VVHAT is the principall and chi­efe ende of mans life? The fyrst Sonday.

To know God. wherunto man was createde and made.

What moueth the to say so?

Because he hath created vs, and placed vs in this worlde, to set forth his glory in vs. And it is good reason that we employ our whole life to the anauncement of hys glory, seing he is the originall, beginning, & fountayne therof.

What is then the principall and chiefe felicitie of man?

Euen the self same, I meane to know God, The grea­test felicitie that man cā attayne to. and to haue hys glory shewed furth in vs.

Why dost thou call this, mans chiefe fe­licitie?

Because that without it, our condicyon or state, were more miserable then the state of brute beastes.

Hereby then we may euidently see, that there can no suche miserye happen vnto man, as not to lyue in the knowledge of God.

That is moste certeyne.

But tel me, what is the true and right knowledge of God?

Whan a man so knoweth God, that he is in ful mind to honor him.

Which is the way for a man to honor God a ryght?

It is to put our whole trust & confiden­ce in hym: to studye to serue him, in obey­ing vnto his wil & commaundementes: The right maner to worshyp god, stādeth in foure po­intes. to seke & cal vpon him for help in our neces­sities, looking for saluacion & al good thinges at his hand. And finally to acknowlage both wyth heart and mouth, that he is the liuely fountayne of all goodnesse, from whom onely al benefites and good thyn­ges doe come.

Wel than to the end that these thinges may be discussed in order, 2. Sondaye. & declared more at large, which is the first poynt?

The first is, to put our whole confiden­ce in God alone.

Howe may that thing be done?

We must first haue an assured knowledge, that as he is almighty, so he is all boun­tifull and parfitlie good.

And is that sufficient? The first point of honoring God.

No.

Shewe the reason.

For there is no worthines in vs, why God should eyther shew his power to helpe vs: or vse hys mercifull goodnes to saue vs.

What is than further requyred?

This is requisite more, that euerie one of vs be fully assured in his conscience, that he is beloued of God, & that he will be both his father & sauiour.

Howe shall we be assured hereof?

By his owne woorde, wherin he vtte­reth [Page 6]moste playnlye vnto vs, hys plentifull mercye in our sauiour Christ, & geueth vs vndoubted assurance of his louing mynd towardes vs.

Well, The foun­dacion of our faith. then I perceiue that the very gro­und to come by a sure confydence in God, is, to know him in our sauiour Christ.

Yea truelye.

Then briefelye, what is the effecte and substaunce of thys knowledge of God in Christe?

It is conteyned in the confession of the fayth, vsed of all Christen men, which is commonly called the Crede of the Apost­les: bothe because it is a compendyous and a briefe gatherynge of the articles of that faythe, whiche hathe bene alwayes conti­nued in Christes Churche: and also becau­se it was taken out of the pure doctrine of the Apostles.

Rehearse the same.

I beleue in God the father almighty, The Crede of the apostles. ma­ker of heauen and earth: And in Iesu Christ hys onely sonne our Lorde: Who was con­ceyued by the holye Ghoste, borne of the vyrgyn Marye: Suffered passion vnder [Page 7]Ponce Pylate, was crucifyed, dead, buried, and descēded into hell: He rose agayne the thyrde daye from deathe: He ascended into heauen, and sytteth on the right hande of God the father almyghtye: From thense he wil come to iudge the quicke and the dead.

I beleue in the holye goste: The holy Churche vniuersall, the communion of Goddes electe: the forgeuenesse of synnes: the rysing agayne of the bodyes: and lyfe euerlastyng.

To the intent that this confession maye be more particularely and playnely decla­red, 3. Sonday. in to how many partes shal we deuy­de it?

In to foure principall partes. The Chri­stian faith standeth in four pointes

What be they?

The fyrste concerneth God the father. The seconde parte is of the sonne of God, our sauiour Christe: wherein briefly also the whole story of our redempcion is re­hearsed. The thyrde is touchyng the holye goste. The fourth cōcerneth the holy Chur­che, and Goddes free gyftes vnto the same.

Seing there is but one God, what mo­ueth thee to make rehearsal of God the fa­ther, [Page 8]God the sonne, and God the holye gost, as if ther were thre gods?

Because that in the substance or nature of God wee haue to consider the Father, As concerning the Trinitie. as the fountayne, beginning, and originall cause of al thinges: then secondarely, his sonne, who is hys euerlastyng wysedome: & thyrdly the holy ghoste, who is his incō ­prehensible vertue and puissaunte myght, which is extēded and spred vpon all creatures: and yet neuertheles remaineth alwayes wholy in hymselfe.

This is then the meanyng: that there is no inconuenience at al, to vnderstand seuerally and apart, these three persons in the substāce of God, who notwythstandyng is one, and not therby deuyded.

It is euen so.

Make rehearsal nowe of the fyrst parte of the Crede.

I beleue in God the father almighty, The first parte of the belief. maker of heauen and earth.

Wherfore doest thou cal hym Father?

I call hym so, hauyng respect to Iesu [Page 9]Christ, who is the euerlastyng worde be­gotten of God before all worldes, The sathe without begynning: who beyng afterwardes open­ly shewed vnto the world, was euidentlye approuued and declared to be hys sonne. Now seing God is oure Sauioure Chri­stes father, it foloweth necessarilye that he is also our father.

What meanest thou by that, thou callest hym Almightye?

In that I say he is Almightye, what is ment by this word almights. I meane not that he hath a power which he doth not exercise: but contrariwise, that al creatures be in his hād and vnder his gouernāce: that he ordereth and dysposeth all thynges by hys vnsearcheable wisedome and proui­dence: that he ruleth the worlde as it plea­seth him: and that continually he guydeth al thynges therin after hys own good plea­sure.

So then by thy saying, The power of god is not ydle. the power of God is not ydle nor vnoccupied, but cōtinually exercised: so that nothyng is done, but by hym, or by his leaue and ordinaunce.

It is euen as you saye.

Wherfore is that clause added therunto, 4. Sōdaye [Page 10]Maker of heauen and earth?

Because he hath made himselfe knowen vnto vs by his workes, it is necessary for vs to seeke hym owt in thē. Psal. 14. Roma. 1. For oure capa­cytye, and the reache of oure vnderstan­ding is not sufficiēte nor able to cōprehen­de his diuyne substaunce, but he hath made the world as a myrroure or glasse, A glasse wherin we maye see God. wherin we maye beholde his diuine maiestie, in suche sorte as it is expediente for vs to knowe hym.

Doest thou not comprehende all creatu­res in these two wordes, heauen and earth?

Yes verely: & they may righte well be vnderstanded in these two wordes, seynge that all thinges be eyther heauenlye, or earthlye.

And why callest thou God only by the name of creator or maker? seynge that to order thinges, and to conserue them al­wayes in their state, is a thynge of muche more importaunce, then to haue for one tyme created them.

By thys worde Creator, it is not onely meante that he dyd once create them, ha­uyng [Page 11]no farther regarde to them afterwar­des: But we ought to vnderstand, that as the worlde was made of him in the begin­ning, euen so nowe he doth cōserue the sa­me, & vpholdeth the state of thinges, so that heauen and earth, Cōcerning the proui­dence of God. with the reste of the creatures, coulde not contynue in their estate, if his power did not preserue them. Moreouer, seinge in this maner he dothe maintayne all thynges, holdynge them (as it were) in his hand: it must nedes folow, that he hath the rule & gouernance of all. Wherefore in that that he is creator of heauen & earth, it is he that by hys bountyfull goodnesse, myghtye power, and hyghe wisedome, doth conducte and guide the whole order of nature. It is he that sendeth raine and drought, haile, tempestes, and fayre wether: he sēdeth fertilite and barennes, dearth and plentie, health and sycknes: & to be shorte, he hath all thynges at commaundement, to do hym seruice at his owne good pleasure.

What saiest thou as touching the deuels and wicked persons, be they also subiecte to hym, and at hys commaundement?

Albeit that God dothe not guide them wyth his holy spirite, Concer­nyng de­uylles. yet he doth brydell them in such sort that they be not able to [Page 12]styrre or moue without his permission and appointment: yea & moreouer, he doth compel them to execute his will & pleasure, although it bee cleane agaynst theyr intent & purpose.

To what purpose doth it serue thee to knowe this?

The knowledge hereof doeth wonder­fully comforte vs, for we might thinke our selues in a miserable case, if the deuyl­les and the wycked had power to do any thynge contrary to Gods wil or appoint­ment. And moreouer we could neuer be quiete in our cōsciences, yf we shuld think our selues to be in theyr daunger. The deuill hath no po­wer but of God. But forsomuche as we know that God bryde­leth them fast, and chayneth them, as it were in a prison, in suche wise that they can do nothing, but as he permitteth: we haue iuste occasion, not onely to bee quie­te in mind, but also to receyue most confortable ioye, since God hath promysed to bee our protectour and defender.

Go to then, 5. Sonday. The second parte of the beliefe. lett vs come to the seconde parte of our beliefe.

And in Iesu Christe his onely sonne, our Lorde.

What is bryeflye the effecte and substance of thys parte?

It is to acknowledge the sonne of God to be our sauiour: and to vnderstand the meane wherby he hath redemed vs from death, and purchased lyfe vnto vs.

What sygnifyeth thys worde Iesus, by whych thou namest hym?

It is as muche to saye, as Sauyour: This word Iesus. Matt. 1. and thys name was geuen vnto him by the an­gell at Gods commandement.

What? is that of more estimacion, than if that name hadde bene geuen vnto hym by men?

Yea a great deale: for since Goddes pleasure was that he shoulde be so named, it geueth vs certayne knowledge that he is our very sauiour in dede.

What sygnifyeth then thys woorde Christe, whiche foloweth after? This word Christe.

This word, Christe, doth expresse more effectually his office: and doth vs to were that he was anointed of oure heauenlye fa­ther, [Page 14]to sygnifye that he was ordeined to be a kynge, Prieste, and Prophete.

How hast thou the knowlege hereof?

By the scripture, whiche doth suffycien­tly teache vs that anointynge dyd serue for these three offices, or dignities, the which be also attributed vnto hym in ma­ny places of the scriptures.

But, what maner of oyle was it where­with he was anointed?

It was no such material oile, as we vse, and as did serue in olde time, to the ordei­ninge or institutiō of kynges, Priestes, and Prophetes: but a farre more excellent oyle, euen the grace of Gods holy spirite, wher­of the aunciente anointing in the olde testamente was a fygure.

What maner of kyngdom is that wher­of thou speakest?

Thys kyngdome of Christe is not earthly, The king­dome of Christe. but spirituall, the substaunce wherof doeth consist in Gods worde, and in his holy spi­rite, wherin is conteined both ryghteous­nesse and lyfe euerlastynge.

And what is his Priesthoode?

It is an offyce and auctorytie to presen­te himselfe before God, The prist­hoode of Christe. Heb. 7.8.9 10.13. to obtayne grace & fauour for vs: and to pacifye hys fathers wrath, by offering vp the most acceptable sacryfyce of hym selfe vnto him.

Why callest thou hym a Prophete?

Bycause that he came downe into the worlde, to brynge vnto vs the moste wor­thy & ioyfull embassie or message of God his father: to declare at large most euiden­tly to the worlde his fathers wil, and to fi­nishe all reuelations and Prophecyes.

Commeth there any profite vnto thee by those names and dignities of Christe?

Yea they altogether belonge to our comfort, and proffit. For Christ did receiue all these of hys father, to make vs partakers therof, wherby we myghte euerye one re­ceyue of hys fulnesse.

Declare thys thyng vnto me more at large.

He receiued the holy ghost in moste full perfection, with all the giftes and graces of [Page 16]the same: to bestowe them on vs, and to distribute them vnto euerye one of vs in the measure and quantytye that God knoweth to be moste mete and expediente for vs: Christ is the fontay­ne of all goodnes. and so by this meanes wee drawe oute of hym, as if it were oute of a fountayne, all the spirituall gyftes that we haue.

To what vse doth the kyngdom of Christ serue vs?

To set vs in libertie of conscience, To what vse the kyngdōe of Christ serueth vs. to lyue godly and holily, that we beinge enriched with hys spirituall treasures, and armed with his power, may be able to ouercome the deuyll, synne, fleshe, & the worlde, whych bee euery one pernycyous enemies vnto our soules.

What profite haue we of his priesthoode?

First by this meanes he is our mediator to bring vs into the fauour of God his fa­ther: The pro­fyte of Christes priest hoode. Hebru. vii. viii. ix. x. xiii. and againe hereby wee haue a fre en­trye to come in and shewe oure selues bol­dely before God: and to offre vp our selues with al that belongeth vnto vs, for a sacri­fice, and in thys poynt we are felowes after a sorte of his priesthood.

The vtilitye of his office in that he is a [Page 17]Prophete is yet behynde.

Since our lorde Iesu hath receyued this office to become the master and teacher of hys flocke: the ende of this dignitie is, wherfore Christ was a prophe­te. to bring us to the righte knowledge of god, and of his trueth, so that wee myght become Gods houshold scholers and of hys familye.

This is then it that a man may briefly gather of thy wordes: that these thre titles or names of Christ, do include thre sun­dry offices, the which God hath geuen vnto his sonne, to the entent to bestow the fruit, & profite of the same vpon his elect.

Ye saye truely.

By what reason callest thou Christ the onely sonne of God, 7. Sonday. synce God doth na­me vs also hys chyldren?

As touching that, that we are Gods children, we be not so borne, neither doth it come of our nature: but only by his fatherly adoption, & by grace, in that [Page 18]that God doeth vouchesafe to accepte vs and take vs for his children: now our Lord Iesus beyng begotten of one very substance with his father, and beynge of the selfe same nature and god head, may euen of good ryght be called Gods onelye sonne: for that there is none other that can clayme that tytle by naturall ryghte, but he alone.

This is then the meaning, that thys honour pertayneth peculiarelye vnto hym alone, as vnto whome it belon­geth by course naturall, the whiche not­withstandinge he hath by free gyft of hys goodnes communicated vnto vs, makyng vs partakers thereof, in that we are becomen his own membres.

It is euen so: and therfore in respect of that his communicatyng and alyaunce with vs, the scriptu­re calleth Christe in an other pla­ce the fyrste borne among many bre­thren.

What is the meanyng of that that fo­loweth?

It doth vs to wete after what sort the sonne of God was annoynted of hys father, to becume our sauior: that is to say, he tooke vpon hym our fresh, & the­rin fulfilled al thinges necessarye for our redempcion, according as they be here rehearsed,

What meanest thou by these two clauses: Conceyued by the holye Ghoste, Borne of the virgin Mary?

The meanyng thereof is: Christ became very manne. Psal. 32 Mat. 1. Luke. 1. that he was fashioned in the blessed virgins wombe, takyng very substaunce and manhod of her own body, that he myght therby become the seede of Dauid, as the Prophetes hadde a longe tyme be­fore sygnyfyed: and yet notwithstan­dyng all thys was wroughte by the secrete and merueilous power of the holye goste, with out the company of man.

Was it then nedefull that he shoulde take vpon hym oure very fle­she?

Yea verely: Roma. 3 for it was conuenient that mans transgression, and his disobedi­ence agaynste God, shoulde be purged lyke wise by the nature of man. 1. Timo. 2 Hebr. 4. And mo­reouer if Christe had not bene partaker of our very nature, he had not bene a meete mediatoure to make vs at one, and to ioyne vs together with God his fa­ther.

Than thys is thy saying: that it beho­ued that Christ shoulde become very man, to the ende he myghte execute the office of a sauiour in our shape and persone.

Yea verely: Christe hath perfourmed that which la­cked in vs. For we must borowe of him, all that which is lacking in our sel­ues, for this our defaut cold not otherwise be recouered.

But for what cause was thys thyng wrought by gods holy spirite, and not rather by the company of man, according to the ordre of nature.

Because the seede of manne is of it selfe all to gether corrupted with synne: [Page 21]it behooued that thys conception of Christ should be wroughte by the power of the holy goste, Christe was conceiued by the spirit of God. wherby our sauiour might be preserued from all corrupcyon of synne, and replenysshed with all maner of holynes.

So then by these sayinges it is euiden­ly declared vnto vs: that he (whiche should purifye and clense other from fylthe of synne) muste be hymselfe free and cleare from all spottes therof, and euen from his mothers wombe dedi­cated, & kept holy vnto God in purenes­se of nature, so that he may not be giltie of that corrupcyon where with the whole stocke of man is generally infe­cted.

That is the very meanyng of my wo­ordes.

How cummeth it to passe that he is our Lorde? 8. Sonday.

Euen by the ordinance of God him­selfe: Christ is our lord. who also made hym our gouer­nor, to the ende that he myght execute [Page 22]hys fathers kyngdom both in heauen, and in earth, and that he myght be heade and ruler bothe of Aungelles and of goddes faythfull people.

Wherfore speakest thou of his deathe, immediatlye after hys birth? & leaueste out the whole story of hys lyfe?

For because there is nothyng men­cioned or spoken of in our Cred: but that whiche peculiarelye belongeth to the pyth and substance of our redemp­tion.

Why is it not sayde playnely in one woorde, that he dyed: withoute anye speakynge of Ponce Pilate, by whose iu­gement he suffered?

The mencion that is made of Pon­ce Pilate, was not onelye for this consi­deracion to make the storye of Christes Passion to haue more euident assuran­ce: but also to declare vnto vs, that his death hath taken a way our condemna­cion.

How so?

Fyrst he suffered deathe, to the en­de to take a waye the payne that was due vnto vs, that we might be therby cle­arely delyuered from the same: Now for so muche as we were in faute and gyltie before gods iudgemente as wicked mys­doers: Christe was condemned to cleare vs. Christ myndyng to take vpon him our persone, and to bayle vs, by su­steyning all our miserie: vouchsaued to shew hymselfe before yearthly iudges, & to be condemned by the sentence or iudgement of the same, that therby we myght be giltlesse & cleare before the iudgemente seate of oure heauenlye iud­ge hys father.

Notwithstanding, Pilate doth pro­nounce hym innocent, and so by that he doeth not condemne hym as woorthye of deathe.

Pilate dyd bothe the one and the other: Christe was cōdēned for vs first he was pronounced innocente & iust, by the iudges owne mouth, to sygnifye that he suffered not for hys owne deserte, but for our trespaces. And yet withal, the same iudge dyd [Page 24]dyd geue solemnelye the sentence of de­athe agaynst hym, to testifye and expresse that he is our true pledge & raunsome: Christ was our raunsonne as he who also hath taken vnto hym oure condemnation to make vs quite and to deliuer vs from the same.

That is wel sayd: for if he had be­ne a sinner in deede, he had not bene meete to haue suffered death for the of­fences of other: and neuerthelesse to the end that we myght be clearely quit­te and delyuered by hys condemnacy­on: Esai. 53. it was necessary that he should be taken and counted as a malefactoure or misdoer.

I meane no other thynge.

Wher thou saist Christ suffred on the crosse: was that kynde of deathe more auaylable and of more importa­unce, than if he had bene otherwyse put to deathe?

Yea verely: and touching that matter, Sainct Paule sayeth that he was hanged on a tree, to the intente [Page 25]that he myghte take vpon hym our curse, Deu. 21. Gal. 3. and so dyscharge vs. for that kynde of dea­the was accursed of God.

What? is it not a greate reproche and dyshonoure vnto our Lorde Iesu, to say that he was accursed, and that before God?

No not a whit: for he through hys al­myghtye power, by taking the curse from vs vnto hymselfe, did in such sort make it voyde and of none effecte, that he hymsel­fe neuertheles continued still so blessed, that he was able to fulfyll vs also with hys blessynges.

Make an exposiciō of that that foloweth.

In so muche as deathe was a cursse or punyshement appointed vnto man for synne: Christ euen in sufferinge death vain­queshed death therfore our sauiour Christ did suffer death and by suffering ouercame it. And to the entent also to make it the more cer­taynly knowen vnto vs, that his death was not a coloured or counterfaited thing: it pleased hym also to be buryed after the common maner of other menne.

But it appeareth not that any profyte cummeth to vs by thys that Christe hathe [Page 26]wonne the victory of death: seing that we (it not withstanding) cease not to dye,

That doth not hinder, The death of the faithfull. is a right passage to life euer­lasting. for the deathe of the faythfull is nowe nothing elles, but a readye passage to a better lyfe.

It foloweth then necessarily hereof: that we oughte in no wyse to be afrayde of deathe, as though it were a dredefull thīg: but rather it behoueth vs willingly to walke the trace of oure heade and capitayne Iesu Christ, who hath walked and troden the same waye before vs, not to the entente to leade vs to our destruction, but to procure vs an euerlastynge sauegarde.

It is euen so.

What is the sence of that clause whiche is putte to afterward, 10. Sonday. as touchyng his des­cendyng into hell?

The ryghte meanynge therof is, The vnderstā ­ding of this: Christe went down into hel. that Christ dyd not onelye suffre a naturall deathe, which is a departyng and goyng asun­der of the body and soule: but also that his soule was in woōderfull dystresse, beyng wofully pressed, and enduring grieuous [Page 27]tormentes, and as it were hellyke paynes, Actes 2. which Sainct Peter calleth the sorowes or pangues of deathe,

For what consideration sustained he those paynes, and in what sorte?

Becawse he presented hymselfe before God to be a sacryfice satisfactory, and to make amēdes in the behalfe of synners, it was mete that as he did beare the wayght and burthen of our synnes: so lykewyse he shoulde feele this horryble anguyshe, and greuous tormente of conscience whiche synne bryngeth, beyng in case as if God had vtterlye forsaken hym and ben hay­noussy displeased agaynste hym. And in verye deede, he was brought to suche extremytye of anguyshe, Matt. 27. Mark. 15. that he was dryeuen to crye: my God my God, why ha­ste thou forsaken me?

Why? was God then angry with him?

Nay, how beit it was cōueniente that God shoulde punyshe hym in suche sorte, Esa. 53. 1. Peter. 2. to veryfie ād performe the wordes of Esay the Prophet, who saieth that he was beatē with the hāde of his father for our sinnes ād that [Page 28]he dyd suffer the punishmente due to oure trangressyons.

But howe coulde it be that he was in suche dreadefull anguyshe, as though God hadde vtterly forsaken hym, seing he was God hymselfe?

We must vnderstande, that he was in such destresse onlye as touchīge his huma­nitye. And to the intente that he myghte feele these panges in hys manhoode, hys Godhead dyd in the meane tyme for a ly­tle space kepe it selfe close, as if it had bene hydd, that is to saye, it dyd not shewe nor vtter the mygh therof.

But how could thys be that Christe, who is the health of the world, could bee vnder such condemnacion?

He was not so vnder it, that he shuld cōtynewe in the same. For he hath in suche wise felte these terrors whiche wee haue spoken of: that he was not ouercome of the same, but hath rather therby made battayll agaynst the power of hell: to breake and destroye it.

Hereby then we see the difference bet­wene [Page 29]that anguish or vexacion of mynde whiche Christe dyd suffer: The difference betwene the anguishe of Christes spirit and the conscience of the wicked. and that why­che the impenytente synners dooe abyde, whome God doth punyshe in hys terryble wrath: for that verye payne whiche Chri­ste sustained for a tyme, the wycked must endure continually: and that whych was vnto Christ but a goade as it were, to pry­cke him: is vnto the wycked in steade of a glaiue to wound them to death,

Trueth it is: for oure sauyoure Chri­ste, notwithstandynge these vexations, euē in the myddes of his tormētes, did not ceasse to put a ful trust euermore in God: but the damned synners do dispaire with­oute al confydence in Goddes goodnes: yea they stomake agaynste God, in so mu­che that they blaspheme hys maiestye.

Maye we nowe gather suffyciently of this that is sayed, 11 Sonday. what fruite or profite cō ­meth to vs by the death of Iesus Christe?

Yea very well: The profite ād vertue of Christes death stā ­deth in. iii. pointes. and fyrste of all we see that it is a sacryfice wherwith he hath ful­ly aunswared and satysfyed hys fathers iudgement in our behalfe: and therby also he hath appaised Goddes wrath, whiche worthely hanged ouer vs, & hath broughte [Page 30]vs into his fauoure againe. Secōdlye that he shedde his bloud to purifie ād clense our soules from al maner of spottes: & fynally that he hath so cleane wyped awaye oure synnes through his precyous death, that God wil neuer hereafter haue remēbraun­ce of them to call vs to any reckoninge: yea euenso, that the obligation or hande wry­tynge whiche was to be shewed forthe againste vs to oure cōdemnation, is nowe cleane cancelled, and vtterlye made voyde

Haue we no other profite, besydes this of his death?

Yes verely: that is if we be true mem­bres of Christe, our olde man is crucyfyed, and our fleshe is mortyfied, to the ende that no euyll lustes or affections doe herafter beare rule in vs.

Expound the article folowing.

He rose the thirde daie frō death to ly­fe, 1. Peter. 3. wherī he shewed that he had vaynquis­hed & gottē the victorie of death and syn­ne. For through his resurrection, he swa­lowed vp death, he broke asōdre the chaines wherwith the deuill did holde vs in captyuitie: & fynally he destroied all hys [Page 31]power and kyngdome.

Tell me how many wayes this resurrection of Christe doeth profite vs?

Thre maner of ways: the firste, The benefyte and vertue of Christes death standeth in. a [...] pointes. that we haue fully obtained to be ryghteous ther by. Secondly, that his risinge frō death is a sure gage and certaine assuraunce unto vs that we shall ōce ryse agayne into a lyfe without ende, and moste glorious. Thyrdely, Rom. 4.6. 1. Cor. 15. that if we be in dede truely partakers of his resurrection, we ryse nowe in this pre­sent worlde in to a new kynde of lyfe, ad­dicted wholy to serue God, and to leade an holye conuersation agreable to his wil and pleasure.

Let vs goe forwarde to the reste. 12. Sonday.

He ascended vp into heauen.

Wente Christ vp into heauen in suche sort, that he was no lōger abydinge in the yearth?

Yea, Christ ascen­ded into heauē for whan he had performed whol­lye all thynges that were enioyned him by the commandement of his father, and had accōplished all that was necessarie for our [Page 32]health, it was not nedefulle that he shoul­de remayne any longer in the worlde.

What profyte haue wee by hys ascen­sion?

We receyue double profyte thereby: The Profytte of Christes as­cension stādyth in two pointes. for since that our sauyoure Christe is entred into heauen in our name: euen inlyke ma­ner as he came downe from thēce for oure sakes onely: he hath thereby made an open entrye into the same place for vs, geuyn­ge us withal an assured knowledge, that the gate of heauen is nowe wyde open to receiue vs, whych was before faste shutte, through our synnes. The seconde profite is, that he sytteth there presente al­wais in the syght of God the father to make intercessyon for us, Rom. 6. Hebr. 7. and to be our aduocate to make answere for vs.

But is oure sauioure Christ so gone out of the worlde, that he is no more here with vs?

No dowteles: Matt. 28. for he hymselfe sayeth the contrarye: that is, that he wyl be here presente with vs vnto the worldes ende.

Is it meant of his bodely presence, that [Page 33]he maketh promise so to cōtynue with vs?

No verelye: Luke. 24. Actes 1. for it is a nother matter to speake of hys body which was lyfte vp out of this worlde into heauen: and to speake of hys godlye power whiche is spred abrode throughout the whole worlde.

Declare the meanīg of this sentēce: He sytteth on the ryghte hand of God the Fa­ther.

The vnderstandyng of that is, Matt. 28. to signi­fye that he hath receyued into his handes the gouernance of heauen and yearth, whereby he is kynge and ruler ouer al thynges.

What signifieth this worde, ryghthande, and the syttyng on the ryghthande, whereof mention is here made?

It is a similitude, To sit on the rith hande of God. or a maner of speache borowed of earthly Princes, whiche are wonte to place on their right side, suche as they substitute nexte vnder them to see to the execution of lawes and to supplye their roume and offyce in their steade.

Then thou meanest nothing els therby, Ephe. 1. but that whiche S. Paule speaketh to the [Page 34]Ephesians: that he was constitute and ap­pointed head of the Churche, set in autho­ritie aboue all powers, Philip. 2. and that he hath receiued a name or dignitie passynge all other.

My meanynge is none other.

Goe forwarde to the residue. 13. Sonday.

From thence he wil come to iudge the quycke ād the dead: that is to saye, he will come doune from heauē, and shewe him­selfe visibly once agayne in iudgement, Actes 1. euen in that shape, wherin he was seen to ascend.

Seynge the iudgemente of God shalbe in the ende of the worlde, how maye that be whych thou saiest, some shalbe a lyue, and other some shalbe dead: namely since also it is a thing most certainly oppointed vnto all men, Hebr. 9. to dye once?

S. Paule maketh answer to this questiō himselfe, saying, that they which at that ti­me shalbe lefte on liue, 1. Cor. 15. 1. Thes. 4. shalbe sodainly chāged in a momēt of time: to the end that their corruptible nature maye be altered and that they may receiue a newe body whiche shalbe no more subiect to corru­ption.

Thy meaninge is then that this alteratiō or change shalbe vnto them in steade of a death, in somuche as it shal do a way & abolyshe their former nature, and make them ryse againe in a newe & more glori­ous state

It is euen so.

Doe we receyue any comfort by this that our sauiour Christ will come once to iudge the worlde?

Yea verely, and that a synguler great comforte: forwe are taught certeynly, that hys commyng at that tyme shalbe onely for our saluation.

Wel then there is no cause why we shoul­de be afrayde of the day of iudgement, or wherfore we shoulde lothe the cummyng thereof.

No truely: Christe shal both Iudge vs and aunswer for vs. forsomuch as we shall ap­peare before no other iudge but him, who is our aduocate and hath taken vpon hym to defende our cawse.

Let vs nowe come to the third parte. 14. Sondaye.

That part cōcerneth our fayth & confi­dence in the holy goste. The third parte of the crede.

And to what purpose doth it serue vs?

It doth vs to vnderstād, Of the holy gost and his giftes. that euen as God hath first redemed vs, & geuen euerlasting health vnto vs in Iesu Christ, euē so it pleased hym to make vs partakers of these his graces ād benefites through his holy spi­rite.

How so?

In lyke maner as the bloud of Christe is the onelye thyng that pourgeth oure sou­les: 1. Peter. 1. euē so the holy ghost must sprinkle ād moysten our cōsciences with the same to make them pure and cleane.

Yet this needeth a more euident decla­ration.

It is no more to saye, but that the holye spirite of God dwellyng in our heartes, doth make vs feele the vertue, and good­nes of our Lord Iesus: Rom. 5. for it is he that doth open the eyes of our hearte to beholde gods benefites towardes vs: he doeth seale and imprint his aboundante graces in our soules: and this spirite doeth also regenerate vs, and make vs new creatures, in such sort, Ephe. 1. that by his meanes we receiue to our most cōfort, al those giftes and benefites [Page 37]which be offered vnto vs so plentifully in Christ our sauiour.

What foloweth now next? 15. Sonday.

The fourth part of our beliefe, The fowerth part which is of the churche. where it is sayde: I beleue that there is a Catholique or uniuersal churche.

What is this Churche?

It is the felowship or congregation of them that belieue, what the church is. whom God hathe or­deyned and chosen unto life euerlasting.

Is it necessary that we beleue this arti­ticle?

Yea it is a thyng very necessarye, onlesse we mynd to make Christes death vtterlye voyde and of none effect, and to make all those thīges superfluous ād to no purpose, whiche we haue rehearsed alreadye: for the church is the verye fruite that procea­deth of all Christes dooinges.

This is thā thy sayīg that all which hither to hath bene declared, For what pur­pose Christe suffered deathe doth touche the cause, ād grownde of our saluatiō, insomuche as God hath receiued vs into his fauoure, by the meanes of our sauiour Iesus Christ: [Page 38]& hath stablished this grace in vs through his holy spirite. But nowe the effect that cūmeth of all this, is declared vnto vs, to geue the more euidēt assurance therof.

It is euen so as you say.

What meanest thou by saying The holy churche?

I call the Churche holy in this sence, because that those whō God hathe chosen, he iustifieth & renueth vnto holynes ād in­nocēcy of lyfe, to make his glory to shyne in thē. Ephe, 5. And also oure sauiour Christe hath sāctified his churche, which he redemede, to the ende it myght be glorious and wi­thout spot.

What meaneth this worde, Catholique or vniuersall?

It serueth to put vs in remēbrāce, The meaning of this word catholique. Ephe. 4. 1. Cor. 12. that as there is but one head of the righte be­leuers, euē so it behoueth thē to be knit to­gether in one bodye: ī such sorte that there be not diuers churches, but one churche alonely dispsed thorowout the whole worlde.

Declare as touchīg the communiō of sain­ctes.

That clause is putte to, The communiō of the faithfull for a more playne declaration or setting furth of the vnitie [Page 39]and coupling together of the membres of Christes church. Moreouer it doth vs to vnderstand, that al the benefites that Chri­ste hath geuē, and all the good that he ha­the done for his church, belongeth to the profite and saluacion of euerye faithfull personne, for so much as they haue all a common partaking together.

But where thou namest the churche holye: 16. Sonday. is the holinesse therof now alreadi vpright and perfecte?

No verely, for it is in contynuall battayll so longe as we are in this world and labo­reth alwaye vnder imperfectiō ād infirmities which shal neuer be cleane taken a way, vntill we be al together coupled to our head Iesu Christ, by whome we are perfitly sanctified, and made holy.

Is there no other way to knowe this church but by beliefe or faithe?

Yes verely, there is a church or cōpanye of Goddes people which may be sene to the eye, forsomuch as God hath geuē outwar­de tokens and Sacramētes by the whiche we may knowe the same. But here in this place mēciō is made onely of the peculiar and chosen cōpani of Goddes childrē whō [Page 40]whom he hath chosen to euerlasting lyfe: the whiche feloweshyppe cannot be per­fectely discerned here by our sences nor by outward tokens.

What is there more?

I beleue the remission of our synnes.

What is the ryghte or proper significa­tion of thys woord, Touchinge the forgiues of sinnes. Remissyon?

It signifyeth properlye that God doeth freelye forgeue al the sinnes of them whi­che beleue in hym, in suche sorte, that they shall neuer be called to any accounte: ney­ther shall they make anye aunswere be­fore Goddes iustice seate, therby to recey­ue any punishement.

It is easy than to be gathered of this, that we doe not merite or deserue by any satis­faction or amendes that we can make, that God shoulde pardon our synnes.

Ye say true: for oure sauiour Christ hath made the full payment himself, and hath sustayned the payne due vnto the same: for we of our parte, be not able to make a­nie maner of recōpence, but we are drieuē [Page 42]to seeke vpon God, that of his mere liberalitie, we may obtayne this benefyt frely.

Wherefore doest thou make mencion of remissyon immediatelye after that thou hast spoken of the churche?

Because that no manne can receyue for­geuenes of his sinnes vnles he be incor­porated, Ther is no re­mission of syn­nes without the body of the churche: and ioyned in the felowshyp of Goddes people, and so continue in the vnitie & common partakynge of Christes be­nefites, with the same hys bodye euen to thende, lyke a true membre of hys Chur­che.

By thys saying than, without the chur­che ther is nothing but hel, death, and damnacion.

That is most certayne: for all such as do deuide & disseuer them selues from the bo­dy of Christe, to the intente to make a sect and breake the vnitie therof, are vtterly destitute of al hope to enioy euerlasting lyfe, whiles they kepe themselues so diui­ded and a parte.

What foloweth more. The 17 Sōday

The rysyng agayne of the body, Of oure resur­rection. and ly­fe euerlasting.

Whereto serueth thys article in our be­liefe?

It doeth vs to vnderstande, that our ioye and felicitie consysteth not in anye thynge vpon earthe: the which knowledge maye serue vs for two necessary purposes: The firste it serueth to teache vs to passe through this transitory world, as if it we­re through a strange countreye, settyng litle by the thynges of thys worlde, and not settyng oure affect you on thynges of so vnstable continuaunce. Then seconda­rily it putteth vs in coūfort, that although as yet we haue no full taste or enioying of the felicitie which our Lord god hathe freelye prepared for vs in our sauiour Christ, that yet we oughte not for that to dyscourage our selues, but paciently to wayte for hym vnto the tyme that he shall appere.

What shalbe the maner of our resurre­ction?

Al they which be dead before that [Page 43]tyme shal then take theyr own bodyes agayn vnto them: 1. Cor. 15. howbeit they shalbe of a nother sorte or fashion: that is to we­ [...]e, they shalbe no more subiecte, to death or corrupcion: and yet notwithstanding they shalbe of the selfe same nature and substaunce as before. And suche as shal then remayne alyue, God wyll rayse them vp maruelously and sodainely chaunge theyr bodyes, in the twinklinge of an eye, (as we haue sayd before.)

Shall not the wycked be aswell par­takers of thys resurrection, as the fayth­full?

Yes verely, but they shal be in con­dycion or state farre vnlyke: Ihon. 5. Matt. 25. for the one (that is to wete) the faythfull, shall ryse agayne to euerlastynge ioye and felyci­tye, & the other to euerlasting death, and damnacion.

Wherfore then is there not aswell mencion made of hell, and death euerla­stynge, as of heauen and lyfe that endureth for euer?

Bycause the Crede is a bryefe summe of oure faith conteinynge in as fewe woor­des as can be, that, that belongeth peculy­erly to comfort the consciences of God­des faythfull: therfore Gods benefytes whiche he freely bestoweth vpon hys people be rehersed alonely, without any mencyon of the wycked, who are cleane shute oute of hys kyngdome.

Since we haue the very foundacion & grounde wher vpon our fayth is builded, 18. Sonday. we maye wel gather hereof that this is the very ryghte fayth.

Yea verely: what a thynge liuely faith is, that is to saye, it is a sure pers­wasion and a stedfaste knowledge of Gods tender loue to wardes vs, accordynge as he hath playnlye vttered in his ghospell, that he wylbe both a father, and a sauyoure vn­to vs through the meanes of oure Lorde Iesu Christe.

Is this fayth a thyng standynge in oure power, eyther is it a free gyfte that God geueth at hys pleasure?

The scrypture teacheth vs that it is a­speciall gyft of the holy gost, and very ex­perience doeth also confirme the same.

And why so?

For the feblenes of oure wyttes is su­che, that we can by no meanes attayne vn­to the vnderstandynge of Gods wysedome and the secretes of his spirite, the which thynges be opened and made knowen vn­to vs by faythe: and oure heartes are na­turally inclyned to a certayne distruste, or at lest a vaine trust either in oure selues, The holy gost doth lyghten our mindes. or in other creatures: but what tyme Gods spirite hath lyghtened our heartes, and made vs able to vnderstāde Gods wyll (the whiche thyng we can not attaine other wise) thā doth he arme vs also with a stedfaste cō fydence in hys goodnes, sealinge (as it we­re) and impryntyng the promises of euer­lastynge healthe in our heartes,

What profyte commeth to vs through this faith whan we haue it?

It doeth iustifie vs, before God, This faith maketh vs sure of our righte­ousnes. and maketh vs enherytours of euerlastynge lyfe.

Why? thē is not a man iustyfyed through good workes, if he lyue holylye, and in the obedience of Goddes wyll?

If any manne were to be founde so per­fecte, as to leade his life vprightly before God, suche a one myghte worthelye be called a ryghteous manne: but forsomuche as we euerye one, maye iustlie counte our selues wretched sinners in the syght of God: we are of necessytye dryuen, to seeke elles where for a worthynes to make answere for vs to Gods iudgemente.

But, 19 Sonday. be all our workes so disproued, that they can meryte nothyng at all for vs before God?

Fyrst, al suche workes as we do of our selues, Al mans wo­orkes be dam­nable vntill they be regenerate through godes sprite. by the inclination of our owne nature, are vtterly corrupte. Wherof it foloweth necessarily, that they can not please god, but rather do prouoke hys wrath, and he condemneth them euery one.

Thys is then thy sayinge: that vnto the tyme that God hath of his fauourable goodnes receyued vs to mercy, Mat. 7 we can doe no maner of thynge but synne: euen as an euell tree can brynge forth no [Page 47]fruite but that that is euyll.

It is euen so: for although oure wo­orkes make a fayre shewe outwarde­ly to mannes syghte: yet withoute doub­te they are wycked in Goddes syght, for­somuch as the heart is naughte, and vn­gracious, vnto the whyche God chiefly hath respecte.

Hereby then thou doest conclude that it lyeth not in oure power, to preuente God with our merytes: and so to prouo­ke him to loue vs, but muche rather con­trarywyse, we therby do styrre him to be more and more angry against vs.

Yea surelye: and therfore I saye, that without any maner consyderacion of oure owne workes, he doth accept and receyue vs into hys fauoure, of hys mere lyberall goodnes, & bountyful mercy, Titu [...]. 3 through the merites of our sauiour Christ, accountyng hys righteousnes to be ours, and for hys sake, so forgettynge oure fautes, that he wyl lay them no more to oure charge.

What meanest thou then that a man is iustyfied by his fayth?

Iustification or righteousnes is attribu­ted vnto faythe, for somuche as through beleuing (that is) receiuynge with an as­surance of the heart, the promyses of the ghospell, we enter into possessyon of thys ryghteousnes.

Thys is bryfely thy meanynge, that e­uen as God doth presente and offre thys ryghteousnes freelye vnto vs in hys gos­pell, euen so the onely meane or way to receiue that excellente gyfte of GOD, is faythe.

Yea forsoth.

wel then, 20. Sonday. after that god hath once re­ceyued vs into hys fauour, be not the workes which we doe through his grace, of fayth, and by the vertue of his spirite, acceprable vnto him?

Yeas verely, The good wor­kes whiche procede onely of faythe. because he doth of his free goodnes, so accepte them and take them: and not bycause theyr worthines doth de­serue so to be estemed.

How is it that they be not worthy of themselues to be accepted since they be workes procedvnge of the holy ghost?

Forsomuch as we cary alway some in­firmitie of the fleshe about vs, which wyl haue a stroke and a doing in al our workes, wherby they are defy­led.

By what meanes then are they made ac­ceptable vnto God?

By the meanes of faith: The way to do good workes to goddes plesure for through fayth, a man is well assured in his consci­ence, that God wyll not looke narow­ly vpon hys workes, nor trie them by the sharpe rygoure of hys iustyce: but that he wyl rather hyde the vnperfytnes & the vncleane spottes that be in them, with the vndefyled purenes of our sauiour Christ, and so accoumpt them as perfe­cte.

May we saye then that a Christian manne is iustifyed by his workes, after that God hath called hym, or that he do­eth meryte through them Gods fauour to the procurement of lyfe euerlastyng?

No verely: Psal. 143. but contrarywyse it is sayd, that no manne lyuing shalbe iustified in Gods syght: and therefore it is oure dutie to praie that he do not enter into iudge­mente with vs, or cal vs to a coumpte.

Thou meaneste not hereby that the good dedes of faythfull menne are to no purpose and vnprofytable?

I meane nothing lesse: for god promy­seth to rewarde them largely, both in this worlde & in the life to come. And yet thys notwithstandyng, those rewardes of God be not geuē for the worthy desertes of oure dedes, but onely because it pleaseth GOD of his goodnes to loue vs freely, & so to couer and forget our fautes, that he wil neuer cal them any more to remē ­braunce.

May we perswade our selues that we are iuste without good woorkes, A right faythe is neuer ydle. & wit­hout the diligente applying of oure sel­ues to walke in al Goddes holy comma­undementes?

That is not possyble: for to beleue in [Page 51]Christ is as much to say, what it is to be leue in Christ. as to receiue Christ in such sort & with such proper­ties, as he doth geue himselfe vnto vs: now this is an euident thing, that Christ doth not only promes to deliuer vs from death, & to restore vnto vs the louing fauour of god his father thorow the onely merites of his innocency: But also he promiseth to make vs newe creatures, by his holy spirite, to the ende that we should leade a holy conuersacion in al good workes.

Then I see, that it is so farre from the offyce or workyng of faythe to make men despysers of good deedes, or negligent to lyue godly: that it is the very roote or ly­uelye fountayne, whereout all good woorkes doesprynge.

Ye saye as the trueth is, The effecte of the gospell is fayth & repentance. and for thys cause the doctryne of the gospell doeth consyste in these two poyntes: faith and repentaunce.

And what maner of thynge, 21. Sonday. is Repen­taunce?

It is and earneste dyspleasure to warde what repentā ­ce is. [Page 52]synne, and therwith al a feruente desyre or longyng for godlines, proceadyng of the feare of God: and inducing vs to the mortifying of our carnall affectyons, in­clining vs altogether to the guiding and gouernaunce of the holy gost, to serue God vnfeynedly.

Thys then whiche we haue touched, is the second poynt of a christen mans lyfe which standeth in seruyng of God.

Yea verely: wherein the right seruinge of god stādyth. and we haue sayd also that the very ryghte and alowable seruyce of God, doeth consyst in submyttyng our selues humbly vnto hym, studying earnestly to doe according to hys wil.

Wherfore standeth gods seruice herin onely?

Because he wil not be serued or wurshipped after our fantasy and imagi­nacion, but after his own good pleasu­re.

What rules or ordinaunces hath he pre­scrybed vnto vs to leade our lyfe by?

His lawe.

What thynges dothe yt conteyne?

It is deuided into .ii. partes, The law hath two partes. where of the first doth containe foure commaunde­mentes, the seconde contayneth .vi. so that there be .x. in the whole.

Who hath made this diuision therof?

God hymselfe: Exod. 32.34 Deu. 4.12 who also gaue it written in two tables vnto Moises saying, that the whole was reduced into ten sentences.

What is the matter of substaunce of the first table?

It toucheth the due maner of woorshyp­pyng God. The effecte of the first table.

What is contayned in the seconde ta­ble?

It sheweth vs in what maner we ought to behaue our selues towards our negh­boures, The effect of the secōd table and what duetye we owe vnto them.

Rehearse the fyrste commaunde­ment. 22. Sonday.

HEarkē, The first cōmaundement. Exod. 20 Deu. 5 ād take heede Israell: I am the lorde thy God, whiche hath broght thee furth of the land of Egypt, out of the house of bondage. Thou shalt haue none other God before my face.

Declare the meanyng hereof.

It is a preface to begynne withal, or an introduction to the whole law: for he doth chalenge here vnto himself, first autori­tie to commaund, naming hymselfe euer­lasting, & the creator of the world: and agayne after he calleth himselfe oure God, wherby he moueth our heartes to haue in reuerence, & to esteme highly hys doctrine: for if that he be our sauior, it is good reason that we be also hys lo­uing subiectes, and obedient people.

But that whiche foloweth after, what signifieth the deliurance out of Egypte. tou­ching the deliueraunce from the misera­ble bondage of Egipt: is it not referred pe­cularely to the people of Israel?

Yes verely, as cōcerning the deliuerāce from bodely bondage: howbeit it belon­geth [Page 55]also generallye vnto vs all with out excepciō, in so much as he hath delyuered oure soules from the spirituall captiuitie of synne, and from the tirāny of the deuyll and hys kyngedome, whereof the bōdage of Egipt was but a figure.

Why doeth he make mencion of thys in the very beginning of hys lawe?

It is done to put vs in remembraunce, how greatly we are bound to shewe vn­to hym al obedience in performyng of his will: and to sygnifye vnto vs what ingratitude and vnkindnes it is to do the cōtrary.

And what is briefly the effecte of that he requyreth of vs, in thys fyrst cōmaūdemēt?

He enioyneth vs to reserue vnto hym o­nely the honor due vnto hym: The summe of the first cōma­undement. and that in no wyse we alienate or put it from him, geuing the same vnto any other.

What is the honour due vnto hym alone?

To worship hym, The honor that is due to god alone. to put our whole trust in hym, to call vpō hymād such other like, which be attributed peculiarly and onely vnto his maiestye.

Wherfore is that clause putte to: before my face?

Forsomuch as he seeth & knoweth al thinges, & iudgeth the secret thoghtes of mens heartes: he signifieth vnto vs, that he doth not account it sufficient if we make a countenaunce or beare a faire shew be­fore mē, but that his wil is that also in very dede, euen from the bottom of our he­art, with feruent affection, we do take him for our only God.

Rehearse the seconde commaunde­ment. 23. Sonday.

Se thou make thee no grauen image, The seconde cō maundemente touching Ima­ges and the worshiping of them. neither any similitude of any thing, eyther in heauen aboue, either in the earth bene­ath, or in the waters which be beneth the earth: thou shalt do no honor vnto them nor wurship them.

Doth he vtterlye forbydde the makyng of any images?

No: but he doth forbid expresly eyther to make anye image thereby to represente or figure god: either to make any image to wurshyppe yt.

Wherefore are we forbydden to make anie figure or image of God?

Because there is no similitude nor com­parison betwene hī that is an euerlasting spirite, Deu. 4. Esa. 41. Rom. 6. Actes 17. not able to be conceiued of the mind, nor possible to be seene with eies, and a material body mortal and apte to putrifye, which we may both feele & see.

Thy mīde is then, that he doth great dys­honor to Gods maiestie, that goth about to represent or figure him in such sort.

Yea verely.

What maner of adoracion is here inhi­bited?

We are forbydden here to come before any image to make our prayers, or to bo­we oure knee before it, Of honor for­byddē to ima­ges. or to make any other semblant or token of reuerence: as though God were more present there, or shewed furth hys power vnto vs more in that place, than els where.

This is not then to be taken as though al keruyng or painting of Images were vtterlye prohibited: but alonly to make [Page 58]any image to doe God seruice therwith or therby to wurship him in visible thin­ges: In what sort images are forbydden. eyther finallye to make anye Image, wherby the simple may take occasion to abuse it vnto any kind of superstition or idolatry: all suche are vtterly forbyd­den.

It is euen so.

For what purpose principally was this commaundemente geuen?

In lyke maner as in the firste commaundement, God sheweth himselfe to be alo­ne the verye same, vnto whom all honor doth belong: euen so now in this seconde cōmaundement he goeth about to with­drawe vs frō all superstitious kind of wur­shipping, proceding of our carnal imagi­tions.

Reharse that that foloweth this com­maundement. 24. Sonday.

He ioyneth vnto it a threatning saying: I am the eternal, your God, almightie, Iea­lous, and punishing the wickednes of the fathers in their children, vnto the third ād fowerth generatiō of such as dooe hate­me.

Wherfore doth he make mencion there of his myght?

To put vs in remembraunce that he is of sufficient ablenes to vpholde, maintayn and defende hys honour.

What meaneth he by speaking of iea­lousy.

He doth vs to were, that he can not a­byde a companion with him, for euen as he hath of his vnspeakable goodnes, frely geuen hymselfe vnto vs: in lyke maner al­so he chalengeth as duetye of our behalfe, that we become altogether hys seruaūtes, wholy addycte and geuen to please hym: and thys is the spirituall chastitie whiche he looketh for of our soules, that they be dedicated vnto hym, ād kept holy for him And contrarywyse, Thouching spiritual whordō. it is a very spirituall whoredome, if our mindes be alyenated, or anye whitte withdrawen from hym, to any kynde of Idolatry, or supersti­cion.

How ought this to be taken, that he punisheth the trāsgressyōs of the fathers in [Page 60]theyr children.

To pearce our hartes more depely, with the terror of hys wrathe, who doth not onely threaten to punishe the offenders, but also their feede after theym.

What? is not this contrarie vnto the ryghteuousnes of God, to punishe the one for the others faute?

If we dooe waye and cōsider aryghte, How God punisheth the fathers wickednes in the childe. the state wherunto the whole nature of man­ne is broughte by the fall of Adā, it maye be thought superfluous and more then nedeth to moue this doubte: for we are euerye one of vs borne vnder the curse of God, ād the childrē of hys wrathe, so that we can not finde faute with God when he letteth vs alone and suffereth vs styll to contynue suche as we are of nature. Nowe as it is a sure tokē of gods tender affectiō & fauore towardes his seruauntes, when he doth also enriche theyr children with his manyfolde blessynges: so likewyse it is a most dreadfull token of Gods vengeance towardes the wycked, when he suffereth theyr ofspringe to contynewe in their cur­sed state.

What sayeth he more besydes this?

To the ende he myght styrre vs also with tender loue he saith moreouer that he she­weth foorth his aboundaunte mercy vnto the thowsand discent of suche as loue hym & kepe his commaundementes.

Doeth he meane therby, that the obe­dyence and holye conuersacion of a faith­full man shalbe suffyciente to saue his posterytie, althouge it be naughte and wicked?

Not so but the meaninge therof is, How God sheweth mer­cye to a thows­and genera­cions. that he wyll in suche sort shewe forth his be­neficial goodnes towardes the faithful, that for the fauour he beareth vnto them, he will also be knowen vnto their childrē to be their God, not onely mīdyng to pro­spere thē here in thynges of thys worlde, but to saynctifie them also with the giftes of his spirite, wherby they maye become seruisable and ready to please him.

But this is not altogether a generall ru­le, that the children of the wicked be accursed: and contrarywyse faithfull mens children blessed.

No: Rom. 6. for our Lorde doth reserue this li­bertye [Page 62]to himselfe alwayes, to shewe mercie vnto the childerne of the wi­cked: and on the other part, he hath not so bownd hys grace to the children of the faithfull but that he may at hys pleasure reiecte whome he wyll: yet notwithstan­ding he doeth in such wyse order these thinges, that all mēne may easely see, that he hath not made this louyng promyse for noght.

Wherfore doth he reherse here in the promes? toathowsand discent, whereas in the threatnynge he made mencion but of. iii. or foure?

That is done to sygnifye, that God is of his owne good will and inclination, al­wayes more ready to vse gentlenes & fa­uourablenes, then roughnes or rygour: ac­cordyng as he sayeth of himselfe that he hath a ready inclinacion to do good, Exod. 34. Psal. 103. or to shewe mercye, and cōtrariwise slowe vn­to anger.

Let vs come nowe to the thyrde com­maundement. 25. Sonday. The iii. com­maundement.

Thou shalt not take the name of the Lorde thy God in vaine.

What is the right vnderstanding of that?

He doeth not onely forbid to abuse and blaspheme the blessed name of God by periurye: but forbyddeth as wel al vayne, and superfluous othes. Of other.

Maye a man then sweare lawefully at any tyme?

Yea verely, when there is iust occasion: that is to say, to maintayne the trueth of a matter when the tyme shall require, and lykewyse to kepe and nouryshe brotherly charytye amonge vs.

Doth he dysproue no othes but suche as are made to the hinderaunce of Gods honour?

In one kinde of othe he teacheth vs a generall rule: to wete, that we ought not sweare at all: that is to saye, that we maye not cal God to wytnes, vnlesse it be done with al humblenes of minde, hauing a reuerente feare towardes hys maie­stye before oure eyes, to the entent to glorifie hys name: for euen as it is holye, [Page 64]and of most worthy pryce, wyth what re­uerence we shoulde name God. so it behoueth vs to take diligent hede, that we doe not in suche sorte name hym, or call hym to witnes, that either we may seeme to passe lyghtelye of hym oure selues, either whe­reby other maye take occasiō to haue him in small reuerence.

How shal a man vse his name with su­che due reuerence?

If we doe neyther thynke nor speake of God, nor of his workes, but with all re­uerence and honor.

What foloweth this commaundemēte.

He addeth vnto it a threatnynge: that he wyll coumpt hym that vseth his name irreuerenlye as a wycked malefactoure?

Seyng that God pronounceth threati­ningly in other places in a generalite, that he will punishe al transgressoures: what vehemencye is there besides in these wordes?

He doth expressy declare hereby, in ho­we greate estymacion he hath the ho­nour of hys holy name: forsomuche as he [Page 65]sayeth precysely, by euidente woordes, that he can not abyde that any man doe vse it vnreuerently, to the intent we migth with so much the more careful dilygence haue it in honor.

Let vs goe to the fourth commaunde­mente.

REmembre to kepe holye the sabboth daye: The .iiii. com­mauudement. syxe dayes shalt thou laboure, & do any neadfull worke thou hast to do? but the seuenth day is the reste of the lor­de thy God, thou shalte do no worke that daye, neyther thou nor thy sonne, nor thy doughter, neither thy seruante, nor thy handmayde, no not thyne oxe, or asse, neither the straunger that is withe in thy ga­tes. for in syxe dayes God made heauē and earth, and all that is in them, but the se­uenth daye he rested, wherfore he hathe blessed the day of reste, and hath dedicate it peculiarly to hymselfe.

Geueth God in commaundemente that men shall trauaile sixe dayes euery wee­ke, and so reste the seuenth?

No, he doth not precisely commaunde it: but rather he doth geue menne leaue to [Page 66]trauaile aboute theyr commen busines for the tyme of syxe dayes, and so maketh a restraint onely of the seuēth, in the which he forbiddeth to laboure.

Are we then bounde by Gods com­maundement to refrayne one daye in the weeke from al maner of labour?

This commaundemente hath a certay­ne speciall consideration in it: for as tou­chynge the obseruation of bodely reste, it belongeth to that parte of the olde law which is called ceremonial, the which ce­remonies, were vtterly abolished at the comming of Christ.

Sayest thou then, that this commaundemente belongeth peculyerly vnto the Ie­wes, & that God did geue it onely for the time of the olde testament?

Yea verely, as touchyng the ceremo­nie therof, and the outwarde bodely reste to be obserued therin.

Why then, is there any other thyng con­teyned in it besydes the ceremonie?

Yea truely: for there be three consydera­cions, for the whych this commādement was geuen.

What are they?

The first is, Thre considerations for the whiche the sab both day was ordained. that it myght be a figure to represente our spiritual rest: The seconde for a comely order to be vsed in the church or congregation: And thirdely, for the re­freshyng of seruantes, that they myghte haue some reliefe of theyr trauaile.

What is that, thou callest spiritual rest?

That we cease to doe the workes of oure owne lustes & wyl, that the lorde may bring forth the woorkes of hys spiri­te in oure heartes.

How may we do this?

By mortifying our flesche and subduing the inordinate affections of our nature, to the end that Gods spirite onely maye bea­te rule in vs.

Are we bound to this rest but one daye in the weeke?

It is our bounden duetye to continue in this rest alwayes: The spirituall Sabboth is cō ­tynuall. so that when we haue once begon to entre in to it, we muste goe on forwarde whiles oure lyfe lasteth.

Howe happeneth it then that there is but one daye appointed to represent & figure vnto vs a thinge that dureth our whole lyfe?

It is not necessarye that the figure or shaddowe of a thyng doe resēble through­ly in all pointes the thinge it is ordeined to represente: it is to be thought suffyciente, if they agre & be lyke in sonne poin­tes.

And wherfore was the seuenth daye ap­pointed rather then any other?

The numbre of seuen doth sygnifie ād importe a certayne perfection in the ho­lye scripture, The nomber of seuen. wherfore the seuenth daye was moste meete to sette out vnto vs a thing that should stil continue: moreouer it putteth vs in remembraunce that our spirituall rest or quietnes is not full nor perfecte, whyles we lyue in this world, [Page 69]neyther shall it be absolutely broughte to pefection vntyll we departe thys lyfe.

What is mente by that which our lord alleageth here, saying, 27. Sonday. that it behoueth vs to reste, for so muche as he hath done the same?

When God had created al his woor­kes in syxe dayes, he dedicated or appoin­ted the seuenth to the vewe and beholding of his workmanship. And to the intent we might be the more easely induced to the consideration there of, he bringeth foorth his owne exaumple, for that there is nothinge of so muche worthines to be desyred, as to become lyke vnto him.

Must we than daily haue consideration and remembraunce of goddes woorkes: or is it inough to haue minde of them one day in the weeke?

Verely our bound duety is to haue bo­the daylye & hourely a reuerent consideracion of hys merueillous woorkes: Weare bown­de to praise God continual lie in his woorkes. but for that we are through frailtie so negligent & forgetful, there is one certain daye, pe­culiarelye [Page 70]appointed, to renew from time to time the remembraūce of this our due­ty, and that is the politique ordre which I spake of.

What maner of ordre ought the people to obserue in that day?

They are bounde that daye to come together, As touchinge pollitique ordre for dayes. and to geue diligente eare to the woorde of God, to make theyr prayers vnto God, and finallye to make open pro­fession of their faith and religion.

What meanest thou by saying, that it was partly ordeined for the recreation and ease of seruauntes?

To thintente that they whiche be vn­der the authoritye and power of others, myght be released somewhat and lyghte­ned of theyr paynful laboures, the whiche thyng also serueth to the furtheraunce of the common wealth: for somuch, as euery man hath iust cause to be the readyer wil­lynglye to trauayle the other sixe days, when they consider, that they may take their rest in the seuenth.

Goe to then, let vs nowe also see how [Page 71]this commaundement belongeth vnto vs.

As touching the ceremony ther of, Col. 2. The ceremo­niall Sabboth ys ended. we haue nothing to do with it: for the vse of al ceremonyes ceassed at the cumming of Christe, who was the ende and sub­staunce of them.

How so?

For our old man, vnto whome the cere­monies belonged, is now crucifyed by the vertue of his death: Rom. 6. & through the merite of his resurrection we rise agayn into a newnes of lyfe.

What is there than in this comaunde­ment that concerneth vs?

We are bounde to obserue the politi­que ordre appoynted in the churche for the hearyng of Goddes woorde, for cum­ming together to make common prayers, and for the ryghte vse of the sacramen­tes.

And dothe the fygure profytt vs no more?

Yes veryly: for it leadethe vs to the [Page 72]trewth of that thing, wherof the sabboth day is a figure: which is, that we being made the true mēbers of Christe, ought to leaue of from doing the woorkes of our owne will, & to commit our selues wholy vnto his tuicion & gouernance.

Lette vs come now to the seconde ta­ble. 28. Sonday.

HOnor thy father & thy mother. The 5 cōmaundement.

What doest thou meane by this woord, Honour?

The meaning is that children are of duetye bounde to vse humble obedience and lowlynes, what honor is due to our superiours. towardes their father and mother, bearynge a reuerente minde to­wardes them, ready to assyst and ayde thē, and willyng to doe after theyr commaun­dementes according to their dutie.

Proceade farther in thys commaunde­ment.

God ioyneth also a promes to this com­maundement, sayng, that thou maist leade a prosperous lyfe many yeares in the lan­de whiche the lord thy God hath geuen thee.

What is the meanyng of this pro­mes?

That God will indue them with a long lyfe here in thys worlde, whiche haue theyr father and mother in due reue­rence.

How cummeth it to passe, that god promiseth man to prolong hys life here in thys world (as if it were a speciall benefi­te) since this life present is so ful of al kynd of misery?

Though our lyfe here in thys world be neuer so full of wretchednes, A longe life. yet not with standing a long life is a blessing of God vnto the faithfull: for somuche as god doth shew furth his fatherly affection to wardes his in that they knowe they are vnder hys protection and defence?

May a man gather of the contrary par­te, that he who liueth not manye yeares, is accursed of God?

No: but rather it cummeth to passe manye tymes, that oure lord taketh them so­neste of all out of thys world, shortenyng [Page 74]theyr lyfe, whome he loueth most dea­rely.

Since he doeth thus, It semeth that he kee­peth not alwayes promesse.

Yes verelye: Benefites of this worlde are promysed with codicion. for what promes soeuer god maketh vs, touching the benefites of this world, we ought to take it with this condicion, so farfurth as it shalbe expe­dient for the health of our soule. For it were a meanes to haue the promes of god in smal reputacyon, if the eyes of oure mynd wer not directed further then to cōsidre onely the state of thys present lyfe.

And what is to be sayd of them that be di­sobedient vnto father and mother?

God will not onely punish them with euerlasting payne in the day of iudge­ment, The ponys he­ment of childrē whyche disobey their parents. but he wil execute also punishmen­te on theyr bodyes here in thys worlde: eyther by shortnynge their life, eyther by procuring them a shameful death, either at the least a life most miserable.

Doeth not God speake expresly and na­mely of the lande of Canaan in thys pro­messe?

Yes verely, as touching the children of Israel, vnto whom the commaundement was first geuen: but since it hath pleased god to receyue vs also into the noumbre of hys people, Psal. 14. Psal. 88. Psal. 3. we must take it in a more general significatyon, so that, in somuche as the whole earthe is the lordes, we ought to acknowledge that what countreye soeuer we do inhabite, god hathe geuen vnto vs the same for a dwellinge place.

Is there nothyng elles to be vnderstande in this commaundement?

Yes, for notwithstandyng no mencion is made in it expresly but of the father and mother: yet we must vnderstand in them, al magistrates, rulers, & superiours, for so muche as there is one maner of considera­cion of theym all.

What is that?

AS God hath geuē vnto them all, theyr authoritie and preeminence: and because there is no prerogatiue of superiori­tye, neither of father nor mother, neyther of prynce, or ruler, magistrate, or maister, neyther anye other offyce or tytle of [Page 76]preemynence, Rom. 13. but suche as God hath or­deyned: therfore they require al by one maner of reason theyr due obedience.

Goe nowe to the sixt, 29. Sondaye. commaunde­ment.

THou shalt do no murther. The .6. commaundement.

Is there nothyng forbydden here but o­pen murther?

Yes verelye: for consideryng that it is god who geueth thys in commaundemēt, the which hath chiefe regarde vnto oure heartes: he doth not only geue vs a law to restrayne our outward dedes, but princi­pally to brydle the affections of oure mynde.

Thy meanynge is then, that there is a certayne kinde of murther lying prieuelye in the heart, the whiche is forbydden here of God.

It is euen so: and that is a malicious ha­tred or rancour, and a desyer to doe hurt vnto our neyghbour.

Is it inough then if we beare no hatred [Page 77]nor malice towardes any man?

No, for in that, that god forbyddeth ha­tred, it is to be vnderstand also that he re­quireth of vs to loue all men, & that vn­feynedly from the bottome of the hearte, procuryng by all meanes, theyr welth.

Rehearse the seuenthe commaunde­ment.

THou shalt not commit adultery. The .7. Cōmā dement.

What is the summe and effect of thys commaundement?

All whoredome is declared to be accursed of God, Al whordome is accursed: & therfore it behoueth vs to refrayne from it if so be we feare to pro­uoke hys wrath agaynst vs.

Is there no other thyng conteyned in this commaundemente?

We muste al wayes haue an eye and a regarde to the lawmaker, who in so mu­che as he is God, from whome nothing lyeth hid: he stayeth not himselfe in the consideracion of the outwarde woorke, The minde of the lawe ma­ker is to be considered. [Page 78]goyng no farther, but he requyrethe also that the heart be cleane from al corruptiō and luste.

Shewe me then, what is the full and perfecte meanyng of thys commaunde­mente.

Forsomuche as oure bodies & soules are the temples where Gods holy spirite resteth, 1. Cor. 3. 2. Cor. 6. this commaundemente requireth of vs, to kepe thē in all honeste purenes. in suche sorte that it is not ynough for vs, if we be chast as touchīg the carnall act, but we must also be withoute all vnclenly lu­stes or desyres, without all inordinate fan­syes: fynally we are inhibyted all woordes and gestures which sounde or allure to vn­clenlynes, so that there muste be no parte in vs, defyled, or vnchaste.

Go on to the eyght commaunde­mente. 30. Sonday.

THow shalt not steale. The .6. commaundement.

Doth this commaundemente forbydde only suche robberies as be punished by cō mune lawes, either doth it reache any far­ther to any other kynde of stealyng?

Thys commaundemente reacheth vnto al naughty, Of theft. vnlawful, or disceauable occu­pacyons, and forbiddeth all disalowable or discommendable wayes and meanes, wherby we plucke vnto vs any parte of oure neyghbours substance, whether it be by violence by fraude, or by any other meanes, that God hath not alowed by hys worde.

Is it ynough if a manne refraine from the dede doynge, eyther is it forbydden also to mynde or purpose any suche thyn­ge?

We must al waies haue a consyderaci­on that God was the maker of this law: Of inward thefte. who forsomuch as he is a spirite, hath not onely regard to robberies that be committed in dede, but he considereth as­well our secret enterprises, oure deuyses, and purposes, and the desyres of our myn­de, to come by riches throughe oure neygh boures losse.

What behoueth it vs then to doe?

We are bounde to do our endeuou­re that euery man maye haue his due [Page 80]and ryghte.

What is the nynth commaundemen­te?

THow shalt beare no false wytnes a­gaynste thy neyghboure. The ninth cō ­maundemēte.

Doth god forbyd in this commaunde­ment, open periurye before a iudge one­ly: eyther are we charged to make noe lye to the dysprofyte of oure neygh­bours?

In namynge one kynde of lying, A generall doctrine towchīg other. he forbiddeth vtterly to make any leasyng: meanynge that we maye not speake any thynge to the reproche of our neyghbo­ure falselye: and that we maye in no wyse backbyte hym or make lyes of hym, whereby he myghte sustayne losse in hys goodes, or be hyndered in hys good name.

Wherfore doth he speake expresly of o­pen periuryes, rather then of any other kind of lies?

To the intente that we might the [Page 81]more earnestly deteste, and abhorre, After customable staūderyng & liing: ther foloweth shore ly in the necke of it open peri­urie. al backbiting, and lying: signyfying vnto vs withal, that whosoeuer doth accustome himself to speake stāderously of his neyghbour, or to make any lie to his neighbors, hinderaunce priuely, he wyll not be asha­med shortely after to forsweare hymselfe openly.

Be slanderous and lying wordes forbidden here alone: either be we also restrained from al euyl thynkinge?

As wel the one as the other by the rea­son which we haue already aleged, That that is ill to be deen before men, ye yl to be thoughe be­fore God. for that that is euyll in the doyng before men: is as euil to be willed or thought before God.

Rehearse then in fewe wordes the very sence and meanynge of it.

We are taught by thys commaunde­ment, not to be ready to iudge euyll, or to speake any wordes that sounde to the re­proche and infamy of others: but muche rather to haue a good opynyon of oure neyghbours, ād to speake wordes to theyr prayse, and to the mayntenaunce of theyr good fame, and honeste estymacion, so farre [Page 82]foorth as the trueth wyll beare vs.

Let vs come now to the laste commaundemente. 31 Sonday

Thou shalte not desyre thy neyghbours house: The .x. commaundemente. thou shalt not desyre thy neigh­bours wife, nor his seruaunt, nor his may­de, nor hys oxe, nor asse, neyther any thig that is thy neyghbours.

Seing the whole lawe is spiritual, and requyreth purenes of the hart (as thou hast said) and forsomuche as euery one of the other afore sayde commaundemen­tes were ordeined, aswell to correcte and amende the naughtye rebellyous affe­ctions of the hearte, as to rule & gouerne the outwarde doinges of men, it appereth that this commaundement is superfluous, and that there was inough sayde befo­re.

In the aboue rehersed commaunde­mentes, God forbyddeth all wyllynge or consentynge to do euil, minding ther­by to brydell and suppresse all rooted affections, or deliberate purposes of naughti­nes: but here in this he vtterlye inhybiteth all euyll thoughtes, lyght mocions, so­daine [Page 83]affections, yea thoughe we neuer fully purpose them, neyther endeuoure oure selues, or consente wyllyngly to doe them.

Sayest thou then, that the leaste mo­cion or temptacion that can entre in­to the thought of a faythfull man is sin­ne, though he vtterly refuse it, striue a­gainst it, and wyll not by any meanes consente vnto it?

Yea verely: for this is certayne, Euery euyll mocion is a synne. that al wanton thoughtes and mocions of euyll, doe proceade and sprynge oute of the orygynall synne which contynueth styll in vs by nature: wherof I conclude that lustes or mocions whiche doe kendle or styrre vp mans heart to do amysse, though he neuer purpose or consente to dooe the thyng, be neuerthelesse directly agaynste this commaundemente.

This is then bryefely thy sayinge, that euen as lustes or desyres of euyll, whiche haue so farre preuayled, that the wyll is consentynge & fully agreed vpon the sa­me, are reproued as synne in the former commaundementes: euen so by this commaundement God requireth of vs [Page 84]suche an vpryghte clearenes of cōscyence that there maye not so muche as one euyll mocion or desyre, once enter into oure heartes, the whiche myght enclyne or prouoke vs to doe amysse.

Ye haue sayde all.

Maye we not nowe make a briefe so­me and gatheringe of the whole lawe?

Yes verely, The somme ād effect of the whole lawe. Matt. 22. the whole lawe is com­prehended in these .ii. poyntes: the one is, that we loue God with all our hearte, with all our mynde, and with oure whole myghte. The other is that we loue our neighboure as our selfe.

What is included in the loue of God?

It requireth of vs this duetye, that we loue hym as oure God: that we acknow­ledge and take hym for oure soueraine lorde, master, sauiour & father: so that he­reby our duetye is to feare hym, to hono­ure hym, to put oure whole trust in him, [...] obeye him and loue hym.

What doest thou meane by these woordes: with all oure hearte, all oure mynde, and oure whole strength.

It is no more to say, but that we must loue God with suche a zeale and feruente affection, that there maye be in vs, no de­syre, no will, no thought, no endeuour, no maner of inclynacion, contrarye vnto this loue.

What is the meaning of the seconde point?

We are taught therby, that as we be naturally inclyned to loue our selues, and as this affection is moste vehemen­te & doth passe al the rest, euen so our loue towardes our neighbours, oughte in su­che sorte to beare rule in our hartes: that it shoulde rule and guyde vs altogether, and shoulde be a lyne and rule, therby to order all oure thoughtes and dee­des.

And whome meanest thou, whan thou sayest oure neyghbours.

I doe not onely sygnyfye by the word [Page 86]our kindred, frendes, and suche other as be of oure familier acquaintance: but such also as be straungers vnto vs, and more then that, oure verye enemy­es.

In what bande or alliance are we in with them?

There is a knot of frendshyp the which God hymselfe hath fastened, which can­not be loosed by any mans malyce, or wi­ckednes.

Then thou wylte saye, yf any man bea­re any malycious hatred vnto vs, that e­uyll affection cōmeth of himselfe: and yet in the meāe time, by the very ordre whych God himselfe hathe appoynted, he ceasseth not to continue stil our neighboure, and we are bounde euen so to take hym.

Yea verely.

Seing the law requireth such a perfect vpright maner of seruing God, is not eue­ry christen man bound to frame hys lyfe and conuersacyon after the same?

Yes truely, but we haue in vs so much [Page 87]weakenes, No mā can ful­fill the lawe. that there is no man whiche fully doth perfourme all that the lawe re­quireth.

Why doth God therefore require of vs suche an exquisite perfection as we be not hable to reache vnto?

God requireth nothyng of vs but that whiche we are bound to do, and our own consciences witnes that we are charged with already: And agayn if we bend our selues, and geue diligence to frame our lyues to this rule set furth in the law, than albeit we be farre from being able to attayne vnto the perfection therof, yet the lorde wil not lay to our charge that defaut or lacke of dooyng the same as our duetie requireth.

Speakest thou generally of al men: either elles meanest thou the faythful o­nely?

I speake not of such as beleue not, for no man is able to begyn to frame hymselfe to doe the leaste poyncte that the lawe re­quireth, vntyll he be regenerate and fashyoned agayne throughe the spirite of God. Moreouer, if it were possiblé [Page 88]to fynde our anye manne who were able to perfourme some part of that, Deu. 27 Gal. 3. that the law demaundeth, it should not be enough to dyscharge hym before god: for the lor­de pronounceth openly thys sentence, that whosoeuer doth not throughly accom­plishe euerye poynte conteyned in the la­we, is accursed.

Hereof we must needes gather that the law hath two distinct offices, 33. Sonday. accordyng as there be two sortes of menne.

What elles? Rom. 3. To what vse the lawe ser­ueth touching the vnfeythful 2: Cor. 3. for as touchynge them that beleue not, it serueth to no other purpose but to reproue & condemne them, and to take from them al maner occasion to ex­cuse themselues before god: & thys is that part of the office of the law, which. S. Paule speaketh, of, namyng it the instrumente of death and damnaciō: but as touchyng the faythfull, it serueth to an other vse.

What profite doeth the lawe bring to the faythful?

Fyrst the lawe maketh it knowen vnto them, To what vse the lawe serue the as touchin the feithfull. that they cannot beiustified by their [Page 89]woorkes: & so by humbling them through the knowledge of their miserable state, it doth stirre them to search their health & saluaciō in our sauiour Christ. Secondarily wheras it requireth more then is possible for any man to do, it warneth them to pray vnto God, that he wil vouchsafe to geue them suffyciente strength that they may at least haue a ready willing minde to obey hys will, and therby they haue al­so occasion to knowledge their daylye fautes, and so to thynke lowely of them selues: Thyrdelye it serueth them in steade of a bridle, to represse theyr carnal affections, and to holde them faste in the feare of God.

We may then finally conclude, as tou­ching thys matter, that albeit for the time of this transitory lyfe, we neuer attaine to be able to render perfect obedience vnto the law, yet it is not to be thought a vayne thyng, and to no putpose, that it requireth of vs suche a precyse and exquisite perfe­ction: for thereby it setteth vp a marke vnto vs, to the ēd, that we euery one, according to the grace wherwith God hath en­dued vs, might continually with so mu­che more feruente affection, walke to­wardes it and study dayly more and more [Page 90]to come vnto it.

Ye haue vttered the thing euen as I ment it.

Haue we not a perfect rule of all rigthtu­ousnes set out in the law?

Yes verelye: Obedience to the lawes gods onely [...] and the sacri­fice that he requireth of vs. 1. Sam. 15. Ierem. 7. so that God demaundeth no other thynge of vs, then to frame and or­dre al our doinges by it: and contrary wise God disaloweth and refuseth whatsoeuer man taketh in hand to doe besydes, For o­bedience is the onelye sacrifice and serui­ce, which he requireth.

To what purpose then doth al those monicions, declarations, exhortations, & commaundementes serue, whiche the Prophetes make & the apostles?

The doctrine of the prophetes & Apo­stles be nothing els but exposicions of the selfe same law more at large, the ende of which doctrine is so farre of from the lea­dyng of vs from the obedience due vnto God, that it is rather in steade of a sure gy­de to conduct vs, and bryng vs vnto it.

Yet it femeth that the law doth not set­te out euery mans particular vocation and office.

Where as the law of God prescrybeth that we ought to render vnto euerye man that, that is his due, we maye ryght well gather thereof, what euerye mans duety is in his state and calling: further (as we haue already sayde) the residue of the scripture maketh a more particular and playne declaration of the same: for the selfe same thinges which God hath in few wordes comprehended in these tables of his com­maundementes, other partes of the scripture doe entreate here and there more at large. 34. Sonday.

Seing we haue now commoned suffi­ciently, of the right seruyng of God (that is to saye of obedience to his wil) which is the second parte of the honour due vnto hym: The iii. poincte towching the true honoring of God, is cal­ling on hym in our nede. lette vs speake now also of the third point touching the honour which he demaundeth of vs.

We haue saied here before that the thyrd maner of honor which he demaaundeth of [Page 92]vs, is to cal vpon him and to seke for helpe at hys hand in al our nedes.

Doest thou meane, that this honor, to calle vpon God for help in our necessities, is due vnto him alone?

Yea, for he chalengeth this as a peculiar honour due vnto hys hyghe and diuine maiestie onely.

Since it is so: after what sorte is it lawe­full for vs to require succor at mans hāde?

There is great dyfference betwene those two thynges: for we call vpon the name of God, to protest and signifye, that we loo­ke for no helpe nor benefite but at hys hande, hauynge oure whole affyance in him, as a sure rocke, and in none elles: yet in the meane tyme we procure & vse the helpe of men & other creatures, so farre furth as God geueth vs leaue, & as he hath lente thē ablenes and meanes to succour vs.

Thou meanest then, that to demaund succor of man, is no whit contrary to thys that we are boūde to make our inuocaciō & prayer onely vnto God for helpe: for so­much [Page 93]as we put not our trust in them, nei­ther seke their succour, but so farre forthe as God hathe ordeyned them minysters, & bestowers of hys goodes to oure necessi­tie, and comfort.

Ye say verye well: ād in very dede, what soeuer benefite or frendshyp we receyue at anye mans hande, we are bounde so to take it, as if God hymselfe did deliuer it vnto vs: for the trueth is that it is he, who sendeth all suche benefites by the handes of hys creatures.

Is it not then our duetye to geue than­kes vnto menne for theyr benefites, and to acknowledge gentilye theyr frēdelye helpe; seinge the lawe of nature so tea­cheth?

Yes verely, and it were for no more but for that it hath pleased God to cal them to such honour, as to be the dealers, and distributers of hys benefites: for God in so doīg, doth bind vs vnto them, and wil that we take the same thankefullye at theyr han­des, but yet alwayes so, that we must acknoweldge that they are but his ministers and almes dealers, and that he alone is the prouyder of all.

It appeareth by thys that we maye not call vpon Angelles or Saintes departed for helpe.

You saye trueth: for touching sainctes departed, Neither An­gels nor fain­ctes departed are to bee cal­led vpon for any helpe. God hathe not appoynted vnto them any such office, as to help vs, or ge­uen them any such charge as to ministre vnto our needes. And as concerning hys angels, although he haue ordeined thē as ministers to serue for oure healthe, yet is it nothīg lesse then his will that we shoulde call vpon them for helpe, eyther haue our recourse and refuge vnto them in time of neede.

Thou supposest thē, that whatsoeuer is not agreable to the ordre which God hath set furth vnto vs, is repugnaunte vnto his will.

I meane euē so: for if so be that we will become so curious, as not to content our selues with that ordre and maner of doing which God hath by his woorde set furth vnto vs: An euident token of infidelite. that is a token moste certayne of infidelitie. Moreouer, if in steade of see­king vpon God alone for help in al our nedes, we shall haue recourse vnto An­gels or anye other creatures, puttinge anye [Page 95]parte of oure confydēce or truste in them: we commytte therein dānable Idolatrie, by attributyng vnto thē, that thynge whi­che ought to be peculiarelye reserued vnto God.

Let us come now to the right maner of makyng our prayer unto God is it inough to pray with the tongue, 35. Sonday. Of prayer. eyther is a feruēt minde, and earnest affectiō of the hart al­so necessarily required?

As for the speakyng with the tong is one of the least pointes, neither is it alwaies necessary to vse the tong in praying: but an attentife minde, and earnest affection is alwaies necessaryly required.

Howe proue you that?

For somuche as God is a spirituall sub­stance, he requireth alwaies the spirite, We muste praye with in hearty affe­ction. & the heart: & as at al other tymes, so spe­cially in time of prayer, when we shewe our selues in hys presence, Psal. 145. Esa. 29. They are cur­sed of God that praye without har [...] affection. and enter into communication wih hym: and therevpon he maketh a restrainte of his promise, seing that he will be at hāde, to heare only all them which cal vpon hym in trueth: cōtrarywise he pronūceth all thē accursed whiche praye hipocritically or without [Page 96]an earnest affection.

I see then therby that al suche prayers as be made only with the mouth, be vnprofitable and to no vse.

They be not onely vnprofitable, but they are superfluous & prouoke God to dipleasure.

What maner of affection is required to make the prayer acceptable?

We must first of al haue such a feeling of oure pouertie and wretchednes, that we maye perceaue an earnest vexacion & griefe of minde, through the lothsommes of synne, or lacke of some grace expedient for vs: we must also haue a feruente desi­re & longynge to obtayne the same at gods hand, which desire must kendle our hartes, and engēder in vs a feruēte prayer.

Doe these thynges procede of our natu­re, either are they geuē vnto vs by the spe­ciall goodnes of God?

It is God that playeth the workeman: for we are of oure selues dul, and without al lust to prayer: but the spirite of God [Page 97]doth styre vp in oure heartes such syghes as no tonge is able to expresse, Rom. 8. Gal. 4. & endueth oure mīdes with such a zeale, and feruente affection, as God requireth in prayer.

Dothe this doctrine teache vs that we ought not to dispose, and stirre vp our selues to prayer?

Nothyng lesse: but rather contrarywy­se, so ofte as we do not feele in our selues such a deuocion, or disposition to prayer, we ought to make our supplication vnto the lorde, that it wyl please hym to geue vs of hys grace, wherby we may be fra­med to prayer with such affection of mynde as we oughte to doe.

As touchyng the vse of the tounge, The tonge ser­ueth to a very good vse in the makyng of our prayers. thou doest not counte it vtterly vnprofita­ble in making of prayers?

No verely: for the wordes whiche the tōge vttereth doe many times helpe to cōfort, and to styrre vp the affectiōs of the mind: yea they do strengthen, and holde in the mynde of man, wherby his though­te doth not wander so sodaynely from GOD, as otherwyse it would: moreouer, [Page 98]for somuche as the tounge is a creature of GOD, ordeined of him to praise and set forth hys glory, aboue al other membres of the bodye, it is reason and duetye, that the tongue be employed by all meanes to that vse: fynally the very feruente affe­ctiō of the heart doth many times through a vehement mocion, enforce the tounge to speake, though a man did not purpose so to do.

Since it is as thou sayest, to what pur­pose is it to praye in a langage that a manne doth not vnderstande? To praie in a straunge lan­guage is a mocking of God. 1. Cor. 14.

It is to mocke God withal, and a super­sticious hypocrisie.

When we make our prayers vnto God, do we it at al auētures, 26. Sondvy. without sure kno­wlege whether we shal obtayne any profyt or not? either ought we to be su­rely perswaded that our prayers shalbe heard?

We must haue this euermore as a sure foundation & ground in all oure prayers, Prayer must procede of a sure confyden­ce in goddes promysse. Rom. 10. that they shalbe accepted of God, & that we shal obtaine our request so [Page 99]farforth as it shalbe expedient and neces­sarye for vs: where vpon. Sainct Paule sayeth, that the right inuocatiō and pray­inge vnto God, procedeth of faith: for if we haue not a sure affiance and trust in the bountyfull mercy of God, it is vn­possible to make oure prayer vnto hym aryghte.

What saiest thou then of them which be in doubt and vncertaine whether God wil heare them or not?

Theyr prayers are vtterlye voide and nothing worth: neither hath God made any promyse to any suche prayers, for he saieth: what soeuer we shal aske, if we be­lieue, he will graunt it vnto vs.

There is nothinge nowe behynde but to knowe by what meanes, & in whose name we maye come by thys sure confi­dence to presente oure selues before God consideryng that we are vyle synners, Thre thinges make vs hold to aske of God 1. His promise Psal. 50.91. 145. Esa. 30.65. Iere. 29. and farre vnworthy so to do.

Fyrst of al we haue promises of God wherupō we must staye oure mīdes, wi­thoute hauynge any regarde of oure owne worthynes: Secondaryly then, [Page 100](if we be the children of GOD) he doeth induce vs, 2. His spirite. Ioel. 2. Mat. 6. and pusshe vs forward with his holy spirite, to the entente to allure vs to be familier with hym as with our louyn­ge father: and fynally to the ende that we should not be afrayde to come before hys glorious maiestye, 3. The media­cion of Christ his owne sonne 1. Tim. 2. Hebru. 4.2. Iohn. 2. although we be but as poore woormes of the earth, and moste wretched synners, he hath geuen vnto vs oure Lorde IESVS to be our peacema­ker and intercessoure, to thintent that we by meanes of hys merites hauyng recour­se vnto God our father, myght haue an as­sured truste to fynde grace at hys han­de.

Doest thou meane it thus, that we may not cal vpon God by prayer, onlesse it be done in the name of oure sauioure Christ?

Yea, we may not pray but in the name of our Sauiour Christe. Ihon. 14. I meane it euen so: for we haue an expresse commaundement so to do: and in so doynge we haue a sure promyse, that throughe hys merytes and intercession, al our requestes shall be graunted vnto vs.

Is it not then to be taken as a poyn­te of rashe boldenes or folyshe presum­pcion, [Page 101]to come forth hardely, and to pre­sente our selues before God himself, assu­ryng oure selues that we haue our sauiou­re Christe for our aduocate, and to set him before vs, to the ende that God maye for hyssake accept both vs and our prayers?

No verely: Rom. 8. for we make oure prayers as it wer by hys own mouth, for somuch as he himselfe openeth the waye for vs, and maketh our prayers to be hearde, yea and entreateth also continually for vs.

Let vs comon now of the substance of oure prayers: is it lawefull for vs to praye for all thynges that we fansye: either is there a certaine rule to appoynt what thinges ought to be prayed for?

If we shoold folowe oure owne wil and fantasye in making our prayers, they should be very vnhansomlye framed. For we are so blynde that we are not able to iudge what is good ād meete to be prayed for: moreouer, al oure desyres are so inor­dinate, and repugnaunte to Gods wil, that it is expediente for vs to brydle them, and kepe them vnder.

What is then to be done?

We muste learne of God what is mete to be praied for, seing he alone knoweth what is necessarye for vs: and that he lea­deth vs as it were by the hande, so that we our own selues do nothynge but folow.

What instruction hath he geuen vs for prayer?

He hath taught vs sufficiently how and wherfore to pray, throughoute the whole scripture, but to the intente to bring vs to one certayne and sure marke, he hath set forth vnto vs one maner of prayer, wherin he hath brieflye comprehended all suche poyntes as be meete or lawfull for vs to demaunde.

Rehearse that forme of prayer.

It is the very same that oure Lorde Ie­sus taughte his discyples to praye: Mat. 6. Luke. 11. for whā they asked of hym how they should pray, he answered that they shulde say on this wyse.

OVre father whych art in heauen ha­lowed be thy name, The faithfull prayer why­che our lord himself taught vs. thy kyngdome come, thy will be done in earthe as it is in heauen, geue vs this daye oure daylye breade, forgeue vs our trespaces, as we for [Page 103]geue them, that trespasse against vs: and leade vs not into temptacion, but delyuer vs from euyl. For thine is the kingdom, the power and the glory worlde withou­te ende. So be it.

For the more easie vnderstandyng he­reof, tell me how manye articles or par­ticuler requestes be conteined herein?

Syxe, of whiche the .iii. The deuision of the Lordes prayer. firste do concer­ne the glory of God, withoute any respe­cte or consideration of our selues: the o­ther, iii. touche vs properlye, and concerne our wealth and profyte.

Why then, ought we to desyre any thing of God, that bringeth no maner of commoditie vnto our selues?

This is true, that God of his infinite good­nes doth dispose and ordre all thinges in suche sorte, that nothyng can turne to the glory of hys name which is not also profytable vnto vs: so that when hys na­me is saynctyfyed & honored, he maketh it redounde to oure sanctyfycacion: and whē hys kingdome cōmeth, we are after a sort partakers therof: yet notwithstadinge, oure duetye is at suche tyme as we aske [Page 104]and desyre these thynges, to haue onely regarde to hys honour, without any consideration to our selues, or to our owne commoditie and profit.

By thy saying then, though these. iii. first peticions are greatly profitable to vs, yet we may not make them for anye other purpose, but onely to desyre to haue God glorifyed & honored.

It is euen so: and likewyse, albeit the three first requestes be ordeyned to praye for thynges expedient and necessary for vs: yet euen in them also we ought most earnestly to seeke goddes honor, so that it must be the chief ende and marke whe­runto all our wiss hinges and desyres be dyrrected.

Let vs come now to the exposicion of it: 38. Sonday. and before that we proceade any farther, wherfore is god named here our father, rather thenby some other name?

Since in time of prayer speciallye we oughte to haue a strong confydence and a stedfaste assureaunce of Goddes fa­uour in our consciences: In what sence we call God father. it pleaseth God to be called of vs by a name whiche soun­deth nothing but al swetenes, boūtye, and [Page 105]mercifulnes, thereby to dryue away all doubtfulnes, and feare, and to make vs conceyue a bolde courage to come family are lye into hys presence.

Maye we then come boldlye and fami­liarely vnto god, euen as a childe may vn­to hys father?

Yea, and with a great deale more assu­red confidence to obteyne whatsoeuer we shall desyer: for if we being euyll, Mat. 7. cannot chose but geue vnto our children bread & meate whē they aske it: howe muche lesse can our heauenlye father refuse to geue vs such thinges as we haue neede of, since he is not alonelye good, but the very soucrain goodnes it selfe?

May we not proue sufficientlye by thys that God is named our father, the same thing which we affyrmed touchyng Chri­ste, that our prayer ought to be grounded vpon sure trust in his merites & interces­sion?

Yes certainely, for god doth acknow­ledge vs no otherwyse to be hys chyldren, but onelye insomuch as we be the mem­bres of hys deare sonne.

Wherefore doest thou not rather call God thy father, than our father, as it were in comon?

Euery faythful mā may right wel call God hys father particularelye: why we call hym our father but in thys for­me of prayer our sauiour Christ doth tea­che vs to pray in common, that we myght remembre therby the duety & charitie whiche we owe to oure neyghboures in our prayers, and to monishe vs, not to care onesye for oure selues.

What meaneth thys clause? which art in heauen.

It is asmuche to saye, as to name hym hygh, myghtye, and of a maiestye incom­prehensible.

To what purpose serueth that?

It serueth to thys ende, that when we cal vpon him by prayer, we myghte lear­ne to lyfte vp our mindes, & to withdraw our imaginacyon from thynking any thyng of hym wordly or earthly, & that we shoulde not measure hym by our flesh ly iudgement, and so make hym subiect or [Page 107]appliable to our wil or appetyte, but ra­ther that we myght, with all humblenes of mynde honour hys excellēte maiestye, and also that we myght haue occasion to putte so much the more our trust assured­lye in hym, consideryng that he is Lorde and maister of all.

Make an exposicion of the fyrst peti­cion. 39 Sonday.

The name of god is hys honor & re­noume, The first peti­tion. wherby he is sanctified and pray sed amongest men: therfore we desyre that his glory may be auaunced aboue al thin­ges, & euery where.

Doest thou meane that thys hys glory may eyther increase or dymynys he?

No verelye, in it selfe: In whatsence we wyshe the setting forth of gods glorye. but the meanyn­ge hereof is: that it may be knowen as it ought to be, and that all the woorkes whiche God doeth, maye appeare vnto menne to be gloryous and worthy of high praise, euen as they be in very deede, so that he myght by al meanes be magnify­ed.

What doest thou meane in the seconde [Page 108]requeste by the kyngdome of God?

Thys kyngdome consysteth pryncypal­lye in two poyntes: wherin the kingdome of God consifleth. that is to saye, fyrste in that he guydeth and gouerneth hys elect through hys holye spiryte. And agayn in that he destroyeth & brvngeth to vtter sha me & confusion the wicked whiche wil not become subiectes to his kyngdome, to the ende that it maye euidentlye appe­are that there is no power hable to withstande hys incomparable mygh­te.

What vnderstandest thou in praying that thys kyngdome may come?

The meanyng is, that it wil please god from daye to day to encrease the number of his faithful flocke, The kingdome of Christe. that he wil continu­ally more and more shew furth hysfauour in bestowyng the gyftes of his holy spi­rite emong them, vntil the time come, in whiche they shalbe fullye replenished: that it may also please hym to cause the lyghte of hys trueth more & more to shine amongest vs: that he will in suche wyse make hys iustice to be knowen, that the deuyll and hys kyngdome of darkenes maye come to vtter confusion, and that all [Page 109]wickednesse may be cleane abolished, & rooted out.

Is not thys requeste perfourmed in thys worlde?

It is partly fulfylled already: The perfeict state of Chri­stes kyngdome yet our duety is to desyre that it may be continually in­creased, and that the wil auaunce styll and further hys kingdome, vnto such tyme as it shall come at lengthe to full perfectyon the whiche thynge shalbe at the day of iudgement, what tyme God alone shalbe magnifyed, and all creatures shall appeare lowe, being subiecte vnto hys maiestye, 1. Cor. 15, yea when he shall be euydentlye seene to be all in all thynges.

In what sence prayest thou that Goddes wyll maye be doone? 40. Sonday

I desyre that al creatures may be readye and willyng to obey hym, in suche sorre, The third re­quest towching the accoplishe­ment of gods wil that what soeuer, is done may be pleasant to hym.

Doest thou meane then, that nothyng maye be done contrarye vnto hys wil and appoyntemente?

Oure request is not only that he wil bring al thinges to passe as he hath ap­poynted by hys vnsearcheable counsell and prouydence: but that it may please hym also to beate downe all rebellion, that euerye man maye with a cherefull courage applye hymselfe to hys will one­lye.

In so doyng, doe we not reno­unce and vtterly refuse our owne wil­les?

Yes forsooth: and we pray not onelye that it maye please him to ouerturne, ma­ke voide, and bryng to naught suche desy­res as be in vs repugnyng vnto hys pleasu­re: Regeneracion. but that he wyll also in suche sort fa­shion oure myndes a newe, and so frame the affections or lustes of our heartes, that the worke of our owne wyll beyng set a parte, his spirite may worke suche a will in vs, as may be in all poyntes agreable vnto hym.

Wherfore puttest thou vnto it, In earth as it is in heauen?

Because the Angels which be hys hea­uenly [Page 111]creatures, study nothyng, How gods wil is done in hea­uen. but qui­etly to please hym, without anye mocion or thought to the contrary: we desyre that the lyke may be done in the earthe, and that al men may be framed vnto a lyke willyng obedience.

Come now to the second part: what doest thou meane by the dayly bread which thou askest?

That word conteineth al thinges whe­reof we haue neede in this present life, what is ment by our daily breade. not onely as touchīng meate, drīke, & clothes, but all maner of thynges that god know­eth to be expedient for vs in thys worlde, wherby we maye haue the fruicion of hys benefites in quietnes.

Why beggest thou of god thy daylye nouryshement, since he hath geuen a charge vnto al men to gette theyr liuing with the labour of theyr handes?

Albeit we are commaunded to trauaile and doe our endeuor, yet the trueth is so, that al our labour, diligence, and prouisiō, that we can make, is not able to procure vs a liuynge: but the onely blessynge of God vpon our handes and trauayle, [Page 112]whych prospereth the thinges we goe a­boute in hys name: moreouer thys is to be consydered, that it is not meate or drynke that nourysheth vs, Deu. 8. (notwithstandyng we be commaunded to make pro­uision for those thinges) but the power of god mayntayneth our lyfe, and we vse them onelye as instrumentes.

Why callest thou it, our bread, since we desyre that it maye be geuen vs?

That cummeth of the onelye bounti­fulnes of God, whose pleasure it was to name it oures, albeit it is nothynge at al due vnto vs: and agayn by thys woorde we are put in remembraunce not to de­syre the bread that an other man hath trauailed for: but to wyshe that ōly whiche we shal come by, by honest & lawful meanes, agreeable to gods ordinaun­ce.

Why saiest thou, this daye: calling it our dayly breade?

Those wordes do geue vs monicion to be contented, wherefore we cal it daylie bread. and not to wyshe more then suffyseth for our necessitie.

Seeyng thys is a common prayer belongyng indifferently to all men: howe is it that the ryche (who haue prouided a­boundaunce of goodes for a longe tyme) maye make thys petycyon for one da­ye?

All men both ryche and poore muste vnderstande, that what goodes soeuer they haue, they can nothyng profyt them, but so far forth as it pleaseth God to geue thē the vse thereof, ād the enioyinge of them: so that whan we haue plentye yet we haue nothyng, onles he of hys goodnes geue vs also the fruicion and vse of the sa­me.

What is conteyned in the fyfth reque­ste?

That it wyll please God to forgeue vs our trespasses. The .5. peticion

Is there any man lyuyng so iuste, that nedeth not to make this requeste?

No surely: for our Lorde Iesus prescry­bed thys forme of prayer to hys Apostels for the behofe of hys whole churche: [Page 114]so then whosoeuer woulde exempte or priuilege hymselfe from the sayinge of this praier, in so doing he refuseth to be of the company and felowship of Christes flocke: & in very dede the scripture doth playnly testifie, that the moste perfecte manne that is, Iob. 9. if he woulde allege one poynte to iustifye himselfe thereby be­fore God, shoulde be founde fautye in a thousande: it is mete therfore that euery man haue a recourse cōtinuallye vnto the wel of Gods mercy.

After what sort thinkest thou that our synnes be pardoned vs?

Euen as the very wordes of Christe doe sounde: In what sort our sinnes are forgeuen. for somuch as our sinnes be as debtes by whiche we are holden fast bond vnder the daunger of euerlasting damnacion, we make supplycacyon vnto GOD that he wyll of hys mere goodnes­se pardon them.

Thou meaneste then, that we obteyne forgeuenes of our synnes by the free mer­cye of God onely.

It is euen so for we can by no meanes make amendes for the leste faute that we [Page 115]haue commytted, if God dyd not vse his bountifull lyberalytie towardes vs, by for geuynge them frely euery one.

What profyte commeth to vs by that that we are pardoned of our sin­nes?

Besydes that, that we are delyuered therby from the paynes of hell, we beco­me as acceptable vnto God, as if we were innocent, and without al spot of vnryghte ousnesse, and also our consciences be su­rely perswaded that he beareth a tender fatherlye affection towardes vs, whereby we attayne to euerlastynge healthe and felycytye.

When thou makest thy praier, that he wyl pardon vs our offences, euen as we pardon them which trespasse agaynst vs: doest thou meane hereby that we mertye or deserue to haue oure synnes forgeuen in that, that we forgeue other men theyr fautes?

No verely: Oure sinnes be pardoned freely. for by that meanes we shoulde not haue pardon of oure synnes freelye and for naught, neither should the remyssyon of them be suffycientlye [Page 116]grounded vpon the satysfaction which was made in the death of Christe, as it oughte to be: but in that that we for­gette the wronges and damnages done vnto vs, we folowe hys exaumple in gen­tlenes and meekenes. And nowe to decla­re that we are his chyldren, he hath geuen vs this as a marke or badge to be knowen by, and to certyfye oure selues that we are so: on the other parte also, he doth vs to were, that we may loke for nothing at his iudgemente, but extreme & rigorouse handlynge, if we wyll not, as his chyldren shewe our selues ready to pardon, and shew fauoure vnto them whiche be in debte, daunger, and faute towardes vs.

Thou meanest then, whō god refu­seth to count as his children. that GOD here refuseth to take them for hys chyl­dren, whiche cannot forget wronges and trespasses commytred against them: to the entente they shoulde not thynke themselues to be partakers of that mercye and fauour whiche the faythfull doe lo­ke for.

Yea verely: and also to the ende that all men myght haue knoweledge that the [Page 117]selfe same measure whiche they meate vnto other, shalbe payed vnto them a­gayne.

What is the nexte peticion? 43. Sonday.

Leade vs not into temptacion, The 6. peticiō. but delyuer vs from euyll.

Makest thou but one request of thys?

No, for the seconde parte doth expoun­de the fyrst.

What is the pyth and substaunce of this peticion?

We desyre that God doe not suffer vs to fall to wickednes, Roma. 7 neyther permyt vs to be ouercome of the deuyll, nor to be lead with the naughtye lustes of oure fle­she, which continually warre againste vs: but that he wyll geue vnto vs power to withstande them, holdynge vs vp with hys hande, and kepynge vs al wayes in hys sauegarde, to be our protectour and guy­de.

By what meanes is thys brought to passe?

What tyme God doeth guyde vs by hys holy spyryte, therby causynge vs to loue goodnes, and to hate euyll, to seke after ryghteousnes, and to flie from synne: for he maketh vs by hys holy spyrite, able to ouercome the deuyl, synne, and the fleshe.

Hath euery man nede thus to be guyded?

Yea euery man: 1 pet. 5 for the deuyll watcheth continuallye for vs, euen as a roaringe Lion, ready to deuoure vs: and we on the other parte be so feble and frayle, that he woulde oute of hande ouercome vs, if God dyd not bothe strengthen vs and geue vs the victoire.

What signifieth this woorde, tempta­cyon?

The wilye guiles and subtyll assaultes of the deuyll, what is temp­tacion. wherewith he assaulteth vs and goeth aboute to entrap vs: who knoweth full wel, that we are naturally apte to be deceiued, yea ready to deceyue our [Page 119]selues: and our wyl is wholy bente to doe euyll, and no whitte to doe good.

But wherfore requireste thou of God that he doe not induce and le­ad vs into euyl: since that is an of­fyce belongynge peculiarly to the de­uyll?

Euen as God of his infinite mercye doeth preserue hys faythful, not suffe­ryng the deuyll to leade them oute of the waye, neyther permyttynge that sinne ha­ue the vpper hande of them: so lykewise he doeth not onely geue vp, caste of, and withdraw his grace from suche as his pleasure is to punishe: but also he delyuereth them to the deuyll, commyttyng them vnto hys tyranny: he strikethe theymwith blindnes and giueth theym vp into repro­bate myndes that they be come vtterly slaues vnto synne and subiect to all tempta­cions.

What meaneth the clause whiche fo­loweth? for vnto thee belongeth the king­dom, power and glorye, worlde without ende.

It putteth vs agayne in remembraunce, [Page 120]that oure prayers be grounded vpon God, and vpon hys almyghtye power and go­odnes, and not in any thynge that is in vs: since we of our selues be vnworthy once to open our mouthes to call vpon hym: agayne we are taughte hereby to conclude or ende all oure prayers in the lau­dynge and praysyng of hys power and go­odnes.

Is it not lawefull for vs to aske any other petycyon or thyng then is here re­hearsed? 44. Sonday

Albeit we are not forbydden to vse o­ther woordes and to frame them also af­ter another sort, yet there can no praier be acceptable vnto God, vnlesse it be in effe­cte and sence framed after this, which is vnto vs (as it were) a perfect rule wherby to praye as we oughte to doe.

It semeth nowe conuenyente tyme to come to the fourth poynte touchinge the honoure due vnto God. The fowrth kinde of honoure due to godde

We haue sayde already, that it consysteth in acknowledgyng with the hearte, and [Page 121]in confessyng with the mouth, that God is the authour of all goodnes that thereby we maye mayntayne his glory.

Hath God set forth no rule to teache vs howe we shoulde do thys?

All the exemples in the scripture, of lauding, praysyng and thākesgeuynge, ought to be as rules and instructions vnto vs.

Is there nothyng contayned in the Lor­des prayer touching thys matter?

Yes verelye: for in that we praye that his name maye be glorifyed, we desire also that all hys workes maye be sene (accor­ding as they be in dede) excellente and prayse worthy: ī such sorte, that if he punis she vs, we may therby prayse the vpright­nes of his iudgement: if he pardon oure fautes, we maye therby haue occasiō to magnifye his mercy: when he performeth his promyse, we maye acknoweledge him to be the infallyble trueth: bryefelye we re­quire that there be nothynge at all done wherein the bryghtnes of hys glorye be not shewed foorth vnto vs: and this is to geue vnto hym the laude and prayse of al goodnes.

What conclusion may we gather of al that we haue hitherto spoken?

Verelye we may well conclude of thys, the saying of Christ (whiche is the trueth it selfe:) that this is life euerlastig, to know the verye liuing God, Ihon. 17. and him whome he hath sent, our sauiour Christe: to know him (I say) to the end to rendre due honor vnto him, what euerla­sting lyfe is. Mat. 1. that therby he may become vn­to vs, not onelye a Lorde and maister, but also a father and sauiour: wherby also we on the other parte may be his seruauntes, his children, and a people wholy consecrated to his glory.

What is the meanes to come by a state so excellent? 45. Sonday.

He hath for the same purpose left with vs hys holy woorde, Euerlasting li­fe is offered ad presented vnto vs by gods worde. which is vnto vs (as it were) an entree into the kyngdome of heauen.

Where shall we seeke for thys hys woorde?

It is conteyned in the holye scripture.

How must we vse thys woorde, to ha­ue thys profit by it?

We must receyue it, beyng perfitly pers­waded therof in oure conscience, as of an vndoubted trueth sent down from heauē, submittyng our selues vnto it with due obedience, louing it hartely with a feruent ād vnfeyned affectiō, hauing it so imprin­ted in our hartes, that we may folowe it and conforme our liues wholy vnto it.

Doe all these thynges lye in our power?

No verely, not one of theym all: but God woorketh them in oure heartes, in rhys wise by hys holy spirite.

Is it not required of our part, that we take payne, & doe oure diligence both to heare and to reade thys doctrine whiche is set furth vnto vs?

Yes forsoth: & firste it is requisite, We must geue diligente la­bour to learne gods word. that euerve man priuatly in his own house geue himselfe to the studye of this word: but principally euery man is bound to haunt duely al such sermons as be made in the congregation of Christ, for the better vnderstandyng of this his doctrine.

Thinkest thou then that it is not inough that euerye manne dooe geue diligence to reade gods worde in his owne house, on­lesse they come also together to heare it preached openly?

I thynke so: at the least waye if God of his goodnes doe prouyde suche meanes that we may heare it.

What is the reason?

Because oure sauior hath set & esta­blished thys ordre in hys church, Ephe. 4. not to the ende that. ii. or three onely shoulde obserue it, but as a generall ordre for all men: & he hath like wise declared that this is the onely way to build hys church & to preserue the same: let vs therfore euery one be content to haue recourse to this ru­le, & not become wyser then our maister.

Is it then a thing necessary to haue pa­stoures and ministers in the congregaciō?

Yea very necessary: & at theyr mouthes men are bound to receyue the woorde of the Lorde with all humble obedience: so that whosoeuer doeth set light of thē, Matt. 10. Luk. 10. and regard not to heare theyr sayinges, they [Page 125]contemne also Iesus Christe, and deuyde themselues from the felowship of hys flocke.

Is it sufficiente that we haue bene once instructed by theyr meanes: eithe elles must we heare their doctrine continually?

It is nothyng if a man begyn well, vnlesse he continue styll in the same: for we must keepe vs in Christes schole, and continue stil his scholers vnto the end: and for that cause he hath ordayned Ministers in the churche to teache vs continually in hys name

Is there no other meane besides hys word, 46. Sonday. by whiche God sheweth hymselfe vnto vs?

God hath ordeined and coupled the sa­cramentes with the preachyng of hys woorde.

What thing is a sacramente?

A sacramente is an outwarde token of gods fauor, Of sacramēts which by a visible signe dothe represent vnto vs spirituall thīgs, to the ēd that gods promises myght take the more deepe roote in oure heartes: and that we myghte so muche the more surely geue [Page 126]credite vnto them?

What? is this possyble that a visible and a material sygne should haue such vertue to certifye oure conscience?

No, not of it selfe, but God hath or­dained it forsuch an end.

Since it is the proper office of Goddes holy spirite, to seale & imprinte the promises of God in our heartes, how can thou attribute or geue this propertie vnto the sacramentes?

There is a great difference betwene the one and the other: for goddes spirite is he alone, who in very deede is hable to touche and moue our heartes, to illumina­te our mindes, and to assure oure consciences, in suche sorte that all these ought to be accounted and reputed hys only workes, so that the whole prayse and glory hereof ought to be geuē vnto hym onelye: yet this notwithstandyng, it hath pleased our Lorde to vse hys sacramentes as certaine meane aydes or instrumētes therof, ac­cording as it seemed good vnto hym, wi­thout diminisshinge (in the meane tyme) any poynt of the vertue and woorking of his spirite.

Thou meaneste then that the efficacy or vertue of the sacramentes doth not confyst in the outwarde elemente or visible signe, but so farre furth as it pleaseth God to moue the conscience therwithall by the working of hys spirite.

I meane euen so: according as it is gods pleasure to woorke by meanes by him or­deined without any derogacion therby to his gloryous power.

What moued God to institute such in­strumentes or meanes?

He ordeyned them to helpe and coun­forte oure weake nature: The sacramē ­tes were ordained to helpe our infirmitie. for if we were wholye of a spiritual nature, as the an­gelles are: then we were apt to consider both God & hys manifolde graces or bene fites, after a spiritual maner also: but forso­much as we are clogged, withe earthely bodyes, it was needefull for vs that God did institute sensible sygnes, to represente vnto vs spirituall and heauenly thynges: for otherwyse we coulde not so wel com­prehende them. Moreouer it is necessarye for vs that al our senses be exercised in his holy promises, that we might be the better stablyshed in the same.

Since God hath ordeined his sacramen­tes for our necessitie: it were a point of arrogancye and presumpcion to thinke that they myghte be as well left of, as vsed.

Ye saye trueth: so that whosoeuer doth willingly forbeare the vse of them, The sacramentes are neces­sarye. estemyng them as thynges more then ne­deth, & of no importance, he dishonoreth Iesus Christ, he refuseth his gracious be­nefites, and doeth willingly quenche hys holy spirite.

But what sure certitude of gods grace be the sacramentes hable to geue: seing bothe the godlye and wicked doe receiue them?

Albeit the infideles & wicked doe ma­ke the grace (which is offered & presen­ted vnto them by the sacramentes) voyde, and to stand them in none effect: yet it fo­loweth not that theyr office and property is such for al that.

How is it then, and when is it, that the sacramentes doe produce or bryng furth theyr operacion and effect?

When a man receyueth them in faith, whan the sa­cramentes ta­ke theyr effect. leaning onely vnto our sauior Christ & his merites, seking nothing els but him in thē.

What meanest thou by saying that we may seke nothyng els but Christ in them?

I signify therby, Howe Christs oughte to be soght in hys sacramentes. that we may not occu­pye oure myndes in considering the out­warde or earthly sygnes, as though we would seke our health & saluacion in thē: neither may we ymagine that there is anie peculiare vertue inclosed or hidde in thē: but contrariwise we do take the signe for an ayde or helpe to leade & to directe our mindes straight into heauen, to the intent that we maye there seeke our sauiour Christ, & al health and goodnes in him alone.

If faith then be required in the ministracion of them, how may it be that they are ordeined & geuen vnto vs to strengthen & stablishe vs in the faith, and to assure vs of gods promises?

It is not inough that faith be once be­gonne in vs for a tyme, The sacramē tes be meanes to nouryshe our faith. but we must styll nourishe it, & mayntaine it, so that it may grow daily, & be encreased in vs. For the nourishement, strength & encrease there­fore [Page 130]of our faythe, God hath geuen vs the sacramentes conteining hys merciful pro­mises, the which thing Sainct Paule declareth, Rom. 4. sayng that the vse of thē is to seale or-print the promises of God in our hartes.

But tell me: is not thys a token of infidelitie, whan the promyses of God be not sufficient of themselues, to geue vs certay­ne assurance, onlesse there be some visible sygne as an ayde ioyned vnto them?

Verely as ye say, it is a token of a litle slender & weake fayth, & yet of that sort the fayth of the most part of al the childrē of God is: Godes children are not fully perfecte in this lyfe. & notwithstandyng they ceasse not therfore to be called faythfull, albeit they haue not as yet attayned vnto the per­fection thereof. For so longe as we lyue in thys worlde, there abydeth cōtinually cer­tayn remnauntes of vnbeliefe in oure fles­he: & therfore we must endeuour by al meanes continually to profit & encrease in fayth:

Howe many sacramentes be there in the churche of Christe? 48. Sonday.

Ther be but .ii. How many sacramentes ther be. which be commune vn­to all menne, and whyche Christ hymselfe ordayned for hys whole faythfull flocke.

What be they?

The sacrament of Baptisme, and the holy Supper.

In what poyntes doe they agree, and wherin dyffer they, the one frō the other?

Baptysme is as it were an entree into the felowshippe or congregation of God: Of baptisme. for it witnesseth certaynly vnto vs, that wheras we were before straungers from God, he doth now receiue vs into his fami­ly and houshoulde. The Supper of the Lorde is a sure witnesse or testymonye vnto vs, that God wvll nouryshe, and re­freshe vs with foode: euen as a good ma­ster of a house, studieth with paynefull di­lygence to sustayne & feede suche as be of hys houshoulde.

To the ende that we maye vnderstande them both so much the better, The significa­tion of baptis­me. let vs consi­der them a parte one after another: fyrste what is the ryghte sygnificacyon of Ba­ptisme?

The significacion thereof standeth in. ii. poyntes: fyrst our lord representeth vnto vs herin, the remissyon of our synnes: [Page 132]secondarely, Ephe. 5 Rom. 6. oure regeneration or newe byrth in spirite.

What similitude or agreablenes is there betwene water and those thynges, 49 Sonday. whe­reby it maye be thoughte meete to repre­sente them?

Fyrste the remission of synnes is a ma­ner of washing, The mistery of the water in Baptisme. wherby oure soules are clensed from theyr fylthynes: euen as the vnclenly fylthe of our body, is washed a waye with water.

What saiest thou concerning the other poynt of regeneration?

Because the beginning of our rege­neration standeth in the mortyfvcation of our nature, that is to say, in the killyng of our affections: and the ful accomplishyn­ge of the same consisteth in that, that we become newe creatures as touchinge our cōuersaciō through the spirite of God therfore the water is powred vpon the head, to signifye that we are dead or buryed: Wherfore the water is powred on the head. & that in suche sorte, that our risyng againe into a new life, is therwithall fygured, in that that the powring of the water is but a thing of a very shorte continuance and [Page 133]not ordeined that we shoulde be drouned herby.

Thou meanest not that the water is the thyng wher with oure soules be washed?

No: The water doth not clense vs, but the blood of Christ onely. 1. Ihon. 1. 2. Peter. 1. for that belongeth to the bloude of oure sauioure Christ alone, which was shed to the ēde that al oure fylthe & vnclē nes myght be cleane wipt away: & that we myghte be counted pure and withoute spotte euen before God: the whiche thin­ge then taketh effecte in vs, what tyme oure consciences be sprinkled therwith by Goddes holy spirite: but the sacramente doth testifye and declare it vnto vs.

Why then, meanest thou that the water standeth in no other stead vnto vs but as a figure?

It is suche a figure as hath the veritie & substāce of that thing which it signifieth, The water is not a bare sy­gne: The promyse is ioyned to it. ioyned vnto it: for God is a true keper of hys promise & deceaueth no man, wher­fore it is certaine that remission of synnes, and newnes of lyfe is offered vnto vs in baptysme, & that we receiue the same the­re.

Is this grace receyued indifferently of all men?

No, for dyuers through theyr peruerse minde and vnbeliefe, do refuse this free offer, wherby it standeth thē in no steade: neuertheles the sacrament loseth not hys propertye, for it offereth thys gyfte vnto them also: albeit that none feele the com­fort therof, but onely the faithfull.

What thynge is that wherby our rege­neracion is wrought in vs?

By the death and resurrection of oure sauioure Christe: wherby we are renued in spirite. for hys death standeth in this steade vnto vs, that by it our olde Adam is crucified, and our synnefull natu­re is (as it were) buried, so that the affecti­ons and desires therof beare no more rule in vs. As touchynge the other part (which is the newnes of lyfe) to vse a newe con­uersacion in obeying Goddes wyll and fo­lowyng hys ryghteousnes, that we obtay­ne by hys resurrection.

Howe is it that we obtayne thys grace in baptysme?

It is geuen vnto vs in that that Christ doth there garnish and decke our soules with the garmente of hys holy spirite if [Page 135]if so be that we make not our selues vn­worthy of hys promyses whiche be there geuen vnto vs.

As touchyng our parte, what is the ryghte vsynge or receauyng of baptysme?

The ryght vse therof standeth in these two: faith and repentaūce, that is, wherein the right vsing of baptisme slan­deth. in that we be sure that we haue oure consciences cleansed in the bloude of Christe. And in that we both feele in oure selues, and ma­ke it knowen to others by oure woorkes, that hys spirite abydeth in vs, to mortyfye oure affections and desyres, and so to ma­ke vs ready to doe the wyll of God.

Seyng al thys is required in the ryght vsynge of baptisme, 50. Sonday. how is it that lytle children be baptysed?

I dyd not meane that fayth & repen­taunce oughte alwayes to goe before the ministracion of this sacrament, The haptisme of infantes. for that is only requisite in them that be of age, and discretion: so that it is sufficienre if the ly­tle children shew forth the fruites of bap­tysme when they are come to sufficient age to knowe it.

How wylt thou proue, that there is [Page 136]no inconuenience in thys doyng?

For in lyke maner circumcisyon was a sacrament of repentaunce, Deu. 10. and. 30. Iere. 4. Rom. 4. as Moses & the Prophetes doe wyttnes: ād also a sacramente of fayth, (as sainct Paul teacheth) and yet God dyd not debarre and exclude lytle chyldren from the receyuyng of the same.

No, but arte thou able to proue suf­ficiently, that there is as good reason they should be receiued to baptisme, as that the other should be circumcised?

Yea, The promises whiche wer made to the Iewes only, are nowe offe­red to al men. for the reason is largely as sufficienente: for the same promyses whiche God dyd make in tyme past to hys chosen peo­ple of Israell, are now extended with mu­che more euydente declaration into all coastes of the worlde.

And foloweth it therefor, that we muste vse also the signe?

Yea, if we wyll consyder the thynge effectually: For Christ hath not made vs partakers of that grace, which belonged in time paste to the children of Israel, to the intente he woulde in vs dimynishe [Page 137]it and deale it more sparyngly, or that he woulde make it nowe more doubteful or lesse knowen than it was before: but rather to the ende, he would shew forth his goodnes, not onely more euidentely, but also more plenteous­lye.

Doest thou coumpt then, that if we dyd denye baptysme to lytle chyldren, the gra­ce and goodnes of God should be dymy­nished and darkened hy the commynge of Christ?

Yea surely: for we shoulde be by that meanes destytute of the expresse signe of Goddes bountyfull mercye towardes our children, the which thing, they that were vnder the lawe had: & in very dede this thing serueth highly to our comfort, as to the stably shynge of the promes which hath bene made vnto vs from the begyn­ning.

Thy minde is then, that forsomuche as it pleased GOD in olde tyme to declare hymselfe to be the sauyoure, yea of lytle children, and that he thoughte it also good to seale hys fauorable promise in theyr bodyes by an outwarde sacramente and marke: [Page 138]that therfore it is very good reason, that ther be no lesse tokens of assuraunce after Christes comming, since the self sa­me promyse cōtinuynge styll is reiterate, and more openly vttered, as wel by worde as dede.

Yea: and moreouer it semeth a thyng worthy of notable reprehencyon, if men­ne woulde doe so muche wronge vnto chyldren, as to denye them the signe, whiche is a thynge of lesse price, since the vertue and substance of baptysme belongeth vnto them, whiche is of muche hygher estimacion.

For what consideration, ought we to baptise lytle children?

They are christened in token and wyt­nes that they are enherytours of the bles­synge of God, To what purpose children are baptised. which is promised to the lynage of the faythfull: to this ende, that when they come to age, they shoulde be instructed what the substaunce and mea­ning of baptisme is, to profite them selues therby.

The 51. SōdayLet vs now speake of the Supper: and fir­ste what is the signyfycacion therof?

Our lord did ordaine it to put vs in assu­raunce, Of the lordes Supper. that by the distribuciō of his body & bloud, oure soules are nouryshed in the hope of lyfe euerlastynge.

Why is it that our Lorde representeth vnto vs hys bodye by the breade, and hys bloude by the wyne?

To sygnyfye vnto vs, Christ offereth to vs his body by the bread. and hys bloude by the wyne. that euen what propertie the bread hath towardes our bodies, to were, to feede & sustayne them in this transytorye lyfe: the selfe same proper tye also his body hath touchīg our soules, that is, to nourishe and refresh them spi­rytually. And in lyke maner as the wine dothe strengthen, comfort, and quicken the body of man: euen so hys bloude, is our ful ioye, our comforth, and spiritual, strength.

Doeste thou meane that we must be in dede partakers of the bodye and bloude of the Lorde?

Yea verely, I meane so: The onely stay of our truste. for since the whole truste and assuraunce of our health and saluacion doth consist in the obedi­ence which he hath perfourmed vnto god [Page 140]hys father: (in that that God doth accept it, & take it as if it were oures in deede) we must fyrste needes possesse him, seeing that hys benefites doe not belong vnto vs, vntill he haue firste geuen hymselfe vn­to vs.

Why? did not Christ geue himselfe vnto vs what tyme he gaue himselfe to be cru­cified, to the intēt that thereby we myght be brought into the fauour of God hys father, and be deliuered from damna­cion?

Yes, but that doth not suffyce, vnlesse we doe receiue hym withal, in such sorte as we may feele in our consciences the fruicte and efficacye of his death and pas­sion.

Is not faith the ready meanes to receyue Christ by? After what sorte we recei­ue Christe.

Yes forsoth: not onely by that that we be­lieue that he dyed & rose again to dely­uer vs from euerlasting death, and to pro­cure vs also euerlastyng lyfe: but also by that that we feele by fayth, that he dwel­leth in vs, and is ioyned with his mem­bres, to the end to make vs partakets of al [Page 141]his graces and benefites because we are vnto hym vnited and made all one.

Haue we not Christe ioyned vnto vs, 52 Sonday so that we become partakers of hys bene­fytes, by no other meanes than by hys Supper?

Yes verelye: 1. Cor. 1. for we receyue Christ with the fruicion of his benefites, at the prea­ching of the gospel, (as. S. Paule witnes­seth) in that that our lord Iesu doeth pro­mise and certifye vs therein, that we are bone of his bones, and fleshe of his fleshe: Ephe. 5 & agayn that he is the bread of life whi­che came downe from heauen to nourish our soules: and in an other place, Ihon. 6. that we are one with hym, Ihon. 17. euen as he hymselfe is one with hys father, and suche ly­ke.

What is there more to be had in the sacramente? or to what vse doth it serue vs besydes?

This is the difference, that Christe & his benefites be more euidently, liuely, and plenteouslye, set furth vnto vs: for albeit that our sauiour Christ be in very deede exhibited vnto vs, and is made oures by [Page 142]baptisme also, and by the preachyng of hys word, that is but in a parte as it were, and not fully.

What is it than briefelye, that we haue by this sygne of bread?

That the bodye of our Lord Iesus, what doth the sygne of bread teache vs. for so muche as it was once offered vp for vs in sacrifice, to bryng vs in to gods fauour, is now geuen vnto vs, to assure vs that we are partakers of thys ioyfull reconcilia­cion.

And what haue we by the signe of wyne?

It assureth vs, what is signified to vs by the wyne that as oure lord Iesus dyd shed his bloud once on the crosse for a full pryce & recompence of al our sinnes: euen so he now geueth it vnto our soule to drinke, wherby we should not doubt to receiue the fruite & benefite therof.

By these thy aunsweres, I gather that the lordes supper doth direct, and as it were conduite vs, to the death and passyon of our sauiour Christe: to the entent we may be partakers of the vertue ād profite therof.

It doeth euen so: for euen then when he suffered, the onelye and euerlastynge sa­crifice was offered vp for our redempciō. Wherefore there remayneth nowe no­thynge elles, but that we should haue the fruites therof.

The supper then was it not ordeyned to offer vp the bodye & bloud of our sauiour to God hys father?

No: Christ alone is the euerlastyng byshop. Hebru. 5. Mat. 26. for there is none but he alone vnto whō that office belongeth, for so much as he is the euerlastynge sacrificer: but the charge that he hath geuē vnto vs is, that we doe receyue hys bodye, ād not offre it.

Wherefore be there .ii. 53. Sonday sygnes insti­tute?

Our Lorde dyd that to helpe thereby our infyrmite: The ordeining of two sygnes was for our wekenes. signifying that he is as wel the drinke as the meate of oursoule: to the end we might be content to seke our nourish­ment fully and wholy in hym, and no where elles.

Doth the second signe (which is) the cup, belong indifferentely vnto al men?

Yea, and that by the commaundement of our sauiour Christ, contrary whereunto we mayein no wyse doe.

Receiue we in the supper onely the tokens of the thinges afore rehearsed? ey­ther are they effectually in dede there ge­uen vnto vs?

Forsomuche as our Sauiour Christ is the truth it selfe, it is nothyng to be doub­ted, that the promises whiche he made at his supper, be not there in dede accom­plished, and that which is figured by the sygnes is truely perfourmed: so then according as he there maye promes, and as the signes do represent, theris no doute, but he maketh vs partakers of hys verye substaunce, to make vs also one with hym, and in one lyfe with hym.

But tel me how thys may be done, Now we recei­ue Christ in the supper. seyng the body of our sauiour Christ is in heauen, and we are here as pilgrimes on the earth.

Verely it cummeth to passe by the wo­onderous and vnsearcheable workynge of hys spirite who ioyneth easelye toge­ther [Page 145]thynges beynge farre a sundre in place.

Thy mind is then, that his body is not presently included in the bread, neither his bloud conteyned within the cup.

No not a whit: what is to be done yf we wil receaue the substance of the sacrament. but cleane contrary wi­se, if we wil haue the substaunce of the sa­crament, & the very thing which is signi­fied therby: we must at the receiuing the­rof lift vp our heartes into heauen, where oure sauioure Christ is in the glory of his father, from whence we haue sure hope that he wil come for oure redempcion: & therfore we maye not searche hym in the­se corruptible elementes, as if he were pre­sently there.

So then thy iudgemente is, that there be two thynges in thys Sacramente: the substaunce of breade and wyne, whyche we see wyth the eye, touche with our hād ād feele, or sauoure with oure taste: & also our sauiour Christ by whome oure soules are inwardlye nouryshed

You say truth: Pleadges of oure resurrection and in such sort that we haue therewith also a sure token, and (as [Page 144]it were) an earnest penye of the rysyng a­gayn of our bodies, in somuch as they are already made partakers of the signe of lyfe.

How ought thys sacrament to be vsed? 54 Sonday.

Saincte Paule teacheth the right maner of the vsyng therof: 1. Cor. 11. (which is,) that euery man examine hymselfe before that he co­me vnto it.

Wherein ought a man to trye and examy­ne hymselfe?

He muste considre whether he be a true membre of Christ our Sauioure.

Wherby may a man haue sure knowledge thereof?

If he haue a faythe or ryghte confidence in Goddes promises, The sure tokēs of a true Christian. being inwardlye sorye for hys synnes, and doe loue hys neyghboure with an vnfeyned charitie, not keping in his hearte anye rancoure, hatred, or debate.

But is it requisite to haue a perfecte fay­the, and perfecte charitie?

We must nedes haue both the one & the other, sound, right, & not counterfaited: but to speake of suche a perfection, as vnto which nothing can be added, a man shal not be able to finde it in the whole multi­tude of men: so then thys supper had bene a thing ordeined in vaine, if none were me­te to come to it, vnlesse he were throughly perfect.

By this saying, our imperfection doth no whit hynder vs from cumming therun­to?

No verely: but rather contrariwyse, it shoulde stande vs in no steade, if we wer not vnperfecte, for it is as an helpe and succour, agaynste oure infyrmitye.

Doe these two sacramentes serue to no other ende, but to supporte and beare vp our imperfection?

Yes, they are also very signes and badges of our profession: that is to say, by them we protest openly that we are the people of God, and make open profession of our christen relygyon.

What shall we then iudge of him that refuseth to vse them?

We ought not to count hym a christen mane: for in so doing he refuseth to confesse or knowledge hymselfe to be a christian, and what is that els, but as it were couertly to refuse Christe?

Is it inough to receyue them bothe, once onelye in oure lyfe tyme?

Baptisme was ordeyned to be receiued but once, wherefore it is not lawfull to be christened again: but it is other wise to be thought of the supper.

What is the reason therof?

This: How it is that we receaue the supper oftimes though we maye be but once baptysed. by baptysme God doethe brynge, and receyue vs into his churche: and when he hath once receyued vs, he declareth al­so to vs by the supper, that he wyll feede vs continually.

To whome belongeth the miny­stracion of baptisme, 55. Sonday. and of the Lordes supper?

Vnto them who haue taken charge to preach openly in the churche: To whom the ministracion of the sacramē tes doe belonge for the preachyng of Goddes worde and the minis­tracion of the sacramentes be thynges ioynctely belongyng to one kynde of office.

Is there not a substancyal profe to be brought for thys?

Yes verely: Mat. 28 for our Lorde geueth speci­all charge to hys Apostles, as well to bap­tyse as to preach: and as touchyng the supper, he geueth them iniunction to folowe hys exaumple: nowe he did the parte of a minyster, in that he gaue and distributed it to others.

The pastours, who be the mynysters of the sacramentes, ought they to recey­ue indifferently euery person that com­meth?

As touchyng baptisme, whoe oughte to be shut out frō the supper. forsomuche as there be none in our tyme baptysed but lytle chyldren, there oughte to be no choi­se vsed: but as cōcerning the supper, the minister muste haue so muche dyscrecyon as to refuse to geue it to them that be vtterly vnworthy.

Wherfore?

Because that otherwyse the supper of the Lorde should be defyled and disho­nored

But yet our Lorde admytted Iudas to the holy supper, notwithstanding his wi­ckednes.

Yea, wherefore Iu­das was admitted to the sup­per. for his wickednes was hytherto hyd. ād albeit oure Lorde knewe it ryghte well, yet was it not notoryous and kno­wen vnto men.

What waye is to be vsed then towardes the hipocrites?

The minister ought not to exclude ādshut oute them, as vnworthy: but he must tary vntill it shall please GOD to make their close wyckednesse knowen.

What if he hymselfe knowe, or if he be prieuely aduertised of any suche?

That is not a sufficiente cause for him to denie them the supper, vnlesse he haue the thinge tryed by suffyciente profe: and ther [Page 151]with the iudgement of the congregacion.

Is it then meete to haue a polytyke order touchynge thys matter?

What els? if the congregacion be wel or­dered: there muste be certayne appoynted to watche, and take dyligente heede for suche opē crimes as may be committed: and they hauynge auctorytye, ought in the name of the whole congregation, to inhibite such as be by no meanes mete, neither can be partakers therof withoute the dysho­noure of God, and the offence of the fayth full.