
⟨image 28⟩
promises to Abraham by circumcision, and not Abrahams obedience.
shalbe required at theyr handes. Of the people thus I beleue: that they owe their dutye and obebience to god: to them kyng, and magistrates: vnto theyr neighboures: and vnto them selues. Vnto god they owe both bodye and soule, to laude and prayse him according to gods boke.
y• fleshe, y• world, syn: the wysedome of mā and supersticyous hipocrites, which ceasse not to peruert, & destroi in mā y• image & worke of God. Away away I pray you wyth thys opynyō, & thynketh a man to owe no more vnto hym selfe for relygyin, then to learne by rote the Crede .x. cōmaundements, and Pater noster. S. Paule rebuketh that opynion,
⟨image 31⟩
as it is to be seene in hys Epistle. We owe vnto our selues,
& lykewise to geue him thāckes for al the goodnes he hath geuē vnto vs. Also we owe vnto our selues, the exchuing & a•oidīg of Idlenes, & ociuiti, and the labours of our own handes, wyth the industrye & gift of reason, learnyng & wyt, to eate oure owne breade with the sweat and pain our owne bodies, according to the commaūdemēt of god.
