agayne vnto y e 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 repentauÌ„ce haÌ„geth on our newe byrth 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 y e nature of mans is restored to her clennes wherfore vpoÌ„ thys meditation we muste laboure employ our selues al oure lyue loÌ„ge that we ones deed to sinne and to our selues maye lyue to Christe to his ryghtuousnes And wheras this new byrth caÌ„ 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 repentauÌ„ce 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 affiauÌ„ce 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 y t 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 y â— 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 y t worthely eueÌ„ of the self workes deseruynge he myghte prayse and commende as rightwyse For this is y e very trouth seme it neuer so great a meruel that no worke we do is perfect on euery syde but is blemyshed w t 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 thaÌ„ 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 obedieÌ„ce our iniquitie maie be blotted out fynally y t for his rightousnesse we maie befreely taken as rightuouse w tout any respect of our workes whyche in no wyse can be of suche valoure to stande in the iudgemeÌ„t of God Thys notwythstandynge so longe as these our spottes whyche other wayes myght blemyshe stayne oure workê 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 theÌ„ 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 ChristeÌ„ Crede as howe Christe is made vnto vs by his father our wysdome raunsome lyfe ryghtwysnes and holynes Nowe it maketh no greate matter who was the maker of this Symboll or by what personê this abrydgenieÌ„t 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 experieÌ„ce of godlynes shewe vs God the father hys sonne and the spirite so y t our vnderstanding caÌ„ not conceyue the father but it must also coÌ„pryse aswell the sonne in whome shyneth y e 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 coÌ„sider y â— father w t y e soÌ„ne and his holy gost I beleue in one God the father almyghty maker of heauen and earth By these wordê 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 noÌ„ber 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 y t he coÌ„tinually 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 asâ—â—ch as all y e partes of our heâ— be here represented in hym 〈◊〉 call hym Iesus which 〈◊〉 was gyuen hym from heauen because he was sent to saue hys people frome theyr synnes And therfore the scripture sayth y t there is none other name gyuen vnto men wherby they myght be saued This additioÌ„ or surname christ betokeneth y t he was aÌ„noynted and throughly endowed wyth all the graces of the holy ghost whiche in scripture be rehersed vnder the name of oyle because wythout theÌ„ through drought and barennesse we wyther and dekaye Throughe this annoin tynge of the father â—as he first made kyng subduâ—â—â— 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 theÌ„ was he coÌ„secrated prest that through his sacrifice he myght pacifye the father bryng vs in fauour agayn with hym to y e inteÌ„t 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 y â— 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 y e 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 exhâ—â—ited vnto us For there is but one God of whom be al thinges as Paule sayth and one Lorde Iesus Chryst through whom be all togither Which was conceiued by the holy ghost borne of the virgine Marye HEre we lerne by what maner y â— soÌ„ne 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 vpoÌ„ him our fleshe to thys intente that he nowe made the sonne of man shoulde make vs the sonnes of God wyth hym takyng vpoÌ„ 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 heaueÌ„ Borne he was of the virgine Mary euen because he might be knoweÌ„ the very sonne of AbrahaÌ„ and Dauid whyche was promysed in the lawe and Prophetes a very maÌ„ like vnto vs in euery point onely synne excepted he was tempted wyth our infirmityes to thintent he myght lerne to haue compassion and beare w t vs. Thys same Iesus was coÌ„ceyued in the woÌ„be of y â— virgine by a wonderfull vnspeakable power of y â— holy goste to thinteÌ„t 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 desceÌ„ded vnto hell IN these wordê we be taught after what sort Iesus paied our raunsome for thys was cause why he was borne a mortal maÌ„ For verely where as god was ê“uoked to wrath through the disobedience of man Iesus through his obedience put it awaye shewynge him obedieÌ„t to hys father euen vnto deathe And so iÌ„ his deth he offred him selfe a sacrifyce to the father wherby hys ryghtwysnes myght ones â—or euer be appeased wherby y â— faithful mought be halowed for euermore wherby also the euerlastynge satisfactioÌ„ mought be fully wrough and fynyshed He shed hys holy bloud for the pryce of our raunsome to thintent both the fury of God whyche was kyndled agaynst vs myght be qwenched and also our wyckednes purged There is no parte of hys deth that lacketh a misterye He suffred vnder Ponce Pilate that is to wyt he was condemned by sentence of a iudge for a felon and euyldoer for this purpose y t we throughe hym thus condemned myght be quyte at the barre of the hygh iudge he was crucified that in the crosse whych by Gods lawe was cursed he shuld susteyne our curse whyche curse oure synnes dyd deserue he dyed that throughe hys deth he myghte ouercome deathe that gaped vpoÌ„ vs and henge ouer our heddes and y â— he myght swalowe vp y t same death whyche elles had not he bene shuld haue swalowed vs vp He was buryed to thynteÌ„t 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 meaÌ„t he was extremely haÌ„dled 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 but for our wyckednes Not that y â— 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 he was constreyned streyned to crye my God my God why hast y u 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 that we shall ouercome death for lyke as he coulde not be holden downe by al y â— 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 So then his rising agayne is fyrst a ryght certayn trueth and euen the grounde of our rysyng to come and also of this our presente quickenyng wherby we be raysed vp vnto a newnesse of lyfe By his asceÌ„sion 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 heaueÌ„ 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 heaueÌ„ly sprites And assuredly he is not there w tout our hygh profyte for accordyng to the office of his euerlastyng presthod he weÌ„t into the saÌ„ctuary 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 y t by his power he myght coÌ„serue 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 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 shalbe to bring euery thyng to passe as shall lyke his wisdom best to vse al creatures at his own pleasure and to
casteth them vnto perpetuall ruyne and despayre but it dainneth theyr lyfe maners and excepte they amende the churche ascerteyneth them of theyr damnatioÌ„ This order is therfore necessary amoÌ„ges the faithfull that sith the churche is the body of Chryst 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 coÌ„monly chauÌ„seth 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 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 gouernauÌ„ces 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 y â— it is the worke of his wysdome that kynges raygne 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 In an other place also they be reaported to exercyse iudgement euen for god and not for man Furthermore Paule recyteth the offices amonges the gyftes of god and where as he maketh a longer treatye of them he manifestly teacheth that their power is the ordinauÌ„ce 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 hytherâ—â—◠〈…〉 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 coÌ„moditie rest of their dominions This can not be done but by iustice and iudgement which two thynges especially be coÌ„mitted vnto them of the prophet Iustice is to mayn his heauenly myste◠〈…〉 â—â—crete counseles 〈…〉 â—â—arye to monisshâ—◠〈…〉 when they come 〈…〉 scryptures 〈…〉 with 〈…〉 and pleasau◠〈…〉 Deu. 1â— Deu. 11. 1. Tim. 3 Ioan. 10 4. Râ— 18. 〈◊〉 1. Ioan. â— Ro. 6. 2 Pa. 2. Mâ—la 1. Deut. 4 Esay 40. Ioan. 4. Colo. 2 Rom. 6. Ephâ— 6. Ephâ— â— Heb. 1â— Rom. 5. Rom. 11. Prou. 50. Ephe. 1. Ioan. 1. Ioan. 5. Rom. 5. 1. 10. 3. Hebr. 11. 2. Cor. 15. 1. Cor. â— 2. Cor. 1. Ephe. 1. Rom. 8. Ioan. 17. Ioan. 11. Rom. 10. Pilip 3. Esa. 61. 12 Iere. 31. Psal. 119. Deut. 4. Psalm 11â— Mat. 3. and in other places Ioan. 3. Rom. 6. Colos. 5. alibi 1. Cor. 1. Luc. 1. Act. 4. 1. Cor. 8 〈◊〉 1. Geâ—â— 15 â–ª Esa. 〈◊〉 â–ª Rom. 13. Phil. 2. Hebr. 7. 9 â—nd 10 Rom. 3. Ephe. 1. Colos. 1 Esay 3â— â–ª Mar. 15. Deut. 2â— Gala. 3. Heb. 2. Rom. â— Mat. 3. 1â— Lue. 3. 9. Mat. â—71 Act. 2. 2. Cor. 15 Rom. 7. 〈…〉 1. Cor. 15. Mat. 6. Mat. 18. Mat. 18. 1. Cor. 10. Wedolcke Gene. 1. Hebre. 13. PenauÌ„ce Iohan. 20. Luc. 10. Order 1. Timo. 3. Tit. 1. Confyr Extreme vnction â—urgation MortificatioÌ„ Ephe. 5. Roma 6. 1. Cor. 11. 1. Cor. 11. 〈…〉 〈…〉 〈◊〉 20. 〈…〉 2. Cor. 10. 1. Cor. 14 1. Cor. 3. Mat. 15 Mat. 18. 〈◊〉 1. 〈…〉 Lâ—c. 10. Pro. â— Psal. 82. Deut. 1. 2. Par◠〈◊〉 Rom. 〈◊〉 〈…〉
of hys owne brayne forge hym a god as he him selfe lusteth but seketh the knowledge of y â— true god euen at god hym selfe and taketh him to be none other thaÌ„ suche as he sheweth and declareth him selfe to be What we ought to knowe of God SYth the very maiestie of god passeth y â— capacite of mans vnderstandyng so farre that it is impossible for him to coÌ„ceyue 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 y â— 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 y â— 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 coursâ— of thynges we beholde the immortalitie of our god froÌ„ whom all thynges flowe haue theyâ— begyÌ„ning we se also his myght in that he made such a worke vpholdeth y â— same his wysdom in that he hathe set in so goodly ordre suche an infinite dyuersitie of creatures keapeth theÌ„ alwayes in the same to the eschewyng of coÌ„fusioÌ„ We marke also hys goodnes whiche was the very cause bothe that these workes were made and that nowe also they stande sure and stroÌ„ge his rightwysnes in that so woÌ„derfully 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 y â— inteÌ„t we shulde returne as his mercy giueth vs occasion to do Here vpoÌ„ myght we at large be enformed as muche as were sufficieÌ„t for vs of Gods maiestie and goodnesse and what he is but y â— 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 opinioÌ„ 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 y e 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 theÌ„ selfes be weyed and estemed not after our frowarde iudgement but by the rule of the euerlasting truth Here thaÌ„ 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 thyngê 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 theÌ„ we shall easely espye wheÌ„ 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 that in all hys ornamentes and iewelles wher w t 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 h yÌ„ in hys mysery Wherfore so many of vs as be spronge of the sede of Adam be borne very fleshe of fleshe y e 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 y e 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 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 y â— is vngodly croked nawty and vnpure for the harte beyng so in the inner partes enuenomed with y e 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 affectioÌ„s 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 scriptâ—â—e is called not so muche the corruption of nature whiche indede is the heade spryng of al vyce as y e ragyng lustes that spryng therof yea the heynous abominacions that brast out of these lustes as murther thefte aduoutry and other lyke Wetherfore syÌ„ners 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 vpoÌ„ 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 ryght wysnes 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 maÌ„ with the fear therof euen dryue him downe with despayre yet to vs it is necessary that we beyng thus striped of our owne ryght wysnes destitute of all trustynge in our owne power and put backe froÌ„ 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 vnder mynyng the two moste noysom pestilences I meane the vnregardyng of goddes vengeaunce and y e 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 expediēt 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 y ◠enheritaūce of his heauēly 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 cōmaundementes 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 lāde of Aegypt from the house of bōdage Thou shalte haue no straunge Goddes afore my face ONe pece of this cōmaundemēt 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 cōmaunde and to whose commaundementes we ought to obey As he sayeth by his prophet 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 y ◠people of the Iues ones out of the bondage of Egypt dothe he also delyuer all hys seruaūtes frō 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 y t he wyll not only be knowen as a god by outwarde confession but also y ◠he wyll be truely takē 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 thāk 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 heauē aboue or ī erth beneth nor in the water vnder the earthe Thou shalte not bowe downe to thē to worshype them LYke as in y e first commaūdement 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. 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 y ◠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 wherby he wold we knewe how greuously he is displeased w t the breache of this cōmaundement 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 cā suffer none to be hys felowe or matched with hym y ◠he wil also defēde his maiestie glory yf any go about to transpose it to grauen ymanges or other thinges with such vengeaūce as shal be neyther short nor sengle but y ◠shall reache to our childrē our childrēs childrē and vnto their childrē also euē 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 vengeaūce 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 de file 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 cōmaundement to call vpon him In conclusion he appointeth the penaltie least those shulde trust to escape his reuengeaūce 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 thē 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 seruaūtes and suche as be at other mens commandement shulde haue one day to
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 boundeÌ„ duty we owe vnto him The pyth of the law TO what purpose al the coÌ„maundemeÌ„tes of the law pertayne sufficiently declareth Christe oure Lorde where he sayth that the hole lawe is conteyned in two principal coÌ„mauÌ„demes 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 maÌ„ can inlyuing expresse y e 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 coÌ„maundement to be done Moses also wheÌ„ 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 y e ryghtwysnes of god the more hemously dothe it vtter our wyckednes And agayn the higher transgressioÌ„ the law hathe to laye to our charge the more greuous iugemeÌ„t are we condemned to Thus nowe the promyse of lyfe is vtterly takeÌ„ awaye and onely remayneth y â— 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 pluÌ„ge run hedlong to oure ownede struction for the Apostell declareth vs all damned by iudgement of the lawe to thintent 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 not to destroye all nor to suffre theÌ„ to perishe but to haue mercy vpon al. The Lorde therfore will that we by y e law thus beynge warned of our owne weakenes and vnclennesse shoulde take comfort vpoÌ„ 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 â—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 iudgemeÌ„t 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 skleÌ„der 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 aduauÌ„ce him selfe not refreynynge the rashnes of hys wyt shall fynde it true y t Salomon sayth 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 daÌ„nacion we can se nothinge but his hygh goodnes Let vs thaÌ„ conceyue with oure selues that the choseÌ„ be y e vessels of mercy as they be in dede and that the forsakeÌ„ be the vessels of wrath and not but of a iuste cause But of theÌ„ both we maye take occasioÌ„ and matter to aduaunce gods glory Neyther yet shall we as many men do for a sure establyshment and knowlege of our saluacioÌ„ clyme vp to heaueÌ„ 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 coÌ„tent wyth the wytnesse wherwyth y e Lorde hath sufficiently made our saluacion strong and sure for lyke as in Christe were all the chosen euen as many as afore the foundatioÌ„ of the earth was layd ordeined vnto lyfe so is he y e person in whom resteth the assurauÌ„ce of our saluacion yf we by faith receyue and embrace him For what other thiÌ„g do we serche in the election but to be partetakers of the euerlastinge lyfe And this saluacioÌ„ we obteyne in Christe whiche was the selfe lyfe frome the begynnyng 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 it is no point of oure charge to make any further enquirye of gods eternall counsell 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 â–ª worketh no good mocion noâ— goostly affection in the herte as wheÌ„ 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 aud staye our consciences in gods
brought to suche obedience we suffre our selues to be ordred at tharbitremeÌ„t of gods prouisioÌ„ 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 caÌ„not 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 suffrauÌ„ce of his him alone may we haue in steade of all thynges for he coÌ„teyneth 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 heaueÌ„ly 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 y â— promesse coÌ„meth 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 eueÌ„ 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 ouerthroweÌ„ Nowe this fayth is also amonges meÌ„ exercised by sacramentes whyles by the same it goeth opeÌ„lye 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 SacrameÌ„t 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 god hym selfe did fyrste institute in paradyse and saynt Paule calleth it honorable in all thynges By penauÌ„ce we atteyne the hyghe benefite of absolution neyther oughte we to neglecte the power or keyes of the churche sythe to it Chryste sayeth Whose synnes so euer ye forgyue shalbe forgyuen whose synnes ye reteyne shalbe reteyned And agayn he saith Who heareth you heareth me The sacrament of orders is wherby by layeng on of y â— handes persons of suche qualities and condicions as Paule describeth to Timothie and Tite shulde be called and elected not only to ministre sacramentes but moche rather to preache gods worde purely syncerely to the people Confirmation and extreme vnction the auncient fathers of the churche takyng occasion and groundyng themselfes vpon the doynges and actes of thappostles 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 professioÌ„ 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 whiche we haue in Christes bloude and the â—leynge of our fleshe whiche we haue obteyned throughe his deathe For the Lorde coÌ„mauÌ„ded his to be baptised into remyssyon of synnes 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 buryed with hym to thinteÌ„t 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 whiche saynt Paule calleth the lordes souper is called of the fathers Eucharistia and Synaxis was ordeyned whervnto it serueth the promesse there added euydeÌ„tly 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 distauÌ„ce 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
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 agremeÌ„t 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 pleasauÌ„t to hym and to hate abhorre wors then deathe what so euer displease him Nowe assured we are that displeaseth hym y â— 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 thintent 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 y â— moste graciouse and tender father doth not disdayne to take vnto his kepyng and tuicioÌ„ also this our bodie y â— 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 sufficieÌ„t 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 haÌ„des 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 bouÌ„tyousnes of god which maketh y â— 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 â—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 vengeauÌ„ce On the contrary parte we be warned that they be shakeÌ„ 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 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 Finally he wol haue forgiue vs our neighbour not ones or twyse 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 demauÌ„d 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 that with the temptatioÌ„ 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 protectioÌ„ 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 commauÌ„deth vs to be euen as busye for theyr coÌ„moditie 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 pÌ„sume to force god to a course or trade If our myndes ones