A catechisme or institution of the christen religion. Newely set forthe by Richard Tauerner

AN INSTITVcion or Catechisme of the Christen Religion .

That all men be borne to religion or godlynes .

BEcause no man at all can be founde , be he neuer so barbarouse , neuer so rudely & ●uyl brought vp , but hathe some felyng of religion or godlynes , & is naturally disposed to the same : it is playne that we all be made to this purpose and ende , that we shulde knowledge the maiestie of our maker and the same so knowledged to imbrace , and with al feare , loue and reuerence to worshyp . But ( to let the vngodly alone which seke nothing els but to drowne this opinion of God planted in theyr myndes and to wype the same out of theyr memory ) we at least which professe godlynes and wolde be called Christes folke , nedes muste thynke that this brykle and vnstable lyfe ought to be nothyng els then a certayne saye or meditation of immortalitie . Nowe , the euerlastyng and immortall lyfe we can no where fynde but in god . Wherfore the chief care and thought of our lyfe shulde be to seke god , and with all the endeuours of our mynde to get vp vnto hym , and to repose our selues nowhere elles , saue in him allonely .

What difference is betwene the false and true religion .

FOr as muche as we knowe this by our comon sence and vnderstandyng , that if our lyfe be destitute and voyde of religion we lyue moste wretchedly , yea & differ nothynge at all from the brute and vnreasonable beastes , there is no man that woll seme to abhorre vtterly from al godlines religion and seruice of god . But nowe certaynly in the maner and forme of expressyng and declarynge this religion is doubtles no lytle difference : for the most parte of men be nat touched with the true and syncere feare of god , but bycause , whither they wyl or nat , they be pricked with this thought ( whiche euer amonge hathe recourse in their myndes ) that there is a certayne diuinitie or Godhed , at whose pleasure they stand or fal , beynge I saye therfore stryken with the opinion of so great a power , least they myght happen to sturre the same against them by their ouermoche negligence or despysing : they gyue some maner of worship ( such as it is ) vnto this Godhed and power . In the meane season yet leadyng a moost beastly and lawles lyfe & castyng vp all studies and endeuours of honestye and good behauour : they shewe themselues excedyng careles and wonderfull recheles in despysynge the ryghtfull dome and sharpe sentence of god . And then , because they measure not god by his in finite maiesty , but by the loutishe and grosse vanitie of theyr wyt , they so departe and traytrously shrynke awaye from the trewe god . Wherfore with what care so euer they afterwarde busye them selues howe they maye worshyppe god , they are neuer the better , but labour in vayne , because they worshyp not the euerlastyng God , but the dreames , fansyes , & dotages of their herte in stede of god . But as for true religion & godlynes surely it standeth nat in feare , whiche wolde fayne indede flee the iudgement of god , and therfore because it can nat flee it , feareth it but it rather lyeth in trewe and syncere affection , in louyng god as a father , and fearynge hym with all reuerence as a moste drad soueraigne lorde , euermore imbrasyng his ryghteousnes & hatyng wors then deathe to offende his maiestie . So who soeuer is roted in thys godlynes and true religion dareth nat of hys owne brayne forge hym a god as he him selfe lusteth , but seketh the knowledge of the true god , euen at god hym selfe , and taketh him to be none other , than suche as he sheweth and declareth him selfe to be .

What we ought to knowe of God .

SYth the very maiestie of god passeth the capacite of mans vnderstandyng , so farre that it is impossible for him to conceyue it , it is expedient for vs to honour rather his hyghnes , then rashely to serche it , least of suche incomprehensible lyght we be vtterly stryken downe . For this cause then , god muste be sought and searched out in his workes as by certayne foresteppes , for Goddes workes in scripture be called the shewes of thinges inuisible , for as muche as they represente before our eyes suche thynges concernyng the lorde as other wayes coulde nat be seye . This I saye , not that god wold kepe our myndes in doubte , by vayne and voyde speculations , but that it is ynoughe for vs to knowe the true religion , I meane faithe coupled with the feare of god , and that the same is fyrste breathed into vs , nourished and strengthened only by god , for in this vniuersall ordre and cours● of thynges , we beholde the immortalitie of our god , from whom all thynges flowe & haue they● begynning , we se also his myght in that he made such a worke & vpholdeth the same , his wysdom in that he hathe set in so goodly ordre suche an infinite dyuersitie of creatures , & keapeth them alwayes in the same to the eschewyng of confusion . We marke also hys goodnes , whiche was the very cause bothe that these workes were made , and that nowe also they stande sure and stronge , his rightwysnes in that so wonderfully he declareth hym selfe in defendyng the godly and punishing the vngodly , we perceiue also hys hyghe mercy , in that so gentylly he suffreth our wyckednes , to the intent we shulde returne as his mercy giueth vs occasion to do . Here vpon myght we at large be enformed ( as muche as were sufficient for vs ) of Gods maiestie and goodnesse and what he is , but that our dulnes is so greate & the eyesyght of our mynde so blount and daselyng at so open a lyght . Neyther is it onely a blyndnes that thus causeth vs to stomble , but there is also suche a frowarde and cankred opinion in vs , as in ponderyng the workes of God taketh euery thyng a mysse and cleane out of course , yea & tourneth vp set downe all the heuenly wysoome so eudiently apparaunt in creatures . We muste therfore nedes come to Goddes worde , for in it , & by it ( I meane in the holy scriptures ) God is by his workes wonderous wel descrybed vnto vs , where the workes them selfes be weyed and estemed not after our frowarde iudgement , but by the rule of the euerlasting truth . Here than we learne that our God is the only and euerlasting fountayne of all lyfe , ryghtwysenes , wysdome , power , goodnes & mercy , from whom lyke as without exception al goodnes dothe come , so all prayse ought worthely to be rendred to him as his owne . And by this meanes all thyngꝭ though they euidently appeare in euery seuerall parte bothe of heauen and earthe , yet to what purpose they serue , what they maye do , and vnto what vse we muste vnderstande them , we shall easely espye when we step downe to our selues , & consyder howe god setteth forth his owne lyfe , wysdome and power in vs , and howe he practiseth his ryghtewysenes , goodnesse , and mercy towardes vs .

Of man .

MAn was fyrste made to the ymage & lykenesse of God , 〈◊〉 . 1. that in all hys ornamentes and iewelles wher with he was rychly decked of god , he shulde honour the maker of the same and worshyp hym with suche kyndenes as became him . But forasmuch as he , trustyng so muche vpon the excellencye of hys owne nature that he had quyte forgoten whence he came , and wherby he was mainteyned , attempted to auaunce hym selfe aboue god , it was necessary he shulde be spoyled of all goddes benefites wheron he was so folyshely proude , to the entent that wheras he that was so rychely endowed of Goddes bounteousnesse thought scorne to know his maker in hys felicitie , shulde nowe beyng naked and destitute of all his wealthe , learne to knowe hym in hys mysery . Wherfore so many of vs as be spronge of the sede of Adam , be borne very fleshe of fleshe , the lykenee of God vtterly abolyshed and extincte in vs , so that nowe vpon what parte so euer of man we cast our eye , we can se nothyng , but that is vnpure , vnhalowed and abominable afore god . For the wysdome of man being blynded and wrapte in infinite errours , with standeth alwayes the wysdome of god , his forwarde wyl full of corrupte affections , hateth nothynge worse then gods ryghtwysnes his powers vntoward to all good workes run hedlong vpon all wyckednes .

Of free Wyll .

SCriptures euery where wytnesse that man is the seruaunt of syn , Ioan. ● . Ro. 6. 2 Pa. 2. wherby is meant that his disposicion is so tourned from the ryghtwysenes of God , as he can neyther thynke , luste , nor employe hym to any thyng , but that is vngodly , croked , nawty and vnpure , for the harte beyng so in the inner partes enuenomed with the poyson of syn , can breathe nothyng but the fruites of synne . Yet it may nat be so taken , that man is forsed to synne , as by vrgent necessitie , for he synneth of hys propre and most ready wyl . But forasmuche as his affections be corrupte , he vtterly abhorreth al ryghtwysenes of God , and gredely renneth vpon all kynde of wickednes . And so he is clene shut out from the free power to chose good from badde whiche they call free wyll .

Of synne and deathe .

SYnne in script●●e , is called not so muche the corruption of nature , whiche indede is the heade spryng of al vyce , as the ragyng lustes that spryng therof , yea the heynous abominacions that brast out of these lustes , as murther , thefte , aduoutry , and other lyke . Wetherfore synners euen from our mothers wombe be all borne to the wrathe and vengeaunce of God , and euer the elder we waxe , the more greuous iudgement we heape vpon vs , so that all our lyfe longe we go forwarde vnto deathe , for sythe it is no doubte but all iniquitie is cursed of goddes ryghtwysnes , what shall we wretches loke for at hys hande , but very confusion , for that bryngeth his displeasure with it , for asmuche as we be pressed with so greuouse a burden of synnes and corrupted with so infinite drosse of vnclennes . Thys thought , thoughe it be hable to ouerthrowe a man with the fear therof & euen dryue him downe with despayre , yet to vs it is necessary , that we beyng thus striped of our owne ryghtwysnes , destitute of all trustynge in our owne power , and put backe from all hope of lyfe , maye learne to fall downe lowe afore the lorde knowyng howe beggarly we be of our selues , howe miserable , and very villaynes , and thus knowyng our owne wickednes , dishabilitye & fal that we maye gyue him all the prayse of holynes , power , and saluation .

By what maner we be restored agayne to lyfe and healthe .

FRom this knowledge of our selfe , so playnly shewing vs howe we be nothyng at all , ( if it can earnestly settle in our hertes ) there is a playne and redy way to a more true knowledge of God , yea he hym selfe hathe nowe opened vs the fyrste gate into his kyngdome , thus vndermynyng the two moste noysom pestilences , I meane the vnregardyng of goddes vengeaunce and the false trust on our selues . For then we begyn to lyfte vp our eyes vnto heauen , whiche afore dyd cleaue faste vnto the grounde , and we that afore reposed in our selues nowe thynke longe for the Lorde . That same lord & father of mercy although oure synne hathe deserued the contrary , yet for his vnspeakeable mercy of hys owne mere goodnes , sheweth hym selfe to the troubled and astonyed conscieces , and calleth vs home agayn by what meanes he knoweth most expedient for our weakenesse , from straieng to the right way , from deathe to lyfe , from perdition to sauegarde , yea and from the kyngdome of the deuyll to hys owne kyngedome . Wherfore euen to so many as the lorde vouchsaueth to restore to the enheritaunce of his heauenvly lyfe , he vseth such maner trade , that they beyng sore wounded in conscience by theyr synnes , and weryed with the burthen therof , myght be styrred to fear him . Fyrste of al therfore he gyueth vs his lawe , to exercise vs vnto that knowledge .

Of the lawe of the Lorde .

IN the lawe of god is delyuered vs the most perfecte rule of all ryghtwysnes whiche we maye well call the euerlastynge wyll of the Lorde . For there in two tables hath he playnly and fully declared what so euer he requireth of vs . In the fyrste what worshyp his maiestie alloweth , and in the other what offices of loue be due to our neyghbour in fewe commaundementes he hathe expressed . Let vs therfore heare the lawe , which done we shall se what learnynge we muste take of it , and what truit we ought to gather therof .

Exod. xx .

I am the Lorde thy god , whiche haue brought the out of the lande of Aegypt from the house of bondage . Thou shalte haue no straunge Goddes afore my face .

ONe pece of this commaundement is in stede of a preface to the hole lawe , for whyles he affyrmeth that he hym selfe is the Lorde our God , he meaneth that he is suche one as hathe authoritie to commaunde , and to whose commaundementes we ought to obey . As he sayeth by his prophet . M●la . 1. If I be the father , where is loue ? If I be the lorde , wher is feare ? he also reherseth hys benefytes , to reproue our vnkyndenes , if we obey not hys voyce . For with the same goodnes wherby he preserued the people of the Iues ones out of the bondage of Egypt , dothe he also delyuer all hys seruauntes from theyr perpetual Egypt that is And where as he forbyddeth to haue any other goddes , he restrayneth vs that we shuld not gyue that is gods dutie to any other , then to him alonely . He sayth therfore . Afore my face , wherby he declareth , that he wyll not only be knowen as a god by outwarde confession , but also that he wyll be truely taken for the only god īwardely in hert . These thinges belong properly to god alone , which without sacrilege can be gyuen to none other , so that him onely we ought to honour , in him to repose our trust and hope , him to thank for what soeuer good and holy thing we haue , & vnto him to rendre all prayse of goodnes & holynesse .

Thou shalte not make thy self any grauen ymage / nor any lykenesse of any thinge / that is in heauen aboue / or in erth beneth nor in the water / vnder the earthe . Thou shalte not bowe downe to them / to worshype them .

LYke as in the first commaundement , god declared him selfe to be but one , so nowe he sheweth , what a God he is , and howe he wyll be honoured . He forbyddeth therfore to make him any lykenes . And the cause hereof he sheweth in Deut. Deut. 4 : Esay 40. and in Esay : for that no bodyly substaunce can be resembled to a spirite . He further forbyddeth vs to honour any ymage as a thinge of holynes . Let vs lerne then that the worshypping of God is a spiritual thinge , for lyke as god him selfe is a spirite , so he woll be worshypped in spirite & trouth He addeth therfore an horryble thretnyng , Ioan. 4. wherby he wold we knewe , how greuously he is displeased with the breache of this commaundement . ( I am thy Lorde God . ) This is afmoch as yf he should faye that he onely is the Lorde God , on whom we ought to hange and that he can suffer none to be hys felowe , or matched with hym , that he wil also defend his maiestie & glory yf any go about to transpose it to grauen ymanges or other thinges & with such vengeaunce as shal be neyther short nor sengle , but y● shall reache to our children , our childrens children and vnto their children also , euen as many as folowe theyr fathers wyckednes , lyk as again he setteth forthe euerlastynge mercy & grace to the godly and their ofsprynge also , euen to as many as loue him and kepe hys lawe . In thys thynge he sheweth vs the largenes of his mercy stretched forthe into a thousande generations , where as he assigneth hys vengeaunce to reache onely but to foure generations .

Thou shalte not take the name of thy Lorde God in vayne .

HEre he forbyddeth vs to abuse hys holy name in swerynge , eyther for folysh tryfles or to establyshe our owne lyes . Othes ought not to serue neyther to selfe wyll , nor pleasure , but to very necessity , wher eyther the glory of God must be vpholden , or a thinge affermed that belongeth to the furtheraunce of our neyghbours . Utterly he forbyddeth vs to defile his holy name in any thing , but to vse it reuerently & wyth hygh dignitie accordinge to his holynes , whether we swere or what other worde so euer we speake of him . And for asmoche as the principall vse of the takynge of gods holy name chiefly consisteth in callinge vpon him : here we may vnderstand that we haue a commaundement to call vpon him .

In conclusion he appointeth the penaltie , least those shulde trust to escape his reuengeaunce that haue abused the holynes of hys name by perturyes and blasphemous othes , and therfore addeth that the Lorde woll not haue him vnreuenged that taketh the name of hys Lord God in vayne .

Remember thou kepe holy the sabboth daye .

WE haue marked three causes of this commaundement , for it pleased God , vnder the quyete of the seuenth daye to gyue the people of Israell a fygure of a ghostly rest , wherein the fayth full ought to cease from their owne wyll workes , and suffer God to worke in them . Seconde , he wolde also that one certayne daye were assigned , wherin the people shulde assemble togither to heare the lawe , and to do their honest ceremonies . Thirdly God wolde that seruauntes and suche as be at other mens commandement shulde haue one day to rest in , that they might haue some release of their labour . As touching the first cause , no doubte it ceased at the commynge of Christ , for he is the truthe , at whose presence forthwith all figures and tokens vanysh , he is the body , at whose comminge , shadowes be left , Colo. 2 Therfore sayth Paul , the sabboth was but a shadow of a thinge to come , the trouth wherof he expoundeth , where he teacheth we be buryed with Christ , Rom. 6. that by hys deathe we myght dye to the corruption of our fleshe . Nowe this is not done in one day , but in the hole coursse of our lyfe it must be practised , vntyll at laste beynge vtterly dead in our selues , we maye be fylled with the lyfe of God . Christians therfore ought not to haue any supersticiouse keping of dayes . But for as moche as the two latter causes ought not to be accompted with the olde shadowes , but serue a lyke for all tymes , therfore though the sabboth day be abolyshed , yet neuerthelesse amonges vs euen at thys daye , this commaundement hath hys place , that at certayne dayes we shulde mete togither for the hearing of goddes worde , for the breakinge of the mystical bread and for common prayers to be made , also that seruauntes and workemen maye haue release from their labours , for it can not be brought to passe ( our infirmitie is so greate ) that such assembles can be kept euery day . Wherfore for the destroieng of supersticion , the Iewes sabboth daye is taken away , but for the kepinge styll of good ordre and peax in the churche , an other day is assigned to that behoufe . Therfore as the trouth was gyuen vnto the Iewes vnder a figure , so it is set forth to vs without shadowes , Fyrste that all our lyfe longe we shuld practise a continual saboth ( that is to saye ) a rest frome our workes , that the Lorde by his spirite myght worke in vs . Seconde , that we shoulde kepe the lawful ordinaunces of the churche appointed for goddes worde to be herde , for sacramentes to be ministred , and general prayers to be made . Thirdly that we shulde not vngentylly ouercharg our seruauntes and prentyses with worke .

Honour thy father and thy mother &c.

HEre is gyuen vs in commaundement to haue a redy seruice of hert towardes our parentes , and other which in stede of parentes haue rule ouer vs by the ordinaunce of god , as the kyng and other his deputies , I meane that we embrace them with al reuerence , obedience , kyndnesse , and al the seruice we can do . For this is the will of the Lord , that we shuld recompence those that brought vs into this lyfe with kyndnes for kyndnes . And it maketh no mater whether they be worthy or vnworthye to whome this honour is gyuen , for what soeuer they be , God hath set them ouer vs in stede of our parentes and heddes and wol we honoure them . yea thys is the first commaundement that hath any promes knit vnto it , Eph● . 6. as Paul saith wherin whiles God promiseth the blessing of this lyfe to those that honour their parentes with due reuerence according to theyr bounden duetie , he meaueth also that his most certayne curse shall lyght on their neckes that be stubburne and disobedient to their parentes or other superiour powers . But thꝭ one thing by the waye is to be marked that we be not commaunded to obey them , but onely in the Lorde , we maye not therfore for theyr pleasure trangresse the lawe of the Lorde , Eph● . ● for then we ought not to take them for our parentes and heddes , but for straungers which go aboute to withdrawe vs frome the obedience of our true father .

Thou shalt not kyll .

IN thys commaundement is forbydden al violence , force , wronge , and generally all maner of trespace , whereby oure neyghbours body is hurt , for if we remember how man is made to the ymage of God , we ought to esteme him as an halowed thinge , so that he can not be distayned but the ymage of God muste be distayned also .

Thou shalt not commit adultery .

HEre god damneth all kynd of horedom and vncleannesse , for the Lorde hathe ioyned togither the man and woman in the lawe of mariage onely . And wyth hys blessynge also hath he halowed that couple , goynge togither by hys authoritie Wherby it is manifeste , that all other ioynyng saue only in mariage is cursed before him Wherfore so many as haue not the gyft to refrayne , whyche is a singulear gyft and standeth not in mans power , let them ease the intemperancy of their flesh with the honest remedy of mariage , Heb. 1● for mariage is honorable amonges all men , but hore mongers and adnouterers god will iudge .

Thou shalte not steale .

VTterly we be forbyd one of vs to lye in awaite for the goodes of an other . For god wyl not , that in his people be anye wrongful takinges , whereby the pore shuld be vexed & oppressed nor any disceytes wherby the simple shuld be compased about , Wherfore yf we woll kepe our hand●s pure & innocent from thefte muste refrayne aswel frome all craft and subteltie as from violent extorcions .

Thou shalte beare no false wytnes &c.

IN this commaundement the Lord damneth al sclaunderous checkes , tawntes , & euyll reapportes wherby oure brothers good name is appeyred , he forbydeth also al maner lyes wherby in any part oure brother is hurte , for seynge a good name is more precious , then al other treasures , doubtles it can be no lesse hurtful for vs to be robbed of oure good name , then of our temporall goodes , for to the vndoing and spoylynge of a man a false wytnes , somtyme worketh more myschiefe then the violent force of handes Wherfore lyke as in the other commaundement aboue remembred the hand had a restraynt , so in thys hathe the tongue .

Thou shalt not desyre thy neyghbours house / thou shalte not desyre thy neyghboures wyfe / nor hys seruaunte nor his mayde / nor his oxe / nor his asse / nor anye thynge that is thy neyghbours .

HEre the Lord maketh a restreynte vpon as manye as raunge ouer the lystes and boundes of charitie , for where as other commaundementes forbyd vs to do contrary to the rule of loue , this forbyddeth vs euen to thynke any suche thing in herte , Wherfore by this commaundement be reproued hatred , enuye , and malyce , euen aswell as murdre in the other preceptes aboue rehersed , lust also and inwarde vnclennesse of hert be here condemned , aswell as horedome and aduoutrye in dede , And where in the other commaundement were restreynede robhery and gile , here is also couetousnesse plucked in by the bryddell , where afore all opprobriouse wordes were ●estrayned , here is also repreued malice of mynde it selfe . So we se here howe vniuersall a commaundement this is , that extendeth so on euery syde . God requireth suche a wonderous affection and brotherly loue so feruent , that by no lust he wyl haue it aryse against the welth and profite of our neyghboure . Thys is then the pythe of this commaundement , that suche a studye and minde we ought to haue , that we be incensed ne tychled with no maner of lust contrary to the lawe of charitie , and that we be redy wyth all our hert to yelde euery man that is his . Now , that muste we recken to be euery mans own , whych by our bounden duty we owe vnto him .

The pyth of the law

TO what purpose al the commaundementes of the law pertayne : sufficiently declareth Christe oure Lorde , where he sayth that the hole lawe is conteyned in two principal cōmaūdemes , that is , to loue the Lorde god wyth all oure herte , with all our soule , and with all our power , & to loue our neyghbour as our selues , whiche exposition he toke our euen of the selfe lawe , for the firste parte is red Deut. vi . and the other Leuiti .xix.

What profyt commeth vnto vs by the Law onely .

LO here a true exemplar & president of the ryght and holy lyfe , yea a very perfecte ymage of ryghtwysnes it selfe , so that yf any man can inlyuing expresse the law of god , the same can lacke nothinge to hys perfection afore god , In so moche ( as he hym selfe is wytnesse ) he promiseth to those that kepe his lawe not alonly excellent prosperities and commodities of this lyfe ( which be reckened Leuiti .xxvi. and Deut. xxvii . ) but also the rewarde of euerlastynge lyfe . On the contrary part he thretneth punyshment of euerlastynge deathe to those that haue not fulfylled what so euer he hath gyuen them in commaundement to be done . Moses also when he had publyshed the law , called to wytnesse heauen and earthe , that he had setforth to the people good and euyll , lyfe and deathe . Nowe where as he shew vs the waye of lyfe , we must se what profyt we haue by thys appoyntynge and shewynge of the waye . Uerely yf our wyl were al togither framed and bent vnto the obedience of gods wyll , then were the onely knowledge of the law ynough for our saluacion , but seynge oure nature beynge flesshely and corrupte , warreth lyke an extreme aduersary agaynst gods lawe a thynge of the spirite , and is in nothing amended by her good nurtur and instructions , therfore the lawe it selfe whiche was vnto our saluation ( yf it coulde haue had good hearers ) is nowe become an occasion of synne and death , for asmoche as we be all cast & conuict as transgressours therof , So the more openly it declareth the ryghtwysnes of god the more hemously dothe it vtter our wyckednes . And agayn the higher transgression the law hathe to laye to our charge , the more greuous iugement are we condemned to . Thus nowe the promyse of lyfe is vtterly taken awaye , and onely remayneth the curse and that vpon al our neckes by occasion of the lawe .

The law is meane vnto Christ .

NOwe thoughe the wyekednes and damnacion of vs all be sealed vp and confermed with witnesse of the lawe , yet this is not therfore done to the intent we shoulde fall into despayre , or in this extreme plunge run hedlong to oure ownede struction , for the Apostell declareth vs all damned by iudgement of the lawe , Rom. 5. to th intent euery mouthe shuld be stopped , and all the worlde be brought vnder gods daunger . And yet the same Apostle sayth in an other place that god hath shut vp all men vnder vnbelefe , Rom. 11. not to destroye all , nor to suffre them to perishe , but to haue mercy vpon al. The Lorde therfore will that we by the law thus beynge warned of our owne weakenes and vnclennesse : shoulde take comfort vpon the trust of his power and mercye , and that in Christ , for whose sake he sheweth him selfe so tender & mercyfull a father vnto vs . In the lawe can it not be sene that he rewardeth but onely perfecte rightwysnesse , whiche all we ●acke , where as otherwyse he is a strayght iudge of synnes . But in Christ his face is all ful of fauour & grace euen toward wretches and vnworthy synners This so wonderfull a token of his exceding , loue he shewed vs by gyuyng vp his own sonne for vs , in whom he hath agaynst other he extendeth the rygorousnes of his iudgement , let vs suffer the cause to rest in his handes , for thys thynge he woll haue vnknowen vnto vs all , and that not without good skyll , for neither the dulnesse of ourewyt is hable to abide such a lyght , ne the sklender capacitie of the same is in any part sufficient to conceyue so greate a power of his wysedom , For verely here who so euer wyll attempte to aduaunce him selfe , not refreynynge the rashnes of hys wyt , shall fynde it true that Salomon sayth , Prou. 50. whoso woll serche the maiesty : shal be oppressed of the glory . Let vs only determyne this wyth our selues , that this same ordinaunce of the Lorde , though it be secret vnto vs , yet it is righteous and holy , for yf he wolde destroye al mankynd , doubtles he maye of ryght do it . And surely in those whom he calleth backe agayne frome damnacion : we can se nothinge but his hygh goodnes . Let vs than conceyue with oure selues that the chosen be the vessels of mercy , as they be in dede , and that the forsaken be the vessels of wrath and not but of a iuste cause . But of them both we maye take occasion and matter to aduaunce gods glory . Neyther yet shall we ( as many men do ) for a sure establyshment and knowlege of our saluacion clyme vp to heauen and sawcely enserch what God hath decreed of vs afore the worlde began , whiche thought can no other thing do , but bring vs in a miserable doubte and trouble , But let vs rather be content wyth the wytnesse wherwyth the Lorde hath sufficiently made our saluacion strong and sure , for lyke as in Christe were all the chosen euen as many as afore the foundation of the earth was layd , Ephe. 1. ordeined vnto lyfe : so is he the person in whom resteth the assuraunce of our saluacion , yf we by faith receyue and embrace him . For what other thing do we serche in the election , but to be partetakers of the euerlastinge lyfe ? And this saluacion we obteyne in Christe whiche was the selfe lyfe frome the begynnyng , Ioan. 1. and was made ruler ouer vs vnto lyfe , that all those that beleue in hym shulde not peryshe , but haue euerlastynge lyfe . Wherfore yf we possessinge Christ by fayth possesse also in hym euerlastynge lyfe , Ioan. 5. it is no point of oure charge to make any further enquirye of gods eternall counsell , Rom. 5. 1. 10. 3. Christe is not onely a glasse wherin gods wyl is represented vnto vs , but also an euidence wherin it is after a maner sealed vp for vs .

What is true fayth .

THe christiane fayth ought to be taken neyther for a bare knowledg of God , neyther yet for suche an vnderstandyng of scripture , as lyke a fansye flyeng here & there in the brayne ▪ worketh no good mocion no● goostly affection in the herte , as when commenly men conceyue in their heades certayne opinions of suche matters as seme to haue strong reasons to make with them . But it is a sounde & stedfast belefe of herte , wherby we safely rest and staye our consciences in gods mercy promysed vs by hys gospell , for thus shall we well defyne what belefe is , yf we ernestly behold● the nature of gods promysses , whyche belefe so hangeth vpon the promesse hys propre foundation that yf ye take the promesse awaye , it forthwyth fayleth & goeth to nought . Wherfore so longe as the Lorde offerethe vs hys mercy by hys promesse in the gospell , yf we faythfully trust thervnto we be counted in faith to receyue hys word . Hebr. 11. And thus doth the Apostle defyne fayth , where he saith , fayth is the grounde of thynges that be trusted vpon , and the proufe of thinges not sene , He meaneth that fayth is none other thing , but a certayne & sure possession of all suche thinges , as be promised vs by God , & an euidence of thinges that as yet do not appeare , I meane of the lyfe euerlastyng , wherof we conceyue an hope and an expectation vpon the trust we haue in the goodnes of god so lyberally offered vs in his gospell . 2. Cor. 15. And for as moche as al gods promyses are stronge in Christe , and after a maner performed and made good in him , it foloweth vndoubtydly that Christ hym selfe is the euerlasting Butte and marke of oure fayth , in whome it may beholde all the ryches of gods depe mercye .

Fayth is the gifte of God

IF we well ponder and weye with our selues , how blynd thꝭ oure wit is and howe farre vnhable to attayne vnto Gods heuenly secrecies , & with what doubte and mystrust oure hert laboureth within vs , then shall we well perceyue howe farre faith surmounteth and passeth all oure naturall power , howe also it is a singuler and excellent gyfte of God , For sythe that no man ( as Paul reasoneth ) is of secret counsell wyth mans wyll , 1. Cor. ● . but only the spirite of man , whyche is in man , howe maye it be that man can haue any certayne knowledge of gods counsell ? And for as moche as Gods open trouth is very weake amonges vs , in those thinges that here we se before our eyes , how shuld it be strong and sure , where god only promyseth those thinges that neuer were sene by eye , nor yet conceyued in mans wytte ? Now it is euident and playne that fayth is a lyghtenynge of the holy ghost , wherby our wyttes be lyghtened and our hertes established & strengthened with a sure staye of conscience , being throughly persuaded in our selues that God of hys promyse is so true , faythfull , and iuste , that he can not but performe what so euer he hath bounde him self to by hys holy worde and promesse . And for thys cause fayth is called the pledge or ernest because it setteth oure conscience at the staye of gods trouth , It is also named a seale wherwith our hartes be sealed & marked agaynst the daye of the Lorde , 2. Cor. 1. Ephe. 1. Rom. 8. for the Lorde himselfe is he that beareth wytnesse to oure spirite that God is our father and we his dere beloued sonnes .

In christ we he made rightuouse by Fayth .

FOr as moche as it is euident and playne , that Christe is the euerlastyng Butte , and marke of fayth , we can none other wyse fele what profites & benefytes we take by fayth , them onely by lokynge and hauynge a directe eye towardes him , for vnto this purpose was Christe gyuen vs of the father , Ioan. 17. that in hym we myght obteyne euerlastynge lyfe as he hym selfe sayth , thys is the euerlastynge lyfe , Ioan. 11. euen to knowe one god the father , and whom he hath sent Iesus Christe . Also he saith , he that beleueth in me , shall not dye for euer , that yf he dye he shall lyue . But how maye thys com to passe ? forsoth thus , we that be vncleane by reason of synne , muste be pourged and clensed in hym , for no vncleane thinge shal entre into the kyngdome of God . Christe therfore maketh vs parteners and as ioyntpatentes wyth hym , so that though of oure selues we be synners , yet for Christes rightwysnes we be accepted for righteouse at the iugement seate of god , And thus spoyled of our own rightousnes we be cladde , and endewed with Christes righteousnesse . So where as by workes we be vnrighteouse , by fayth in Christ we be made ryghteouse , I saye we be iustifyed by fayth , not that we haue any rightousnes within vs of our selues , but that Christes ryghtuousnes is counted for our rightuousnes , and our wickednes is nothing at al layde to our charge , so that , wyth one worde , we may call thys rightousnes forgyuenes of synnes . The Apostle clerely declareth thys , Rom. 10. Pilip . 3. whyles oftentymes he setteth the rightuousnes of workes wyth the rightuousnes of fayth , and sheweth howe y● one ouerwhelmeth and turneth the other vpsyde downe Nowe by what fashion Christe hath dedeserued vs thys ryghtousnes and in what partes it is conteyned ye shall se in the symbole of faith where euery Article seuerally by it selfe shal be orderly rehersed , whervpon is founded the hole belefe of a christen man .

By Fayth we be halowed and as it were seasoned to the obedience of the law .

LYke as Christ through his rightwysnes is a meane for vs vnto God the father , that he beyng as it were our suretie we be taken & reputed for ryghtwyse , so by the partakynge of his holy spirite he haloweth vs to all purenes and innocency . For vpon him rested the spirite of the Lorde aboue al measure , I meane the spirite of wysedome and vnderstandynge , Esa. 61. 12 of counsel , strength , knowlege , feare of the Lorde , so that of hys plently & fulnes we all receyue and drinke vp largely grace for grace . They therfore be deceyued that boaste theyr Fayth in Christe , where they be vtterlye voyde & destitute of the halowynge of hys spirite . For scripture teacheth that Christe is not onely made our ryghtwysnes , Iere. 31. but our halowyng also , for by the selfe same couenaunt that the Lorde maketh wyth vs in Christ , he promyseth both to pardon our wyckednes , and also to wryte hys law in our hertes . Therfore the kepynge of the law is no worke of our hability , but of a spiritual power , wherby our hertes be pourged frome their corruption & made softe in the obedience of ryghtuousnes . Now then the vse of the lawe to Christen men is a farre other thinge from that it shuld be without fayth , for when ones God graueth in our hertes a loue of hys ryghtousnes , then the outwarde doctryne of the lawe whyche before dyd nothynge but accuse vs aswell of weakenes as of trangression , is nowe becomme a lyghte to our feete that we shoulde not straye from the strayght waye , Psal. 119. it is nowe our wysedom , Deut. 4. wherby we be enformed , and styred to al honestie , Psalm. 11● . it is our nurtonre whiche woll not suffre vs to renne to moche at large in our selfe wyll and luste .

Of repentaunce and new byrth .

HErevpon it is easy to vnderstande , Mat. 3. and in other places . why repentaunce is alwaye ioyned wyth faythe in Christe , why also the Lorde affirmeth , that no man can entre into the kyngdom of heauen except he be borne a newe , Ioan. 3. for repentaunce betokeneth a retournynge , wherby we byd the frowardenesse of thys world farewell and repare agayne vnto the Lordes waye . Nowe Chryste because he is not the ministre of synne , dothe washe away our synnes , and decke vs wyth hys ryghtwysnes to the intent we shulde not stayne thys hys grace wyth new fylthynes agayne , but ones chosen to be gods sonnes shulde consecrate and direct al our lyfe from hensforth to the glory of our father . Thys worke of repentaunce hangeth on our newe byrth , Rom. 6. Colos. 5. & alibi . whych new byrth , standeth vpon two partes , the sleynge of our flesh , I meane of thys corruption naturally spronge in vs , and a spirituall quyckenynge wherby the nature of mans is restored to her clennes . wherfore vpon thys meditation we muste laboure & employ our selues al oure lyue longe , that we ones deed to sinne and to our selues maye lyue to Christe & to his ryghtuousnes . And wheras this new byrth can neuer be perfect so longe as we lyue in the pryson of thys mortall body , it muste nedes be that this same mynd and study of repentaunce ought styl to continue in vs euen vnto death .

Howe ryghtwysnesse of good workes and of faythe maye stande togither .

GOod workes that come of suche a purenes of conscience doubtles be stronge and allowed before god , For sythe god seeth his owne ryghtuousnesse in them , he can not but allowe them , yet must we take hede , least we beare oure self so hault in the vayne affiaunce and trust of our good workes , that we forget not how we be iustifyed by the fayth in Christ alonely . For there is no righteousnes of workes afore God , except it answereth to his rightousnes , so that who so goeth about to be iustifyed by his owne workes , it is not ynoughe for hym , to brynge out one good dede or two , but he must shewe forth a perfecte obedience of the lawe , whyche thyng is farre awey yea frome those that seme moost of all to haue profyted & gone forwarde afore other in the Lordes law , Besyde thys although the ryghtuousnes of god coulde be content and pleased with one good dede only , and no mo , yet shulde not god fynde so muche as one good dede in all hys sayntes , that worthely euen of the self workes deseruynge he myghte prayse and commende as rightwyse . For this is the very trouth , seme it neuer so great a meruel , that no worke we do is perfect on euery syde , but is blemyshed with some wart eyther in one parte or other Wherfore syth we be synners foyled with many remnauntes of vyces , we muste nedes be iustified an other waye than by our selfe . Now certeinly we haue alwaye greate nede of Christe , that by hys perfectnes oure vnperfectnesse maye be couered , by hys purenes oure vnclennes maye be washed by his obedience our iniquitie maie be blotted out , fynally that for his rightousnesse we maie befreely taken as rightuouse without any respect of our workes , whyche in no wyse can be of suche valoure to stande in the iudgement of God . Thys notwythstandynge , so longe as these our spottes whyche other wayes myght blemyshe & stayne oure workis before God , be thus hyd and kepte close , the Lorde consydereth in them nothynge but hyghe purenesse and holynesse , where vpon he vouchesaueth to gyue them hyghe tytles of prayses , for he calleth and also estemeth them euen ryghtousnesses yea and promyseth vnto them large rewardes . So maye we then shortly conclude that oure felowshyp wyth Christe is of such strength & force , that for it we be not onely freely reputed ryghtuous but also our workes be reckened vs for iustice and ryghtuousnesse , and be aboundantly recompensed wyth an euerlastyng rewarde .

The Symbole of fayth or Christen Crede .

WE tolde you heretofore what profyte we take by our fayth in Christ , nowe shall ye heare , what our faith ought to beholde in Christ , & what to conceyue of him to the stablyshment and confermynge of it . Certaynely thys is declared in the Simbole or Christen Crede , as howe Christe is made vnto vs by his father our wysdome , raunsome , 1. Cor. 1. lyfe , ryghtwysnes , and holynes . Nowe it maketh no greate matter , who was the maker of this Symboll , or by what personꝭ this abrydgeniēt of faith was set forthe , whiche in it hath no humane doctrine , but is gathered of most certain recordes of scripture . And because no man shulde muse why we knowledge our selues to beleue in the father , the sonne , & the holy ghoste , we woli some what speake hereof afore we entre into the Crede . When we name the father , the sonne , and the holy holy ghost , we make vs nat thre goddes , but in most symple and pure vnite of God , aswel the scripture as the very experience of godlynes shewe vs God the father , hys sonne and the spirite , so that our vnderstanding can not conceyue the father but it must also compryse aswell the sonne ( in whome shyneth the fathers lyuely ymage ) & the spirite in whom his power and might is opened . In one God therfore let vs fyxe the hole thought of our mynd , and yet in the mean season consider the father with the sonne and his holy gost .

I beleue in one God the father almyghty maker of heauen and earth .

By these wordis we be taught to beleue not nakedly that there is a God , but also to know that he is our God , and to trust that we be of the nomber of those whom he promyseth to be their God , whome also he taketh for his owne people . Thys God is called almighty wherby is meaned , that by his prouidence he disposeth al thinges , and at his pleasure gouerneth & through his power and myght ordereth them , when we cal him maker of heauen and earthe , we muste therwith vnderstande that he continually nourisheth , susteyneth and quyckeneth whatsoeuer ones he made .

And in Iesus Christ hys onely sonne our Lorde .

WHere aboue we sayd that Christ is he euerlastyng butte of our fayth , thys is easy to se , for as●●ch as all the partes of our he● be here represented in hym 〈◊〉 call hym Iesus ( which 〈◊〉 was gyuen hym from heauen ) , Luc. 1. because he was sent to saue hys people frome theyr synnes . Act. 4. And therfore the scripture sayth that there is none other name gyuen vnto men wherby they myght be saued . This addition or surname christ betokeneth that he was anoynted and throughly endowed wyth all the graces of the holy ghost , whiche in scripture be rehersed vnder the name of oyle , because wythout them through drought and barennesse we wyther and dekaye . Throughe this annointynge of the father ●as he first made kyng , subdu●●● vnto him selfe all power in heauen and in earth , that in hym we mought also be kynges , hauyng power ouer the deuyll , synne , deathe & hell , So then was he consecrated prest that through his sacrifice he myght pacifye the father & bryng vs in fauour agayn with hym , to the intent that in him we also myght be preestes , offryng vnto the father prayers , thankes , our selues and all ours by thys same Christe , our mediatour and reconcyler . Furthermore he is called the son of God , not as other faythfull men be by election onely and fauoure : but that he is the verye true natural sonne , & therfore is he named the only , because he myght be knowen frome the rest . He is also oure Lord , not onely by hys godheade whyche he had euermore the selfe same wyth the father , but also in that selfe fleshe wherin he was exh●●ited vnto us . For there is but one God , of whom be al thinges as Paule sayth , and one Lorde Iesus Chryst , 1. Cor. 8 through whom be all togither .

Which was conceiued by the holy ghost / borne of the virgine Marye .

HEre we lerne by what maner the sonne of God became our Iesus , that is our sauiour , and our Christ , that is to saye the annointed kynge to defende vs , and preeste to brynge vs in fauoure with the father , for he put vpon him our fleshe , to thys intente that he nowe made the sonne of man shoulde make vs the sonnes of God wyth hym , takyng vpon hym oure pouertie to aduaunce vs vnto hys rychesse , bearynge our weakenes to strengthen vs by his power , receyuynge our mortalitie to gyue vs his immortalitie , commynge downe vpon the erth to exalt vs vnto heauen . Borne he was of the virgine Mary euen because he might be knowen the very sonne of Abraham and Dauid whyche was promysed in the lawe and Prophetes a very man , 〈◊〉 . 1. like vnto vs in euery point , Ge●● . 15 . onely synne excepted , Esa. 〈◊〉 . he was tempted wyth our infirmityes to th intent he myght lerne to haue compassion and beare with vs . Thys same Iesus was conceyued in the wombe of the virgine by a wonderfull & vnspeakable power of the holy goste , to th intent he myght be borne not defyled with any fleshy corruption , but be sanctified in most hyghe and perfecte purenesse .

Suffered vnder Ponce Pylate / was crucyfyed / dead & buryed / and descended vnto hell .

IN these wordis we be taught after what sort Iesus paied our raunsome , for thys was cause why he was borne a mortal man . Rom. 13. For verely where as god was prouoked to wrath through the disobedience of man : Phil. 2. Iesus through his obedience put it awaye , shewynge him obedient to hys father euen vnto deathe . And so in his deth he offred him selfe a sacrifyce to the father , wherby hys ryghtwysnes myght ones ●or euer be appeased , wherby the faithful mought be halowed for euermore , Hebr. 7. 9 ●nd . 10 wherby also the euerlastynge satisfaction mought be fully wrough and fynyshed . He shed hys holy bloud for the pryce of our raunsome , to th intent both the fury of God whyche was kyndled agaynst Rom. 3. vs myght be qwenched and also our wyckednes purged . Ephe. 1. There is no parte of hys deth that lacketh a misterye . Colos. 1 He suffred vnder Ponce Pilate that is to wyt , he was condemned by sentence of a iudge , Esay . 3● . for a felon and euyldoer , Mar. 15. for this purpose that we throughe hym thus condemned myght be quyte at the barre of the hygh iudge , Deut. 2● . he was crucified , Gala. 3. that in the crosse whych by Gods lawe was cursed , Heb. 2. he shuld susteyne our curse , whyche curse oure synnes dyd deserue , he dyed , that throughe hys deth he myghte ouercome deathe that gaped vpon vs and henge ouer our heddes , and that he myght swalowe vp that same death , whyche elles had not he bene , shuld haue swalowed vs vp . Rom. ● . He was buryed to th yntent we hys felowes by the vertue of hys deathe shulde be buryed to synne , enfraunchyshed from the dominion of the deuyll and of deathe . And where we saye he wente downe into hell , it is meant he was extremely handled of God , & that he felte the horryble sharpenesse of gods iudgement in that he dyd put hym self betwene vs & Gods wrath , and on our behalfe satisfied the rygoure and sharpe iudgement of God , so dyd he paye & suffer the due paynes not for his own iniquite , for he hadde none in hym , Mat. 3. 1● . but for our wyckednes . Lue. 3. 9. Not that the father was at any tyme angry agaynst hym ( for howe coulde he be angrye with hys most deare sonne in whom is all hys delyte and pleasure ? or howe coulde he be pacyfyed wyth hys prayer wyth whome he were displeased ? ) but in this sense we say he bare the weight of goddes rygorousnes , because beynge thus strycken and as it were scourged by the hande of God , he felte all the tokens and sygnes wherwythe god in hys fume is wonte to punysshe synners , in so moche that when the Passion waxed stronge ouer hym , Mat. ●71 he was constreyned streyned to crye my God , my God , why hast thou forsaken me ?

And the thyrde daye he rose agayne frome death / he ascended into heauen and sytteth on the ryght hande of God the father almyghty / frome thence he shall come to iudge the quycke and the deed .

OF Christes rysynge agayn we maye gather a sure trust of victorye , Act. 2. that we shall ouercome death , for lyke as he coulde not be holden downe by al the panges of death , but mightely dyd brast forth beyonde all deathes power , so dyd he represse and quenche all hys stinges and that in suche wyse , as he is nat hable to styng vs now any more , at leaste waye to our destruction . 2. Cor. 15 So then his rising agayne , is fyrst a ryght certayn trueth and euen the grounde of our rysyng to come , Rom. 7. and also of this our presente quickenyng , wherby we be raysed vp vnto a newnesse of lyfe . By his ascension or mounting vp vnto heauen , he opened vs the way vnto the kyngedome of heauen , whiche in Adam was agaynste all men shut , for he ascended in to heauen in our fleshe as it were in our name , to the intente that euen nowe in hym by hope we may possesse heauen , and after a maner syt euen amonges the heauenvly sprites . And assuredly he is not there without our hygh profyte : for accordyng to the office of his euerlastyng presthod he went into the sanctuary of god not made of mans hande , and there he laboureth as a continual attourney and mediatour for vs afore the father , 〈…〉 where we saye he sytteth on the ryght hande of god the father , it meaneth that he is crouned & proclaymed , kynge , iudge , & Lorde , ouer al thinges , that by his power he myght conserue and gouerne vs that his kyngdome and glory maye be our strength , power and boaste against hel , It signifieth also that he hath receyued to dispose at his pleasure al the maye be made perfyte and fylled , that is to wytte , that his iudgement moughte be manifested , 1. Cor. 15. in whiche daye he alone shall be sette vp on hyghe , and shall be all togyther in all men , gatherynge and receyuyng his faythfull into glorye , when satans kingdom shal be brought to confusyon , & vtterly throwe doune .

The thyrde . Thy wyll be done in earthe / as it is in heauen .

IN this petition we desyre of god that as he is wonte in heauen , so in erth he wovouchsaue to order and dispose all thinges , as his gracious pleasure shal be , to bring euery thyng to passe as shall lyke his wisdom best , to vse al creatures at his own pleasure , and to subdue all wylles vnto his . And thus requyrynge , we vtterly refuse and abandon all our owne desyres , renouncynge and gyuynge vp vnto the Lorde what so euer affection , wyl , or lust , is in vs , desyrynge his graciouse maiestie that he suffer not the worlde to passe with vs as we our selues wolde haue it , but that he cause all our matters so to go forwarde with vs , as he knoweth afore & forseeth beste for vs and as he hath appoynted the same to be . Nor we do not onely here aske , that god wolde make our owne desyre voyde and of no effecte , euen so many as be contrarye and repugnant to his wyll , but also that he , extinguyshinge these our affections , wolde shape in vs new thoughtes , newe myndes , and newe ententes , so that none other motion or luste be felt in vs , then a pure consente and ful agrement with his wil , and for a conclusion that we woll nothinge of our selfe , but as the holy spirite woi in vs , by whose secrete instruction & teachinge , we maye lerne to loue those thinges that be pleasaunt to hym , and to hate & abhorre wors then deathe what so euer displease him . Nowe assured we are that displeaseth hym that is contrary to his worde and institucion .

Gyue vs thys daye oure dayely breade .

HEre in generall we aske of god all thynges necessary to the behouf of our bodyes vnder the clementes of this worlde , not onely to be fed and clothed , but , also what so euer thing he forseeth to be expedient for vs to th intent ws mought eat our bread in peax . In this petition with few wordes , we betake our selues into his kepynge , and commit vs to his diuine prouidence that he wolde fede , nouryshe and preserue vs , for the moste graciouse and tender father doth not disdayne to take vnto his kepyng and tuicion also this our bodie , that he myghte exercise our fayth in these same lytell small thynges , whiles we loke to receyue at his hande all thynges what so euer we haue nede of euen to a crumme of bread and a drop of water . Where we say Dayly and this daye , it meaneth that we ought onely to aske thinges sufficient for our nede , euen as it were for no more but this day : With this assured confidence that oure father , after that he hath nouryshed vs this daye , woll not fayle vs to morowe . Now how moch aboundaunce so euer of goodes through his benefite we haue , yet it behoueth vs to aske our daily bread thynkyng on this wyse , that all our substaunce is nothyng , but so farforth as god by powryng forth his blessynge , shall prospere and encrease , & that which is in our handes is none of ours but so farforth as god bestoweth it vnto vs and suffreth the vse therof in our handes frome tyme to tyme . In that we saye , Our bread , is hyghly declared the boūtyousnes of god , which maketh y● to be ours , which by no reason was dewe vnto vs . Finally in that we desyre it to be gyuen vs , it is meant that it is the pure & free gyfte of god , frome whense so euer it come to vs , thoughe it seme neuer soo moche to be gotten by our scyence and propre industrye .

The fyfthe . And forgyue vs oure trespasses / as we forgyue theym that trespasse agaynste vs .

IN this petition we aske release , pardon , and forgiuenesse of synnes to be receyued at goddes handes , a thyng doubtles right necessary to all men and women without exception , And we call them dettes , ( for so signifieth the greke and also the latine worde ) bycause we owe god a punyshement for them as a pryce or peny worth due for the same . But by noo meanes can we make this payment good , oneles we be discharged by this forgyuenesse whiche is the free pardone of his mercy . We aske this pardone to be gyuen vs , euen as we forgyue our detters , that is , as we spare them and forgyue them , of whome we haue bene in any thynge , eyther harmed , sharpely handled , or contumeliously checked . This condition is here added , not that by our forgyuynge of other mens trespasses agaynst vs , we may or can deserue goddes pardon , but it is here put for a ●ygne & token to acertayne vs , that so truely our synnes be pardoned vs of god , as we semblably in our owne consciences forgyue other , in case our hart be cleane purged and voyd of all hatred , enuye , and vengeaunce . On the contrary parte , we be warned that they be shaken of and expulsed frome the nombre of gods chyldren , so many as be redy to reuenge , harde to forgyue and that styffely beare malice in their hartes ayenst their neyghbours , For all suche are hereby monyshed not to be ones so hardy as to call god theyr father , nor pray to escape gods wrath , lyth in theyr own stomake they beare wrath and displeasure agaynste other . yea Chryste expressely sayth , Mat. 6. that onles we for gyue men theyr offences , the father wol neuer forgiue vs ours Which thyng he also teacheth by the parable of the kyng and his seruauntes . Mat. 18. Finally he wol haue forgiue vs our neighbour not ones or twyse , Mat. 18. no not seuen tymes only , but seuenty tymes seuen tymes , meanynge herby , we oughte contynually frome tyme to tyme to forgyue oure brother .

The syxte . And let vs not be led into temptation / but delyuer vs from euyll . Amen .

IN this demaund , we do not requyre , that we shulde neuer fele temptations , for by them rather it is our profyte to be styrred and rubbed on the backe , lest through ouermoche rest , we mought waxe sloggardes , for the lorde tempteth his chosen dayly , chastysyng them by reproche , pouertie , trouble , and other kyndes of crucyfyenge . But this oure prayer is , 1. Cor. 10. that with the temptation he wol make vs a waye out , so as we be not ouercome and pressed downe of any temptations , but that by his powre enstrengthened we may stand sure agaynst all the power of our aduersaries wherwith they assaulte vs . Also that we taken to his gouernaunce , halowed by his spirituall graces , and fensed with his protection may stande styffe agaynste the deuyll , death , hell gates , and the hole kyngdome of the deuyll , and this is to be deliuered from euyll . We must marke also howe God wol that our prayers be shapen . Truely we muste shape them after the rule of charitie , for so hathe he taught vs to praye , not for our owne behoufe without any regarde of our bretherne , but he commaundeth vs to be euen as busye for theyr commoditie , edificatyon and profyte , as we wold be for our owne .

Continuance of prayer .

THis then it behoueth vs to loke vpon , that we go not about to bynd god to any circumstancies , lyke as we be taught in this prayer , nor to assigne him any law , or apoynt hym any condycyon . For afore we conceyue any prayer for vs , we fyrste requyre and forespeke that his wyll be done , whereby nowe we subdue oure wylle to his , that as with a brydell nowe restreyned , it shulde not presume to force god to a course or trade . If our myndes ones brought to suche obedience , we suffre our selues to be ordred at th arbitremēt of gods prouision , easely we shal lerne to continue in prayer , and referrynge oure requestes vnto the lorde , pacyently to awayt his pleasure , beynge assured that god is alway present with vs , though it seme not so , and that when he seeth his tyme , he wol declare that he gaue no deafe eares to our praiers . That yf after longe awaytyng , our mynd cannot attayne what it hath profyted by prayer , nor fele any frute goten therby : yet our fayth shall certyfye vs of that , that by felynge we coulde not perceyue , euen how we haue obteyned that expedient was for vs . And thus shall faythe worke , that in pouertie we maye possesse aboundance , and in trouble comforte , for yf all togyther go to wreck & fayle vs , yet shal god neuer fayle vs , neuer forsake vs , sithens he can not disapoynte the awaytynge and longe suffraunce of his , him alone may we haue in steade of all thynges , for he conteyneth in hym all goodnes , whiche without doubte in tyme to come , he woll shewe vs all at large and most fully .

Of Sacramentes , wherfore they properly serue .

SAcramentes be ordeyned that both before god and man they shulde be exercyses of our fayth . Before the lorde they exercyse our faythe , whyles they establysshe it in gods truthe , for where as the Lorde perceyued it expedyent for the ignoraunt of our fleshe , he dyd setforth heauenvly mysteries to be beholden vnder carnall elementes . Not that any suche powers be gyuen to the selfe natures of thynges , as be propowned to vs in sacramentes , but that by the lordes word they be signed hereunto . For the promesse commeth alwaye afore , whiche promes is conteyned in the worde , then foloweth the token to strengthen & seale the promesse , & to make it of more authoritie amonges vs , euen as the Lorde forseech , that it is expedient for the capacite of oure weakenesse . For vndoubted so smal and weake is oure faithe , that except it be propped vp on euery syde , & born vp by al meanes and wayes possible , anone it wolle qwayle , be shaken a peeces , and ouerthrowen . Nowe this fayth is also amonges men exercised by sacramentes , whyles by the same it goeth openlye to shewe her selfe to the worlde , and is styrred vp to render due prayses to the Lorde ,

What a sacrament is , and how many there be .

A Sacrament is therfore properly an outewarde signe , wherin God representeth and wytnesseth his good wyll towardes vs , to susteyne the weakenesse of our fayth . Or an other waye more shorte & also more playne , A sacrament is a wytnesse of gods fauoure , declared by an outwarde sygne . Now there be dyuers holso me sacramentes in the church , and namely seuen recounted of the fathers , Matrimonie , Baptisme , Confirmation , Penaunce , Eucharistia comonly called the sacrament of the aultare , Orders , and extreme vnction .

Matrimonye , Wedolcke god hym selfe did fyrste institute in paradyse , Gene. 1. and saynt Paule calleth it honorable in all thynges . Hebre. 13.

By penaunce we atteyne the hyghe benefite of absolution , Penaunce neyther oughte we to neglecte the power or keyes of the churche , sythe to it Chryste sayeth , Whose synnes so euer ye forgyue shal be forgyuen , Iohan. 20. & whose synnes ye reteyne shal be reteyned . Luc. 10. And agayn he saith , Who heareth you , heareth me .

The sacrament of orders , Order . is wherby , by layeng on of the handes , persons of suche qualities and condicions , as Paule describeth to Timothie 1. Timo. 3. and Tite Tit. 1. shulde be called and elected not only to ministre sacramentes but moche rather to preache gods worde purely & syncerely to the people .

Confirmation Confyr . and extreme Extreme vnction . vnction the auncient fathers of the churche takyng occasion and groundyng themselfes vpon the doynges and actes of th appostles haue receiued . But of baptisme & Eucharistia bycause they be the principall sacramentes & in the new testament instituted expressely by Chryste hymselfe , I intende somewhat more at large to intreate .

Of Baptisme .

BAptisme is gyuen vs of God , bothe to serue oure faythe before hym , and to serue our profession before men . Fayth hath eye to the promyse , wherby the mercyful father offerethe vs the felawshyp of his Christe , that we endowed with hym myghte be partakers of his goodes . And two thinges it chiefly representeth vnto vs , the clensynge , ●urgation . whiche we haue in Christes bloude , and the ●leynge of our fleshe , Mortification . whiche we haue obteyned throughe his deathe . For the Lorde commaunded his to be baptised into remyssyon of synnes . Ephe. 5. And Paule teacheth that the churche is halowed of Christ her spouse , and washed in the lauer of water in the worde of lyfe . Furthermore he declareth that we be baptysed into Christes deathe , Roma. 6. buryed with hym , to th intent we might walke in newnes of lyfe , wherby it is not meaned that the cause or power of clensyng and of newe byrth is in the water , but onely that in this sacrament is perceiued a knowledge of suche gyftes : when we be accounted to take , obteyne & purchase that , whiche we beleue to be gyuen vs of the Lorde , whither we fyrste espye it , or whyther it were knowen to vs afore , and be here more certaynly enformed of the same . Nowe as touchyng our profession before men , this Sacrament also serueth , for it is a marke or token wherby we openly professe that we wyll be accompted amonges the people of god , that with all other godly personnes by lyke relygion we worshyppe that same one god . Syth then in Baptysme the couenaunt of the lord is specyally made with vs : therefore of good ryght we baptise also our infauntes in that they be felowes and partakers with vs of the euerlasting couenaunt , wherein the Lorde promyseth hym selfe to be the God and graciouse lorde , not to vs onely , but to oure seede also .

Of the lordes souper , or sacrament of the aultare .

UNto what ende the mystery of this sacrament , 1. Cor. 11. whiche saynt Paule calleth the lordes souper , & is called of the fathers Eucharistia and Synaxis , was ordeyned , & whervnto it serueth , the promesse there added euydently declareth which is to acertayne vs , that the lordes body was ones so offered , so betrayed for our sakes that now it is ours , yea and euermore shall be , and that his bloude was ones so sprynkled and shed for vs , that it shulde be ours for euermore . The bodyly eye seeth but the sygnes & figures of bread and wyne , but the inwarde eye of fayth vnder those signes seeth how the lord gyueth the true partakynge of his body and bloude , For all thoughe he beynge now taken vp into heauen , kepeth his residence in heauen and no longer in earthe , I meane in personall and humayne lykenes , yet no distaunce of place can let him to fede his faythefull with his owne selfe , & so to worke that they ( thoughe heauen & earthe be neuer so far asunder ) shulde yet haue moste presente felowshyp and companye with hym . And hereof haue we a lesson gyuen vs in this sacrament so certayne and manifeste , that we muste fastly beleue that chryst with all his rychesse is here gyuen and presented vnto vs , no lesse then yf he stode euen personally present , to be sene as he is in his maiestie with our eyes & to be felte with our handes , yea and that with suche power and myght , that not onely he bryngeth to our soules an vndoubted truste of euerlastynge lyfe , but maketh vs sure also of the immortalitie of our flesh beyng quyckened of his immortall fleshe , & after a maner takynge part of his immortalitie . Wherfore vnder the sygnes of bread and wyne be presented and ministred vnto vs the body and bloude , to th intent we myghte lerne that they be not onely ours , but also serue vnto vs for lyfe and nourysshyng . Thus when we se this most sacred and mysticall bread , anone we must conceyue this similitude , that lyke as breade nourysheth , susteyneth , and preserueth the lyfe of our natural body : so is the body of Chryste the fode , comfort , and defence of our gostly lyfe . When we se the forme of wine , loke what profyte wyne bryngeth to mans bodye , the same muste we recken , spyritually to be brought vnto vs in Chrystes bloude . Now , this mystery as it is a proufe and declaration of the great bounty of God towardes vs : so it ought to monysshe vs , that we be not vnkynd for the same his goodnes and excedyng liberalitie shewed vnto vs , but rather as oure duetie is , auaunce the same with prayses , and magnifye it with thankesgyuyng . And furthermore that we shulde embrace one of vs an other with suche an vnite , as we se the membres of one body knyt and fastened amonges theym selues . For there can be no quycker spurre to sturre brotherly loue amonges vs , then whiles Chryste , thus gyuynge hym selfe to vs doth not onely allure vs by his exemple , euery one of vs frely to yelde and gyue hym selfe to other , but also lyke as he maketh hym selfe commune amonges vs all , so in hym he maketh vs all to be as one . But wolde god we wolde lerne to measure & to contemplate in our mynde the greatnes of this so hyghe a sacrament gyuen vs of god . wolde god I saye we consydered howe fowle a synne ingratytude is , how horrible peynes and punishementes do ensue of the vnreuerent handlynge and prohanation of this sacrament . Neither is it to be thought that those moste graue thretninges y● s. Paule pronounceth be frustrat & voyd . 1. Cor. 11. For thus he saith . Wherfore who so euer eateth this bread and dryncketh the cuppe of the lorde vnworthely , shall be gyltie of the body and bloude of the lorde . Let a man therfore examine hym selfe and so let hym eate of that breade & dryncke of that cuppe . For he that eateth and dryncketh vnworthyly , eateth and dryncketh his owne damnation , not decernynge the body of the lorde .

Of the Pastors and herdmen of the churche , and of theyr power .

FOr as moche as the lorde wyll that bothe his worde and the Sacramentes be ministred by men vnto vs : it behoueth Curates or herdmen to be set in offyce ouer the church , which with pure doctrine may enforme the people bothe pryuely and apertly , ministre Sacramentes , and with good exemple instruct men vnto holynes and purenes of lyfe . Who so despiceth this institution & this order , be vnruely and disobedient not agaynst men but agaynst god , in that they factiously withdrawe them selues from the felowshyp of the churche which without this ministerie , by no meanes can stande , for that hath no lytell authoritie , that the Lorde ones witnessed , sayenge , that he hym selfe is receyued , when they be receyued , 〈…〉 and that he is caste oute , when they be caste out , And to th intent theyr office shulde be no vyle thynge ne vnregarded , they be endowed with a special commaundement of byndynge and loosynge , 〈…〉 hauynge therto a promesse , that what so euer in earthe they bynde or loose , 〈◊〉 20. the same is bounde and loosed in heauen . And Chryst hym self expounynge his worde declareth that to bynde , is to holde synnes , and to loose , is to release them . Nowe by what fasshyon they loose , the apostle expouneth , when he saythe , 〈…〉 that the gospell is a power to saue euery beleuer . Agayne what waye they bynde , he declareth when he saith that the Apostles haue a redy vengeaunce against all disobedience . 2. Cor. 10. For the summe of the gospell is that we be īeruauntes of synne and death , & that we be losed and made free through the raunsome whiche is in Chryst Iesu , and as many as do not receyue hym for their redemer , be bounde with newe bondes of a greater condemnation . But we muste remembre that all this power which scripture gyueth to pastours and byshoppes is conteyned within the mynistery of the worde , for Chryst gaue not properly this power to men , but to his word , ordeynynge men onely the mynisters thereof . Wherefore in goddes worde whereof they be made disposers & layers out , boldely let them ieoparde euen all thynges , and constreyne all the power , glory , and pryde of the worlde to stowpe and obeye vnto it , by it let them commaund all men , from the hyghest to the loweste , let them buylde Chrystes house , pull down Satans kyngdom , fede the shepe , staye the wolues , teache and exhorte those that wyll lerne , reproue the stubberne : but all togyther in the worde , from whiche word yf they swarue to theyr owne dreames , and fanses : they be no longer estemed for pastours and shepeherdes , but rather ( for asmoche as they be pestilen wolues ) ought to be dryuen awaye and deposed . For Chryste commaundeth none other to be hearde , then suche as teache vs the thynges that they haue taken of his worde .

Of mens traditions .

SIthe we haue a generall sentence of Paule , 1. Cor. 14 that all thynges in th assembles & churches should be done comely & in good order : ciuile ordinaunces , wherby as with bondes an order and comly fasshyon is kepte in the companye of the Christians , and a concorde thereby conserued , ought not to be reckened amonges mens traditions : but must rather be referred vnto the rule of the Apostle , so that they be not beleued as thinges necessary to our saluation , nor bynd the consciences to any superstition through them , nor be kept as any worshyppynge of god , nor that any holynes be reposed in them . But such ordinaunces as vnder a tytle of spirituall lawes be thruste vpon vs , to bynde oure consciences , as thynges necessary to gods honour , all suche lawes I saye ought we earnestly to resyste , for they do not only ouerthrow the libertie whiche Christ purchased vs , but also dymme the true relygion , and defile gods maiesty , who alone wol raygne in our consciences by his word Let this then abyde for a sure gron̄d , 1. Cor. 3. that all thinges be ours and we Chrystes , and that god in vayne is worshypped where be taught doctrines , Mat. 15 the commaundementes of men .

Of excommunication .

Excommunication is , wherby notable horemongers , aduouterers , vsurers , extortioners , spoylers , rouers , pyrates , brallers , ryoters , dronkardes , seditious persons , wasters , after they haue ben admonished , and do not amende , be reiecte and banysshed from the company of the faythfull , Mat. 18. accordynge to the lordes commaundement , not that the churche casteth them vnto perpetuall ruyne and despayre , but it dainneth theyr lyfe & maners and excepte they amende , the churche ascerteyneth them of theyr damnation . This order is therfore necessary amonges the faithfull , that sith the churche is the body of Chryst , 〈◊〉 . 1. it ought not to be defyled with such stynkyng members , which redounde vnto the shame of their head . And moreouer least by company of suche a naughty sorte ( as it commonly chaunseth ) the good also myght he corrupte , It is also profitable for them selues , that their lewdnes be thus chastised which , where as other wayes by sufferaunce , they wold waxe more wilful and obstinate , now dryuen thus to shame , myghte lerne to amende , whiche thyng yf they can be wonne vnto , the churche gentyllye receyueth theym into her felowshyppe agayne , and to the partakynge of that same vnite , from whens they were banysshed and shut out . And least any man should proudly despyse the iudgement of the churche , or lytell regarde that he by the churche is thus condemned , the Lorde wytnesseth that this iudgemente of the faythfull is none other thynge then the publysshynge of his owne sentence , 〈…〉 and that it is approued in heauen , what they do in earth . L●c. 10. For they haue gods worde , wherby they may damne the froward , they haue agayne Gods worde whereby they maye receyue those that retourne vnto grace .

Of ciuile rulers and gouernours .

THe Lord wytnesseth , that not onely he allowed temporall gouernaunces and the office of magistrates , but also for that with suche honorable auctoritie he setteth forth theyr dignitie : hyghly he commendeth the same vnto vs , for he assureth vs that it is the worke of his wysdome , that kynges raygne , Pro. ● . that counselours discerne iustyce , that the honorable be iudges of the erth , yea & otherwhyles he callethe theym goddes , bycause they supplye and exequute his rowm , Psal. 82. In an other place also they be reaported to exercyse iudgement euen for god and not for man . Deut. 1. Furthermore Paule recyteth the offices , 2. Par● 〈◊〉 . amonges the gyftes of god , Rom. 〈◊〉 . and where as he maketh a longer treatye of them , he manifestly teacheth that their power is the ordinaunce of god , & that them selfes be ministers of god to the prayse of the weldoers , and to the vengeaunce of the 〈…〉〈…〉 in 〈…〉 me 〈…〉 to 〈…〉 gods 〈…〉 yea all 〈…〉 they hyther●●● 〈…〉 employe , that 〈…〉 the vniuersalle 〈…〉 true religion with 〈…〉 or spot , that they 〈…〉 the people with good 〈…〉 , 〈…〉 that bothe openly and and pryuately they procure the weale , commoditie & rest of their dominions . This can not be done but by iustice and iudgement , which two thynges especially be committed vnto them of the prophet Iustice is to mayn his heauenly myste● 〈…〉 ●●crete counseles 〈…〉 ●●arye to monissh●● 〈…〉 when they come 〈…〉 scryptures 〈…〉 with 〈…〉 and pleasau● 〈…〉