❧ A simple, and religious consultation of us Herman by the grace of God archbishop of Colone, and prince elector. etc. by what means a Christian reformation, and founded in God's word, Of doctrine, administration of the divine Sacraments, of Ceremonies, and the hole cure of souls, and other ecclesiastical ministries may be begun among men committed to our pastoral charge, until the lord grant a better to be appointed either by a free, and Christian counsel, general, or national, or else by the states of the Empire of the nation of Germany, gathered together in the holy Ghost  
¶ Imprinted in the year of our Lord. 1547. The. thirty of October. I. D.   

¶ We Herman by God's grace archbishop of Colone, Archchaunceler in italy of the holy Roman Empire, And prince elector, Duke of Westphalia and Angaria administrator of Padebourne, wisheth to all them that shall read, hear, and understand this our book, grace, peace, and blissfulness from God our father through our Lord, and only saviour jesus Chryst.  
IT is known to all men manifestly that our most redoubted Emperor Charles, our most gracious Lord hath right diligently sought sundry ways in many counsels with the princes electors, and other princes and states of the holy Roman Empire in Germany, whereby these dangerous and pernicious dissension, & altercation in holy religion might be taken away, and a general and christian consent, and reformation of congregations might be appointed and in troduced through the whole nation of Germanye. But because the emperors majesty could not hitherto devise and constitute this general and godly concord, and reformation of churches, he, for a godly cause, and very christian purpose, enjoined, and commanded, in the counsel last assembled at Ratespone, with the bishpop of Rome's Legate, to all prelate's, that among themselves and their diocesanes, they should begin a christian correction of ecclesiastical matters which might help to a comely and wholesome administration of the congregations, and that they should propone the same to the congregation to be observed, and maintain it with earnest diligence, and such faithfulness as becometh ecclesiastical people in this matter, neither should have any regard of them, which would hinder or stay this godly purpose, because he trusted that by this mean a more commodious way might be made to the ordering & refurming of churches, and that men's minds might be prepared the sooner to consent to a consultation of religion. Besides this the states of our dominion have earnestly required of us in many convocations that we would make a godly and christian reformation. And moreover, in the last Convocation at Bone, the Earls, Knights, Gentlemen, and cities of our dominion: committed unto us, that after the said manner, we should procure a reformation of congregations to be gathered together, and to be pubblished, and proponed to the congregations committed unto o●●● charge, which they should observe, 〈◊〉 hereunto that we ourselves by most certain arguments of God, do perceive daily, how grate need of amendment our congregations have, because they be utterly destitute of godly, and learned ministers, and therefore no sincere, and certain doctrine is handled among our men, where as yet the same aught always to be preached, and taught before old men, and young. For we perceive that of this neglecting of perfect, and pure doctrine, horrible ignorance of God, pernicious superstition, unbelief, most grievous faults and confusion of all good things follow necessarily.  
Therefore when we perceived that the said things prevailed horribly it seemed that we ought to make no longer delay, but rather we thought upon the emendation of these things, and consulted about the same earnestly, & chiefly in this our extreme old age which surely warneth us, that we must shortly come before the judgement seat of Christ, where we know that we must give an accompe of this office enjoined unto us. Wherefore that we might first show ourselves obedient to our saviour, and the Lord Christ the prince of pastors, and to his flock, and secondly acknowledge our supreme officer the emperor and finally seek the preservation, and correction of religion among the people of Christ committed unto our charge, according to the office of a bishop enjoined unto us, we have applied our hole diligence hereunto, according to our simplicity, and the gift, which the almighty hath granted to us, that we might find out some mean to reform ecclesiastical doctrine being so necessary in this great perturbation of things, which afterward we might propone to our men wherein if we should not do our duty, surely we should stir up greater anger of God to ward us, and all godly men perceive that undoubted, and uncoverable destruction of souls would follow thereof. Wherefore we neither would nor could delay our purpose of a reformation. Therefore we called to our consultation many men, and those exercised men, and endued with the fear of God, and with spiritual wisdom, and learning, with whom after that we had had long communication, we considered all things faithfulli, and at the last we ordanied the form, and preparation following of restoring ecclesiastical doctrine, and discipline among our men. And thought I be their unworthy bishop, yet I was lawfully made both archbishop, and curate of souls. And set not forth this same form, and manner of a reformation as thought nothing could be amended, or changed in it, or as though other aught in any wise to follow it. Through the grace of God we acknowledge the weakness of our faith, and the slenderness of our judgement in these matters of so great difficulty, concerning the heaven lie kingdom of our Lord jesus Christ, and our salvation. But because our dear Lord jesus Christ praised his father and gave him thanks also for that, that he had hidden the mysteries of the heavenly kingdom from the prudent and wise men of this world, and had opened them to the simple, and despised and commanded his wholesome gospel to be preached without difference to the learned and unlearned that they might attain everlasting salvation, and moreover promised his spirit, by whom we understand, and receive those things, which he himself giveth us in the gospel for our everlasting salvation, asmanie as would seek the same in the name of his dear son our Lord jesus Christ, as Christ himself witnesseth, it should not have becomed us, which profess the name of Christ, & execute the office of a bishop (though we grant we do not satisfy in both I mean in Chriistan life, and in the office of a bishop) to doubt of grace and gift of God and to distrust God our most merciful heavenly father, as though he might not be moved with our prayers, and the godly prayers of our men to gene us mercifulli his holly spirit, whereby we might learn of his gospel to adorn our office enjoined by him, and to dispose, and ordain that the people committed to our charge be faithfully and diligently taught by godly, and meet ministers how through true, and lively faith they should acknowledge our Lord jesus Christ, and confess him to be the only saviour and call for his help in all troubles with a very trust and exercise themselves in such works as in deed be good and fruitful, in the holy sacraments, and other ceremonies of the church according to Christ's institution, that godliness may daily increase more and more, and that all things which be contrary to Gods word, all sins, and offences that be crept in to the church of God may be abolisched wherefore attributing nothing either to our wisdom, or to the wisdom, and doctrine of other but only encouraged and trusting in the true grace, and sure promise of God the father; and in the merit and strength of our Lord jesus Christ the only head, and vigilant pastor of his congregation, we have determined to set forth according to our simplicity, these things thus gathered after diligent deliberation, and correction, as much as could be done in short time, and as much as God helped us with his grace, for some reformation of Christian discipline. For we grant that it is our office to feed Christ's sheep, and faithfully to look to the congregations committed unto us. And we call God our creator to witness, which is everlasting truth, and knoweth the hearts, and seeth all thoughts, that we in all this matter of reformation, seek neither our own glory, nor our private commodity, but only have respect hereunto that the glory of the almighty may be most largely set forth to the everlasting salvation of our men.  
Therefore we beseech all christian men of what condition soever they be, which shall read o● hear this our preparation of a reformation (by our Lord jesus Christ whose cause, matter, and business is handled in this book) if they shall find any thing in it that shall not seem to be agreeable to god's word, and make to the true edification of faith in Christ, which resteth in the augmentation of god's increase, that they will certify us thereof and gently teach us out of the holy scripture We will take the same, by god's grace in good part, and gladli embrace those things, that we shall perceive to help to the reparation of the church, and we be ready to do them more diligently, than it is set forth in this book, that nothing want to the nessarie reformation of the church. And contrary wise we require of them, that if they shall perceive that the Lord hath mercifully given us to attain his meaning, and will, they will help us with their benevolence, and diligence as much as they may, that these things (as the wholesome commandments of our maker, redeemer, & judged jesus Christ) may be set forth, chiefly seeing that they under stand, that it becometh us in nowise in those things, which we surely know to be enjoined and commanded unto us by our God, and saviour out of his word to differ any longer, either for the authority and power of any men, or for the expectation of a council general, or national, the things which pertain to the glory of God, and of his most dear son, and the salvation of the people, but rather as commodiously as we may to propone the same to be observed of our men, and other, as much as the almighty will help us with his divine grace, which we wish to all them, that seek the same truly through our Lord jesus Christ. As we commend unto them this our obedience such as it is in this our purpose, which we own to the divine majesty, with all our subjects, and our office, desiring the same children of god which with a sincere heart wish the amplification of Christ's kingdom, to whom undoubtedly our necessary diligence though it be slender, shallbe acceptable, that they with their godly prayers will diligently aid in this our purpose, and ministery, us and our subjects. Which thing how acceptable it was unto us we desire to declare to every one, when we shall be able.  
❧ Given at. Buschonie.   


❧ A Table of the principal Articles in this book of a Reformation.  
OF Doctrine.  
That some Lesson must be recited out of the holy Scripture before a Sermon, and declared unto the people  
That all Sermons must be made to the magnifying of the Lord Christ  
Of the Trinity.  
Of the creation, and governance of all things.  
Of the cause of sin and death.  
Of original sin, and man's weakness before regeneration.  
Of the old Testament.  
Of the difference of the old and new Testament.  
Of preaching peculiar to the new Testament.  
Of the preaching of Repentance.  
Of the true, and proper use of God's law.  
A short exposition of the ten commandments.  
Of remission of sins, and justification.  
Of good works.  
Of the true, and natural signification of this word faith.  
Of the cross and tribulations.  
Of the church of God.  
Of the unity, or concord of the church.  
Of christian prayer.  
A short exposition of the lords prayer.  
Of the abuse in prayer.  
Of the true, and false use of Images.  
Of Christian fast.  
Of holy offerings.  
A premonition, and commandment against the errors of the anabaptists.  
Of the administration of religion.  
Of Sacraments generally.  
Of Baptism.  
The form of a Catechism before Baptism.  
The exorcism.  
Of the administration of Baptism.  
How Baptism must be administered at times not prescribed.  
Of Confirmation.  
Of the lords Supper.  
At what time the lords Supper ought to be celebrated.  
Of the communion of strangers, and sickfolke  
How sick people must be visited, and how we must celebrate the communion with them  
Of communion in private houses for men in health.  
Of turning from sins, and true repentance  
Of excommunication.  
Of the making of Pastors.  
Of the blessing of Marriages.  
Of burying.  
Of holy and feastful days.  
Of fasting days and Lent.  
Of the difference of meats.  
Of certain other rights or ceremonies of the church.  
Of ecclesiastical rites upon working days.  
Of peculiar days of procession.  
Of Litany.  
Of common alms.  
Of schools for children  
Of schools of Divinity.  
Of disputation.  
By what means a christian reformation of holy ministery, and cure of souls may be begun, and practised in parishes.  
Of reforming of canonical colleges  
Of the reformation of monasteries both of men and women.  
Of free and not Monastical Colleges of virgins.  
Of the order of selbrethrens, and lay brethren The end of the table.    


Of Doctrine.  
OUR saviour God's son jesus Christ, which came into this world to the intent to open that wonder full, and hid will of God concerning the salvation of mankind, after this sort spoke to his disciples, and to all them that are called to the ministry of his Gospel: As the father hath sent me, so I send 
john. x. Mark the last Chap.  you. And in another place: Go into all the world, and preach the Gospel to every creature, teaching them to keep all things that I have commanded you. Further God eternal, the father of our Lord jesus Chryst, 
Mat. iii. xvii.  spoke thus from heaven of his son: Him hear ye. Wherefore, let us constitute him a doctor of authority, and judge of all writings. Peruse Cyprians book. ij. Epistle iij. And that Christ ought only to be heard, the father witnesseth also from heaven, saying: this is my son, in whom I am well pleased, hear him. Wherefore, if Christ only ought to be heard, we must not look, what any man before us hath thought good to be done, but what christ first did, which is before all. 
All preachings ought to be taken out of the holy scriptures.   
Forasmuch as than this doctrine of God the father, and of our Lord Jesus Chryst is taught in no writings, but in the writings of the Propheys, and the Apostles, and seeing that there is none other doctrine wherein the will of God from the beginning concerning man's salvation, is set forth with more certain and strong testimonies, Paul saying also that the church 
Ephe. ij  is builded thereupon, it is right necessary, that all the ministers of the Gospel read often, & ponder the hole divine scripture, with the fear of God, and exquisite diligence, both that they themselves may be better learned, and also that they may instruct other of the everlasting will of God, of the law of sin, of the wrath of God, of grace and righteousness promised for Chryst the mediator, of life everlasting, and pains everlasting, which the despisers of the word must needs suffer.  
This wisdom, as Paul witnesseth to the Corinth. doth far excel all man's wisdom For he saith: we speak the wisdom of God in mystery, which is hid, which God predestinated before the worlds, unto our glory which none of the princes of this world hath known, but God hath opened it unto us by his spirit. i Corin. xi. Wherefore forasmuch as God hath proponed unto us this his wholesome and heavenly doctrine only in the writings of the Prophets, & of the holy Apostles, and because we cannot receive the same certain, and undoubted else where, all shepherds & preachers ought to exercise themselves diligently day and night in these holy and divine books, that they may be apt to teach other. As the holy 
S. Cyprian to Pompeius against Stephanes Epistle. I● behoveth a bishop not only to teach but also to learn. For he doth better teach which daily increaseth, and profiteth in learning better things. Se. s. Augu. also, book. v. of Baptism against the Donatists, Cham xvi  Ghost requireth it in them by name, that they declare and show themselves approved to God, and such workmen of Christ, as need not to be ashamed of their ministry, and which also may rightly divide the word of truth, and teach other with fruit. ij. Timoth. ij. Item that they hold fast that faithful word, which is according to doctrine that they may be able to exhort through wholesome doctrine, and to convince the agaynsayers thereof Titu. i.  
In which divine precept proponed to all teachers & ministers of congregations, the pastors, and preachers shall observe diligently. first, that it is required of them, that in teaching they hold fast the certain, and faithful word, that is to say: to which certain, and undoubted faith ought to be given. Whereof it followeth, that they must take right diligent heed, that they mingle none opinions of men, with their doctrine, and preaching, but that they teach religiously and deliver to the people the sincere word 
There be ma.  of God. For this saying is ever true, Every man is a liar. Psalm. Cxvi. And Paul saith. The natural man understandeth not those things that be of the spirit of God for they be foolishness unto him, and he cannot perceive them. i Cori. ij. After the same sort saith Esay. xl. All flesh is grass, and all the glory thereof is as the flower of the field, the grass withereth, and the flower fadeth. But the word of the lord abideth for ever. Seeing then that men of their own nature be deceived, and can not of themselves understand the doctrine of grace, and seeing that their glory or excellency (by which word the prophet would chiefly signify man's wisdom) falleth away like a flower, how can man's reason, and wisdom, when it is not guided and directed by the spirit and word of God, perceive and teach any certainty, and truth, chiefly concerning divine matters, and the restitution of man. And although all christian men have the spirit of God, which as he leadeth each one into all truth, as much as is sufficient for his own salvation, and for the profit of the congregation, so he hath witnessed in man the gospel of Christ with goodly books, and writings, and doth even unto this day witness, and preach nevertheless flesh and blood abide in all, men, be they never so holy, and spiritual, as 
Augustine. I can not deny neither aught to deny, that as in our elders them selves, so there be many things in so many my works, that may be blamed with right judgement, and no rashness at all.  long as they live here, which flesh and blood perceive not the things that pertain unto God. The sense and understanding of the flesh remaineth, which striveth against God. Wherefore in this life there neither hath been, nor is any man endued with so great holiness, or doctrine, but that it hath chanced him often to fall, and to be deceived. Wherefore as saint Augustine, so likewise other fathers and old doctors allowed not all the writings and sentences of them, which had taught either before them, or in their time for this cause, that those things came from men so excellent in godliness, and learning, but as far as every man confirmed his doctrine, 
The same antour in the Epistle to saint Hierome.  and sentence with the word of God, and sure reasons. And they counted those only reasons to be sure and certain, which they perceived to be derived out of the word of God. Of which sort those be, with which S. Paul proveth that a woman must cover 
How we must judge of the writings of the fathers.  her head in the congregation, and keep silence, and not teach men. i. the Corhinth. xi. and. xiiii For the apostle confirmeth these things with this reason namely because the word of God testifieth that the woman is of the man, that she was made after the man, and first admitted the guile of Satan Item that she ought to be subject to hy husband.  
Wherefore all confirmations of godly doctrine consist in the only testimony of the 
Upon what foundation all godly doctrine ought to stand.  scripture, upon wihche scripture all that we either believe or teach of God, and our Christ ought to be grounded. For this scripture only setteth before us the word of God unmixed, and certain (whereunto only we ought to give credence in divine matters) for it was not taught of men, but of the holy ghost from heaven as. S. Petre witnesseth, saying: know this first, that every prophetical scripture is not of private interpretation. For prophecy was not at any time brought by the will of man, but the holy men of God spoke, being stirred of the holy ghost, two. Petre. i.  
Wherefore all doctrines of men in the congregation that are not grounded upon the word of God, taught in the holy scriptures 
Math. xv. Esay. xxix.  be unprofitable, & pernicious, as Christ witnesseth and Esay. But the holy scripture is a certain, and a wholesome doctrine unto us as Paul teacheth, where as he saith Every scripture inspired from God, is profitable for doctrine, for reproving, for in struction which is in righteousness, that the man of God may be perfect, prepared unto every good work. ij. Timo. iij.  
Forasmuch as than this scripture prophetical and inspired from God, is profifable, and abundantly sufficient for the perfect knowledge of true and wholesome doctrine, that the men of God may be instructed. and prepared to every good work and further that all errors, which be against religion & godliness, may be disclosed, and confuted, all pastors, and preachers must alway needs take their sermons and doctrine out of the holy scripture. They must also take diligent heed, lest at any time they mingle herewith man's doctrines, and interpretations, that have not flown out of this pure fountain of God's word. Wherefore that feaders and preachers 
That preachers ought to pray for e●crease of the holigost, & not to bewrapped in businesses of this life.  may rightly instruct the people of Christ, out of these books of the holy ghost, in all things that be profitable, and necessary to know for salvation, it is needful that they give themselves to the study of the holy scriptures with most earnest, and continual care. And that they may do this thing with more fruit and attain to the true understanding of the holy scripture, let them pray continually with Godly petitions that the holy ghost may be increased to them, which is the only interpreter of the holy scripture. For the natural man understandeth it not, as he also understandeth not other spiritual things, which thing the Apostles teach us sufficiently with their own example, which, as we read in the last of Luke did not understand the scriptures, before that Christ opened their mind. The spirit then before all things must be sought for, and obtained with faithful prayer, the spirit I say of understanding the holy scripture a right both to the health, and profit of ourselves, and also of other. Wherefore, it is needful that preachers withdraw themselves from carnal and worldly business, as much as the necessity of this present life will suffer, & that they give themselves thoroughly to all spiritual exercises, if they will both themselves rightly understand godliness, and the holy scriptures, and also profitably administre and faithfully dispense to the congregation of God, the doctrine of salvation, that every one of them teach men committed unto their charge aswell the rude, as the quick witted, and learned the most holy Gospel, and doctrine of godliness unto their salvation. Item that they bring to pass through that their ministry that every man surely perceive the prophetical & evangelical speech, and give heed thereunto with all diligence, as to a candle shining in a dark place, that they waver 
two. of Petre. i.  not like children, & be carried about with every wind of doctrine, but that following the truth in love they grow in him in all things, which is the head, namely Christ. 
Ephe. iiij.   
Further, it is the office of pastors, and ministers of the word, that they exhort them 
How needful exhortations be.  that be rightly instructed in the doctrine of godliness, and that they call upon them instantly, that they abide in that known doctrine, being prepared and ready to suffer all things, rather than that they will departed from it, and that they testify themselves to be the children of God with good works, and a christian life. For our adversary the devil never keepeth holy day, but walketh 
i. of Petre. v. Chap.  about like a roaring Lion, seeking whom he may devour, as Peter witnesseth. And this he doth not only within, with fiery darts of temptations, and fleshly enticements against the law of God, but also without with the persecutions, and assaults of the mighty, and further with hypocrisy, and a vain show of false doctrine, as our daily experience testifieth. Wherefore, Bishops and preachers must procure with all study that they right diligently warn, comfort, and exhort the weak in the faith of Christ, that they labour to resist manfully the old enemy ever endeavouring himself to assault on every side the flock of the Lord, and to continue in the faith, as s. Peter teacheth us. i. Peter. v. And also Paul to the Ephesians. vi. Chapter.  
But at what time and in what place such consolations and exhortations ought to be 
Exhortation to godliness, is ever needful.  used, it can not be certainly prescribed. For it is not only requisite openly in pulpits, but often at other times, & in other places, as occasion suffereth & necessity requireth. As s. Paul with great gravity admonisheth Timothe. I beseech thee (sayeth he) before God, and the Lord jesus Christ, which shall 
ij. Timot. iiij.  judge the quick, and the dead in his appearing and in his kingdom, preach the word, call upon them in time, out of time, reprove, rebuke, exhort with all softness, and doctrine The Apostle approveth the same thing also with his own example, in that last sermon, which he made at Miletes to the elders of the congregations. you know (saith he) from the first day that I entered in to Asia, after what sort I was with you at all times, serving the Lord God with all humbleness of mind, with many tears, and temptations, which chanced unto me throw the conspiracy of the jews, how I with drew no part of those things that might be for your profith, but I showed unto you, and taught you openly, and in every house, testifying both to the jews and to the Grecians that repentance, that is towards God, and that faith, that is toward our lord jesus. Take heed therefore to yourselves, and to the hole flock. Item, watch ye, remembering that by the space of iii years I ceased not night nor day with tears to warn every man. And in the first epistle to the Thess. the ii cha. You be witnesses and you know, how we were affectioned towards every one of you, as a father is towards his Children, desiring you, comfoting and beseeching, that ye would walk worthily of God, which hath called you in to his kingdom and glory. And it is necessary that such exhortations be done gravely with a certain Godly vehemency of mind, and 
Let exhortation be vehement and earnest.  ferventness that they may move the people, and steer up good affections in men's minds, whereby they may labour to continue, and go forth in the way of the Lord▪ which thing Paul signified by this saying that he may be able to exhort etc. It shall much further this gravity and vehemency, if the preachers with the commandements of God shall diligently set forth and declare the threats also, terrible exemples of God's wrath, that the people may be frayed from sinning. Item if they shall set forth the mercy, and promises of God with notable exemples of God's help & deliverance that in like manner men may he alured to trust more constantly in God and to love him, and so being inflamed with the zealle, and love of God they may go forth in all good worekes, and valiantly suffer, & overcome afflictions for the glory of the Lord. The feeders than and preachers, that will faithfully serve their vocation must necessarily not only be furnished to exhort the sorrowful, and to comfort the weak, but also they must be ready, and have a burnning zeal thereunto. For the obtaining of both which things as they have need of continual reading, and studying of the scripture so they have need of continual prayer, and all other spiritual exercises, and therefore also of great weariness, lest by any mean they be entangled in the 
How errors and depravations of God's word must be refused.  businesses of this life, and carnal cares. Thirdly it is required of feeders, & curates of Christ's people that they be able also to confute the agaynsayers, and adversaries with evident, and effectual testimonies of the scripture. For Satan is busiest in this point that he may corrupt the perfect and sincere doctrine, raising up sundry heresies, that the faith of Christ being shaken, and at the last abolished, he may stablish, and maintain his own tyranny. Hereof it cometh, that as we have red that in the time of the Apostles, and Martyrs long sithence it happened, and a● all other times when the pure doctrine of God hath been sincerely preached, so in our time also new heretics spring daily, which labour, and establish their wicked doctrine with depraved testimonies of the scriptures as. S. Petre writeth, that such men even in 
i. of Petre the la●t Chap.  his tome began to wrest the writings of S. Paul that be heard to understand, as the other scriptures unto their own destruction. Neither is it marvel that Sa●ā worketh this thing in his ministers, I mean that he laboureth to corrupt, and overthrow the doctrine of godliness (which is taught in the scripture only) by the testimonies of the scripture itself, but the same being depraved and corrupted. For with this art he durst assail the Lord Christ, when in the holy City Jerusalem, he set him upon the pinnacle of the temple, and said unto him, if thou be the son of God cast thy self down. For it is written, he hath given commandment to his angels concerning thee, they shall bear the in their hands, lest perchance thou shouldest hurt thy foot at a stone. Psal. xci. 
Math. iiii.   
Wherefore let the faithful ministers of Christ know that the more sincerely they preach the true word of God, with so much the greater diligence, and labour shall Satan lay in await for them, and their flock and shall endeavour himself by reason of the simplicity of the comen people, & weakness of their judgement, to beguile them with depraved scriptures. For when he seeth that men will admit no authority, but the authority of the scripture, he also layeth nothing more to their charge then scripture, that he may more commodiously creep into them that be accustomed to hear the scripture only, and thrust in his lies more easily, that the pastors, and ministers of the congregation may disclose this guile of Satan, and stop the mouths of Sophisters his ministers, and either preserve or call again the flock committed unto them from wicked errors, they must watch, and labour with singular diligence, and care in this behalf. For as the Apostle sayeth, there be many untreatable, and vain janglers, beguilers of minds, which overthrow whole houses teaching things that ought not to be taught for filthy gain, whose mouths must be stopped. Tite. i.  
But that such may be more commodiously 
Rules to reprove, and confute heretics  and groundly convinced, and confuted, these rules chiefly, are to be observed. first that the articles of our faith be confirmed with sure, and evident testimonies of the scripture. The second rule is, that the words in sentences and testimonies, which are alleged in disputation, be compared together, after the proper sense of the scripture without sophistry, and that thorough such conferring the true sentence of the holy ghost may be drawn forth, concerning any question of religion.  
The third rule is that dark sentences 
An example of the disputation against Arrius  be declared with other places that are plain open, and pertaining to the controversy. As when Arrius denied that the son of God sprang out of the substance of the father, and that he was god by nature, he corrupted the true sentence of this saying. And God was the word. For he said, that this vocable God in this place did not signify god 
john. i.  which by nature, & almightiness is God but some excellent creature passing all other in majesty, & dignity. This false interpretation holy ghost by the apostle Paul hath laid upon all bishops, and ministers of congregations, 
i Petri. i. i. Petri. ij.  when he sayeth thus: A bishop must hold fast the faithful word, that he may be able to exhort, and confute the agaynsayers. Of which province, and burden we will all pastors, and preachers to be admonished, that they may busily exercise themselves, day and night in the study of the holy scriptures, and so that they may use their ministery with ample fruit, and therefore that they withdraw themselves not only from worldly enticements, and carnal concupiscences, but also from all occupations, and businesses of the world, as much as the use of this present life will suffer, that they may all together apply so hard, and divine a ministery, and execute their office with all diligence. And yet this labour ought not to grieve them, which the religion of their office requireth, seeing that otherwise it is the part of every Christian man to consume the whole course of his life in the study of God's word. For we can not enter in to the kingdom of God, except we be borne again. As for this regeneration it consists not of mortal seed, but of immortal seed, and everlasting, that is to say of the word of God that liveth, and abideth for ever, as Petre witnesseth. Moreover when we are so borne again, and rennued we have need of spiritual meat also which like wise is the word of God, where unto S. Petre allureth us, saying, Covette that reasonable milk not of the body, but of the mind, which knoweth no guile newly borne children, that ye may grow through it. Finally when we grow forth, being fed up, and nourished by the word of God Satan seizeth not to assault us, and to resist, him we have need of spiritual weapons and armour out of the word of God, as, Paul witnesseth, saying: The sword of the spirit, is the word of god. Ephe. vi.  
seeing than the beginning, the middle and the end of our new life, that is to say regeneration in to the said life, the increase of it. and victory against Satan, consisseth of the word of God, the feeders of congregations may easily see, in to what danger of God's wrath they run if any be not partakers of this regeneration through their negligence, or if they that be borne again of the spirit want the feeding of god's word, and the cherishing of wholesome doctrine, of exhortation, or if they fall from the life, and communion of Christ being sedused thorough false doctrines of men wherefore they that have this office must ever with all diligence continue in reading, doctrine, prayer, and other exercises spiritual that they may say with that faithful servant, Lord thou deliverest to me ten talents, and lo I have gained other ten. And that they may hear again well done faithful servant, thou wast faithful over few things, I will set the over many Entre in to the joy of thy Lord. Wherefore that feeders, and all ministers of congregations may the better understand and handle the holy scripture, we will open unto them a certain way, and we will declare in order the more notable places of the christian doctrine, not that we would have them to tarry in these places, but because we desire to have them brought by these more easily to the holy scripture itself, out of which afterward they may be instructed more fully, and perfectly.   

¶ That some lesson out of the holy scripture must be set forth to the people before the sermon, and that the same must be declared to them.  
first we will that the pastors take all their sermons that they make to the people out of some lesson of the holy scripture, which at the beginning of the sermon they shall recite with singular reverence, & gravity. As we know that the old holy fathers used it even from the time of the Apostles. Which thing also was observed in the synnagoges of the jews, as it appeareth by that, that we read of the Lord. Luk. iiii. & of the synnagog Act. xiii. into the which Paul, and Baruabas entered upon the Sabbath at Antioch of Pisidia. Wherefore in old time every congregation had peculiar readers which read the books of the holy scripture to the people out of the pulpette. But this custom being abolished among other faults of ecclesiastical administration, and in this scarceness of ministers of the word, by reason whereof Peculiar readers cannot be appointed in every congregation, we will that the pastors, and preachers execute their office, and religiously to read to the people afore hand those things, whereof they will speak, that so they may the more accustom themselves to hear the word of God, and that they may be more fullly instructed of their salvation. It shall help also the pastors themselves to make, and finish their sermons with better order, if they shall follow the prescript of the lesson preposed, and keep themselves within the bands thereof. And they shall measure these leasons after the measure of those lessons that are accustomably recited in Masses. So the people may more easily remember the things that shall be red, and the preachers also may more comodiouslie declare them. For they must diligently avoid this fault that some have, that they tarry not upon one or two words of the premised lesson, letting the rest pass untouched, or fall quite to other matters, than were red. Our faith must leave upon the pure, and only word of God, wherefore that word must be heard and understanded of every person. Wherefore it shallbe convenient to read out of the holy scripture, and declare so much as by likelihood the people may perceive and retain to the edification of faith.   

¶ That all sermons must be made to set forth and magnify Christ the Lord.  
FOrasmuch as Christ our Lord is the end of the law, and Moses, the psalms, 
Rom. x Luke the last, Acts. x.  and the prophets do testify, and preach of him that he is the only saviour of the chosen people, in whom whosoever shall believe, shall receive forgiveness of sins thorough his name: all pastors must direct & order their sermons to this mark that they bear and declare witness of this Christ. For so he himself commanded the 
All christian doctrine is a testimony of Christ the saviour. Acts, i i Cor. ij.  apostles, a little before his ascension into heaven, when he instituted the holy ministry of preaching, you shallbe witnesses unto me at Jerusalem and in all jury, and Samary unto the uttermost ends of the earth. Here of it cometh that S. Paul writeth of himself, I judged not myself to know any thing among you saving jesus Christ, and him crucified. And he had a good cause to say so. For as he wrote to the Coloss. all things were created by him that be in heaven and in earth, visible, and invisible, whether they be thrones, dominations principates or powers. All things were made by him and in him, and he is before all things▪ & all things consist through is him. He is the head of the body of the church, which is the beginning the frist begotten of the dead, that he may be the chief in all things, for it hath pleased the father that all fullness should dwell in him, and through him to reconcile all things towards himself, the things that be either in heaven, or in earth being pacified by the blood of his cross through the same person. johann witnesseth the same things in the beginning of his gospel, and epistle. And the Lord of himself johan. v. iii. xii. xvii. and in many other places.  
therefore Christ himself comprehended the sum of the whole scripture in this sentence, 
Luke the last.  repentance, and remission of sins must be preached in the name of Christ. wherefore let the faithful ministers of congregations always magnify the name of our Lord jesus Christ, testifying, that this only son of God, the true God and man is he, by whom all things were made, be 
Ephe. i.  governed, repaired and renewed, which also ruleth all things with the word of his power, which gathereth together the scattered children of God, and straiing sheep 
Hebru. i. john. x.  and giveth repentance, and remission of sins. For there is none other name under heaven given to men, wherein they shallbe 
Act. v. Act. iiii. john. xvii. john. x.  saved, the power of all flesh is given to him, that he may give everlasting life to all them that the father hath given him. He is that good shepherd that giveth his life for his sheep, that he may give them eternal life, which so defendeth, and keepeth his sheep, that noman can take them out of his hand. These and such like testimonies of Christ must be often, and diligintlye beaten into the people in sermons.   

¶ The article of the trinity.  
ALL though man's reason understandeth not the nature of God, yet God hath opened himself in the word, and in his son, that we may know him as much as he hath revelated himself, and call upon him. After which sort when we call upon God the father, there is a great difference between our invocation, and the invocation of all other people, and nations and this difference consists chiefly in. ij. points. One is that, invocation thus ordered, is derected to the true, and natural God. Thother is, that our invocation so used must needs please God and not be void, and frustrate.  
Wherefore the preachers must teach out of the holy scripture of the true, and almighty 
Three people but one substance.  God, the father, the only begotten son, and the holy ghost, that they be one God of the same divine nature, and power, but yet three distincted persons. And that this one God made, and maintaineth all things. Further that the son of God by the unspeakable purpose and unmeasurable mercy of God, did put on man's nature that he might be a sacrifice, and a ransom for us, and that these two natures, that is to say, man's nature, and Gods is one, and undivided person jesus Christ. 
Two natures united in Christ.  How be it these two natures be so knit in Christ, that they be not confounded, or mixed, but each hath by itself his own substance, and propriety. As all these things are well known out of the word of God administered by the Apostles, and Prophets, and be declared in sundry confessions of the holy fathers against sundry heresies, in the crede made in the counsel of Nice, and in the crede of Athanasius. Item in the agreeable decrees and confestions of the old, and very holy counsels, as Nicene, Constantinopolitane, Ephesine, Calchedonense, & constantinopolitan again: Further by the writings of the father's consenting hereunto, which fought earnestly for the word of God, as by the books of Athanasius, Basilius, Nazianzenus, and Augustine it appeareth.  
Wherefore the sentence, and doctrine of this article must be diligently proponed to the people, and commended, and defended, that the true knowledged of God may be maintained, and that we may retain a difference between the invocation of christian men, and other nations, which is very necessary, namely that thou mayst call upon this true God the father of jesus Christ, together with his son jesus Christ, and the holy ghost, which hath revealed himself in the son, for whose sake he will be merciful, and will give the holy ghost to them that thus call upon him in faith, which also stireeth up in the hearts of men, the true knowledge of God, fear, faith, and other motions 
The difference between the invocation of Christians and other nations.  of new life. For though the excellent Philolophers among the heathen, the jews and the Mahometistes do glory that they worship not images and Idols, but the eternal God maker of heaven and earth, of men and of all other things, nevertheless semge that they will not acknowledge this God which hath opened himself in his word by his son our Lord jesus Christ, they do not worship and call upon the true God, but they worship the vain imaginations of their own hearts, and hands. Neither can they persuade themselves that God is merciful unto them, and heareth them, because they refuse the Gospel and the only mediator. And therefore their invocation can in no wise be directed to the true God the father of our Lord and saviour jesus Christ, but these men imagine to themselves. A peculiar God, which is not the father of our mediator jesus Christ, and therefore is not the true God, for which cause they can not persuade them sellues, that their prayers be hard. Their invocation then hangeth and abideth in the vain devices of their own reason, in images and Idols standing before them, and they remain very strangers, and abominable to the true God, because they live without Christ and the word of God, as Christ sayeth, he that honoureth not the son, honoureth not the father. And Paul to the Roma. v. thorough Christ we have entrance unto the father. Thus God also revealed himself to john 
How the holy Trinity was revealed to john baptist at the baptism of Christ.  the son of Zacharie, that he afterward might instruct the church, of true knowledge and right invocation, for in this sort God eternal the father witnesseth his son. This is my beloved son in whom I am well pleased, the son himself standeth at baptism, the holy ghost cometh down openly upon him, to testify that the holy ghost should be given both to Christ and to his congregation. Wherefore three persons appeared in this place. This appearing them aught to be well considered of every christian man, which chanced not for John his sake only, but for the whole congregation his sake, that the same might offer prayers to the only eternal and almighty God the father of our Lord jesus Christ, which made all things with the eternal son and the holy ghost. And which also will hear the church, govern and sanctify it with his holy spirit for Christ the mediator his sake.  
The words of Baptism signify the same thing, whereas it is said. I baptize the 
A declaration of the words of baptism.  in the name of the father, and of the son, and of the holy ghost. For here be three persons numbered, of one equal power, and divitie, to whom alone the whole cause of our salvation is ascribed, for this is the meaning of the words. I baptize thee, that is to say, I testify by this token of dipping or sprinkling, that thy sins be forgiven thee, and that thou art received into the grace of the eternal and the true God the father of jesus Christ, and that for this his sons sake. Item that the holy ghost shall work in the effectuously. Surely this is an high doctrine, and above man's wisdom of the nature, will, and efficacy of God towards us, which maketh a difference between us and all heathen, comprehending most ample promises as we will declare hereafter, of which promises it is very requisite that the people be admonished as often as the text of the scripture requireth it, that the congregation may be well instructed of the one and singular divine substance and of the there persons. For this article must be observed of all men and exercised in our daily invocation. And our invocation must be discerned from the invocation of the heathen, the jews and the mahometistes, that we do believe that God certainly heareth us, if in our prayer we apprehend the mediator, whereof no heathen, jew, no mahometist can certify himself. For thus we must pray, Almighty and eternal god the father of our Lord jesus Christ which with thy 
A form of christian prayer.  only begotten son and the holy ghost madest all things, and preservest the same, have mercy on me for thy sons jesus Christ, which for our sakes was made a sacrifice. Kindle my mind with thy light, and govern me with thy holy spirit, which thou haste promised us for thy sons sake. Thus in our prayer we must ever comprehend Christ the mediator, as the church hath usen in collets 
A form of calling upon Christ.  from the beginning, adding these words in th'end, thorough Christ our Lord. Moreover this is a true invocation & acceptable to God. O Lord jesus Christ the son of God hear me, look upon me, & pity me, and give me thy holy spirit, and eternal life. Thus we read that S. Stephan. Act. viii. called upon Christ, Lord jesus receive my spirit. Such prayer attibuteth unto Christ the glory of divinity, for that, that God hath revealed himself in him, and worketh together with him, as we read Io. v. what so ever the father worketh, the same doth the son also. And in the xiv. He that seeth me seethe the father. I am in the father, and the father is in me. This is the sentence of such an invocation, Lord jesus Christ son of God help me, give me thy holy spirit which together confesseth the father, the son which is mediator and the holy ghost. Wherefore this article of the divine substance and of the three persons must be learned and exercised in daily prayers.  
But forasmuch as this sincere doctrine of true and godly invocation, is horribly darkened 
Against the invocation of dead saints and images.  thorough that abomimable wickedness, and madness upon Idols, which is committed in calling upon dead men, & their images & bones, whereunto they have bound not only divine power, but also a certain peculiar strength and efficacy of saints, whereas yet it is evident that we must assign the power & working of god, to nothing, in which god himself hath not expressedly witnessed in his word, that he will give the same, but it is plain that dead men help nobody. Nor work in idols, for these causes I say the people must be called back from such idolatry unto the true and religious invocation of God as to a most godly work and principal worshipping of God wherein we chiefly learn and feel which is the true faith, yea this is the only work whereby the true people of God may be most discerned from the ungodly.   

Of the creation and governance of all things.  
over hole salvation and everlasting life consisteth herein, that we truly know God in our Lord jesus Christ that is to say, with a sure and lively faith. In this knowledge the chiefest point is to know, that it is God which made all things and preserveth and governeth the same alone, wherefore the preachers shall study to declare to the people with singular diligence, and to beat into their heads those places of the scripture that teach and testify of the eternal substance of God, of his power, knowledge, goodness, and severity, for without this knowledge and faith we can never truly and effectuously, feel our sins much less repent and amend ourselves, neither shall the law alone drive us thereunto, for what shall either his precepts or threats move or fear us, of whose power bowntuousnes or severity as yet we know or feel nothing substantially and effectuosely, wherefore he that will come to God must necessarily know afore hand and believe that it is God which made, preserveth and judgeth all men, and largely rewardeth them that love him. Very many boast themselves to know God but in that, that they studi not to frame their life according to the will of god despising the word of God they bear sufficient witness of themself to the contrary, namely that they say in their hearts, there is no God though they confess the same before men.  
It is therefore right necessary, that preachers often times and with great diligence do propound and beat in to their ears the common place of creation preservation and governance of all things. And in the article of the creation of things the pastors shall diligently teach that, that Lord which delivered the ten commandments, the whole holy scripture and the gospel itself: is the only true God and maker of things, which of no thing created heaven, earth the sea, and whatsoever is contained in them & ourselves also, and alone preserveth the same through his power, and hath partly made the other creatures subject unto us being created to his image appointing them to a profitable use, and partly ordained them to the ministry of the health both of the body and soul.  
Wherefore the preachers shall often allege, faithfully declare and print in the minds of their hearers those places of the scripture that teach that God made us and all other things of no thing, and that we were fashioned after the image of god, finally that inferior creatures be subject unto our rule by God's ordinance, and that the superior creatures be appointed to procure our health, that the same hearers may daily learn more and more, the almightiness and goodness of God's majesty, and that in themselves and in all other things that they handle in which they be occupied, which they behold, here, or by any means do exercise, they know him, have him in reverence, praise him & call upon him. And that thereby they may trust more fully in the almightiness & goodness of God, and more cheerfully obey his commandments and also fear his wrath the more, and that they may use all things which they do use in this life as the most holy creatures and gists of God and our saviour, with more holiness daily and thankfulness, and larger liberality towards their neighbours▪  
For this cause, the prophets in the praises of God do so magnify and set before our eyes with most elegant descriptions, the principal and notablest works of God in the universal nature of things, as the heavens, the son, the moon, the stars, the 
Why the holy scripture often propounneth unto us the marvelous works of God.  clouds, the winds, mists, rain, dew, snow, frost, thunder, lightening, mountains, valleys, fields, countries, meadows, springs, rivers, standing waters, sundry trees and herbs, the principal kinds of beasts both tame and wild, men, and other innumerable works of God. For which many psalms do greatly magnify the glory of God, as psal. nineteen. xcv. Ciiii Cxxxvi Cxlu. Cxlvii. Cxlviii. job doth the same thing from the xxxviii. Chapter to th'end of his book. And Esay in the xl chapter unto th'end of his book. Like places ye shall find in other canonical books every where. This contemplation of the notable works of God and admiration of the divine majesty was the cause why Christ the Lord himself, and other saints lifted up their eyes, and hands to heaven when they pray. And in the form of praying the Lord taught us to say. Our father which art in heaven, for when we behold with our eyes and minds those most excellent and wonderful works of God, the heavens, the son, the moon, the stars, and other celestial works: a religious consideration, admiration, and worshipping of God's majesty must needs be stirred up in us, and grow marvelously and be confirmed, except we be Godless altogether. And a religious, and attentive contemplation of the rest of God's works in the minds of the Godly, worketh the self same thing.  
Wherefore the preachers shall often recite, and declare in their sermons with great diligency such places of the scripture touching the creation and works of God, and therewith exhort men that they accustom themselves with as much diligency as they may, that, as often, as they behold them selves, or other men, the heavens, the earth, the waters, and things contained therein, as often as they use, and take fruition of the same, they call to remembrance, and considre religiously with themselves, that those be the works, and gifts of God our maker and father, and that they were made of him and set before us for this purpose, that in them we should acknowledge God himself, and our father, and his almightiness, his everlasting wisdom, and goodness in Christ the saviour, that we should call upon him, and magnify him. And herein let them labour to call to their minds, and consideration, that there is none other God the maker and preserver of all things, than the father of our Lord jesus Christ, which gave this his son unto us, and with him all things pertaining to the use, and salvation both of body, and soul. Which hath opened his word, and doctrine of life in the holy writings, that so they may learn to comprehend, and join together the word, and works of God, and to know, and behold him, and his works in his word, and to revolve the same in their minds, when they see, and use the creatures of God, Lo this is thy God, and maker, which gave the his son Christ our Lord that he might bring the from eternal death to eternal life, and hath revealed his fatherly will toutching thy salvation in his scriptures, which also caused his law and Gospel to be preached to thee, he of nothing made these heavens, this earth, these waters, these beasts, these men, this meat, drink, garments, and what soever is before our eyes, and hands, and he hath laid them before thee, and given the them for this intent, that they might serve thee, for thy use and health, that in these his works and gifts thou mayest more fully know him, praise, and magnify him, and serve him from thy whole heart, with the very same things to set forth his glory, & further the health of men. Which thing if thou labour to do, these creatures, and all the works of God shall serve to procure thy health. And if thou do not so, they shall be against the with God their maker, and shall serve to revenge thy ungodliness.  
Such a faithful meditation, and contemplation of the creatures of God bringeth to pass, that every work of god preacheth God unto us, and admonisheth us of his divinity, power, and goodness. For which purpose they were also set before us, that as the Apostle writeth, we may understand by his works, thorough the creation, his eternal power, and godhead. For we ought so to behold and consider every work of God, that steering up a religious admiration of his divine power, wisdom, and goodness, we may cry out with David. How great be thy works O Lord, thou haste made all things wisely, the earth is full of thy goodness, Psalm. Ciiii This wise all the world is, and ought to he unto us the temple of God, that we may acknowledge, call upon, magnify, and worship God not in certain places only, as ungodliness naturally grafted in us alloweth, but every where, in every place of his dominion, as God our creator and maintainer.  
Whereof this followeth, that while in our business, and doings we follow the commandments of God, and call for his help we fear nothing that any man can do to us, we be nothing aghast, or tremble. For as soon as we behold, and consider those men, with whom we have to do, and which seam terrible unto us, or the things themselves in which there appeareth some danger, or disticultie, as the creatures of god, and with that contemplation call to our remembrance and think religiously upon God the maker of those men, those things, and of us, than our faith in God's promise, and testimony namely that all things were both made for our health, and felicity, & do also necessarily work the same still, and that they can be none other things, than the instruments of God to perform our health and felicity, our faith, I say, is so stired up, and strengthened, to do all things, that we take in hand to do by the commandment of God, that all fear of danger, and unability must needs depart, with all doubt of well bringing to pass the thing that we Godly take in hand to do, that is to say, by the commandment of God.  
This consideration of things, which pondreth that all things be the creatures of God, and that God as he made them, so he preserveth them for our profit, and daily bringeth them forth, and giveth them us to use, bringeth this thing to pass also, that we abuse nothing, but that we have, & esteem all things, that come to our use, as the works of the father himself, as they be in deed. And it causeth us to use them with all moderation, and holiness, with all thanksgiving, and reverent praising before other and magnifying of goods bounteousness, finally with liberal dealing, and bestowing upon them, that need.  
It is right necessary that the people be taught most diligently these things concerning the belief of the creation, and conservation of all things, and the faithful contemplation, and use of the creatures of God. For the comen people be much farther drawn than men believe from the true, and lively knowledge, and consideration of God the creator and of his works, thorough that monstrous magnifying of saints and of their power to help us, which they have untruly attributed unto them, and thorough those mad processions, that setting forth and worshipping of images, and of Saints bones. All men in deed behold the heavens, the earth, and other godly, and wondered creatures, & works of God, they touch them, they have them in their hands, and also enjoy the commodity of them, but they seldom, or never remember God the maker, they thank not God for these his so great gifts and benefits, which made, preserveth, and giveth us all things for our commodity, health, and felicity. And they defer all thinking on God, all worshipping of God, till they come to their temples, and chapels, there they will execute all their veneration, worshipping, and God's service, that with more security, in all other places they may live after their own pleasure, and nothing at all remember God, as they should, and that many ways they may abuse the holy creatures, and gifts of God. Wherefore it is marvelous necessary that the preachers do ever with singular reverence, propone, declare, and beat into the people this article of the creation, and preservation of things, that is to wit, that God made all things of nothing, and preserveth the same thorough his own only power, bringeth forth, and giveth us all thing thorough his bountiousnes, to the intent that they may serve to our use, health and felicity, and that he may require to be known and worshipped in these his works, and creatures. For which cause those places of scripture which testify, & set forth this article shall be often alleged in their sermons, faithfully declared, and printed in the minds of the people.   

Of the governance, and administration of all things.  
IT is like necessary, diligently to teach, and admonish the people, of the governance, and administration of things, that they may know that they must ask and look for help from God, and learn therewith that sin, and other horrible mischiefs in the world, were not made by god but sprang from an other beginning, as we will show hereafter. Wherefore that, that the scripture teacheth of the creation of things, must be so taken, as that, that is taught Genes. i and. two. Psal. xxxij. Esai. xliij. and in many other places by the prophets, and apostles, and as that church ever believed, that is to say, that God hath not left his work once made, as the carpenter leaveth the ship that he hath made, and committeth it unto the shyppeman, being little, or nothing careful for it afterward. But we must think thus that he is present with his work, and perpetually sustaineth, and governeth the same, that he knoweth, and beholdeth the doings of all creatures, that he seeth also the thoughts of angels, men and devils, and that there is nothing done without him, that it is he, which with perpetual moving governeth the heavenly bodies, maketh the ground fruitful, giveth life both to man, and beast, adding food, and other necessary things, as we read acts, xvij. In him we live, are moved, and have our being. Hebr. i. he sustaineth all things with the word of his power. Coloss. i. All things consist thorough him. i. Tivint. iiii. We trust in the living god, which is the saviour of all men, chief of the faithful. Here Paul testifieth that God giveth life not only to the faithful, but also to the rest, howbeit that is done in unlike manner, not with standing he teacheth us that God sustaineth, preserveth & governeth the life of al. As he defended David against Goliath saul, Absalon, and other his enemies, and gave him many other temporal gifts, and likewise increased him with spiritual benefits and other gifts, with grace, and the holy ghost. But among the heaten he helpeth many with corporal gifts only, as with victory peace, and riches, that polity may be maintained, and that mankind may endure in earth so long, till he have gathered together his whole congregation, as Paul witnesseth. i Tim. vi. God which quyckneth. Item, give precept unto the rich that they trust in God which giveth us all things abundantly to our commodity. Math. x. Two sparrows are sold for a farthing, and one of them falleth not upon the ground, with out the will of your father. And the hears of your heads be all numbered.  
Psal. Ciii. All things look upon thee, that thou wilt give them their food in due season, when thou givest them they shall gather. When thou openest thy hand, all shallbe filled with bounteousness. But when thou turnest away thy face they shallbe troubled. thou shalt take away their breath, and they shall fail, and return to their dust. Thou shalt send forth thy spirit, and they shallbe created, & thou shall renew the face of the earth.  
Psal. xxxiii. God look from heaven, he seeth all the children of men, he frameth their hearts every one, and undrestandeth all their works.  
Psal. xxxvi. Men, and beasts shalt thou save Lord. Psal. Cxlvii. Which covereth the heaven with clouds, and prepareth rain to the earth, which bringeth forth grass in the mountains which giveth food to their catail, and to the young crows that call upon him.  
Psal. Cxlu. The eyes of all look upon the Lord, and thou givest them food in due season. Thou openest thy hand, and fillest every creature with thy goodness. Io. v. my father unto this time worketh, & I work.  
By these places of the scripture we are taught, that God is present every where, knoweth allthings, conserveth, and sustaineth all things, and giveth life and moving. Wherefore this article must be diligently thaughte the peoqle, and learned of the same. For though the heathen grant that the world was made by god yet they doubt, whether there be any providence, whether God hath any care of men's matters, and judgeth them, whether he heareth men that call upon him, whether he ministre food. peace, health, and other benefits to men, but they think that these things begotten, and maintained by man's industry. As ever such heathevish persuasions hang in the minds of men, which thing many words, and sentences of the ungodly do well prove, against which jeremy in his lamentations Cham iii. crieth mightily. Who is this that sayeth, out of the mouth of the highest neither good things, nor bad come forth, what murmureth man against God and thinketh not how grievously he offendeth God.  
That the minds of men than may be delivered from those heathenish opinions, the alleged testimonies of the scripture, and such like concerning the previdence of God and governance of things must be diligently considered, & we must hold fast in memory, that God looketh upon the hearts of men and will judge the doings of every one, that he with out doubt heareth them, that call rightly upon him, as it shallbe showed here after. Item that he giveth benefits to men, and fruitfulness of the earth, defendeth them and their offspring from enemies, preserveth comen weals et cet.  
As we are commanded to ask these things, and to look for them from God, when we pray, give us this day our daily bread and psal. iv. Cast thy care upon the Lord, and he shall nonrishe the up. But how can a man desire help from God, if he dream that God neglecteth creatures, that he worketh not in all, but that the creatures are carried at all adventures, and that men do all things, as they list, and of their own strength. This darkness of man's mind must be earnestly reproved, and we must lay evident testimonies, of the scripture against it. For man's mind is far gone from God, and is full of doubting, and horrible darkness concerning God, which that God might drive out of our minds, from the beginning he hath opened himself with great miracles. He sent also his son into the world openly, which rose from death, and raised many other from the dead. All which things ought to strengthen our faith, that we may certify ourself that God is not idle, but worketh ever, bestoweth benefits, and doth all things for the felicity of men whereby we might justly acknowledge his exeding love towards us. Moreover this article must be taught the people, and be commended to them with singular diligence for this cause also, that the ungodly custom of calling upon saints departed, and desiring of them good health temperatines of the air, peace, and such benefits, may be taken away feinge that these things be not the works of holy men, nor of any creature, but be the works, and benefits of God only.   

Of the cause of sin and death.  
When mention is made of the creation, the preachers must together 
Against the ungodly doctrine concerning saints.  teach plainly and distinctly, that sin, that is to say, concupiscence, corruption of judgement and will, and further more all naughty motions, or ill doings, be not created of God, but springe from the liberty of the apostata spirit, and of man, as it is written johan. viii. when the devil speaketh a lie he speaketh of his own, for he is a liar, and the father of lies, that is to say, the cause and the autour. Psal. v. Thou art not the God that willeth iniquity. Zacharye. viii. Let not every one of you devise evil against his friend, and love not a false oath for all these be the things that I hate, saith the Lord. Roma. v. Thorough one man sin entered into the world, and death thorough sin. i. john. ij. the lust of the flesh and the lust of the eyes, and pride of life is not from the father, but from the world.  
By these and many other testimonies it is evident that God will not sin, neither 
Every sin that man committeth, is committed thorough his own will.  created, nor worketh the same. But after that the devil, and man slydde from God such sliding, and turning away came from their own will. And though after the fall of Adam all men conceived by man's seed, are borne in original sin, nevertheless actual sin is the proper, and free work of man's will, and not necessary, that is to say, all be it that the devil pricked forth Cain to the slaughter of his brother, and though he were inflamed with anger, nevertheless he might yet have holden his hands, and he committed that mischief, not thorough a constrained will, but thorough a ready will, and agreeable. He should have resisted his anger and lust, and have prayed God for remission of the evil sprongen up in him & have asked the help of god to resist that mischief. So undoubtedly he should have felt strength to resist Satan, and the temptations of his proper flesh.  
Now punishments justly accompany sinful, 
Sin is the cause of death and all miseries. Roma. v.  and wicked acts. Wherefore Paul saith well, through sin death entered into the world. And again we may plainly see that whole mankind is subject both to perpetual sins, and also punishments, and oppressed with so many, and so great calamities, that man's mind can not comprehend them in thought but he must needs be aghast, while he considereth so great a sea of mischiefs here we must diligently discern between the creature of God, and our sin. God made man right and blessed him, but man gave himself a miserable wound. This wound remaineth perpetually in the creatures through propagation 
Original sin.  and generation, and other infinite sins, and punishments follow this wound. And this is our fault not Gods, as Oseas testifieth cha. xiii. Thy destruction cometh from thyself Israel, but thy help is in me only. Item Psal. xxxix. For iniquity thou rebukest man, and all his beauty wasteth away like agarment gnawn of moths. Every man is a certain vain thing.  
Wherefore when we see those horrible punishments, death, sickness, war, and sundry like miseries, let us know that they be the punishments of sin, and that they happen not to mankind by chance, but by the will and permission of God by reason of 
God sendeth grievouser affliction to the saints that he may make them understand the horribleness of sin.  sin. And though the saints be acceptable to God, and please him for Christ's sake, yet through the marvelous purpose of God in this life they be subject unto the cross. For God will that the church do earnestly acknowledge his wrath against sin, and therefore be exercised with sorer discipline. For this is the end of tribulations. Wherefore S. Petre saith also, judgement beginneth at the house of God. As for the comfort that the Godly ought to have in afflictions, we will speak of it in the place of the cross. Here it is sufficient to have admonisched that those afflictions chance not to the congregation with out God's providence, and that God will not for sake his under the cross, but that he will help them calling upon him, yea and he commandeth that we pray, and look for deliverance from him. As Esai. xlix. sayeth. Can the woman forget her child, that she will not have pity on the child of her womb. Though she forget it, yet I will not forget the. Behold I have written the in my hands etc. This shall suffice concerning the conservation, and governance of things, Hereafter we will declare what we ought to think of the cause of sin, and of the corruption of man's nature, and again what consolation we have in so great miseries.   

¶ Of original sin, and man's weakness before regeration.  
GOd the everlasting father gave in creation to our first parents Adam, and Eve, not only a free, but also an upright will. Further he did put into their minds an exceeding great light, that before the fall they might truly know God, worship, and love him. The other powers obeyed willingly to this light. As Paul sayeth, that man was made after the image of God, that is to say in the knowledge of God, and in right will, that he might perfectly obey, and satisfy the law, and be as it were the temple of God, wherein God would have dwelled presently, and would have exercised his power.  
When man was now settled and constituted in so great blissfulness, and glory, Satan to deface the work of God, boarded Eve with guile, and at length drove her so far that together with Adam she became unobedient to the commandment of God, as Moses deseribeth the fall of man. Gene. iii.  
Thorough this inobedience our first parents lost those godly gifts of innocency and original righteousness with all their posterity, which cometh from them, so that all men conceived, and borne thorough man's seed, be subject to original sin, as David testifieth Psal. li. and Paul. Roma. v  
Wherefore the preachers must teach of original sin after such sort, as the word of God prescribeth unto us, and which the sincerer, and right believing fathers followed, chief Augustine, and Anselme, namely that it is the want of original righteousness, 
What original sin is.  wherewith we ought to excel, that is to say, that men before regeneration be not in the favour of God, nor heirs of eternal life, but cast from God, and that they have a will turned from God, horrible darkness concerning God, corrupt, and vicious motions, and inclinations in all their strenghthes against the commandments of God. A certain image, whereof is set for●h in him, whom the Lord by a parable declared to be wounded of thieves in the way toward Jericho, and left half dead. For this thief Satan hath drowned the miserable nature of man in so great nuseries, that it is not only despoiled of spiritual, and most excellent gyfres, but also is miserably wounded in all her powers.  
Whereof it followeth that man's nature without the help of the holy ghost can not turn herself unto God with true fear, 
Natural strength before regeneration.  ture love, and faith, and that this thing must needs be done through the word of God, and the holy ghost, by whom the mind being allumined may believe God in Christ the lord out of the gospel, and know him through faith, and the will being stirred up with the reverence of God, and inflamed with his love, may apply her self to the commandments of god, and turn the whole man to the preaise, and worshipping of God.  
But man's will even before regeneration, by the common help of God, may 
Of free will or outward discipline.  so perform and exercise outward discipline that is to say the outward works of the law. Which discipline God requireth severely, and punisheth the contempt thereof both with corporal peines, in this life, and with everlasting after this life. i. Timo. i. The law was made for the vuryghteous. Iten to the Hebr. xiii. God shall judge fornicators, & avouterers. Iten honour thy father and mother, that thou mayst belong lived upon the earth. Also Gene. ix. he that shall shed man's blond upon the earth, his blood shall also be shed. For man is made after the image of God.  
With these, and like sentences all men must be admonished and steered to perform the outward works of the law.  
Furthermore Paul sayeth, that the law is a guide unto Christ, whereby we understand that he that continueth in sins against his conscience, and cometh not to a better mind, casteth away the word of his own accord, and despiseth the holy ghost, and hindereth his own health, that he be not brought to Christ.  
In the mean while this thing also must be taught, that this outward discipline deserveth not remission of sins, is not that righteousness, for which we be pronounced righteous or acceptable before God. For this honour is due only to the son of God Christ the mediator, which alone hath deserved unto us remission of sins, and everlasting life, which we obtain with faith alone, or trust in him, as we will declare more largely hereafter.   

¶ Of the old testament.  
AFter, declaration of the benefits of God, which he hath performed, and doth perform towards all men and nations in the creation, conservation, and governance of things, the preachers shall propone to the people 
What things so ever God commanded, promised, or threatened to the people of the old Testament the same pertain unto us also.  also those unmeasurable benefits, which he bestowed upon the holy fathers, and the whole people of Israel. Item they shall declare the judgements, which he executed upon the same, when they believed him not neither obeyed his commandments. For the things that the scripture rehearseth of them, be written for our doctrine, as Paul sayeth, those things happened unto them, that they might be figures, and exemples unto us, and they were written for our instruction upon whom the ends of the world be come. Wherefore, as in the articles before touching the creation, conservation and governance of all things the power, and glory of god is known, in all his creatures, and works, and in all nations, so in this place, out of the benefits, and punishments which he laid upon our fathers in the old testament, we shall learn the power, mercy, and righteousness of God, which he used towards his peculyare people, whom he chose out of all other nations of the earth, and bound unto himself with the liege of grace, that he might not only be unto them a creature, and Lord, but also a God, that is to say, an everlasting saviour of body, and soul. All which things pertain unto us, which believe in Christ. For we are now the peculiar people, and heritage of God, the true children of Abraham, the true Israelites, as many of us as believe in Christ, and put him on thorough Baptism, as Paul teacheth plainly to the Roma. ix. to the Gala. iii. Yea Christ himself sayeth of them that truly believe among the heathen: Many shall come from the Est, and the West, and shall sit down with Abraham, Isaac, and jacob, in the kingdom of heaven, but the children of the kingdom shall be cast into outward darkness.  
Wherefore it pertaineth to the ministers of the word to teach the people diligently that all the promises, and benefits exibited to the fathers (yea universally to Israel, Item the threats, punishments, and precepts, saving those that pertain to the outward discipline, and civility of that people, which ought to stand in effect only, till the time of Christ) belong unto us also. The same things are commanded us, the same things are forbidden to us, and therefore we also must look for the same benefits from the goodness of God thorough Christ, while we continue in the faith, and love of God, and we must fear the same punishments, if we cast from us the faith, and love of God. Wherefore the Apostle in the place alleged before, setteth the old people before us for an ensample, saying: Many of them God allowed not. For they were thrown down in the wilderness. But these things happened for a figure, and example unto us, that we lust not after evil things, as they lusted, neither be made Idolaters, as some of them were. In the same place he addeth exemples of fornication, tentation, and murmuration against God, and the punishments that God therefore took of them, and again he testifieth that all these things happened unto them, that they might be exemplars, and figures unto us, wherein we might know how God abhorreth these abominable mischievous acts, and that we also should learn to abhor, & i'll the same.  
But before all other things the preachers must set forth, and beat into the people the promises, the liege and covenant of God's benevolence made with Abraham and his seed, in which he promiseth him that he will be his God, that is to say, an everlasting saviour, and great reward. Item thorough his only free benevolence, he embraced him 
How the patriarchs were instructed in the saith.  and brought him from the laud of his nativity, further that he was justified by faith only, and many nations, yea of all believing persons, a citizen of the heavenly city having a sure foundation, whose artificer and maker God is. Item though thorough the trust of God's promises he obtained the covenant of grace and of his salvation, and became dear to God, yet that he died a stranger in the land promised to him, and to his posterity. Whom nevertheless though he were a stranger, and had no certain possession in the land, God marvelously guided with his posterity, and defended from all harm, and increased him with as manner of blessings. Of whom singeth the Psal. Ciij. When they were very few in numbered, and went from nation to nation, and from kingdom to kingdom, he suffered not any man to do them wrong, and he pinished kings for their sakes, touch not mine anointed, and hurt not my prophets. 
Unbelief was the cause of miseries, and punishments in the old people.   
Thorough the same faith of his grace he governed, and guided the other patriarchs and the universal people of Israel, which were truly the people of Israel, and the children of the promises. And what so ever calamity happened unto them, it was a punishment of their unbelief, because they had not obeyed to God's voice.  
Finally the congregation must be taught this thing also diligently that, that covenant 
Thorough Christ all benefits happened to the fathers.  of grace, and all other benefits were obtained, confirmed, and exhibited to the fathers by the son of God Christ the Lord the everlasting word of the father. Al they desired to see his day, and than they began to enjoy the promised blessings, when they saw that day he speak with the fathers, he guided them, and fed them not only with corporal manna raining down from heaven, and with water drawn out of the rock by the power of God, but also with spiritual meat, and drink of blessed participation with him, and heavenly life, which he giveth to his, whereof Paul speaketh, saying. All eat the same spiritual meat, and drank the same spiritual drink. For they drank of the spiritual stone following them, that is, of Christ.  
Wherefore they received the same spiritual meat, and drink namely Christ the Lord not only among themselves, but also together with us though that meat, and drink horough unbelief profited not al.  
Wherefore let the preachers with all diligence teach and confirm this thing perpetually, that all benefits of God that were exhibited to the fathers from the beginning, and all that be bestowed upon us, have been given, and be given by Christ only the blessed seed of Abraham, the head, and saviour of the universal church.   

¶ Of the difference of the old, and new Testament.  
FOr as much as not only saint Paul, but also the prophet jeremy putteth a plain difference between the new and old Testament, affirming that the new Testament pertaineth to the coming of Christ and the old to Moses, and the old people, the preachers shall diligently observe this difference, that the places of the scripture concerning the old testament, and the new, and old people may be handsomely interpreted, that they withdraw nothing from the grace, and benefits of God promised, and exhibited either to the fathers, or to us, as some are wont to do not understanding sufficiently the words of Paul. Of which men some affirm that those things that God did with the fathers were all only corporal, and erathle, and so much as they can, they over throw, or do not rightly regard many goodly benifities of God among us, and wholesome ordinances, as officers, judgements, restraining of malefactors, which things, they say, pertain not at all to the new Testament.  
Other thorough the same ignorance of the Gospel, and new Testament, give more than is convenient to judaical rites, and ceremonies, and they set forth the observation of them with the hurt of faith in Christ, even in this time of christian liberty.  
Wherefore the preachers shall observe that 
A double understanding of the old testament, one as God instituted it, an other as men, abuse it.  the prophets, & the apostles speak much otherwise of the old Testament, when they speak of it, as it was at the begyuning confirmed to Abraham, Moses, and all the old people, then when they have matter in hand concerning the jews, which broke this covenant in deed, and only boasted outward ceremonies without faith in Christ, and true obedience towards God. For when they speak of the old Testament after the first manner, that is to say, as it was delivered from God to the fathers, they testify that it is the covenant of the grace of God, and that it containeth in it the promises of Christ the mediator.  
They call the people that keep it, the first begotten, and peculiar people of God, the kingly priesthood, the holy people, to whom in this promise, I will be your God etc.  
God promised thorough his son his everlasting mercy, remission of sins, adoption to be sons, and heirs, and therefore a new and blessed life. For God bestoweth all these benefits upon them, to whom he showeth himself God. Which thing may appear hereby, that Christ proveth to the Saddnceis the blessed resurrection of saints, which is a passage into a new, and blessed life, by this that God testified, that he was the God of Abraham, Isaac, and jacob, which then were dead in their bodies. For it was known even among the Saducees that God is not the God of the dead, but of the quick, that is to say, of them that live well, and blissfully. This followed then evidently that all they to whom such promise was made, must necessarily be raised from death to life, wherein they should be heirs, even after the flesh, of salvation, and everlasting life, which God promised them, when he testified that he was their God.  
Wherefore that old covenant, or Testament made with the fathes comprehendeth also remission of sins grace, and adoption into the children of God, the giving of the holy ghost, by whom he circumcided and renewed their hearts, and certified them of salvation, and perpetual governance, and protection. And for the confirmation of this grace he delivered unto them the whole religion, the law, and the possession of the land of Canaan, & all that did he through Christ our only mediator, and saviour. and for this cause god setteth forth so greatly this his liege, and he calleth the law, and his statutes the covenant of life, and wisdom, wherein the people of Israel excelled a● nations he witnessed with this liege that he is present with his, that he dwelleth among them, heareth their prayers, and delivereth them from all dangers.  
For which causes. Paul also wrote of the jews Romano. iii. and ix cha. that the oracles of God were delivered unto them and adoption, and the glory of the children of God, and the worshipping of God and that Christ the Lord was given them with all the benefits of God. For this cause also he declareth, and proveth to the Gala. iii. that we which believe in Christ be the children of Abraham, and of the new testament, after that we have put on Christ through baptism Item to the Ro. xi. he sayeth that we be brainches of the wild olive, and be grafted into the natural olive, that is to say, into the people of God, thorough Christ, and that the root beareth us, and not we the root. In an other place he sayeth, that we have received the same spirit of faith with the fathers. ij. Corhin. iiij. Item Petre in the acts. xv. We trust that we shall be saved not by the law, but by Christ only, as our fathers did also, which were under the law. For this cause not only the Apostles, but also the prophets condemned all them as bastards, and strangers from the Testament, and breakers of God's covenant, which without faith, and the spirit of adoption, would be called Israelites, by reason of the law that they had received, and for the only keeping of the ceremonies outwardly. For the law, and the covenant of God, requireth chiefly faith towards God, and love from the whole heart, and whole soul, and all strenghthes: and commandeth us so to love our neighbour, as we love ourself, where upon, 
In all ceremonies Christ was shadowed and faith in him was required.  as Christ witnesseth, the whole law, and the prophets depend. Thus also Christ was shadowed, and after a certain wise exhibited in all ceremonies, and faith in him was required. Finally all promises either of spiritual, or corporal things were therefore made to the fathers, as Christ himself promiseth unto us all good things, if we seek the kingdom of God, and the righteousness thereof, that being delivered from all evils, and dangers, and enriched with all good gifts, we may love God more fervently, and study the more to obey his commandments, and magnify his name.  
Wherefore it pertaineth to preachers, to apply handsomely unto us the promises, and threats proponed to the people of Israel sundry ways, aswell in open sermons of the law, as in exemples, and thereof they must ever diligently warn the people, that God will bountuously exhibit his help, and give them all good things, believing in him, and obeying his commandments. And contrary wise that he will undoubtedly render punishemenent aswell presently, as in the life to come, to the unfaithful and despicers of his word. These things shall cause the people to be returned, and furthered in the fear, and zeal of God.  
As for the difference of the old Testament 
The difference of the old, and new Testament.  made with the fathers, and the new instituted, by Christ, & the apostles: it is three fold. First because the old Testament was made with Abraham only, and his seed namely the people of Israel after the flesh, and with them, which outwardly also embraced the same religion. But the new Testament was made with all men, and nations thorough the whole world, as many as believe the Golspell, and become his children thorough faith.  
Secondly, because in the old Testament beside faith, & obedience of the law, circumcision, & other outward rites of ceremonies were required. But in the new Testament nothing is required, but faith, & love with the fruits of those virtues and a few ceremonies, which Christ himself did ordain.  
thirdly, for that, that God had not yet opened so clearly to the old people the grace of the mediator Christ, and because he held them in great fear, and bondage. But the whole mystery of Christ is more fully revealed to the new people, and a greater liberty of outward things is granted. For in the new Testament there is no difference of persons, places, or civility commanded, but Christ bade that his gospel, should be preached to every creature, that all men of all nations should be called to his kingdom, affirming that all should be saved, that should believe and be baptized. Wherefore Paul also wrote that those heathen that were converted, were not now strangers, but the citizens of the saints, and household of God. This in the steed of circumcision, and other ceremonies, with which they were innumerably laden in the old Testament, Christ hath left sacraments with his church, as S. Augustine saith, very few in number, most certain in observation, and most reverend in signification, that is to say, baptism, and the celebration of his body, and blood Finally he hath now opened the mysteries of his grace much more clearly, than in times passed to the fathers and he hath powered upon us more abundantly the spirit of ad option, and hath mad us fire from Mosaical rites, & all rudiments of the world. And he so governeth our hearts with his spirit, that of our own accord we submit ourself to every ordinance of man for the profit of our neighbours, applying ourself to every man's health and edification towards salvation, and serving plainly with a free, and willing spirit, not constrained,  
Furthermore they must observe that there is other manner of speaking of the old testament, which Paul, and the prophets than use, when they reprove the vain confidence of the jews in the Testament, and law of God, which they observed only outwardly, with out faith in Christ. For in this place they show, what the old Testament 
After what sort sacrifices were commanded in old time.  is, and what it availeth with out grace, and faith in Christ. Of which jeremy speaketh cha. seven. This sayeth the Lord of hosts, the God of Israel, put your brunt offerings to your sacrifices, and eat flesh. for I spoke not to your fathers, and I gave them no commandment in the day when I brought them out of the laud of Egypt, concerning brunt offerings, and sacrifices but I commanded them this thing saying, hear my voice, and I willbe your God, and you shallbe my people and walk in all the ways that I have commanded you, that you may be in good case. Lo the Lord witnesseth that he gave not the law of brunt offerings, and sacrifices, that he commanded his people noting concerning this matter which thing the prophet spoke not absolutely of the law, but as it was corruptly observed of the ungodly jews, which though they still appease provoked God with all manner of wicked deeds, yet they laboured in vain to appease God with sacrifices done with out repentance and faith, That the prophet than might more strougly throw down this false confidence in them, using an hyperbolical, or exeding speech, he sayeth that God commanded nothing concerning sacrifices. For God ordained sacrifices for this purpose, that in them faith towards God and Messiah might be exercised, not that a liberty of sinning, and careless living should be established.  
In like manner. S. Paul speaketh of the old Testament to the Gala. iiij. Where he maintaineth the doctrine of the Gospel against false apostles, which taught that faith in Christ sufficed not unto salvation, but that men had need of circumcision, and other Mosaical ceremonies, whereby it came to pass, that while they despised the grace of Christ, they retained nothing of the law and the old Testament, but the letter, and a certain outward viso. For he that putteth not all his hope, and salvation in Christ only, hath now cast away Christ altogether. Wherefore that the Apostle might open more evidently to the Galathians, that the law, and ceremonies, of Moses do not profit now, without Christ, yea that they hurt very much. He compareth the old Testament to Hagar Abraham's handmaid, and the new Testament of Christ to free Sara. And he maketh the old Testament or law to bring forth bondmen, and carnal children like Hagar, which will persecute the spiritual children borne of the free woman, wherefore at the last they be put from the inheritance of God, as Hagar was driven out 
How the old Testament engendereth bondmen and enemies of the very God●ie.  of Abraham's house with her son. And surely as many as seek not all health from Christ alone, but ask part of the law, and outward ceremonies, they are the bondmen of the letter, and rudiments of the world, and not the children of God, yea they hate, and persecute all manner of ways the children of God, which study to worship God in spirit, and truth, and be borne again of the spirit.  
But God made not his covenant neither with Abraham, nor with Moses for this end, that they should glory in the letter, and prerogative of the flesh, refusing Christ, but that they should put all their trust, and hope of salvation in the promised Messiah, for whose sake god would be their saviour and protector, and they thorough the faith of the same messias should be the people, and worshippers of God. seeing then that the Galathians being seduced thorough fals● Apostles did put some hope in the law, and in the Ceremonies that the law appointeth, the Apostle proponed unto them the old testament to consider what it brought to pass after that sort, that they trusted in it. So in an other place he compareth the ministery of Moses with the ministry of the Gospel, and new Testament, and he testifieth that the first is the ministery of the letter, and of domnation, as it is in deed to all them, whose hearts God hath not purged with the faith of his son, and confirmed unto them the new Testament of grace and adoption of the children of God thorough the holy ghost, which giveth witness unto our spirit, that we be the children of God, and teacheth us to call upon God with confidence, and affection of children, and to cry Abba, O father. Hither the law, and ministery of Moses ought to bring us, Christ sayeth to the jews. If ye believed Moses, ye would believe me to, for he witnesseth of me. Paul also, the law is a guide unto Christ. But the false Apostles with whom Paul fighteth in no wise taught this use of the old Testament, but they contended that Mosaical ceremonies must be keeped of necessity, even in the new Testament, and that we should not seek for salvation in Christ only. As they then abused the ministery of Moses against Christ and to make the faith of Christ of none effect, so they made the Testament of such sort unto themselves, as the Apostle calleth the ministery of the letter, and of damnation. Wherefore the Apostle did rightly set that ministery against the ministery of Christ, and of the new Testament, to whom it ought to serve, and to bring to Christ the only Mediator, obteiner, and confirmer of the new Testament, yea of all Testaments, and lieges of Goddess benevolence. Out of this manner of speaking of the old Testament the law and Moses his ceremonies, cometh it that S. Paul after the preaching of the kingdom of Christ in the gospel called the ceremonies of Moses' beggarly and weak rudiments, because that after the appearing of Christ, and the comen publishing of the Gospel into all the world, they led no more to Christ, but rather were an hindrance and let.  
The epistle to the Hebr. speaketh also of this abrogation of the old Testament, saying. The old Testament is abrogated, and abolished. But the covenant of the old testament, as it was made of God with the old saints, is everlasting, and consisteth herein, that he showeth and exhibiteth himself unto them a God, a giver of eternal life, and that they be his people. This covenant of God with the chosen is established thorough the preaching of the Gospel, and the old Testament is fulfilled with the new.  
And though all the covenants of gods benevolence, which from the beginning of the world have been made with men, were obtained and confirmed, thorough jesus Christ, which reneweth our hearts, and only writeth the law in them, nevertheless the knowledge of Christ, and a more plentiful dealing forth of the holy ghost was given after the ascension of Christ, and preaching of the Gospel published thorough the world. And as there was fear, and bondage in the old people, so love, and liberty of the spirit is more given to the new. But seeing that fear, and love, bondage, and freedom be together, and at one time, and have been in all Godly men, the one Testament is contained in the other among all the children of God, as saint Austen saith, there is one grace, one Christ, one faith, one adoption, and therefore also one people of God, and one covenant of salvation.  
Only as I said the glory, and knowledge of Christ was further, and more plentiful revealed after the ascension of Christ into heaven, and the grace of the holy ghost was more abundantly shed forth, and therefore true and everlasting righteousness was communicated to more people, and more effectuously.  
For which cause Saint Paul magnifieth so greatly the riches of the new Testament, and calleth it a mystery hidden from the beginning of the world, saying that it was revealed in the time of the Gospel by the Apostles thorough the holy Ghost, namely that the heathen be coheriters, and of the same body with the old people, and partakers of the same promises in Christ jesus.  
Wherefore if after this sort the preachers shall discern, and declare the things that as well in common, as appropriatly be attributed in the scriptures to the old, and new Testament, they shall teach the people the writings of the prophets, and Apostles more certainly, and more fruitefullye, and being truly instructed unto the kingdom of God, as a rich and liberal householder, they shall bring out of the treasures of the scriptures all the promises, threats, exemples, and commandments of God delivered unto both the people.  
And they shall declare that in all the promises even of bodily things the promises 
How Christ is enclosed in all the promises of Moses.  of grace in Christ, and everlasting life, be enclosed. For this promise is contained in all the promises of God made to the elect people of God, like as upon the benefit of reconciliation, and adoption by Christ all other depend, yea without this there be no true benefits, and worthy of the children of God.  
So they shall teach that the threats of 
All the threatenings of Moses pertain unto us.  God's wrath and eternal damnation, where unto all men be subject, be contained in all the threatenings of Moses, if jesus Christ deliver them not, giving them repentance, and remission of sins thorough faith in himself.  
Thus also in all the exemples of help, and salvation, which chanced to the old 
How the exemples of the scripture must be handled.  people thorough princes, and kings, they shall declare that everlasting help, and redemption in Christ was shadowed, and exhibited. Again in the Satanical fury and cruelty of tyrants, and wicked men against the good, they shall admonish that we must consider the power, woodness, and tyranny of the devil, and of antichrist. Out of the lives and deeds of common saints they shall put the people in remembrance of the marvelous governance, and preserving of the church, of faith, of repentance, and of the true fruits of faith, and repentance, and finally of the true blissfulness that ever followeth these things. In the examples of them that have despised God and his law, they shall declare the wrath of God, the reprobate sense, the ungodliness, obstinate mind, and damnation, which such pull upon themselves willingly, being themselves the cause of their own destruction.  
Thus they shall teach that in all the commandments of God faith out of a true 
How the commandments of Moses must be declared.  heart, and love is required. For the whole law, though it prescribe bodily offices, is spiritual, and requireth the true, and spiritual righteousness of the heart, which Christ our Lord, who only satisfied the law, beginneth, and worketh in us.  
Wherefore the preachers in declaring every one of the commandments, shall pierce unto the heart itself, and shall require the obedience of the heart, and shall so declare, and set before their eyes their natural stubbornness, and rebellion against God, that they shall drive them to distrust themselves, and to seek, and call for the help of Christ, of whom as of the only saviour and physician they may require a new heart, and the holy ghost.  
This must be done in declaring of every precept of God, and thus all the commandments of the whole law must 
From what laws of Moses christian men be free.  be opened to the people of God, which nevertheless must not be jaded with any things, from which Christ hath delivered them, as those be, that properly pertain to the policy and discipline of Moses, in which the people of the law were kept enclosed, in the fear, and faith of God unto Christ, which be not necessary unto salvation, I mean circumcision, and the other ceremonies, and rites of the tabernacle, and temple, the ministries of priests, sacrifices washings, and other bodily purgings. holy days, difference of meats, politic observations of judgements, and other fashions of civil governance. But as God 
What precepts of religion pertain unto us.  in every precept of religion taught and required this thing chiefly, that the people should come together in his name to hear his word with a faithful heart, to pray, to call for help, to sacrifice unto him, and in sacrifices to enjoy the Sacraments of his grace, and redemption in Christ, and required all these things for this purpose, that the people thereby should exercise and stablish faith in his mercy, and in the only mediator Christ, whose death, and our reconciliation, and wholesome communion obtained by the same, those sacrifices did shadow, and exibite. So we Christian men also must learn out of such precepts, with how great religion, with how true sanctification, and faithful preparation of body, and soul, we must come together into the common company before the Lord, to hear the word of God, to pray, and to give thanks, to give oblations unto Christ the Lord hongriing, and thirsting in his members, to receive the Sacraments, and in them the communion of our Lord jesus Christ, and of all his merits, and grace.  
And so we must know also this thing out of the same kind of precepts, how grievous a sin we commit, and how horrible pains we deserve, if at any time we so little esteem the word of God, the use of the Sacraments, so Godly gifts of God, and the common prayers of the congregation, that neither we ourself study to nourish, and strengthen our faith thorough these things, nor serve other in maintaining, and commending these exercises, and aids of religion chiefly on the sundays, and holy days, when the whole cogregation is wont to come together Thus seeing that it is known that God thorogh those sundry washings, 
How the precepts of washings and purginges of the old Testament must be declared.  and bodily purgings, which he prescribed to the old people, would stir up and move the same, that before all things they should remember that they ought to seek the cleans of heart, and that they should diligently beware, and avoid in their whole life, and conversation all those things, that may be abominable, loathsome or in any wise unacceptable, and unpleasant to God, and their nighboure: we ought also in such precepts to stirreup and exhort both ourselves, and also those that be committed to our charge to this point, where unto S. Paul also exhorteth two. Co. seven. saying: For as much as than we have these promises dearly beloved, let us cleanse ourself from all spots of the flesh, and of the spirit, working holiness with the fear of God,  
After the same sort the precepts delivered 
How the political precepts of Israel must be declared.  to Israel concerning the form, and religion of judgements, and administration of that whole polity, must be considered, and handled. For in all these things obedience toward the officers is commanded, which must be showed from the heart, and readily, and further there is required in them an honest and civil conversation with all sorts of men, what so ever they be, and finally a good, and godly administration of the comen weal, wherein every man may have his right, and all the people may be instituted, and governed to live godly, and honestly, and be kept pure from all mischievous, and abominable acts.  
For though we have the Roman laws or other and verditis be given according there unto, and though God bound us not to the laws of Moses his polity, nevertheless we must know the will of God out of the self same laws, which would have all grievous offences, to be rigorously punisched, and that men be instructed, and put forth with good laws, and with the observation, and punishment of the same, to all godliness and honesty. Item that innocent, and good men be constantly defended, and malefactors restrained and cast out of the comen weal, or utterly put to death that they hurt not the good. Finally this thing must be taught also out of these precepts, that every governance of a comen weal is Gods, and that the officers occupy the room, & office of God, to judge the judgements of the Lord, as josaphat said to his officers, and therefore that God will require a strait count of the governors of his people toucthing their administration.  
If the preachers shall propone and declare to the people after this sort, what things God hath commanded, and did to the old people, aswell in heaping most ample benefits upon them as in chastising with horrible punishments, and if they shall set forth all the exemples, that God hath exhibited in the scriptures to be considered, either of his bountiousnes, and severity, or of his kindness, and unkindness of the people, they shall for their measure perform that thing, that the Lord witnessed of himself, I come not to break the law, but to fulfil it. And that, that the apostle saith, we abolish not the law, but astablish it.   

¶ Of preaching appropriated to the new Testament.  
The preaching of the new Testament is to preach repentance, and remission of sins in the name of our Lord jesus Christ. For so the Lord himself said, and prescribed, Luke xxiiii. Because it is so written, and so it be, hoved Christ to suffer, and to rise again from the dead the third day and that repentance, and forgiveness of sins should be preached in his name among all nations beginning at jerusalem.  
Out of this commandment of Christ S. Petre also testified before the assemble of the jews, and the priests, acts. v. in this sort. The God of our fathers hath raised up jesus whom ye slew. & hanged upon the cross This prince, and saviour God hath exalted with his right hand, to give repentance, and remission of sins unto Israel. In like manner he preacheth also before Cornelius act. x. he commanded that we should preach to the people, and testify, that it is he, that was appointed of God a judge of the dead and quick, to him all the prophets bear witness, that whosoever believeth in him shall receive remission of sins thorough his name. Paul also in the synagogue at antioch of pisidia acts. xiii. sayeth thus. Be it known to every one of you brethren, that thorough this man remission of sins is preached unto you, & through this man every one that believeth is justified from all things, from which ye could not be justified by the law of Moses. So he sayeth also to the elders, which he called from Ephesus to Milites cha. xx. ye know from the first day that I entered in to Asia, how I was with yond at all times, serving God with all humbleness of mind, and with many tears, and temptations, which chanced unto me through the layings await of the jews, how I over slipped nothing that might be profitable unto you, but preached unto you, and taught you openly, and in every house, testifying both to the jews, & also to the Greeks, that repentance, that is toward God, and that faith that is towards our Lord jesus.  
By these testimonies it is evident, that 
A double preaching of the Gospel.  there be two parts of the preaching of the gospel, or new testament, that is to say, a preaching of repentance, and of remission of sins. Wherefore the preaching of the new testament must be gin at repentance as the exemples of johan baptist, of our Lord jesus Christ, and the apostles do teach. For all these men began their preaching with these words, repent your former life, for the kingdom of God approacheth, and believe the gospel, that is to say, the preaching of remission of sins. But in this place the preachers must declare, what repentance we ought to understand. 
Which is true repentance.  For this saying must not be taken of every repentance but of that, that is toward God, which Christ the Lord himself raiseth up in our minds. And that is true contrition, and a just grief for our sins, which we have committed in thought, words or deeds against the law of God. Which grief, & anguish driveth us to i'll to Christ with faith, and trust, that for his sake we shallbe delivered from all our sins, and from the wrath of God, and that for his sake we shallbe numbered among the righteous before God, and shallbe counted heirs of everlasting life,  
This is a very evangelical, and Christian repentance. For it is not enough for wholesome repentance to be grieved, and vexed for our sins, and to fear the judge, meant of God, with which repentance Cain, and judas perished, & wherewith at length all ungodly men perish, after that they begin to feel what anger of God, & what damnation they have purchased to themself through their sinful acts. But as Paul sayeth we must necessarily have repentance towards God, that is to say, we must therefore be grieved for our sins, and fear the judgement of God, because we have offended god our creator, and redeemer, and have forsaken him through sins, that besides contrition for our sins there be in us also a burning desire, and study of reconciliation with God, a trust to obtain the same, and a sure purpose to amend our lives, and to yield ourselves wholly in to the obedience of God. Al which things a true repentance must have, desire, and perceive, and that through our only bischoppe, and redeemer jesus Cehrist, which alone stirreth up and worketh true repentance in us, while he maketh the preaching of repentance effectual in our hearts, giving his increase.   

Of the preaching of repentance.  
But to raise up this repentance in our hearts we must chiefly use the preaching of the death and passion of our Lord jesus Christ, wherewith he satisfied God the father for our sins. And we must also use a continual declaration, and repeating of the law of God, wherein God showeth what things he alloweth in us, and what he disalloweth, and how gently and bountiously he handleth them that obey his commandments, and how rigorously 
That repentance must be taught out of the ignominious death of Christ.  he punisheth them, that contemn the same Wherefore the preachers in their, sermons and in the administration of the sacraments must preach the death of the Lord with singular diligence, and set before the eyes of the people, and warn them studiously that the son of God which never committed any sin suffered that most bitter, and shameful death only for our sins. For they shall teach that they be so abominable in the sight of the lord, that they could be purged with none other sacrifice, with no merits or pains either of men, or angels, but only with the precious death of the son of God, For this cause the preachers shall admonish men of the greatness of sin, and of the wrath of God, and they shall stir them up to repent earnessly.  
And because Christ our Lord is the only glass and exemplar of a godly life, we may learn certainly, and substantially out of the life and obedience of Christ, to what manner of life we be made, and called what stubbornness there is in us against god and what corruption of nature whereby surely we have deserved, that we should suffer eternally those punishments that the son of God suffered for us, saying that inobedience and stubbornness against God do ever remain in us.  
Hereof it cometh that the Apostles in their sermons as we may see in the acts, were wont to join together the death, and resurrection of Christ, as the principal points of Christian doctrine, which all men ought ever to have in their sight. And undoubtedly they ever declared the same diligently and taught thereby how Christ through the preordained purpose, and providence of God, was delivered and died for our sins, and rose for our righteousness.  
Wherefore through the preaching of the passion, and death of Christ they exhorted the people to acknowledge their sins and to repent truly, and by the testimonies of the resurrection they stirred them up to faith and trust of grace, and for gyvenes of sins. For they that can truly believe, and persuade themselves that the son of God was smitten for their sins, and that the horribleness of our sins is so great, that it behoved the son of god to suffer so shameful, and cruel a punishment for the purgation of them, while he would redeem us from eternal death, these men undoubtedly shallbe ashamed, & repentant of their sins, & such men shall abhor exceedingly and fear sins. And so they shall conceive a lively, and substantial repentance. Wherefore when Paul exhorteth to profit, and go forward in repentance of sins, and warneth that we live not to satisfy sins, but to kill them in us, and to die concerning the same, he is wont to make mention of the passion, and death of Christ. Roma. vi. Know ye brethren that as many of us, as be baptized into Christ jesus, we be baptized into his death. That he died, he died for sin. Item, him which knew not sin he made sin for us, that is to say a sacrifice for sin. The Apostle doth the same thing in many other places, where he allureth to a new life, and to amendment, that is to say, to true repentance, Ephesi. iiij. Philip. ij. iij. and Collo. ij. and in other places. For which cause also in mentioning both the Sacraments, Baptism, and the the supper of the Lord, he preacheth of the death, and passion of Christ. For as he said of baptism, that we are buried with Christ so he addeth in the description of the supper do this in my remembrance. For as often as ye shall eat this bread, and drink of this cup, ye shall show forth the death of the Lord till he come. So. S. Petre sayeth also. See that having your conversation in fear, ye pass the time of your dwelling, knowing that you were redeemed from your vain conversation, which ye received of the father's teaching, not with transitory things, as with silver and gold, but with the precious blood as of an unspotted and undefiled lamb Christ.  
After the same sort it shall be the preachers part aswell in sermons, as in the administration of the Sacraments, to show forth diligently to the people the death of the Lord, as the only satisfaction for our sins, and thorough the same to raise them up, and to drive them unto repentance.  
And they must witness to them that sin carelessly, and stubbornly, the thing that is in the Epistle to the Hebru, that is to say, that such with their wicked life do stamp the son of God with their feet, and defile the blood of the Testament, and therefore shall be punished of God at length horriblebly, and everlastingly.   

¶ Of the true, & proper use of God's law.  
Forasmuch as the true acknowledging of sins is necessary to repentance, or contrition, the law of God must be continually declared, and beaten into the people, and the horrible punishments which God in the law threateneth to them that sin, both with terrible words, and most dreadful exemples, which he showeth in punishing the ungodly, must be set before them. For though Christ alone be the author of repentance towards God, that is to say, of wholesome contrition, and grief for sin, whereby the heart of man is perfectly turned unto God, and brought again unto the obedience of him, yet he will that the preaching of his law be applied to this purpose, and he will not deny the increase of his spirit, when it is faithfully applied.  
This thing than is chiefly to be warned, to the intent that men may be rightly taught of the law, namely that all that, is called the law or commandment of God, & is so in deed, that declareth unto us what god requireth of us, what pleaseth him, and what displeaseth him. And this thing must 
What is to be understanded by the name of the law.  necessarily be taught, because of them which think that the law is not contained in the books of the new Testament, and that there be no commandments taught therein. And again that there is no Gospel in the old Testament. Which error maketh men unfit, and untoward to understand the scripture a right. Wherefore where so ever commandments are taught, with which god showeth, what he alloweth ordisalloweth in us, whether they be in the new Testament or in the old, they ought to be counted for the law of God, and they must be none otherwise taught, and declared, than those that Moses taught.  
Secondly we must know this also, that there is a double understanding of the law. 
A double understanding of the law.  The first is fleshly, and gross, when men think that only outward acts are prohibited in the law, which if a man avoided meetly well, he hath satisfied the law, though there remain still in the mind evil affections, and concupiscence repugnant and contrary to the law, which is only restrained for fear of punishments, that it break not forth into outward mischievous acts. As if a man should think, when the law saith. Thou shalt not steal, that he hath obeyed this precept, when he hath holden himself from manifest robbery, and theft, though in the mean while his heart boil with covetise, and carefulness of this life, and burn with the desire of an others good.  
Surely this understanding of the law, is a false and a very heathenish error, which maketh nothing else then hypocrites, of which sort that pharisee was standing in the temple, and praying, I thank the God that I am not, as other men be raveners, unjust, adulterers, as also this publican is.  
They then that think so carnally of the law, have much a do and great difficulty to come to the knowedge of Christ. For they look only to outward works, which they think they can perform with their own strength, and therefore they trust that they may obtain forgiveness of sins and salvation with their own works.  
And as for the preaching of free remission of sins thorough Christ, and the righteousness of faith, they are either offended with it, or despice it, as foolish. The veil in old time laid over the face of Moses' when the children of Israel could not direct their eyes unto his face, signified this ungodly persuasion. For such men have their wits blinded, as the Apostle saith. For as then the Isralites only beheld the veil laid upon Moses his face, and not the face itself. So these hypocrites see not the true meaning of God's law, but sticking in the letter they follow a carnal understanding, which they falsely lay upon the clearness of the law as, a certain cover. This veil remaineth unto this day in reading of the old Testament in all them, from whom Christ taketh it not away, which only with his spirit openeth the true understanding of the law. Wherefore the Apostle sayeth, but when they shall be turned to God, the veil shall be taken away.  
The other understanding of the law is true, and spiritual, when we understand that not only outward naughty works are prohibited, but also inward, that is to say, evil concupiscence, evil affections, all thoughts, words, deeds, will, inclination, and what so ever things either in our body, or soul be moved in any wise against the law of God. Then we acknowledge that not only outward discipline is required of us, and virtues which without grace we may perform of our own strength, but such works, as the holy ghost himself worketh in us, as, a true and perfect trust of grace and Gods help thorough Christ jesus, true invocation in all perils, fervent love of God, and our neighbour, perfect obedience from the whole heart, and all our strengths, to be pure and free from all naughty motions, and to be inclined and carried only hereunto, that thou serve God only, that thou praise and magnify him only with the true love of him, and of thy neighbour with all kinds of good works, whereby thou mayest further the health of men, and therein set forth the glory of God.  
This true, and wholesome understanding of the law is necessary for all men, wherewith as all men be reproved of sin, so also they be called back unto repentance, and a way unto their hearts is prepared for the Lord. Thus also our Lord jesus Christ interpreted certain commandments of the law. Math. v. willing undoubtedly that the rest should be so understanded, and declared.  
After the same sort Paul likewise declareth the strength of the law. Roma. viii. saying the law is spiritual, but I am fleshly sold under sin. seeing then that the law is spiritual, it requireth spiritual works. But man being fleshly, doth only the works of the flesh. For an evil tree bringeth not forth good fruits. He than that will satisfy the law must be made a pirituall man, and he must do spiritual works, as those be that the holy spirit worketh in us, as, the true faith of God's word, and burning love, and fear of God, and the fruits of these virtues. 
We keep no precept of our own strength  Whereof it appeareth that we can not do the lest commandments of the law thorough our own strengths without the help of the holy ghost. The brightness that shone in Moses his face, which the eyes of the Israelites could not abide, signified the understanding of the law. For as the Israelites could not suffer with there eyes this brightness but being afraid fled away. So carnal reason can not attain this understanding of the law, but rather abhorreth it, and judgeth it veri mad For if it were so, thinketh she, all men must needs be damned eneriechon, and she weeneth that God doth unjustly with us, if he command those things that we can not perfurme of our own strength. This reason casteth away the true understanding of the law, and casteth a vail before her eyes and comforteth herself with this false opinion, that we have free will and if we do as much as lieth in us, that God can not but take it in good worth, and that he requireth no more of us at al. But we that believe in Christ, and be taught of the holy ghost know that this is the true sentence of the law, which we have proposed. For we see the face of Moses' uncovered, and have obtained that, that Paul spaketh of. two. Cor. iii, But when they shallbe converted unto the Lord the veil shallbe taken away, For after that we have known, and do behold Christ through faith, a new glory of god shineth in us, and we are transformed to the same image of Christ, going forth daily from the clearness of this new life be, gone in us, to the clearness of Christ's life, and that through the spirit of the Lord. seeing that Christ than through the know ledge of himself giveth us this spiritual light, and clearness of new life, it is certain that it is required of us in the law and that it is necessary for us unto salvation. For Christ came for this purpose, rose again, and entered in to his heavenly kingdom, that he might restore and finish the same in us, where unto we were first made, and are called again by the law of God. Wherefore the face of Moses is now uncovered and the true understanding of the law is disclosed unto us, which be converted to Christ the Lord, and be hold him through faith, and in him partly know. enjoy, and live the life, that God alloweth  
Thirdly when that it is declared, what must be understanded by the name of the law of God, & what is the true meaning, and interpretation of the law, we must consider, and teach diligently, for what use and end the law was given to us of God. For thought we have in few words some what touched it, that is to wit, that the law was given for this purpose, that through the knowledge of sins, which it causeth, it might work repentance, nevertheless we must declare this thing some what more plentifully. And for as much as, S. Paul taught the strength and nature of the law with singular diligence, and plains, as a man that perceived, that the strength of the law being not well declared, and known, men willbe justified rather with the keeping of outward discipline, and counterfeit works of the law, than with faith in Christ: we think good to consider three sentences of Paul, where with he most clearly, and plainly exponed the strength, and nature, and use of the law, that thus, as much as is possible, we may take away that festered error of men, whereby they go about to satisfy the law with their own strength and being contented with anoutward, & vain show of righteousness, they neglect Christ, and have no care at all of the true righteousness of the heart: these be the sayings of Paul. Thorough the law is the knowledge of sin. Ro. iii. the law worketh wrath. Ro. iiii. The law is our schoolmaster to Christ: Ga. iii.  
Out of the first saying, which is this through the law cometh knowledge of sin, we must learn, and, teach that through the fall of Adam there is so great darkness brought in to man's reason, that of ourself we can not understand, what sin is, and therefore that God gave us the law that we might know sin thereby For this cause we must be resolved hereupon, that, that is sin indeed, that God 
Reason of herself understandeth not what is sin  forbiddeth, and contrary wise that, that is a good work, that God commandeth. Wherefore when we turn ourselves from the low of God, and look upon it negligently, as we have done a great while with the great hurt of the church, the true knowledge also of sin is clearly lost, and likewise of righteousness, & than with counterfeit sins, and good works we vex both ourselves, and other in vain, which thing many have done, and do yet unto this day. For if any thing be omitted against suprestious vows and against other things 
What sins were falsely feigned.  which God requireth not, if we have been slack in the afflictions of the body taken upon us for no regard of Godliness, and much less for the using of the same, or if we have let pass any other invention of men, that profiteth nothing to true righteousness, for these things superstitions men are marvelously grieved, and count them for sins, they shrive themselves of these things carefully, and think that they must wash them away with singular repentance contrariwise if they have performed any thing herein, they think that they have done a noble act, and have deserved much of God. In the mean while they neglect in themselves and wink at those true, and most grievous sins, from which (as from headspringes) all other evil thoughts, words, and deeds flow out, as these be, the neglecting of God, and his word, unbelief, distrust of Gods promise, despiceing of his threats, sundry nawghtye lusts naturally engendered in us. But while these very sins and vices be not yet known to us, and therefore grieve us not, how can we rightly acknowledge them, and ask forgiveness of them through Christ. Wherefore that we may truly acknowledge our sins, and be delivered from them through Christ, we must needs know them and consider them, not after our reason nor man's 
Paul knew not sin without the law.  traditions, but after the law of God. Paul so great an apostle in, seven, to the. Ro. writeth thus of him self, I know not sin but through the law, yea I had not known, that concupiscence is sin, except the law had said. Thou shalt not lust. And though the same apostle say in the same Epistle cha. two. that the heathen which have no law do the things of the law by nature and that they having no law, be a law to themselves, shewing the works of the law written in their hearts, yet it is known by the whole doctrine of this apostle, and all the scripture, that men endued only with the judgement of nature, and which have not the spirit that begetteth a new, determine nothing effectuously, but of outward discipline, and of sins committed against the same, to stir up true repentance thereof in them sleeves. For they which only have the light of reason, neglect the things that they commit against the faith in God and true worshipping of God, because they believe not, nor trust in God, nor call upon him with a true heart. They are nothing pained for those things, neither have they any care at all to amend the same, and to turn to God, and to approve themselves unto him with true faith, and trust. This the apostle wrote of the wise among the heathen which had gotten any knowledge of God. Where as they know God, saith he, they honoured not him as God, neither were thankful, but were beguiled through their thoughts, and their ignorant heart was darkened. When they believed themselves to be wise, they where made fools, and changed the glory of t'him mortal God through an image not only made after the likeness of man, but also of forefooted, and creeping beasts.  
But God which is rich in mercy gave his spirit, the teacher of all truth to many of them both before, and after the giving of the law, without the ministery of this law, only thorough the common law of nature, and doctrine received from the fathers And by this spirit they both knew, and did the things that pertain to the law, and were to themselves in steed of a law. Of which things they could do none, thorough the only light of that nature, wherewith they were borne into this world. For seeing that Paul could not acknowledge sin without the law given, & revealed from above, undoubtedly the doctrine of the law of God is necessary to all men, that they may know their sin thereby. Wherefore the law must be set forth, and repeated to the people with all diligence, that they may learn to have it ever in their eyes, and to consider it reverently, and to direct their minds, and all their doings thereunto, that thorough true and substantial knowledging of sin, a lively repentance of the same may be pricked up.  
For that is a true, and wholesome knowledge of sin, when we do not only acknowledge, what sin is, but also that we are guilty of sin. And the law was given to steer up in us, such a knowledge of sin For it sayeth not only that murder, adultery, theft, and such like, be sins, but it sayeth, kill not thou, yea be not angry with out a cause, commit not thou adultery, yea desire not an other man's wife, steal not thou, yea defraud not thy neighbour in any business. He that heareth these things with a purged mind, and lightened with the spirit of adoption, acknoledgeth that it is required in the law, that we embrace and perform the thing that God commandeth with all our heart, with all our soul, and with all our strength, and that we all together abhor from that, that he forbiddeth, with all our understanding, all our will, and all our nature. Therefore when a man perceiveth that he is yet far from this true obedience, and study of God's law, he acknowledgeth himself, though he abstain outwardly from murder, adultery, theft and fraud of his neighbour, to be nevertheless before God a murtheer, an adulterer, and a thief, and to be in danger for guiltiness of all these evils. For all be it that he hath not conceived in his mind any revengeance, lust, or wrong, nor hath consented to commit the same (whereof no man will lightly boast) neverthelesss he shall find in himself an inclination, and a readiness of mind to the same mischiefs. Thus when he laboureth to lift up his mind unto virtue, gentleness, liberality, and patience, he feeleth his mind repugning, and ever with drawing itself from those deeds, and if it be somewhat steered up thereunto, yet he perceiveth it to faint therein, and not to be moved, and to burn with so great desire, as it should.  
But this lust to do evil, this repugnance to good, this difficulty, slowness, faintness, and slarkenes be very sins before God, because they be against the law of God, which of right requireth of us, that we do the things, that he commandeth us to do most desirously, and abhor the things that he forbiddeth with all our heart, and all our strength, so that we abhor nothing more in all our life.  
Here of it appeareth plainly, that we are taught by the law of God, while we behold it after the meaning of Christ, that we be not only sinners, but also prisoners, and sold under sin. For we can not repress in any wise those inward motions with our own strength, which thing when we learn, and acknowledge out of the law, than we have a true, and an wholesome knowledge of the law. Therefore as the Apostle teacheth diligently, and beateth in this knowledge of the law, so all preachers must be most diligent, to teach, and print the same in the people, omitting the subtle disputations of the law, that make nothing to the purpose. For while they continually beat in this substantial observance of the law, which Paul teacheth, they shall steer up in men a true knowledge of sins, and thereby a lively and effectuous repentance, and a careful, and earnest conversation unto Christ. For they that give themselves earnestly to this perfect obedience of the law, and turn their life thereunto, shall much better perceive, than any man can teach, how great corruption there is of nature, and how great tyranny of sin in us.  
An other saying of Paul, whereby we may know the true use of the law, is this. The law worketh wrath, wherewith the Apostle signifieth, that we do not only not acknowledge sin of ourselves, but also neglect it when we have acknowledged it, and despise carelessly the judgement, and wrath of god against sin, which the law threateneth, as though God were not so much offended with our sins, as the scripture witnesseth, and as though he could wink at them. Where as yet David testifieth, that God will not iniquity. For thus he sayeth: Thou art not the God, that willeth iniquity. And thou hatest all that work iniquity, and shalt destroy them that speak lies.  
Wherefore God would fray, steer, and move us again with his heavenly voice, that we might feel his wrath in our consciences. And this he doth with threatenings of punishments, and miseries, which he added to his commandments in the law, both corporal, and everlasting many times, and right horribly, and all sinners shall suffer them, if they repent not, and be delivered thorough Christ. Therefore the preachers must diligently declare to the people these punishments & miseries, that at length they may understand the wrath of God, and feel it in their consciences, that being frayed with the intolerable judgement of God, they may be steered to seek grace in Christ, and deliverance from this wrath of God.  
Hereof it appeareth sufficiently that the law was not given to testify, and to quick, but that thorough it we might understand that sin reigneth mightily in us, and that we should seek an other way, whereby we might come into God's favour, and obtain that life, that the Gospel showeth, namely faith in Christ. Whereof. S Paul wrote to the Galathians. iij. For if there had been a law, that had been able to quicken, righteousness had been of the law in deed. But the law justifieth not, but condemneth, while it prescribeth, and requireth that, that God requireth of man to be done, and threateneth death, and hell to all them, that perform not the thing, that it prescribeth and requireth, which thing no man can do. For we are so destitute of the glory of God, and true righteousness, so sold to sin, and plainly so dead, as Paul witnesseth, that the law itself, which should be a remedy unto us, and bring us again to life, is turned into our destruction, and casteth us further into hell, concupiscence being steered up thorough it, and sin increased.  
Wherefore this is the use of the whole law, that it show us this our perdition thorough sin, and that it drive us (being stricken with true grief for sign, and with the fear of God's judgement, and being destistute of all hope of salvation to begotten otherwise) to Christ the saviour, which thorough his passion, and death hath removed the wrath of God from us, hath obtained favour, giveth the spirit of regeneration, thorough which spirit being sanctified, and strengthened, we are driven forth to work well, and we are stayed with this consolation, that he is our only Meditoure, and Saviour, which may set his perfect obedience, and righteousness between the father, and us, and at length in the resurrection will deliver us from all sins, and give us perfect righteousness.  
The third place of Paul is this. The 
The law is our guide or schoolmaster to Christ.  law was made unto us a schoolmaster unto Christ. This end then of the law must be diligently declared and repeated in sermons. For all we have yet need of this scholemaistringe, according to the measure of faith, and the spirit given to every one. For there remaineth a great weakness in us all, by reason whereof we have need thorough the fear of the servile spirit, to be ever driven to Christ, and to be kept in the obedience of God, unto a full liberty of the spirit of children.  
Further more no small part of christian people, in this last, and so corrupt age of the world, after so notable a defection from the law of God, followeth their lusts without care, and liveth in manifest vices. It is then as necessary to preach the law to this kind of people, and to raise them up from the sleep of their vices, thorough the fear of God's judgements, and to drive them to Christ, as it was to the old people. Therefore it shall pertain to the preachers, while they exhort to good works, to beat in diligently the commandments of the law, the promises, and threats joined to the commandments. How be it they must do it with such moderation, that together with principal diligence, they teach that it is Christ only, that worketh the true obedience of the law, and that he satisfied thorough his obedience that, that wanted in ours, wherein there is no perfection. For as long as we live here, our obedience is very slender, and unperfect, nor satisfieth the law at any time, which law setteth this mark of our obedience, that we love God with our whole heart, our whole soul, and all our strenghthes. Wherefore those places in the law, and in the prophets that preach of Christ, 
Even the law leadeth and remitteth to Christ.  whereof there be many in the scripture, shall be declared, and commended to the people with great diligence.  
For the law profiteth us not only in this point, that thorouge the knowledge of sin, which it stirreth up, and the fear of God's wrath, which it causeth, it calleth us again to Christ, and keepeth us through obedience towards god, in Christ and yet by none other strength, than of Christ but also it magnifieth, and showeth Christ with pleasant preaching, and remitteth and leadeth sweetly unto him, because it preacheth him be the only obteiner of mercy, and our saviour, which thing it doth two manner of ways, First with plain, and open testimonies, as this is, that we read in Deutro. xxiii. The Lord shall raise up to the a prophet sick me. Secondly with shadows, and pleasant allegories, as that is of the pascal lamb. So the prophets also prophetied of Christ many ways, and more openly and plentifully than Moses, till at the last john baptiste showed him with his singer being present. All which things must be preached, & exponed to the people with great diligence out of the law, and the prophets.  
These than be the causes, why the law was given, which God knew that we would not keep, namely that being taught and admonisched through it, we should acknowledge our weakness, and infirmity, and feel the excidinge wrath of God, and thorough a certain Godly discipline be led unto Christ, & put all our trust in him and applying good works, should grow in to him daily, which is the head, being furnished with all Godliness, and virtue. After that the ministers shallbe instructed of the law, and have taught the people faithfully, than they shall both themselves use the law a right, and shall bring the people in to the true knowledge of it, & shall move them to true repentance, and grief for their sins, and so stir them up, and drive them unto Christ the redeemer, to serve him with all desire.  
And because the comen people can not understand and remember all the precepts of the law, saying that they be very many, and every one hath a large dominion, the preachers must after recite and print in the minds of the hearers: the brief sums, and chief articles of God's law, as that is, that we have in Math. xxii. Thou shalt love the Lord thy God with thy whole heart, and in thy whole soul, and in thy whole mind. This is the principal, and great commandment. The second is like thereunto, Thou shalt love thy neighbour, as thyself. Upon these two commandments the whole law, and the Prophets depend. Item, that the apostle wrote to Timothe. The end of the commandment is love from a pure heart, and good conscience, and faith not feigned. And in as much as it was most mercifully permitted in old time, that Godly parents should teach their children with all diligence the ten commandments, wherein the whole doctrine of godliness is plainly comprehended, which thing brought such profit, as no man can express, the preachers shall diligently and often recite this sum of God's law, and shall declare in their sermons briefly, and plainly the true meaning of every precept.   

¶ A brief declaration of the ten commandments.  
IN the first sentence then of the ten commandments, I am the Lord thy God, 
A sum of the first commandment.  which brought the out of Egipte. etc. The preachers shall first teach, that God witnesseth with this his word, that he himself, which giveth us this commandment, is the only Lord, that is to say, the almighty maker, and governor of all things, only good, and the cause of goodness, and the driver away of all evils,  
Secondly that thorough the preaching of the Gospel, and baptism, he hath received us into his people, as in old time he received Israel, bringing him out of Egipte, and the house of bondage, and giving him his Sacraments. And that in Christ our Lord, he will be a God also to all us, to whom he hath caused these things to be preached, that is to say, an author, and giver of everlasting salvation, of restitution both of body, and soul.  
And seeing that it is extreme ungodliness, not to hear God, when he speaketh, and not to believe him, when he promiseth, all good things, the preachers concerning this word next before, shall teach, that God requireth, that with all our heart we believe this his testimony, and promise, and that we rest therein, namely that we acknowledge him to be our God, and Saviour, that we worship him, and always call for his mercy, succour, and aid thorough our Lord jesus Christ, and that we fear, love, and magnify him with all our hearts above all things for his unmeasurable grace & great benefits.  
In the second commandment, thou shalt have no strange Gods before me, thou shalt make to thyself n● graven image to bow down to it, or to worship it, the people must be admonished first, that thorough strange Gods, and worshipping Images all trust of Gods help is to be put in nothing besides God in Christ, and that all worshippings of God, as all those be, that are in hand without the word of God, as the worshippings, of the Mahometistes, jews, and of them which go about to worship God and to obtain his help with such ceremonies, as be not taken out of the word of God, nor serve effectuously to the gospel of Christ or with ceremonies not instituted by the Lord himself, but used with out repentance, and faith. The Lord also forbiddeth in this place all Witchcraft, and all that abuse of creatures when men either require that profit of things, for which they were not made of God, which thing is committed in false dominations, and other witchcraft, or when they require profit of things, for which they were made in deed, but they require it not as coming from God, and hanging upon his grace, praying for it first of the Lord, through Christ, and to his glory.  
Further they shall teach, that in this commandment there is revealed unto us that corruption of our defiled nature, and that ungodliness that is naturally grafted in us, by reason whereof we be ever ignorant, we i'll, and neglect the true, and only God, and we seek no help of God trusting in man's strength, and in our own, or we seek it not from him, the only, and true God in Christ, but from counterfeit, and false Gods, and that sometimes under the name of the true God himself, when we call upon God the father of our Lord jesus Christ through this only Mediator with out repentance, and faith, and some times under other names, as when men ask of saints deliverance from sins and help of this present life, and of the life to come, or finally when we use ceremonies strange from the word, with true conversion to God, and worshipping of the heart, to seek the help of God thereby, and to make God bound to us. For all this ungodliness being naturally engendered in us is disclosed in this second commandment, and set before our eyes to be considered by the word of God.  
Thirdly we have also in this word a 
How this commandment is fulfilled.  certain holy scholemastringe, where with God by this commandment showing, us the corruption, and weakness of our nature, will bring us to Christ his son, which may turn away, and pacify his wrath against this ungodliness, and sin cleaning in nature, which moreover may mortify the remnants of this evil, thorough the holy ghost, and keep us in true faith, and calling upon God's grace, and give us, increase therein daily more, and more, that in Christ by the help of the holy ghost we may attain so far at length that we shall seek, and desire all good things, and deliverance from all evils of God only, and not of any creature, nor any other wise than he hath appointed, briefly that we shall behold, acknowledge, and glorify his goodness only in all the creatures of God made for our use, and not the creatures themselves, and this we shall do according to his word, and that way, that he hath ordained, either after the general working of nature, governance, and administration of the world, or after some peculiar constitution of religion, and governance of the choose unto the kingdom of his son.  
As God made the sun, moon, and other stars, the air, the clouds, and other heavenly creatures, for this intent that they should shine, discern the times, make the earth fruitful, and serve men for other commodities, and also for such punishments, as God will lay upon his despicers.  
They now that require of the stars, or look for other effects, as good fortune, and success in things, an opportunity of taking matters in hand, not simply hanging upon God, and his word, as in time passed the heathen, jews, and false christians did provoke God most grievously against them, these men I say, give that to stars, that pertaineth to God the maker of stars, and they abuse them to things, whereunto they were not ordained for us of God.  
They wrap themselves in the same ungodliness that burn hallowed herbs against tempests, and visions of the devil, which use herbs, or other things to cause health of the body, or to procure success of their business, to which God hath given no virtue for that purpose, which madness reigneth much now a days in the common people. For thorough the ungodliness that is naturally engendered in every one of us, and thorough our turning from the true God, and true worshipping of the same, it cometh to pass, that all they that be not borne again in Christ, never seek Gods help simply from God himself, nor by those instruments, that he hath set before us, nor after that sort, that he hath appointed. But they devise always new Gods, new instruments, and new ways to obtain Gods help.  
And men admit this ungodly frowardness not only in natural things, but also in civil. For the officer is ordained of God, 
The Idolatry that is committed in ciulle power.  to maintain civil order, and to further his people to godliness, and to an honest life thorough laws, judgements, and procuring of things, wherewith this present life is sustained, and thorough propulsation of those things, that hurt this life. They then that require these benefits of God, first of god himself, and afterward of the governors, but as the ministers, and stewards of god, and require them by a lawful means, that is to say, by such as agreeth with the faith in God and love of our neighbour, and is received by the common laws, and customs they do well and godly, and use the instruments of Gods bountiousnes aright.  
But they that receive of them the laws of religion, and govern their whole life after their will, not after the word of God, and think themselves happy, if they be their friends and miserable, if the matter be otherwise, though they run into the displeasure of God, these men preferring the power, and empery of men, before the power & empire of the maker, do ungodly, & perversely, & perniciously abuse these instruments of God's providence, offending in this commandment, which forbiddeth to have strange Gods. After the same sort God hath constituted religion in certain bonds and prescribed 
The Idolatry that riseth out of religion and ceremonies.  limits. For he hath delivered us proper instruments, and a certain way, whereby he will have us to ask of him, and to enjoy the benefits of regeneration, and heavenly life, that is to say, his word, his sacraments, and ecclesiastical order. If then we use these things, as Christ himself hath proponed them unto us, conceive, increase, and work faith in Christ, we do Godly and religiously, a new and a blessed life is framed, increased, and finished in us, and we present to God a true and acceptable service. But if we use these ordinances, and ceremonies, which God gave us with the outward work only, without true repentance of sins, and lively faith of the redemption of Christ, or if we devise new ceremonies, and sacraments, which were neither taught of God, nor lead to Christ wherewith we purpose to purge sins, to procure the benefits of God, and to worship God, for which intent the common people abuse images, and relics of saints candles, holy water, salt, and other conjured and consecrated things, we do ungodly and unreligiously, and procure destruction to ourselves in the stead of health, and we worship not God acceptably, but we present unto him a thing that he abhorreth, and counteth abominable, and we do him great despite.  
Wherefore the people must be diligently, 
True faith asketh all good things and help from God only.  and continually taught, that true religion, and right worshipping of God consists herein, that we require, and look for all good things, and the avoidance of all evils from God alone, thorough the only Mediator Christ, and by those instruments either of nature, policy, or religion, which God himself hath made, and commended with his word for every thing, and that we use the same, after such sort, as Christ hath appointed, that is to say, that the same may serve effectuously to repentance of sins and faith in Christ. Thus we cleave plainly to the one, and true God, and we exhibit worship pleasant unto him, and wholesome for ourselves, singing to him with the Psalm writer, who is there in heaven beside thee, or whom would I have 
Psal. lxxij.  in earth with the. My flesh and my heart is wasted, the strength of my heart, and my portion God is for ever. etc  
To all these things the law is our schoolmaster thorough this commandment, wherein God forbiddeth us to worship strange Gods, and also forbiddeth all strange worshipping of himself. But this commandment must be declared, & set forth with all diligence in Christ the lord, that men may be always steered up, & driven with this schooling to Christ, and to the true worshipping of God in him. After the same sort the third precept also shallbe declared. Thou shalt not take the name of the lord thy god in vain. And first the people must be taught that God forbiddeth with this commandment what so ever is so spoken or kept in silence, that it diminisheth the glory of god and the magnifying of his name. For they that look for all good things from the free benevolence of god in Christ, & put their hope of eternal life therein only, say with David, I will praise the lord always, his praise shallbe ever in my mouth. etc. Secondly they must warn men that god throw this commandment setteth the wickedness of our heart and whole nature before our eyes to be acknoledged, by reason whereof we neglect the due praising & magnifying of god, whereunto we should have a burning desire. For by nature we are so corrupted with ungodliness, that it is tedious to us to hear god praised, so far of it is, that we study worthily to confess him, to call upon him, & to magnify the glory of his majesty. Thorough which fault it cometh to pass, that with the lest incommodities, or commodities of the world, we suffer ourselves to be frayed, and to be turned away from the true confession of God's name, and from testifying of the Gospel. And if god did not sufteyne, us with his power, we should all soon fall to this point, that we should abuse his holy name to perjury, lies, superstition, and open blasphemy.  
Thirdly the instruction of this commandment 
How this commandment is fulfilled.  must be taught, that men may learn that God thorough this commandment showeth us our natural disease of ungodliness, that thereby he may drive us to Christ his son the true and only mediator, which before him may entreat for us, and obtain forgiveness of this evil, and daily repress the same thorough the holy ghost, and at length utterly abolish it, which may move, and kindle our hearts with his spirit, that we may begin the sanctification of his name in confessing, testifying, and praising his name, and his word with out fear, in all places, with all reverence, and chiefly keeping ourselves from all abusing of the name, and word of God.  
Thus in the fourth commandment, remember that thou keep holy the Saboth day, the preachers shall teach, first that it is commanded that in those appointed times when the congregation is wont to come together to hear the word of God, to pray and to receive the sacraments, all christian men assemble thither setting aside all other business, chiefly on the sundays, and holy days, and that they hear the holy lessons devoutly, give somewhat to the poor, use the sacraments. etc. For we must all seek an increase, and confirmation of faith, and of all godliness for ourselves, and for them that be committed to their charge thorough these instruments of religion, which the Lord himself gave and commended unto us for that purpose, and we must thorough our exemples approve maintain, set forth and commend to other the common ministery of the congregation, and the administration of the word, and sacraments, and other ecclesiastical offices. And moreover, every Christian man ought privately with himself, and with his family to exercise himself often, and busily in reading the holy scriptures, and in prayers. Therefore preachers shall first teach that this is commended in the third commandment.  
Secondly they shall teach that in this commandment our vice and ungodliness is showed unto us, forasmuch as we neglect holy companies, the handling of God's word, the participation of the sacraments, and other exercises of religion, and because it is painful to us to appear in the sight of God our father, and there to learn the holy knowledge of him, and his will toward us, and to give him thanks with worthy magnifying of his name, and holy gifts.  
Thirdly they shall teach that the Lord discloseth unto us the vice of our nature to th'intent to call us to the repentance thereof, and to drive us to Christ, which turneth away his wrath against the same sin, and represseth it daily more and more with his holy spirit, and giveth us strength to resist that evil, and kindleth in us a love of Godly doctrine, prayer, sacraments, all holy assembles, and exercises of religion, chief of them that be used upon holy days. For such days we must with principal study, & religion sanctify to the Lord, and cease from bodili works, and secular business, and give ourselves wholly to the exercises of religion. How be it we must also at other times come diligently together to pray, to hear, and to learn the word of God, and privately every man ought to give attendance for his own part, and with his household, to reading of the scripture, to exhortation and prayer, as we have said. For all these things this piece of the law concerning the Sabbath, shallbe our schoolmaster unto Christ, if it be applied to our life. After the same manner concerning the first commandment, honour thy father, and thy mother, the people must be taught that by the honour of our parents, it is commanded that we honour all them, which exhibit unto us fatherly and motherly kindness, either in teaching, and warning things that be Godly, and wholesome, or in ministering necessary things for our life, or in defending us from wrong, of which sort the ministers and pastors be chiefly, and the civil officers, which we ought to acknowledge, to hear and to worship, as our fathers with all humility, obedience, and thankfulness. And because there is no man but at some times he may do us some good turn, the preachers ought to teach the people, that God requireth in this commandment all that, that. S. Paul commanded to the Ro. xiii. saying, go one before an other in honour. Item to the Phil. ij. Let nothing be done by contention, or vain glory, but thorough humility of mind let every man think an other better than himself.  
Secondly it must be taught out of this commandment that we have such natural pride, that we will submit ourselves to nobody, obey nobody, nor requite the benefits that we have recevied, whereof spring many variances, divisions of minds, and dissolution of all necessary friendship.  
Thirdly, they must teach that God thorough the disclosing of this evil, would stir us up to true, & wholesome repentance, & drive us to Christ the saviour, which turneth away the wrath of God, that we deserve with this vice, and mortifieth the remnant thérof in the flesh through the holy ghost, and bringeth us so far forth, that we study daily to repress that natural arroganty, and pride, and that we count worthy honour and do worship our parents, our ecclesiastical curates, and other civil governors, and all those that do us good in doctrine, warning, counsel, correction, or with any other benefit, and further all men with whom we live, every one according to his state, and dignity. Moreover that we take all men's admonitions, and rebukes in good worth, submit ourselves gladly unto them obey their pleasure, and recompense their benefits, that thorough out all our life, we may do good to many unto the glory of God with our moderation, obedience, and thankfulness. Whereunto this precept concerning the honouring of our parents, aught to be our schoolmaster into Christ.  
But in this commandment it is not to be omitted that. S. Paul monisheth us of, that it is the first with promise. For it hath a peculiar, and large promise of long life, in the land which the Lord our God giveth, namely in which God is called upon and worshipped, whereupon his eyes look to show bountiousnes on it. For it becometh them to have long life in the people of God, which submit themselves, and show themselves obedient, and thankful to their parents, to the powers, and to all men.  
So in the sixth commandment the preachers shall teach, first that by manslaughter all violence and wrong against the body of our neighbours, all revengeance, and unjust commotion of the mind, anger, wrath hatred, envy, and all signs, words, and deeds that come of anger be forbidden, as Christ himself interpreted this saying Mathewe. v.  
Secondly they shall teach that God warneth us in this precept of our natural arrogancy, iniquity, and impatience: Thorough which vices it cometh to pass, that we can suffer nothing that is unpleasant unto us but we will have all other to follow our lusts, though they be naughty and infinite, where as we in the mean ceasone will not only omit to do the things that be right and good to our neighbours, but we will also commit many unrightful and unseemly things.  
God than will condemn with this commandment our natural ignorance, unpatientness, lust, and those that spring thereof, I mean anger hatred, envy, brawling, fighting. etc. And God will set before our eyes how evil these things be, forbidding slaughter by name, but aswell that, that is committed with the mind, as with the hands. Whereby he requireth that as we abhor all slaughter, so we should abhor all causes, and affection of slaughter, and to do our neighbour any wrong. Thirdly they shall admonish, that God will with this precept when our vice is known, provoke us to repent it, and drive us to seek his grace, and mercy in Christ, which only appeaseth the wrath of God deserved thorough these our evils, and abolisheth, and mortifieth the remnants thereof with the holy ghost, and worketh, and increaseth softness in us, that we may overcome the vice of impatientnes, and froward way wardness in other, with our patience, gentleness, and humanity, and recompense wrongs done, with benefits, and be gentle, and good towards all men, forgiving as Christ hath forgiven us. Ephe. iiij. whereunto this commandment ministereth unto us an instruction in Christ.  
In the seventh commandment, thou shalt not commit adultery, the people shall be taught, that God forbiddeth, and damneth all copulations beside matrimony, which he himself ordained, and moreover all lust, and inordinate motions, all intemperance, all delights and pleasures unseemly for christian men, all riot and uncomeliness in meats, drinks, garments, gesture, words, and deeds, of which any cause of unchasteness may rise, or of any perturbation, whereby the body shall be made unpliable, rebellious and stubborn toward the service of the spirit.  
Secondly that God warneth and accuseth us in this commandment of our natural lechery, filthy, and immoderate conrupiscence in all things, which he himself gave to sustain, and cherish our bodies.  
Thirdly that thorough the knowledge of this disease we are driven to repentance of the same, and to seek the grace, and mercy of Christ, which turneth away the father's wrath deserved thorough this evil, and which quencheth the remnants of this disease remaining in the flesh, and worketh in us true continency, chastity, and perfect holiness in all things, that being helped with the assistance of the holy ghost we may resist evil concupiscences, and all intemperance, cleansing ourselves from all filth of the flesh, and of the spirit, and working holiness with the fear of God. ij. Cor. seven. To the performance whereof this commandment warneth and steereth us, as a schoolmaster.  
Likewise out of the eight commandment, thou shalt not steal, we must learn that God here, by theft forbiddeth all fraud and wrong in matters perteyving to the use of this life. And furthermore all covetousness, nigardness, desire of more than other have, and slackness of due liberality.  
Secondly that in this commandment God warneth and accuseth us of this covetousness, desire of more, carefulness, & nigardness in things pertaining to this life.  
Thirdly that he driveth us thorough the knowledge and condemnation of this evil to repentance thereof, and faith in Christ, which removeth the wrath of God deserved thorough this erockednes, and damned desire, and represseth the same in us, and contrary wise steereth up, and confirmeth such trust of his goodness that we may surely certify ourselves that God the heavenly father regardeth us, and hath care of us, and that he will ministre all things abundantly, whereby we may sustain, cherish and also delight this our life. Thorough which trust being raised up, let us also learn to exercise true liberality towards our neighbour leaving of all carefulness for this life, and let us give liberally to all men of that, that the almighty hath given us, asmuch as we be able, and asmuch as the necessity of our neighbour requireth. Whereunto this commandment exhorteth us, as a schoolmaster.  
In the ninth precept we must teach that God by false witness forbiddeth all words, and sayings, yea silence, and dissembling of witness, and privy praise, whereby the fame and reputation of our neighbours is hurted, or not defended, as we would have ours to be defended of other. Finally all false and vain speech, that profiteth nothing neither them to whom it is spoken, nor them of whom it is spoken. Secondly that God will bring us to acknowledge this corruption of our nature, this ambition, malevolence, envy. etc. wherewith we diminish the estimation and excellency of other, and dissemble, neglect, yea and often cover, and darken the things that pertain to the praise, and reputation of our neighbour.  
Thirdly that God will thorough the knowledge of this our frowardness provoke us to repentance thereof, & raise up in us a diligence and desire to call for the grace of Christ, which came to pacify this wrath of God against these our evils, and to quench them in us with his holy spirit, and to begin such humility of mind, such love of an others dignity, and excellency, that we be delighted with the good estimation, honest fame, and worthy praises of other, and that we will labour to set forth those good things, with no less diligence than our own fame, and dignity, and that we use in all our communication truth, honest interpretation and gentleness, to the edification of the hearers, speaking always those things to other, and of other, as we wish other to speak to us, and of us, with a right judgement of the spirit.  
In the tenth commandment, thou shalt not covet etc. They must first teach, that by the coveting of an others things, as his house, wife, family. etc. all evil concupiscence is generally prohibited, and all inclination, motions, and prones to evil, and all loathsomeness, and neglecting of good works. Secondly men must be diligently warned of this, that they look exactly upon this commandment, and to examine well themselves according thereunto. For in it God pulleth up by the roots, and setteth before our eyes the universal corruption of our nature, and the inward frowardness, and depravation of the same, that in this commandment as in a glass we might see, how wretchedly, and horribly we are depraved, and lost through the fall of Adam in all our body, all our soul, and all our strength, that we may justly cry with the Apostle, wretched man that I am, who shall deliver me from the body of this death? For though some man come so far by the grace and help of God, that he acknowledge God with true faith, that he worship, and call upon him, as the first commandment requireth, neither regardeth strange Gods nor admitteth false worshipping of God, neither in purpose of mind, nor in words and deeds, which thing the second commandment forbiddeth, neither thinketh, speaketh, or doth any thing that is contrary to the confession, and sanctification of God's name, which thing the third commandment requireth, and that he be diligently occupied in all exercises of religion, which thing the fourth commandment requireth, that he submit himself, and give due honour both to the officers, and to all men with whom he liveth, as the first commandment requireth, that he contain himself from anger, and all bitter thoughts, words, deeds against his neighbour, as the sixth commandment requireth, that he contain himself from all lecherous lusts, and live temperately, as the seventh commandment requireth, that he moderate his covetous desire, and be liberal to all men as the eight commandment biddeth, that he repress the disease of backebiting, and envying an others excellency, and favour the estimation, and just praises of all men, whither the ninth commandment calleth us, although I say, a man thorough the benefit of Christ come to this victory against natural vices, & to this great tower of virtues (which felicity yet none of the saints ever knowledged to have chanced unto him) nevertheless the same man by this tenth commandment shallbe convicted, to be a wretch still, and a damned sinner, and the enemy of God, and when he hath well looked upon this commandment, he himself shall bewail that he is such a one.  
For as long as he shall find in himself, I say some motion of mind to that, that God forbiddeth, and damneth, but any inclination, or prones at all, and a faint and slack courage to do that, that God requireth, not only a loathsomeness, and resistance: he shall acknowledge himself to be reproned, and condemned by this commandment, as a transgressor of God's law. For where as the law requireth, that no forbidden thing please us, it requireth the same to be done of us with all our heart all our soul, and all our strength. For the law requireth, that God should so be loved and worshipped of us. But no man can bring this to pass, that we be far from all those things that God forbiddeth, except the love of God, and of those things that God commandeth so have inflamed a man altogether, that he abhor from all that, that God forbiddeth, with his whole heart, his whole soul, and all his strengths. But none of the saints attained hereunto, while they lived here. Wherefore it behoved to grant, that all men are convicted by this commandment, and that no man liveth in this world which in deed is of a clean heart, and hath no need to be delivered from the curse, and damnation of the law thorough Christ.  
saying then that the whole law dependeth hereupon, that we love God with all our heart. etc. We are convicted transgressors of the whole law by this tenth commandment, because it is proved that we have not satisfied that point of the law where upon the whole law dependeth.  
Therefore by this commandment our crookedness, and all our misery together is most largely and fully set before our eyes, and we are most mightily driven to seek repentance thereof, and the grace, and satisfaction of our Lord jesus Christ, which turneth away the anger, and the curse of God, deserved thorough this in obedience and stubborness of our life, and offereth to the father for us his obedience, and perfect righteousness, and with his spirit mortifieth our flesh corrupted thorough concupiscences, and reneweth us all together, and raiseth up in us a fervent zeal towards himself, and his commandments, that with the spirit we may constantly, and manfully fight against the flesh, and cut of the law of our members, and kill the old Adam daily more, and more, putting on the new man jesus Christ, which only hath satisfied the law, and is so acceptable to the father, that he counteth us pleasant and acceptable in that dear beloved, though we be ever yet as transgressors of the law so in danger of his wrath.  
This general sum, and interpretation of the commandments must be most diligently repeated, and beaten into the people's heads, in all sermons, that they may both truly acknowledge their own sins, and learn to be repentant of them effectuously, and that they may be mightily driven to Christ the only leech, and saviour of our souls, and also that they may be raised, and promoted in him to true virtues, to very good works, and to worshipping acceptable unto God.  
Furthermore the people must ever be taught this thing also that the promises, and threats against the worshipping of false Gods, and Idolatry pertain to every commandment.  
For the cause why they be joined to the commandment that toutcheth false religion, is this, namely for that, that the keeping, and transgression of the whole law is contained herein, that we acknowledge, call upon and worship with true faith, and fear the true God in Christ, the Lord, no depart from him to false Gods, and to a worshipping strange from that, that he himself taught.  
For who so asketh everlasting health, and all good things wholly from God thorough Christ jesus, and not from any creature, he shall also endeavour himself diligently to keep all those things, that God hath commanded. For he can not once think what better thing he may do, as one that believeth that a blessed, and eternal life is prescribed unto him in these commandments. For what thing can he gladder do then to gratify God, whom he loveth above all things. Wherefore the Lord also said he that ha●h my commandments and keepeth them, he it is that loveth me. Therefore who so studieth not to keep the commandments of God, he loveth not God neither, and therefore he believeth not that he is God, which commandeth these things. Wherefore he asketh his felicity and blissfulness of some other, then of this true, and one God, and he hath strange Gods. Seeing then that the observation of all the commandments of God dependeth upon the observation of this commandment concerning the eschuinge of false Gods, and false worshipping of God, the promise of the benefits of God, and the threatening of God's revengeance, were ordained for this purpose. But as we transgress no commandment of God without the transgression of this, so nevertheless both this promise and threatening pertain to every commandment.  
Secondly the preachers shall also diligently warn this thing concerning this place, (I will visit iniquities. etc.) that all manner of evils, punishments corporal, and spiritual, temporal, and eternal be comprehended therein, among which this is the sorest, when God forsaketh men, when he taketh his holy spirit from them, and giveth them to the desires of their hearts, into a reprobate sense, into concupiscences, and lusts. etc. Ro. i. Whereof the Psal. lxxxi. speaketh. But my people heard not my voice, Israel attended not unto me, wherefore I let them go in the crookedness of their hearts.  
Furthermore in this place the people must be right diligently taught, that what so ever adversity chanceth unto men either in soul, or in goods, it is undoubtedly the punishment of God for our sins, whether it be blindness, ignorance, darkness of mind, perturbations, naughty desires, and affections of the heart unto unlawful things, diseases, corporal pestilences either in our own bodies, or in the bodies of our children, friend, cattle, evil weather for things of the earth, evil luck, damages in our business, discord, sedition, war, and all troubling of common peace. For all these things are sent upon men from God for sins, and ungodliness.  
In this place the preachers shall add, 
God exerciseth us with afflictions to call us back to repentance  that God when he exerciseth the fayhthfull with sundry afflictions, correcteth them fatherly, and for their profit, and draweth them back to himself, and to his son Christ, that they be not damned with the wicked world, and that he loveth them nothing the worse, whom he punisheth with outward punishments, and sore calamities. For he is wont to begin his judgement from his own house, and to chasten them, whom he loveth, and in them to show to the world the vehemency of his wrath, that other men being frayed with these judgements, and with this so great severity of God upon his own children, should forthink the sins, in which they stick, and amend, and take more diligent heed afterward that they sin not.  
Thirdly the people must be taught concerning this promise and threatening of God, I will visit the iniquities of the fathers upon the children to the third, and fourth generation. etc. that God will exercise 
Other men's goodness profiteth not the ungodly, nor others ungodliness hurteth not the godly.  this revengeance, which he threateneth here to his dispicers being ungodly parents, and elders upon those children only, which thorough their own wickedness have like wise well deserved the punishments that they suffer, so that yet in this world they suffer much less, then is due to their sins, and perversity. So in like manner that no Godliness of the parents, and elders profiteth their children, which be ungodly themselves, and continue in their ungodliness, but that it profiteth them only, which be inheritors of their elders godliness. For this threat, and promise of God can not be contrary to his Oracle set forth by ezechiel, that is to say, that every father, or child shall either perish thorough his own ungodliness, or live thorough his own Godliness, and that the father shall not be well entreated for the sons godliness, nor ill, for the sons wickedness, but that every man shall hear his own sins, if he live ungodly, and shall enjoy his rewards, if he live Godly.  
For by reason of original sin, all men are borne under the wrath of God, and tyranny 
God punisheth the wickedness of the parents in wicked children.  of the devil. Wherefore if God to show us his just judgement, leave the children of the ungodly in the power of Satan and therefore thorough their own mischievous acts bring upon themselves so horrible punishments that the very world perceiveth the ungodliness of the parents to be punished in the children also, nevertheless no wrong is done to those children, neither is God to be accused of iniquity, seeing that they be evil, and the children of wrath by nature, to whom God can owe noting but everlasting punishment. So if God thorough his unspeakable mercy in Christ jesus, deliver thorough his son, the children of them that loved him, from all perdition, whereunto they were borne, and adorn them with excellent godliness thorough the gift of his spirit, and so heap so many benefits upon them, that every godly man may easily judge, that in them both their own, and their parent's godliness is recompensed, and that it is declared, how dear they were to God: the unmeasurable goodness of God ought to be embraced, and magnified therein, and therefore God is more to be loved, and his word to be received more desirously, but the unsearchable judgements of his mercy ought not to be sought out, the deep bottom of his goodness must not be pored into, much less ought we to blame this his so great bountiousnes, which doth with his own, as pleaseth him.   

¶ How the preachers must teach of remission of sins, and justification.  
AFter that men being moved thorough the preaching of the law begin truly to acknowledge their sin, and to repent, and now detesting sin, sigh for righteousness and carefully desire to come to God's favour again, and to worship him religiously, the preaching of the Gospel must also be added. For to be sorry for sin, sufficeth not to righteousness before God, though the sorrow be so vehement, that it may consume and kill a man, as there was in judas. But satisfaction for sins is also required and a sure trust of God's mercy, with a purposed amendment of life, and a continual study of righteousness afterward.  
But man can perform none of these things thorough his own strength, neither satisfy for his sins committed and restore himself into the favour of God, nor embrace a better life afterward. Our Lord jesus Christ is alone, which thorough his death hath satisfied for our sins, as john saith, he is a propitiation or atonement for our sins, and not for our sins only, but for the sins of the whole world. He thorough the preaching of the Gospel, setteth forth, and offereth the riches of God's grace, and goodness, and his own satisfaction for our sins, and the gift of the spirit of adoption, and justifieth, delivereth from the wrath of God, and maketh part takers of eternal life, all those, that with sure faith which he himself steereth up and nourisheth in us, acknowledge him, and the father in him, and this same, his mercy, redemption, and satisfaction. This is the thing that Isaiah preacheth, that my righteous servant shall justify many thorough the knowledge of himself, that is to say, thorough faith, whereby we acknowledge him, as a saviour. And Daniel in the fourth Chapter. Thorough Christ transgression shall be finished, sin shall take an end, and everlasting righteousness shall be brought in.  
As for the Gospel it is the joyful preaching, 
What the Gospel is.  and much wished for, of our Lord jesus Christ, namely that he came for this cause into the world being made man, to deliver all them that believe in him from sin, death, and eternal damnation, and to give them a new, and perpetual righteousness, and life. Which thing all the prophets spoke afore hand of him, as the lord himself exponed in the last of Luke. So, sayeth he, it behoved Christ to suffer, and to rise from the dead the third day, and that repentance, and remission of sins should be preached in his name among all nations. The Apostles taught the same thing every where, as it appeareth in their acts. For thus Petre preacheth, repent your faults, and let every one of you be baptized in the name of jesus Christ for the forgiveness of sins, and ye shall receive the gift of the holy ghost, acts. ij. Item, the God of our fathers hath raised jesus, whom ye killed hanging upon wood, him God hath exalted with his right hand a prince and a saviour, to give repentance unto Israel and forgiveness of sins. etc. And again, he commanded us that we should preach to the people, and testify that it is he, which was appointed of god a judge of the quick and the dead. To him all the Prophets bear witness, that who so believeth in him, he shall receive remission of sins thorough his name. Saint Paul preacheth the same thing acts. xiii. Be it known to you then brethren that thorough this man remission of sins is preached. etc.  
Though this preaching of the Gospel be short, nevertheless it is the power of God unto salvation to every one that believeth, Ro. i. Wherefore Christ also compareth the Gospel to a mustard corn, to a treasure hid in a field, to a precious margarite, for the getting whereof we must sell, and leave all things. Math. xiv.  
But that the strength, and efficacy of the Gospel may be more evident, the preachers must ever studiously set forth Christ, and religiously preach how great things he suffered for our salvation, how great things he did. Further how he will have these things showed unto us, and what he will work in us thorough this preaching.  
It is evident thorough the preaching of the law, that all we be sinners of ourselves, and destitute of the glory of God. Rom. iij. Item that we are dead thorough misdeeds, and sins, and be by nature the children of wrath, as other be. Ephesi. ij. prisoners, and sold under sin, that we ourselves can not rise out of this perdition of our own strength. Roma. viii  
Wherefore to obtain salvation there needed a mediator, and saviour, which might pacify God being angry, and reconcile us to God, and deliver us from sin, and death and make us heirs of everlasting life.  
Such a saviour and intercessor Christ is made unto us. i. Timo. ij. one God, and one attonemaker of God and men, Christ jesus a man, which gave himself a price of redemption for all men. etc.  
This Mediator first entreateth with God the father thorough his life, death, passion, and intercession, to turn his wrath from us, to receive us into favour, and to give to us, as to his children the holy spirit, and everlasting life.  
Further he cometh to us and handleth his matter with us thorough the mystery of the Gospel, his holy spirit, and the cross, that we may believe him, and thorough faith obtain righteousness, and everlasting life.  
And he handleth his matter with God after this sort, first he ordered his whole life according to the will of the father, being made obedient unto him unto death, which things we should have done. But because he saw that they were impossible unto us, he performed them himself he fulfilled the law, as he saith in Matthew. I came not to destroy the law, but to fulfil it. And Paul to the Gala. iiij. When the fullness of time came, God sent forth his son made of a woman, made subject to the law, to redeem them that were subject to the law. Therefore he wrote also to the Cor. Christ is made righteousness unto us of God, that is to say, his righteousness was performed for our sakes, and given unto us. Item Phil. iij. Yea and I think all things to be loss for the excellency of the knowledge of Christ my Lord, and I count them for refuse, that I may win Christ and be found in him, not having my righteousness of the law, but that, that is thorough the faith of Christ. etc. For whoso believeth in Christ, to him whole Christ, and his perfect righteousness is imputed at once, and together.  
Secondly Christ translateth and removeth all our sins upon himself, dieth for them, and suffereth all those things that we should have suffered for our sins. As john baptist testifieth, Behold the lamb of God, which taketh away the sins of the world. Item isaiah, of a truth he bore our diseases, and he sustained our sorrows, and we counted him stricken with a plague, and depressed of God. But he was wounded for our iniquities, and beaten for our sins, the chastening of peace was upon him, and we were healed with his stripes. And we have strayed like sheep, every man into his own way, and God hath put upon him the iniquities of all us. Item Paul Rom. viii. God spared not his own son, but gave him for us all, and Chap. iiij. He was delivered for our sins, and raised for our justification. So Gala. iij. Christ redeamed us from the curse of the law, being made a curse for us, for it is written, cursed is every one that hangeth on tree.  
Thirdly he is a mediator for us, that God will receive us into favour. isaiah. liij. He bore the sins of many, and prayed for transgressors. The prayer of Christ john. xvij. teacheth the same thing, I pray for them, not for the world, but for those whom thou hast given me, keep them in thy name. etc. And Paul Ro. viii. Christ is at the right hand of the father, and maketh intercession for us. Iten to the Hebr. v. which in the days of his flesh, when he had offered up with strong crying, and tears, prayers and supplications before him, that was able to deliver him. etc. Yea the whole epistle showeth this thing most evidently, that Christ our high bishop offered himself for our sins, and entered into the most holy place with his own blood, an everlasting redemption being found out. So then Christ handled, and doth handle the matter for us thorough his death, and obedience showed to the father, and thorough his intercession, that he reconcileth us to God the father, and for this cause he is made Lord over all things, as the Apostle witnesseth Psal. ij. which being in the form of God thought it no robbery to be equal with God, but he emptied himself taking the form of a servant, constituted in the likeness of men, and in shape found as a man, he humbled himself, made obedient unto the death, and that of the cross. Wherefore God raised him up unto supreme highness, and gave him a name above all names, that in the name of jesus all knees should bow. etc.  
After that Christ hath thus handled our matter before the father, and pleased his anger, afterward he executeth the office of a faithful intercessor and patron, he turneth himself to us, he entreateth us, that he may heal our sins, and weakness. For this cause he said to his disciples. All power in heaven, and in earth is given unto me, go therefore, and teach all nations, and receive them into my discipline, preach the Gospel to every creature, baptizing them in the name of the father, and of the son, and of the holy ghost, he that believeth, and is baptized, shallbe saved, and he that believeth not, shallbe damned. And teach them to keep all those things that I have commanded you. Thus thorough this short, and simple preaching of the Gospel, he executeth the business of our justification after a marvelous sort. Therefore as the strength, and use of the law must be declared to the people, so the use, and virtue of the Gospel must be proponed, and beaten in with singular diligence. For it is the power of God unto salvation to every one that believeth. Ro. i.  
First then the preachers shall teach, that the Gospel bringeth to us remission of sins, if we believe it truly, and unfeignedly, and determine thorough this faith, that God for his sons sake will be merciful unto us, and accept us, and count us for sons not for the dignity of our works, and they shall teach that therefore it bringeth peace to our consciences, which by reason of sin were fearful, and bruised, of which peace the angels sang in the time of the nativity of Christ, Glory in the highest to God, and in the earth peace to men. And isaiah, the discipline of peace is upon him, Iten Paul. Roma. v. justified of faith, we have peace towards God thorough our Lord Christ jesus. Ephe. ij. he is our peace. etc. isaiah. lij. Ro. x. how beautiful are the feet of them that preach peace. etc. For where the voice of the Gospel soundeth not, our consciences can have no peace, as David witnesseth Psal. xxxvij. There is no whole part in my body by reason of thy wrath, neither is there peace in my bones because of my sin. etc.  
Secondly the Gospel bringeth to us the righteousness of Christ, in which we may trust, as done for us, and given unto us, aswell as, if we had performed it ourselves. For so Paul sayeth. i Cor. i. Christ jesus is made unto us of God, wisdom, righteousness, sanctification, and redemption, and Philip. iij. That I may be found in him not having my righteousness of the law, but that, that is thorough the faith of jesus Christ, etc. For this is a perfect, true, and everlasting righteousness. For our virtues be far from that righteousness, and perfection of life, which the law of God requireth. And besides that, very many sins abide ever in us, and wonderful weakness, as isaiah sayeth. lxiij. all we are as one defiled, and all our righteousness as a garment of beggarly patches. And the Psal. O Lord entre not into judgement with me. etc. which sentence, teacheth marvelous plainly, that we can not set our worthiness against the judgement of God.  
Wherefore if our salvation shall be certain unto us, it must leave upon some other righteousness, and that a perfect righteousness, namely upon the righteousness of Christ, as Paul witnesseth Ro. viii. God hath not spared his own son. etc.  
Therefore our justification, and our righteousness before God, which. S. Paul and all the other Apostles teach, consisteth in two things, in forgiveness of sins, and giving of the righteousness of Christ thorough faith. And this only is a sure, certain, and perpetual righteousness, which Christ hath carried up into heaven with himself, to the right hand of God, where no man can oppress it or overthrow it, as innumerable dangers fall upon our righteousness daily. Therefore our life is said to be hidden with Christ in God. Col. iij. And seeing that we glory of this our Lord and saviour, and his righteousness, our life is in the heavens. Philip. iij. For where our treasure is, there is our heart.  
Wherefore the righteousness of God given to us in Christ, must be diligently, and continually beaten into the people by the preachers, and they must take very good heed that the knowledge, and trust thereof be not corrupted, and that men slide not back again to the confidence of man's righteousness.  
For though that true faith in Christ, be never without good works, and love, yet works deserve not remission of sins, neither is a man acceptable to God for works, but for Christ's sake, while he embraceth, and holdeth by faith his righteousness and redemption given unto him.  
Thirdly when a mind afraid with the feeling of God's wrath, sustaineth itself with the voice of the Gospel, and thorough the knowledge of the saviour Christ, and promises of God, which Christ fulfilleth unto us, the holy spirit is present and worketh in our hearts, a sure trust of God's benevolence, and adoption of everlasting life. For in hearing of the Gospel the holy spirit is given, as Paul witnesseth, Gala. iij. This one thing I desire to learn of you, received ye the spirit thorough the deeds of the law, or thorough the preaching of faith. Item. iiij. Because ye be children, God hath sent forth the spirit of his son. etc. And john. seven. he that believeth in me, as the scripture sayeth, floods of lively, water shall flow out of his belly, this thing (sayeth john) he spoke of the spirit, whom they should receive, that believed in him. And thorough this receiving of the holy ghost, a new generation is caused, whereof john speaketh. i Chap. As many as received him, he gave them power to be the sons of God, them I say that had believed in his name, which were not borne of blood, nor of the will of man, but of God, Item Ro. seven. who so ever be led with the spirit of God, they be the children of God. And. two. Cor. iii. we representing the glory of the Lord in a glass with a right face, are transfigured to the same Image from glory to glory, as of the spirit of the Lord, that is to say, when we receive thorough faith the exedinge mercy of God promised, and exhibited in Christ, the holy ghost worketh in us a new life, and a new knowledge of God unknown to man's reason.  
Moreover this faith, this knowledge of God in Christ, and assenting to his promises, thorough the work of the same holy spirit, the spirit of adoption, kindleth, sustaineth, conserveth, and increaseth such love of God, such desire to gratify, and to serve God, and to approve ourselves to him in all things, to glorify him, that with very great diligence, and carefulness we keep ourselves from all sin, and most earnestly apply ourselves to all good works. The holy scriptures describe every where this nature, this strength of a new creature in Christ, and of a man borne again, this order, and consequentie, or rather lyncking together of the works of the holy ghost in the believing. Which places the preachers must often with singular diligence propone, faithfully declare, and continually beat into the people.  
Of which places these be some, Ro. viii. But ye be not in the flesh, but in the spirit for the spirit of God dwelleth in you. And if any man have not the spirit of Christ, the same is not his. Now if Christ be in you, the body is dead concerning sin, but the spirit is life concerning justification. etc. Wherefore brethren we are debtors not to the flesh, that we should live after the flesh for if ye live after the flesh, ye shall die. But if ye mortify the deeds of the flesh with the spirit, ye shall live. For as many as shall be led with the spirit of God, be the children of God. etc. two. Cor. v. judging this that if one died for all, than all were dead, and he died for all, that they, which live after this, might not live to them selves, but to him, that died for them, and rose again. etc. Gala. v. walk in the spirit, and ye shall not perform the concupiscence of the flesh. Item, but the fruit of the spirit is charity, joy, peace. etc. Ephe. v. Ye were sometime darkness, but now light in the Lord, walk as the children of light. etc. Item, See then that ye walk circumspectly, not as unwise, but as wise, redeaming occasion, because the days be evil. etc. Phillip i. This I pray that your love may abound more and more, in knowledge, and all understanding, that ye may allow the things that be right good, that ye be sincere etc. Collo. iii. put on then, as the chosen of God, holy, and beloved the bowels of compassion, gentleness, soberness. etc. Tit. two. jesus Christ gave himself for us for to redeem us from all iniquity, and to purify us to himself a peculiar people, a follower of good works. i. john. i. And this is the tidings that we heard of him, and show unto you, that God is light, and there is no darkness in him. If we shall say, we have fellowship with him, and walk in darkness, we lie. etc. Item. iii. Every one that hath this hope in him, purifieth himself, as he is pure, all that commit sin, the same commit iniquity, and sin is iniquity. And ye know that he appeared to take away sins. etc.  
These places, and such other, in which the nature of regeneration, and of a new creature, and the order, consequence, or rather the knitting of the works of the holy ghost, be declared, the preachers must often recite, faithfully expone, and print into the people in their sermons, that they may learn thoroughly, and ever diligently revolve in their minds, that they which be borne again in Christ, and grafted in him, and be made fruitful branches in this life, and good trees, must also bring forth good fruits, and forasmuch as they be a new, and divine creation, made unto good works, they must travail also in new, and divine works, which God hath prepared in them with his commandment, calling and gift, and worketh continually with his spirit, to his own glory, and to the edification, and repairing of our neighbours.  
But always, and before all things they must be taught most diligently, that a conscience fearful by reason of her sins, and the wrath of God, must comfort her self with the voice of the Gospel, and certify her self thereby, that God will surely give his holy spirit, while we pray for it in this distress, and that this petition is a true, and principal worshipping of God, which god chief requireth of us. And this high worshipping of God, must be learned only with the exercise of true faith, whereof the blind men of this world know nothing, putting their righteousness, and holiness, in outward ceremonies, and trust of their own righteousness. But when the heart wrestleth with the feeling of the wrath of God, and lively knowledge of sins, and comforteth her self with faith in Christ the mediator, in this case, that sweet word of isaiah is understanded, which is the place of my rest, sayeth the Lord, I will look upon the humble, and broken in spirit, and trembling at my word. For then the Lord dwelleth in us in deed, when we flee to Christ the mediator, and determine with ourselves, that for his sake we be accepted and heard of the heavenly father, and made heirs of everlasting life.  
Wherefore the true faith of the Gospel, whereof we speak in this place, signifieth not only the knowledge of the story, as in james, when he sayeth, the devils believe, but it signifieth that knowledge of the Gospel, and assenting caused thorough the spirit of Christ, whereby there springeth in our hearts a sure trust of God's benevolence, and adoption, thorough which we have affiance that God is merciful unto us, and hath made us heirs of everlasting life for his sons sake, which faith excludeth all trust of our own righteousness, and all error concerning God, & his will towards us. For this faith comprehendeth a sincere and perfect understanding of all the articles of our religion, and an assent thereunto. Therefore this pure doctrine of the Gospel must be retained of fearful consciences, that they may know, that they obtain remission of sins freely for Christ's sake by faith, and not by the deserving of works. And let them beware that they remove not this glory of the Mediator Christ unto men's works. For if the promise of salvation did hang upon our worthiness, the conscience should remain uncertain, sticking in perpetual doubt, and should flee from God. For we can not satisfy the law of God at all, and many sins cleave ever in us, and there remaineth great weakness. Neither could the heart call certainly upon God, if our own deservings were to be brought forth, for it should be frayed away perceiving himself to be destitute of those merits, that God requireth. Therefore we must come unto God with this faith, whereby we believe that we are accepted and justified before God for Christ's sake, and not for our merits. This foundation must be laid first of all, whereby we be planted in Christ, and dissevered from all ungodly men, and alients from Christ. afterward it is necessary to instruct the people a right of good works, chiefly after this sort.   

¶ Of good works.  
That this place may be more easily understanded, it shall be convenient to divide it into these five questions.  
¶ The first.  
What works are to be done.  
¶ The second.  
How they may be done, seeing that there is so great weakness of man's nature, and so great lets of Satan.  
¶ The third.  
How they may please God, being unperfect, and very slender.  
¶ The fourth.  
Why we must do good works, and avoided evil.  
¶ The fifth.  
Of the difference of sins.  

¶ The first question.  
What good works must be taught, and done?  
¶ The answer.  
Those that God hath commanded in the ten commandments, & those that be contained in the same after the interpretation of Christ, and his Apostles. For we must take right good heed, that we devise not worshippings of God, and good works without the word. Therefore Christ also sayeth. They worship me in vain with the commandments of men. For God will that not only faith, but also all our good works be limited with his word, as with a sure rule, lest after the manner of the heathen we devise to ourselves vain imaginations, and works of our own, as it hath chanced in calling upon saints, in vowed pilgrimages to the bones of saints, in forbidding of marriage and such like.   

¶ The second question.  
How may good works be done?  
¶ Answer.  
Man's diligence performeth outward discipline meetly so so. But the commandments of God require also the inward works of the heart, as the fear of God, faith, love towards the commandments of God, true invocation, patience in troubles chastity etc. And it is well known that man's weakness can in nowise perform such works without Gods help. There fore God poureth his spirit into the hearts of the Godly, which helpeth them, which giveth them new light, and strength, and this is a true exercise wherein God will have us to call upon Christ, and to flee to him, that he may give us the holy ghost, and guide us therewith, that we fall not. For it was an hard thing for David not to fall into desperation, when he was driven out of his realm, and appeared to be cast away of God. Therefore he fled to prayer, as to an only hold that was left, and he required to be stayed, and strengthened with the holy ghost, that he might call upon God, and look for the end of the matter in patience. Wherefore Christ sayeth, I will not leave you fatherless. Item the Lord saith in Zacharie Cham xii. I will pour upon the house of David the spirit of grace, and prayer, that is to say, he giveth us the holy ghost, that we may believe unfeignedly, that we are in the favour of God, by which faith our mind is steered up to invocation. For when we knowledge that the mercy of God is present with us, we look for help and comfort from him, and we submit our selves to his will. etc. Therefore God did not only command us, what we should do, but also he promiseth and offereth us help to do the same. The cause why few men understand this thing, and consider it a right is the dissolute, and unreligious life, and great security that reigneth in the common people. For they fight not against sins, but utterly follow all manner of lust, and fall into great blindness of mind, so that they know neither God, nor his works in men. But they that live in the fear of God, and call earnestly for this help, and aid of the holy ghost, have true experience how present, and effectuous his help is in afflictions. Wherefore it is right expedient fo● fearful and weak minds, which have some beginning and desire of godliness, to consider diligently the saying of. S. Paul Philip. ij. It is God that worketh in you both to will, and to bring to pass, according to the good purpose of his mind, that is to say, though thou feel thyself to be weak, nevertheless when thou goest about any good thing in thy life, according unto thy vocation, unto the glory of God, be of good comfort, and knowledge that God will help the in this endeavour and give the his holy spirit, and good success to thy work.   

¶ The third question.  
How do good works please God, seeing that there remaineth ever in this flesh so great weakness in this life. For we all have experience daily, that there sticketh in us as yet, much doubting concerning God and his word, distrust of his presence, and help, inordinate motions, and carefulness of this life. Which wounds of man's weakness the saints feel, to be so much the grievous, as they more study to remedy them. Which thing Paul bewaileth of himself, Roma. seven.  
It is profitable that the people be often, and plainly admonished of this question. For a great part of men be encumbered in two errors. Some be in perpetual doubt, being uncertain whether their life, or works please God, and living in an heathenish ungodliness. For they can not call upon God, but they flee his sight. There is a very great multitude of this sort among men. Wherefore this heathenish blindness of men must be diligently reproved. another arrogancy, and trust of our own righteousness, and works, as was the error of that pharisee, which in the temple gloried of the keeping of the law, not perceiving his own uncleanness, and sins.  
Therefore that this double error, and this blindness may be avoided, we must know that three things are required hereunto, that good works please God. first, that the man himself be acceptable to God, and be justified freely for Christ's sake.  
Secondly that it is requisite that a new life follow, and obedience towards God, though it be unperfect, and though much weakness, and many vices remain in us. Wherefore we must remember that it is ever needful to ask forgiveness of sins. As Christ taught us all to pray to the father. forgive us our debts. For no man understandeth sufficiently, how great the anger of God is against sin, our reconciler Christ did only fully perceive it, when he said. If they do this in the green wood what will they do in the dry? we must not then extenuate, and diminish sin.  
Thirdly though this obedience be weak yet we must determine, that it pleaseth God in the reconciled for his son sake, as saint Petre exhorteth to offer spiritual sacrifices, acceptable unto God thorough jesus Christ as if he would say not for their own worthiness, but for the Mediators sake Christ our only high bishop ever making intercession for us.  
This is it that is wont to be said at other times, that good works ought to be done out of faith, that is, that a man should not waver, doubting whether his life or works please God, but certain determine that he is acceptable to God for Christ's sake, as we have often said, and therefore that his works, being commanded by the word of God, be acceptable unto God for the same Christ's sake, though they be weak, and unperfect.  
Therefore faith must be exercised in good works two ways. first that we believe they please God. Secondly that we pray to God, that for Christ's sake, he will help us both to live godly, and also to do those works, that shall profit the common life of men, & that he will give them good success.  
Now let every man consider with him self, how great this mercy of God is, and how sweet this doctrine is. It seemeth a small work when the mother bringeth up her children, giveth suck, washeth them, and doth other things pertaining to nuresing, and when she enstructeh them unto the invocation of God, and religion. But the chiefest worshipping of God resteth in these points, if they be done in faith, that is, if the mother trust, that she is acceptable to God for Christ's sake, and believe that her doings please God for the same man's sake if she call for help of God to the performance of those things that he will prosper them, and make them wholesome, finally that he will keep, and nourish up her infant, and govern his life in all things.  
After this sort our faith must be exercised in all other business, and offices of this life. Magistrates, and wariars be exercised with sundry dangers, troubles, and difficulties. Nevertheless if they execute their office after this manner, and with such faith as we have spoken of, all such things be worshippings of God. This is no small consolation to a godly mind. And it is the true, & proper doctrine of the Gospel, which Adam, No, Abraham, jacob, joseph, Samuel, David, and Paul taught.   

¶ The fourth question.  
Why are good works to be done?  
¶ Answer.  
first because God hath commanded them. All creatures serve God, and be made to the obedience of God. It is evident then, that seeing that man ought to show obedience unto God, God's commandment is the first & chiefest cause, why we should do good works. And in as much as God hath commanded good works, it followeth of the same cause, that they that exercise not themselves in well working, but continue in the contempt of God's commandments, deserve everlasting pains. How be it God punisheth sins in this life also with infinite miseries. This then is an other cause which ought to steer up our minds to work well, that we fall not into everlasting pains. For so Paul sayeth. i. Corhin. vi. Err not. Neither adulterers, nor worshippers of Images. etc. shall possess the kingdom of God. And Gala. v. They which do such things shall not possess the kingdom of God.  
The third cause of doing good works is very necessary for that, that it is not possible that a true faith, and a certain trust in Christ can stand without perfect conversion unto God, or with sins, which are committed against a man's conscience. These things appear plainly by the very nature of faith. For faith is that assent to the Gospel, out of which there ariseth a sure confidence of God's mercy promised for Christ's sake. But such a trust can not stand with a purpose of sinning, wherein there is a manifest comtempte of God, and an undoubted provocation of God's wrath.  
By reason of this fighting between faith, and sin, Paul said, that what so ever is not of faith, is sin, signifying that the nature of faith is such, that it bringeth forth good fruits of itself. Wherefore when a man sinneth, as that is done by wrong confidence, so the trust in Christ is rejected, and grace, and eternal life is cast away and man's salvation is passed remedy, except he recover a trust in Christ, and putting away all wrong affiance, he wholly restore himself into the obedience of God.  
The large promises of God's reward ministre the forth cause of good works. For it is the commandment of God, that his most ample promises should be preached to all men. As Paul sayeth, Godliness is profitable unto all things, and hath a promise of the present life, and of the life to come. And we showed before that evil works be punished with everlasting pains, which yet often times have their beginning in this life, as it appeareth in Saul, Achab, juda. So contrary wise God requireth their works, that repent with eternal rewards. How be it this foundation of our salvation standeth still, that is to say, the trust of everlasting life in Christ the Lord, whereof we spoke before, namely that we obtain remission of sins, & everlasting life thorough faith for Christ's sake and not for the worthiness of our works. For this sentence standeth fast and sure, in which the Lord testifieth of himself. John. vi. This is the will of the father, that every one, that believeth in the son, shall have eternal life.  
For though God thorough a marvelous purpose suffer his church to be pressed grievously with the cross, and exerciseth it with great miseries, as shallbe said hereafter, yet forasmuch as he will be known to men in this life, and be magnified, he steereth up, preserveth, and defendeth the preachers of his name, the teachers of his Gospel, and also the hearers, as he promised that his church should continue here unto the end of the world. Therefore for this purpose, that his church may continue perpetually, he dealeth forth sundry gifts of his spirit, and he giveth to his saints that thorough good works they deserve the increase of virtues, according to the word of Christ, there shallbe given to him that hath. And seeing that in this life we have need of food, peace, lawful governance of the common weal, health. etc. God addeth these things also, and recompenseth the good works of his therewith, & yet with this moderation, that nevertheless he holdeth still his church under the cross. Of this reward of good works Christ speaketh. give, and there it shall be given unto you. And isaiah. xxxiij. He that walketh in righteousness. etc. shall dwell in an high, and therefore a sure place. He shall not want meat and drink, his eyes shall see the king in his glory. So though isaiah, Hieremie, Daniel, and Paul were pressed with sundry, and most grievous afflictions, yet God after a marvelous fort preserved them a great while in life, and ministered unto them abundantly things necessary for life. And surely for this cause God promised us corporal goods, that being steered up thorough such promises, we should exercise faith, and invocation, and labour the more to be busy in good works. When thou hearest then, that God commandeth the to give alms, and addeth his promises, that he will give the again food, and other good things. Give thine alms liberally, and exercise thy faith therein, and confirm thy mind, that it is God, that giveth the corn, a living, and all good things, that maintaineth thee, and thine, and that he will recompense thy liberality showed for his sake. And when thou considerest these things with faith, and hast afterward confirmed this sentence of faith in thy mind, thou must exercise also the invocation of God, and trusting in his promises, thou must pray him thorough Christ his son, that as he hath promised, he will give the things necessary for life, and maintain thee, and thine, and thou must also with a sure hope look for those things, which thou haste so prayed for of him, nothing doubting but that he will give them to thee, as far as they may be good for the in deed.  
For if the mind be so far from God, and so empty of the trust of his goodness, that it can not so much as ask, hope and look for corporal goods from him, neither exercise faith in asking, and looking for those things from him, such a mind shall feel much less of desire, and hope of spiritual, and everlasting goods.  
Such causes then of good works must be driven into men diligently, that they may be steered up to work well, and to avoided evil works. Neither have we need of a small fight in this case, that we beware of evil works, and travail constantly in good works. For the weakness of nature doth not only provoke us to evil works but the devil layeth in await for us, to drive us thereunto with marvelous engines, as S. Petre sayeth that the devil goeth about roaring like a Lion, and seeking whom we may devour. And though these things seam foolish to them that lack the fear of God, which follow their lusts without care, yet we have experience by daily exemples, that very many men are miserably driven of the devil into horrible mischievous acts, and so into temporal, and everlasting punishments. For how many doth he send headlong into Idolatry, and most pernicious errors concerning religion? How many driveth he to unjust murders? How many leadeth he to abominable, and incestuous lechery? Which evil this thing also is wont to follow which is most horrible of all, that sins are punished with sins, whereby greater mischiefs, and abominations spring forth. For how great, and how horrible sins followed of the adultery of David. No sin is alone, there cleave always to one very many other. Wherefore the help of God must be called for continually, and with most fervent wishes, and we our selves must live in fear, and continual care, which thing the Apostle cammaundeth, Philippi. ij. work your own health with fear, and trembling.   

¶ The fift question. what difference is there of sins?  
This question must be handled, because, as we have said, that sin remaymeth ever in saints, while they live here. There is a question them, what manner of sin that should be, that is ever found in saints. For this thing must be well declared, and we must make a difference between the sins, which the saints avoid not in this life, and those that stand not with faith. Therefore we must know that there is a sin against conscience, that is to say, which a man committeth willingly and knowyngly. This in saints hath no place. And if they commit any such sin, they cast away the grace of God and faith, and drive the holy ghost from them, and be no longer saints, and acceptable to god. Those sayings of the holy ghost testify this thing clearly. i Cor. vi. and Gala. v. They that do such things shall not possess the kingdom of God. And i. john. iij. My little children let no man deceive you, he that doth righteousness, is righteous, but he that doth sin is of the devil. Wherefore Paul sayeth also. i. Timo. i. The sum of the commandment is love out of a pure heart, a good conscience, and faith not feigned. Iten afterward, keep faith, and a good conscience. Wherefore he that sinneth against his conscience, he falleth from grace, and righteousness. To this kind of sin wilful ignorance pertaineth also, as the ignorance of the heathen, and pharisees was, which rejected the Gospel preached of Christ, and of the Apostle, and would be ignorant. And in all times there be many such men, which will neither hear of Christ the saviour, nor know him, and do plainly contemn the voice of God sounding from heaven. This is my dear son hear him. Such in our time are the jews, and the Mahometistes, and many other among the adversaries of the Gospel, which fain that they understand not the Gospel, whereas notwithstanding they will neither hear it, nor admit it into their hearts.  
Hitherto we have spoken of their sins that continue not in the grace of God, but in committing such sins make themselves subject again to the wrath of God. Nevertheless great corruption of nature, weakness, and evil concupiscence, whereof many naughty affections spring continually, remain in them that are in favour, and be reconciled. But while the saints resist those corrupt motions, and beseech the heavenly father to forgive them the same for Christ's sake, believing that this weakness and naughty affections be pardoned to them for the same Christ's sake, they keep still faith, grace, and the holy ghost, they continue righteous, acceptable to God, saints, and heirs of everlasting life, as S. Paul teacheth excellently. Ro. seven. viii. Testifiing that no damnation remaineth unto them that be in Christ jesus, which walk not after the flesh, but after the spirit. The godly must be exercised with this fight, and so they shall well understand the grace and victory of Christ against sin, and Satan, and they shall go forward in godliness, and in the gifts of God. For the holy ghost is not given to the reconciled, to maintain Idle slothfulness, but that they should fight with a perpetual battle against sin and Satan, and that in such a confflicte they might feel the help of the spirit. Wherefore Paul sayeth. i Cor. vi. We exhort you that ye take not the grace of God in vain.    

Of the true, and German significatiof this word, faith.  
Because we have heretofore spoken much of faith in Christ, out of S. Paul, whereby as the Lord himself, and the whole scripture witnesseth, we obtain remission of sins, inheritance among the saints, and everlasting life, the ministers must remember, and teach the people diligently, that this justifying faith is the work of the holy ghost in the chosen of God, whereby their minds are so illumined and taught, that they certainly assent to the Gospel of Christ, and therefore to the whole scripture, and every word of God, that a man out of the Gospel may know, and determine certainly that God giveth him remission of sins, and everlasting life for the only Mediators sake Christ, that he is, and will be his God, and father, and account him for his son, and that he shall be enheriter of eternal life. Out of this faith there springeth necessarily a true confidence in Christ, a love of God, and a desire to live after his commandments. All which things the holy ghost worketh in them that believe, thorough whom we are borne again, and be become a new creature of God, made in Christ jesus unto good works, which God prepared that we should walk in them.  
Therefore the ministers, as we have said must diligently teach the people, when they entreat of justifying and saving faith, that this lively, and working faith is understanded, which we defined a little before and not such a faith, as may be without the love of God, and without good works. For such one is not true faith, but as it were a dreaming or rather a dead faith, neither that we understand a maimed faith as is in Satan, as was in judas, and is in all them that despair of the mercy of God.  
For this faith believeth not the holy Gospel, but only part of the Gospel, I mean that part wherein God pronounceth the everlasting punishment of the evil, and not that part, wherein he offereth his grace to them, that believe. For they that have this faith, believe that there is a God, that made and ruleth all things, that punisheth the evil, but they believe not, that God will be merciful unto them, & forgive them their sins freely for his sons sake. Finally that we must not understand a temperarie faith, wherewith men believe the whole Gospel in deed, but it is but for a time. For they receive the word of God with joy, but when affliction, and persecution chanceth for the Gospel, they fall again, and their faith vanishing out of their minds, the seed of God's word, though it be sprung up, is killed, and drieth away with the heat of persecution. Wherefore the preachers must teach men diligently, that when they hear that we, which believe in Christ have everlasting life, that we be borne again thorough faith, that the children of God be justified and saved thorough faith, they must understand, and consider that these things be spoken of true, and lively faith, which steereth up in them that believe, a sure trust of God's benevolence, and of adoption unto everlasting life. And hereby breadeth in them, and inflameth an earnest, and fervent love of God, and worketh also a perpetual and effectuous study of all holiness, and sincere, & serviceable love towards our neighbours. Finally bringeth to pass, that they that believe, give themselves altogether to the fulfilling of the law.   

¶ Of the cross, and afflictions.  
WHen this faith is sincerely taught and learned, and prevaileth in the life of the saints, it can not be, God so ordering, and finishing the renewing of his, but the cross, and aflictih● will follow sincere doctrine, and a godly life. For God willing thorough his secret purpose to try the faith of his, and to drive them to call for his help, permitteth Satan to exercise them with sundry temptations, which is an enemy of pure doctrine, and christian. Wherefore while this is permitted unto him, he resisteth, and wrestleth against good doctrine, and godly life with all the craft and might that he can, and moveth against the same what so ever he hath in his power. And he hath the whole world in his power. Wherefore Christ calleth him the prince of the world. john. xii. If he be then the prince of the world, what other thing shall we look for, then that he will be against us with all the world, and will fight against pure doctrine, and pure life. Of doctrine Christ's word testifieth. john. xv. If they have hard me, they will hear you also. If they have persecuted me, they will persecute you also. etc. And that they will persecute a godly life. S. Paul teacheth. ij. Tim. iij. As many as will live godly in Christ shall suffer persecution.  
It is then right necessary that the ministers of the word, teach, comfort, and strengthen the people with all faithfulness and diligence to bear the cross, & to learn to overcome adversities with patience.  
For we may hear every where the ungodly, and blasphemous words of men that be in afflictions. For when they are warned to arm their mind with patience, because that afflictions are sent of God, against that, they cry straight way, that they are not sent of God, but of Satan, and if thou wilt say still that God chastiseth them, whom he loveth, they say, they wish that he would not love them so much. When any incommodity, or adversity chanceth to them unlooked for, the cause whereof they can not attain with their foolish reason, forthwith they ascribe it to art magic. Which error, and superstition is chiefly in uplandish men, and other rude fellows. Thorough which error it cometh to pass that when they fall into any calamity, they run straight ways to wizards, and witches, they ask counsel of them, and believe their lies, and for the most part burden them with injust suspicions, and falsely slander them, that be innocent. Further also they embrace their enchantments, and magic remedies, using the aid of devils, which is an horrible defection from the true God, and a denying of him, which surely be great, and heinous sins, for revengeance whereof the wrath of God, and manifest punishments are wont to come upon the unfaithful, as the Apostle witnesseth. Therefore that we may resist so great wickedness, and abomination, and that men may be brought to have true patience in the cross, the preachers must teach some what after this sort of the cross.  
First, though the devil with his guard burn with an incredible hatred against the godly, and desireth exceedingly to hurt them by all means, and in what thing so ever he can, in body, soul, goods, fame, as Petre testifieth, saying the devil walketh about. etc. Nevertheless this is certain, that he can not once move an hear of our head, except God suffer him so to do, as Christ saith. Math. x. Are not two sparrows sold for a farthing, and one of them falleth not upon the earth without your father. And the very hears of your head are all numbered. The story of job witnesseth the same, whom Satan could not hurt, but by the permission of God, neither in goods, nor body. For we are environed with many thousands of Angels, which have charge of us, as the prophet Eliseus sayeth to his lad, iiij. of kings. vi. When the king of Syria commanded the prophet to be taken. David in the Psalm. xxxiij. witnesseth that the same is given not only to Eliseus, but also to all the godly saying. They that fear the Lord, he compasseth them about, as it were with pavilions, and the watching Angel keepeth them safe But where tents be pitched, there the holiest must needs be present. So Christ himself sayeth also of the young children. Their angels see always the face of my father, which is in heaven.  
We may daily see and feel this defence, guard, and custody of the Angels, if we wilturne our minds to the works of God, and consider them with the eyes of faith. For how many new engines deviseth Satan daily: What mischiefs inventeth he thorough wicked men, wherewith he yet profiteth nothing, so that we must needs grant that God disappointeth those devices of Satan, and not any wisdom of man. Wherefore men must be taught diligently that what so ever good or evil chance to them (sin only excepted) they believe it chanceth to them from God, and his providence though it be done by the ministery of Satan, and of the ungodly.  
Secondly forasmuch as it is well known that adversity cometh not by chance, but by the permission, and determined purpose of God, we ought not to doubt, but that it chanceth to us for good, and that such things be as signs of God's benevolence, and not of his wrath, as the Epistle to the hebrews teacheth. xii. My son neglect not the correction of God, nor faint thou when thou art rebuked of him, for whom the Lord loveth, him he correcteth. etc. S. Paul sayeth the same thing. i Cor. xi. When we are chastised, we are corrected of the Lord, that we be not condemned with this world. Item Ro. viii. We know that to them that love God, all things work for good, to them I say, which be called according to his determined will.  
Thirdly they must be taught that the cross, and afflictions be a school, wherein we are well nurtured, and instructed of the will of God. For Christ sayeth, Luke. xiv. He that beareth not his cross, and followeth me can not be my disciple. For we ought not to acknowledge an other master upon earth. If then we can not be his disciples, except we take our cross upon us, we can not learn of him the things that pertain to our salvation, without the cross, and affliction. Wherefore S. Paul exhorteth us also Ro. xii. to give our bodies a lively sacrifice, to be killed with the cross, and that we should try what the good will of God is. etc. For we learn many things under the cross, and afflictions, which it skilleth us to know unto our salvation. Of all which nevertheless the sum, and end is, to acknowledge the good and fatherly will of God toward us. But we will rehearse some of these things. Some under the cross acknowledge their weakness, and sins, which otherwise they would not have found in themselves, as job. For when he had a while kept and showed patience unto God, at the last being broken, and overcome with the most grievous calamities, wherewith the Lord exercised him, he cursed the day of his nativity, and murmured against God, which fault he would never have thought to have been in him, without the cross.  
In the cross then, we feel, how much evil hangeth yet in us, the secret vices of our heart, and naughty concupiscence of our nature is brought forth, and disclosed unto us. Wherefore they which are impatient in tribulations, which be discouraged, or moved with some kind of revenging, or flee to evil crafts, and remedies of devils, or about the confession of the name of Christ should back, and abjure the Gospel, or do some thing ungodly, and unworthy of christian profession, such men may learn thorough their fall, that they do not yet truly believe God. For such falls are undoubted fruits of infidelity, and they prove those men, which so fall to distrust God, and to despair of his goods, & help, and that they trust in themselves, and in other creatures, yea in witchcrafts, and moreover in the devil himself. They then which being tried with the cross find that there hangeth in them great wickedness, which they knew not before, and that they were counterfeits, and empty of true faith, aught to be aghast, and to quake at this their ●ngodlines, and to be moved with earnest repentance, and to flee with all their heart unto Christ which may deliver them of this infidelity, & give them strong faith, etc. For God sendeth such miseries, and tribulations for this purpose, that in them men might behold, try, and acknowledge themselves in a glass. For while they be in prosperity, they live carelessly, they run not to God, they neglect to hear his word, they call not upon God, they think that they know him, and have all things that they need.  
Some under the cross call their sins passed, to remembrance, and weigh them worthily at length, and lament them, and truly repent of them. For while they have all things at pleasure, for the most part, they neglect their sins, they despice the wrath of God, and think it not to be so much as, they hear it to be preached. But when the cross, and affliction cometh upon them, their mind is aflight, it considereth not that the things, which it suffereth, be the scourges of God's wrath, it feareth lest God will show himself hereafter a rigorous judge, and revenger of wicked acts, and not a gentle father. The man considereth in this chastising of God all his sins whereby he desirued the punishments a great while before, which he now suffereth, he weigheth them worthily at the last, and condemneth himself, and sayeth with himself in this, and that sin, I well deserved this correction of God.  
If then true repentance come into his mind, and if he flee to the mercy of God in Christ, he is helped also with grace. For God therefore sendeth us afflictions that we should acknowledge our sins, that we should condemn ourselves, and turn to the Lord, as Paul monisheth. i Cor. xi. saying, for this cause, that is to say, because ye celebrate the supper of the Lord unworthily, and not religiously, there be many weak and feeble among you, and many sleep, and he addeth, if we had judged ourselves, that is to say, if we had repent our sins and amended our life, we should not be judged, that is, we should not be subjecteth to so many evils. But when we judge not ourselves, God judgeth and chastiseth us, not with an enemous, but with a benivolent, and fatherly mind, that he may put us in remembrance of our sins, and call us again to repentance, and this it is, that he sayeth afterward. But when we be judged of God, we be corrected, that we be not condemned with the world. Such than learn in the cross the bounteous, and fatherly will of God in that, that they know that God will not the death of a sinner, but rather that he be converted, and live, as ezechiel testifieth. xviij. Whereunto he driveth even with his scourges.  
Other in the cross acknowledge not their sins only, or not chiefly, as men having obtained remission thereof, and which sins be covered by the mercy of God, but they get much more knowledge, of the mercy and exceeding goodness of God, as he that was borne blyude, john. ix. Of whom when the disciples had moved a question, whether he or his Parents had sinned, that he should be borne blind. jesus answered, neither hath this man sinned nor his Parents, but that the works of God may be made manifest in him. etc. Of this sort be the afflictions of them, which have somewhat profited in christian religion. For God is much readier to give, and to help, than we be to ask it, which thing appeareth evidently by this, that he steereth us up with so many his precepts, and promises to pray to himself, promising also that he will give us, what so ever we ask in the name of Christ his son. Therefore that we may acknowledge this his so bounteous, and very fatherly love towards us, he layeth a cross upon us, wherein he constraineth us to call upon him, that hearing us, and delivering from evils, and heaping benefits upon us, he may declare his good will toward us, and move us to love him again, and to magnify him, according to the sentence of the Psal. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. This way the cross is easily suffered, and becometh pleasant. For who would not be blind for a while if he knew that his sight should be restored to him soon after by the hands of Christ himself, and also inward sight with the outward. Who would not wish exie, and persecution with David, if he knew that he should be marvelously delivered of God, and that he should be extolled to sanctify his name, and dilate his knyngdome. Who would not choose to be troubled, and despised with job, if he knew that at length, he should be pronounced righteous by the judgement of the divine majesty itself, and that he should recover his former dignity, yea and more to both in temporal, and everlasting goods. But we must be as certain of the help of God, and deliverance, as David, job and other were, whose exemples the scripture setteth before us, so that we call upon God with true faith. Wherefore the people must be often warned hereof by the ministers, that by this mean, faith and the invocation of God, being now well-nigh quenched, may be raised up again and flourish.  
There be some also which while they are afflicted, learn the peculiar love of god towards them, and get glory even in the cross, as the Apostles. Act. v. When they were beaten with rods for the name of Christ, and confession of the Gospel, went from the council rejoicing that they were counted worthy to be spitefully handled for his name's sake. Therefore it must be ascribed to the peculiar goodness of god, when he judgeth us worthy to be troubled for his name's sake, for if we suffer with him, we shall also be glorified with him, as Paul witnesseth. Ro. viii. Surely it was a great benefit, and great glory to the Apostles that they had so great faith, and love to promote the kingdom of God, that they thought they ought to rejoice, and to glory in the trouble and despite which they suffered for the name of Christ, whereof undoubtedly they took great consolation. Therefore christian men must ever labour to get such perfection, which read that many Martyrs showed, men, women, children, young, and old, learned, and unlearned, so that we may once say with Paul. Be it far from me that I glory, saving in the cross of our Lord jesus Christ. etc.  
In this place it shall pertain to the preachers to arm the people against the errors of the anabaptists, which contend that no cross availeth to health, saving that, that is laid upon us for faiths sake, and for the confession of Christ, neither will they acknowledge any to be a christian man, which hath not this cross that he suffer persecution for the confession of Christ. Whose error is like the error of the donatists, which as S. Augustine witnesseth, drove men even against their wills to kill themselves.  
Therefore the preachers must teach the people three kinds of afflictions, and of the cross. First, when we suffer persecution for the confession of Christ, and for righteousness, which affliction, & cross is most wholesome, and most to be wished for according to the saying of Christ Math. v. Blessed be they that suffer persecutions for righteousness sake. etc.  
The second kind of tribulation is, whereby God correcteth us for sin, and calleth us again unto repentance, as be diseases, poverty, hunger, pestilence. etc. In these if we show patience to God, and obey his will, and seek his grace in Christ, being so pricked with true repentance of sins, and earnest faith, this shallbe a pleasant sacrifice unto God, which thing is touched in the parable Luke. xiii. Of the great banekette, to which the bidden gests refused to come, and the poor, lame blind. etc. were brought, and compelled to come.  
The third kind of the cross is, when malefactors are punished for their wicked acts, as he murderers, adulterers, thieves, robbers. This kind of tribulation becometh not christian men. Wherefore we must take diligent heed, that we be not troubled this way, as wicked, and evils doers. i Petri. iiij. Let none of you be afflicted as a murderer, as these. etc. But if any man be troubled as a christian, let him not be ashamed, but glorify God in this behalf. But if any such thing chance, and if some heinous act be committed, the person must not despair therefore, but he must acknowledge that he is punished for his deserving. wherefore he must have patience, and pray for forgiveness, and so this cross though it be brought upon us thorough our wicked acts becometh holy, & acceptable to God, as we may see in the thief, which on the cross acknowledged, and called upon Christ.  
Here the preachers shall also warn diligently, that it is not in our choice to lay the cross upon us, as we list, but that every man must bear that cross, which God layeth upon him, according to the saying of Christ, he that will be my disciple let him take up his own cross, not Christ's cross, or Petres, or Paul's, but his own. Therefore let every man be contented with h●s own cross, only let him ●●w are that he pull not a cross upon himself with his own wicked deeds. The only example of john the evangelist proveth sufficiently that it is not necessary that every man be exercised with the cross, for the confession of faith. For this man hough he were right dear unto Christ, yet he died a natural death and in extreme age, and was not put to death for the confession of faith, as the most part of the other Apostles were.  
Furthermore this thing also must be taught about this place, that it is not only profitable, but also necessary that we be troubled in this life, and exercised with sundry adversities, by reason of our naughty flesh, and old Adam, to which it is needful, to be repressed, & tamed with the cross, as meat and drink be needful for the body. For our old man in prosperity for the most part waxeth riotous, and insolent, forgetteth God, and looseth the bridle to allustes, and mischiefs, as Moses testifieth, Deut. xxxij. The beloved was batted, and kicked, he was batted, and made fat, and left God his maker, and departed from God his health. Wherefore Solomon prayeth. Pro. thirty. Neither poverty, nor riches give me, lest I being filled deny thee, and say who is the Lord. etc. To avoided these so great evils, the cross is surely necessary, so that if God lay upon us no peculiar cross we must humble, and chastise our flesh ourselves, as Paul wrote of himself. i Cor. ix. I chastise my body, and bring it into bondage. etc. For the old man must needs be mortified and perish, if the new shallbe renewed. And this the holy ghost worketh in us, chiefly by the law and afflictions, wherewith we are moved, and nurtured to understand the law. Wherefore in baptism we submit ourselves, to the cross, and to death, according to the saying of Paul, Ro. vi. As many of us as be baptized into Christ, are baptized into his death. etc. And a little after, we know that our old man is crucified with him, that the body of sin might be abolished, that hereafter we serve not sin, that is to say, that God hath set us forth an example in Christ, in whom we should learn that our old man must die, and that therefore he is ever subject to the cross. For he that is dead, sayeth Paul, is justified from sin. Therefore as necessary as it is that our old man die, and cease from sins, so necessary is the cross, without which the old man can neither be tamed nor mortified.  
Beside this profit and necessity of the cross, the dignity also, and glory of the same must be diligently commended to the people. For God would have his own son, in whom he had delight, as he testified with a voice from heaven, to be exalted by the cross, and death, and to be crowned with glory, and honour. Hebr. ij. If then the son of God suffered, so horrible things, and thorough the cross entered into glory, the disciple is not greater, nor aught to be in better case, than the master. Wherefore though there were none other profit in the cross, yet for this cause only we ought to suffer it, patiently and gladly, that we may be made like unto Christ. For seeing that Christ was right dear, and acceptable unto God thorough obedience of the cross, the father's will was, that all which should be glorified with him, should suffer with him, as Paul faith, Ro. viii. Whom he knew aforehand, the same he preordined like the Image of his son. etc. And a little after. And if we be children, then be we heirs, heirs I say of God, and coheir with Christ, if we suffer with him, that we may be glorified with him. Our affliction also is planted in the passion of Christ, for thorough baptism we are grafted into his death Ro. vi. So that we may know certainly that our cross & sufferings please God, as the passion of his son pleased him. For he is our head, and we are his membres, wherefore afflictions are come to both. For which cause it was said to Paul persecuting the christians, Saul, Saul why persecutest thou me. Wherefore if the head if self were subject to the same, as Paul witnesseth Cor. i. I rejoice in my tribulations for you. etc.  
The cross than is an entrance to glory, and life, as Paul saye●h. ij. Timo. two. This is a sure saying, if we be dead with him, we shall live with him, if we suffer, we shall reign with him. etc. Neither is our tribulation at any time equal with the greatness of glory, according to the saying of Paul, Ro. viii. I count that the afflictions of this present world are not equal with the glory, which shallbe revealed towards us.  
seeing then that every cross is from God, and Satan with the whole world can not hurt one hear of our head with out the will of our father, men ought to be warned diligently, that in trouble they turn not their eyes so much upon the malice of Satan, and wicked men, as to the good will and fatherly affection of God, which aflicteth us for this purpose, that we may acknowledge our sins, and weakness, that we may be moved to true, and wholesome repentance of our sins, and driven to seek grace in Christ, and that we may go forward in all godliness, faith, invocation, and magnifying of God's name, mortifiing the flesh, and ever more fully facioning ourselves to the Image of Christ, that being daily more and more weary and full of this life, we may more greedily desire the life to come, and soon after enjoy it plenteously, and reign with Christ in everlasting glory.  
If these things shallbe printed in men diligently, and commended unto them, they shallbe easily retained, that they be not discouraged in adversities, that some fall not into impatiency, some flee to ungodly aids against afflictions, but having their minds established with the trust of God's goodness, they shall gladly submit them seve to the yoke of the Lord, and shall find rest to their souls Mat. xi. Chiefly seeing that we have this consolation that God is faithful, which will not suffer us to be tempted, above that, that we be able to bear, yea with tentation he shall make away out, that we may suffer. Besides this we have an help, and most present counsel ordained of God, in all manner of persecutions, as against the devil himself, we have the lords word, against violent and wicked men, we have officers ordained of God, against diseases we have sundry remedies, and the art of physic. Finally against all these togythrr, we have a mighty weapon, the prayer of faith. Wherefore there is no cause why we should ask help of Satan in adversity, or of magic, or of other which serve the devil, and not God, as all they be, that labour to seduce us, or to drive us from the obedience of God. Wherefore let us use the said remedies commended of God, against the evils that vex us, and let us use them according to the word of God with a good, and simple conscience, and if God will not straight way take our afflictions from us, by those remedies which he himself hath ordained and appointed to put away such evils, let us suffer still the hand of the Lord with a contented mind and nevertheless let us ask consolation, and help of him with continual, and burning prayers thorough our Lord jesus Christ, our only Saviour. Undoubtedly at length he shall turn all our adversities to our health, and profit both present, and to come.   

¶ Of the church of God.  
THe visible church of God in this life, is a company of personnes truly believing the word of God delivered unto us by Christ, and the Apostles, & of persons borne again thorough the holy ghost. In which company many abide in this life not borne again, having sins against their conscience, and yet consenting in doctrine, and true use of the sacraments. As in Paul's time there were at Corinthe, and in other places among christians, both godly men having the holy ghost, and also some that sinned against their conscience, which nevertheless spoke not against the true doctrine, and right use of the sacraments, but took them with other in the congregation. And it is received by custom, that the godly be called the quick members of the church. These men while they be not excommunicated, may execute ecclesiastical offices in teaching and ministering the sacraments, neither shall their ungodliness hurt the godliness of them which use their ministery without allowing of their ungodliness.  
All be it then that the congregations, and ministers of the same aught to take diligent heed, that unworthy men be not received to the holy ministery, and if they be received that as soon as their ungodliness is spied, they be removed from the same again, nevertheless of what mean sort so ever they be that ministre in holy things, while the congregation suffereth them, they to whom they minister the sacraments of Christ must never regard the person, or worthiness of the ministers, but the commandment, and promise of Christ in the holy ministery.  
For the Lord maketh those things which he himself hath ordained in his church, to be effectuous unto the health of his, though the ministers be never so unworthy, and he requireth that the faith of his people be grounded upon his word, and not upon the worthiness of the ministers. Therefore Christ sayeth he that heareth you, heareth me, that is to say, it is my word, and it worketh thorough me, the faith of mine must lean hereupon, and not upon the virtue, and worthiness of the ministers. For this cause he compareth the church to a fisher's net wherewith good, and evil fishes are taken. And math. xiii. He testifieth that the evil must not be severed from the good before the later day. The church must be exercised here, and war under the cross, not only against flesh, and blood, but also against the devil himself, some of the membres thereof as it were stonping and giving place, some being quite overthrown, and some recovering themselves again, and renewing the fight. And though many in the church shall give place to Satan, and to the flesh, and shall be oppressed of these enemies, yet ever some membres of the congregation must stand, and overcome, some time more, and sometime fewer.  
Wherefore there shall ever be some visible congregation on the earth, as Christ himself promiseth Mathewe the last. Lo I am with you unto the end of the world. And isaiah. xlix. The Lord sayeth. And I have made this covenant with them, saith the Lord, my spirit which is upon thee, and the works, which I have put in thy mouth shall not depart from thy mouth, nor from the mouth of thy seed, saith the Lord, from this time unto everlasting.  
This sentence teacheth what the church is, and that it shall endure ever. And it is a great consolation to hold both parts, that we may be sure, that God hath not cast away whole mankind, but that he will ever hear, and save us. But where will he do this thing? Answer. Not among the heathen, or desperate jews, or Mahometistes, or obstinate adversaries of Christ, but among them only which hear, retain and believe the word, which the heavenly father hath put in the mouth of the Prophets, and of his son, and call upon him according to his most ample promises.  
This consolation taken out of the doctrine concerning the congregation is diligently to be considered, and printed deeply into our minds, and therefore the preachers must often rehearse these things to the people.  
Furthermore that gross, and pernicious error of the Donatists, and anabaptists must be reproved, which called the people from the word of God, and the sacraments to the person of the ministers denying there ministry to be effectuous, which had sins against conscience. How be it this is the commandment of God, in the calling of bishops, and ministers, that such ministers be chosen for the congregations, as be not reprovable. And if while they be in their ministery they fall into wicked acts, that they be removed from the same again, according to the order, which the Lord hath appointed, whereof we will speak hereafter. In the mean while, as I said, we must ever have regard to the commandment of God in the word, and the sacraments, and not to the person of the ministers. For we speak here of the visible church, wherein good, and bad be mingled together in this life. And god made mankind for this purpose, that there might be some among whom he might be known, which should call upon him, and magnify him. And therefore also he sent his son our Lord jesus Christ, and in him he hath opened the exceeding riches of his grace towards us, that they might be unfolded and distributed among us, whereby many might be saved. And because that these works of God's goodness must be manifest in the world, there must needs be a visible church, that is to say, such a company, in which this will of God towards men is preached, and celebrated. Therefore the Psalm sayeth of such a visible church. Their sound went into all the world.  
But that the church may be known, and discerned from other polities, and people, it hath certain proper signs, namely these that follow. The first sign is true doctrine delivered to the church in the Gospel, by Christ, and the Apostles after a true understanding. The second is the true and lawful use of the sacraments, which Christ ordained. The third sign is confession of godly doctrine, which is made both in calling upon God, and retaining the communion, and discipline of Christ with the saints, and also in professing and maintaining the Gospel when need is among them, which be without the church.   

¶ Of the unity or concord of the church.  
ALL be it that the church in many things be unlike the politic orders of the world, (for it is subject unto the cross) yet it is like in that point, that is principal, and best in all common weals, that is to say, in great unity, and conjunction of the membres among themselves. And the conjunction, and unity of the church consisteth in three points chiefly. The first is a consent in the doctrine of the Gospel, and true understanding of the same, which seeing that the jews, Mahometistes, heretics, and adversaries of the Gospel have not, they be not the membres of the church, though the jews, and Mahometistes glory much, that they worship the true God, and many of them live well, and honestly. For it is certain that they are not of the people of God, and there fore that they be cast away from God, and damned for ever, as many as blaspheme the son of God our saviour, and profess openly that they acknowledge him not, nor receive his doctrine delivered to the church by Christ, and his Apostles. Therefore they be the enemies of god, and subjecteth to eternal damnation.  
In like manner though heretics, and persecutors of the Gospel, retain some articles of the evangelical doctrine, and boast themselves to be christians, and many of them live honestly, and excel in virtues of the outward life, yet they be not membres of the church. For the sentence Math. xii. is sure and certain, he that blasphemeth the holy ghost, it shall not be forgiven him in this world, nor in the world to come. For to blaspheme the holy ghost, is to speak evil of the allowed truth, which was revealed by the holy ghost, and the ministery of the Apostles. Item. ij. john. i. Every one that transgresseth, and tarrieth not in the doctrine of Christ, hath not God. So Gala. i. If any man preach a Gospel to you beside that, that ye have received, be he accursed. Hereof it may be known also, that they be none of the church of Christ, which follow strange doctrine, because that such have partly heathenish opinions of the divine nature, as Manicheus, which feigned that there were two Gods, one good, an other evil, both eternal, and partly they have jewish errors of the son of God, and the holy Ghost, as Samosatenus and such like. Neither is it obscure that they pertain not to the church of Christ, which withdraw from Christ the Lord, the glory of a mediator, assigning the remission of sins to the deservings of works, and devising peculiar works or worshippings of God. The same thing do they, which deny original sin, and seek justice thorough their own worthiness, which take away propriety of goods, which condemn officers, and judgements ordained by the commandment of God, as the anabaptists do, these fellows pinch from Christ, and from the holiegoste, which holy ghost rebuketh original sin, and ordaineth, and defendeth politic orders. Whereof it appeareth that such be not the true membres of the church, because that either they refuse all together the doctrine of the Apostles, or mangle some article of the the same interpreting them against the universal consent of the true church.  
The second thing required to the unnitie of the church, is concord concerning the right use of those sacraments, which Christ instituted.  
The third is obedience towards the ministery of the Gospel in all those things for which we have the commandments of God, I mean that the people hear the word of God of the ministers of the Gospel, which be lawfully called, and teach sincerely. Item that they receive the Sacraments of them, and obey them, if thorough the authority, and jurisdiction of the church ordained of Christ, they be warned, rebuked, and punished for their sins, or excommunicated. For the ministers must be necessarily obeyed in those things, which are commanded in the Gospel Luke. x. He that heareth you, heareth me. etc. Hebr. xiii. Obey them that be your governors, for they watch for your souls, as men that shall give account of their office. etc. But the faithful ministers suffer persecution of the open adversaries of the Gospel, and the administration by itself, is full of great difficulties, cares, and miseries. Wherefore it is a great cross, if there be added unto it arrogant behaviour, and contempt of their hearers. So contrary wise it is a great consolation, and disburthening of their labours, and pains, when their hearers obey them in the Lord, and declare a thankful mind for their labours, and cares. Which thing maketh also for this purpose, that the consent of the whole church be maintained, that the doctrine of Christ be set forth more, and more. Finally that the offices of love be busily exercised, and that the instauration of the whole church go well forward. As contrary wise where there is contempt, and stubbornness of the subjects, the holy concord of the people of God is drawn asunder, the doctrine of the Gospel is obscured, and corrupted, mutual offices of edification are hindered, and many other offences spring up, and the wild behaviour of many increaseth. Therefore that the church of the Lord may be maintained, and grow forth he commanded himself, that necessary obedience should be showed to the ministers of congregations, in those things which be committed unto them in the Gospel. For they must exercise the authority of Christ, & not of their own. Wherefore of them selves they have no right to command any thing to the people of Christ, neither aught the people to obey them, if they do so. For christian men can obey no man in those things, which be against God, as all those things be, which are ordained, and enacted concerning religion not of the commandment of Christ. But while the pastors require, & enjoin those things, for which they have the commandment of Christ, they that in this case refuse to obey, cast of the yoke of Christ. Paul with a great spirit exhorteth to this concord of the church and agreeing together of the membres of Christ among themselves, both in other places, and also in the epistle to the Eph. iiij Therefore, I which am a prisoner of the Lord, exhort you, that you so walk, as it becometh the vocation, wherewith ye are called, with all submission, and meekness, with softness of mind, suffering one an other thorough love, labouring to keep the unity of spirit by the bond of peace. One body, and spirit. etc.  
But it is manifest that Paul calleth that the unity of the spirit in this place, that is in the true doctrine of Christ, and in the obedience of the commandments of God. For the holy ghost worketh this unity in them which believe, and this unity of spirit bringeth, and preserveth the true peace, and edification of the church.  
And the manner and order of choosing or calling the ministers of the congregation, which the holy ghost hath appointed in the scriptures, maketh for the preservation of this unity. For as S. Paul sayeth, Ephe. iiij. Christ ascending up on high led captivity captive, and gave gifts unto men, prophets, apostles, feeders and teachers. And though Christ himself, as the apostle witnesseth, doth chose and appoint ministers to his church, yet he doth the same for the most part by the work, and ministery of his church. To which church he hath commanded to bring up, and to teach perpetually some unto this ministry, which being furnished for the same ministery, must be called, and appointed by lawful choosing, and trial. Wherefore there hath remained ever in the church a manner to bring up, and frame some to the holy offices of the church, and also to receive them when they be brought up, and furnished, and to ordain them, when they be fit for that purpose. And this ordinance must be ever religiously kept that the church may ever be edified by me●e teachers and curates, as the Apostle teacheth diligently, and commendeth to the Ephe. iiij. and. i Timo. iij. Tit. i And this must be one of the principal charges of the bishops, that ever some be brought up, and taught, and afterward also chosen and ordained being tried, to execute the same religiously, as the apostle prescribed to his Timothe, & Tite, and it was enacted, and renewed afterward by the decrees, and canons of many counsels.   

¶ Of christian prayer.  
TRue Christian prayer helpeth also very much to the conservation, maintaining, and increasing of godliness as we warned before.  
For thorough it we must ask, and receive what so ever we look for of God by faith. But this exercise also of religion is waxen so cold, yea is so quenched almost, that scarcely any know how to pray truly, and christianly. In the beginning of the church the study of praying so flourished that not a few miracles were done by prayer, whereof we have many exemples. Neither should the strength of prayer be any thing less now, if we did apply it, studiously, and with true faith. Therefore that the diligency of prayer may be restored again, it shall be the ministers duty, to exhort the people unto it diligently, and to instruct them of the same after this sort.  
first forasmuch as it can not be, that any man shall pray truly, and earnestly except some danger, or necessity of life drive him thereto, the preacher shall labour diligently to set before the people's eyes the necessity of praying by reason of the evils and dangers which hang over all men, & aught to drive every man to pray earnestly.  
Two kinds of evils, and dangers move us to pray. The one kind is manifest, the other is secret. To the first, as all men know, diseases pertain, and poverty, persecution, infamy, hatred, war, pestilence, death, heresies. etc. What so ever be openly hurtful, whether they be corporal, or spiritual.  
And though all men do feel, and take grievously these evils, yet there be few, which so take them, and be so grieved for them, as they should, and as the religion of Christ requireth, that is to say, as the scourges of God, & punishments of their sins which they should labour to avoided with true repentance and faith. Therefore the preachers must teach and warn the people diligently, that all these evils happen thorough the wrath of God against sins, that in the same, they may learn to considre not only their danger, and grief, but much more the anger of God. And further what damages, what destruction of body, and soul, and of all honesty riseth upon the same, that so the people may be steered up to religious, and fervent prayer.  
The secret dangers to which we be subject, are the snares that Satan layeth for us by all occasions, seeking the destruction of body, soul, goods, & name. Which snares we could never scape, except God of his unmeasurable mercy, and love did defend us by his angels. Otherwise he would easily take away our life with his venomous breath, in some places he would steer up robberies, and murders in other tempests, in other wars: he would take from some men their mind with horrible visions, he would lead some out of their way into unknown places, he would throw some from their horses, some from steers, some into waters. Some should be killed with the fall of an house, some should be torn of wild beasts. Some should be infected, or lose their life with venomous beasts. In some places he would set houses on fire, in some he would drown all, he would cause some to kill themselves, he would drive some out of their wits, he would furnish some with evil crafts to hurt other men's life, and goods, as we see done with sundry enchantments. In other places he would overthrow discipline, and honesty with all kinds of mischiefs. In some places he would fill married folks, and householders with hatred, brawlings, venimmes, and murders. In some places he would trouble common weals with great commotions, and seditions. He would give some men wit and mind to deprave the scriptures, and to corrupt civil laws. He would tangle some with pleasures, and destroy the same in body, and soul. He would so oppress some with persecutions, that he would draw them from godliness to a careless, impenitent, and Epicureous life. He would drive some having committed grievous offences unto desperation. Some time he would trouble the church with sore slanders, and sometime (counterfeiting an angel of light) he would bring in false doctrine and noisome exemples of life. Some times he would steer up heresies, and Idolatries. Briefly there should be nothing in all the world, safe from his malice, & violence, which he would not deprave, corrupt, and destroy, he would fill all the world with calamities, sins, death, and all mischief, except that God did break, and let his tyranny. For he is the prince of the world, marvelous mighty, which beareth rule in the air. Ephe. ij. And he worketh in the unfaithful, so that it is not hard for him to sow such errors and offences, wherewith even the chosen might be brought to destruction if it were possible. As we may well see in job, neither want we like examples in these days, wherewith God admonisheth us both of the danger, which hangeth over us thorough the malice of Satan, and also of his protection whereby he disappointeth Satan's purposes, that we should ever pray for this his defence, and acknowledge it with thanks giving. Wherefore the preachers shall declare these dangers diligently, that they may learn how many, and necessary causes there be, that ought ever to steer and drive us to prayer, and to learn of that our carnal carelessness.  
Secondly the preachers shall note the promises of God, which are set forth every where in the scripture, wherein God promiseth that he will turn away such perils, and deliver us, when we be fallen in them. And they shall commend the same to the people diligently, when occasion shall serve, that they may learn to look upon them religiously in their prayers, and to raise up their minds therewith unto a sure trust to obtain Gods help. For that prayer may be hard, it must needs be done in faith, and in the name of Christ, as Christ himself warneth, what so ever ye ask in my name believing, ye shall receive it. Math. xxi. Item, what so ever ye shall ask the father in my name, he shall give it you. Io. xvi.  
Therefore that we may believe that our prayer is hard, we must needs have God's word, and promise, which we may believe. For otherwise it should be a false trust, and ungodliness, if we did learn only upon our own judgement, and persuasion. A promise then out of the word of God, where upon our prayer may lean, is necessary, without the which we can in no wise pray truly, neither yet be hard. But this thing must also be added, that it be done in the name of Christ. And that we do, not only when we pray with these words, we beseech the father almighty God thorough jesus Christ thy son our Lord, but also when we pray only for those things, which Christ commanded us to pray for, so that after this sort we may pray truly, O Lord God heavenvly father we come not to pray unto the thorough our own lust, or confidence, but by the institution, and commandment of thy only begotten son, of whom we have this sentence, and promise, that thou wilt hear us for his sake. Neither do we pray, trusting in our worthiness, or in our merits, for we know that we have deserved nothing saving wrath, and punishment, but in the name of thy son, that is to say, that thou wilt hear us for his sake and merit. This is to pray truly in the name of Christ neither can it be, but that we shall be heard as often as we pray with such a mind, and such a sure confidence, as john witnesseth. i. Epist. v. This is the trust that we have towards God, that it we shall ask any thing according to his will, he heareth us. etc. Therefore the preachers shall declare to the people diligently, what a great sin doubting is in prayer. For seeing that our prayer hath the promise of God laid before it, it followeth, that he which doubteth whether he be heard or no, doubteth also whether God be true, whether he perform the thing, that he promiseth. And there can be no greater shame done to God, then if we doubt whether he be true. And therefore the prayer of a man that doubteth can obtain nothing, as james teacheth. i Chap. He that doubteth, is like the waves of the sea, which is tossed with the winds. Let not a doubting man think, that he shall receive any thing of the Lord. A man that wanereth in all his deeds can do nothing with a quiet conscience.  
In the mean while the preachers must look hereunto, that they gently handle the weak consciences of the godly, which stagger in the promises of God, and that they help their weakness with some good consolation, teaching that Christ will mercifully bear their weakness for a season, as he bear the weakness of his disciples, to whom even after his resurrection he unbraided unbelief with much softness. But they shall exhort them to pray thus constantly with the disciples, Lord increase our faith.  
Thirdly they shall teach the people, that God hath commanded us, that what so ever good things we lack, we should ask them of him, and also that he will remove the evils that oppress us. Ask, sayeth Christ, Math. seven. And ye shall receive. Item, john. xvi. Ask, and ye shall receive, that your joy may be full. Luke. xviij. He teacheth us with an apt similitude, that we must pray ever and without ceasing. The Lord requireth the same thing in the beginning of the ten commandments, when he sayeth, I am the Lord thy God, thou shalt not have strange Gods before me, sanctify my name. For he that acknowledgeth the Lord his God, that is to say, him which only giveth all good things, and alone putteth away all evil, and he that setteth his trust in no creature besides the Lord, and therefore desireth with all his heart, all his soul and all his strength to sanctify, extol, and glorify the name of the Lord, this man must needs ask all things of God, and require help of him against all evils, and praise and magnify him for the same, according to the Psalm. l. Call upon me in the day of tribulation, and I will deliver thee, and thou shalt glorify me. Wherefore as he sinneth against the law, which honoureth not his parents, which committeth theft, lieth, and offendeth against other commandments, so they sin right grievously, and against the principal commandments of the law, which call not upon God in their doings, neither ask of him, what thing so ever they need, whether it be corporal, or spiritual.  
And that this sin may be more easily avoided, it is a christian, and godly ordinance, that children be diligently instructed, and accustomed to prayer, and that a form, manner, and order of praying be appointed unto them, when, where, how often and what they ought to pray. Not that this thing be made by a law, whereby their consciences may be entangled in superstition, but only that their minds may be induced, and accustomed to pray, whom also it is convenient to allure to pray with childish enticements, and gifts. For what so ever is brought into custom in youth, the same cleaveth fast in all ages, whether it be good, or bad. Again things not accustomed are learned with great difficulty in old age, though they be right profitable, and good, and though we greatly desire to have the use of the same. But to them that fear God, and set much by his commandments, there is nothing hard. Let the ministers than admonish the parents, that they also help them therein, that children may be instructed, and accustomed to prayer from their childhood, chiefly when they go to bed, when they rise, when they come to the table, and go from the same, in the temple, when the time requireth not to hearken to the reading of the holy scripture, or sermons, or when they must sing with the congregation. It shall be good also for the confirmation of godliness in them, to accustom them to pray always, when they be alone, or to call to their minds some part of the holy scripture, or some works of God. For it is incredible how many and grievous evils may be avoided, if idleness, and those their wanton, and wandering thoughts, when they are alone, be restrained with godly prayers, or holy meditations. And God commanded by Moses also such an institution, and exercise of children, saying. Deut. vi. These words, which I command the this day, shallbe in thine heart, and thou shalt declare them, and print them in, and muse upon them sitting in thine house, and walking in thy journey, going to bed, and rising. And that we might have no cause of excuse, either that we have no leisure, by reason of our business, or that we can not learn, how we should pray, Christ himself hath not only warned us that we need not many words, but he also hath set before us a most apt, short, and easy form of praying, which we call the lords prayer, wherein he hath briefly comprehended what so ever we may pray for, so that we learn truly to understand, and weigh it. And how it ought to be understanded, and pondered the preachers may teach out of our institution if they have not a more commodious way themselves.   

¶ A short exposition of the lords prayer.  
ANd this is a sum of those things, that aught to be considered in this form of praying. First we must mark the foundation of godly prayer, which is the trust of fatherly benevolence, whereof the Lord warned us in this, that he commanded to call God father, though we be miserable sinners. This trust before all things must be confirmed thorough faith in our Lord jesus Christ, that we may determine, that God is a father to us also, and that he will deny no fatherly thing to us being now his children, for Christ's sake his only begotten son, among many brethren, in whom he hath received us into favour being disherited, and cast away for sin, and hath begotten us again, and adopted us into his sons, and made us partakers, & heirs of eternal life. Wherefore according to his fatherly love towards us, he will suffer himself to be entreated, if we shall pray in the name of his son, as he himself hath commanded us. He made mention of the heavens, that we should remember, that for as much as we are now lifted up into heavenvly things in Christ, we ought to ask heavenly things, & to think upon the same. Wherefore, in things that we praye for, or would have taken away of God, he hath prescribed this order, that our wishes for spiritual things should go before our wishes for bodily things. For first, he teacheth us to pray, that the name of god be sanctified, that is to say: that the name of God the eternal power of God, wisdom and goodness, divine majesty, God himself in Christ the Lord may be preached, glorified, acknoledged, called upon, and magnified among ourselves, and in all the world thorough manifest, sincere, and constant confession, and preaching of the Gospel openly, and privately, with all men's words and deeds. The second wish is, that at this preaching of God's name, his kingdom come daily to us, & to all called to the same more mightily, and abundantly, that is to say, that the heavenly father will pour upon us ever more plentifully the spirit of his son, which may bring to pass, that a just, and pure ministration of religion, and dispensation of the word, sacraments, and holy learning may flourish and prevail among us, and every where, all they which believe in his name being so joined together, and copled as it were members into his body so that this self same body may be repaired, and augmented, both in number of them that pertain to the church, & also in increase of their godliness, which be already come to the church, by every man that liveth in Christ specially by the holy ministre of the church.  
But because sin dwelling in us, and offences coming from without, hindre this work of the holy Ghost, that though we be in the church, in the kingdom of Christ, and therein be daily instructed to godliness, yet we go slouly forward in the same, he did well to add the third petition, wherewith we pray that Gods will be done in us, which yet live in the earth, and be depressed with the gross lump of the body, so as it is done in heaven by the holy spirits, this burden of the flesh, and these lets of the world being removed, with like prompnes and study, whether we must do, or susfre any thing for the name of Christ.  
And because that as long as we live here we have need of meat, and drink, and other necessaries of this life, as prosperous health, and good administration of the common weal, in the fourth petition we desire that also, under the name of daily bread that we may the better, and more commodiously sanctify the name of God, promute his kingdom, and go forward in the same with all godliness. We are commanded to ask these necessaries of life daily, that we may consider, that they be not laid up in our storehouses, but in the providence of God, and that they be ever ministered unto us of the free benevolence of God, and not gotten by our industry, or strength, how be it every man ought to apply his industry, and labour to this bounteousness of God, according to the word of God. He addeth our, and daily bread, epiousion, that is to say, that, which the instant, and present use of life requireth, that he may teach us, that in these bodily things we ought to ask nor get no more, than the need of our life requireth, to provide the kingdom of Christ in our neighbours, and moreover that we should acknowledge that measure of this our need, that the heavenly father hath limited, and not that our unmeasurable desire appointeth, to whom it pertaineth alone to meat out to us his children our measure, that we may think that to be our bread, and not doubt but that it shall suffice us abundantly to live well, and godly, that the heavenly father shall give us, what so ever it be.  
In these parts then of this form of praying, the Lord hath taught us, what good things we must pray for of the heavenly father both spiritual, and corporal. afterward he teacheth to pray for the removing of evils, namely our misdeeds and sins, which we ever commit, and the punishments that we own to God's justice for the same. Wherefore he taught us to pray. forgive us our debts. For we do never our duty so religiously in those things which God hath commanded, but that yet we own a great deal more unto the full obedience of God's law. Now we do not only run into those debts of the law not fulfilled, and heap daily more and more, but also we commit many things plainly against the law, for which we are indebted to God of grievous punishments. And we can pay neither of these two kinds of debts. For we do not only never satisfy the law, whereby we run in new debts of the law not fulfilled, but also oftentimes we commit many things against the law of God, whereby we run into infinite debts of punishments. Wherefore the Lord taught us to flee only to the mercy of the heavenly father thorough himself (for we must pray for all these things in his name) and to desire forgiveness of our debts, and he addeth no condition of satisfying. For the Lord alone hath satisfied for our sins, and he giveth us that satisfaction, when we commit ourselves unto him. But he would have us to profess, that we will forgive all the debts that our neighbours may owe unto us, either because against humanity they have done us wrong or because they have not done their duty towards us, and he will that this thing be surely performed.  
For seeing that God in all his commandments, prescribeth only those things unto us, which pertain to our health, and felicity, he made this the sum of our precepts, that we love, and help one an other with a sincere heart, and perpetual benevolence, and he requireth very straitly that from the heart we forgive one an other mutual offences, which ever more happen thorough the naughtiness, and weakness of our nature, yea and that we study one to overcome an others wrongs with benefits, and leave the revengeance to him, and pray that he will remit the same to them that hurt us. He will have such a sure and perpetual benevolence to grow among us, and to be confirmed with all kinds of gentleness. Moreover because no man can ask of the heavenly father forgiveness of his debts, except he humble himself all together under his hand and utterly yield himself to his commandments, the Lord hath well prescribed in this form of praying, that we should profess before the heavenly father, that we would forgive our brethren what so ever duties or punishments, they might seem to be indebted for unto us, in that place of prayer, where we pray unto him to forgive us our debts, which we own unto him infinite, either for our obedience which we have not fully performed, or for the punishments that we deserve both for neglecting our duties, and also for the despiteful wrongs that we do to his majesty committing so many things against the duty that we own him.  
Which our debts if we rightly acknowledge, as we must needs acknowledge them if we ask forgiveness of them with all our heart, we shall not doubt, but that the wrongs that our neighbours do us, be the fatherly chastisement of God much gentler than we have deserved, and that they shallbe also an wholesome remedy for us against sins. For which causes it shall be easy for us earnestly to forgive our neighbours all offences. Therefore the preachers shall admonish the people with singular diligence about this place (As we forgive) also that it is not such a manner of forgiving, as though we did ask of God that he would so forgive us our sins, as we forgive, but that it is a profession of forgiveness, which we also make to our debtors before the heavenvly father, as we require of him to forgive us our debts, as if we should say, O heavenly father forgive us our debts, as for us we gladly remit, and forgive all them, that may seem to owe us any thing. For we acknowledge that we suffer so grievous things of no body, but that we have deserved much worse, and therefore we bear than gladly, and forgive them with all our hearts that have done us any harm.  
But because it is not enough that God forgive us our sins and the pains that we have deserved for them, but also it is necessary that we be kept by him, that Satan draw us not afterward to sins thorough sundry temptations, the Lord hath added an other petition for the removing of evils, lead ought not to pray for, which thing is done more ways than can be numbered. For the correction of these abuses, those words of Paul, Ro. viii. aught to be diligently commended, and weighed. For we know not the thing that we shall pray, as it behoveth, but the spirit itself prayeth for us with unspeakable groanings. For if we ourselves know not what, or how we should pray, and if prayer be the proper work of the holy ghost, it is meet, that the people be called back to those prayers, that are proponed in the holy scriptures, that they may learn to pray to God according to his will, and be certain that their prayers be allowed.  
The second abuse in praying is, when we ask any thing of them, of whom it ought not to be asked, as when men pray saints, which now live with the Lord, that they will make intercession for them, that they will give them those things that they need as when they pray S. Sebastian to defend them against arrows, and venimmes. S. Antony against the apostume called commonly S. Antony's fire. S. Appollonie against the touthache. etc. Iten when they call upon the Images, and stocks of saints, as the saints themselves, as they do, which vow pilgrimages to certain stocks, which idolatry hath well-nigh overflown the whole world, and that it may be taken away the people must be diligently called back from saints to God, chiefly with these arguments. first that there is no commandment, that we should call upon saints departed, wherefore we can be but doubtful whether that be well done, or no, whether it be acceptable to god, or unacceptable. And that, that is done with doubting, can not be done of faith, and therefore it is sin. For what so ever is not of faith, is sin, as S. Paul witnesseth Ro. viii.  
Secondly it is evident that the prayers that be in the scriptures were made of the spirit of God himself, and came from him, and therefore that they be most perfect, and chiefly to be followed of us. But in all the scripture there is no example of such invocation directed to saints, wherefore no man can use such a form, for therein he shall set the authority of men before the authority of god For he followeth their authority, whose exemples he useth in prayings, and therefore setteth it before the authority of the holy ghost. And that is a wondrous great despite against the divine majesty. Further if we shall use the form of praying, which the scripture propouneth, the same shall show how much it is not convenient to call upon saints. For who would not tremble to say to saint Petre, or to some other of the saints, our father which art in heaven, which kind of praying Christ himself prescribed unto us. For he is not God, he is not our father. Neither can it agree at all, if we would call upon S. Petre, or some other with some Psalm. They then that call upon saints, do it out of the Imaginations of men. Therefore seeing that no man can prefer the devices of men, before the doctrine, and exemples of the holy ghost without a most heinous despite of God, and seeing that all the exemples of prayers delivered by the holy ghost, teach to call upon God only, neither is there any, wherein saints be spoken unto, every man easily perceiveth how unworthy a thing it is for christian men, which ought to seek the help of God with true prayers, to use this new invention of calling upon saints, which in no wise agreeth with the doctrine, and exemples of the holy ghost, wherein they refuse to follow the rule of the holy ghost, whereunto they ought to stick with all reverence.  
Thirdly such an abuse is stroungly rejected by the word of God, which our saviour Christ laid against Satan, Mat. iiij. Thou shalt reverence the Lord thy God, and him only shalt thou worship. And god will have none other mediator, but his son our Lord jesus Christ. i Timo. ij. For there is one God, one mediator of God, and men, a man jesus Christ, which hath given himself a price of redemption for all. And god witnesseth that he will hear for his sake, and will so be worshipped. As we have a testimony of Christ, thou art a priest for ever. Item Math. xi. Come unto me all ye that faint, and be laden, and I will refresh you. john. xv. What soever ye shall ask in my name he shall give it you. And Ro. ij. Whom God hath set forth a reconler. For therefore our trust is fixed in Christ because that of him we have a promise, and commandment of God, but of the saints we have no such word, that God will be worshipped thorough the invocation of them or that he will hear us for their sakes. Therefore it is an horrible wickedness to transfer & remove the trust due to Christ unto saints without the word, and commandment of God. Moreover that service is condemned for this cause, that it was instituted only by man's opinion. But in condemny●● this abuse let the preachers use such moderation, that rude men begin not to think, or speak unreverently of the saints. For it is one thing to call upon saints, and an other, to have them in reverence, and honour. We must honour them, but we must not call upon them, nor worship them, which thing yet the common people do.  
And this is a true honour, and godly veneration of saints, to praise God for that, that he adorned them with so godly gifts I mean constant faith, true fear, and sundry virtues. All which things must be set before the people, that they may diligently think upon them, and magnify them, and chiefly praise God, and give him thanks which worketh such things in saints. Furthermore they shall also praise the saints, which used those benefits so godly. For this way the faith of Christ is confirmed in us, that God will also be good unto us according to our portion, and there is a desire steered up in us to follow their exemples. Thus the old church worshipped the saints, which thing appeareth by certain solemn prayers called collects. For thus the church prayeth.  

¶ In the memory of the Apostles, Petre and Paul.  
Gd which haste consecrated this day with the martyrdom of thine apostles Petre, and Paul, grant to thy church to follow their precept in all things, by whom it received the beginning of religion, thorough Christ our Lord.  
¶ On the feast of S. john Baptist.  
God which hast given us this present day honourable in the nativity of blessed john, grant thy people the grace of spiritual joys, and guide the minds of all the faithful into the way of everlasting life thorough Christ our Lord.  
¶ On the nativity of S. Stephano.  
Grant us we beseech the Lord, to follow the thing that we have in reverence, that we may learn to love even our enemies, for we celebrate his nativity, which could pray even for his persecutors, thorough Christ our Lord.  
¶ In the commemoration of saint Laurence.  
Grant we beseech the almighty God that we may quench the flames of our vices, which gavest the blessed Laurence thy martyr to overcome the fire of his torments thorough our Lord jesus Christ.  
¶ In the memory of S. Agatha.  
God which among other miracles of thy power gavest the victory of martyrdom even in a frail kind, grant mercifully that we may walk unto thee, by her exemples, whose nativity we celebrate thorough Christ our Lord.  
¶ In the commemoration of S. Cecilie.  
God which makest us merry with the yearly solemnity of thy martyr blessed Cecilie, grant that we may follow her in example of godly conversation, whom we reverence with humanity.  
Of this sort be all such prayers, that be any thing old. In other made long afterward, though there be somewhat mingled of the merits, and intercessions of saints, yet they be not called upon, as Lords, they be not spoken to, they be not desired, that they will offer their own merits for us to the father, or that they will help us with their intercessions, but God only the father of our Lord jesus Christ is called upon, and desired, that he will vouchsafe to recompense the good deeds even of his saints in us, and that he will both steer up, and make effectuous their intercession for us thorough our Lord jesus Christ, not by the virtue of the saints.  
The third abuse is when the words of a prayer otherwise godly, and christian are drawn to an ungodly and unlawful end, as when thorough the lords prayer we will staunch blood, or drive away wolves, that they devour not our sheep. As some go about to wrest the Psalm. xxxv. To avoided wounds. Of which kind innumerable superstitions, and impieties are used of ungodly enchanters. Therefore the preachers shall warn the people diligently how grievous a sin it is, how great wydkednes to abuse the word of god to such witchcrafts, and enchantments. Which abuse is pernicious, and abominable, no less than the abuse of other false, and idolatrous doctrine.  
The fourth abuse is, when the end of prayer is perverted, when men rehearse the words of the prayers with this opinion, that they think they do acceptable service to God, and to the saints even with this work of rehearsing, whereas we must pray to God, not to do him some service with that work, but that we may call for the free help of God, being in danger of perils, and evils, which we have deserved, or that being unworthy we may receive benefits which we have not deserved. And that we may pray with a fuller feeling, both of our own misery, and of the divine goodness of Christ, and with ferventer desire of Gods help, we must use holy words in our prays. But the common people hath been brought into this error long sithence by unfaithful pastors, that they offer the words of the lords prayer, of the Angel's salutation, of the Psalms, and other prayers to God, the blessed virgin, & other saints, as some acceptable service, or gift, whereby they think they deserve much of God, and saints, & that they purge their sins and obtain the benefits of God. Which abuse of praying doth not only fight with the word of God, but also is foolish, and mad even by the judgement of reason, and it may easily be taken away, if the people be so instructed of prayer, as we have showed before.  
The first abuse in praying, and no less to be reproved and corrected is this, that men commonly believe that their prayer is more commended to God, and sooner heard by reason of places, of which they think some to be more holy, than some, as if the prayers be made at certain graven stocks or relics of saints, or other places, whereunto men go on pilgrimage, which is a great despiteful wrong to the grace and merit of our Lord jesus Christ, by whom only our prayers be acceptable unto God, in what place so ever they be made, as he himself promised. john. xv. What soever ye ask the father in my name, he shall give it you. And moreover he said to the woman of Samarie. Woman believe me the hour cometh when ye shall worship the father neither in this hill, nor at Jerusalem, God is a spirit, and they that worship him, must worship him in spirit, and truth, john iiij. And Matthew. xviij. He sayeth. If two of you consent together upon the earth of any thing, what so ever they ask, it shallbe done unto them of my father, which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. Lo here the Lord promiseth that we shall be heard, if we consent in prayer, and that he will be a mean between us and obtain all things for us of the father, when so ever, and where so ever we shall come and agree in his name. These promises all they diminish, that think they shall be heard more certainly, and sooner in any place for the respect of graven stocks, or relics of saints, or some other outward prerogative of the place. Howbeit it becometh us to come to the temples, and common places, and it helpeth to pray more devoutly for this cause, that the congregation cometh together in those places to prayer, and because we are there more steered up to prayer thorough the ministery of the word, and other holy exercises, and thorough the very company of men praying together with us. So private places have this commodity to prayer, that in them we may pray with a more attentive mind, and more lifted up to God. For in these places there chance fewer things to call our minds from the things that we go about in our prayers. For this cause we read that the Lord jesus prayed often in mountains, and gardens, as he commanded us to pray to the father in secret shutting the chamber. For that our prayer may be heard, no place by itself helpeth more than other, but the efficacy of prayer leaneth altogether upon the merit of Christ, and his intercession for us, and upon a sure faith of the promises of God, in which a believing mind receiveth the merit, and intercession of Christ. And where as prayers were wont to be said among the forefathers and holy assembles celebrated, at the sepulchres of holy martyrs, it was done for this purpose, that thorough the remembrance of the faith, which shined forth so goodly in the martyrs, the people should be more steered, & inflamed to pray God to give them like godliness and faith and also should more encourage them selves to the same. For both the place itself, and also the praises of the martyrs, which were wont to be declared with the preaching of the Gospel, and use of the Sacraments, did warn, and testify that the virtues of the martyrs were the gifts of the free goodness of God, obtained unto them by the merit of Christ, and wrought in them thorough the holy ghost, and therefore set before us that we should ask the same things of the heavenvly father, and trust to have them thorough Christ, and the more steer up ourselves to the desire of them.    

¶ Of the true & false use of Images.  
IT is plainly known that the common people be yet sore entangled in the abuse and superstition of Images, and graven stocks. For most commonly they think that then they pray with effect, when they say their prayers before graven wood, and Images, & therefore they are wont to deck them sundry ways, and to honour, and worship them with burning of candles, with incense, and other oblations, and furthermore with vowed pilgrimages from far places. Yea and they attribute to some a certain strength to help with no less furor of wickedness and Idolatry, than we read that the heathen, and the jews did in times passed. Therefore the pastors shall labour diligently to call the people from this Idolemadnes, and all abuse of Images, and graven stocks. First then they shall teach that there can be no use of Images unto christian men, but when Images are set forth, which declare true things, and such, and after that sort, that the remembrance of those things may help to steer up faith and provoke men to the office of godliness. And though there were none other fault, yet this thing is most unworthy of christian men in the use of Images, that lying Images are set forth, which offer to the thoughts of men things either plainly or partly feigned, and also oftentimes superstitious and ungodly. For as they paint or grave Antony with fire, and a pig, Rock with a sore, which the Angel cureth Leonarde with a chain, they are ungodly feignings, wherewith the miserable people are taught to ask remedy of Antony against the fiery boil with the gift of pigs, of Rock remedy against the pestilence with gifts and service peculiar to him, of Leonarde escaping or losing of chains. The temples for the most yart are full of such false Images, which cause and confirm manifest ungodliness, and Idolatry. Which ungodly Images seeing that they ought to be suffered of christian men in no place, it is evident how unworthy a thing it is that they be seen in temples, where God only in Christ should be preached, and worshipped, and that in spirit, and truth. Books which contain false, and ungodly doctrines be taken out of the hands of christian people and that right well, for we must avoided all occasions of offence. What shameful spite is it then to the divine majesty to set forth in places dedicated to his name, and service, a doctrine of so manifest ungodliness in pictures, and Images, chiefly seeing that they will have Images to be the books of the lay people.  
There is an abuse also of Images, and graven wood in this point, that the resemblances of saints are graven, and made with the garments, and trimming of the world fashioned after the wantonues, and pomp of the world, from which vanity, and riot the saints did greatly abhor. Therefore thorough this lying of Images and graven stocks, the exemples of moderation, & humiltie, which were in the saints in all their life, and use of things of this present world, be not only obscured, but also the contrary vices are commended. For men gather that they also should desire those things, which they see to be assigned to saints now living in heaven, as ornaments. For even the Poet Terence perceived how much pictures representing naughty acts with some commendation do provoke men to follow naughtiness. For the Poet bringeth in a young man openly declaring, that he was ●ncouraged to fornication by beholding a table, wherein the fornication of jupiter was painted, and that he gathered this thing thereof. Should not I seely man do the same.  
Further the preachers with like diligence ought to teach the people to forget the worshyppnge of graven wood, and Images, that they fall not down before them, or how their knees. For that the scripture calleth worshipping, and forbiddeth it most straightly, both in many other places, and also in the ten commandments, adding a threatening of revengiaunce unto the third, and fourth generation. For thus he commandeth, Exo. xx. Make not to thyself a graven Image, neither any likeness of heavenly things, nor earthly, nor of them that be under the earth in the waters, thou shalt not worship, that is to say, thou shalt not fall down to them, or bow thy knees, neither shalt thou do them service or reverence. For I am the Lord thy God, a jealous god, which punish the iniquity of the fathers in the children unto the third and forth generation. Therefore the preachers shall warn, and teach the people with all diligence, first that all they which fall down before Images, and graven wood, bow their knees and incline their heads, or put of their caps, lift up their hands and eyes to them, after the manner of praying do openly against this commandment of God.  
Furthermore that they also do the same, which cloth, and deck them, which sense them, set up candles, offer, and hang up gifts, sing Hymns, and do them honours and worshippings due to God alone, when I say they are exhibited to seek the secret help of God. For peculiar honours, and worshippings are due to princes, and honourable personages. For so the interpreter of the scripture doth translate the word supplicare, which signifieth to bow down humbly. But we must show them these signs of benevolence, and reverence, our mind ever beholding, and worshipping the majesty of God in them, and seeking the help of God, not their help, yea and not only of them, but by them, and according to the word of God. But as for Idols as they feel nothing, nor be instruments of any work of God, whereunto they might ministre with their will, and work, God would have no honour given to them. Fron which Idolatry the Apostle also draweth us writing to the Cor. Neither be ye worshippers of Images, as some of them were. Item flee from the worshipping of Images. i Cor. x. And. i john. v. My little children beware of Images. Further they which attribute some secret power of God to Images (as men are wont to attribute unto those Images, to which they go on pilgrimage) they make themselves Gods of Images, and commit that most gross wickedness, which God condemneth every wherein the scriptures, & also in the second sentence of the ten commandments, where he forbiddeth us to have, and to worship strange Gods, for which also in time paste, after the most earnest threats of the prophets, he punished with extreme calamities the jews, and other nations, and drove them out of the land of his promise and bounteousness. In this ungodliness they stick also which make their prayers turning themselves, and bowing before Images, and graven stocks, for this cause, that they trust, that they shall so be more effecttuouse.  
Therefore the preachers shall with all possible study call back, dissuade, and fray away the people from this so detestable, and most noisome superstitions, wicked worshppynges, and Idolatries, which have long time horribly reigned thorough all people of christendom. And for this purpose they shall often rehearse, and declare unto them, what terrible punishments God in the law, and the prophets hath threatened, and thrown upon them, which had wrapped themselves in this abominable act of Ilatrie.  
They must also diligently admonish the people of the danger of ungodliness, which is ever joined with the use of images, chief of those, by which things, and men having some commendation of holiness are represented. For man's nature is marvelous prone to Idolatry. Wherefore we ought to suspect so great diligence of making Images and graven stocks, and setting them in temples, which thing though it were only done for an ornament, & to provoke the minds of the beholders to good thoughts yet the great cost which is spent about such Images, and graven wood that feel nothing, and be the works of men, is drawn from the lively Images, the membres of Christ, which are Gods creatures. And moreover there wanteth not a sore occasion of the abuse itself. Wherefore saint Epiphanius, whose epistle saint Herome added to his writings against john bishop of Jerusalem, testified thus: They have judged that it is against our religion, and the authority of the scriptures to have Images in temples. And this he wrote as the common sentence of the church, whereof no man should doubt.  
Therefore the preachers shall exhort the people, that they rather get them the holy Bible, which thing they may do better cheap, than images, that they diligently read the same, and that they learn to acknowledge, wondre at, remember, and worship the divine majesty, out of the creation of all things, and marvelous governance of God, and preservation, and protection of the godly from the begining, and punishments of the wicked, which the bible setteth before us, rather than to learn the same incarned stocks. Further that they be present in the holy assembles, hear the treating of the word of God religiously, receive the Sacraments godly, and pray faithfully. For God himself hath laid these things before us for this intent, that we should get preserve and encrase in us thereby knowledge, love, and zeal of him. Wherefore while we rightly use these instruments of religion, we are sure that the encrase of the holy ghost is present, and all peril of superstition is away, whereas in the use of Images danger wanteth not, as in an invention of man, and the holy ghost can not be present with them. For how much so ever the diligence of setting Images in temples, and the admonition of holy things, which they assign to those Images, be decked with words, and painted forth, yet it can not be denied, but that what so ever can be brought for setting forth of Images and carned wood in temples, is but the invention of men, which somuch is not grounded upon God's word, that God forbade the old people such use of Images, and the holy fathers in the new people suffered it not, which thing appeareth plainly out of the deed, and writing of saint Epiphanius, whereof we made mention before.  
Wherefore the preachers shall diligently teach and warn the people, that it is time that we worship, and honour God in spirit, and truth, and that we godly use those instruments, which he himself hath given us to steer up this worshipping, with religious reading, and hearing the holy scriptures, and sermons, whereby the same scriptures are declared openly, or privately, moreover with religious using of the Sacraments, continuance of holy prayers, and also with a godly consideration, and contemplation of the works, and judgements of God, which ever offer themselves to our eyes, to our hands, to our minds, and which we ever enjoy and take fruit of them, of which steering of our minds towards God, and kendling of study to all the offices of godliness, we have spoken a little before in the exposition of the second commandment.  
The godly preachers shall also add this thing and print it in the people diligently about this place, that what outward goods so ever God hath given us, we must bestow the same upon the lively Images of Christ, our neighbours, the membres of Christ, that we may feed Christ in them, give him drink, clothe him, harbour him, cure him and comfort him being sick, and secure him being in bonds. And that we cast not away our goods in making decking, clothing, and honouring Images and carved stocks, which have no life, no feeling, namely wood, stones, metals, vain works of our own hands. Finally upon things that be abominable to God, as he often witnesseth in his prophets. Which in the last judgement, when he shall testify that to be done, or not done to him what so ever we did, or omitted to do to the lest brethren, that lived with us, undoubtedly he shall speak terribly unto them, which neglecting his membres the lively Images in poverty, penury, and miseries, have poured out not their own goods, but his upon carved stocks, and Images, which have no feeling of such benefits. Therefore the preachers shall diligently go about utterly to root out of the minds of christian people this error also of praying before Images, and stocks, and the rest which we have noted. For they fight against the chiefest points of the ten commandments. And they shall teach and declare, and print in always those things, out of which the people may learn all devotion to pray to God religiously and effectuously, and that they accustom themselves, and stick fast to that wholesome exercise of godliness, so that what evil so ever chance to them, or hang over them, or what so ever good thing they desire, they go ever forthwith, and the right way to the heavenly father, thorough our only mediator Christ, and call upon him only in the name of his son, with a sure trust of children towards his more than fatherly love, with earnest fear also and reverence, and careful supplication, of mind towards his majesty. And to steer up, kindle, and feed such invocation, and praying. Let them use those instruments religiously, which God himself hath appointed, and commended for this purpose, I mean holy assembles, the divine scriptures, the sacraments, and a godly contemplation of all his gifts, works, and judgements.   

¶ Of christian fast.  
THe holy scriptures set fasting 
Augustine to Consulaine Priest epist. lxxxviij. Of the fasts of the old fathers I, saith he, in the writings of the Apostles, and evangelists, and all the new testament, revolving that thing in my mind, I see that fasting is commanded. But upon what days we should fast or not fast by the commandment of the Lord, or the Apostles I find it not determined.  before us, as a certain peculiar preparation, and way to more earnest prayer for the remission of sins, for the singular mercy, & grace of God and other singular benefits, and gifts. As the ninivites humbly prayed to God with most strait fasting, for remission of sins, and forgiveness of the punishment, which God had declared unto them. jonas iij. Such a fast it was also, which God commanded to the people of Israel the ten day of the eight month, which was the day of purgation, in which all the people humbly pray God for the remission of sins. Leuiti. iij.  
God also commanded such a fast joel. ij. When the people was punished of corn, and with grievous war for their sins. Turn unto me (sayeth he) with all your heart, with fasting, weeping, and bewailing. Item in the same place. Blow up a trump in Zion, sanctify a fast. etc. Such a fast also is described. i. Samuel. seven. and they came together in Masphath, and drew water & shed it forth in the sight of the Lord and fasted on that day, and said there, we have sinned unto the Lord. Item n1g-nn's fast in the sickness of his son, whom he had first of Bathseba. God struck also the young child, whom the wife of Urias brought forth unto David, and he was despeyred of, and David humbly prayed to the Lord for the young child, and David fasted a fast, and went aside, and lay upon the ground. Item Achab, when Elias had declared unto him the revengeaunce of god for the death of Naboth. i Kings. xx. Of this sort was that fast of Paul which continued three days, when the Lord had converted him nigh Damascus, and had taken away his sight acts. ix. The fast that josaphat ordained, when the Moabites, and Ammonites had brought forth an huge army against him, was joined with prayer for the singular benefit, and help of god. The fast of Esdras was like, when he prepared to return into jury. And that which Hester enjoined to her people when she would speak to the king for the health of the people. Of the same sort it was also, which the congregation of the saints at Antioch, enjoined to themselves, when laying on their hands they should send forth Paul, and Barnabas to preach the Gospel to the heathen Acts. xiii. And it was also such a fast which the same two Apostles kept, when they would appoint elders in the congregations of Asia, which they had won to Christ, Act. xiv.  
And that fasting aught always to be joined to every earnest and solemn prayer, the thing that Paul writeth of married folks teacheth sufficiently. Let the husband render due benevolence to his wife, and likewise the wife to her husband, defraud not one an other, except any thing be done of agreement for a reason, that ye may give yourselves to fasting, and prayer.  
The preachers shall diligently observe these, and such other testimonies of the holy scripture concerning fasting, and they shall faithfully teach the people by the same. first that fasting is a certain propre manner, and a certain part of careful, and earnest prayer unto God, as the places alleged, and such other testify, and that it is not a work acceptable to God, by itself, or wholesome unto us.  
Secondly they shall diligently warn this also, that fasting, as prayer, except it be observed out of true faith, and earnest repentance for our sins, it is not only a thing unacceptable to God, but also abominable, as if we fast by reason of the institution, and custom of men, or also to boast our selves, which thing Christ the Lord noted, Math. vi. They darken their faces, that it may appear unto men, that they fast. A true fast, and acceptable to God must be taken in hand willingly, of man's own accord, of one which feeleth the burden of sins in his conscience, which feareth the anger & revengeaunce of God for his sins, which therefore is driven diligently to seek and pray for remission of sins, or which desireth to make ready himself, and after a certain wise to sanctify himself to pray more religiously for the benefits of God.  
Wherefore this thing which is in joel ij. Chap. must be ever diligently beaten into the people, when we speak of fasting. Turn unto me, sayeth the Lord, with all your heart, with fasting. etc. that men may learn that no fasting pleaseth God, but that, that springeth out of true repentance, and lively grief for sins, and true conversion to the mercy of God, of whom we seek remission of sins with singular, and fervent desire.  
Thirdly the preachers shall teach out ●f the alleged places, and such like, that fasting is not only abstinence from meat and drink, but that there is required moreover (forasmuch as fasting ought to be a part of careful prayer for remission of sins, and the grace of God) that on the fasting days we withdraw ourselves utterly from all pleasures, and business of this life, and give ourselves wholly to prayer, with great humility of all our life coming from the heart, and chastising of the body. Hereof it came that the Lord in joel commanded to sanctify a fast, to call an assemble, to gather the elders together, the spouse, and the spousess, all the inhabitants of the land into the house of God, and cry unto the Lord. He commandeth also the infants, and the sucklings to be brought, that by the sight and pity of them they might be moved to greater repentance of their sins, and ferventer prayer for forgiveness.  
This is the cause why God so sore rebuketh the jews, isaiah. lviij. Because on the fasting days they regarded their business, and required their debts. And he testifieth, that he abhorreth their fastings, and that they be not those, that he commanded. In which place this thing is diligently to be considered, that therefore he heard not their prayers, nor accepted their fasts, because they followed their own desires upon the fasting days. Lo, sayeth he, in your fastings, your will is found. Wherefore it is convenient that upon those days when fastings are prescribed, the people abstain from all other works, and business, and wholly give themselves to hear God's word, and to pray. For this common prayer of the church, hath a very large promise proponed, Math. xviij. If two of you consent together upon earth. etc. Therefore we must assemble together unto prayer, and we must apply the same that we do none other thing and that our heart, and mind be bend wholly bend thereunto. Howbeit in private fasts in which the whole congregation is not called together to the word of God, and prayer: honest, and moderate labours of the body nothing hinder fasting, as they hyndre not prayer. For the labour itself helpeth to chastise the body, and to draw the mind from the vavinitie of the world, and to move it to prayer, and also to secure the poor. And though at all times we must use labour of the body for this purpose, that we may ease the need, of our brethren, when we desirously call for the mercy, and bounteousness of God. Then let this saying of Paul have place: He that hath stolen, let him steal no more, but let him rather work with his hands, that he may succour the needy. But that fast that we take upon us of careful desire to appease, and to pray God, whereof we recited some exemples out of the scripture, bindeth a man wholly ●o prayers, and other exercises of religion, and draweth him from all other cares, and business. As we may see in the fast of David, which he took upon him, his son borne of Bathseba being sick, he lay only in dust, lamented, and knocked upon the mercy of God with prayers. Paul did the same thing in that fast of three days, when the Lord had converted him.  
Fourthly the preachers shall teach, that large alms must be added to a godly fast, that all unjust burdens of our neighbours must be loosed, and discharged, and that we must secure the needy liberally. For so the Lord faith, isaiah. lviij. Should this be the fast that I have chosen, that a man should daily vex his soul, & writhe his head like a circle, and cast on sack cloth, and ashes? Wilt thou call this a fast, and an acceptable day to the Lord? Is not this rather the fast, that the Lord hath chosen? Lose ungodly bonds, remit usuries unjustly oppressing, make them free, that be broken with poverty, and break all burdens of debts, break thy bread to the hungry, harbour the needy, and harbourless, when thou seest the naked, clothe him.  
For this cause the holy fathers condemned all fasts, as not christian, nor acceptable to God, though never so strait abstinence be kept in them and sharp chastising of the body used, if they that fast convert not themselves from sins with all their hearts to the Lord, and setting aside all cares, and business of this life, give themselves wholly to prayer, and other exercises of religion, and use most liberality towards the poor. Wherefore they taught that they which will fast godly should bestow all that upon the poor that they had spared in fasting. which is a very rightful thing, and taken out of the very nature of godliness. I say that the faithful while they studiously call for the mercy of God, and desire his liberality, show themselves also at that time chief, merciful, and bounteous to their needy neighbours. For we please God with such sacrifices. Hebr. xiii.  
Out of this doctrine of christian fasts the council Cabilonense enacted that there is required to true fasting, that the fasters 
The old fathers celebrated the communion of the supper of the Lord on fasting days at eventide as ye may see in Athanasius de virginitate.  be present at the evening prayers, which done and the communion celebrated, and alines distributed, they should receive meat. For the old fathers celebrated the communion of the holy eucharistia, or thanksgiving on fastings days at eventide. But this much of common fasting. For christian men have a double fast, a private fast which every man joineth to himself, or to his family only. And a common fast, which the governors of the common weal, or the provosts of the church, enjoin to the whole congregation, for some common, and great necessity that lieth upon all men.  
When David bewailed his sin, and prayed that health might be restored to his sick son, he kept a private fast. The fast of Cornilius was private, whereof Luke speaketh, act. x. Item the fast of the prophetess. But the fast of the ninivites, Hester, josaphat, and of many other was a common fast, which thing is required joel. ij. And an yearly fast in the day of purgation, is enjoined. Leuiti. twenty-three.  
The holy bishops in old time, and the ancient church kept two manner of these common fasts. Some were yearly at certain and appointed times. Some were not certain, but were used according to the necessity that happened, that they might be readier to prayer. Of the first sort lent is, and other fasts returning every year at certain days, which daily have been heaped in numbered with men's traditions, but very much hath been withdrawn from godly abstinence, and religious study of praying to god. For the institution of the old church is long sithence corrupted. For the old bishops diligently exhorted the people to fast, but they left men's conscience free, neither condemned them, which would not or could not fast. As Paul also only exhorteth to fast, and the Lord himself laid no commandment upon us concerning this thing, but taught only how it should be kept to the acceptation of the father, not of men. In this moderation of exhortation, and christian liberty, many will fast godly, and truly. Now whereas fasts be most straightly enjoined, no part of fasting or little is kept, yea the greatest part of the people know not what a true fast is. And if any fast, and chastise their bodies, they do it with manifest ungodliness, and despite of God's grace, for with that work they will satisfy for their sins, and deserve somewhat. furthermore the fathers condemned them openly, which were more careful for choice of meats, then for true abstinence and chastising of the body. And they reproved them also, which though they vexed themselves with abstinence, yet in fasting they regarded nothing else but abstinence nor did no more. For we must fast for this intent, that we may be more ready, attentive and fervent to prayer. Now a days fasting is thought nothing else, then to abstain from the flesh of four footed beasts, of birds. etc. For they serve their gull more daintily, and exquisitely with fishes, and other meats upon fasting days, then upon other and they take asmuch at dinner, as might suffice for a good supper to. And further that they may seem according to the old custom to take meat after the evening prayers, they have those prayers before none, 
evensong.  which according to the name should be said in the evening. What other thing is this, than a mock, and despite of the divine majesty. From which the preachers must dissuade the people with great diligence, and call them again to the true manner of fasting, which we have declared. But we will determine at a convenient time of the manner of enjoining, and keeping common fasts, and we will use such moderation as we trust shall profit our people unto the maintaining, and amplifying of the studies of godliness, even as this must be the end, and mark of all ecclesiastical ordinances, that they serve to the maintaining and setting forth of godliness.  
Wherefore as often as there shallbe occasion of treating of faysting, either out of the scriptures, that shallbe exponed, or by reason of the time appointed to fasts, or thorough some other chance, the preachers shall diligently warn the people of the ungodliness and abuses of fasts, and shall labour to corret them. First, and before all things, set no man think that he ought to fast for this purpose, that he may deserve somewhat of God with that work, neither let him be persuaded that any fast, be it never so hard, is allowed of God, except it be taken upon us out of true repentance of sins, and a sure trust of God's mercy to be obtained for our lords sake jesus Christ, that is to say, with a conversion to God from the whole heart. Further that fasting be so ordained, and kept, that it serve to true, and godly humbling, chastising. and sanctifying of the body, that the spirit may be readier to prayer, and other exercises of religion. This is a godly and acceptable fast, whereunto the preachers must busily exhort the people.  
And cheiefly the preachers shall call the people from that ungodliness, thorough which some fast unto saints, either of enjoined satisfaction, as they call it, or of their own wills, or that they may obtain with that work certain benefits of the saints themselves, or that they may have their intercession before God for certain benefits. For as we said before, christian tasting is a certain preparation of a true, and faithful prayer unto God, thorough Christ our Lord and not a work wherewith God is worshipped by itself, much less wherewith we might deserve any thing at the saints hands. For with fasting we humble ourselves, and pray for remission of sins, and 
Origene in Levi. Ho. x. Chap. xvi. Fast from evil doings abstain from evil communication, contain from evil thoughts. touch not the stolen bread of perverse doctrine desire not the deceivable meat of philosophy, which may seduce the from the truth. Such a fast pleaseth god. Item Athasius de virginitate.  for the holy ghost, whereby we may do those things that be acceptable unto God, which nevertheless are only acceptable thorough Christ, not for our merit, because that God only is to be called upon, and worshipped of us, and not the saints.  
And forasmuch as the true manner of fasting is so much corrupted, and excess in meats, and drinks so much increased, that some on the fasting days will abstain very straightly from meat, and some times from drink to, using only water, which the next day, and on the very holy days of the saints, whereunto they prepared themselves with fasting, are not ashamed to drink till they be drunken, & to live shamefully, the preachers (which thing the holy fathers did also) shall chiefly beat in abstinence from sins, and all excess, and fleshly pleasures, and they shall exhort them to moderation, and temperance of life, which thing we read that the Apostles did also, Thus the people at length shall be brought to true and godly fasting.   

¶ Of holy oblations.  
THE people must diligently be taught this thing that Christ is that only acceptable, and propitiatory 
Chrisostome in the epistle to the Hebr. Homeli. xvii. chapi. ix. And ciril. to the queens of the right faith do testify of the one only offering.  sacrifice, thorough which we obtain of God, grace, salvation, and all benefits, as all the prophets, and the Apostles witness, and chief the epistle to the hebrews from the fourth Cham unto the tenth. Now moreover thorough Christ we offer to god the father both our bodies, and our souls, an acceptable sacrifice thorough faith, unto the praise, & glory of his name. Whereunto S. Paul exhorteth us, Ro. xii. saying, I beseech you brethren by the mercy of God, that ye give your bodies, that is to say, yourselves, and your whole life a lively sacrifice, holy, acceptable to God, your reasonable service, and frame not yourselves after the figure of this world. etc. So Chap. xv. He glorieth that he so administered the Gospoll of God, that the offering of the heathen should be acceptable, sanctified thorough the holy ghost. Such a sacrifice is that also, whereof the Psal. li. singeth A broken spirit, and an humbled heart thorough the true knowledge of sin, and repentance (for so he meaneth) is a sacrifice unto God. For they which thorough the gospel have truly known Christ & by Christ have wholly yielded themselves unto God, when being circumvented of Satan & overcomed of their own lusts they fall into great sins, and therefore be punished of God, and exercised with sundry affliction, they offer to god in their prayers for grace, an heart stricken with the repentance of sins, and touched with the fear of god's judgement, and an humbled, and broken spirit. When God comforteth these men again, and lifteth up their conscience, and delivereth from all perils and tribulations, they thank God, they glorify him, and offer unto him a sacrifice of praise, the fruit of lips confessing unto his name, Hebr. xiii. As the Psal. Cvij. witnesseth, rehearsing up the chiefest dangers, and calamities, wherewith God is wont to chastise, and exercise men. They cried to the Lord, when they were afflicted, and he delivered them from their necessities wherefore they give thanks unto the Lord for his mercy, and for his wonderful acts towards the children of men.  
To these sacrifices of praying, magnifiing God, and giving of thanks, the sacrifice of liberality towards our neighbours, chief the needy, is joined. For with such sacrifices we please God, Hebr. xiii. For when the godly pray for so ample benefits of God, or give thanks for receiving the same, then the very nature, and propriety of godliness requireth, that for God's sake, and his praise, they be liberal, and bounteous towards the poor, chiefly saying that they know that God accepteth these benefits, as done unto himself. For which cause God commanded the fathers also in the old testament, that at those three yearly feasts, in which all the males should appear in his sight, they should not come empty before him, but that every man should offer according to his ability of that blessing, that every one had received of the Lord, Exod. xxij. and Deut. xv. Which oblations he would have to be given forth to sustain the Levites, widows, orphans, strangers, and other poor people. And there fore the old church retained that custom that when they come together to hear the word, and to receive the sacraments, the faithful should offer their oblations to the Lord, and consecrate them to him for the use of the poor.  
Out of these places of the scripture, and institution of the old church the preachers shall teach the people, first that the sacrifice of Christ is that only propitiatory sacrifice, of good savour, which by itself is accepted to God the father, and deserveth unto us forgiveness of sins, grace, and other benefits of God, and that it is the sacrifice which was shadowed in all the sacrifices of the law, & which made all the other acceptable unto God. As also the sacrifice of ourselves, and what so ever pleasant things we can do to God, be allowed, and accepted of God for respect of this only propitiatory sacrifice. Without Christ there is nothing acceptable. No man can do any acceptable thing without Christ.  
Wherefore the preachers must busily beat into the people that they think not, that, acceptable service, or worship may be done unto God, with any sacrifice or oblation be it never so precious, for the dignify, and worthiness either of the thing, or of the offerer, if the same sacrifice, or oblation be not offered, and made acceptable in Christ the Lord thorough his merit.  
Secondly that they go not about to give any other sacrifices to God, than those which we rehearsed before, that is to say, the sacrifice of themselves, of a bruised spirit, and heart afflicted thorough sins. Item a sacrifice of praise, and thanksgiving for the benefits that they have received, with liberality towards the poor, and other things, that make for the promoting of the kingdom of Christ. Wherefore to offer to God great gifts, to build, adorn, and enrich temples, altars, monasteries farther than that it provoketh the religion of Christ with this false opinion, as though these things were much more acceptable to God then if such gifts were bestowed upon the poor for Christ's sake, be in no wise those sacrifices, which God requireth, or alloweth, but wherewith the wrath of God is more provoked. And therefore the people must be warned, that corporal goods must be offered to God for none other use, then that the religion of Christ may be furthered, that the holy ministery may be ordained, and maintained, that the necessity of the poor may be provided for. Finally that there may be ministered to every body as much as is needful to live godly.  
Therefore to build huge temples, and to deck them with more things, then be requisite to this purpose, that the congregation may have a comely place, whereunto they may come together to hear God's word, to receive the sacraments, and to do other things pertaining to religion, is not allowed of God. For these things make nothing for the edification of faith in Christ or for the health of our neighbours, whereunto all christian men's benefits, and good works should be referred, seeing that Christ jesus is the sum of all the commandments of God, and th'end of the law, that we (I say) may truly know him, and take hold upon him, so that we may live in him, and he in us. And further seeing that the end of the law is love out of a pure heart and good conscience, and faith unfayved. i Timo. i. Therefore let the thing that S. Hierome teacheth have place, that is to wit, that the temples of christian men must be so builded, and decked, that out of them it may appear, our riches, and glory to be set in the cross of Christ, and that we serve such a Lord, that gathered his congregation in the most poverty of the world without gold. The matter stood otherwise with the people of the old testament, which had their peculiar rites, their ceremonies, their policy, their ornaments in the tabernacle, and in the temple, all which things after the coming of Christ, ceased. That people had only one temple, which they decked with some outward gorgeousness, & in the mean while nevertheless they were commanded that they should have no beggar among them. Deut. xv.  
In the day of judgement when Christ shall pronounce the last sentence of all men, he shall say thus. I have hungered, thirsted, I was naked, a stranger, weak, in bonds and you ministered unto me. For what so ever ye did to one of these litleones, I take it to be done unto myself, entre therefore into the kingdom of my father, which was prepared for you from the beginning. But to those, which have not done these things to his litleones, he shall say. Go into everlasting fire. etc. But we shall hear no mention made of building of temples, and monasteries, and decking of the same. Let the pastors than teach the people to exhibit true worshippings unto God, to deck his true, and lively temples, that is to secure the poor and afflicted, which be the true membres, and brethren of Christ.  
This thing God himself did not only command us, but the holy fathers also require the same of us. S. Ambrose writeth thus in the two book of offices. Chap. xx. When the Lord shall complain, and require why the goods of the church, gold, and costly vessels were not bestowed upon the use of the poor, and redeeming of prisoners, if a man will lay the ornaments of temples, for his excuse, and say, I was a feared lest the temple of God should want ornaments, he shall hear of the Lord: Sacraments require not gold, neither do those things please by reason of gold, which are not bought with gold. The raunsomming of prisoners, is the very ornament of sacraments, and they be very precious vessels, which redeem souls from death. That is the true treasure of the Lord, which worketh the same thing, that his blood wrought. Then (sayeth he) I acknowledge the vessel of the lords blood, when the chalice redeemeth them from the enemy, whom the blood redeemed from sin. etc. But our natural blindness, and rebellion against God, causeth, that we never worship him according to his prescription. And thorough our natural pride, and ungentleness, and neglecting of our brethren, it cometh to pass, that we think those things vainly wasted, and lost, or not well bestowed, which are spent upon the needy, and despised men before the world. Therefore men fall so far, that they had liefer offer their gifts to God for an ornament of wood, stones, and dead bones, and for the maintenance of unprofitable fellows, then for the use of the poor, where as yet he testifieth that he will count those things done unto himself, what so ever we bestow upon the poor for his sake, promising that he will recompense the same in this world, and in the world to come.  
Wherefore this false, and perverse opinion of the flesh must be earnestly rebuked, and diligently corrected, that they may omit those sacrifices unacceptable to god, and that they secure the needy, and afflicted persons with true sacrifices, and acceptable to God. And the preachers must teach and exhort the people diligently, that they bring all their gifts, and oblations into a common treasury of the church, and that liberally. And they shall declare moreover that this is the duty not only of the rich, but also of all men, after the measure of the goods, which the Lord hath granted to every one of them. For Christ offered himself for all men, no less for the poor, then for the rich. It becometh then all men to be thankful, and to remember that poor widow which by the judgement of Christ in offering of a farthing gave more into the common hutch, than all the other. Mark. xii.  
We also, God willing, shall take such order for the making of a common treasury of the church, wherewith not only the poor and beggars shall be succurred, but also stipends shall be appointed for certain toward young men, which shall be brought up, and instituted unto the ministries of the church.  
Wherefore the preachers shall diligently exhort the people, that they offer their oblations to the Lord liberally, as often as they come together to hear the lords word, to the holy baptism, to the receiving of the communion of the supper of the Lord, to the common prayers, or on the sundays, and other accustomed feasts, when marriages are blessed, when thanks are given to the Lord for them, which have recovered themselves from some sickness, when women lately delivered go to church, and when so ever god hath given peculiar gifts to men, which thing he doth even daily. For we daily enjoy the most ample benefits of God, wherefore we must daily declare our thankfulness, with godly oblations, that the ministery of the church may be ever repaired and sustained, and that all men's necessities may be bountuously succurred. For it is a great, and an ungodly unthankfulness, that whereas men bestowed so many things most liberally upon stones, wood, and dead men's bones, upon stationaries, and such other unprofitable fellows, and were constrained to buy sacraments and other ecclesiastical things with money, now in the light of the Gospel they will not contribute a little to maintain the necessary, and wholesome ministery of the church, to feed the poor, the membres of Christ our brethren, chief seeing that they be delivered of many superfluous charges, which we have rehearsed. Therefore the people must be called by the preachers with great diligence from those superstitious oblations which they were wont to offer unto dead saints, their stocks, and relics, and they must be instructed, and exhorted to true, and acceptable sacrifices unto God, whereof we have spoken.   

¶ A forefence, and commandment against the errors of the anabaptists.  
We are many ways premonished both out of the word of God, and also out of histories of ecclesiastical matters, that Satan laboureth by all means to steer up and to bring into the church sundry slanders, and offences aswell of doctrine, as of life. Wherefore the pastors shall watch diligently to turn away and disappoint these pernicious endeavours of Satan, and to keep and deliver the people of God from all false doctrine. In which thing they must watch chiefly at this time. For it is manifest that the anabaptists run up and down in most places, and with marvelous crafts, and giles creep in, among the simple, which also have driven not a few out of their wits, whom they hold entangled, & caught in a snare.  
Against this inconvenience it shall be right expedient, if the pastors often instruct the people of those articles of our religion, for which the anabaptists chiefly move controversies, and confute their doting dreams substantially out of the word of God. Hereby the people certainly knowing how ungodly their opinions be, being so armed aforehand shall easily determine that the authors of such doctrine must be necessarily eschewed, and condemned. And the more that they shall abhor from the ungodly faininges and blasphemies of these men, the more easily they shall be retained in the study of sincere doctrine, and ecclesiastical consent. And the diligent handling and large exposition of such places causeth all men in the congretion to be more plentifully, and certainly instructed, and confirmed in the doctrine of Christ. And that the people may be armed aforehand against the ungodly imaginations of these men, the preachers must entreat plainly, and clearly of all their articles and show how noisome, and pestilent they be, and full of all pernicious perturbation of the common weal, sedition, & horrible blasphemies against god, and his holy Gospel. For some make for the overthrowing of outward polity, some for the confirmation, and ignorance of sins, to blow up a trust of our own righteousness, and establish a contempt, and violation of the sacraments, & holy ministery of the church. The chiefest then of these must be declared to the people by name, and often repeated.  
As these be, where as they say, that to administer the common weal, to exercise common judgements to punish ill doers, be offices and works contrary to the precepts of Christ, which a christian man ought not to do. Iten that to offer an oath, or to swear at the commandment of them that administre the common power, or be lawful judges is against the Gospel. Item that it is sin for a man to have any thing proper, but that all christian men ought to make their goods common. Item that a Catabaptiste may forsake his wife, which alloweth not his errors, and contrary wise.  
It is evident that these errors be seditious, and that they must be aswell restrained, as other seditious devices, and deeds are wont to be. Wherefore the common officers must punish these fellows with convenient rigorousness. And the preachers must show the people by the scriptures that these Imaginations be against the Gospel, and that they have their beginning from the natural arroganty of men, rebellion, and confusion, which fight against the kingdom of Christ. The anabaptists which keep not the difference of spiritual and politic life, understand not that the Gospel teacheth the knowledge of God, and the invocation of him, in Christ jesus our Lord, and eternal righteousness, and that nevertheless it improveth not these outward things, to eat, and to drink with thanksgiving. Item these civil things, to govern the common weal, exercise judgements to make war, to go a warfare, to obey the officers, to marry, to keep our own goods, to get, and maintain riches with labour, and lawful bargains, to set forth sciences profitable for our life, to teach well the youth, and such like, which in godly men are the very worshippings of God. These things further godliness, and common tranquillity, and it is profitable to amplify this dignity of politic things, which when they begin to understand, than men shall apply themselves more gladly to this divine ordinance, and they shall learn to exercise faith, and love in these actions of life. And they shall obey the officers with all their hearts, and as much as in them lieth they shall study to maintain common peace, and honest manner of living.  
But beside the foresaid seditious opinions, some have brought forth yet more abominable, of which company they were that invaded the City Monster, which taught that the officers dissenting from them ought to be abrogate, and they did set up a new tyranny under the name of the kingdom of Christ. Which thing pertaineth not only to the overthrowing, and reproving of the ordinance of God, as every common power is, but it is a sin against the commandment concerning the magnifying of God's name, under a false pretence of God's name, to oppress the common officers, and to turn the Gospel into an outward politic governance. And to make this lewd doctrine more pleasant, they feigned the holy ghost to be the author of their furor, falsely imagining visions, and prophets, which they brought forth most unshamefastly against the word of God written, which they taught to be plainly despised. All which things be the acts of extreme ungodliness, and barbarousness, which God is wont to punish with notable, and horrible exemples even in this life, as appeared in the very same men of Monster, whom we named before. For the things that chanced among them, were surely horrible, and to be compared with the most notable things that ever happened in the world. The preachers shall exhort men diligently to consider religiously these so sore, rigorous, and terrible exemples and judgements of God, which being considered they will more vehemently abhor both from anabaptists, and all other heretics, and they shall learn to judge, and determine more certainly of hearing the word of God, which God himself hath so bountuousnes set before us in the holy scriptures and so marvelously preserveth unto this day. And they shall begin to order their life according to the prescription of God's word, with all fear, and godly carefulness they shall also haunt ecclesiastical assembles studiously, and they shall cast away the love of themselves, and the despising of the congregation, and the holy ministery, and shall not invade other men's offices.  
Surely our adversary the devil ceaseth not nor slu●breth, but watcheth, and seeketh to pull men from God with infinite crafts, guiles, deceits, and slanders. Wherefore the preachers shall exhort the people with great diligence to the fear of the Lord, and they shall be retained in sincerity of faith, and communion of the congregation, and led in the way of the Lord with continual prayers, wholesome doctrine, and diligent exhortation.  
another kind of ungodly doctrine, wherewith the anabaptists fight against the congregation of Christ, is concerning spiritual matters. For first they deny original sin, and they will not acknowledge how great filthiness, how great impiety and ever pestilent corruption was brought upon us all thorough the fall of Adam. Further because they admit not original sin, they also refuse the baptiisme of children, and in asmuch as in them lieth, they draw away the most part of men from God, and eternal salvation.  
Thirdly they boast themselves to be righteous, and to please God, not purely and absolutely for Christ's sake, but for their own mortification of themselves, for their own good works, and persecution, if they suffer any. Wherefore they devise many works to themselves, for which they have not the commandment of God, and boast themselves with arrogant hypocrisy, they refuse the dignity of civil matters, and they think that, that imagined cross is a great passion, asmuch as they may they quench the doctrine of faith, teaching men to trust in their own works.  
Fourthly they despise the outward ministery and doctrine of the church, they deny that God worketh by them. They teach that we must look for private illuminations and vilions. Wherefore they avoided the common sermons of the church, and holy assembles of the people of Christ, they withdraw from the sacraments, which they will to be nothing else, than outward signs of our profession, and fellowship, as the badges of captains be in war, they deni that they be works and ceremonies instituted of god for this purpose, that in them we should acknowledge, embrace, and receive through faith the mercy of God, & the merit and communion of Christ, and that God worketh by these signs, and exhibiteth unto us the gytes in deed, which he offereth with these signs.  
And though all the anabaptists do not hold all these ungodly opinions, yet there be very few, that have not the most part of these. And there be some, which follow, and teach things yet more abmominable than these.  
Against these common errors of anabaptists, the preachers must teach the people, at certain times, and declare the very same places of the scripture, for which chief the anabaptists make all this business. Wherein they shall not only do the congregations good in this point, that they shall be ware lest the leaven of the anabaptists spread any farther, and corrupt more, but they shall also bring to pass that the faithful of Christ shall be more plenteously, and certainly instructed, and confirmed of all the doctrine of Christ, and chiefly of the controversies, which these heretics move, that is to say, of civil officers, of the dignity of the politic things, of oaths, of common judgements, of punishments, of the propriety of goods, of lawful bargains. And it shall be very profitable often to repeat these things in teaching, that the minds of Christ's faithful may be armed against the doings of the anabaptists. They shall labour diligently to declare out of the scriptures, and proper testimonies of the holy ghost, that this whole manner of civil life, fellowship● and governance was taught, and ordained undoubtedly of God himself, that they be the very works, and benefits of God, which he will adurne with his benefits, as Paul testifieth, Ro. xiii. And all the prophets, and Apostles preach with Moses, that it is the commandment of God, that we should obey the officers lawfully ordained, that the subjects be not rebellious to the officers, nor go about to pluck them from their place. And this place of S. Paul concerning officers must be truly, properly, and diligently declared, by reason of the busy spirits, which think that the kingdom of Christ is not well exalted, except all earthly powers be abolished, and that they use not the liberty, which he gave except they cast of all yokes of man's bondage. But the Gospel teacheth, and offereth a spiritual kingdom, that is to say, that Christ sitteth on the right hand of his father, and prayeth for us, and giveth forgiveness of sins, and the holy ghost unto the church, that is to say, to them that believe in him, and call upon him. The Gospel not only withdraweth nothing from the civil life, fellowship, or governance, nor troubleth nothing in the same, but also it encourageth, & instructeth, rightly to maintain this life, fellowship, and governance of civil matters. For it bringeth to pass that all they which believe the Gospel, submit themselves to all men with all their hearts for the Lord Christ's sake, that they serve all manner of men, and do them good in all things, that pertain to the need of the body, or to civil society. Therefore in this civil life & society they exercise their faith and show exemples of love towards their neighbours, with whom they live, in all their necessities all manner of ways. What soever gentle behaviour there is in the world what so ever pertaineth, or helpeth to faithful, and honest civility, and participation of present things, and to the maintaining and adurning of the common weal, that christian men only do rightly understand, & labour to perform most promptly. In like manner the pastors must often substantially declare, and excusse those doctrines also, that pertain to a spiritual life, for which the anabaptists make much business, as, of original sin, of the baptism of infants of the righteousness of faith, and these things they shall teach out of the holy scriptures, as, of original sin, what an horrible evil it is, because man's reason doth no● see those things to be damned, which remain in the nature of man, I mean the ignorance of God, want of the fear of God and distrusting of God. Item that God alloweth the baptism of our infants, receiveth our infants into his children thorough baptism, and maketh them heirs of his grace, and everlasting life. That remission of sins, the communion of Christ, the felowshoppe of a new, and blessed life is only in the congregation of Christ, and not among the jews, or Turbes, or other men among whom the Gospel is not preached the sacraments of Christ are not administered, but rather the name, and doctrine of Christ is blasphemed. The matter standing thus, and seeing that it is evident that God will be the God of our seed also, that is to say, a saviour, and author of a new, and blessed life, to us, which thorough Christ be made the sons of Abraham, and heirs of the promise, and covenant, which God 
Gene. xvij. Gala, iii.  made with him the father of all them that believe, the matter being thus (I say) surely we may conclude, and it is plain, that our infants borne of us sinners and lost through sins, must be offered to Christ, & be incorporated to him thorough baptism, that by him they may be washed in the church from sins, and have his righteousness given them, & put upon them. For seeing that the kingdom of Christ is revealed amounge us, and the mystery of redemption, and salvation wrought by Christ, is more clearly, and abundantly exhibited and preached then before (for many Kings, and prophets desired to hear, and see the things that we hear and see, and it was not given to them) it must needs be that they plainly know not the Gospel of Christ and communion of saints among them selves, that were saints in deed, and acceptable to God, or else that they invade Christ, and his church with a wicked fury, whosoever they be that will not have our infants to be purged from sins with the Sacrament of regeneration, and to be planted in the church of God, seeing that it behoved infants of the old people to be sanctified, and planted into the body of Christ, which is the church, with that Sacrament, that God then gave them for this purpose. For why should our infant's pertain less to the kingdom of God than theirs, seeing that thorough Christ we be grafted in the holy root of that people, and made partakers of the blessed fatness of this olive? Ro. x● Furthermore we have given unto us a mig●tier spirit, Romo. viii. But we be gotten i● sins, aswell as the jews, and have need to be delivered from sins thorough Christ and to be brought unto the life of God, and that in Christ's church. For there is not salvation without the church, where neither the word, nor Sacrament is. Infant's then must be planted into the church, & we must give them the sign that witnesseth, that the promise pertaineth unto them. And forasmuch as in this time the Gospel, the grace of God, and redemption of Christ be more clearly, and effectuously exhibited and preached in the church both with words, and sacraments, then among the old people, every man surely being rightly warned hereof, except he be a very ungodly person shall acknowledge that our infants also must be washed from sins by baptism, which is the Sacrament of regeneration, and that they must be planted into Christ our Lord, and his church, in which church Christ worketh thorough his word, and sacraments, as Ephes●. v. Paul sayeth that Christ loved the congregation, and gave himself for it, to sanctify it, and cleanse it, with the laver of water. etc. He describeth not the congregation without signs, and without the word. Wherefore he sayeth also in an other place, one body, one spirit, one Lord, one faith, one baptism. Which things surely do testify that they which pertain to the congregation, be planted into the same with some outward sign also. If men shall be warned hereof often, and substantially, they shall reverently use holy baptism, they shall come to it, and stand by it more religiously, and they shall more fervently pray for the grace of God to themselves, and to the infants, and with purer minds, and greater sanctification of themselves they shall labour to offer to Christ the Lord both their own children, and also the children of the whole church, according to the lords words, suffer the litelones to come unto me for the kingdom of heaven pertaineth to such. Which most sweet saying of the Lord our saviour they shall also embrace with more certain faith, and with greater devotion give God thanks for his so great benefit. Men shall moreover be moved, and inflamed to procure their children being grafted in Christ to be brought up to him, and to his church with greater diligence, and they shall cause them to be nosseled in the knowledge of him, that they may profit the church, and when they be grown up, they shall dedicate them betimes, as the membres of Christ, unto his church, being the sons, and heirs of God, and joint heirs with Christ.  
In like manner the righteousness of faith must be declared, and set forth, by comparing of the anabaptistical imaginations. For that comparison shall bring greater light to this ministery, I say when it shall be plainly showed how great difference there is between the true righteousness of Christ, and the hypocrisy of these heretics. For that righteousness, that the Gospel teacheth, is to take handfast of Christ the lord with sure faith, so that the mind trust therein constantly, and call upon God the father thorough Christ with the confidence of children, and study to glorify the same with good works, wherewith our neighbours may be helped by all possible means, according to all the power of the holy ghost, that it hath received. But the righteousness which the anabaptists teach, and wherein they boast themselves, is all spent in works feigned by themselves, and in sufferance of evils, which they lay, or pull upon themselves, because they abstain from the administration of the common weal, whereby nevertheless singular benefits are exhibited unto men, because they contemn other civil society, reject judgements, refuse to go a war fare, eschew buying and selling and other contracts necessary in this life, with all which things christian men shall study to do good to their brethren, and neighbours. Furthermore because also they withdraw themselves from ecclesiastical communion, and mock holy assembles, common doctrine, and the Sacraments of the church, and deny their help to their neighbours. Finally because that with obstinate madness they suffer spoiling of their goods, exile, imprisonment, scourgings, and maiming of their limbs, and sundry kinds of death, for these foresaid things, and other seditious sayings, & doings. These be the good works of these fellows, this is their righteousness, which when the preachers shall try in their sermons, and private admonitions with the divine scriptures, and try the nature of christian religion, and shall compare them with very good works, and with the righteousness of faith, the knowledge, and desire of true righteousness shall be marvelously confirmed, and kindled among the people of Christ, and they shall eschew, and abhor hypocrisy, and this counterfeited righteousness of frantic fellows.  
Thus when the preachers shall with singular diligence declare and commend often to the people, how the Lord instituted the ministery of the church, and how reverently he would have it executed, and received, what great things he vouchsafeth to work thorough the same unto our health, exhibiting his grace, and the redemption, and communion of his son thorough these things, men shall more esteem the holy ministery, and use it more religiously, omitting those vain illuminations, and visions, which frantic men look for, and exhort other to seek, the common ministery of the church being despised.  
We thought it good to put into this place, this general and short instruction concerning the errors, wicked doctrines, and pernicious schism of the Catabaptistes that the preachers being warned may learn, how they may call them back into the way of wholesome doctrine, and ecclesiastical communion, whom they have found seduced of those mad spirits, and be not yet obstinate with heretical fury. And that they may arm them, which stand yet in the wholesome doctrine, and consent of the congregation, against the guiles, and hypocrisy of them, whom Satan holdeth confirmed in this madness, and keep them in the sincerity of faith, and communion of the congregation, and draw them from all fellowship, and communion of those fellows. For their talk, as a canker, eateth up the hole flesh in the body of Christ. And forasmuch as heretics be very subtle, and have a wonderful mad zeal to defend their ungodly imaginations, the feathers of the Lords flock lest any perish thorough their slouggishnes, or ignorantie, & be carried away by these wolves, must furnish themselves against their Sophistry, and devilish subtleties with reading of the holy scriptures, and those writings, which in our time have been set forth of godly, and learned men against these things.  
After this sort then let the pastors watch in their sermons against deceits, and crafty awaits, with the care of every man one by one, if need be, of them which be committed to their charge. But who so ever perceiveth that there is some one in the city, town or village, where he dwelleth, which consenteth to the errors of the anabaptists, and alloweth them, we command such a man by the authority of the electoral dignity, which we execute, that he utter the same person to the constable, or governor of the place with all speed, which thing becometh a good and a christian citizen to do, which ought to prefer the sincerity of religion, and health of the church before all other commodities. And we command our officers that they procure speedily the person that shallbe accused, or suspected of anabaptism to be called before them, having with them the pastor, and other meet ministrrs of the church, and other good, and godly men. Then the pastor, or some of the ministers, which shall be better furnished for that purpose, shall propone to him, that is accused of anabaptistical errors, those things whereof he is accused. Which man if he shall confess any error, he shall be kept in some tolerable common prison, till at convenient leisure he may be more fully examined, and taught. But if he acknowledge no error, neither can be convicted thereof by true witnesses, they shall let him go free. But concerning them, which shall confess themselves to be of the anabaptists opinion in one, or two doctrines, we will have this thing observed. The officer of that place, where such one shallbe, as soon as he may, shall call the superintendant of that congregation, and other fit for that purpose, both of the ministers, and also of other tried men of the congregation. Before these men, and the officer, the superintendant, or bishop move interrogatories to him, which is fallen into any anabaptistical doctrine, not only of that, that he himself acknowledgeth, but of the principal imaginations of these men, whereof we spoke before, if he shall perchance be found, or if there be fear that he is snared in some other mad doctrines, For there be catabaptistes, which bear about in their breast that detestable, and damnable indaical error, which feign that the church shall be before the last day, a certain worldly kingdom, wherein the godly shall reign and destroy with weapons all the ungodly, and hold all the kingdoms in the world. Some confound the natures in Christ, partly acknowledging in him the divine nature only, and partly the manhood only. Therefore they must be diligently demanded of these, and such other errors, and they must be earnestly and with all softness of the spirit of Christ, warned of those errors, which they acknowledge, and they must be brought again from all errors to the sincerity of faith, and consent of the congregation. And this thing must be often assayed. For we go about their salvation, for whom the son of God was crucified, and suffered a most bitter and shameful death, that they might be called back from errors. Wherefore we must shun no labour, so that we may bring again Christ's sheep begynnyg to stray to the sheepfold of Christ. We must assay then so long to deliver such from their errors as long as of charity we shall perceive any hope to remain, that we may win our neighbour  
If the Lord shall be present at this correction of men in errors, and shall give his increase, that some may turn from their errors, we will that those which have suffered themselves to be brought again into the way, shall plainly, and particularly renie and abjure that error, into which they are fallen, and all other ungodly doctrines, which chief in this time vex the church, before all them, that shall be present in their exammation and conversion.  
But if any refusing godly admonition, and doctrine shall obstinately continue in their impiety, the officer of that place, must bring their cause before an higher magistrate. He shall punish such according to the state of the person, and error, with banishment, or other sore pains after the law of the empire, and the temporal constitution decreed, & set forth concerning these matters.  
For we will that this be known to all men, that none in our dominions, or places subject to our rule shallbe suffered, that dareth allow one or more of the anabaptistical errors.  
We will have the same manner used, with all them, which steer up, spread abroad, or allow any false doctrine that fighteth with the received articles of our faith.   

¶ Of the administration of religion, that is to say, of the handling, and dispensation of the doctrine, Sacraments, and discipline of Christ in the church. And first of the manner, and order of holy sermons.  
ON the sundays and holy days the preachers shall rehearse, and declare to the people the wont lesson of the Gospel, between the administration of the Sacrament, as the custom is, and out of that lesson they shall teach the people, admonish, and argue those things which they shall perceive to be most necessary, and profitable for christian life. And forasmuch as all the lessons of the holy scripture preach unto us of God, to be acknowledged in Christ, of his almightiness, and mercy, of repentance, and forgiveness of sins in the name of Christ, a wise and faithful preacher shall easily choose that thing chiefly out of every lesson, that shall make to the health, and edification of the present congregation. Wherefore the pastors must have great care of the people, and try at certain times, how much every one hath profited in religion, in what partenerie one staggereth, and is ready to fall, whether it be in the doctrine of faith, or concerning the trust of God's mercy, or in the fear of the judgement of God, or in patience, love, or ordering of manners, that timely, and wholesome remedies may ever be brought out of the word of God, as out of a plentiful apothe carries shop, and laid to the grievous diseases and vices of the people.  
The lessons of the scripture being recited in the beginning of sermons, must be diligently declared to the people, and that whole together. For the word of God must be proponed to the people, that they may learn it, and be instructed to godliness thereby. Wherefore so much shallbe declared, as was read to the people, that they may receive some fruit of godliness thereby. But the preachers and ministers of the congregations shall labour diligently herein, that the doctrine, and exhortation, which they will use before the lessons, ever be referred to those things, wherein the people is weakest, and they shall instantly beat in the things, which they shall perceive to further the amendment of the people, and wholesome institution, which thing we see that the holy fathers did also, which first declared in order the lesson that was recited, and afterward tarried in those places chiefly in teaching, exhorting, and reproving, that seemed most to further the institution, admonition, and correction of the people.  
But because all doctrine, and exhortation is then rightly perceived, and let to sink deeper into the mind, if it be derived out of certain principles known before, as foundation, and concluded in the same, the preachers must refer all doctrine, and exortation in their sermons, to some place of a Catechism or institution, as to the ten commandments, to the articles of our faith, the lords prayer, the Sacraments, and such like principal points of our religion. And because that the whole Christian doctrine, and what so ever pertaineth to godliness, consisteth in these summaries, and be meetelie well known to the people, it bringeth great light to the doctrine and it moveth the people the more, if the sermons shallbe referred to these points, as to a certain mark, and they shall show the people, to what part of the catechism that, that they teach, pertaineth. This thing shall help much to this purpose, that the people may, daily grow more, and more in all godliness, faith in Christ, and love toward their neighbour.  
The pastor must also teach the people, the common offices, and duties of this life, according to every man's vocation, as the office of married folk one towards an other, the office of the parents toward their children, and contrary wise. What masters own to their servants, and servants to their masters. How the officers ought to be esteemed, and all other governors, how great reverence we own them, how we ought to live with our superiors, equals, and inferiors. These things must be often proponed, and repeated in sermons, chiefly on the holy days, when a great company of people resorteth together. And the praises of civil life must be diligently beaten into men, and chiefly the youth must be accustomed with great diligence, and art, to learn to have a reverent opinion of the officers, of the laws, and of all politic things. This reverence is profitable to the common weal, and is the nurse of great virtues.  
On the sundays, and holy days at the evening prayers some exhortation must be made, which shallbe chosen out of the epistle of the sunday, or holy day, which the preachers, when it is read to the people, shall interpret diligently They may, if they will, declare to the people the acts of the Apostles, or one of the evangelists, or some epistle of Paul, or the Psa●ter in order. But let none of the preachers take in hand to declare the books of Moses, the histories of the old Testament, the prophets, but they to whom the Deans shall commit that matter. We will also that upon the sundays, and holy days, aswell in the mornings, as eveninges' holy assembles be used, holy lessons be proponed and prayers be made, if there be ministers enough, and if much people come thereunto. For so servants and other of the common people shall be better provided for, which can not ever come to the principal assembles of the church. In the morning let the catechism be declared, if it may be, if not, let it be declared at eventide when the people resort together. For a certain hour on the holy days must be appointed for the ruder sort, and the youth to have the Catechism declared. And that hour for the Catechism shallbe appointed that is most convenient for the people. And 
A Catechism is an introduction institution, and instruction of the unlearned.  in the wick days, two days, or one at the lest, must be appointed for the Catechism, from March, to November. From that time unto the springtide, the Catechism may be omitted on the working days, by reason of youge children, which can not be present for the great cold.  
In every congregation such ministers must be chosen to the handling of the Catechism as may be found most ready, & meet thereunto, though they be not priests, or in other ordinary ministries. But how, and after what form the Catechism must be exponed, we will declare hereafter. In cities we will that even upon the working days, there be two holy assembles every day in the which, holy lessons shallbe read, with prayers, and Psalms, if ministers want not, and if the people will be entreated to come together diligently. Let such hours be appointed for these assembles, as shall be most comodiouse to the people.  
In villages, if it may be for the people, let holy assembles be called together thrice a week, in which morning prayers and exhortations shall be used out the scriptures. If by reason of the negligence of the people it can not be done so often, they shall procure that they come together once, or twice.   

¶ Of the holy Sacraments generally.  
Let the pastors, and teachers remember that it is there duty, to instruct the people diligently not only in the administration itself of the Sacraments, but also often in their sermons when the place shall require it, what is done, and exhibited in the handling, and dispensation of every Sacrament. How men ought to prepare themselves to receive the Sacraments, and with what trust we must take them, and wherein we must put confidence of receiving the benefit of God in the Sacraments, and how much diligence & religion is required to the handling of sacraments, not only of them which themselves use the sacraments, but also of them which be present at the administration, and dispensation of the same, and chief of the ministers which exhibit, and distribute them to other.  
But chiefly they shall warn the people that they think not, that they may obtain the grace of God, and communion with Christ, in the Sacraments thorough the strength, and worthiness of outward work, either in him, that ministereth the sacraments or of him that receiveth them, but only thorough the strength of God, and merit of Christ, which will work in his word and Sacraments, and perform all those things undoubtedly, which he offereth in the Sacraments, and testifieth with his words, to all them, which receive the Sacraments according to his word with true faith.   

¶ Of Baptism.  
Baptism is a Sacrament of regeneration, whereby we be planted and incorporated into Christ the Lord, and be buried into his death, and put on the same, and be made thorough him the sons, and heryes of God. Wherefore we must handle, and receive this Sacrament with great reverence, and religion. And therefore we must use that manner of administering this Sacrament, and such time must be appointed for the administration of the same, that all things may serve to steer up, and increase reverence, and religion, that this holy Sacramnent may be godly, and wholesomely administered and received.  
Among the ancient father's Baptism was openly ministered only at two times in the year, at Ester, & Witsontyde. Which constitution because it should be hard perchance to renew, we will that Baptism be ministered only upon the sundays, and holy days, when the whole congregation is wont to come together, if the weakness of the infants let not the same, so that it is to be feared, that they will not live till the next holy day, for our mind is that the handling of the Sacrament of Christ's body, and blood called Eucharistia may be joined with Baptism, and that they which bring the infants to Baptism, may use the body, and blood of our Lord jesus Christ after the manner, and institution of the primitive church.  
But that all things may be ministered, and received religiously, and reverently, the par●●es of the infants shall signify the matter betimes to the pastors, and with the godfathers shall humbly require Baptism for their infants. That if the parents, or the godfathers, or both be subject to manifest crimes, they may be corrected of the pastor, if they will admit correction, or if they be incorrigible, that they may be kept from the communion of Baptism, lest they be present at so divine a ministration unto damnation, and with danger of offending the church. For they aswell make them selves guilty of the body, and death of Christ, which unworthily be present at this Sacrament of Baptism, and require the same for their Infants without true faith in Christ, as they which take the body, and blood of the Lord unworthily, that is to say, not after the institution of Christ, namely without true repentance, and faith in Christ. Whrefore if such come unto the pastors to ask holy Baptism, whether they be the parents of the children, or their godfathers, as be defiled with manifest crimes, and abominations, the preachers shall exhort them unto repentance, and warn them, that they be not present at the administration of the Sacrament for that time lest they pull damnation upon themselves, and offend the church. For such by reason of their wicked acts have no part in the kingdom of God, neither be they to be admitted to the participation of the sacraments, except they repent openly. But if the parents be found in such crimes, they shall desire their kinsfolk, or other friends, which be as yet the true, and lively membres of the church, that in their steed they will ask Baptism for their infants. If the godfathers shallbe judged unworthy of the church, other shall be desired, which have good testimony. In the request of Baptism the pastors shall ask them, whether the infants have not received Baptism already, which thing is wont to chance, when the child is in peril of death. For if they be baptized, than the pastors shall do those things, that we will declare hereafter concerning such infants. But if they be not baptized, or not certainly baptized, or not as it behoved, and if the parents, and godfathers be not subject to those crimes, for which they should be kept of from Baptism, they must be diligently warned by the pastors of the exceeding benefit of regeneration in Christ, which they desire to their children. Item of the horrible fall, and guilt from which the infants are delivered in Baptism thorough Christ. Then he shall exhort them, that they be present religiously at the exorcism, and Catechism, and so afterward at the ministration of baptism, last of all that they use together the Sacrament of the body, and blood of the Lord. For it becometh this thing to be done, not only for this cause, that they be the membres of Christ, and it behoveth not to be present at the lords board without part taking, but also because it is an unworthy thing, to ask the communion of Christ for infants, and to receive it in baptism, and not to receive the same in the Sacrament for themselves, wherein it is offered to them also. For if they ask, and receive the communion of Christ in Baptism with true faith, they can not but ask the same for themselves, and receive it desirously being offered in the Sacrament of Christ's body, and blood.  
The old fathers administered this Sacrament of the supper of the Lord even to infants with Baptism. But saying that, that custom is worn away, not without a cause, it is convenient, and it pertaineth to godliness, that the parents with the godfathers, and the kinsfolk, which obtain the most holy Sacrament of regeneration for their infants should use the supper of the Lord, with singular desire of the spirit that they may receive the communion of Christ to themselves, which they obtain in Baptism for their infants. Which thing helpeth to the edification of other also, yea of the whole congregation, and it commendeth the holy communion of Christ to other.  
Therefore that all things may be done more diligently, and with greater religion in the administration of holy Baptism, we will that, when so ever it may be conveniently done, the Catechism or instruction of the parents, and godfathers, and the exorcism of the infants be exhibited the day before the holy day, or sunday, that baptism shallbe ministered. For seeing that Baptism must be ministered in an high administration, when all the church is gathered together, it is convenient that in these holy actions, such moderation of both the sacraments be used, that may help to steer up the devotion of the people, and that thorough long tarrying it give not some occasion of negligence, or of diminishing the godly ferventness of the mind. Wherefore, when it may so be, it shall be profitable to separate in time the handling of the Catechism and exorcism from the ministration of baptism after the custom of the old fathers. But when the people can not be commodiously present, because that many of them dwell far from the temple, or for some other just cause, than the exorcism and Catechism may be handled with Baptism.  
How be it the pastors shall labour, as much as is possible, that this most holy Sacrament of Baptism, which is the first adoption, receiving, and entering into the kingdom of Christ, be not administered, and received, but before the whole congregation, with great gravity and reverence.  
When the Catechism then, and exorcism shallbe handled the day before Baptism: let the infants be brought forth at the evening assemble, at the which people, because of the holy day following, or sundaye, is wont to be present. The parents, and the kinsfolk after the example of the old saints must also be present, and bring their Infants to the temple. Which, and other being come together, the pastors, and ministers must first plainly declare the mystery of holy Baptism, and the exceeding benefits of God exhibited therein, to them, which brought the children, and to the rest of the people, with singular gravity, and religion. Secondly they shall exhort them to a godly, and faithful receiving of so great a Sacrament, and so inestimable benefits of Christ. Then they shall require of the parents, & godfathers to renounce Satan, & the world, and to confess the principal articles of our faith, and religion, which confession and renunciation they must make plainly, and gravely before the whole congregation.   

¶ A form of Catechism, that is to say, of institution, exhortation, and demands made to the godfathers, and all them that bring infants to holy Baptism.  
first the pastor, other ministers standing by him, shall thus exhort them, which bring the infants to Baptism.  
Beloved in Christ jesus, we hear daily out of the word of God, and learn by our own experience that all we, from the fall of Adam, are conceived, and borne in sins, that we are guilty of the wrath of God, and damned thorough the sin of Adam, except we be delivered by the death, and merits of the son of God Christ jesus our only saviour. seeing then that these present infants be borne in the same state and condition, that we were, it is plain, that they also be spotted with original sin and disease, and that they be subject to eternal death, and damnation. But God the father according to his unspeakable gentleness, and mercy towards mankind, sent his son, to save the world. Wherefore he will also that these infants be saved. He bore the sins of all the world, and delivered, and saved aswell the infants, as us, which be of greater age, from sins, death, the devil, and everlasting damnation, which would have the infants to be offered unto him, that he might give them his blessing.  
Wherefore according to your christian godliness take this child, bring him unto Christ and offer him with your godly prayers, that he may obtain of him remission of his sins, and be removed into the kingdom of grace, being delivered from the tyranny of Satan, and that he may be made heir of eternal salvation. And be ye most certain hereof, that our Lord jesus Christ will mercifully regard this work of your charity, towards this infant, and that he will hear your prayers, for he himself thus commanded with his word: Suffer the litleones to come unto me, for unto such pertaineth the kingdom of God. Wherefore, beloved I exhort you, and beseech you as many as be present, that you will religiously consider with yourselves the greatness of this ministration, and work, that we go about. For ye see how the church humbly, but constantly bringeth hither these miserable weak infants, & destitute of all strength. With which deed they confess plainly, that they be the children of the wrath of God of sin, and everlasting death. They pray for them with godly, and fervent wishes, desiring to obtain for them the grace, and help of God, that thorough baptism being borne again of God, they may be the children of God. Think not then, that any trifling, or childish thing is handled in this holy administration, wherein war is taken in hand against Satan, wherein he is not only driven out of the infant, but the infant is bound with an oath, that he ever war againg him, as the enemy of his king Christ unto his last breath with all his power. Wherefore God must be called upon with great confidence, and most fervent prayers, that he will not only deliver this child from the power of Satan, but also strengthen, and defend him that thorough out all his life, and chiefly in the point of death, he may stand, & fight against Satan valiantly.  
Wherefore lift ye up your minds also, and think that you must in this place hear the word of God with singular devotion, that you must call upon God with lively faith, and that here you are provoked to prayer for a most weighty cause.  
Therefore behave yourselves so, that God may see your religion, and allow it, neither suffer ye that this most holy Sacrament of Baptism, be unworthily handled thorough you, and be made a mock unto Satan, and so shame be done to God, which here poureth forth so great riches of his grace. For he himself calleth this Sacrament, the laver of regeneration, whereby he maketh us his own sons, heirs of everlasting life, and part takers of all his benefits, because we be the coheir of his Christ, being delivered from the tyranny of the devil, sin, death, and hell. Wherefore I beseech you for God's sake, and your salvation, that ye will worthily esteem and thankfully embrace so wonderful abundant grace of God, which is exhibited in this Sacrament. For Baptism is a great comfort unto us in our dangers, and afflictions, and it is the first entrance unto all the benefits of God, and to the blessed feloshyppe of all saints.  
Therefore that we may consider this unspeakable benefit of God with a presenter mind, and greater religion, we must first remember, into how great evils the fall of Adam threw us. And contrariwise how unmeasurable grace God exhibited to mankind thorough his son in that, that he hath redeemed us from the same evils by baptism. Thirdly how this so great mercy of God ought to be ever before our eyes in all perils, and with how great praises we should magnify the grace of god, which we have received thorough baptism.  
first than we must consider with all diligence, that all we thorough the sin of Adam, and envy of Satan, be subject to the wrath of God, and moreover damned, and be holden prisoners under the power, and kingdom of the devil, under death, sin, and hell, so that we being by nature the children of wrath, could appease God by no strength of man, no virtues, or works. For all that is in us, and all our works be cursed of God, and subject to the tyranny of Satan, by reason of our corrupted nature.  
For seeing that thorough the inobedience of our first Adam (of whom we are all borne into this natural, and earthly life) we come all into the world guilty, and cursed of God so that we must all die in him, and bear his earthy Image in this mortal body, it feloweth, that all our life, and all the deeds of our nature so corrupted, be condemned of God, though they appear never so godly, and holy before men. For what so ever is borne of flesh, is flesh, that is to say, strange from God, repugning to the spirit, and adjudged to death, and hell. Wherefore flesh and blood shall not attain to the kingdom of God. For whatsoever is flesh, it savoureth fleshly things, and so liveth, it is an adversary to God, for it is not subject to the law of God. Wherefore they that be fleshly can not please God, the wisdom of the flesh is death. And therefore our Lord Christ disputing with Nicodemus concludeth thus. Verily, verily I say unto thee, except a man be borne again of water and of the spirit, he can not enter into the kingdom of God.  
Secondly we must consider, how plentiful the grace of God given to us in baptism, is, wherein his bounteousness, and love towards men, truly appeareth in asmuch as he hath saved us, not thorough the works of righteousness, which we had done, but according to his mercy, by the laver of regeneration, and renovation of the holy ghost. For he, thorough the virtue of his word washeth away, and abolisheth whatsoever maketh us guilty, and condemneth us, as in old time, he drowned in the red sea, the enemies of his people, and destroyed all mankind with the flood, eight souls reserved, which were saved in the ark. So this laver of water saveth us, thorough the word, not in washing away the filth of the flesh as it chanceth in all other washings, but thorough the certification of a good conscience towards God, by the resurrection of jesus Christ. For by the virtue of God's covenant we are cleansed in our consciences, and we are certified both thorough the word, and an outward sign, that all the sins that defiled, and condemned us, be plainly abolished, because they be forgiven and be dead. Therefore thorough baptism, we determine certainly, that we are acceptable unto God and joined unto him with an everlasting covenant of grace, so that nothing can separate us from him, or condemn us. Wherefore henceforth we must not only eschew sins, but also fear them, and abhor from them, none otherwise then from hell, as men dead unto sins. For all we, as S. Paul witnesseth, which be baptized into Christ jesus, be baptized into his death, for we are buried with him into death. Therefore we be dead to sin, and to the whole old man, and brought forth in Christ so far, that nothing can condemn us, or separate us from the grace of God. For he that is dead is justified from sin, he is no more subject to the tyranny of sin, death, and hell, though he feel the remnants of sin in the flesh, yet those be not imputed unto condemnation by reason of the justification of the spirit in Christ.  
Furthermore Baptism worketh a new life in us, and acceptable to God. For as Christ was raised from the dead, by the glory of the father, so he worketh in us with his spirit, that we also may walk in newness of life. For if we be grafted in him by the likeness of his death, surely we shall also be part takers of his resurrection unto everlasting life, knowing this that our old man is crucified with him, that the body of sin should be abolished, that hereafter we serve not unto sin.  
Wherefore let us recompte that we be dead to sins in deed, and live to God in Christ our Lord, in whom also we be circumcised with a circumcision made without hands, while we put of the body of sins, thorough the circumcision of Christ. We are buried with him thorough baptism, wherein we have also risen again with him, by the faith of the working of God. For God which raised Christ from the dead, hath quickened us with him, even when we were dead thorough sins, by the uncircumcision of the flesh, or fleshly life. For though our life be hidden in God with Christ, yet when Christ our life shall appear, then shall we also in him be manifested in glory, as men, whom God of his exceeding mercy, hath begotten again into a lively hope, thorough the resurrection of jesus Christ from the dead, unto (I say) an incorriruptible inheritance, undefiled, and that fadeth not away, not of corruptible seed, but uncorruptible, namely the lively word of God, by which word baptism consisteth, and worketh all the foresaid things in us truly, and effectuously.  
Thirdly we shall comfort ourselves with so great excellency of the grace of God, and benefits bestowed upon us thorough baptism, and we shall ever thank God, and that so much the more studiously, as we shall be oppressed, with more grievous calamities, confirming our faith hereby, that God worketh in us, mortifieth the old man and repaireth the new, though not after a visible sort, yet by the virtue of baptism thorough the word, and the spirit. Wherefore let us confirm our consciences, and think that God careth for us, and that for the merit of his son, we be acceptable, and dear to him, and when we be exercised with adversity, and sundry miseries, we must remember, that we are baptized, and that in baptism all our sins, & evils be overcomed, and dead, and that they be daily wasted, and obolished more and more thorough the cross and sundry afflictions, which God sendeth unto us, and that the new man is continually renewed and repaired thorough the virtue of the resurrection of Christ. Therefore of right we ought to thank God, for his so unspeakable mercy, and we must also pray therewith, that he will vouchsafe ever to further, and at the last to finish his work which he hath begun in us, and in all them, whom he hath called to baptism. The preachers shall use such exhortations longer or shorter, according to the time, out of the foresaid places of the scripture, and other like, and then they shall add the interrogations following.  

¶ Interrogations, or demands, which shall be proponed to the godfathers, and to the parents of infants.  
Do ye believe that those things be true, which I showed you out of the word of God, concerning the corruption of nature, thorough original synnne, and concerning regeneration in Christ our Lord, and everlasting communion with God, which is exhibited thorough holy baptism.  

¶ Answer.  
¶ We believe.   
Do you require then, with all your hearts, and with true faith, that this your infant, whom ye have brought and offered to Christ, be delivered from this corruption of nature, thorough the merit, and virtue of Christ in baptism, and be reconciled to God, and borne again into a new and perpetual life.  

¶ Answer.  
¶ We require it.   
Do ye then renounce in your name, and in the name of the child, the devil and all his works?  

¶ Answer.  
¶ We renounce.   
And the world also, and all his concupiscence.  

¶ Answer.  
¶ We renounce.   
Do ye believe in God the father almighty maker of heaven, and earth?  

¶ Answer.  
We believe.   
And do ye believe that God will be a father to you, and to this infant, when it is baptized, and that he will keep you from all evil, thorough his almighty power, wisdom, and mercy, and heap benefits upon you, and that therefore you ought to fear him, and love him above all things?  

¶ Answer.  
We believe.   
Do ye believe in our Lord jesus Christ his only son, which to redeem us became man, suffered & died, & was raised from death, ascended into heaven, and sitteth on the right hand of the father, & from thence governeth his church, thorough his almighty power, and shall come in th'end of the world & appear to all men, a judge of the dead, and the quick.  

¶ Answer.  
We believe.   
Do ye confess out of this faith, that our Lord jesus Christ is also your Saviour, and Saviour of this child, which by his death hath purged your sins also, and hath reconciled you to God and justified you thorough his resurrection, and will at length fully finish up the Image, and life of God in you, being cleansed from all sin?  

❧ Answer.  
We confess.   
Do ye believe also in the holy ghost, the holy and universal church, the communion of saints, the remission of sins, the resurrection of the flesh, and life everlasting▪  

❧ Answer.  
We believe.   
Out of this confession do you believe, that the holy ghost will be your teacher, and comforter, and the teacher and comforter of this child, and that you be the true membres of the body of Chris●e our Lord, and of his church, and that this child by baptism shall be a member of Christ, and his church, wherein he shall have remission of sins, a sure hope of resurrection, and life everlasting.  

❧ Answer.  
We believe.   
Will ye then take the infant from baptism, and count him for a very son of God, a brother, and member of Christ, and as soon as he cometh to the use of reason, if peradventure he shall lose his parents, or, if they shall be negligent in this behalf, will ye take the charge of him, that he may learn the ten commandments, the articles of our faith, the lords prayer, the sacraments both at home, and in the congregation, that from his childhood he may begin to understand the mystery of baptism, and the benefits of Christ given to him therein, and afterward when he is well instructed in the religion of Christ, that he confess his faith in the congregation with his own mouth, and thorough the participation of Christ, that he give himself to obedience towards God, and the congregation.  

¶ Answer.  
We will.    

❧ Here the past our shall exhort again the parents, and the multitude standing by.  
Remember then beloved, that ye must with all faithfulness and diligence perform the thing, that ye have promised here in the sight of god & Christ our saviour, which is among us, and before his holy congregation. And all you parents, godfathers, and other that stand by, acknowledge this child after that he hath received baptism, as the son of God, and member of jesus Christ to whom the Angels be present as ministers, and serve him, neither doubt ye but that what so ever good, or evil ye do to this seely Infant, you do the same to God, and to Christ the Lord. Let it not be any pain to you then, that every one of you according to his state, kindred, and uncation, procure this child to be godly, and religiously brought up, and instructed, that at length he may keep all those things, that Christ our Saviour commanded to us. It pertaineth then unto you, which are given of God to this child, to be parents, kinsfolk, or godfathers to procure, as soon as he is grown up, to bring him to schools, to the congregation, that he may be instructed more fully in the mysteries of Christ, and in other things, that he may perceive the grace, and exceeding benefits of God given in baptism, that he give account of his faith before the congregation, that he renounce in deed the devil, & the world with all concupiscences, that he wholly give himself to Christ our Lord, and to his congregation to be obedient in all points, according to his gospel, and so continued in Christ our Lord unto th'end, and ever go forward in newness of life, as a lively member of Christ, and that being a fruitful branch in this vineyard he bring forth the plentiful fruit of all good works, to the praise of God and edification of the church.   

❧ Here followeth the Exorcism, or adjuration.  
HEre the past our shall command the child to be brought near him and shall demand his name, which known, he shall say: I command all evil spirits, in the name of our Lord jesus Christ, to depart from this infant, and to do him no hurt any manner of ways.  
❧ After this making the figure of the cross with his thumb upon his forehead, and upon his breast, let him say.  
Take the figure of the holy cross, in thy forehead, that thou never be ashamed of God, and Christ thy saviour, or of his Gospel, take it also on thy breast, that the power of Christ crucified may be ever thy succour and sure protection in all thing.  

❧ Then let him say to the people.  
The Lord be with you.  
❧ Let the the people answer.  
And with thy spirit.  
❧ The pastor. Let us pray.  
Almighty, and everlasting God the father of our Lord jesus Christ, I call the upon this N. thy servant, for whom the church requireth the Sacrament of baptism, and therein thy grace, and spiritual regeneration, and thou saidest, ask and ye shall receive. etc. so give thy grace, and mercy to this child, as thy church prayeth the that he may obtain the redemption of thy son, and inheritance of everlasting, and blessed life, which thy congregation seeketh for him, thorough baptism. Open to him the door of thy kingdom, at which thy church knocketh for him, thorough Christ our Lord. Amen.   
❧ Let us pray.  
Further almighty God, which in old time diddest destroy the wicked world with the flood, according to thy terrible judgement, and dyddeste preserve only the family of godly Noah, eight souls, of thy unspeakable mercy, and which also didst drown in the red sea, obstinate Pharaoh the King of the Egyptians with all his army, and warlike power, and causedist thy people of Israel to pass over with dry feet and wouldst shadow in them holy baptistisme, the laver of regeneration, furthermore which dyddeste consecrate jordane with the Baptism of thy son Christ jesus, and other waters to holy deeping, and washing of sins, we pray the for thy exceeding mercy look favourably upon this infant, give him true faith, and thy holy spirit, that what so ever filth he hath taken of Adam, it may be drowned, and be put away by this holy flood, that being separated from the numbered of the ungodly, he may be kept safe in the holy ark of the church, and may confess and sanctify thy name with a lusty, and fervent spirit, and serve thy kingdom with constant trust and sure hope, that at length he may attain to the promises of eternal life with all the godly. Amen.  

❧ The pastor. The Lord be with you.  
❧ The people. And with thy spirit. Hear the Gospel of our Lord jesus Christ.  
Mark. x.   
In that time they brought children to jesus, that he might touch them. But the disciples rebuked them, that brought them. When jesus saw that, he took indignation and said unto them, sulfur the litleoves to come unto me. etc.  
Believe these words, and this deed of our Lord jesus Christ upon them, and doubt not but that he will so receive your children also, and embrace them with the arms of his mercy, and give them the blessing of eternal life, and the everlasting communion of the kingdom of God. The same Lord, and our Saviour jesus Christ confirm and increase this your faith. Amen.  
❧ After this the pastor shall lay his hands upon the child's head, and the godfathers touching the child shall pray with him. Our father which art. etc. Then they shall also rehearse the creed. I believe in God the father. etc.  
¶ Let us pray.  
After this the church shall sing the Psal. Cxiiij. Item. Cxu. and Cxxxvi When Israel went forth. etc. Not to us Lord. etc. Item praise the name of the Lord. etc. Ye servants praise the Lord.  

❧ The pastor. The Lord be with you.  
¶ The people. And with thy spirit.   
❧ Let us pray.  
Almighty, and everlasting God, heavenly father, we give the eternal thanks, that thou haste vouchsafed to call us to this knowledge of thy grace, & faith towards the. Increase, and confirm this faith in us evermore. give thy holy spirit to this infant, that he may be borne again, and be made heir of everlasting salvation, which of thy gross, and mercy thou hast promised to thy holy church, to old men, and to children, thorough our Lord jesus Christ, which liveth, and reigneth with the now and for ever. Amen.  

❧ Thus giving his blessing let him dimisse the congregation.  
❧ Of administration of Baptism.   
The day following let the infant's being exorcized the day before, be brought again to the congregation, a little before the supper of the Lord, whom there the pastor, after that the Gospel is read, and declared and the creed song, shall bid, to be brought to the fountstone, and shall exhort the parents the godfathers, and kinsfolk after the manner following.  
Beloved in Christ, yesterday by the grace of God we heard, how exceeding, and unspeakable mercy is exhibited in Baptism. Ye have renounced Satan, and the world, ye have confessed the faith of Christ, & ye have promised obedience to Christ, and the congregation, and ye have required of God the father, that for his sons sake our Lord jesus Christ, he will deliver these infants from the kingdom of darkness, and settle them in the kingdom of his beloved son. You must remember these things, and doubt nothing, but that we shall receive all these things, that we require, if we believe. Therefore lifting up your minds unto the Lord, appear ye here with all religion, as in the sight of almighty God, the father, the son, and the holy ghost, and receive ye sure faith, and thanksgiving the benefit of regeneration, and adoption into everlasting life, of the one god himself, the father, the son, and the holy ghost. And because the Lord himself commanded us to baptize in the name of the father, the son, and the holy ghost, undoubtedly god himself baptizeth our infants, cleanseth them from sins, delivereth them from everlasting death, putteth upon them his own righteousness, and giveth them life eternal. We must acknowledge with true faith, and ever magnify these exceeding benefits of God. Wherefore that we may steer up our faith and minds. Let us hear the words of S. Paul following, concerning this matter.   

❧ To Tite Chapter. iij.  
But after that the goodness, and love of our saviour God towards men appeared, not of the works of righteousness which we did, but after his mercy he saved us, by the laver of regeneration and renewing of the holy ghost. etc.  

❧ The pastor. The Lord be with you.  
❧ The people. And with thy spirit.   
¶ Out of the Gospel of Mathewe the last Chapter.  
The Lord jesus said unto his disciples All power in heaven, and in earth, is given unto me. Go ye therefore into all the world, and preach the Gospel to all creatures, and teach all the heathen, baptizing them in the name of the father, & the son, & the holy ghost. etc  

❧ The pastor. The Lord be with you.  
❧ The people. And with thy spiritie.   
❧ Let us pray.  
Almighty, and merciful God, and father, thou didst promise to Abraham our father, and the father of all that believe, and in him thou diddest promise to us also his children, that thou wouldst be a God to us, and to our seed. Wherefore, as thou didst receive the infants of the old people into grace, and into thine own people by circumcision. And thy son Christ jesus our Lord, and saviour, admitted children offered unto him right gently, and blessed than testifying that the kingdom of God pertaineth to such. So let it be thy pleasure, to beget our infants again, and to adopt them into sons, unto the fellowship of everlasting life, by the sacrament of baptism. Grant then heavenvly father, that we may earnestly requir so great riches of grace set furth in baptism, for these infants, & that we may acknowledge, and receive them with true faith being offered both in the word, and in the sacrament, finally that we may ever thank thee, and magnify the for them. And impute not to these infants the sin of Adam, issued into them, and engendered by their parents, & regard not the merits of their parents, and of all this people, but let the death, and merit of thy son our Lord jesus Christ prevail in them, and impute unto them his righteousness, and obedience. Plant them into his death, and resurrection, make them membres of his body, put him upon them, that they may be thy sons, and heirs, and continue for ever. Grant us also that after Baptism, we may acknowledge them for thy children, and membres of the body of thy son, that we may godly bring them up in the fear of thee, unto thy glory, that we may help them in all corporal, and spiritual things, that also by them thy holy name may be more magnified, the kingdom of thy son enlarged, thy will be done in this earth, as in heaven. Furthermore keep them safe, give them bountuously the necessaries of life, and preserve them from all evil. Amen.  
❧ This prayer ended, let the pastor require the Infants to be given him, let him ask the names, that they shall have, and let him baptize them, saying.  
I baptize thee, N. in the name of the father the son, and the holy ghost.  
Let the godfathers forthwith receive the Infant from Baptism, the priest saying, as it followeth.  
The almighty everlasting God, and father of our Lord jesus Christ, which hath begotten the again with water, and the holy ghost, and hath forgiven the all thy sins, confirm the with his grace, unto everlasting life. Amen.  

❧ The Pastor. The peace of the Lord be with you.  
❧ Answer. Amen.   
Here let the whole congregation sing in Douche. Now all thanks. etc. or the Psalm. God be merciful unto us. Then let the pastor go forth in the ministration of the lords supper.   

¶ How baptism must be menistead at other times.  
But if the infants be weak so that it is to be feared that they will not live to the next sunday, or holy day, or if for weighty matters Baptism cannot be ministered upon those days, the pastors shall warn the people, that yet they bring their children to be baptized at those hours when after the custoume, the people resorteteth together to hear the lords wo●de.  
But if that thing cannot be done neither, baptism in the mean while must not be denied to the infants offered thereunto, when so ever they be brought for as much as lieth in us, we must not suffer that any depart out of this life, without the sacrament of baptism. For the Lord instituted baptism that it may be to us a sacrament of regenetion and washing of sins from which in this life no man is free, no not an infant one day old for it is our part, to do in all things after the lords word, and to receive his gifts, and benefits that way, that he himself hath appointed unto us.  
When baptism than shallbe ministered upon working days, let the pastors join together in order the Catechism, exorcism, and baptism, and they shall moderate their exhortations, & prayers according to the company, and strength of the child. For if they see that the child is in danger of life, and that the company is small, they shall be short in all things. And they shall use only the first part of the admonition, which we willed to be said before the Catechism unto these words, wherefore, we exhort, and pray you beloved. etc. So they shall use the first part only of the demands of every article and in the exorcism they shall use only one prayer with the lords prayer, the Crede and the Gospel. Which things premised, let them baptize the infant forthwith, and let them exhort the parents, God fathers, and other that stand by, that they determine certainly that the infant whether he live or die, is the son of God, and heir of everlasting life, and if he live that they procure him to be brought up unto religion and god's glory, according to the exhortation set before, which beginneth. After that beloved, etc.   

¶ Of baptism ministered to children assoon as they be borne for danger of life.  
The people shallbe taught and warned in sermons that they presume, not lightly to ministre priuatli, this most divine sacrament for it is worthy to be ministered in the congregation & by peculiar ministers, with all gravity and reverence and that maketh much for this purpose that it may be wholesomely ministered, and received. But if exterme necessity pres us, that they that be present with the child being in danger, mayei join themselves together in the Lord, and lifting up their minds religiously unto God, let them call for his mercy promised, and exhibited in Christ jesus our Lord upon the infant, and when they have said the lords prayer, let them baptis him in the name of the father, the son, and the holly ghost. Which done let them not doubt, but that their infant is truly baptized, washed from sins borne again in Christ, and made the son, and heir of god let them than give thanks to god, for this his so great benefit, and let them not think that baptism must be renewed in children so baptized for in all points, as much as we may, we must so do all things, as the Lord hath appointed. If any godly man be present, when the infant is in extremity, let his ministery be used to baptism.  
Further if it chance that the infant so baptized at home, do live, it is convenient, that he be brought afterward to the temple of his parent's kinsfolk, and godfathers, which must come with a good company, and religiously, as men that ought to give thanks for this exceeding benefit of regeneration ministered to their infant, and to offer him to god, and his saviour in the congregation. The pastors than shall ask these men after what sort, and with what words they baptized the infant, whether they did baptize him, as the Lord commanded in water, and in the name of the father, the son, and the holy ghost. Which if they shall answer that they called god upon the child, and prayed for him, and baptized in the name of the father the son, and the holy ghost, and that they believe that he is truly cleansed from sins, & borne again to God, the pastors must confirm them in this belief and in no wise baptize such an infant again. And that men may be more comforted, and the celebration of so great a sacrament, more augmented, and the benefit of Christ bestowed upon the child through Baptism more commended, the preachers shall allow the same in the congregation, using a lesson of the holy Gospel and prayer after this sort▪  
The pastor when they become which bring such an infant unto the Lord, shall first demand of them.  
Beloved in Christ, forasmuch, as we be all borne in sin, and the wrath of God, guilty of eternal death, and damnation, and can by none other means get remission of sins, righteousness, and everlasting life, than through faith in Christ, and forasmuch as also this infant is borne subject to these evils, I mean of death, and the wrath of god I ask of you, whether he were offered to Christ, and planted in him through baptism If they answer that they so believe, he shall ask them further, by whom it was done, and who were present. And when they have named them, he shall ask him, which by there relation, baptized the child if he be present, or other which then were present whether the name of the Lord were called upon him and prayer made for him. If they answer that they did so, he shall ask how the child was baptized. If they than answer in water and with these words, I baptize the in the name of the father the son, and the holy ghost, he shall ask them last of all, whether they certainly know that they have rightly used the word of god, and if they answer, that they know and remember that they did so, let the pastor say this moreover.  
Forasmuch as beloved in Christ, I here that all things concerning the baptism of this infant, have been done in the name of God, and according to his institution, I pronounce in the name of Christ, that ye have done well. For infants want the grace of God, which our saviour Christ denieth not unto them, whensoever it is asked for children, according to his word for he hath not bound the benefit of his redemption to any places, times, or personnes. For in what place soever they that believe in him come together in his name, he is present in the midst of them, and when he is called upon thorough faith, he worketh in his word, and sacraments, and he performeth indeed whatsoever he offereth in his sacraments, promiseth in his words. And to confirm this faith, and that we may star up ourselves, to thank the Lord for this his so great benefit ministered to this infant by baptism, let us hear out of the gospel, how the Lord will have children brought unto him, and how he will bountouslye bless them, which be offered unto him.  
Mark. x.   

¶ And they brought children unto him, that he might touch them. etc.  
By these words of Christ we be certified that as many infants, as be offered unto Christ according to his word, pertain to the kingdom of God, be the children of God, the members of Christ, that the Angels be present with them as ministers, and that all the creatures of god be subject unto them, to do them good. Wherefore we must ministre to such with singular diligence, that they may be well brought up in Christ, and grow in him, and this charge pertaineth to you parents, kinsfolks, godfathers, and all other friends, which be of the body of this our congregation. I commend than this infant, the son, and heir of God, the brother, and coheir of christ, the member of christ and your member in Christ: to your faithfulness, & charge, that ye procure him with all diligence to be noryshied, brought up and instructed to the Lord, to whom he is borne again, and to the kingdom of god, to which he is borne again, every man according to his vocation, and power, that assoon as he can for his age, he may learn to keep all those things, that Christ commanded to be kept. Wherefore it pertaineth to you chiefly parents, godfathers, and kinsfoke thought all other in this congregation, and all Christian men to whom soever he shall come, ought not to deny their labour and help to procure, that this infant assoon as he may for his age, be brought to the school, and to the congregation, and be instructed in the mysteries with all faithfulness, that he may learn to acknowledge, and magnify the most ample benefits of God received in baptism, that afterward he may profess his faith himself in the congregation, that with his own voice he may renounce satan, and the world with all his enticements, and works before the holy congregation that he may bind himself to Christ, and to his congregation, unto all obedience, and continue in the same unto the end, as a lively member of Christ, and a branch continuing in Christ, and bringing forth plentiful fruit unto the praise and glory of god, and edification of his church, After this let him say lainge his hand on the child, The lord be with you. Answer. And with thy spirit. Let us pray. Lord God the father of our Lord jesus Christ, which haste be gotten again this infant of water, and the holy ghost, and haste given him in holy Baptism, remission of all sins, confirm the same with thy grace, and guide, and further this new life, which thou haste given, and fynyshe it up where unto thou hast bound the infant with this holly Sacrament. Grant also to his parents, and to us all that we may faithfully, and diligently serve the in taking charge of, him that thorough him, and us all, they name daily be more, and more sanctified and they kingdom promoted, unto the full fruision of blissfulness, through Christ our Lord. Amen.  
But if they, which offer the infant, can not answer sufficiently to the said demands, so that they grant that they do not well know what they thought, or did in baptizing, being, sore troubled with the present danger, as it often chauceth than, omitting curious disputations, let the pastor judge such an infant not to be yet baptized, and let him do all those things that pertaninge to this ministration, as we described before that is to say, let him use an admonition and catechism to them that bring the child, and an exorsisme of the child, the comen confession of the faith, and all other things, which done let him baptize the infant with out condition, in the name of the father the son, and the holly ghost.    

¶ Of the confirmation of children baptized And sonlemne profession of their faith in Christ, and of therir obedience to be showed to Christ, and to his congregation.  
This custom hath been observed in the old, and new testament, of the institution of God, that those, which in their first infancy were received into the grace of the Lord, a 'mong the old people, by circumcision, and in the new people by baptism, assoon as they had understanded this benefit of God, which they had received, and assoon as they had afore conceived faith in God, they themselves should profess their faith in the congregation, and they themselves should bind themselves to the obedience of God, and of the congregation.  
At which confession of faith, and profession of obedience in the congregation they were wont to be solemnly confirmed of the congregation in religion, thorough prayer, and some token of God's confirmation, which under Moses consisted in sacrifices, and oblations, and in the time of the Gospel, in laying on of hands and participation of the supper of the Lord. For this is the nature of true, and lively faith, that every man desireth to set forth, and magnify the benefits, that god hath showed him, and for his part to offer, and consecrated himself, to the glorifying of his name with all offices of godliness. Wherefore the Psal. xxii. singeth of the is my praise, in the great congregation. Psal. xxxv, I will give thanks unto thee in a great assemble. etc.  
❧ furthermore we are so grafted in Christ through Baptism, and so made the members of his body, that is to say, of the congregation, and so joined in Christ to other members of Christ, that we must serve all them, with whom we have any acquaintance any participation of kindness, chiefly for the furtherance of godliness, & religion, and afterward also in things necessary for this present life, I mean that one of us acknowledge another, and embrace one another in Christ with sincere love. And first that we teach one another, warn, correct, comfort and exhort in those things, that pertain to a new life in Christ. Secondly that we also help one another in things necessary for this present life, with council, work, and service.  
Therefore the communion of both lives in Christ the Lord, and the recompensation of good turns one to another, requireth that every man openly offer and give himself to this fellowship of the outward, and inward man, and to this change an recompensation of benefits. saying than, that this confession of faith, and giving of our selves to the obedience of Christ, and commendation of his church, which the very nature of faith, and necessity of this communication of Christ requireth, can not be done in baptism, when infants be baptized, it must needs be done of them, that were baptized in their infanty, when they be meetly well instructed of relegion, and when they some what understand those great benefits that we give in baptism.  
But when they solemnly profess their faith, and obedience before the congregation the very nature of faith requireth again, that the congregation pray for them solemli, and desire for them the increase of the holy ghost, that he will confirm, and preserve them in the faith of Christ, and obedience of the congregation, and that he will ever lead him into all truth. And for asmuch as such prayer made in the name of Christ, and trust of his promises can not be but effectuous, it pertanieth to the ministry of the congregation, to strengthen them with the confirmation of the holly Ghost, for whom the church hath prayed. Therefore our elders following the example of Christ, and the Apostle did use laying on of hands, as a sign, at this confirmation.  
This ceremony than observed in the faith of Christ because it is undoubtedly the office of faith, and christian love, agreeable all manner of ways to the words, and institutions of the Lord, and edifying the religion of Christ we will that it be restored in the congregation to a godly, and wholesome use, all abuses removed, that have crept into the place of this ceremony, which how shameful, and noisome they were to our religion every Christian man may easily judge.  
Heretofore this ministery of confirmation was a peculiar work of a suffragayne.  
But forasmuch as all things in the church must be referred, ordained, and done for the common profit of Christian men, we will that hereafter this ministry of confirmation, if it can not be done commodiously by a suffragayne, or not as it ought to be done, shallbe done by visitors, twice a year in principal solemnities. For where as at the beginning, the office of confirmation was only committed to bishops, bishoprics were not so large as they be now, neither were their diocese greater, than that the bishops might visit once a year every parish and here himself, and confirm the children being catechized, or instructed. But now the world is other wise, and bishoprics be after another fashion, so that it is impossible that one bishop, or sustragaine may with convenient leisure administre this confirmation in his diocese. For every year there grow up some in every church, whom it shall be come to profess their faith, and to be solemli confirmed. Wherefore forasmuch as every congregation hath need of yearly looking to, and visitation, and solemn profession of faith and confirmation of them, which in age, and knowledge of Christ be grown so fare: the necessary procuration of the Lords flock committed unto us constraineth us, that we provide that the congregation want not a meet minister for this purpose. For the health of the sheep of christ must not serve the persons of the ministers, but the persons of the ministers must serve to their health, that all things may be done according to this saying, all are yours whether it be Paul, or Apollo, or Cephas. i Cor. iij.  
And as S. Hierome witnesseth this confirmation was not therefore the proper office of bishops in old time, because it was not lawful for other to administer the same seeing that even comen ministers yea every Christian man, if ordinare ministers wanted, might minister Baptism, a much more excellent sacrament, but it was committed to bishops peculiarly for this cause, that the bishops of every congregation, might attain more certain knowledge, & might have more wholesome care, and charge while they themselves inquired every year with what faith fullness, and diligence the pastors had instructed both the rest, and chiefly the young children of Christ.  
It holp also togreater consent of religion, and reverence and obedience towards the holy ministery, when eureie one professed his faith, and obedience of Christ to one bishop.  
But forasmuch as to many congregations be committed to the charge of one bishop, that every one can not be visited by one bishop, or suffragan, we must needs procure that this office of examination, and confirmation, which cannot be deferred more than a year without the great incommodity of the congregations, and peril of religion, be executed by more persons, seeing that it cannot be done by one, howbeit the parish priests in every congregation with their companions, certain days before the coming of the visitors, shall diligently prepare the children, whom they purpose to offer to confirmation to make their confession of faith, and profession of Christian communion and obedience decently and seemly, which must be done of them after this sort. The demand. Dost thou profess thyself to be a christian▪ Answer. I profess. Demand. What is it to be a Christian: Answer. To be borne again in Christ, and to have remission of sins, and partipation of everlasting life through him. Demand. Where by trustest thou, that these things be given thee? Answer. Because I am baptized in the name of the father, the son, and the holy ghost. Demand. What believest thou of God the father, the son, and the holy ghost: Answer. The same that the articles of our creed do comprehend. Deman. Rehearse them. Answer. I do believe in God the father almighty. etc.  

¶ Let the child in this place recite all the articles of the creed plainly, and distinctly.  
Demaun. What understandest thou, when thou sayest, I believe in God the father, in the son, and in the holy ghost: Answer. That they be three persons of one substance, and power, and yet but one God. Demaun. Why sayest thou God almighty maker of heaven and earth? Answer. Because I believe that god, as he made all other things, so he made me of nothing by hi● only son, our Lord jesus Christ, and preserveth, and governeth thorough the same jesus Christ alone, and is present in every place, and worketh all good things in all men, thorough his only ever wise purpose and righteous will. Demand. How dost thou understand the second article of Christ our Lord? Answer. I knowledge thereby that our nature thorough the fall of Adam is so corrupted, that no angel, nor man could purge our sins, and satisfy for them, so that it was necessary that the eternal word the son of God, should be made man, conceived of the holy ghost, and borne of the substance of the virgin Marie, a very man undoubtedly, but without sin, which thorough his death satisfied for our sins, and thorough his resurrection, and ascension into heaven, he sat us with himself in heavenly things, to whom the father hath given alpower in heaven and in earth, that he may govern us, and restore in us his own Image, and at length, when he shall come to judge the quick, and the dead, that he may ●ayse us from the dead, and that he may give to us, which were perfectly framed again to his own Image, the inheritance of eternal bliffulnes in heaven, and deliver other to be punished in everlasting fire, which have obstinately despised him. Demand. What is the meaning of the third article: Answer. Thus, that Christ the Lord hath given the holy ghost to us, which thorough the ministery of the Gospel gathereth together the faithful into his congregation, wherein they must be ever steered up unto repentance, and unto faith, and to receive remission of sins by the word of God, and sacraments of the communion of Christ, and so in leading a life holy, godly, and profitable to their neighbours, with a good conscience, that they look for Christ the saviour, which shall take them up to himself in heaven out of this world, and shall also raise up again their bodies in the day of judgement unto an heavenly life. Demaun. Dost thou then surely believe all these things? Answer. I believe them all, and I pray God, that he will vouchsafe to increase this faith in me. Demand. What ought this faith to work in the. Answ. That I doubt nothing, but that God, and the father of our Lord jesus Christ, which with this his son, sent us his word, and gave us all things, is the only true God, that he made all things of nothing, that he only worketh, and giveth all good things, and that he will show himself a father unto me also, for the same his sons sake our Lord jesus Christ, that he washed me from sins with holy Baptism, that he gave me his holy spirit, that he incorporated me to his dear son, & so received me into his church and adopted me, to be his son, and heir, that also he will keep me in his congregation, give me in the same repentance, and remission of sins, and the communion of his son, that thorough him I may ever call upon his name with children's trust, and that in the renewing of myself, I may profit daily unto his Image, furthermore I believe that thorough his word and sacraments he will confirm, and increase the same in me, so that I may study continually to sanctify his name, and to serve his congregation with all manner of good works, till he take me out of this world unto heavenly joys and the blessed resurrection. All which things I acknowledge that they be performed unto me, and shall be thorough the only free mercy of the heavenly father, and thorough the inestable merit of his son our Lord jesus Christ. Demand. God and our heavenly father increase and confirm this thy faith, thorough his son our Lord jesus Christ. Amen. Dost thou think then, and dost thou acknowledge in this faith, that thou art verily the son of god, & his hey●e the brother, and joint heir of our lord jesus Christ, and therefore a member of his body, which the congregation is? Ans. I think so, & acknowledge trusting in the most certain promise of God's benevolence and in the merit of our lord jesus Christ. Dem. Doth that please the then, and dost thou allow it, and wilt thou continue in the same, that thy godfathers promised, and professed in thy name at holy baptism, when in thy steed they renounced Satan, & the world, and bound the to Christ and to his congregation that thou shouldest be thoroughly obedient to the Gospel: Ans. I allow these things, and by the help of our Lord jesus Christ, I will continued in the same unto th'end. Dem. And dost thou thyself renounce Satan, and all his works, with thy heart, and mouth here in the sight of God, and before his holy congregation: Ans. I renounce. Dema. And the world, and all his concupiscences: Ans. I renounce. Dema. And dost thou wholly give self unto all obedience of Christ and his congregation? Ans. I wholly give over myself thereunto. Dema. How wast thou first adopted, of God to be his son, & to be received into his congregation: Ans. By holy baptism. Dema. What is baptism: The la●●e● of regeneration, whereby I am washed from sins, and grafted in Christ the Lord, and have put him upon me. Dem. Wilt thou continued in this communion of Christ unto th'end? Ans. I will by the help of our Lord jesus Christ. Dem. What requireth this communion of Christ: Ans. That I continued in this doctrine, that I have confessed, & in all the articles of our faith, and that I believe that I have remission of sins in Christ the Lord, & that I am justified, acceptable to God, and heir of everlasting life, for this dear beloved sons sake, & not thorough mine own merit of rigtuousnes, further that I study to live according to all the commandments of God And that I may go forward in this knowledge of God, and obedience, it requireth that I diligently hear the word of God by the ministers chiefly upon the sundays, and holy days, and if the Elders of the congregation, or other that will show me such love, do reprove me of sin, that I take it in good part, and amend my life, that I also thorough a sincere zeal of Christ, & their health, warn my neighbours living ill, and inordinately, and amend them if I can, but if I can not, that I take other with me, which I think may do more with them, and if they will not hear them neither, that I bring the whole matter before the elders of the congregations, whom if they despise to hear, & be therefore excommunicated, that I take them for heathen, & publicans, and avoid their companies as much as my vocation will suffer, and civil business with them, and their necessity according to the word of God. Demand. What doth the communion of the congregation of Christ require beside? Answ. It requireth also, that I receive the supper of the Lord with other Christian men, to whom I come, and with whom I dwell, as one, that is one bread, and one body with them in Christ. Demand. What is this sacrament? Ans. It is the communion of the body, and blood of Christ, which in the lords supper, when it is celebrated according to the institution of the lord, be truly exhibited with the bread and wine? De. To what use dost thou receive the body, and blood of the Lord. Answer. That mi faith in him, and trust of the new, and eternal testament, of the grace of God, redemption of Christ, and communion with him, may be confirmed in me more, and more, and that I may live less to myself, & more in him, & that he may repair a new & holy life in me For as concerning mine own flesh, and blood, I can do nothing but sin, and live an ungodly life. Deman.  
What more doth the communion of the congregation require? Ans. That I add my prayers to the comen prayers of the church, that I come together with them, and give their oblations and alms liberally to the use of the poor, and so behave myself in all things as a member of Christ joined in Christ, and cleaving together with all godly men, and that I acknowledge, and reverently use in all things, those, whom the Lord hath made feeders of his congregations curates of souls, and elders, as it becometh an obedient son of God, finally that I be thankful for these exceeding benefits, the Gospel, and communion of his son our Lord jesus Christ. Dema. Wilt thou faithfully perform, and observe, all these things, as thou haste now professed. I will, by the help of our Lord jesus Christ.  
After that one of the children hath rehearsed a full confession of his faith, & hath professed the obedience of Christ before the whole congregation, it shall be sufficient to propone questions to the other children after this sort. Demand. Dost thou also thy son believe, and confess, and wilt thou wholly give over thyself unto the communion, and obedience of Christ, and his congregation, as thou heardest even now this child to believe, and confess, that he would bind himself to the obedience of Christ, and his congregation.   

❧ Here it shall suffice, that every one answer thus for himself.  
I believe, and confess the same, and yield up myself to Christ, and his congregation, trusting in the grace and help of our Lord and saviour jesus Christ. But where children be not so exercised in the knowledge of religion, that they can answer by heart according to the prescribed form, the visitor, which shall administer confirmation, must read all the answers to such children, and it shallbe sufficient, if they answer simply, that they believe the things, that were read, how be it he shall labour so to declare all things unto them, that they may understand what they go about, and what they confess, and profess. Howbeit they must be diligently warned, that they remember, that they stand in the sight of god, whom they can not deceive, which beholdeth the heart. And that therefore they must procure with all reverence, that they declare the same thing in their life, that they profess with their mouth, and think in their heart.  
But, as we warned before, all the children one by one must be exercised, and prepared hereunto, and diligently examined the week before, by the ministers and Elders of every congregation, and the pastors and Elders must bring no children before the visitor to be confirmed, but such as they trust, know the sum of religion, and believe truly in Christ. It is not to be required precisely, that the children answer featly concerning the words, for it chanceth often, that they which be well instructed in the knowledge of faith can not very handsomely utter the things that they mean, chief in an open place, either for shame or some other weakness of mind. Wherefore we must more regard, which children truly understand the things that pertain to religion, than which can featly declare them with words, wherein those excel moor often, which have less godly minds. Now further, when the children, which shallbe confirmed, have confessed their faith, and professed the obedience of the Gospel, the congregation must be warned, that they humbly pray for these children. Whose prayer the pastor shall offer to the Lord, with such a collect.   

❧ The collect.  
Almighty, and merciful God, heavenvly father, which only workest in us to will and to perform the things that please thee, and be good in deed, we beseech the for these children, whom thou hast given to thy church, and hast begotten again to thyself by holy baptism, and in whom thou hast powered that light, that they acknowledge and confess before the congregation thy grace, and benefits towards themselves, and their redemption in Christ jesus, and will wholly give over themselves to thee, and thy congregation, to be obedient to thy commandments, confirm this thy work, which thou hast wrought in them, increase in them the gift of thy spirit that ever going forward in the knowledge and obedience of thy Gospel, in thy congregation, they may continued to th'end, and that they go no where aside from that faith, and obedience of the Gospel, which they have now confessed and professed, being seduced thorough some perverse doctrine, or driven forth by the lusts of the flesh. Grant them that they luckily springing up in thy son our Lord jesus Christ, the head of us all, may grow into him till they come to man's age fully, and perfectly in all wisdom, holiness and righteousness, that they may more fully know, and more fervently love thee, the father, and thy son our Lord jesus Christ and that they may confess, exhalt, and magnify the same more earnestly, and effectuously before their neighbours, both in words and deeds. And as thou haste promised us, that thou wilt give us, what so ever we shall ask of the in the name of thy dear son, & as thy son promised us, that thou wouldst give us requiring thee, a good spirit much more promptly, than any father giveth his children good things, when they pray him: so give these children the thing, that we pray the for, thorough thy son Christ, that when we shall now say our hands upon them in thy name and shall certify them by this sign, that thy fatherly hand shall be ever stretched forth upon them, and that they shall never want thy holy spirit to keep, lead, and govern them in the way of health, and in a very christian life, grant thou, I say, unto them, that they may acknowledge these things with true faith, and that they may certainly believe, that thou wilt defend them with thy almighty right hand, and keep them from all evil, and deliver them, and lead them to all good works. Finally that thou wilt never take thy holy spirit from them thorough our Lord jesus Christ.   

❧ Here the pastor laying his hands upon them, shall say.  
O Lord jesus Christ the son of God, which saidst in the Gospel. If you then being evil, can give good gifts to your children, how much more shall my father give the holy ghost to them, that ask him. Item, If two consent together upon the earth. etc. Confirm this thy servant with thy holy spirit, that he may continued in the obedience of thy Gospel, and strongly resist the devil and his own weakness, and not grieve the holy ghost, or trouble or offend thy church with slanders, but that his whole life may serve to the praise of thy glory, his own health and common profit of thy congregation, as thou hast prescribed to us, and as thou haste promised that thou wilt give to them that ask the. Amen.   

❧ After this let the Hymn be song. Now all thanks. etc.  
Now a good while sithence the sign of oil was wont to be used in confirmation but because they abused this sign most superstitiously, and forasmuch as also among christian men, signs and shadows of spiritual things ought not to be so much regarded, as the thing, and truth itself, the sign of laying on of hands shall be sufficient in this ministration, which the Apostles, and old fathers thought sufficient. And that this Ceremony may be handled with greater gravity, and reverence and with more fruit both of the children and of the whole congregation, the deans with the visitors, or parish priests, of every congregation, shall choose out such a place in the temples from whence the confession, and profession of the children, and other things that must be done there with all, may be clearly heard, and perceived of the whole congregation.    

❧ Of the lords supper.  
MEn must be much, and often taught, and warned of this most holy Sacrament, that it is, as Paul witnesseth a communion of the body and blood of our Lord jesus Christ wherein we must so celebrate the remembrance of him, with great religion, and grave preaching of his death, and resurrection, and of all things, which he was made for us, which he did and suffered for our salvation, that our faith in him may be confirmed, that we may cleave faster and line more fully in him, and he in us.  
And forasmuch as the Lord, when he iustituted this holy supper, did say. Do this in remembrance of me, the preachers shall diligently warn this also, that the Lord commanded, that we should do those things in this Sacrament, which he himself showed to be done by his example.  
Therefore we must set the same act of the Lord before us, neither must we in any wise decline from the same, or change any thing of it, though an Angel from heaven, or an Apostle did counsel and bid us so to do. Which thing the right holy bishop, and martyr Cyprian, gathereth well and truly out of these, and many other words of the Lord. For if Christ be our only Lord, and master, we as the ministers, and disciples of him must needs follow and do, not the word or deed of any man, or Angel, but we must follow, and do with all reverence the things that he did, and laid before us to do, neither may we regard, what other did before us, but what Christ our Lord first did, which is before all things. And all they that do not this, but change somewhat of the institution of the Lord in this most holy mystery, ought not to be judged his vicars, or his priests, seeing that for the traditions of men, they cast away the commandment of Christ. The holy martyr writeth these, and much more severe and earnest things in the same Epistle, against them, that in the administration of this most holy Sacrament change any point of that the Lord himself did in his supper. For he commanded us to do that only. Now if we consider how Christ instituted this holy supper, it appeareth clearly out of the declarations of the evangelists, and saint. Paul, that first he made his holy supper with his disciples, and that he made the same, one, and commune to all that were present and with such disciples, as had wholly give themselves to his doctrine. For though judas were a feigned disciple, and as Christ calleth him a devil, nevertheless, the other disciples did not yet know that, for he did clean to the Lord in outward profession, and life, as the rest did.  
But the Lord, when he gave his disciples, an example in his supper, where as he admitted judas, he would not follow his own secret judgement, but that open & manifest judgement, which his disciples might, & should follow afterward. For this cause ●n the old church, which observed that thing ●hat it had received of the apostles, no mangas admitted unto the holy communion, which had not witnessed himself, to be he disciple of the Lord. Further more such 〈◊〉 any company, and congregation of the faithful, had one supper only, and that com●une to all, so that they all received the lords ●ody in one bread, and his blood, in one cup. Whereof Paul writeth thus. The cup of blessing, which we bless, that is to say, wherewith we give thanks, is it not the communion of the blood of Christ? And the bread, which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body for we receive all of one bread, and of one cup, Loo, the Apostle speaketh of one cup, in whom one man giveth not thanks for himself, and he speaketh of one bread, which all we that come together break being common and he witnesseth, that this is the communion of the body, and blood of Christ, which communion all we receive together out o● one Sacrament, and we confirm the same, because we are the members, and body o● Christ. Wherefore the Apostle willing t● strength the thing, that he had say, I meame that the bread, which we break in the holy supper, is the communion of the body o● Christ, used these words, we, being many saith he, are one bread, and one body, as ●● he would say, one bread is broken, an● one sacrament is distributed among us being many for this purpose, that we being many, which receive this sacrament with tr●● faith, should be more and more united in ● one body, even the body of Christ, and th● we should altogether abide, and live in hi● and he in us, after that we had gotten the true communion of his body.  
This is singularly to be noted, that the Apostle willing to prove that we, which in the holy supper of the Lord, are partakers of the lords body, and blood, be one body, added forthwith. For all we be partakers of one bread, whereby he signified also the communion of one cup. Let us than consider this reason of the Apostle diligentli. For if we testify, and declare thereby, that we are one body, and one bread of Christ, and that we truly receive, and obtain the communion of Christ's body and blood from the lords table, when all we that come together to the lords table, be partakers ●f one bread, and one cup, two things sure ●● follow hereof, one, that they, which in one congregation of the faithful, do minister ●ore than one supper of the Lord, testify of ●●em selves thereby, that they be not one bo●ye, and one bread of Christ, neither rightly receive nor have the communion of the lords body, and blood. The other is, that they, which be present at the lords supper, and ●●eyue not the sacraments, testify by this ●●eir abstinences from the lords table, that ●● will not be a member with other christians, which receive the sacraments, that they will not be one body with them, and one bread of Christ, if they be sufficiently instructed of this institution of the Lord, and have not a lawful cause to abstain from the sacraments.  
Therefore for this very cause, that the Lord conmanded us to do that, in his holy supper, that he himself did, and he celebrated it with those his disciples only, which had wholly given themselves to his doctrine, and ever followed him, and celebrated one supper only, the preachers shall observe two things. First they shall teach, and exhort the people with all diligence, that in this most holy sacrament they show them selves the true disciples of the Lord, that is to say, such as put all their trust in the Lord himself, and have bound themselves wholly to his word, and follow the fame studiously in all things. For thus the lord sayeth john. iij. If ye abide in my word, ye are my disciples in dead. But they that will declare themselves to be faithful ministers of the Lord, in the administration of these mysteries, shall not admit any other to the lords supper, but such as be tried, and have confessed before the congregation, that they have given themselves to the Lord, and have proved the same with their life, as the Lord also celebrated the supper with chosen disciples. Secondly that in one congregation of the faithful, one supper be ministered, and that the pastor himself celebrate it, if he may by any means, at such time when the whole congregation is wont to come together, as upon sundays, and holy days, if so be there shallbe present, that will communicate, as men, that be one body, and one bread of Christ, and are so outwardly also joined together of the Lord that they pertain to one congregation, and pastoral cure, and receive the communion of the Lord out of one bread, and one cup.  
The second thing that the Lord did in his supper, is this, he gave thanges to the father, and that in such language, as the disciples might understand all things, and be stirred up with him to praise God. For which cause the pastors shall warn the people, first, that in the administration of this sacrament, we must give thanks to God through our Lord jesus Christ, for all the benefits that he hath given, and giveth to us daily, and chiefly for that benefit, out of which all other come, and be made true benefits unto us, I mean, that he so loved us, that he gave us his son a redeemer, that, all that believe in him should not perish, but have everlasting life john iij. wherefore he hath given us all things with him. Ro. viii. remission of sins, the spirit of adoption, and all things that may do us good either in body or soul, in this life or in the life to come.  
Secondly that the priest, and ministre of this sacrament in giving thanks to God, giveth thanks in his own name, and in the name of the whole congregation wherefore the people must life up their minds, and hearken to the things, that are spoken of the priest, that they may praise, and thank God together with the priest. For in this giving of thanks, as Chrisostome well warneth, all things must be common between the people, and the priest, where unto all men that be present, are called, when the priest saith, lift up your hearts. Item let us give thanks to our Lord God. And they promise the same, when they Answer, we have unto the Lord. It is worthy and right. For in old time as S. Cipriane testifieth, when the priest, or ministre said, lift up your hearts, the people answered, we have unto the Lord. But all these things must be done before the Lord in spirit, and truth. Wherefore the people must with all diligence, join they● minds with the words of the priest, tha● with one heart, & one mouth they may magnify and thank God with him. The. iii. and principal point in the lords supper is this, that he distributed the bread, and the cup to all, and bad all take both, that all should eat the bread, and drink of the cup, and added. This is mi body, which is given for you This is mi blood of the new Testament, which for you and for many, is shed forth unto the remission of sins. Out of these words of the Lord, the pastor shall teach the people with great reverence, and diligence that this is the principal point and work in the supper of the Lord that sacraments be distributed according to the insttitution of our Lord jesus Christ and received with true faith in Christ, with this faith, I say, that we certanly believe that our Lord jesus Christ himself is here present in the midst of us, and that he himself, though i● be by the ministery of the church, doth truly give us his body, & blood and together allthings, whatsoever he obtained, & deserved by the offering of his body on the cross, I mean remission of sins, the everlasting covenant of God's grace, the blessed adoption of God, that we be the sons, & heirs of God, & ●is coheirs. Out of these things, the pastors ●hal teach, & warn the people with all possible diligence. First that they come to these most divine mysteries, not as the common sort were wont to do heretofore, with cold minds far from a faithful, and religious consideration of the things, that be here executed, but that they star up themselves, and come with a godly burning desire of Christ flaming forth with true repentance, and grief of sins, and faith fixed upon our Lord. Further that they hear & embrace the words here of the lord, and all gifts, as the words & gifts of salvation & everlasting life as they be in deed. For this action is a proper, and principal work of our salvation, wherein Christ himself offreth, & giveth to us, all his things, that he was made for us, that he suffered and deserved, & according to his name jesus, he showeth himself a saviour unto us in words and deeds. Neither is there any word, or deed of his set before us to be followed or done, that doth not properly, and effectuously make to our everlasting health, so that we take hold of it, and use it with true faith. As in this present action of the holy supper, he hath heaped together with singular, and most fervent desire to do us good, and hath comprehended in a sum, and set before us to be known, embraced, and enjoyed all those things, that for our salvation, he spoke, commanded, suffered, did, and willed us to do. Wherefore when we here those wholesome words of Chryst in the holy Supper, Take, eat, drink, Surely we must receive the Sacraments with great religion and most bounden thankfulness of mind. And it is a great abomination, to despise the Lord calling us so gently, and so lovingly bidding us to this feast of health, and meat of everlasting life, & not to make haste most greedily to this heavenly, and blessed banquet  
Thirdly, the pastors shall warn the people, that they doubt nothing but the Lord himself is present in the midst of them, and giveth them this very body and blood, that they ever may more fully live in him, and he in them, and that they may daily grow more and more into him, which is the head, and be moved of him, as his lively, and uncorrupt members, and require of him confidently all good things, and all evils to be taken away, and finally that they may receive the things most abundantly, which they ask For as we receive him in this sacrament so we receive with him all things that pertain to the children of God.  
And forasmuch, as this exhibition, and receiving of the body and blood of christ, this thing, and action is so heavenly, and divine a matter of faith, and of the new testament, the pastors shall warn this also, that men excluding the judgement of their own reason, give faith simply to the lords words, and that they study to receive this heavenly meat, and this blessed communion of our only saviour and Lord with singular desire, and thankfulness of mind.  
Fourthly, the preachers shall diligently warn the people, that they earnestly consider those most blessed words of the Lord, which is given for you, which is shed forth for you and for many unto the forgiveness of sins Item this is the new testament in my blood or this is the blood of the new testament. For by this only thing, that Chryst on the cross offered his holy body and blood to the father for our sins, we be reconciled to God and delivered from the power of satan, and hell, being made the sons & heirs of God and the new leyge of grace, the testament of eternal salvation, is ordained, and confirmed between God and us, that God willbe our father also, and acknowledge us to be his people: yea, his sons and heirs, that he will drive all evils from us, and heap all good things upon us, both present, and to come, finally that in the last day he will raise us from the dead, and settle us in an heavenly and full blessed life.  
The fourth thing that the Lord delivered, and did in his holy supper is this, that he said, Do this in the remembrance of me. And he gave many other wholesome commandments to his disciples, and exhortations. For he taught them, and warned them afore hand with many words, of his passion, and the fruit that we receive by the same, of his resurrection and heavenly kingdom, of the office, and ministery of christian men, and chiefly of their apostolic office to preach his kingdom in all the world, and together in to it the scattered children of God, and to confirm and further them in the same. For this cause than the preachers shall warn diligently, as often as this sacrament is ministered, that they must studiously stir up, and celebrated the remembrance of Christ by godly, and diligent handling, and preaching of the Gospel, whereby they shall faithfully declare to the people, how necessary it was for us that the son of God should take our flesh, and with his death deliver us from eternal death, and the terannye of Satan, and how great benefits he obtained, and gave us, and daily giveth us thoought his death, and resurrection, that is to wit remission of sins, the spirit of adoption, a new, and blessed power of living, the fellowship of resurrection unto a very heavenly, divine, and everlasting life. All which things must be must religiously preached, and considered in the holy supper.  
Wherefore in this must holly action the doctrine of the Gospel, and the law must be diligently beaten in, that the lords death and resurrection, and all things, that he was made for us, that he did and suffered, that he obtained for us, and performed and daily performeth, be must studiously preached and that the remembrance of him be fully, and perfectly celebrated, to this end that our faith in him, and new and blessed life in the lame, may be ever confirmed, and augmented. Therefore we use yet of the custom of the old church, that open, and principal sermons be made a bout this ministration of the holy mass.  
The pastors, and teachers of congregations shall often and faithfully warn, and instruct the people of all these things. So the chosen of God shall easily suffer them selves to be led away from all abuses of this most reverend and holy sacrament and be brought again to the true, and wholesome use of the same. For the sheep of Christ know the voice of their shepherd, and follow him heartily. This manner surly can not be obscure, or uncertain to they in that savour any thing of Christ. All Christian Doctrine consisteth herein, and is grounded hereupon, that men be taught to keep all those things, that our Lord jesus Christ commanded, as the father himself witnessed of him from heaven, saying, This is my well-beloved son, here him. And he sayeth of himself to the Apostles, all power in heaven, and earth is given to me, teach and make all the heathen my disciples, baptize them in the name of the father, and the son, and the holy ghost, and teach them to keep all these thsnges that I have commanded you.  
But it is evident that this our only master, and Lord, instituted the sacrament of thanks giving with these words, and commended it unto us. Do this in the remembrance of me, meaning that, that he himself did, and that, that the Evangelists Matthew, Mark, Luke, and Paul clearly describe unto us, as we showed before.  
Who is he than, which being well admonished hereof, will not conclude forthwith that all they that will christianely, and wholesomely handle this sacrament, must consider and follow (as S. Cyprian very godly warneth) not that, that some other hath done before us, no not what the hole world doth, or thinketh to be done, but what Christ the Lord did, and commanded to be done, which is before all things, which is the maker and redeemer of the world, neither only the highest among us, but also our only master, and teacher, and finally they must further consider that all they, which dare other wise administer this sacrament, do administer it unworthily, that is to say: other wise than it be cometh and they do make themselves guilty of the body, and blood of the Lord. The faults that we have committed heretofore in this most holy mystery, using it otherwise, than the Lord commanded, the Lord hath mercifully forgiven unto his, which have put all their trust in him, & his merit, & not in the work of the sacrament other ministered, or received But we to whom the lord hath given sure knowledge of his institution, and commandment shall not be pardoned, if we neglect the thing that Christ did in this sacrament, and commanded us to do preferring that before the Lords institution, that hath been brought in by men swerving from his word, and commandment. Before all things the pastors must labour to take out of men's minds that false, and wicked opinion, wherebi men think commonly, that the priest in masses offereth up Christ our Lord to God the father, after that 〈◊〉 ●●at with his intention and prayer he 〈◊〉 Christ to become a new, and acceptable sacrifice to the father for the saluacio●●●●en, applieth and communicateth the 〈◊〉 of the passion of christ and of the saving sacrifice, wherebi the lord himself offered h●●●●lfe to the father a sacrifice the cross, to ●hem, that receive not the same with their own faith  
For to make men partakers in the supper of the Lord, of the sacrifice, and merit of our Lord jesus Christ, the minister can help no more, than that first he exsibite, and minister the holy supper as the Lord instituted, and than faithfully declare, and celebrate religiously the ministery of it, the redemption, and communion of our Lord jesus Christ and further more dispense the sacraments, whereby he may stir up, and confirm in them, that be present, true faith in Christ, by which faith every man may himself apprehend, and receive the merit, and sacrifice of Christ as given unto him. Fynaly that he pray for such faith to all men in the name of the hole congregation, and of his own charity. For he, that without his own faith either ministereth this supper of the Lord, or is present at it, or receiveth it, pulleth damnation upon himself, and is made guilty of the Lor●s body, and blond.  
But it is plain, that 〈…〉 every where in this error, that they believe, if they be present when the priest sayeth mass, and take part of the mass only with their presence, that this very work and sacrifice of the priest whereby he offer●●● th● son to the father for their sins, that 〈…〉 setteth him before the father with his 〈…〉 prayer, is of such efficacy, that it turneth all evil from them, and bringeth them all felicity of body and soul, though they continue in all manner of sins, and mischiefs against God, and their conscience, and neither perceive or receive the sacraments out of the mass but only behold the outward action, as a spectacle, and honour it with bowing of knes, and other gestures, and signs of veneration.  
But what more spiteful shame can be done to god's majesty, and to the king of glory jesus Christ, than that this most divine sacrament, which he himself instituted, and commended unto us, that through it we should be confirmed in faith towards him, and should die more, and more to sins, and live more fully in him, is so perverted, that of god's institution, it is made a plain invention of man, and such one, that men trust most in it, against God and our Lord Christ. For thorough this work of the mass, they are made more careless, and stronger in their sins, and contempt of Christ, thinking that, by that ceremony the wrath of God is turned from them, and all other evils. That the grace of God is gotten to them, and all blissfulness, though thorough their whole life, they be against God, and abuse all things against God and that without any earnest thought of repentance. Wherefore the preachers shall instruct the people with all diligence of this ungodly trust of the work and sacrifice of a priest, and they shall call them from the same by all manner of ways.  
And where as the holy fathers call the ministration of this Sacrament a sacrifice and oblation, and write sometime that the priest in administering the supper, offereth Christ, let the preachers know, and teach other when need shall be, that the holy fathers by the name of a sacrifice, understood not application, which was devised a great while after the fathers, and prevaised with other abuses, but a solemn remembrance of the sacrifice of Christ, as Augustine expoundeth it.  
For while the supper of the Lord is ministered, as the Lord instituted it, the sacrifice of Christ is celebrated, and exhibited therein thorough the preaching of his death and distribution of the sacraments, that all they, which rightly use the holy supper, receive the fruit of this sacrifice. The pastors shall warn moreover that it is no small abuse of this Sacrament, that it is wont to be set forth, and carried about to be gazed upon and to be worshipped with gold, and silver, and other such carnal ornaments, and that with this opinion, as though this carrying about, and showing forth, and outward worshpping of the Sacrament were able to turn away all incommodities, though they do not once think of true repentance of sins, & faith in our Lord jesus Christ. Wherefore we will in any wise, that the pastors hereafter set not forth, nor carry about the Sacrament with like diligence they shall teach the people, that the Lord instituted, and commended to all that believe in him both parts of the Sacrament, the cup no less than the bread, that in them they might receive his body and blood. For thus it is in Paul, I received of the Lord that, that I delivered also unto you. But the Apostle delivered to the whole congregation of the Corhinthians the communion aswell of the cup, as of the bread. Wherefore some make a rash, and a light argument, that the Lord in his supper gave the whole Sacrament to his Apostles, which were all priests, and that we can not gather thereof, that the cup must be also given to the lay men. For in this Sacrament, saith S. Chrisostome, and that out of the testimonies of the holy scripture, the priests have nothing more, than the lay men, but all things are common to both, and one bread of the Lord, and one cup, is set before all men together, and equally. Thus the Lord instituted, thus the old church observed always. Therefore none other thing could be instituted of men, neither did the fathers ever institute any other thing. But in these later times, when the governors of congregations did utterly neglect their office, this abuse crept in secretly, that in the holy supper the lords bread only should be distributed, whether priests or lay men did communicate.  
But that all the abuses, that have crept into this Sacrament may be utterly taken away, and rooted up, by the true use of this Sacrament, which the Lord himself commanded, the pastors and preachers shall diligently warn, and exhort the people, that as often as they come together to the holy supper of the Lord with the brethren, they give themselves wholly to the Lord, to be his disciples, that they think that all his words be spoken unto them, and that they believe them certainly, that they fervently desire the communion of the Lord to be increased in them, and that they receive the same offered in the Sacrament with a faithful and thankful mind, briefly that they ever go forward in the faith of Christ, and in the whole new life with Christ, neither stand there as despisers of so great gifts, which in the holy supper be offered to all that are present, nor make to themselves an hurtful spectacle of a blessed teaste. Surely he that is not meet to receive the Sacrament, is not meet neither to pray with the congregation, as S. Chrisostome doth rightly gather. This Sacrament is not only the meat of the stronger, but also the medicine of the weak, only let no man receive it, which sticketh in sins against his conscience. For he that continueth in such sins, will not live in Christ the Lord, he refuseth his communion in deed, and utterly renounceth Christ and his kingdom. Wherefore he must abstain from those Sacraments in which the communion of Christ is exhibited. And such stick also in the condemnation of hell, and have no part in the kingdom of Christ. Wherefore they can neither be present, nor aught to be present at the holy supper, nor pray with the congregation. For no man that determineth to continue in open sins, and in the despite of God, can call upon God his father with true faith, and pray for the sanctification of his name, the coming of his kingdom, and obedience of his will. But they that repent themselves of their sins, that desire the grace of God, and retain the communion, and life in Christ our Lord, and wish the same to be increased in them, neither be commanded by the congregation to abstain, these men I say, may much lift up, and comfort themselves with faith, and kindle themselves with the desire of a new life, thorough the participation of Sacraments at every supper, whereat they be present.  
Therefore they ought not in any wise to despice so great bounteousness of Christ the Lord, being freely offered to them, but 〈◊〉 there receive it with most fervent 〈◊〉 and great thankfulness, remembering 〈◊〉 blessed word of the Lord alluring 〈…〉 to him. Come unto me all ye that 〈…〉. Item, take, eat, this is my body. 〈…〉 of this all, this is my blood. etc. 〈…〉 this meat and drink, he truly refresheth and receiveth us unto everlasting life.  
The fathers in the primitive church which observed the Apostles tradition, esteemed so much these words of Christ, that they excommunicated them, that were present at the lords supper, and would not be part takers of the sacraments with the rest.  
For this cause was that ordained, that we read, distinct. ij. of the constitutions, when the consecration is ended, let all communicate, they that will not, let them not come into the temple. For so the Apostles ordained, and the holy Roman church holdeth.  
Lo this decree speaketh of one consecration, and it requireth that all, that be present, do communicate, and that under the pain of excommunication. It witnesseth also that the Apostles so constituted, which had received it of the Lord. Item that the Roman church doth so hold, which thing also all other congregations observed as many as had ●eteined thordinance of the lord, & of th'apostles.  
This is the cause why S. Chrisostome so sore rebuked them which in his congregation tarried in the temple at the celebration of the lords supper, & yet did not communicate, and he said that they stood at the lords supper unshanfastly, and stubbornly, and not without the despite of Christ, and contempt of his so great bounteousness, which he offereth us in the holy supper.  
For they that be not the members of Christ neither of true repentance, and grief of their sins, seek renewing of life in Christ, but will continued in their sins willingly, or have offended the congregation of Christ with so grievous sins, that except they first repent and approve themselves with a better life they can not come to the lords board, all these whiles the Lords most holy supper is ministered ought to be away, and not once to behold the Sacrament of the Lord, as S. Chrisostome with great gravity warneth and that out of the deed, and words of the Lord, which as he himself did, so he commanded that this supper should not be celebrated, but with his disciples, with such I say, which have given themselves to his word, which desire remission of sins and salvation out of true repentance, and grief of sins, which be made part takers of the new Testament, and be the sons of God. Al which things, as we showed before, are comprehended in the very words of the Lord.  
As the pastors then, must diligently teach and dissuade them, which with the rest of the congregation, can not communicate, because they stick in open sins, that they be not present at the holy supper, and testify unto them, that if they stand at the supper with such a mind, they do spite unto Christ, and that it shall be damnation unto them. So they must also diligently warn, and exhort them, which with a good conscience may be present at the supper, that is to say, which truly believe in Christ the Lord, that they receive the Sacraments with other membres of Christ.  
But forasmuch as this institution of the Lord, that all they, which be present at the same supper of the Lord, should communicate of one bread and cup, his body and blood, is to much out of use, and covered a great while sithence, thorough common ignorance, it shall be needful to call men back again treateably, and gently to the observation of this tradition of the Lord, and they must beware, that the minds of the simple, which nevertheless be the true disciples of the Lord, and are entangled in no mischievous, and wicked acts, for the which they should be restrained from the lords board, be stricken, and troubled with sore rebukes, or untimely thrusting unto the receiving of the Sacrament. For there be not a few, which though they can not thoroughly understand this mystery, and the perfect use of Sacraments, yet they have such faith in Christ, that they can pray with the congregation, and be somewhat edified in faith, thorough holy doctrine and exhortations, that be wont to be used, about the holy supper, and the ministration thereof, yea and they may be taught, and moved by little and little to a perfecter knowledge of this mystery, and an oftener use of the Sacraments even by this, that they be present at the holy supper, which abstain not from the lords supper of any contempt of the Sacraments, which they acknowledge in themselves, but of a certain weakness of men, and preposterous reverence of the Sacrament. These men the pastors must fatherly, and gently teach, and instruct daily of these mysteries and bring them fair and softly to a perfecter knowledge, and use of the same, declaring diligently, and printing in them the things, that we have taught in this place concerning the true, and perfect administration, and use of this Sacrament, and they must not fray them away, and drive them from the hole action of the supper, while they have any hope of them, that they will go forward in the study and communion of Christ.  

¶ At what time the supper of the Lord must be celebrated.  
❧ Therefore that this most holy Sacrament may be better known among all godly men, and that the true use of it may be more easily restored, and much esteemed, we will that it be ministered, as soon as the people of every congregation for the most part be well instruct out of God's word of the true use of it, only upon the sundays and holy days, or upon such days when great companies assemble together to commune prayer. This thing was observed in the time of the fathers also in greater, and much more populous congregations, than we have. For the Lord instituted not this Sacrament unto us for a thing to be beholded, but he commanded it to be ministered, for the common and wholesome receiving of his body and blood, which things all the membres ought equally to receive in every great holy assemble from one table and one altar. Hereof S. Cyprian among other allegeth this cause why we celebrate this holy supper in the morning, whereas Christ did it after supper, because, sayeth he, that when we sup we can not call the common people to our feast, that we may celebrate the truth of the Sacrament, all the brotherhood being present. These be the words of Cyprian, which he took out of the doctrine of Paul. i. Cor. x. which we alleged before. For the truth of this Sacrament is, as the Apostle teacheth in the same place, that all we, which are the membres and body of Christ should receive the body and blood out of the same Sacrament. Wherefore the fathers judged that this supper is not truly & rightly celebrated, except the whole brotherhood be present, I mean this common supper. For the holy bishops did sometimes celebrate the holy supper privately, that is to say, the whole congregation not being present, sometimes with strangers, and sometimes with the better and ferventer sort of brethren, and that in their peculiar praying places, and sometimes also in private houses with sick folk, of whose communion we will speak hereafter. And these the holy fathers called private masses, not because that in them the Sacraments were distributed to no body, but because they were distributed to few, and the whole congregation not being present, and that even as it were in a private place. For the holy fathers celebrated no supper without distribution of the Sacraments. For they doubted not but that, that did utterly fight with the lords Institution.   

❧ Of the preparation to the supper of the Lord.  
seeing that the lords supper, as we said before, ought not to be celebrated but with his disciples, and for asmuch as the ministers must be faithful disposers of the mysteries of God, and must take great heed that they cast not an holy thing before dogs, and pearls before swine, we will that the pastors admit no man to the lords supper, which hath not first offered himself to them, and after that he hath first made a confession of his sins being catechized he receive absolution according to the lords word. And that there may be a certain and appointed time for the doing hereof, I mean that they which shall communicate be prepared, and sanctified to the communion of Christ with an holy instruction, and prayer, let the pastors procure that the people be called together in the temple at eventide the day before the celebration of the lords supper, and let them make a preparation, and sanctification unto the lords board, after this sort. Wheree clerks shall be, or scholars, let them in the mean season, while the people come together sing a Psalm, or two with a dominical antiphone or Hymn, which yet we will have to be pure, that is to say, diffenting in no part from the holy scripture. To these let them add the song of the lords mother, Magnificat, and some convenient collect.  
afterward when the people be come together, they shall sing a Psalm in the Dutch tongue. And then the pastor or ministre, to whom the office of this preparation is committed, shall read some place of the lords supper, out of the Evangelists or out of Paul Chap. x. xi. Of the first to the Corhinthi. or out of the lords sermon john. vi. For though the Lord speak not in that place of the Sacrament of the supper which he had not yet made, nevertheless he preacheth of the true eating of his body, and drinking of his blood, for the exhibition whereof he afterward instituted the holy supper. Out of such lessons the ministers shall diligently teach the people, to what use the Lord ordained his supper, and how we may receive it wholesomely, after this sort.   

¶ Ashorte institution or sermon of the lords supper.  
Forasmuch as we intend to keep tomorrow the most holy supper of our saviour Christ, by his help, for the celebration of a blessed remembrance of him, and confirmation of our faith, first it is convenient to declare with few words, and call to our minds the mystery of this right divine Sacrament.  
Before all things than the Lord offereth unto us his flesh, and his blood, and biddeth us to take the same, and affirming that we shall not have life, but shall remain in everlasting death, except we eat his flesh and drink his blood. Let us remember and acknowledge that our flesh and blood, that is to say, our whole nature is thorough wickedness so lost, & adjudged to eternal death by the just wrath of God, that of ourselves we can never obtain everlasting life, and the inheritance of the heavenly kingdom.  
This remembrance, & acknowledging of our destruction ought utterly to humble and cast us down before the Lord, and to cut our hearts with such repentance of sins, that we should be pricked forth, and inflamed to seek, & receive with sure faith and greatly desire the grace of God offered to us in the word and sacraments, and the restitution, and renewing of ourselves, thorough the communion of Christ, and wholesome participation of his flesh and blood. Furthermore let us diligently consider, that the eternal word of God, the son of God al. mighty to deliver us out of this meserie, was made flesh, was made our brother, that there might be some holy flesh, and holy blood, that is to say, a very heavenly, and divine man, by whom the flesh and blood of all us might be restored, and sanctified, which thing is then brought to pass, when we truly eat his flesh and drink his blood john. vi. Here it is meet that we be moved the more to wondre at, and to embrace with certeyner faith and greedier will in this only begotten son of God our saviour, the exceeding, and unspeakable love of God towards us, which gave his son unto us, that believing in him, we should not perish, as we were borne, and as we deserved but have everlasting life, which he deserved, and giveth unto us.  
Thirdly let us acknowledge, and firmly believe that the Lord jesus truly offereth unto us this his sanctifying flesh, and blood in his holy supper with visible signs of bread, and wine by the ministery of the congregation, and exibiteth the same unto the remission of sins, to be meat of everlasting life, to confirm the covenant of God's adoption, and of everlasting life, for so be his words. Wherefore they can not deceive, and they shall remain when heaven and earth pass away, and they truly exhibit, and give unto us the things that they preach, so that we apply true faith unto them. Take, sayeth he, eat, this is my body, that is given for you. Item, drink of this all, this is my blood of the new testament, which is shed forth for you, and for many unto the remission of sins, we must receive these words with true faith, and doubt nothing, but that the Lord, when we celebrate the holy supper after his institution is in the midst of us, and offereth himself unto us, by the ministery of the congregation, which he instituted for the same purpose, and delivereth his body, and blood, and all his merits, and satisfaction for our sins, which he performed, his body, and his blood being offered on the cross, remission of sins, and the grace of the father, and the right of the Testament of the everlasting covenant, of adoption and communion unto the life of God, so that the bread that we break in the holy supper is truly even to us the communion of his body, and the cup at which we bless the communion of his blood. Therefore let us ever religiously consider, why the Lord doth often exhibit unto us, this holy, and wholesome communion of himself in the sacrament, namely for this purpose that he may bring us daily in to the knowledge of our sins, and more earnest repentance, that we may desire more fervently remission of the same by him, and receive it with perfecter faith, & greedier minds, and so be more confirmed, and set for ward in a new life through the true communion of him, that so we may daily more and more abide, and live in him, and he in us, and be more fully his body and members and he our head, which thing we profess when we all receive the communion of him, in his sacrament, so being partakers of his body, and blood, as we in comen be parttakes of one brade, and cup.  
Finally we must pray, and labour also, to receive these heavenly gifts with true faith, and great reverence, and that we celebrate the wholesome remembrance of the Lord with godly joy, and pleasant thankfulness, and that we give up ourselves, and all ours to him, and testify the same with collations, and alms for the use of the poor liberally, and according to every man's power, finally that we ever praise, and magnify Christ, in all our words, and works for these so great benefits, for his incarnation whereby he was made our head, and brother, for his most bitter death, whereby he satisfied for our sins, for his resurrection, and ascension in to heaven & heavenvly kingdom, which he administereth at the right hand of the father, & maketh us perfect, and absolute in his life being quickened with his spirit and set in heavenly things, which life he hath given in the life of God, and it is an everlasting life, for this wholesome communion of his body and blood, whereby we are confirmed in this same life of God, and are set forward, and ever finished up. For all which things we must chiefly give thanks in the communion of this supper. And forasmuch as our God is such one, as alloweth not wickedness, neither can all they stand before him, which work iniquity it is necessary that we know, that those men must not be admitted to the supper of the Lord, that is to say, to his communion, which live without true faith, and love, by whom the glory of God is manifestly blemisched, and his congregation is offended, I mean all unbelievers, and manifest Idolaters, which call upon, and worship saints departed, Angels or other creatures, which honour painted, or graven stocks. Item all enchanters, and soothsayers, which will preserve cattle, and other things against perils, with their consecrations, yea, and I mean those to, which believe such enchaumentes, and the manifest despicers, and blasphemers of God, the mockers of god's word, and sacraments. Item all those, which at appointed times wildly continue in neglecting sermons, and other open exercises of the congregation, which obey not according to god's commandment their parents, ordinary officers, and masters, but speak evil of them, and rail upon them, do them spite, and resist them seditiously, and stubbornly, which bring not up their children, family. & such as they have charge of, nor instruct them to godliness, honesty, and justice. Furthermore I mean murderers, and all those, which willingly continue in hatred of their brethren, in brawlings, and shedding of their neygboures' blood. Item all whoremongers, aduo●●erers, and drunkards, all thieves, usurers, raveners, disers, unlawful gainers, exercisers of false merchandises, all those likewise which live idly without a lawful excuse, and burden other, all ilspeakers, liars, perivers, backbiters, and which confess not the truth, and righteousness, and confirm not the same with their testimonies, where they are bound to do it by reason of their vocation. All these fellows, as long as they live, and continue in such sins, neither have a true purpose to amend their lives, may in no wise be admitted to the holy supper of the Lord, seeing that they be restrained, and excluded from thence by God, by his own word.  
Another exhortation.  
Forasmuch as deareli beloved in the lord we will celebrate to morrow by god's grace, the most holy supper of our Lord jesus Christ, where in he hath given us his flesh for meat, and his blood for drink, to confirm our faith, and very christane life: it is convenient, that every man try himself, with great diligence as S. Paul exhorteth us. For this sacrament was given of the Lord for singular consolation, and comfort to wretched, and afflicted consciences, which do earnestly feel, and confess their sins, which be stricken with the fear of the wrath of god, and of death, and hunger, and thirst the righteousness of God. But if every one of us will examen ourselves, as S. Paul teacheth, we shall find none other thing, but all manner of horrible sins, and everlasting death, which we have deserved thorought our sins. For the reward of sin is death from which we can by no means deliver ourselves. Wherefore our Lord jesus Christ taking pity upon us, was made man for our sins, that he might fulfil the law, and the whole will of God for us, and procure our salvation, and that he himself might suffer death, and all that we had deserved through our sins, only for us and our redemption. Which thing that we might firmly believe, and that thorough faith we might joyfully live after his will, when supper was ended, he took bread, gave thanks, and broke it, saying, take, eat, this is my body, that is given for you, that is to say, that I am made man, and further whatsoever I do, and suffer, all that is yours and it is given to you, and is done for your salvation. For the testification, and confirmation whereof, and that you may daily a hide & live more, & more in me, and I in you I give my body unto you to be meat, and meat of everlasting life. After the same manner he took the cup also, saying, Take, drink of this all, this is the cup of the new testament in my blood, which is shed forth for you, and for many, unto remission of sins. As often as ye shall do this, do it in the remembrance of me, that is to say, seeing that I have now taken the charge of you, and have translated your sins upon me, I will deliver myself unto death for them, I will shed mi blood, I will deserve grace, and remission of sins for you, and I will set up a new testament, wherein sins shallbe pardoned, and all remembrance of them shallbe abolished. For a pledge, and witness of all these things, and to confirm, and further my life in you, I give you my blood to drink. He than that eateth of this bread after this sort, and drinketh of the cup, and firmly believeth these words, which he heareth of the Lord, and signs, which he receiveth, eateth truly, & wholesomely the flesh of Christ, and drinketh his blood, and more fully receiveth in to himself hole God, and man, with all his merits and favour, where with the father embraceth him, with the right and participation of everlasting life, he abideth in Christ the Lord, and the Lord in him, & he shall live for ever. Let us than godly recompense these things with ourselves & let us confirm, and stir up our faith in him let us celebrate the remembrance of him worthily, let us most studoyusly in all our words, and deeds exalt his death, resurrection, heavenly glory, and kingdom, let us rejoice in our own behalf that this son of God died for our sins, rose again forour instification, ascended into heaven, and reigneth at the right hand of the father, furthermore let us couragiousli every one of us take up our cross, and valiantly follow this our captain, and love one another according to his commandment, as he loved us. For all we are one bread, & one body, because we be partakers of one bread and one cup.  
After this prayer, there shall a prayer be made for all the necessities of the congregation and chiefly for those men, which shall communicate the next day.  
And when the people have ended their secret prayer, the minister shall conclude the preparation with this collect.  
Almighty everlasting God, heavealye father, because we can please the only in thy dear son, sanctify our bodies, and souls, and grant us, that to morrow we may receive the wholesome communion of him, in his holy supper with a godly, and faithful desire, and all thankfulness, that being confirmed again concerning thy perpetual mercy, and love towards us, and ever going forward in a new life, we may live unto the and serve the through our Lord jesus Christ with more fear, and study, to the praise of thy name, and profit of thy people. A men.   

¶ How the lords supper must be celebrated  
When the people be come together unto this ministration, for as much as it is agreeable to godliness, that as often as we appear before the lord, before allthings we should acknowledge, and confess our sins, and pray for remission of the same, the minister, which shall administer the lords supper, when he shall come to the altar shall make a confession in the name of the whole congregation, and that in the Dutch tongue, which all may understand, after this sort.  
Almighty everlasting God, the father of our Lord jesus Christ, the maker of all things, the judge of all men, we acknowledge, and we lament, that we were conceived and borne in sins, and that therefore we be prone to all evils, and abhor from all good things, that we have also transgressed thy holy commandments with out end, and measure in despising thee, and thy word, in distrusting thy aid, in trusting ourselves, and the world in wicked studies, and works, where with we have most grevousli offended thy majesty, and hurted our neighbours. Therefore we have more, and more buried ourselves in to eternal death. And we are sorry for it with all our hearts, and we desire pardon of the for all the things that we have committed against thee, we call for thy help against sin dwelling in us, and Satan the kendler thereof keep us that we do nothing hereafter against thee, and cover the wickedness, that remaineth in us, with the righteousness of they son and repress it in us with thy spirit, and at length purge it clean out. Have mercy upon us most gentle father, through thy son our Lord jesus Christ. Give, and increase thy holy spirit in us, which may teach us to acknowledge our sins truly, and thoroughly, and to be pricked with a lively repentance of the same, and with true faith to apprehend, and retain remission of them in Christ our Lord, that dying to sins daily more and more, we may serve, and please the in anew life to the glory of thy name, and edifying of thy congregation. For we acknowledge that thou justly requirest these things of us, wherefore we desire to perform the same. Vouchsafe thou o father of heaven, which hast given us a will, to grant us also that we may study to do those things with all our hearts, which pertain to our health, through our Lord jesus Christ.  
¶ Hear ye the Gospel. john. iij.  God so loved the world that he gave his only begotten son, that all which believe in him, should have life everlasting. 
¶ Or. i Timo. i  ¶ This is a sure saying, and worthy of all embraching that jesus Christ came in to this world to save sinners. 
¶ Or johan. iij.  ❧ The father loveth the son, and hath given allthings in to his hands, he that believeth in the son, hath life everlasting. 
❧ Or Act. x.  ❧ All the prophets bear witness unto Christ, that all that believe in him, receive remission of their sins thorought him. 
❧ Or. i. johan. ij.  ❧ My little children if any have sinned, we have o just advocate with the father, jesus Christ and he is an attomement for our sins. 
❧ When the pastor hath showed to The people one of the said Gospels He shall say further.  
Because our blessed Lord hath left this power to his congregation, that it may absolve them from sins, and restore them in to the savour of the heavenly father, which being repentance for their sins, do truly believe in christ the lord, I the minister of christ & the congregation, declare and pronounce remission of sins, the favour of God, and life everlasting, thorought our Lord jesus Christ, to all them, which be sorry for their sins, which have true faith in Christ the Lord and desire to opprove themselves unto him  
After this where clerckes or scholars shall be, they shall sing some what in latin taken out of the holy scriptures, for an entrance or beginning.  
After that they shall sing kyrie eleson, and gloria in excelses, but because that kyrie eleson, is a common prayer of the congregation and gloria in excelses is also a common thanks giving, let the people sing both in Dutch  
After this song, he that shall execute the holy ministery, shall recite a collect in Dutch but yet so that all the people may well understand it. For therefore the ministre speaketh this sentence to the people, The Lord be with you, And, let us pray, and the people answereth, And with thy spirit, signifying thereby that they also pray together with the minister. For so Chrisostome interpreteth this saying.  
And because this must be a common prayer of the whole congregation, it is called a collet, for that, that a prayer gathered of the wishes of all that be present, is offered to god by the minister, or because it is a prayer of the congregation gathered together, and praying together unto the Lord, But the purer collects, and more consonant to the holy scriptures must be chosen out, of which sort, we will cause some to be set forth After the collects there shall follow, according to the custoume, a lesson of an epistle, which shallbe red in such a place (the reader turning his face to the people) that it may be heard, and understanded of the whole congregation. Where fore it shallbe also red in Dutch, because that lesson pertaineth to the instruction, and admonition of all the people.  
After the epistle, where clerks be let alleluia be song in latin, or a grail, or sequence, if they have any pure, and some Dutch song. Than let the Gospel be red in Dutch to the people, which reading, an interpretation, and ordinary sermon, shall follow forth with, and after the sermon, a prayer for all states of men and necessities of the congregation after this sort.  
Almighty everlasting God, and merciful father, which by thy dear son our Lord jesus Christ, and his Apostles commandest, that we should come before the in his name and didst promise, that thou wouldst mercifully give us, whatsoever agreeing together we should ask in his name, we beseech the by thy son, our only saviour, first that thou wilt mercifully forgive us all our sins, & iniquities, which we acknowledge and confess here in thy sight, and that thou wilt favourally turn away from us through the blood and satisfaction of thy son our mediator, thy most just wrath, which we have deserved through so manifold transgression of thy commandments. But confirm thou in us thy holy spirit, that we may holy give over ourselves to the obedience of the now and ever, that calling upon the always for ourselves, and for other we may obtain thy grace, and help.  
We pray therefore chiefly for thy congregations, deliver them from a … olues, hired servants which either spoil, and devour thy sheep miserabli, or traitorously for sake them, and destroy them, and proudly rejoice, and delight themselves in their destruction. give them good and faithful ministers, and pastors, & preserve the same. Increase thy holy spirit in all persons, which be at this holy ministery, that therein they may faithfully serve thee, and with the profit of thy flock, that thy scattered sheep, may through thy gospel be gathered to thy dearesonne, the high, and only true shepherd and bishop of our souls jesus Christ, from all straying either of errors, or of sins, briefly that they may be brought again to the true communion of him, that there may be one flock, and one shepherd.  
So we pray the also holy father for thy servants the ministers of civil governances, for our most gracious emperor, & king for all other kings princes, and magistrates. And specially we pray the for our most reverend archebisoppe, and right excellent prince, for his consel, and officers for the consel, and magistrates of this city. give all these thy holy spirit, that they may truly know, and embrace Christ thy son, to whom thou hast given all power, and all judgement in heaven, and in earth, and that according to their strength they may so serve his kingdom, that they may so govern us, which are in deed subjects to them, but be the creatures of thy hand, and the sheep of thy pastures, that in this place, and every where we may live a peaceable, and quiet life with all godliness, and honesti, and being delivered fro all fear of our enemies, we may serve the in all righteousness, and holiness we pray also heavenly father for all those, moreover, which yet pertain not to thy kingdom, cause the light of thy gospel to shine unto them also, draw them to they son our saviour, that believing in him they be saved with us. And as touching them, whom thou hast some what drawn unto him, so that they grant him to be their saviour, and the saviour of all men, but nevertheless they have not yet bound themselves to all obedience of the gospel, increase in these the faith, and knowledge of they son, which thou hast given them, that they may thoroughly give over their selves unto the obedience of him, and of his congregation, and that they may magnify the in the same thorough out all their life with godly sayings, and doings.  
Furthermore we pray the father, merciful God, the great comforter of the afflicted, for all those, whom thou chastisest with the cross, and some affliction, and exercisest unto patience with poverty, exile, fetters, infamy disceases, and other calamities, and mischances. Grant to them, that they may acknowledge thy fatherly and medicinable hand, under which they may humble themselves with all their hearts. comfort their minnows with faith, and confidence of thy mercy, which moderateth all things, yea even adversities for the health of thine, and deliver them from all evils. Grant to us also, that through their correction, and punishment, we may acknowledge that we have deserved things much more grievous, that we may amend our lives in time, before worse plagues happen unto us. Last of all, we pray the eternal God, heavenly father, for us, which here come together in thy sight, to thy word, prayer and sacraments, lighten the eyes of our mind, grant us to consider with perfect faith, that we have a nature corrupted from the beginning, that our flesh & blood cannot enjoy thy kingdom, but only commit sin, & delerue eternal death, and increase the same destruction with daily sins, and that thou most merciful father of thy unmeasurable mercy diddest look upon us, and sendest into this world thy eternal word, thy son our flesh and brother, that he might deliver us by his death, from this our destruction, and restore us to thy Image and praise of thy name, that thou deliverest him to the cross and death, and that he gladly offered himself unto the in the cross for our sins, and satisfied for the same through love and pity of us, that he reconciled us unto thee, and more over that he offered unto us his body and blood to be meat and drink, that we may live in him, and he in us. Grant heavenly father, that we may consider and apprehend all these things with true and lively faith now, and throughout all our lives, that denying ourselves, we may utterly refuse the foolish and blind judgement of our reason, and repress naughty and noisome lusts, and wholly give over ourselves to him, thy dear son our Lord, and only saviour, and restorer that we seek, and receive comfort in all things, all help, aid, and safeguard in him only, in his death, cross and resurrection. Now also let us receive his holy body and blood with sincere faith, and all thank fullness, and let us ever magnify him, and the in him, for all thy exceeding benefits, which thou hast given in making, governing, and restoring us, for the incarnation passion and death of thy son, whereby he purged our sins, and reconciled us unto thee, for his resurrection, ascension into heaven, and heavenly governance, whereby he restored us unto thee, and moveth, and reneweth us unto all thy pleasure.  
Finally for this most ample benefit that he here delivered himself unto us to be meat and drink unto eternal life, that so thy divine name may be daily more & more sanctified by us & in us, thy kingdom may be established and spread abroad by us unto other, that all things may be done among us in the earth according to thy will with such fervency, and cheerfulness, as they be done in heaven. And that these things may be done in us, give us also our daily bread, all necessary things for our bodies prosperous health, and peace, that we may enjoy these things unto the glory of thy name. And forgive us our debts, and sins which we daily commit, and mercifully pardon us of the punishments which we have deserved, as we also in the sight of thy majesty, do gladly, and heartily forgive all them, which have offended us. And suffer not our tentator, the old enemy, which studieth ever to lead us from thee, and thy word to overthrow us at any time with his temptations. But deliver us from him, and all evil, for thou only art our God and father thine is the kingdom, the power, and glory for ever. Amen.   

¶ An other, and a short form of praying.  
Merciful God, heavenly father, which commaundedest us to come together in thy name, and in the name of thy son our Lord and saviour Christ, and thorough the same our only Mediator to pray the for all things, the which we desire for our selves, and for other adding a most ample promise, that we should obtain, what soever we would ask of them, trusting in this thy commandment and promise, we stand in the sight of thy divine majesty, we pray and beseech thee, in the name of thy dear son, our only saviour, that thou wilt forgive us all our iniquities and sins, that thou wilt renew our hearts with thy holy spirit, and steer up, and kindle the same, to thy son Christ, & that for all the necessities of thy congregation & of all men we may call upon thee, and obtain what so ever is good for us unto the glory of thy name.  
We pray the then chiefly for thy congregations, deliver and preserve them from all those ministers, whom thou hast not sent, send them such ministers, which with all faithfulness, and diligence will seek thy scattered sheep, and bring them to Christ our Lord, which is only their good shepherd and will study to feed them faithfully under him, that all ungodliness, heresies, sects all naughty doctrines, and perverse service of God may be taken away, and that in the unity of true faith, and knowledge of thy son, we may grow and go forward to all things that please the.  
So we pray the also for the Emperor, for our king, for all kings, princes, and common powers, and officers, and specially for our most reverend archbishop, for his counsellors, and officers for the counsel and commonalty of this City, grant that all these may execute their office according to thy will, that they may turn away all noisome things from their subjects, and procure and maintain all good things, that being delivered out of the hands of our enemies we may serve the with a quiet mind in all holiness, and righteousness.  
We pray furthermore merciful father for all men, as thou wilt be the saviour of all men, draw them to thy son, which yet pertain not to him, and grant that they, whom thou hast drawn to him already, may grow and be confirmed daily more, and more in the knowledge, & love of him.  
We pray also for them, whom thou chastifest with sundry miseries and afflictions for an example unto us, that thou wilt comfort them, and deliver them from all evils & grant us that we may diligently regard thy fatherly nurture, which thou settest before us in them, considering that we have deserved grievouser things, that in time we may judge, and amend ourselves, that it be not needful, that we be corrected, and condemned of the.  
Grant also to us all, which here in thy sight come together to thy word, prayer, alms and divine sacraments, that we may truly come together only in thy name, and in the name of thy dear son, that we may take hold of thy divine law, and holy Gospel with true faith, that dying daily more and more to ourselves, we may wholly give over ourselves to thy dear son, our only saviour, which only thorough his stripes and most bitter death, hath redeemed us from sins, and eternal damnation, hath restored us into thy favour, thorough his resurrection and heavenly kingdom, hath called us unto himself into his congregation, and hath planted us into himself unto everlysting life, and made us his own membres, that we should live more and more in him, and he in us, that thy holy name may be more largely sanctified by us in all our life, and all our doings, that thy kingdom may be amplified, by us, and in other, that at length all things may be done among us upon earth, with such prompnes and cheerfulness, as they be done in heaven. And for this purpose, that we may wholly live and serve unto thee, give us also our daily bread. etc. as in the prayer before. After this solemn prayer let the whole congregation sing the Crede. For this confession of our faith when the Gospel is heard, and declared ought to be done of right by all men commonly, as all equally heard the Gospel, and the declaration thereof.  
And because no man can hear the Gospel with faith, and know, and considre out of the same how great love and gentleness God hath showed towards us in that, that he gave us his son, and all things with him, which shall not out of this faith wholly give over, and bind himself to our Lord jesus Christ, this thing followeth also out of the nature of true faith, that the faithful study to declare this binding of themselves to the obedience of Christ, and thankfulness of their minds for so great goodness of God towards themselves, which at that time they more earnestly remember with holy oblations for Christ being needy in his litleons. Therefore while the Crede is in singing, let the faithful offer their free oblations, every man according to the blessing, which he hath received of the liberal and bounteous hand of God. To which office of faith and godliness, the pastors and teachers shall diligently exhort the people, teaching them, that these oblations ought to follow the confession of faith and prayer even by the very nature of true religion, neither can be absent from the same, when we want not wherewith to declare this liberality. And that this work of religion may be conveniently done, and rightly commended to the faithful, we will that there be some notable place appointed in every temple, not far from the altar, which every man may comely go to, and where the faithful may offer their oblations openly before the whole congregation. Which after that the sacrament is ended, the officers of the holy treasure shall gather together, and shall lay the same up in the treasury, the congregation looking upon them.  
It was the manner of the old church, and that taken out of God's word, that after the preaching of the Gospel, before the ministration of the Sacrament should begin, not only those should be commanded to go out of the temple, which were not admitted into the congregation, nor pertained there unto, but they also which were yet in repentance, and not reconciled to the congregation with open absolution of sins. Therefore because this discipline was taught of the Lord himself, and ought of right to be called again into the congregation, the pastors shall diligently, and often exhort those, which live in such sins, as be against their conscience, that they leave them and turn themselves with all their hearts unto the Lord. And after that they be restored into the favour of God, and begin again to be the true disciples of the Lord, then let them be present at the lords supper, and communicate.  
But if any will not suffer themselves to be brought thereunto, and will continue in their sins with so great contempt of God and his Christ, let the preachers declare to such, that they may not be present at the Lords holy supper, and if they take upon them to be present, that they do despite unto Christ, and provoke upon themselves the must grievous judgement of God. As for other which live not with an evil conscience, and yet receive not the sacramet with other, or seldom receive it: the pastor must often warn them, that it pertaineth to the duty of a christian man, to be often partaker of the lords board, and so to feed, and strengthen his faith, and to witness the same unto the congregation to the edification of many, seeing that God hath instituted this most holy exercise of religion for his, that they might thereby be established and inflamed in faith, and study of godliness. Wherefore we see that they, which neglect so great a benefit of God, become daily colder in all godliness, and religion. For they grievously offend God thorough contempt of his bounteousness, and they hurt the congregation very sore with that evil example, and moreover they make themselves guilty of the lords body and blood, abhorring this meat and drink of everlasting life, so irreligiously and so unthankfully.  
But forasmuch as both the knowledge of this mystery, and moreover all the discipline of the congregation, is so much gone out of use, and thereof cometh so great weakness of the very faithful: the pastors must restore to the people, the knowledge & existimation of so great mysteries, with convenient and timely admonition, and not trouble any man with untimely rigorousness, as we admonished before. For first the sheep of Christ so miserably scattered, and diseased, must be fully brought to Christ, and be healed, before that any rigorous discipline be restored, and exercised among them. But how so ever the rest be handled in the congregation at this time, they nevertheless that shall be admitted to the communion, as soon as they have made their oblation, must go together to that place, that shall be appointed unto them, nigh to the altar. For in every temple, there must some place be appointed nigh the altar for them, which shall communicate, according to the opportunity and fitness of every temple. They then which shall be admitted to the communion of the lords board, shall stand in that place, the men in their proper place, and the women in their place, and there they shall give thanks, and pray religiously with the pastor. The giving of thanks shall be handled after the accustomed manner, but in Dutch that the people universally may give thanks, as both the example, and the commandment of the Lord requireth, and also the old church observed.  

❧ The priest. The Lord be with you.  
¶ The people. And with thy spirit.  
❧ The priest. lift up your hearts.  
The people. We have unto the Lord.  
The priest. Let us give thanks unto the Lord our God.  
❧ The people. It is meet, and right.   
¶ The priest.  
It is verily a thing worthy, right, meet and wholesome, that we give thanks unto the always, and every where, that we praise and magnify thee, Lord holy father, almighty, everlasting God, thorough jesus Christ our Lord, by whom thou madest us of nothing unto thy image, and haste appointed all other creatures to our uses, and where as we thorough the sin of Adam sliding from the were made thine enemies, and therefore subject to death, and eternal damnation, thou of thy infinite mercy, and unspeakable love, didst send the same thy son, the eternal word, into this world, who thorough the cross, and death delivered us from sins and the power of the devil, and brought us again into thy favour, by his holy spirit, whom he sent to us from thee, and gave his body, and blood to be the food of a new, and eternal life, that being more confirmed thorough the trust of thy mercy, and love, we should ever go forward to all that, that is thy pleasure by renewing, and sanctifiing of ourselves, and that we should glorify, and exalt the here and evermore in all our words, and deeds, and sing unto the without end, with all thy holy Angels, and beloved children. After these things, Sanctus shall be song, where clerks be, in latin, but of the people in Dutch, one side answering the other, thrice of both parts. As for that, that is wont to be added The Lord God of hosts, and Benedictus it shall be song commonly of the whole congregation, and therefore in Dutch.  
Straight way after this, let the priest sing the words of the lords supper in Dutch. Our Lord the night, in which he was delivered. etc. But these words must be song of the priest with great reverence, and plainly, that they may be well understanded of all men. And the people shall say to these words. Amen. Which all the old church observed, and the Greeks do yet observe the same. For the whole substance of this Sacrament, is contained in these words. And it consisteth altogether in the true understanding, and faith of these words, that the Sacrament be wholesomely administered and received.  
❧ When the people then have answered. Amen. The priest shall add, let us pray. Our father which art in heaven. etc.  
To which prayer of the Lord, the people shall say again. Amen.  

¶ The priest. The lords peace be ever with you.  
¶ The people. And with thy spirit.   
After this, they which be admitted to the communion, and do look for the same in their place, shall come to the lords board religiously. first men, and then women, and the whole Sacrament shall be given to them all that they may be partakers of the body and blood of the Lord, receiving not only bread but also the Cup, even as he instituted it.  
¶ At the exhibition of the body, let the the pastor say.  
Take, and eat to thy health the body of the Lord, which was delivered for thy sins.  
¶ At the exhibition of the cup.  
Take, and drink to thy health the blood of the Lord, which was shed for thy sins.  
¶ After the communion, let Agnus dei be song both in Dutch, and in latin, one side answering the other, where clerks be. And then let this Dutch song, be song. Got say gelobette. Item jesus Christus Vnser Heylant. If the communion shall give so much time, and leisure.  
¶ When the communion is ended, let the priest sing turning to the people. The Lord be therein.  

❧ The people. And with thy spirit.  
¶ The priest. Let us pray.   
Almighty, everlasting God, we give thanks to thy exceeding goodness, because thou haste fed us with the body of thy only begotten son, and given us his blood to drink. We humbly beseech thee, work in us with thy spirit, that as we have received this divine Sacrament with our mouths, so we may also receive and ever hold fast with true faith, thy grace, remission of sins, and communion with Christ thy son. All which things, thou haste exhibited unto us in these sacraments, thorough our Lord jesus Christ thy son, which liveth, and reigneth with the in unity of the holy ghost, very God and very man, forever. Amen.  
❧ An other thanksgiving.  
We give the thanks father, almighty God, which haste refreshed us with the singular gift of thy body and blood, we beseech thy goodness, that the same may help to confirm our faith in thee, and to kindle mutual love among us, by the same our Lord jesus Christ. etc.  
¶ last of all let the pastor bless the people with these words.  
The Lord bless thee, and keep thee, the Lord lighten his countenance upon thee, and have mercy on the. The Lord lift up his face upon thee, and settle the in peace.  
❧ Or thus.  
God have mercy on us, and bless us, lighten his countenance upon us, and give us his peace. Amen.  
❧ Or thus.  
God the father, the son, and the holy ghost bless and keep us. Amen.  
❧ Or thus.  
The blessing of god the father, the son and the holy ghost be with us, & remain with us for ever. Amen.  
But where clerks be not, as in villages, there let all be read, and song in Dutch. But let the songs be so moderated, as in every congregation shall make to the edification of godliness.  
But forasmuch as our Lord instituted this his sacrament only for this purpose that we should eat it, and drink it for the remembrance of him, and not that we should set it forth, or carry it about to be looked upon forasmuch as sundry abuses be brought in, the true use of this sacrament being over passed & so this sacrament hath been drawn to horrible superstition, and ungodliness, for the taking away both of this superstition and ungodliness, and also sundry scruples of the work, and irreligious questions about these mysteries, the pastors, and they that administre the Sacrament, shall endeavour themselves, that as often as the supper shallbe ministered, whether it be in the congregation, or in private houses for sick folk, they count the numbered of them certainly which shall communicate, that according to the same, they may receive pieces of bread and measure of wine. As for the remnants, after that the communion is ended, let the pastors themselves receive them forthwith, and let them not keep the same nor lay them up in any place, nor eary them away, or set them forth to be beholded. For the word of God, which saveth us, if we believe, and obey it, and damneth perpetually, if we do not believe, nor obey it, hath thus prescribed concerning his sacraments. Take, and eat, this is my body. Take, and drink this is my blood. Therefore we must stand in this institution of Christ, and not institute a new usage without God's word about this most holy Sacrament. And because also that here the lords death must be preached, and the communion of him confirmed in us, that thorough him we may be daily more crucified to the world, all worldly pomp must likewise be taken from this ministration, and all tynges must be so ordained and moderated, that they may help forth, and adurne the preaching of the cross and of the death of Christ.   

❧ Of the communion of wayfaring men and sick folk.  
When it shall chance that wayefaring men, or such as commit themselves to dangerous journeys, or be sick, shall require the lords supper upon working days, fearing that they can not come to the communion the next holy day, the pastors shall ministre the Lords supper unto them upon any day, after that they have received of them a convenient confession of their sins and faith in Christ. How be it, as much as may be, it shallbe done in the morning, and at such time as some assemble of the people is wont to be gathered, or at the lest, they shall call some together to this ministration of the supper. When then they have admonished, and exhorted in the assemble such as will take journeys in hand, or be sickly, of these mysteries, and the whole faith in Christ: they shall administre the holy supper, and distribute the sacraments, in that form, and fashion, that we described before saving that they may omit singing, and read all things, which nevertheless must be done plainly, and clearly, and with great gravity. But if the sick folk be in such case, that they can not come to the temple, the pastors must go to them, and give them the holy supper at home, so that they do all things according to the form prescribed, or this that followeth, which is peculiarly appointed for sick folk, asmuch as the state of them, to whom the sacrament shallbe ministered, will suffer, and as much as shall make for the edification of saith in them that be present.  
The pastors must also exhort the people, that not only their household, but also the neighbours and kinsfolk of the sick, endeavour to come together to the celebration of that holy supper, and to receive the sacraments together.  

❧ How sick folk must be visited and how the communion must be celebrated with them.  
❧ An other exhortation to the sick person.   
My brother in the Lord, forasmuch as the Lord visiteth the with sickness of the body, that thou mayest rest the better in his will thou must faithfully consider & recount first, that diseases are sent to us from the Lord God for none other cause, then for sins, and that original sin, which was derived from Adam unto us, draweth death with itself, and what so ever pertaineth to the kingdom of death, that is to say, all manner of diseases, sicknesses, miseries, and calamities. For if we had continued in original righteousness without sin, death should not have had any right upon us, much less diseases, and other calamities.  
Further thou must remember that, lest we should despair by reason of our sins, diseases, and other temptations and anguishes of death, the Gospel was given us, that out of the same we should learn, and believe that Christ the son of God delivereth us from sins and saveth us, if we believe in him, and that two manner ways. first in purifiing our hearts from the will, and guilt of sins, here in earth by the Gospel, and sacraments. Act. xv. purifiing their hearts with faith. Secondly when that our consciences be thus cleansed from sins, and reconciled to God the father by faith, in taking away and purging sin by little and little out of our nature, that at length being made pure and perfect from all vices, and holy in all points, we may live with the holy God in heaven, in divine righteousness and innocency. Thirdly that, for the working and fulfilling hereof, God our father sendeth unto us sundry diseases & death itself, not because he is angry with us, or will destroy us, but because thorough very fatherly benevolence and care, he will steer us up unto true repentance of sins and faith of his son, and so deliver us both from sins, wherein we yet stick, and moreover from all evils both corporal, and spiritual, unto which we be subject by reason of sins, which thing the holy scriptures testify abundantly. For thus saith S. Paul. i Cor. xi. When we are judged of the Lord, we are corrected, that we be not damned with this world. Roma. viii. To them that love God, all things work health, neither can any thing dissever them from the love of God, which is in Christ jesus, not afflictition, nor anguish, nor persecution. etc.  
Fourthly forasmuch as these things be even so as I have said, and because thou art taught & certified out of the Gospel, which the son of God himself preached and confirmed with his death and resurrection, that all thy sins are cast upon Christ, yea utterly taken away and abolished for ever of Christ himself, so that God hath now no cause of wrath, and condemnation against the believing in Christ, but the grace of the father, mercy, life and health be certainly restored to the thorough Christ, considre all these so exceeding benefits of god towards the with sure and certain faith, and confirm this trust in thyself, that God the father counteth the not now for such one, as thou waste borne of Adam and made though row thine own sins, that is to say, hateful unto him and appointed unto destruction, but counteth the for Christ's sake dear, and destined to eternal life, and be thou persuaded that thou shalt live for ever by the righteousness and life of Christ in perfect blissfulness as certainly, as it is certain that he suffered the wrath of God and death not for his own sins, but for thine. seeing then that it is so, see that thou comfort thyself with so great benefits and knowledge certainly that sin, death, and hell hath now no right upon thee, but that Christ the lamb of God hath taken away all those. john. i. For he hath translated those things upon himself, he hath overcomed them by himself, and blotted them out forever. Wherefore be of God comfort, thy sins be forgiven thee, and there is no cause (if from thy heart thou believe in Christ the Lord) but thou mayst certainly, and constantly thorough Christ our Lord, look for all grace, consolation, timely help, and salvation from God. Therefore with such trust commit, and give up thyself wholly to his merciful and fatherly will, saying with David, God is my light, of whom shall I be afraid? Heavenly father thy will be done. Into thy hands I commend my spirit. Amen.  
After this exhortation, if the state of the sick person will suffer, the pastor shall read before him, and the present congregation, the lords words out of the vi of john Fron this place verily, verily I say unto you, except ye eat the flesh of the son of man: unto the words of the evangelist. These words he spoke in the synagogue.  
And he shall declare the same text for the comfort and edification, aswell of the sick, as of the congregation, that is present. But the exposition shallbe moderated according to the commodity of the sick person. When th'exposition is ended, let the pastor rehearse a common confession of sins, whereunto he shall add an absolution. Then he shall recite the Crede, & shall make such a prayer.  

¶ The pastor. The Lord be with you.  
¶ They which be present. And with thy spirit.   
Almighty, everlasting God, which of thy exceeding mercy haste given us thy son and all things with him, lighten our hearts and minds, that we may certainly believe and acknowledge thy son to be our only saviour, and the in him our God and father, and that we may so receive and enjoy the communion of his body and blood from this his table ordained by his commandment, that his new and divine life with all trust of his grace, and sure expectation, of blessed resurrection may be confirmed and increased in this our sick brother, or sick sister and in us all, that we also may be content to sustain thy hand in this present visitation and look with affiance for thy calling out of this wicked world, and that as long as it shall please thee, we may live here, and more sanctify thy name, and set forth thy kingdom, thorough the same thy beloved son our Lord.  
Here the pastor shall say the lords prayer. That done, he shall wish peace to the sick person, and all that be present. Then he shall rehearse the words of the supper plainly and reverently. The Lord that night that he was betrayed. etc.  
When he hath rehearsed those words, let him give the whole Sacrament to the sick personnes, and to those of the standers by, which shall offer themselves gists to the lords board, as it behoveth, with those words, that we rehearsed before. After the commnunion, let him conclude the lords supper with thanksgiving & blessing, as is described before. The sick folk also must be ever exhorted to liberality towards the poor   

Of communion in private houses for men in health.  
Because some both of the order of knighthood and men of other degrees dwell farther from temples, then that they can ever come together to the common assemble of their parish in the winter & other incommodious times of the year, the pastors shall not be grieved to celebrate the holy supper in their houses at convenient times, when they shall require it, and when there shall be just causes so to do by themselves, or by other meet ministers, after the manner, and fashion that is described before. But they which dwell so nigh the temples of their parishes that they may well come together to the common communion of their parish, shall have no private communion in their houses administered, which thing the old holy fathers forbade to be done.    

❧ Of conversion from sins, or repentance and christian excommunication.  
IT is greatly to be lamented that man's weakness & the divyls' power is so great that so many of them which be received among the children of God, fall so soon from the begun obedience of God, and cast away the grace, which they had received, and the holy ghost, being unthankful towards God their father, whom they offend so ungodly, and towards their saviour Christ, whom they madly put from them and against the holy ghost, whom they so traitorously agrieve, and finally most noisome against themselves. For they provoke the wrath of God against themselves, which shall punish them even with temporal pains and not only them, but also those that be joined unto them by any means. Which thing the history of Saul, David, and other testifieth. Furthermore they take from themselves the most excellent consolation in this life, I mean, the calling upon God. For they that continued in sin against their conscience, can not call upon God. Finally they bind themselves to eternal damnation, and that, that is most horrible, they which have fallen, suffer not themselves to be moved for the most part, that they may return unto God. Wherefore it shall pertain to a good pastor to be ever more busy about himself, and other in godly exhortations, that they may work their health with fear & trembling, as Paul sayeth, and that they suffer not the gift of God to be idle in them, and to vanish away, but that they steer up, and exercise the same, desiring that the same may be confirmed in them, fleing perverse enticements, and resisting naughty affections, as we said before, in the place of good works.  
But if any man hath fallen, and hath sinned even against his conscience, secretly or openly, let him nevertheless hear the word of god, so fatherly alluring us unto amendment, when he sayeth, in ezechiel, as truly as I live, I will not the death of a sinner but that he be converted, and live.  
Therefore God would also, and so greatly commanded that in the congregation the doctrine of repentance should be beaten in, which he himself began in Paradise, when he rebuked Adam, and Eve after the fall, and comforted them again with a most ample promise of grace, by the seed that should come. All the sermons of the prophets teach the same thing, and therefore john Baptist, and Christ himself, and the Apostles grounded the sum of their preaching hereupon. Come again to yourselves, repent. etc.  
As for repentance, it is a grief and anguish of mind, by reason of sin, out of a faithful consideration of the filthiness, and abomination, which the law showeth to be in sin, and out of the fear of God's judgement against sin, which the law threateneth, driving us to seek forgiveness of sins, and the grace of God with all diligence. And therefore joel. ij. Cut, sayeth he your hearts, and not your garments, and turn to the Lord your God, for he is gentle and merciful, patiented, and of great compassion, reconcileable touching wickedness. etc.  
Iten in Esai. Where shall the Lord dwell? in a broken, and humbled spirit. etc.  
Psalm. xxxviij. My bones have no peace from the sight of my sins. isaiah. i. Cease to do frowardly, learn to do well,  
The preachers must be diligent to steer up this repentance with preaching of God's word, which is taught us in the law, and Gospel. For thereby sin is uttered and reproved, as Paul saith, thorough the law is the knowledge of sin. It admonisheth also that these miserable calamities of mankind, so many wars, so dangerous commotions, and all destruction of peace, and polity with other evils, which daily spring up new, by the punishments of God's anger kindled against us for sins. Finally it rehearseth unto us terrible exemples of gods chastising, the flood, the droning of Pharaoh, the destruction of the kingdom of Israel, and Jerusalem. etc  
And where as the lords word testifieth that what so ever adversity chanceth unto us, it is sent from God for our sins, the same word of the Lord by these daily miseries and incommodities, admonesheth us of our sins, and calleth us unto repentance Finally the Gospel most vehemently rebuketh the contempt of Christ, that men will not acknowledge him, and his exceeding benefits, that they refuse his grace offered to them, that they neglect to call upon God with true faith thorough him. For which contempt, it threateneth present pains and everlasting to come.  
All these things must be often beaten in, that men may be steered up to true contrition, whereunto they help very much, if they be set forth gravely, and religiously.  
But the Gospel doth also by the trust of God's graces raise up, and comfort minds being discouraged thorough repentance. For it biddeth an heart bruised and sorrowing for sins, to acknowledge, and embrace mercy promised in Christ, and to determine, that it shall certainly obteyve remission of sins, if it believe that sins be forgiven us freely, not for our merits, but for Christ's sake, which offered himself a sacrifice for us unto the father, as we have declared before, and as it is clearly set forth, Ro. iij. Ephesi. ij. and in other places. But to obtain this consolation, we must hold fast the word of the Gospel. Wherefore private absolution must be retained, and used in congregations, that thorough it the voice of the Gospel may be preached to every man by himself, and that the benefits of Christ may be so exhibited, as Christ saith. john. xx. Whose sins ye shall remit, they be remitted. etc. Item mat. xviij. Thou shalt not only forgive seven times, but seventy times seven times. So Luke xvij. If he shall sin seven times in a day against thee, and being seven times converted, shall say, it repenteth me, forgive him.  
These sentences teach clearly, and prescribe that they which acknowledge their sins, and be stricken with repentance of the same, must not be left in doubt of forgiveness, but that remission of sins must be preached unto them in the name, and by the commandment of Christ, and that they must be absolved from sins. Which absolution they must receive, and embrace as a sure voice of the Gospel, and believe that they obtain remission of sins not for the worthiness of this work, of which sort the heathen had an absolution, but for Christ's sake. Therefore that this godly benefit of absolution may be more commodiously retained in congregations, we have enjoined to all curates, and other ministers of congregations, which administre the sacraments, that they admit no body to the communion of the lords supper, which hath not received before private absolution of the pastor, and other ministers of sacraments. And for the retaining of this absolution in congregations, private confession must also be kept, not that numbering of sins is necessary, but because that private teaching, and the consolation of private absolution, which is wont to be used in confession, is very profitable, and necessary for many. How be it every man must humbly confess, that he hath sinned, and must be sorry from the heart, that he hath offended God, and must have a certain, and sure purpose to amend his life, and to govern the same from thence forth according to the word of God, in the fear of God, obedience, invocation of God's name, and thanksgiving, so that he be offensive to no body, but edify many in godliness, and further them to all good things. Further every man must open to the minister of Christ, to whom he confesseth his sins, those faults, and misdeeds chiefly, which most trouble, and vex his conscience, and for which he hath need of counsel, instruction, and consolation out of the word of God, that he may afterward live with more wariness of sinning, and certeyner trust of the mercy of God, and so serve God the better. After these things, it is convenient to require absolution.  
Such confession availeth much to warn and instruct the repentant, and that the pastor may know them before absolution, that they may the better be instructed to the amendment of life, and that the pastor also may know whether he, which confesseth requireth absolution unfeignedly. For pearls must not be cast before swine. And he that promises not amendment of life, must not be absolved. For the repentance of such a man must needs be feigned.  
In this confession the pastor must hear and examen every man of his faith, and require of him the ten commandments in order, and warn that men learn to know, that it is sin against God, when they transgress the said commandments, that so they may perceive, what sin is, and this examination, and instruction must be used with singular diligence in young and rude persons. After this, he that requireth absolution must be demanded, whether he will earnestly amend his life, & live from thence forth in the fear of God, and obey God unfeignedly. If he promise that he will so do, he must be demanded, whether he hath borne an offence to any body, or hath unjustly hurted any body, that asmuch as may be, such slanderous offence be taken away again and that he labour to be reconciled to him, whom he hath offended. If the crime, and offence be open, as if a man keep an other man's wife, or use unlawful company with some other woman openly, or bear manifest hatred against some body, or withholdeth some man's goods, if there be any such manifest slander, the absolution must be deferred, till the offence be openly removed. He that asketh absolution must also be warned, that true repentance is required, and that, that is no small matter, but an earnest, and vehement grief for sin, with a faithful desire of forgiveness, and sure purpose of amendment of life, and that God is most grievously offended, if any man require absolution not of true repentance, but rather for men's pleasure, or for custom.  
Finally, they which confess must be warned, that it pertaineth to true repentance, to avoided diligently all occasions of sins, all places, times, companies of men, which may offer any occasion of sin, and to fight strongly against evil lusts, and enticements of sins, and ever to call upon the help of God. For thus faith, and invocation must be exercised in true repentance.  
When he then which desireth to be absolved, hath promised that he will do all the things, that I have rehearsed, let him be absolved from sins in the name of Christ, and after absolution, let him be admitted to the communion of the lords supper.   

❧ Of excommunication.  
IF any man continue in manifest abominable crimes, or if he may by convenient witnesses, be convinced of such a crime, as aught to be punished, and for which according to God's word he can have no part in the kingdom of God, and nevertheless the man is not moved with the remembrance of the wrath of God, in the danger whereof he liveth, nor of the grievous punishment that he deserveth, nor of the common slander, and stumbling block, which he layeth before other, and will not convert unto the Lord, the pastor with other godly men, which shall be chosen and appointed out of towns, and villages for this purpose must warn such a person with gravity, that he come to himself, repent his sins and turn to God his father and saviour, that he remove the stumbling block, which he hath laid before the congregation, and finally that he seek reconciliation with God and the congregation by worthy repentance. And the very obedience due unto Christ requireth, that every man in his parish obey such exhortation with all subjection, and humility. For it is a part of the ministery, whereof Christ speaketh, Luke. x. He that heareth you, heareth me, he that despiseth you, despiseth me. etc. If he then which hath lived with an open scaunder, admitteth such an exhortation, and promiseth amendment, first he must take away the offence, that he had caused, as if he keep unlawful company with some woman, he must put her away from him, if he hath borne open hatred against any man, he must be reconciled unto him, asmuch as pertaineth to himself. etc. This done, he must come to his pastor, confess his sins, and promise a better life, and so require, and receive absolution, and then be admitted to the lords supper.  
But if such a man, which continueth in open sins, will not come to the pastors, and other ministers of repentance being called, let him be called thrice, or if he come and yet abide obstinately in his wicked acts after the third admonition, let the whole matter be brought before the superintendant, by the pastor and one of them, which shall be joined with the pastor by the appointment of the congregation to execute this business. The superintendant must come to that congregation, where such an obstinate wicked person shall be, and shall call him again before himself, with the pastor and other appointed to that office. And if he have not yet left his naughty acts, nor amended his life, neither yet earnestly promiseth amendment, all these persons must pronounce a sentence together against such one, and judge him worthy to be cast out of the congregation, and to be excommunicated, and with that their common sentence they shall exclude him from all communion of the congregation. And he, whom they shall so excommunicate, must be counted of all the congregation as one not pertaining to the body of Christ, and he must not be admitted to the holy supper, or to Baptism, or to the instituting of the ministers of the church, or to the blessing of marriage, which is wont to be done in the congregation. How be it he shall not be forbidden to come to sermons, yea he shall be exhorted the more to hear sermons, that by the word of God he may be admonished of the wrath of God, of everlasting, and present punishments, of his unthankfulness against the mercy of God, and the bitter death of Christ. For the ministery of the Gospel must ever judge of all men in the world good, and had, must rebuke the sin of all men, according to this saying of Christ. The spirit shall rebuke the world of sin. etc.  
And that men may rightly understand the ministery, and strength of excommunication, and that a true doctrine of this matter may be retained in congregations, this thing is diligently to be marked, and taught. I mean, what difference there is between ecclesiastical, and civil punishments. The civil officer restraineth, and punisheth men by the commandment of God with bodily punishments, imprisonment, exile, loss of goods and death. And he must execute this his office, not only for common peace, but also for the glory of God, and to retain discipline among men. Ro. xiii. Of which thing the ministers must often admonish the people. And if the civil officer grant to a man being excommunicate the use of the politic state and company with citizens, the excommunication of the congregation, must not hindre civil communion, and the true, and obedient membres of the congregation may use the company of such a person in civil matters, and in the administration of the common weal, in common judgements, in buying, and selling, and such other business of civil fellowship and of the necessity of this life. But in other matters not necessary, the members of Christ must avoid the company of such, lest they defile themselves with other men's sins. Yea they must so behave themselves towards such men, that both the persons themselves and also other may understand that they be sore aggrieved with their wicked acts, and slanders, wherewith they trouble the congregation of God.  
If any die in excommunication, let not the other members of the congregation be present at his burial, but let them count him as a cast away, seeing that he died without the invocation of the name of Christ, and acknowledging of his sins.  
Therefore the superentendant, the pastor and other deputed to this ministery, must use excommunication only against open ill livers, which will not amend, and not in civil matters, as to require debts, for of these things the politic judgements of the officers must give sentence, and observe that way, which is described in our reformation set forth heretofore, concerning this matter and if need shall require, it shall be yet more largely described by the advise of our counsel. The pastors then, and teachers of congregations must diligently teach, and warn men, that they despice not excommunication, nor doubt, but that he which is lawfully excommunicated, is verily rejected of God, and that God to confirm the fear of excommunication, punisheth them often with bodily pains, which despice the excommunication of the congregation. For neither the blessing nor cursing of the congregation, and of godly men can be in vain, as it is written Gene. xiii. I will bless them, that bless thee, and curse them that curse the. And psal. Cx. Let his days be few, and let an other take his bishopric. Item, let him put on a curse, as a garment. The example also of the Cor. testifieth the same. So when S. Ambrose had excommunicated Stilico the scribe, the devil invaded him forthwith. Wherefore there is no doubt, but that he shall surely be punished of God, which despiseth lawful excommunication.  
But if the Lord will give grace, that he which is excommunicated, will come to himself again and leave his wicked deeds, for which he was excommunicated and will acknowledge, and confess his sins, and be reconciled to him, whom he hath offended, and asketh humbly remission of his sins, and disobedience against God, and the congregation, let the pastor absolve this man before the altar and restore him to Christ, and to the congregation, if he heartily confess that he will obey Christ, and the congregation in all these points, as a true penitent. How be it the other also which be appointed to this ministery must stand by the pastor, as witnesses of those things, that the man, which shallbe absolved, promiseth, and as witnesses of the right handling of the absolution.  
And that no man may have occasion to require judgements, by which he may obtain his right in debts without unlawful delays, and great charges, we by the advise of our counsel will take such away in judgements, which are executed in our name, and in the names of archdeacon's, that they shall be driven to do that, that is right, and the same without abuse of excommunication, and wrong of the keys of Christ.   

❧ Of the appointing, and institution of pastors.  
ALL men endued with the true fear of God and religion, understand that th'office of priesthood, that is to say, the ministery of preaching the Gospel, and disposing the sacraments, and discipline of Christ, is, and was from the beginning of the world, and shall be to th'end of the same right necessary, and wholesome among all other offices & ministries, whereby the commodities of man's life are procured. For God sent his son into this world which was promised from the begining to mankind, to execute this office, he sent also to men his most excellent prophets, and patriarchs, and he maintaineth the same ministery thorough all ages by wonderful means, & restoreth it often times gloriously.  
Wherefore he hath enjoined to all curates of congregations, that they labour with all religion that this treasure of everlasting life, this ministery of salvation and blessed communion with him and his Christ, be not committed but to faithful, and meet men, that it may be ever kept sincere, nor be quenched at any time, as it hath chanced among the heathen. Wherefore we ought most diligently to consider, and to renew in the congregations as much as is possible, the things that the holy ghost hath prescribed, concerning the religion of this ministery both in other places & also to Timothe. Neither is it to be doubted, but that bishops were made presidents over all priests chiefly for this cause, that they should take singular care and study, that the purity of christian doctrine, and discipline might be maintained in congregations, and that meet men might be admitted to the administration thereof. And it is manifest that the congregations from the beginning of the world have been most grievously endamaged thorough the negligence, sluggishness rashness and boldness of them which were made overseers of the doctrine & discipline of Christ. As other common weals also were then most afflicted, and came to ruin when they began to be administered by naughty officers. For ever there want rather meet governors in common weaels to keep, maintain and execute good laws, them there want good and commodious laws. Wherefore we heartily wish that principal diligence be used hereof, that faithful and meet curates be appointed to every congregation, as it is most necessary, and as it toucheth our office chiefly. Let no man then take it in ill part, that we devise a way and mean whereby they that shallbe admitted to the procuration of congregations may be examined and tried with more religion, than heretofore.  
As for us, we will not take from any man his right of appointing curates to congregations. But we exhort all men, which take this authority upon them, that thorough favour & carnal love, or for some other cause they thrust not such into the congregations, which be sclenderly furnished, or little willing to execute this most holy ministery, but that they seek out with all diligence such as will and be able to execute this office, which thing the very faith of Christ greatly requireth of all christian men, but chiefly of them, to whom congregations be singnlerly committed for the same purpose.  
And that we also may execute our office in this behalf, we command that no man be admitted to the cure of any congregation, which is not diligently tried and allowed by those examiners, whom we shall appoint to this office, and bringeth from thexaminers a testimony of his probation, to those to whom it shall pertain to invest, & to our suffragan.  
In the examination of these men, three things must chiefly be required. First that he, that shall be admitted to the holy ministery of the congregation, bring to the examiners a convenient testimony sealed in letters worthy of credit, concerning his vocation, and former life. For God forbiddeth such to be admitted to this right excellent office, which openly despice his laws, and be subject to manifest wicked acts.  
Secondly the person must be examined whether he sufficiently understand the doctrine of Christ, a some whereof we have comprehended in this book. And whether he acknowledge that the same doctrine in a sum is truly described in this book, as surely it is the only, and undoubted doctrine of Christ, which the true catholic church of Christ ever holdeth, and followeth.  
Thirdly it must be required of him that shall be admitted to the governance of the congregation of Christ, when it shallbe perceived that he understandeth sufficiently this doctrine and confesseth it to be true, that he promise to continue in the same doctrine, and to deliver the same faithfully to them, of whom he shallbe made curate for that purpose, and to follow the prescript of this book in all things diligently, and to execute his office in all points with all faithfulness and diligence.  
When he is thus examined and proved, the examiners must give him a testimony of their comprobation unto them, whose office is to invest him, and to the suffragan. Which suffragan shall use nothing in the ceremonies of ordination, nor enjoin any thing in ordaining, that agreeth not with this same doctrine of Christ set forth in this book. For it is evident that this doctrine, which is comprehended in this book, is the very christian doctrine, and the certain sentence, and faith of the catholic church.  
Now it pertaineth to us by reason of our byshoplye office, that we maintain not those observances, which have crept in beside the commandment of God, and unto the destruction of many priests, but rather that we seek out, and devise that way and mean, whereby we may find meet ministers unto our congregations, and that they may execute their ministery with good conscience not encumbered with unjust traditions of men or vows, and call upon God with sure trust, and be occupied in their ministery godly and luckily.  
We trust also that they which now administre our congregations, will gladly apply themselves to this manner of teaching and using of holy ceremonies, when they shall have thoroughly perceived it, and not lead a life disagreeing to the same. If it chance otherwise in any place, the visitors shall have commandments so to provide the congregations of necessary and meet ministers, that no man shall have cause to complain of any unjust burden.   

❧ Of blessing of marriages.  
THey which have mutually promised matrimony between themselves, shall go both the spouse and the spousess, with their parents of both sides, or other kinsfolk, or two, or three friends, to the pastor, or to some other ministre appointed thereunto, and shall signify unto them their hand fasting, and require the blessing of the congregation which shall diligently demand of them whether their handfasting were made after the will of the parents of both parties, or of them under whose governance and power they be, whether they have done all other things lawfully, and after a christian fashion, whether their be any lawful impediment of their copulation. For if there be any impediment that they can not lawfully and without slander be joined together in matrimony, let not the pastor allow their marriage in any wise, or bless it in the congregation, till that let be remoned, and their copulation be allowed by them, which shall be appointed to such matters and causes by our commandment. Further the ministre shall exhort them that they solemnize such a marriage as becometh christians, and that they follow not the pomp, and excess of the heathen. Then let him write both their names, and ask the banes upon three holy days, or sundays after this sort.  
john N. and Anne N. have made promise each to other of holy matrimony, and they desire that the same be allowed and blessed of the congregation. Therefore they require that the congregation will pray for them, that they may begin this kind of life in the lords name, and that they may live in the same unto the praise and glory of God. If any man know any lawful impediment of their copulation, let him show the same in time to the glory of Christ, and for the removing of an offence to the congregation.  
Such a publication, as I said, must be made upon three holy days next ensuing one an other, except some special, and weighty cause require an other thing, and suffer not so long delaying. But no man must have any thing dispensed of this thrice asking, except they permit it, to whom we shall commit the office of causes of matrimony, and when it is manifest, that there is no lawful let of their matrimony. Howbeit the banes of such persons also must be asked in the congregation at the lest upon one holy day.  
Furthermore we will have this thing observed, that the wedding of all persons whether the brides be virgins or widows be confirmed and sanctified in the congregation by the word of God, and prayer, and that they come to the congregation with all sobriety, and honesty, as it becometh them which come together in the Lord, and truly desire the blessing of the Lord unto their marriage. Wherefore they shall endeavour themselves to bring very many with them unto the holy assemble, though christian moderation requireth not so many to be bidden to the marriage feast. For the prayers of many are godly desired. But because they come together to pray for the grace, and good spirit of God to be given to the despoused persons thorough our Lord jesus Christ, and him crucified: they must so appear in his sight, that the glory of the cross of Christ be not blemished by worldly pomp and excess.  
Finally they must come into the temple at that hour, when Christ's congregation cometh together at other times, and they must be at the beginning of the holy assemble that with the rest of the people of Christ they may hear the lords word, and make their prayers to God.  
When they then be present in the temple with the congregation, in a place appointed thereunto, which shallbe open to all men the pastor shall say to the bridegroom and the bride.  
Be ye then present here in the sight of God our father, and of our Lord jesus Christ, before his congregation, to profess your marriage, which ye have promised each to other in the Lord, and that ye may receive blessing and sanctification of the same from the Lord, by the minister of the congregation?  

❧ The answer of the bridegroom and the bride.  
We are present for that purpose.  
¶ Then the pastor shall say further.   
seeing then that after the open asking of banes, no body hath come forth, which would gainsay the conjunction of these persons, or could declare any lawful impedement by reason of kindred, or of affinity or for some other cause, the heavenly father vouchsafe to confirm that, that he hath wrought in you.  
And that ye may the better understand, and acknowledge how great a grace, and benefit the heavenly father hath given you herein, which hath joined you together with holy matrimony, and that ye may learn to give him condign thanks for this his benevolence, and bountiousnes towards you and embrace one another with more firm faith, as joined together by the hand of God, & call for his help with more confidence, and ever serve him in this state finally that ye may more fully know the promiss and office of matrimony, and perfurme the same more promptly, ye shall hear with reverent minds some testimonies, of the scripture, and a religious exhortation out of the same. And first ye shall here out of the second. Cha of Genes. the first institution of holy matrimony. God said, it is not good that man be a love, let us make him an help, to be with him, & God sent a sleep upon Adam etc.  
¶ Now hear ye the voice of Christ. out of the gospel Math. nineteen.  
¶ The pharisees came unto jesus tempting him, and saying to him, may a man make a divorce with his wife for every cause? etc.  
❧ Thirdly hear ye also the commandment of the holy Ghost concerning the office of marriage. For thus he prescribed to married folk Ephe. v.  
❧ Men love your wives, as Christ loved the congregation etc. read forth to the end of the Chapter.  
❧ Out of these places the despoused persons, and rest of the congregation must be warned, that they learn, and considre first, how holy a kind of life, and how acceptable to God matrimony is. For by these places we know, that God himself instituted holy wedlock, and that in paradise man being yet perfect, and holy, and that he hath greatly blessed this copulasion, and joineth himself all those together, which contract matrimony in his name, and giveth the husband to be an head, and saviour to the wife, as Christ is the head, and the saviour of the congregation and further more giveth the wife a body, and a help to the husband, that here in this world they may lead a godly, honest, and joyous life together.  
Hereof a godly mind shall certainly conclude, that this copulation of man, and woman is without doubt acceptable to God, and therefore holy, and lucky which thing appeareth by this, that God planteth in them, which be joined in matrimony, so great and so marvelous faithfulness, love, and most serniceable minds, both towards them selves mutually, & also towards their children, kinsfoke, and allied by any mean to either part. For God is love, and he that abideth in love, abideth in god, and the whole law is fulfilled with the love of our neighbour. wherefore in what soever state of life more faithfulness, and love, and a readier mind to procure the commodities of our neighbours according to the lords word is wont to spring forth, the same is more acceptable to God, more holy, and blessed. But there is no surer faithfulness, no ferventer love, no nearer friendship no prompter will to warn on another than that is, which is among such married folk, as be joined together in the lord, and sofurth among their children, and all those, whom marriage hath allied together on both parttes. Wherefore all they, whom god hath brought to this kind of life, aught to give great thanks unto God for this so great a benefit, that he hath called them, to so holy a kind of life, and so acceptable to himself. Nether must the husbaunde other wile receive his spouse, nor the spouse her husband, than delivered and joined together with the lords hand, and whatsoever adversity shall chance in matrimony (as this copulation is as you would say a singler shop of godly, and faithful invocation) they must i'll to God with sure confidence, and require help, and consolation of him. For the most benign father can not for sake his children in that kind of life, to which he himself appointed them, he cannot but assuage the difficulties, and exercises of obedience, which he himself will have to be in this state, to try, and to stirreup the faith of his, and not to afflict them.  
The pastors than shall diligently warn and exhort that men conclude these things out of the foresaid places of the scripture concerning the hollines of matrimony and the help of God prepared for this state, and that they learn thereby to give God thanked for this so great a benefit, and call for his help with confidence in all distresses that shall happen in this state.  
Further more they shall teach and warn this also out of the same places with all possible diligence, with how great benevolence and love they that be coupled in matrimony ought to embrace one another, by what means, and with what readiness of mind the one ought to do the other good, with what diligence the man must show himself an head, and saviour to his wife, and the woman a body, and faithful help in all things to her husband, briefly with what care they must maintain between themselves agreement of minds, and avoid all dissevering of the same, seeing that they must needs be one flesh, one man, and live together with one mind and one heart, and have all things commune both those that pertain to God and those that pertain to men. Great is the conjunction and near is the friendship of allies, and kinsfolk, and other friends among themselves, and the same be greater between parents, and children, but the greatest of all must be between married persons.  
For they must be so glued one to another with the affection of love, that they make one man, all other being left, and set apart, Imean not as touchig charity, & other duties, but as touching the use, & company of the hole life  
Such an exhortation must be made with more, or fewer words, as it shall appear convenient, or necessary for the present congregation, and the despoused persons which done, the pastor shall exhort the newly married folk, and the whole congregation that they make their prayers religiosly to God that will grant to the persons entering in to holy wedlock, so to begin it, and keep it through all their life, as they be taught out of the word of God. When the congregation hath ended her prayers in silence, let the minister bid the bridegroom, and the bride to come near, and first let him demand the bridegroom after this sort.  
johan N. hast thou than determined before the Lord to take Anne N. to thy wife in the Lord, and so to live with her all thy life, as thou heardest even now, that it is required of a Christian husband.  
Answer. I have so determined by the lords help. Hast thou also determined Anne N. before the Lord to take johan N. to thy husband in the Lord and so to live with him through out all thy life, as thou wast taught even now, that it is required of a Christian wife.  
Answer. I have determined by the lords help. Than if perchance they have rings let them put them one upon another's finger, and so let the minister join their right hands together, and say, that, that God hath joined, let no man dissever. And let the pastor say more over with a loud voice, that may be heard of all men.  
Forasmuch as than this johan N. desireth this Anne to be his wife in the Lord, and this Anne desireth this johan to be her husband in the Lord, and one hath made the other a promiss of holy, and Christian matrimony, and have now both professed the same openly, and have confirmed it with giving of rings each to other, and joining of hands, I the minister of Christ, and the congregation, pronounce that they be joined together with lawful, & christian matrimony, & I confirm this their marriage in the name of the father, the son, and the holy Ghost. Amen. After this let the psal. Cxxvij. be red, or sung, except the Lord build the house etc. And the Psalm. Cxxviij. Blessed are all they, which fear the Lord etc.  

¶ Than let the minister conclude the whole matter with this prayer.  
almighty God, and heavenly father, which with thine own word hast witnessed, that it is not good for man to be alone, and therefore at the beginning madest a wife to man of himself, and didst join her to him for an help, that they might pass their whole life luckily in all holiness, and righteousness, and didst ordain the man to be the head, & the saviour of the woman, which also should govern, and aid the wife his body to all godliness, and honesty, and hast adorned, and blessed this copulation, as holy, and acceptable to thee, in itself a singular exercise, and aid of faith thorought thy goodness, we beseech the for thy sons sake our Lord, whom thou wouldst have to be borne of a virgin despoused, and joined to joseph in holy matrimony, which also honoured matrimony with his presence, and with the beginning of his miracles, and would have it to be a token and mystery of his exceeding love to wards the congregation, we beseech the I say, that thou wilt mercifully perdonne these thy children, if any thing hath crept in, and mingled itself in their copulation at the beginning, or at this present, beside thy constitution through man's weakness, and the crafty snares of Satan, and that thou wilt keep them in the fear, and obedience of thee, and increase these thy gifts in the daily. Strengthen thou, and increase their faith, that they doubt not, but that they are joined together with thy hand, though it be by our ministery, that they may be one man in th● son our Lord jesus Christ, and so live, and serve the with one heart, and one mind, that no creature may ever dissever them, or any thing dimynishe this great love and consent between them, but that the husband may be an head to the wife and the wife an help to the husband in all things, which thou allowest in them. Give them also plentiful fruit of their bodies, holy seed, and children of thy kingdom. grant that they may bring them up to thy glory, that thy holy name may be ever more sanctified, and glorified by them, and by their children, and by us with them, in all our words and deeds, and that so thy kingdom may be ever prommoted, and amplified, and that all our conversation upon earth, may be so framed to thy pleasure, with like readiness of mind and zeal, as they which be in heaven obey they wil And that these things may prevail in us, and be daily increased, give us also our daily bread, necessary things for the body, prosperous health, peace, and tranquillity, that we may get, and enjoy those things, that be needful for our life, to thy glory. Forgive us also our debts, which we daily run in to, thorough neglecting our duties, forgive us our sins, wherewith we offend the perpetually, and remove mercifully they scourges, which we well deserve through our misdeeds, and sins, as we also before thine eyes do gladli forgive all them, which may seem to owe us any thing, either in omitting their duty, or in dowinge wrong, neither lead us in to any tentation, whom thou justly examinest, and triest with sunder temptations, on the right hand, and the list, with prosperity, and adversity. But deliver us from the devil the old crafty enenie. Satan, and from all his subtillities, and violente invasions, wherewith he tempteth us sundry ways, and ever laboureth to pull us from thee, and thy commandments, deliver us I say that we may never decline from thee, and thy word, nor suffer ourselves at any time to be drawn away, therewith enticements, or terrible threats, but that we may continue to the end in the faith of thy word, and in the obedience of thy commandments, as they true, and germane children, for thou art our only God, and father, thine is the kingdom and the power, and the glory with our lord jesus Christ, thy son, and the holy ghost, now, and everlastingly.  
❧ Or more briefly.  
Lord God, which wouldst join man, and woman in matrimony, and hast blessed them with the fruit of the womb, and wouldst that in their copulation, a sacrament of thy love towards the congregation should be set forth, we beseech thy mercifulness, that thou wilt not suffer this thy institution, and holy work to be in any wife violated in thy servants, or thy blessing to be turned from them, but preserve them through thy bounteousness, and increase in them the thing, that thou hast begun to the wealth of them, and of thy congregation, and give them the ample blessing of thy mercy, through our Lord jesus Christ.  
The pastors shall cause also, the names of them, whom he hath married, or baptized to be written in a book with a note of the day and the year.  
And forasmuch as the ingnorauncie of degrees, of consanguinity, and affinity, causeth often times much business, and many errors, we will procure that they shallbe clearly, and distinctly set forth, which the pastors shall often declare to the people. Furthermore grievous offences, and many perjuries grow of this, that young persons promise matrimony one to another rashly, and privily, with out witnesses. For it soon chanceth that they forswear their promises we will therefore that no promiss of matrimoni be ratified, that is made the parents not knowing of it, or not consenting there unto or against the minds of their kynsfoke, or tutors, if their parents be absent or not able to rule themselves. But if the parent's kinsfolk, or tutors, will have young men, or maidens being of ripe age, to differre marriage, or drive them to unpleasant marriages (which thing as it fighteth with humanity, and with the word of God, so it is also forbidden by the laws) than they that be so burdened, shall bring the matter before the pastors, and officers, which shall labour to assuage the rigorousness of the parents, kinsfolk, or tutors with a friendly exhortation and if they can prevail nothing with that exhortation, they shall refer the matter to an ordinary officer, which by judicial authority shall resist the unjust rigorousness of the parents, kinsfolk, or tutors, and he shall choose, and appoint some honest and wise men, by whose advise, some thing shallbe determined to the glori of God, wealth of the young persons and edification of the church concerning the marriage of them, to whom their parents, kinsfolk, or tutors be some what ungentle in this behalf. And if any have neither parents, nor tutors, nevertheless the despousation, and promiss of marriage, which they make, is not to be counted of effect, if both the parties acknowledge it not, or if there were not at the  three or four witnesses, at the handfastinge, which must be honest men, and worthy to be believed. For marriage is an holy thing, and therefore we must go about the same with good advisement, and with the fear of God, not through any passion, or desire of the flesh, raschnes, guilt, deceit, and naughty crafts.  
Whereof the pastors must often warn the people, and declare how unseemly a thing it is for Christian men, to contract matrimony, the right holy copulation of men, secretly, and raschly, that hereby young men, and maidens may be ware that they knit not themselves together foolishly, and craftily, whereof perjuries, debates, divorces, and miseries, and that, that is most grievous of all, the wrath of God is wont to follow.  
But that those controversies, which 〈◊〉 often about matrimony, may be more commodiously declared, and decided, and ●hat ignorant persons may be the better provided for, we will appoint judgements in certain places of our dominion, to which such matrimonial causes shallbe referred.  
It shall also pertain to the pastors, to instruct to the people certaye times in the year of matrimony, with what religion, and reverence it ought to be taken in hand, and to be kept. And they must teach with singular diligence, what an holy copulation of men marriage is, and what an excellent benefit it is of god's providence, to obtyne a good, and tractable husband, or wife, that they may learn to pray God humbly, and religiously that he will provide them, and their children of convenient marriages. Let the pastors also warn how grate a sin it is, and how it is forbidden of God with a peculiar curse, not to regard religion above all things in contracting of marriage that every body seek principally a companion of faith, which doth knowledge, call upon, and worship Christ the Lord, which may be with him one man in the Lord, and an help to goforwarde in the faith, and service of Christ. Item after a consideration of a consent in religion, that they must also see, that there be a singular consent of minds and a likeness of manners, and honest desires, which are wont to be signs of god's copulation fruther more that they must prefer the affinity of godly, and honest men, by whom a man may be increased in godliness, and honesty, before the affinity of rich men, from whom only outward riches come unto us.  
The pastors than shall endeavour themselves to instruct the people diligently of the holiness, nature, and hole strength of this most holy copulation, as we have here described it, that the youth knowing the institution of God and the dignity of this conjunction, may learn to a void all those thin things which in contracting and keeping of wedlock, are contrary to the ordinance of God, and to the holiness of that kind of life, finally that they may enter into, and maintain this holy purpose of living, as God hath commanded, and as it may be to their wealth    

❧ Of burying.  
AS touching dead persons, we will have this difference observed that if any depart in the manifest contempt of Christ, their corpses shall not be buried among the bodies of the faithful, nor any of the ministers of the congregation shall follow them to their graves.  
But if they depart in the communion of Christ and of his congregation, chiefly if in the extreme danger of life they have professed the same, and have received the holy sacrament of the lords body, and blood, and absolution, such I say shallbe carried forth honourably, and be buried in places appointed there unto. Neither shall any thing either be required of any man, or received for such burying, which thing cannot be done without the manifest wickedness of Simony.  
While the corpses is carried forth, it shallbe lawful to sing in the mid way, the Psalm. From the deep, or such other like songs.  
And that the people may be more diligently admonished of those things, which are to be considered about burials, it shall not be unprofitable, if a certain time of burial shall be appointed, at which time some apt place of scripture may be read, with a short exposition of the place, and admonition, and exhortation derived out of the same, wherein things of this sort shall be set forth. Chiefly the exceeding greatness of sin, and of the wrath of God, whereupon death ensued.  
Secondly the singular, and inestimable benefit of the redemption of Christ, which translated sin upon himself, and in dying overcame death, briefly purchased, and prepared to all the faithful a new and heavenvly life, thorough his most holy resurrection and ascension. And hereof a consolation shall be taken, and applied to the departed person who being translated from death to life, thorough faith in Christ, liveth with the Lord, and resting in eternal peace, looketh for us. Hereunto let an exhortation be added for them that stand by, namely that they should daily die more and more to sin, and prepare themselves to the heavenly life that is to come, and so pray God continually, that he will grant them a lucky, and good end of this life. And if there be any notable proves of god's goodness declared towards the dead person in his life, or death, the ministre shall declare and praise the same, with a good and godly commemoration to the glory of God and edification of the church, wherein nevertheless he must beware that he seem not to have gone about to please men's ears, but to have regarded with a pure heart the institution of the congregation and commendations of gods gifts.  
And as concerning burying, there is a most apt place in the first epistle of Paul, Thessalo. Chap. iiij. We will not that ye be ignorant, concerning them that sleep. etc. Out of which place there may be a sermon made after this sort.  
For as much as we are come together by the calling of God to bury our brother, a member of the same body of Christ, and seeing also that in the company of Christian men all things must be done to commune edification, we have thought good to declare some thing unto you more exactly out of the sermon, that S. Paul made of them that sleep, that by the help of the holy ghost, we may receive some godly and christian consolation thereof, in the sundry temptations of our faith, and in the straits of death.  
S. Paul then writeth after this sort, iiij. Thess. I will not that ye be ignorant brethren, concerning them that are fallen a sleep, that ye sorrow not, as other men do.  
This is that notable place of S. Paul concerning them that sleep, that is to say, concerning christian men departed, which we ought to take, not as a devise of man, but as the true, and sincere oracle of god, whereof we may not only get consolation in this mournful sorrow, which we be in, by reason of the death of our brother, but also help and comfort against the terrors of death.  
The philosophers have disputed of the despising of death with many, and sundry arguments, as when they say, that death is a common debt of mankind, and an end of all the miseries, that chance to the life. Which sayings among men in prosperous health, and such as are careless, as touching God's judgement, seem godly, and have a colour of wisdom. But in the true terrors of death, they are vain, and can bring no substantial consolation. For if 〈◊〉 man look more narrowly upon the causes of death, he shall find, that death is in deed as Paul sayeth, the reward of sin. And as Moses speaketh also, we are wasted thorough thy wrath and by reason of thy hot indignation we are thrown done. Thou hast set our iniquities before thy sight. etc. Now it is well known that God so hateth sin, that he will punish the same, not only for a time, but for ever. Death then is such a punishment of the most rightful wrath of God, that man shall not only be deprived of this life, but also of everlasting salvation, and shall be adjudged to everlasting damnation. So far of it is then, that the end of evil is in death, as the philosophers falsely persuaded themselves, that rather, if ye have a respect to sin, it is a door, and entry unto everlasting misery.  
These things than must be known, considered, and set before our eyes continually, not that we should take thereof an occasion to despair, or to doubt of our salvation, as the heathen and ungodly do, but rather that being moved with this condesideration, we may be steered up and driven to Christ, to seek our only salvation in his Gospel thorough faith, and to require of him only deliverance from death.  
And though death bring certain destruction and condemnation with it, if you put Christ a part, and have a respect to sin yet seeing that Christ never committed any sin, & very guiltless, if ye regard his own person, suffered death, surely she had no right at all against him. Whereof it came to pass that she could not hold him, nor destroy him, but was compelled to restore him. For where as he was dead in the flesh, and afterward buried, forthwith upon the third day he rose again with great glory, and so openly and evidently declared the same, his resurrection, not only by the testimony of Angels and sundry appearings to his disciples, but also by his ascension into heaven, and wonderful sending of the holy ghost, and many other miracles, and signs that nothing more certain ever chanced under the sun.  
Neither did he rise from the dead for his own cause only, but for as much as he abolished our debt and sin thorough his death the mercy and bounteousness of God is so great towards us, which believe in Christ that he will not only forgive our sins for Christ's sake, but will also give us the fruit of his resurrection, and in very death preserve us unto everlasting life. He the●● that trusteth in Christ, is planted into Christ thorough faith, so far that he is made a member of him. Your bodies, sayeth Paul, be the membres of Christ. And in an other place. God hath put all things under his feet, and hath made him an head above all things unto the congregation itself, which is his body, the fulfilling of him, which fulfilleth all things in all. Seeing then that Christ the head of the congregation attained to everlasting life, and glory thorough his resurrection from death, it is not possible that one of his membres planted in him thorough faith should not attain to the same. For though it be dead, buried, rotten, wasted corrupted, yet it must needs come to pass that it shallbe raised up again in due time unto light, and life, and so enjoin eternal blissfulness with Christ. For this cause christian men departed are not called dead, but are said to be a sleep, every where in the scriptures.  
S. Paul confirmeth this our faith, when he saith, that as jesus died, and rose again: so God shall bring them again with him which are fallen a sleep thorough jesus.  
He saith thus also, Philip. iij. Our conversation is in heaven from whence we look for a saviour jesus the Lord, which shall transfigure our base body that he may make it like unto his glorious body. etc. Which thing that it may be more evident, the Apostle teacheth us, not only that the deliverance of the faithful from death, & raising up again unto everlasting rest, shallbe moste certain but also he addeth with express words. i. Thessa. iiij. with how great glory, and majesty these things shallbe done. For thus he speaketh. This we say to you in the word of the Lord, that no man should think that these be dreams, or imaginations of men's brains, but that it is the lords word, and therefore heaven and earth must needs pass away rather than one jot thereof should fail, and this is that true and everlasting and unchangeable word of the Lord, that we, which shall live and remain unto the Lords coming, shall not prevent them, which sleep. For the Lord himself shall descend from heaven with a shout and voice of the Archangel, and trump of God, that is to say, with so great glory and majesty, as was never seen in the earth before, and the dead shall first rise again with Christ, and then we, which shallbe alive, which shall remain, shallbe caught up with them in the clouds, into the air to meet the Lord, and so we shallbe ever with the Lord.  
seeing then that this our brother, whom we have now brought to his grave, was baptized in the name of Christ, and embraced his gospel, and confirmed, and declared the same his faith with communicating at the lords supper, and finally departed in the confession of Christ, we have good hope that God hath forgiven him his sins for Christ sake, hath received him in to the favour, and so joined him to the death, and resurrection of his beloved son, that at the sound of the trump of the archangel, in a moment, in the twinkling of an eye, he shall come out of his grave to meet Christ, and shall obtain with all the saints the inheritance of the heavenly kingdom, and enjoy everlasting blissfulness.  
Wherefore let us also give thanks to our Lord God for him, and let us beseech him earnestly that he will bring us to the true knowledge of Christ through the holy ghost, whereby we may over come death, and be kept in death itself unto everlasting life, through Christ our Lord pray ye, our father which art etc.  
❧ Another burial sermon.  
Forasmuch as it hath pleased almighty God, that according to his mercy, he would take this our brother out of this world unto himself, to whose burial we are come together of brotherly love in the name of Christ, it shall not be unprofitable to set before you the evangelical lesson, of Lazarus raised up by Christ, which is in john, Chap. xi. in this sort.  
Martha said unto jesus, Lord if thou hadst been here, my brother had not been dead. etc. In this Gospel Christ promiseth to Martha that her brother shall rise again and straight way he called him again to life, being four days dead.  
Howbeit we must not think, that Christ with this notable miracle would signify, that every man after four days shall be raised up to this temporal and momentaine life as Lazarus was, but with this act he would confirm and establish the truth of his Gospel, which he comprehended in this place with few words, and as it were in a sum saying, I am the resurrection and life, he that believeth in me though he be dead, he shall live, and every one that liveth, and believeth in me, shall not die for ever.  
And though the face of death by reason of sin be very terrible, and horrible, as one that of her own nature draweth with her everlasting damnation, yet seeing that Christ hath abolished sin, and escaped the dominion of death thorough his resurrection, he hath taken also from death, all her power, and strength, so that who so believeth in him, and is planted into his body thorough faith, as a lively member, he shall be preserved in death itself, and shallbe translated from death to life. As Paul testifieth, Christ is risen from the dead, he was the first fruit of them, that had fallen a sleep. For seeing that death came by man, the resurrection of the dead, cometh also by man. For as by Adam all men die, so by Christ all men be quickened. etc.  
Wherefore the death of them, which clean to the body of Christ thorough faith, ought not to be counted such, as should have strength to destroy and condemn, but such as before God is counted precious, and is, as it were entronised, & consecrated of Christ to be the door, and entry into everlasting life Though the body then being buried in the earth, vanish away, and be confounded from the eyes of men, yet God, which is almighty preserveth the life of it. As a grain of corn cast upon the earth, first dieth, and afterward bringeth forth fruit: so god hath also ordained, that man's body being now rotten, and consumed, should yet be restored again unto life.  
This is a divinity, and an unchangeable truth, that this self same body shall rise again thorough the power of God, but nevertheless it shall not be subject to any incommodity, or miseries, wherewith it is now afflicted, yea rather it shallbe clarified with so great, and so excellent glory, as man's mind can attain with no thought. Paul then speaketh after this sort. It is sown in corruption, and riseth again in incorruptibility, it is sown in dishonour, and riseth in glory, it is sown in weakness, and riseth in power, it is sown a natural body, and riseth again a spiritual body. etc. john also writeth thus. Now we are the children of god, and it hath not yet appeared what we shall be. But we know that when he shall appear, we shallbe like unto him. etc.  
Seeing then that so singular and excellent glory is laid up for us thorough Christ jesus, and nothing ought to be more certain unto us, than this redemption from death, and resurrection unto eternal salvation, not surely for any of our merits towards god, but for Christ's sake in whom we believe. Undoubtedly we ought to endeavour ourselves by all means, that some fruits of this glorious resurrection may appear in us thorough the holy ghost even in this temporal life, that is to say, that we rise again from sins and live a blameless life, that we doubt not and despair with the unfaithful, but look for the coming of our Lord jesus Christ with a sure trust.  
This our brother also, whom we brought forth even now to be buried, seeing that being baptized, he acknowledged, and professed the same jesus Christ, to be the true, and only author of his salvation, we ought not to doubt, but that he is coupled to the death and resurrection of jesus Christ, that now thorough Christ he hath obtained remission of his sins, and hath received with Christ and all the saints the inheritance of everlasting life and peace. Wherefore let us all give God thanks together, and let us pray him, to maintain true, and certain knowledge of Christ in us, and to make the same effectuous in us thorough his resurrection.  
Pray ye, and say the lords prayer.  
❧ An other sermon at a burial of a young man, or young woman.  
Christian love, & compassion hath brought us to this place to the burial of a young man in God's name. seeing then that we can do nothing, that may be either more fruitful or more comfortable to us, then if we exercise ourselves in God's word, and consider the doctrine, and acts of our Lord jesus Christ diligently, let us set before us that lesson of the Gospel, which is written in Luke, Chap. seven.  
And it came to pass afterward, that jesus went into a City called Naim, and many of his disciples went with him, and a great multitude. And as he approached to the gate of the City, behold a corpse was in carrying forth. etc.  
❧ If it be a young maiden let the Gospel of Matthew be read Chapter. ix.  
A certain Prince came to jesus, and worshipped him, saying: my daughter died even now, but come and lay thy hand upon her, and she shall live. etc.  
This present history of the Gospel setteth before us a notable miracle of a maiden raised up again by Christ. Which deed we must not so take, as though Christ did signify, that all dead men before they be buried must be called again into this life, which is temporal, wretched, and subject to death, but his purpose was to stablish the truth of his Gospel, and by the way to declare also this thing, that the fruit of his Gospel, and heavenly riches, pertaineth not only to aged men, but also to young persons. And where as we see both old men, and young to die, thereof we may gather that the same cometh not to pass at all adventures, and by chance, but by a certain wondered wisdom, and purpose of God.  
God also will set before our eyes thorough such exemples how uncertain the lot of this life is, and admonish us therewith, that we pass not over this life with negligence, and sluggishness, but seeing without Christ there is no salvation, nor blissfulness, that we prepare ourselves to the true knowledge of Christ, and to christian obedience. Furthermore he would declare the greatness of original sin, by the death of this young person. For though after man's judgement there be greater hope of salvation in the death of a young man, in whom so great outward sins be not found, as in men of more age, yet in their causes we must use God's judgement, and not man's. Neither ought we in any wise to think, that any man shall obtain salvation thorough his own innocency. But seeing that death, which is the reward of sin, invadeth both young and old, it is a plain testimony, that they be not free from sin, but are comprehended in that general sentence of Paul to the Romans, where he sayeth, by one man sin entered into the world, and death thorough sin, and so death went over all men, forasmuch as we have sinned.  
Furthermore the nature of sin uttereth itself even in children, as they grow in age by sundry fruits of vices.  
Wherefore God forfend, that we should think that young men obtain salvation thorough the merit of their own innocency. Yea they ought aswell as old men to acknowledge, that they receive their whole salvation thorough the innocency of Christ. Wherefore that young men may be saved, they must needs enjoy the innocency of Christ. For as Peter sayeth, there is none other name given to men, wherein they must be saved, but in the name of jesus Christ. Now young folk, are so planted in Christ thorough Baptism, that they are made his lively members, & by that means have right to all his goods. For Paul sayeth, all you that be baptized have put on Christ. For as before God there is neither bondman nor free, neither male, nor female, so there is neither child nor old man, but all we be one in Christ jesus. Undoubtedly Christ hath deserved thorough his death forgiveness of sin, and is risen again from death.  
Wherefore it is a thing right certain, that young folk also being baptized in Christ, have already obtained remission of sins, and that it is not possible, that they should utterly perish in death, but contrary wise they must needs be raised up again from death to life thorough Christ. For so Paul saith, we are buried with him thorough Baptism unto death. If we be grafted in him, by the likeness of his death, we shall also be partakers of his resurrection.  
seeing then this young person, whose corpse we brought forth even now, was baptized in the name of Christ, and brought up in Christian doctrine, and moreover acknowledged Christ to be his only salvation and openly declared this his faith, by communicating at the lords Supper, surely we have a good hope, that this death, is not death in deed, but rather is a sleep unto him, out of which sleep he shall be raised inconvenient time, unto the possession of the inheritance of the heavenly kingdom.  
Wherefore remembering so great bounteousness, let us only give thanks to the Lord God, and pray, that he will teach us earnestly, to consider the things that be in the Psalm writer, namely that our days be short, that we slide away violently like a shower of rain, that we are as it were a dream, that we may be changed incontivently like an herb, which flourisheth and is fresh in the morning, and in the evening withereth, and is cut up. And these things we must do for this intent, that we may come to ourselves in time, and be converted to a better life, that we may lead an honest life, and acceptable to God in the fear of the Lord, and finally that in death itself we may be preserved unto everlasting life thorough Christ our Lord.  
¶ Pray ye to God. Our father. etc. When the prayer is done, let the mininister say.  

❧ The Lord be with you.  
❧ Let us pray.   
Almighty God, and most loving father, increase in us the belief of the resurrection, where unto thou hast called us thorough our Lord jesus Christ, that being grounded upon this belief, we may comfort ourselves in the death of this our brother (or sister) whose body we have now committed to the earth, according to thy ordinance, and that we may also comfort ourselves in other calamities, which in this valley of tears, we worthily suffer for our sins. Further that we may lift up our minds, and thoughts unto the heavenly life to come, and seek the things that are above, where Christ thy son is, sitting at they right hand, finally that diing to sin daily, we may serve the all the days of our life in all sanctification, and righteousness, through the same Christ our Lord.  
❧ Another collect.  
We give thanks unto the almighty God, heavenly father for that, that thou hast vouchsafed to call this our brother (or sister) to the knowledge of thy dear son, and his communion, and to preserve him in the same and now to send for him, and remove him to thy kingdom Grant us we beseech the through the same thy son, that in this place, and in all other we may truly acknowledge our sins, earnestly lament them, and know, and praise the daily more and more in the newness of life, and that so being strenghthned with good hope, we may look for that blessed hope and appearing of the glory of the great God and our saviour jesus Christ, which liveth God and reigneth with thee, in the unite of the holy ghost, through out all generations. Amen.  
And for the consolation of the faithful in the Lord, and moving the zeal of godliness, it shallbe convenient, when the corpse is brought to the buring place, to propone, and declare before the people gathered there together, the lesson following out of the xu Chap. of the first to the Corinth, But now Christ is risen from the dead etc. unto this place what do we &c.  
❧ Or From this place.  
❧ This I say brethren that flesh, and blood, unto the end of the Chap.  
❧ Or To the Philip. iij.  
❧ For our conversation is in heaven unto the end of the Chap.  
❧ Or To the Rom. vi.  
❧ And if we be dead with Christ, we believe, that we shall live with him etc. unto this place, let not sin than reign. etc.   

¶ Of holy and festival days.  
FIrst we will that our men upon sundays apply themselves wholly to the Lord, and cease from all corporal works, and business, and also from all journeys not necessary, and practising of merchandises. As God commanded in his law. In six days let them finish, and make an end of all their work, and let them sanctify the sunday altogether unto the Lord, that upon that day they may be instructed and renewed in faith, and religion, out of god's word. And severely it is a great proof that, that man careth little for God, and his own salvation, which of the whole week, will not bestow somuch as one day upon heavenly matters, to make himself ready upon that day, and to come together with a godly zeal, to hear god's word, and to receive the divine sacraments, and to pray together with the saints. For the spirit of the new testament ought to kindle in us a much more fervent study of these things, than was stirred up in the old people through the law.  
Wherefore the preachers shall often warn the people how great a sin it is, to spend those days in idleness, surfeiting, drunkenness riot, in nawghtye and filthy lusts, as we see done commonly, which be appointed to God, and to religious, and spiritual exercises. For through this ungodliness the calamities that we suffer, and that hang yet sorer over our heads, are specially provoked. The pastors than must pull the people from this ungodliness with all possible diligence by god's word.  
¶ Beside sundays we will have holy days to be kept, and celebrated.  

❧ Christmas.  
The day of Stephano and johan.  
❧ Of Circumcision.   

❧ Of the epiphany.  
¶ Of the conversion of Paul.  
¶ Of the purification of Marie.  
¶ Of the Annunciation.  
¶ The thursday and friday before Easter, for this intent, that upon those days the history of the passion of Christ may be proponed, and declared to the people.  
¶ Easter day with the two days following.  
¶ Ascension day.  
¶ Whittesondaye with the monday following.  
The day of the nativity of john Baptist  
❧ Of Peter, and Paul.  
❧ The day of the visitation of Marie.  
❧ Of Michael, upon which day a sermon shallbe made of the Angels, out of this place, Math. xviij. Their Angels ever see the face etc. Item hebru. i Angels be ministering spirits etc.  
¶ Out of these places the pastors shall warn the people of this singular benefit of God to wards us, in that, that he hath given his Angels to be the ministers of our wealth, and they shall exhort them, to give God thanks continually for this benefit and to take heed, that they grieve not the Angels with their sins, but rather study to make them glad with all holiness, and godliness.   
Upon the festeas of the Apostles we will that the people cease from labour, till the end of the holy sermon, & than it shallbe lawful for every man to return to his work. For it is evident that to cease from labour after dinner, is hurtful to a great part of the people. For in that time commonly they offend God with carnal wantonness, more grievously than upon other days. Therefore they that will keep these holy days holy, must see hereunto, that they also sanctify them wholly to God, and pass them over with godly exercises of religion, and not bestow them upon those things, whereby the wrath of God, is chiefly provoked. Upon those holy days, on which we celebrate, and extol such benefits of God, as be peculiarly mentioned in the histories of the holy scripture, the same histories shallbe proponed, and declared to the people.  
And whereas we have no certain knowledge of the Apostles doings, beside those things that we read in the Gospels, the Acts of the Apostles, and in their Epistles upon the holy days of those Apostles, of whom the holy scripture maketh no peculiar mention, the pastors must warn the people, and instruct them of the office of the Apostles, and of the ministery of the gospel generally, out of these lessons of the Gospel. jesus sent his twelve disciples etc. Mathe. x. Item johan. xv. I am a true vine, and you be branches etc. Or out of some other like lesson. For hidden writings called apocrypha or such histories, as men doubt of the certainty thereof ought not to be red in churches, which thing was also decreed in the holy counsels.  
Further upon those days, on which the memories of the more notable saints have been customeably celebrated heretofore, whether men cease from bodily labour upon those days, or not, let the pastors make holy sermons, and their in, if there be any history of those saints worthy belief let them bring forth out of the same pure examples of faith and true fruits of faith, and let them preach and exalt the same that they may be followed.  
So yet that some lesson of the holy scripture be red aforehand at the beginning, that the sermon may be derived out of that lesson chiefly, as we read that the holy fathers did also. And if any superstitious tales, monstrous, & false miracles of saynetes have been accustommed to be set forth heretofore upon those days, the postours shall study to bring forth, and confute those lies, as in like manner all false worshipping of saints. And let them always declare in these sermons with all faithfulness, and diligence, how sundry, and horrible impieties and abommations, have flown over the people thorough such monstrous praises, and false worshippings of saints, where with as the glory of God, so the honour of saints also hath been horriblely defaced, & obscured  
Wherefore as often as any holy day, or memory of Saints shall happen, the ministers of the congregations shall warn the people, how the memories of saints may be godly celebrated, namely thus, first that we know their faith, and the fruits of the same, that we have in reverence the gifts, and marvelous works of God, that we praise, and magnify God for them, further that thereby we confirm in ourselves faith and hope towards God, and pray God with more confidence, to give us like faith, and to confirm the same, for as much as he hath promised that he willbe our God nolesse, than he is the God of the Saints departed. Thirdly that we be inflamed by the examples of the Saints to follow them godly, that we also may raise up the giste of God that is given us, and religivossi follow the steps of the Saints every man according to his vocation. Finally forasmuch as almost in all the other holy days, yea even in those which were appointed for the remembrance of Christ the saviour, manifold superstition is crept in, and many ungodly fables, and very heathenish observations have borne aswinge let the pastors inquire diligently what part of these toys, and superstitions remaineth yet in any people, and let them confute the same earnestly by the scriptures, and call men back again from those errors to worship God in spirit, and truth, and that purely, and simply according to his word. For he hath redeined us with the precious blood of his son Christ the unspotted lamb, from these vain rites delivered from the fathers. i. Peter. i.   

¶ Of fasting days, and of lent.  
TThe pastors, and teachers of congregations shall diligently teach the people what true fasting is out of those things, that we have touched before concerning Christian fast. For thereby any man may easily see, that a true fast, and such as we begin out of true faith, must be taken upon us willingly with true repentance, and with a godly geale to make our supplicacious to God, not by any necessity of a law, not for the custom of men, other wise they shall teach that it is not only of none effect before God, but is also abomination unto him. For it is evident, that, that will to fast, that repentance, and desire to pray humbly to God, can be stiered up by no commandment outwardly used. For we have not received the spirit of Christ by the law, but through the hearing of the Gospel. Gala. iij. Wherefore neither the Lord himself Christ, nor the Apostles or the saints either after them, prescribed any certain day for fasting by a law, but only exhorted the congregation, and every Christian man to fast godly, their consciences in the mean while being bound with no law. So in the old testament fasting was commanded by the law only upon one day in the year. Wherefore it can not become us the ministers of the new testament, not of the letter, but of the spirit, to make laws of fasting, and there with to snare the consciences of Christian people.  
Therefore we think it shallbe sufficient, that the pastors exhort the people diligently to godly fasts, and upon the fasting days to allure them with those exercises of religion, which the fathers also used. Whereof we have entreated before in their place.  
Wherefore we will have lente to be kept after this sort, first, that the preachers admonisch the congregation diligently as at all other ceasons, so at this time also, of their weakness, and of their sins, and exhort them to true, and lively repentance, Secondly that they declare that the more religious sort of Christian men, and the ferventer in the zeal of Christ have ever observed to give themselves somewhat more at certain times to the works of repentance, as fasting, earnest supplications, and liberal alms, by that means renewing in themselves the study of godliness, and stirring up themselves from their natural faintness, and sluggishness in going forward in the way of the Lord. For our nature is so defiled with ungodliness, and perverse lusts of things pertaining to this life, that all care of god, waxeth feeble, and cold in us, if we do not often raise it up, and kindle it with singular meditation of god's word, and fervent preayers to God.  
Further more let them declare that the observation of lente was instituted of the old fathers for this purpose, that if any in the rest of the year had fallen in to some grievous sins, or lived carelessly, being touched with no just repentance of their sins or other wise had behaved themselves neglygentli in religion both which evils are wont to invade very many, such persons should be stirred up, and kindled at this time to earnest repentance of their sins, and lively exercises of godliness, by sundry, and grave sermons, by religious supplications of the whole congregations, and also by the examples of them that were more fervent in the zeal of godliness, that they also might apply themselves to religious fasts, and prayers,  
Therefore that our men may be so delivered from that superstition, and hypocrisy, where with they provoked the wrath of God more grievously upon them, that nevertheless they may want nothing, whereby they may be alured, & set forward both to lively, and effections repentance of sins, and to a constant carefulness, to go fore ward in the lords way, by which things the wrath of God is pacified, and his benefits be more plenteously obtained, we will, that every day in the lente (if it may be obtained that the people will come together) holy assembles be made, and that lessons be reliouslired, and declared out of the scriptures, which do more vehementli provoke to repentance of sins, and to a diligent study to go forward in the way of Christ. Whereout the pastors shall make earnest, and fervent exhortations, and add thereun to somewhat long prayers, and they shall keep this assembles somewhat later & farther forth in the day chiefly three days in the week, namely upon the second the fourth, and the sixth day, that they, in whom a will to fast godly is stirred up, may have more occasion, and opportunity thereunto.  
For we can not well hope that the old manner of fasting may be called again chiefly among us Germans which was to differ meat unto the evening, and to bestow the whole day in holy doctrine, and prayers. Wherefore we shall be content, if we may obtain, that after lessons, sermons, and prayers, which shallbe ended at noon time, than, as the custom now is, every man take meat according to the necessity of nature, and as every man is stirred up to fast, so that we call it not enning when it is not yet none, as we do now a days to foolishly I had almost said perversely  
But whereas we chiefly require lenten exercises three days only in the week, noman shall think that we do remissi, and negligently herein, which will godly consider to how few the true religion of fasting is known now a days, where as in Christian congregations all things must be instituted, and done in spirit, and truth, and by all means we must i'll all hypocrisy, which is abominable to God. Thus we read that in the time of the holy fathers.  
Ambrose, and Augustine, even at Rome, and in many other places, upon the fift, and seventh day of the week fasting was remitted in the lent. Upon the days of the four times communli called quatuor temporum embering days, let holy lessons, sermons, and prayers, earnest and somewhat long, be used, and later in the day, as in lente, and let the people be stirred up diligently to true repentance, and the works of the same, fasting prayer, and alms.   

Of difference of meats.  
NO true Christian doubteth hereof, all the fathers have witnessed, and taught it with many words, that the only difference of meats, with out the abstinence of things dilitinge this flesh, which may more prepare, and sancsifie our bodies to the spirit of Christ in us for the performance of alworkes of godliness, is a very vain thing, and unpleasant to God, as he himself hath witnessed Isaiah, lviii. yea that it is an abominable thing, if any trust of merit be put in it before him, which thing he himself hath also witnessed. isaiah. i. cha. howbeit, among Christian men there have been now a great while not a few, which have thought that it is a true fast, if upon certain days they abstain only from the flesh of fowl, and four footed beasts, though in the mean season they dilitiously feed themselves with the flesh of fisthes, and other meats much costlier, and delicater, than the common use of flesh is. The old fathers in many cogregations, were wont to fast upon the fourth, and sixth day of the week, to which days some after ward added the saturday also, hereof came the custom to abstain from flesh, and eggs upon those days. For the old fathers upon fasting days abstained from those meats, howbeit they abstained not only from those, but also from fishes, and all delicate meats, and from wine to.  
But for asmuch as it hath been begun a good wile sithence, that grants be made to all sorts of men, and not to princes only to eat all manner of meats both in lent, and upon other fasting days, and our bischoplye office requireth that we ordain all things among our men according to the word of God, and to the edification of faith, considering these things, we see not what we may enjoin to our men concerning the only difference of meats, we command our pastors and preachers this one thing, that they teach the people what is the true and Christian abstinence, and moderation of meat and drink, and other things, which God hath given for the need of the body, and that they exhort them to the same most diligently, I say to that obstimence, whereby the flesh is more subdued, and made more obedient to the spirit, and that the poor may feal some comfort, while we give them that, that we withdraw from ourselves. They shall also warn this diligently, that all abstinence of things, which the Lord hath created, and given to us for our use, if we take it not upon us for this intent, that through the same religion towards God, and liberality towards our neighbour may be increased, is very heathinish and monkish superstition, which God abhorreth though it be rigorous, and cause a sharp chastisement of the body. How will God take such an unshamefast feigning of abstinence, yea rather not a feigning but a very wicked mocking of the divie majesty while upon those days, in which abstimence of flesh is boasted men feed to the full, and delight them selu●● with such, and other meats much more costly, and delicate than the common meats of flesh be. But for our part we earnestly desire, and exhort all our men, and every one of the pastors, that they labour to warn and exhort them of whom they have charge to turn themselves from the excess, in tem perante and wastfulness, which they now use, to true sparing and moderation of meats, and drinks, and other things, which this body needeth, remembering this saying of the Lord, Take heed to yourselves lest at any time your hearts be laden with surfeiting, and drunkenness, and cares of this world Item Petr. i. v. Be sober, and watch, for your adversary the devil, walketh about like a roaring lion, seeking whom he made devour.   

❧ Of certain other rites and ceremo ❧ nies of the church.  
THat holy days may be consecrated, and sanctified truly, and wholly to God, we will that nothing be omitted, that pertaineth to the stirring up, and pricking forth of the people to this santification of Christ.  
Wherefore in tounnes, and great villages, where schloles, or more ministers of the congregation shallbe we will that an assemble of the people be appointed there in the morning early as it shall be most commodious for the people, for the behoof of servants, and workmen, which can not always be present at the appointed time of God's service, and between this assemble, and the oppoynted time of common service, there shallbe at the lest the space of an hour, that they which will be present at the common service, may have leisure to prepare themselves thereunto. Let this assemble be begun with a Dutch Psalm, and let it also departed with a Dutch Psalm. Finally let there be made such a sermon as shall declare the Catechism, with a short exposition of the Gospel.  
And if there be in any congregation such a numbered of clerks, as both will, and can sing the morning prayers, let them endenoure themselves to sing songs out of the scripture only, and that with true faith, and pure minds, that they may steer up, and confirm their faith in Christ. And if it chance that some of the people come thither, let some lesson be read unto them, and let them also be diligently moved to common prayer. Where scholars be, let them come in to the church a little before the common service, and sing in latin these three Psalms, Tedeum laudamus, Benedictus dominus deus. etc. with some pure antiphony agreeing with the scriptures, and a responsory and thus they may be exercised in the scriptures, for the knowledge whereof they go to school chiefly.  
At the evening prayers, before the coming together of the people the same usage shallbe observed, and in the steed of Tedeum Laudamus, and Benedictus, they may sing some pure Hymn, and Magnificat. When the people be come together, let them sing a Psalm or two in Dutch, and then Magnificat, and afterward let the Catechism be handled, and let some lesson be taken out of the scriptures, and read to the people, whereunto there shallbe added a common prayer, or collect. And so let the people depart with thanksgiving, and blessing.  
If there be a custom received in any place to sing praises a little before night, the same may be observed, so yet that in the steed of Salue regina, and such like, some Hymn in Dutch with a common prayer be song to Christ the Lord.   

¶ Of ecclesiastical rites upon working days.  
IN cities and other places, where a meetly great multitude of people, and ministers be, let there be appointed at the  two assembles every day, in the morning, and in the evening, and that at hours most commodious for the people. In every assemble let a lesson be read, and brief exposition of the same with Dutch Psalms at the beginning, and the ending and last of all with common prayer. In very populus cities, if the people, and ministers will permit it, there shall be two assembles before none, one very early in the morning for workmen, and hired servants the other after the rising of the sun for strangers, and citizens also, of whom there is a great multitude every where, which shall heave leisure enough to appear before God every day, that they may hear his word and make their prayers.  
To which thing the preachers shall earnestly and diligently move the people, for we have very great need of continual doctrine, exhortation, and prayers unto god. It is convenient for them then, to whom God hath given a sufficient living, so that they may omit their handy work so long, to occupy themselves the more in spiritual works, to praise God, and to make supplications unto him for their neighbours, chiefly seeing that if any time be bestowed upon such spiritual and godly exercises, they do not only lose nothing of these temporal things, but they rather gain, much temporal, and spiritual riches.  
And that the people may come with greater company to such assembles, upon the working days, the whole service, which consisteth in singing, reading, preaching and prayers, shall endure but an hour. And the morning assemble of workmen shall be dismissed somewhat sooner.  
But as for the holy supper of the Lord, which the Lord instituted not to be set forth for a vain fight but to be received for a common remembrance of his death, and resurrection, and a true communion of his body, and blood thorough the Sacrament, we see no cause why it should be observed upon the working days, when there is not a full, and just assemble of the people. For to handle this right holy ceremony, or to allure men to handle it otherwise, than it was instituted, and commanded of God, maketh us guilty of the lords body and blood, the continual, & daily abuses of which Sacrament, how great calamities they have brought in to the world, we feel (alas) daily to much. And if a lively and effectuous remembrance of Christ, and gods benefits can not be obtained and kept with holy lessons, Psalms and prayers, what other thing shall we bring to pass with the often celebration of the lords supper, then to heap up offences and gilt against the lords body and blood For how can they rightly use the sacraments which can not increase, and confirm their faith, out of the pure doctrine of Christ, and continual prayer. The old and fervent fathers in the true zeal of godliness, thought that the matter was in right good case with them if with seemly attention, and earnest repentance of misdeeds, they might celebrate the lords supper with their people, in whom the faith of Christ as yet was more lively at the jest, upon the sundays. The pastors that dwell in villages shall ordain two assembles of the people every week, and three in the winter, in which some lesson shall be had with common prayer.   

¶ Of peculiar days of supplicatious commonly called professions.  
Days of such supplications shallbe appointed at certain times, namely when some notable necessity, or occasion shall chance, which may provoke us to call for the help of the God more vehemently as when we be afflicted of God with intemperatnes, or corruption of the air, with want of victual, seditions, wars, or with some other visitation, or at the lest when we be pressed by reason of the grievous wicked acts of the whole people, or of the ministers which have rule of them.  
When these things happen, let us understand that we are chastised of God. Wherefore let us turn to him with all our heart, and with most earnest attention of mind, in fasting, in weeping and lamentations, as he himself warneth us to do by his prophets. We read moreover that the prophet Samuel, King josaphat, Esdras, jeremy, and the ninivites with other instituted, and called together assembles for such supplications. We know also that such prayers were made by the whole congregation of jerusalem when Petre was taken, whereby they obtained also deliverance of the same person.  
There shall be then an ordinary day of supplication appointed, every month, and that upon wenesdaye, or fridaye, as it shall be most commodious for the people. And the whole people shall come together to this convocation, none otherwise than they do upon holy days. Then some lesson convenient for the place, and time shallbe recited whereby the people, may be steered up to acknowledging of sin, and amendment of the same, wherewith we provoke the anger of God against us, and deserve all manner of calamities. Furthermore they shall also be moved to prayer for remission of sins, for God's mercy and help, and also they shall be steered to liberal alms.  
Whereunto there shall succeed a litany in Dutch, after the form, that followeth.  
And when the people have also said their private prayers, at length the pastor shall end common prayers with some one of those collects, that follow the litany here.  
Besides these common prayers, in Cities and where a great company of people is, a litany shall be song with them that come together in the spirit, and common prayers shall be made upon an appointed day every week.  
But in those supplications, which are appointed for some notable necessity, and affliction sent of God, an holy day, and fasting shall be proclaimed to the whole people, at lest unto the end of common prayers.  
And in such solemn days of supplication, some vehement and earnest lessons, shall be read out of the Prophets, concerning repentance and renewing, and correction of life, and out of the same, the intolerable wrath of God shall be proponed to the people most diligently, and vehemently.  

❧ litany.  
❧ Lord have mercy, Christ have mercy,  
Lord have mercy, Christ hear us,  
O God the heavenly father have mercy on us  
O God the son redeemer of the world have mercy on us.  
O God the holy ghost, have mercy on us.  
¶ Be favourable. Spare us O Lord  
Be favourable. Deliver us O Lord  
From all sin. Deliver us O Lord.  
From all error. Deliver us O Lord.  
From all evil. Deliver us O Lord.  
From the awaits of the devil. Deli. etc.  
From sudden, and evil death. Deliver. etc.  
From pestilence and hunger. Deliver. etc.  
From war and slaughter. Deliver us.  
From sedition, and privy hatred. Deliver.  
From lightening and tempests. Deliver.  
From everlasting death. Deliver us etc.  
By the mystery of thy holy incarnation,  
Deliver us O Lord.  
By thy holy nativity. Deliver us. etc.  
By thy Baptism, fasting and temptations.  
Deliner us O Lord.  
By thine agony and sweeting of blood.  
Deliver us O Lord.  
By thy cross and passion. Deliver us. etc.  
By thy death and burying. Deliver us.  
By thy resurrection and ascension. Deliver.  
By the coming of the holy ghost the comforter. Deliver us O Lord.  
In all times of our tribulation. Deliver.  
In all times of our prosperity. Deliver us.  
In the hour of death. Deliver us O Lord.  
In the day of judgement. Deliver us. etc.   
We sinners, beseech the to hear us.  
That thou wilt vouchsafe to rule and govern thy holy and catholic church. We.  
That thou wilt vouchsafe to keep the bishops, pastors, & ministers of the church in wholesome doctrine, and holy life. We be.  
That thou wilt vouchsafe to take away sects, and all offences. We beseech the to. etc.  
That thou wilt vouchsafe to bring them again into the way of truth, which stray and be seduced. We beseech the to hear us.  
That thou wilt vouchsafe to tread Satan under our feet. We beseech the to hear us.  
That thou wilt send forth faithful workmen into thy harvest. We be.  
That thou wilt vouchsafe to give to all the hearers increase of thy word, and the fruit of thy spirit. We beseech the to here us.  
That thou wilt vouchsafe to lift them up that be fallen, and to strengthen them that stand. We beseech the to hear us.  
That thou wilt vouchsafe to comfort and help the weaklings and such as be tempted. We beseech the to hear us.  
That thou wilt vouchsafe to give peace and concord to all kings and princes. We.  
That thou wilt vouchsafe to give our Emperor perpetual victory against the enemies of God. We beseech.  
That thou wilt vouchsafe to guide & defend our prince with his officers. We be.  
That thou wilt vouchsafe to bless, and preserve our officer and commonalty. We be.  
That thou wilt vouchsafe to regard, and save the afflicted, and such as be in danger.  
We beseech the to hear us.  
That thou wilt vouchsafe to give lucky deliverance, and increase to women with child, and nurses. We beseech the.  
That thou wilt vouchsafe to cherish, and keep Infants, and sick folk. We beseech.  
That thou wilt vouchsafe to deliver prisoners. We beseech the to hear us.  
That thou wilt vouchsafe to defend Orphans and widows, and to provide for them. We beseech the to hear us.  
That thou wilt vouchsafe to have mercy on all men. We beseech the to hear us.  
That thou wilt vouchsafe to pardon, and convert our enemies, persecutors and slanderers. We beseech the to hear us.  
That thou wilt vouchsafe to give and preserve the fruits of the earth. We be.  
That thou wilt vouchsafe to hear us. We.  
The lamb of God which takest away the sins of the world. Have mercy on us.  
The lamb of God which takest away the sins of the world. Have mercy on us.  
The lamb of God which takest away the synnnes of the world. give us peace.  
Christ hear us.  
Lord have mercy on us.  
Christ have mercy on us.  
Lord have mercy on us.  
Amen.  
A prayer or collect after litany.  
The minister.  
Lord deal not with us after our sins.  
The Quire.  
Neither render unto us according to our iniquities.  
The minister.  
O God the merciful father, which despifest not the groaning of the contrite, nor contempnest the affection of them that morn, be present at our prayers, which we pour forth before the in the afflictions, which continually lay upon us, and hear the same mercifully that the thing, that the guiles of Satan, and men intend, may be brought to nought, and dispersed by the devise of thy goodness, that being hurt with no persecutions, we may ever give the thanks in thy holy congregation, thorough jesus Christ our Lord. Amen.  
another collect.  
The minister.  
Call upon me in the day of tribulation.  
The Quire.  
And I will deliver thee, and thou shalt glorify me.  
The ministre.  
Spare Lord, spare our sins. And though continual pain be due unto us, which sin without ceasing, yet grant we beseech thee, that the thing, that we deserve unto perpetual destruction, may pass from us unto the furtherance of virtue, thorough our Lord, etc.  
another collect.  
The ministre.  
Help us O God our health.  
The Quire.  
And for the glory of thy name deliver us and be merciful to our sins for thy name's sake.  
The minister.  
Almighty, everlasting God, by whose spirit the whole body of the congregation is sanctified, and governed, hear us praying for all orders, and degrees, that by the gift of thy grace all the same may serve the faithfully, thorough our Lord, etc.  
another collect.  
The minister.  
Show us Lord thy mercy.  
The Quire.  
And give us thy salvation.  
The minister.  
God from whom all holy desires, good purposes, and righteous works proceed, give thy servants that peace, which the world can not give, that our hearts being wholly consecrated, to thy commandments, and the fear of our enemies being removed our time thorough thy protection may be without storms and quiet, thorough our Lord, etc.  
another collect.  
The minister.  
Entre not Lord into judgement with thy servant.  
The Quire.  
For no living creature shallbe justified in thy sight.  
The minister.  
Almighty God, which knowest that we being in the midst of so great perils, can not stand, by reason of man's weakness grant us salvation of body, and soul, that by thy help, we may overcome those things, which aflicte us for our sins, thorough our Lord, etc.   

❧ Of common alms.  
IT is the proper, and necessary office of every congregation rightly ordered, and instituted, to provide that none among them want necessary things to live well and godly, but that every man, whom God hath brought, and enjoined to each congregation, be ministered unto, asmuch as shall suffice him to live godly, and moreover that they procure that no man live idly, and be burthevous to other, to which ministery the primitive church appointed Stephano with his companions. Act. vi. Wherefore we will also procure that in every congregation some men of notable godliness, wisdom and faithfulness, being approved by the testimonies of every congregation, shallbe appointed by the visitors, as many as shall seem to suffice, for that purpose in every place. These men shall note the names of all needy folk, and shall diligently observe, in what need every man is, and how he liveth, and they shall also exhort every man to work, according to his strength, and shall withdraw alms from them that can work, and will not, according to the saying of Paul, he that worketh not, let him not eat.  
It shall pertain to these provosts of the holy alms, to lay up in the ecclesiastical treasury all manner alms, and oblations, that godly men shall offer to the Lord in the congregation, or give privately, and thereout they shall distribute to poor folk according to every man's necessity, and shall give an account of all that they receive, and lay forth to them, whom we will appoint thereunto.  
And that men may offer their gifts to the Lord more liberally, we will that there be a peculiar place, and chest ordained in every temple for this purpose, not far from the altar that it may be in the sight of all the people. And the preachers shall diligently exhort the people, that they appear not empty before the Lord, chiefly upon sundays, and as often, as a great company is gathered together, when baptism is ministered, the lords supper, confirmation, the blessing of marriage, and when men resort together, to a burial. Iten as often as men privately either desire the help of God in some great necessity, or give thanks to God for singular benefits, as when the Lord hath sent, or removed diseases, or other dangers, or hath otherwise dealt bountuously with us.  
Furthermore we will that the four offering days in a year be kept, that they which communicate at the lords table, may offer some gift four times in the year, which thing they ought to do no we the more gladly for that, that they know, that they truly offer to Christ himself in his members, according to his word, wherefore they shall hear in time to come that blessed voice. Come the blessed of my father, & possess a kingdom prepared for you from the beginning of the world, for I hungered, and you gave me to eat. etc. We will also provide by the help of God, that in no part of these ablations of the faithful, be given to any body, but such as need in deed, and chiefly to Citizens, and judwellers of every place, and among those to them principally, that be in greatest need, as to widows, Orphans sick folk, & such as be otherwise oppressed with need & misery. Finalli as much as may be spared, shall also be given to strangers.  
And forasmuch as this manner of gathering and distributing the offerings, and alms of the faithful was taught of God himself both in the new testament, and in the old, the faithful will gladly apply them selves thereunto, and will much rather confer these their alms into the common treasury of the congregation, them distribute the same to pour folk after their own minds. For when most approved men shall be made overseers of this matter by the hole congregations after the institution of the holy ghost, what man is there that will stand so much in his own conceit, that he will not believe, that such men, shall both see better than he himself can, in whom Christ the Lord is to be cherished, and with a more sincere judgement distribute to the membres of Christ. For God is not absent with his blessings from his own institutions.  
As for comen alms remaining, and other revenues given to the Lord for the use of the poor, Item the goods that fraternites have for the same liberality, we will procure that they shallbe brought together by the visitors into the common treasury of every congregation, that all poor folk may be more liberally succoured. It is a very hard thing, and full of business to minister things necessary for life, to all persons that need, nevertheless by the help of Christ the Lord, we will so order this promision for the poor, and cause it so to be administered that we doubt not it shall shortly come to pass, that all manner of necessary things shall be liberally ministered to all such as need unfeigned, and that wilful beggary shallbe taken away, and every man put to such labour as shallbe profitable, and commodious for him, so that he shall burden no man with out cause. If their remainie in any please hospitals for poor people, for orphans, for old men and women, for sick, and leprosse persons, we shall procure, that the same shall be diligently looked upon, and reform, that needy, and miserable folk, for whom those provisions were made, may have consolation, and comfort from thence as largely, and commodiously as may be, And the chief deacons of congregations, and wardens of the holy treasure shall have charge of them, so that by them, which heretofore have had the procuration of such hospitals, all things shallbe so administered, as they were first instituted, that all the necessities of the faithful may be most commodiously helped, and succourred, according to the lords commandment, and that alfautes, and incommodities which are wont to creep into these holy institutions shallbe resisted in time and that effectuosly.   

❧ Of erecting of Schools for Children.  
GOd hath comprehended in the writings of the prophets and the Apostles, his doctrine of salvation, whereby he bringeth men to everlasting life, and showeth us away to call upon him, and to pray to him fore things, that be very necessary to pass forth this present life handsomely, and honestly. He hath commanded that men be taught this doctrine most diligentli and, that it be learned, and kept perpetualy. And this is a singular benefit of God, that he preserveth his word being set forth in certain books, from the beginning, unto the end of the world, wherein we have a sure knowledge, and doctrine of him, to live godly, and blissfully, and by the same we may learn the beginning the growing forth, and the spreading abroad of this doctrive, in to the hole world. This benefit I say of God is right excellent, and very inestimable wherefore that study, and care, wherewith men labour, that this book of life, and everlasting salvation may be kept sincere, and faithfully taught and declared to men, that they may learn thereby the true knowledge of God, is undoubtedly an office of godliness, & a service of god most acceptable. For which cause God instituted the kingdom of juda, and maintained it wonderfully so many hundred years, name lie that there might be a people, a 'mong whom this book should be rightly kept, and a 'mong whom there should remain sure testimone is of God, and of his will towards us, unto the coming of Christ. So God preserved also after the coming of Christ, and shall ever preserve some kingdoms, and comen weals, where this book shallbe kept to the end of the world.  
seeing than that God, and our father regardeth so much that this book be religiousli kept, taught and learned, it is surely the office of all princes, and of them that ministre the comen weal, to erect Schools, and so to provide meet teachers for the same, and such manner of teaching the youth of Christ, that this heavenly doctrine comprehended in the holy Bible, may ever be kept pure and faithfully taught in the congregation.  
For this cause it is well known, that at the beginning the Apostles ever instituted schools in the congregations.  
There be moreover other liberal sciences, right goodly gifts of God, whereby great commodities are procured to the comen life of men, and preserved, which also be very necessary for the civil administration of the worldly matters. It is than expedient, that the youth be instructed herein. Wherefore if we shall suffer schools to fall down, and the study of learning to perish, in short time the congregations shall want pastors and teachers, and professors of other good sciences, and the comen weal shall lack governors, whereby both the congregations, and the common weal must needs utterly perish, and be overthrown.  
Wherefore we will, that in every town aswell small, as great, latin schools be erected for the behoof of the youth, as the condion of every place will suffer. And that the schoolmasters, and such as shall work with them in scholastical labour, may have their reward and wages with less charge of the people, we will by th'advise, and assent of our diosesanes after that we have tried the commodity thereof, depute certain vicarages, and other prebends to this use. Nevertheless the children shall also pay part of the stipend to the masters, namely such, as need not the alms of the congregation. Which reward every scholmaster shall equally divide with his assistants.  
Further more what order shallbe kept in every school, what forms there shallbe, what hours shallbe appointed to teach the youth: the scholmaster shall so order, as it shall seem most convenient for the teaching of children, after that he hath consulted with the pastor, and such as we shall make visitors, or overseers of this matter peculiarly. For as in other things so in schools also a convenient order is of great importance. The sholemasters, and their fellows shall have their office enjoined unto them by the consul of every place, the pastor being present. To these people the schoolmasters shall promise, that they will apply their office faithfully & teach the youth after this sort  
First that they will teach the children of the lowest form to read, and write, and for that purpose they shall use latin books, wherein is the lords prayer, the creed, & the ten commandments, and such like things pertaining to the institution of children in religion, so that with the first letters they may acquaint themselves with the precepts of godliness. Hereunto they shall add the reading of Donate. And the schoolmasters shall prescriebe to these children certain latin words or sentences daily in the evening which they shall render the next day in the moringe. They which have learned to read, and begin to assay to write, shallbe removed to another form. And the book of Cato shallbe read unto them, and they shallbe set to learn Donate without book whom when they have learned, some comen grammar shallbe set before them, which they shall also learn without book in order word by word. And the high procurators of schools shall principaully have a regard hereunto, that the children learn some certain and regular grammar. For that is necessary for many causes. But because great labour and continual repetition is requisite to the printing of grammatical rules in children, and the children themselves abhor from this labour, the most part of sholemasters neglect the rules of grammar, or teach them negligently and make haste to the reading of poets, and Tully, and such like authors, which is pleasant both to the teachers, and hears, than the perpetual repetition of the rules of grammar is. But by this preposterous manner of teaching, the youth is greatli hindered, for they never learn to speak certaineli, and purely, when they be not accustomed to certain rules of speaking. Wherefore the sholemasters must be enjoined with singular diligence, and bound by an other to teach a certain accustoumed, and regular grammar, and certain precepts of speaking, & to beat in the same with convenient interrogaciones, and answers that they may be grammarians, and know ascertain way to speak latin. In this company than of the second form, the children shallbe retained so long, till they have perfectly learned Donate, and all grammar rules. And herewith besides Cato, Aesop's fables, and some dialoges of Mosellane, or Erasmus, shallbe exponed, and such other good for exercises, and preludies.  
And the things that shallbe interpreted upon one day about evening, they them selves shall interpret the same the next day, with the declination, and conjugation of some nouns, and verbs, where rules of the gender, case, preterperfectetens, & supine shallbe demanded of them, as all good scholmasters know they must do, and will do also diligently. Further more this form must be daily exercised in writing, and every one shall deliver to the master some enjoined writing  
After the children have learned the Etymology or rules of grammar meetly well, a third form shall be appointed of such, as have profited so far in learning. To these children the masters shall expone Tirence, and the Aeneis of Virgil, and they must procure, that they learn perfectly the rules of construction which the masters shall declare with plain, and evident exemples. Further in the repetition of a lesson, these two exercises must be diligently retained, namely that the children do ever declare the construction of the text, and also add the rules so that they recite the conjugations, and declinations and show the rules of the same. In this exercise of repeating, and examining, a learned, and faithful master shall teach, how many ways the same sentence may be spoken in latin, with such declarations of the propriety, and elegancy of the latin tongue, they shall cause more plenteous fruit than may be here fully expressed. But this matter consisteth altogether in the faithfulness, and dexterite of the master. Wherefore men thoroughly learned faithful, and prompt in teaching, must be sought forth, to have the governance of schools, chiefly in great towns.  
In this form there shallbe a certain hour appointed every week, at which hour the children shall rehearse without book the rules of grammar, that they forget them not. The masters may also change their lectures, and in the hour deputed to virgil, expone Tully's epistles. In this furme also every child shall write, and deliver every week a latin Epistle, that together they may learn both to speak & to write latin  
The fourth form shallbe of them, which have learned their grammar rules, and construction, and have attained a metly good latin tongue. To them afterward some logic shallbe red, as the logik of Cesarius, Philip, or Sturmius, and some easy accentinge, as of Murmelius, or some other like. In this form more over some books of Ovid's Metamorphosis, de Ponto, and Tully's offices shallbe read, The children of this form shall also be stirred up to write verses which they shall deliver to the master every month. But forasmuch as many be of that nature, that they learn to make verses with much difficulty, the shoal master shall use such moderation in requiring this study, that he may exercise every one in that, that he shall perceive the nature of every one, to prevail in. How be it he shall exhort the dull also to this art, that they do not utterly cast a way this art, for the great profit, which it hath undoubtedly. But they shall stir them to travail forth as much as they can, and to write some verses though they be but few. For this exercise maketh perfit grammarians, and putteth the youth in remembrance of many necessary things of figures, of sundry ways to speak latin, and feedeth marvelously copy of latin speech.  
Two hours a week shall suffice for the reading of logic. But when it is ended, it must be begun a gain. At other hours the master shall interpret to them, to whom logic is red, the greek grammar, if they be fit for that purpose, & when he hath ended the grammar he shall expone Hesiodus, or Phocilides, or some like thing, as a wise master shall perceive to be profitable for the children. But the exercises of grammar rules, and construction shall not be omitted in this form, but shallbe used in the repetition of ovid.  
These be the lectures, which may convenently be read the second, third, fift, and sixth day of the week. For seeing that christian schools ought chiefly to serve for the maintenance, and furtherance of the knowledge of God among men, and to retain, and promote the doctrine of Christ, and the hole true Christian religion, we will, and command that upon the forth day of the week the school cease from other lectures, and exercises, and that this day be bestowed upon teaching the catechism, and demand, what the chilhrens can say therein, And we will do our endeavour that some comen, and uniform Catechism shallbe used through the hole diocese. For we must not grant to the schoolmasters that every one shall make a new catechism, but we will that they all use the received, which they shall so decylre, and beat in to children, that the youth may be kept, and ever furthered in the sincere knowledge of Christ, in faith, and communion of the congregation.  
And the self same doctrine must be taught in the schools and in the congrgations. Which things the overseers of the congregations, shall chiefly look to. Furthermore the schoolmaster shall exhort his elder scholars to the communion of the Lords supper, but let him first instruct them diligently of this sacrament, and examen them.  
Finally in this fourth day of the week, when the catechism shallbe handled, let every child of the lowest form be heard, whether he can say in latin, and in his mother tongue the parts of the catechism, that is to say, the lords prayer, the creed, the ten commandments, the words of baptism, and of the lords supper, and of discipline, and christian correction, as they are written, Math. xviij.  
Upon the same day the school master shall grammatically interpret to his elder sholers, and to such as can attain to it, the Gospel of the sunday next following, and shall declare the sum of that lesson to them, and show them what things are touched therein concerning faith, and other virtues that, the schoolmaster, and the youth may accustom themselves to know more certainly, and to search out more religiousli, the thiuges that be taught in the Gosples let the Saturday be bestowed upon Music, that upon that day the rules of Music may be taught and the young men instructed, and exercised to sing, chiefly those songs, which upon the next sunday shallbe sung in the temple. For schoolmasters and scholars must not only be present at the songs in the congregations before other, but they must all so bear the cheifeste stroke, not only upon holy days, but also upon other days, when there shallbe holy assembles as it shallbe appointed, after the condition, and commodities of every place. In this matter such moderation must be kept, that the children's heath be not hurted in the winter thorought cold, if they be detained to long in the temple, and that they be not so occupied in singing that their study of learning be hindered. It pertaineth also to the maintenance and increase of gravity, and religion in temples, that to sundry, and long songs be not used. But these things, and such other that pertain to the dignity of holy assembles & edification of the people of Christ, the visitors shall appoint according to the opportunity of every place.  

¶ Of the school of divinity,  
But for maiteinaunce of Christean doctrine, and wholesome administration of churches, those first beginnings are not only required, which be gotten in the schools of children, but furthermore it is necessary that men given themselves altogether, to learn perfectly the universal scripture of the prophets, and the Apostles, and to excusse all the heard questions which have exercised the church from the begninge, Item to know the way, and mean, whereby the holy fathers in their time defended the lords truth in the congregation, and kepete the same pure unto us, and finally how we may in our time defend, and retaives the same.  
That there may be ever in the congregation meet men, and well furnished to set forth, and defend the doctrine of Christ, and that so the true doctrine of Christ revealed unto us from God, and commended and beclared by the Apostles, which the true catholic church of Christ hath ever holden, may be kept, and spread forth unto our posterity by the grace, and goodness of christ this of right aught to be chief care of great princes, and all governors of commenweales, as in deed, it is the principal service of God.  
For these causes the Apostles, and their disciples instituted in their congregations such peculiar lectures and schools, as we read of johan the evangelist, Pof olicarpus, of the schools erected Antioch, Alexandre and constantinople. And such were schools at the beginning, which now be ecclesiastical colleges.  
And this manner of instituting such schools was very profitable to the congregations for four causes. First that the writings of the Apostles, and prophet in such colleges, and schools, might be preserved from perishing. Secondly that there might ever be witnesses of the Apostolic writings, which should be true, and which counterfeit. For even straight way at the beginning some writings were carred about under the name of the Apostles untruly, which were forth with rejected, and noted by these schools. As we read that John the evangelist reproved one, for adding a false appendice, to the Acts of the Apostles. thirdly, that such scoles might bear witness, what doctrine and understanding of the scriptures was taught by the Apostles, least strange doctrines, and enterpretations of the scriptures and such as fight with the doctrine of the Apostles might creep in, the authors where of should be unknown, or else adversaries to this testimony of the congregation. Fourthly that out of such colleges, and schools meet teachers and governors might be taken for other churches also. These, I think were the causes, whither were always in the congregations such companies and colleges from the beginning, which after that they were enriched by the liberality of princes, and godly men, they were brought to such colleges of Cannons, as we see now a days.  
But forasmuch as the study of the holy scriptures is ever quenched a great while sithence in these colleges, & many other slanders pernicious to the congregations are come in with a lamentable ignorance of holy matters, surely, the great need, & necessity of the congregations requireth, that schools be restored, and preserved asmuch as the Lord will help thereunto.  
Wherefore we also have purposed to erect, and constitute such a school of Divinity at Bonne, wherein after the custom, some meet readers shall teach the holy scriptures and other good learning, in which we will also procure that the students shall have a place, and a table as the manner is in other universities. And moreover, we will depute somewhat for poor young men.  
There shall then be appointed for a beginning seven professors in this our school. The first shall profess divinity, and shall teach openly two days of the week in the old testament, and two other in the new, to whose judgement we will permit, that he shall choose out of the holy books, those, that he thinketh will be most profitable for the hearers, as in the old Testament, Genesis, Deutoronomie, the Psalms, isaiah. In the new, Paul, john, Luke. And this professoure shall so moderate his doctrine, that it agree with this sum of holy doctrine, which we have described in this book, and which is in deed the doctrine, and meaning of the true, and catholic church of Christ. This principal reader of divinity shall also exercise the office of the superintendant in the congregrations nigh about, and as the rector of this school, he shall have charge of the other readers and shall warn than of their dutis if need be, and if they do not their duties he shall bring the matter before them, whom we will appoint to be uphoders, and maintainers of this our ordinance. He shall labour also to maintain mutual concord between the professors, that one hurt not an other with words, writings, or other ways. And he shall decree, and put in execution, by the advise and assent of the other readers, things pertaining to the discipline, and correction of the youth.  
The second reader shall also examine the holy scripture, but there withal he shall teach the Hebrew tongue. Two day in the wick, he shall enterprite some book, with a theological exposition. Four days he shall read Hebrew in order. First he shall teach the grammar, and then he shall expone some book of the Bible, and therein he shall declare the rules, and use of the grammar, that this tongue may be more certainly known of young men, and be made more familiar unto them.  
The third professor shall read logic, and the greek tongue, both twain every day in the week, in the which he must teach, as upon the second, the third, the fift, the sixth day of the week. Which thing shall not be hard unto him, which hath attained but even a mean knowledge of both the arts. For he that hath once well perceived the ru●es of Logic, shall not have much a do to teach them.  
But he shall choose some common, and good Logic, as is the Logic of Cesarius, philip. or Sturmius. And he shall not change that, that he hath begun to teach, and moreover as often as he hath ended the same, he shall add some book of Aritoteles his Logic, whom he shall interpret in greek. But he shall choose the easiar books, as is the book of Porphyrius or of the predicaments, or some part of the Analitikes, that the youth may be prepared to the reading of Aristotle. And he shall moderate all these things according to the capacity of the hearers. When the book of Aristotle is finished, he shall return to the accustomed Logic of Cesarie, Philippe or Sturmius.  
In the other hour, when he must read greek, this reader shall first teach the grammar, and afterward Hesiodus, or some part of Homer, or some Tragedies of Euripides, or Sophocles, or some oration of Isocrates, or somewhat of Luciane, or Herodotus. Those ended he shall return to the grammar.  
The fourth reader shall profess Rhetoric, and shall read every day twice, one hour he shall bestow upon the precepts of Rhetoric, and he shall choose some good rhetoric commonly used in the schools, which ended he shall expone Erasmus his book de copia rerum, and after that some books of Quintilian, namely the second, the third the eight, and the tenth.  
On the other hour he shall expone some ●ration of Cicero, wherein asmuch as he shall think needful, he shall declare how the oration agreeth with the rules, and precepts of rhetoric. Howbeit some times in the steed of orations, he shall mingle some what out of the poets. This reader of rhetoric shall also profess moral philosophy. Therefore in the hour deputed to this lecture, he shall expone sometimes Tully's offices, and sometimes he shall interpret Aristotle's his ethics in greek, and shall introduce the youth to the reading of these books.  
The fift reader shall be a grammarian, for though this school shall be appointed and instituted for them that have learned grammare in the schools of children, yet for as much as the wits of children, and young folk be unlike, and some when they come to these common lectures, know not their grammare fully, and some forget the same, it shall be necessary that among other common lectures some chyldely exercise in grammar be also retained.  
Let the professors then, when they have tried the learning of every one, distribute the children into certain, forms, as every one hath profited in learning, and let them prick those forward, which have not been sufficiently trained in grammar, to learn the same more perfectly. To this reader there must be two hours assigned every day, in which he shall cause the youth to rehearse without book the rules of grammar, every one in order. And this custom must needs be ever retained in schools, and not changed. And forasmuch as the youth unwillingly sustaineth this exercise, the professors must all agree upon the maintenance of this statute, and compel the youth with punishments to this exercise, every one according to his age, and according as he hath profited in learning, that they may make their hearers perfect grammarians, which thing helpeth exceeding much to true and substantial learning. For common studies are greatly endamaged in this time, by reason that a perfect institution of grammar is neglected, and many young men go to other professions, and arts, before that they have perfectly learned grammar. Of which hindrance though all faithful enstructours of youth complain, and as much as in them lieth, would gladly remove the same from their scholars, and compel them to learn grammar perfectly, yet they want the authority, and aid of them, which have superior power in scholars. Wherefore we will that our overfears shall diligently resist this evil, and procure with all diligence that this exercise of grammar be faithfully maintained, and set forth. In the other hour this reader shall cause the children to rehearse without book the accenting of Mycillus, and shall require of them, that they exercise themselves in writing of verses. And for this purpose he shall expone some Poet unto them.  
We will that the sixth professoure shall read Mathematical sciences, and natural Philosophy, and we think it sufficient that he read one hour in a day. Therefore on the second, and third day of the week, he shall teach Arithmetic, and that done he shall read the little book of the Sphere made by john de Sacro busto, which must be diligently declared to the youth. Afterward he shall return to Arithmetic, and shall continued therein. On the other two days, namely upon the fift, and the sixth, he shall profess somewhat in natural Philosophy, and he shall choose some used, and approved book in this art, as summula Alberti, or philip's book De anima, or some such that is not veri long, nor obscure. When these be ended, he shall take in hand to declare some short cosmography, as the cosmography of Appian, wherein he shall teach the youth the manner of counting diligently.  
The seventh reader shall be a lawyar, which shall expone the Institutions of justinian one hour every day. For it shall be good to introduce gentlemen's children, and the children of other worshipful Citizens, which shall come to this school, to the knowledge of the law, teaching the first principles of this art. Which thing shall have this commodity, that while they travail in the law, they shall perceive how great the use of other arts is, chiefly of rhetoric, and Logic.  
But because many children, and young men shall come into this school, a physician, and an Apothecharies' shop shall be needful. Where we will have an eye to this commodity also.  
Every week on the fourth day three professors shall come together, the Rhetorician, the Logician, and the Grammarian, that they may examen the young men's writings, as well prose as verses, and amend some of them, that the youth may see what things be faulty, and learn to avoided the same, and to write better. The professors also shall procure asmuch as may be, that the scholars do ever speak latin.   

❧ Of disputation.  
It pleaseth us also that four times in a year, a disputation of divinity be kept, upon a saturday, in which disputation the professors, of divinity shall sit as judges by course. But the professors of arts shall procure, that some disputation, or declamation be used every month. In disputations let the better learned among the students make arguments, and then the professors themselves. At these disputations we will have a Rector to be ever present, that they may dispute comely, and with friendly minds, and that the disputations give not occasion to pernicious brawlings, and dissensions. Further it shall perteyve to the Rector to see that profitable matters be set forth to be disputed of, and such as be offensive to no man. The same man shall diligently exhort the youth to the holy communion, and shall labour to bring to pass, that they go to the lords table often in the year. But they that shall come to the communion, shall first ask absolution, and then they shall be examined, what they have profited in the doctrine of Christ.  
But how the hours shall be distributed, when every professoure shall read, the professors themselves with the rector, shall appoint, whom we will also to make statutes by common advise, concerning the manners of the students, whereby they may be alured, and driven to those things, that pertain to godliness, and other virtues, and whereby also they may be an example to other men, of godliness and honesty.  
The rector then, and the professors shall make laws, that the Scholars at convenient times go to the temple comely, and together, that they be present in the holy assembles, hear sermons, pray with the congregation, use the Sacraments, offer their gyfttes to Christ the Lord for the poor, that they eschew ungodly oaths, evil speaking, eursing, and all noisome, and unclean speech, all gloutonie, drunkenness, and unchasteness, that they wear comely and honest apparel, not jagged, or otherwise gay, and proud, that their gowns come down beneath their knees. These things and such like, pertaining to discipline seemly for christian Scholars, and to honesty, shall be comprehended in statutes, and enacted with punishments.  
Such a School, out of which most ample commodities shall come to the congregation, and that every order of men may be well instituted, and maintained, so that not only the professors shall have just stipends, but also certain poor scholars shallbe found, if the revenues of one abbey be appointed hereunto, which now be wretchedly wasted. For ye may find many Monasteries every where, in which there scarcely remain five or six monks, and such men, as neither be, nor can be any ways profitable to the congregation, and which most shamefully waste so great riches consecrated to Christ the Lord, and to his congregation. Wherefore all princes, and such as administre the supreme power ought to see that these things be corrected after a christian sort, and that these consecrated gifts of godly men may be turned to that use, for which they were dedicated to the Lord. Which thing we trust by the help of God we will procure not unprofitably with the advise of our men.    

❧ By what means a christian reformation of holy ministery, and cure of souls may be begun, and practised in parishes.  
THat parishes, and the holy ministries in the people of Christ, may be rightly seen unto, it is chiefly necessary, that every parish have his meet ministers, which will do their office in the congregations with all faithfulness, and diligence. Wherefore first we will procure that all parishes be exactly visited by wise and grave men, which would gladly Christ's word to be promoted. These men shall examine, what manner of pastors, and ministers be in every congregation. For if the people shall be rightly brought to Christ the Lord and be instituted, & edified in faith towards him, they must needs have such guides, and pastors, as be learned unto the kingdom of God, as saint Paul prescribeth unto his disciples Timothe and Tite, and such as burn with a zeal to bring many thereunto, finally such as be meet to teach other to keep those things that Christ hath commanded us all to keep, so that the pastors and ministers be furnished to teach other, fast keepers of the faithful word, that they may be able to exhort thorough wholesome doctrine, and confute them, that gainsay the same. For if the salt be made unsavoury, no thing can be salted therewith, and if the light be darkened, darkness obscureth all things. But it behoveth pastors, & teachers of congregations to be to other in the steed of salt, and a candle in the way of the Lord. You be, sayeth Christ to his disciples, the salt of the earth, and the light of the world. Wherefore by the help of God we will procure with as great diligence as we can, that in our dominion such be made pastors, and ministers over congregations, as with unfeigned diligence labour to live according to the Canon taught of the holy ghost by the ministery of saint Paul, and most straightly required by all the Canons of the holy fathers, though being letted thorough man's weakness they can not perfectly attain to the same, nevertheless at the lest in the principal matters which pertain to the holy ministery, they shall order all their doings according to this Canon. first then, which thing is also necessary to the reformation of the church we have determined to admit none to the administration of congregations, ●e to suffer any in the same, which is in a manifest crime of intemperantie, or unchasteness, or covetousness, by unjust gain, by usury, or any other fraud in bargaining, or in any wrong done to his neighbour, yea which declareth not a true zeal to live temperately, justly, gently, friendly, and godly, and to instruct their household in the same way. For where this zeal wanteth, there lively faith can not be, nor the true knowledge of Christ. How can such then teach fruitfully, and be meet witnesses of the faith in Christ? For, asmuch as they build with doctrine, so much they pull down again with their unclean life. For it can not be that such should constantly teach true doctrine, seeing they love not God truly. Wherefore it is much more tolerable to have few, and the same very godly pastors, and fervent in the zeal of Christ, till God himself vouch safe to thrust forth more meet workmen in to his harnessed, then to commit the congregations, though they be never so small, to their faithfulness, which themselves know not Christ. For no man knoweth Christ, which studieth not to obey his commandments and to keep himself clean from wicked, and mischievous acts. i. john. iij. Every one that sinneth, hath not seen God, nor known him.  
And that all unchasteness, and unclean life may bemore easily turned away from the ministers of the congregations, we beseech, exhort and require of them all, which be now set over the congregations, or shall be hereafter, that with all diligence they order their life so godly, temperately, chastened, and holily, that they may be guides to the people of Christ, not only in doctrine, but also in example of life, and that they may bring the same to Christ, casting before no man any block to stumble at, thorough dissolute and unchaste life.  
But to whom it is not given to live blameless, and holily without marriage, we think it not our part to forbid them holy marriage. But this we beseech them, and require of them, that if they will entre into holy marriage, they enter into it holily, and in the Lord, that is to say, let them seek themselves such wives, as they may well hope shallbe an help to them, not only to lead forth their private life godly, and without reproof, but also to execute the holy ministery of the congregation more readily, and religiously. Let them then desire of the Lord, and with godly diligence let them seek women excelling in religion, and all honesty, godly, and holily brought up, having good testimony among the congregation. For the holy ghost requireth such wives of the ministers of the congregation, and the very great necessity of the congregations requireth the same.  
They that desire to marry them, whom they had for concubines before, shall not be permitted so to do without the consent of the visitors, which shall determine herein that, that shall seem to be profitable for the congregation, and convenient for the holy ministery. For even the family of the pastors must garnish the Gospel of Christ, and their wives must be an example to other wives in all godliness, and chastity. As the holy ghost commanded by S. Paul.  
Secondly we have determined to admit no man to this ministery, nor to suffer any therein, which applieth not the reading of the holy Bible, and hath not profited so far in christian doctrine, and life, and also in the knowledge of administering the congregation of God, that at the lest he be able to declare the customable, and commonly used lessons, which are wont to be proponed to the whole congregation out of the scriptures, and conveniently handle by the same the principal articles of our doctrine, and moreover instruct tolerably children, and more aged folk, yea the universal people of Christ, in the religion of Christ.  
Thirdly whereas that a man may rightly order the holy ministery, & profitably serve the congregations therein, it is necessary, that he entangle not himself in the business of this life, but give himself wholly with all diligence to reading, doctrine, & prayer, we exhort and require by the commandment of Christ, and by the authority of our archebishoply office, of all pastors, and curates of souls, that they utterly bid all worldly, and fleshly cares, and business farewell, and cast the same from them, as (beside the law of god) the canons require with great severity. For concerning the necessaries of life, we will faith fully procure, that every man shallbe liberally provided for, that being discharged of the care of this life, they may wholly give themselves both to learn the holy scripture, and to study the same day and night, which only instructeth unto salvation thorough faith in Christ, and also to prayers, with which only we may obtain the true understanding of the scripture, and the gift and grace to deliver the same wholesomely unto other, and luckily to serve Christ the Lord in this office unto the edification of the congregation.  
Fourthly we command that the pastors have often convocations, and godly exercises in the same, which we will appoint in certain, and convenient places, and times, as the commodity of the congregations, and ministers shall suffer, and herein they shall use none excuse, except it be very necessary.  
In these convocations one shall faithfully, instruct, warn, and exhort an other of the sincere understanding of the scriptures, and of the wholesome administration of their office. For seeing that the knowledge, and use of a pastoral office, is so miserably lost, we will appoint by our visitors, as much as we may, some pastors, and teachers in certain places, which be some what more furnished in the knowledge, and religion of the holy ministery, to whom the other pastors and ministers dwelling nigh about, shall resort every week, or as often as it shallbe convenient, and shall hear of them the exposition of the scriptures, and other things pertaning to pastoral cure, & so better furnish themselves unto their office. And if cases, and difficultes happen in their ministery, out of which they can not unfold themselves, let them use the counsel of these men. And if they be warned that they have erred, or done amiss in any thing let them take that warning in good part, and regard it well, and diligentli amend themselves in that, wherein they erred, and let them, if they have not, fully execuited their office in any point, recompense the same studiously.  
Further more we will also institute greater convocations to be keep twice a year, and beside those we will have two to be kept every year in our cite of Colone, as the old custom is, whereunto the Deans only shall resort, and they which have some peculiar business there, or be called thither.  
To these convocations than, the pastors and Deans every man according to his order, shall come together studiously, neither shall they absent themselves from thence, except it be for a necessary cause, we will provide also that every congregation shallbe visited every year by meet visitors, which if they have perceived any fault to have crept into the parishes, which they themselves cannot amend, they shall propone the same in the greater convocations, that it may be amended by the authority of a synod. Where for we will choose men excelling in wisdom faithfulness and authority, asmuch as the Lord shall give, to rule this convocations, and to execute visitations, to whom we will give such authority, that they may resist faults, and inconveniences when they arise, and use fit remedies.  
Now all the acts of convocations, and visitations must be referred hereunto, that all parishes may have faithful, and meet ministers, which may execute their ministry faithfully according to God's word, and want not just defence against unjust violence and cavillations of wicked men. And that they, which have not faithfully executed the holy ministry, or be found to have committed any fault in their living, be corrected or if that cannot be brought to pass, that they be removed from the holy ministry. Finally, forasmuch as sundry chances, & diseases and other lets of the holy ministry happen daily unto pastors, as unto men, this thing shall also be decreed in convocations, & visitations, when it happeneth to some minister by reason of sickness, or some other cause, that he cannot execute his ministry himself, that some of his fellows, if there be sundry ministers in the same congregation, as it happeneth in towns or some of his neighbours, if any have no fellow, as it is wont to be in villages, shall supply the room of the minister, so empesched, that the people be not any where defrauded of the holy ministry of Christ.   

❧ Of the reformation of canonical colleges  
CAnonical colleges are now a days for the most part of two sorts Some there be, into which the sons of Dukes, Earls, knights and noble men are only received. There be other, in to which the children of other men are admitted. Now where as all these willbe counted clerk, and partly also priests, deacons, & subdeacons, and some camnons, that is to say regular clerks, if a lawful and canonical reformation of these persons should be taken in hand, it behoved surely, that all they should buckle themselves to that manner of ministering to the congregation & also of living, which the rules prescribe to such persons, that is to say, they should apply themselves to the cure of souls, and to the edifying of the rest of the congregation in the doctrine of Christ, I mean that the priests should endeavour themselves to preach and minister the sacraments, and govern ecclesiastical discipline, the deacons and subdeacons should apply the ministry of the same doctrine and sacraments, and the distributing of alms, whereunto the other orders of the clerks should set their hands also, every man according to his place & degree. For this is the proper office of all the clergy, as the authorities of the camnons and old fathers testify, to feed the flock of Christ. Clerks feed the sheep, I am fed saith Jerome to He liodo, where he numbereth himself among monks, and showeth a difference between monks and clerk.  
And where as in a christian reformation of churches, we ought to have a regard here unto & to seek this thing with all diligenc namely that all things may be restored in the congregations right commodiously, & with as little offence of men as may be, that the reformation consist not only in glorious writings, & nothing in deed, for the christian men must do all things sincerely, therefore in the reformation of ecclesiastical matters we must bring to pass, that the holy ministry, and hole doctrine of Christ may be restored to a sure instauration of religion, and to the wealth of the universal congregation. This end than being set before us, & sincerely regarded, we think this way of reformation should be taken in hand in canonical colleges.  
First we will that our reverend chapter of the highest, and principal college, shall retain and keep still their free, and canonical election of all their fellows, and prelate's, all their dignity, old laws, liberties, and privileges as they have had of old time, and use the same freely, and frankly without let or perturbation of any man, howbeit under this condition, that in doctrine, celebration of Masses, administration of the sacraments, and other ecclesiastical ministries, they so behave themselves, as it is described in this our form of reformation, and that they order their life, as it becometh them that profess the discipline of clerks, and they must pass other in religion, that not only nobody be offended with their conversation, but that many by their example may be allured and stirred up unto all godliness, and honesti Further that they so order and moderate their lessons and songs in the temple, that they fech all things that they will read, or sing out of the divine scriptures or at the lest that they descent not from the same. Which thing that we may bring to pass more commodiously, & certainli we offer ourselves to choose, & to join meet men for this purpose to them, whom it shall please our suprene canons to depute to this matter which with their choose men, shall examen the books of holy lessons, and songs that are now used, and shall frame all things that must be read, or song in the temples through the year, according to the rules of the holy scriptures. So that not only our principal Chap, & college, but also all other clerks through our city, and diocese shall have a form, and manner, that they may follow to read, and sing in temples. And that the use of the latin tongue may be keptein congregations: we will that it be free, and lawful not only to our principal Cham and college, but also to all other colleges through our diocese, to use the latin tongue in god's service, & yet so that where as parishes be incorporated to colleges, those lessons, and songs, which are used for the people, be red and song in Dutch, as it is constituted in this our form of reformation that the comen people may understand the things, that shall be red or song out of the scripture, and add their A men to the same.  
Thirdly let the colleges of Canons thorough our whole dioses provide, that the parishes which they have had long time in corporated, want not meet pastors, teachers, and schoolmasters. And that they be not defrauded of just wages, lest these congregations should want lawful ministery both of religion, & also of common learning. And if the colleges shall think that they are burdened therewith, their may some vicarages, when they shall be vacant, be turned to this use, which is right necessary for the congregations. Fourthly that there be appointed in our prencipal college tow men of excellent learning, & religion to preach to the comen people daily to whom let their be tow prebends assigned and it shallbe convenient that they be exempted from the quiare for the purpose rehearsed. Fiftly that they order a school of the college with singular diligence, that the young princes, and Earls, which be apponinted to the high college, and also other may be so taught, and instructed therein, that they may be an ornament and aid both to themselves and also to other, and to the hole congregation of God  
Sixtly we require that every prelate, and camnon of our principal colleges execute the ministery, that is peculiarly enjoined to every man faithfully, and diligently, that is to say, that the provost, and every Archdeacon provide every man in his Archdenerie, first that the congregations and schools be faith fulli looked upon and renewed in time. Secondly that the goods of the church be faithfully kept and distributed, and nothing wasted thereof, or alienated from the congregation. Furthermore, that every man exercise his jurisdiction in his Archedenery after that sort and reformation, that heretofore we have prescribed in our secular, and ecclesiastical judgements, and will prescribe hereafter by the advise and consent of our counsel.  
finally, let this be the proper charge of the provest, that as much as he may, he maintain the goods of all the churches, and such as shallbe given to schools, and that he bring to pass that all the ministries of the congregations of his Archedenery be restored, and preserved every where, and renewed when the matter shall so require according to God's word, and this is our form of reformation. So it shall pertain to the Dean of the principal college, first to labour herein, that all ecclesiastical ministries, administrations of sacraments and their ceremones be ordered and executed chieflis in the principal college afterward in other congregations also according to the lords word and this our reformation Secondly that all the Canons of the principal college, order their life well and honestli, and live in Christian discipline, as their profession requireth. Further that he bestow faithful labour about the colleges matters, that they may be rightly, and timeli handled and dispatched as commodiously as may be. Finalli that he have a peculiar charge of the preachers of the high college, that there be ever meet men appointed, and that they, which be appointed do their duty diligently.  
For the perfurmaunce of all these things the Subdeane or Vicedeane must be an helper to the Dean, and in the absence of the Dean he must execute all the forerehersed matters pertaning to the Dean.  
The overfear of the Quiar shall procure, that all things be comely, and religiously red, and sung in the Quiar, and in the assemble that is wont to come together to the principal temple, and that all troublesome, and uncomely actions be eschwed. The office of the scholerulers of the principal college shallbe, first, to provide diligently that the school of the high college have faithful, and meet teachers, and that the same order, and exequite their lecturs, and ecclesiastical exercises rightli, and comely. Secondli to procure that the younger Canons be stirred up, warned, and pricked forth to godly, and honest studies of learning, and also to a seemly institution, and framing of their life, and manners. Further to watch that they, which must be appointed to the holy ministries, be lawfully examined, and that no man be admitted or ordained to any holy ministry, except he be approved according to this our reformation. Finally he shall faithfully exequite his wonted office in the chapter houses, in demanding of sentences, and in speaking, and answering In the name of the chapter.  
After the same sort other Canons also must faithfully apply their office, and ministery aswell noble men as priests in reading, and in handle matters of the college in the Chapter, and obeinge their prelate's, as it is convenient.  
And when Canons, which be priests shall not be bound to somanie masses, as they have been heretofore, it would please us, that this way be kept concerning them hereafter, namely that tow of them be deputed, and bound upon the sundays, and holy days to celebrate the holy Eucharista, and to dispense sacraments. Tow to preach, which therefore should be free from the Quiar, Tow to read divinity in the schools. Tow to study the law, that they may answer, and give counsel to the college and the chapter in doubts that shalarise, and that they may exequite foreign business. And we would this distribution of offices so to be ordered among priests, that yet all should be fellows of the Chap. and should have their place there, and say their minds.  
In like manner let the diacons apply their office not only in reading the Gospel at the holy Eucharistia, but also in taking charge of the poor, and distributing to the poor after the pleasure of the Chap. the things, that they which communicate at the lords table, shall offer unto the Lord.  
Nether must the vicars be idle let them be present in the Quiar, when the time shall require let them give ear to the holy lectures and sermons. and endeavour that the same be done religiously, and comely, further let them serve the people of Christ unto edification every man according to the gift that God hath given him in other ministries of the clergy  
As for those which heretofore were bound to say private masses, we will have them to be present at common masses religiousli, and that they all be partakers of the sacrament together with the rest, & that they live godly, and honestly beside forth as it becometh men dediacted to holy things.  
And because there be many vicars, which after this reformation shall have no ministery in the congregation beside holy lectures, and sermons, it seemeth not an evil advise unto us, if some prebends of vicars after their disease, which now have them, be turned to other, and better uses by the counsel, and consent of our diocesanes.  
And forasmuch as we see not, as we said before, that it lieth in our power, to forbid holy marriage to be used of any man in the Lord, we will that the congregations be provided for, therein, that the children or wives of the ministers detain not the ecclesiastical revenues after the death of the ministers, but that all things return to the congregation forth with after the death of any minister. And that every minister faithfulli maintain those goods, which he hath of the congregation, and diminish them in no part, either in pelferinge, or in neglecting, as the Canons, and every man's oath requireth.  
After this sort we wish that our principal college be renuid. Which way and reformation we desire that it may also prevail in S. Gereous college. Nether do we go abonte to bring in any change in other colleges, than that the Canons, and vicars of all colleges first confirm themselves to the form prescribed in this book in doctrine, celebration of masses, and other ceremonies, and that there fore they moderate and use their holy lessons, and sounges in temples after the manner declared before, & which we will declare more largely, hereafter. Secondli that they provide the parisches, and schools, which they have in corporated, of meet ministers, and give to the same liberally the necessaries of life, that they may apply their ministries to the true profit of the congregation. Finally that in life, and manners they be an example unto other of godliness, and honesty, avoiding all spots, and offences in their conversation, asmuch as they may by the lords help.  
But because it is well known that the greatest part of possessions came to colleges thorough the liberality of princes, earls, & king, concerning secondary colleges we will seek these ways by the advise, and assent of our men, that partli they shallbe adjudged to the nobility, so that none shallbe received in to them but gentlemen, partly they shallbe given to other honest men, under this condition that they prove their nobility from their grandfather's, and great grandfathers, and they which be of the honest kindred of citizens prove themselves to be borne of lawful parents, which were men of honest condition, & life.  
As touching presbiteral prebends in other colleges, we will that they be bestowed upon sectures of divinity, holy sermons, and ministration of the secramentes, and further more upon lawyers and such as give counsel to the colleges in temporal matters. And as touching the procuration of holy sermons and institution, and maintenance of schools we will have all these things so ordered, and kept, as we have prescrided to our principal college, as much as the commodity and faculties of every college will sustain,  
And it is convenient that to those principal ministries, where presbiteral prebends want or suffice not, other prebends be adjudged, and incorporated.  
Thus we will also have the same way observed, in vicars, & diacons of other colleges which we have set forth in our high college.  
Vessels of silver, and gold, and other costly vessels and ornaments of churches, and colleges through our diocese, we will have be put in an innentorie, and to be kept diligently, and that none of them be alienated from their congregations, and colleges, or changed to another use with out the lawful consent of us, and our provincials. We have observed also that the time of vacance in many colleges is required longer, than it is convenient, whereby the congregations are long destitute of their ministries, and the new ministers are burdened to much. Therefore that we may moderate this thing according to equity, we will that the time of wanting new fellows be not prolonged more than one year. But as soon as every man hath lawfully obtained a prebend, let him enjoy it after the first year, without any diminution except there be some lawful, and cananical impediment.  
We have observed this thing also that residence of the first year in many colleges is required to preciseli, and scrupulusly, with out any necessary, or profitable cause. By which superstition many fellows are drawn from those ministries of which a great deal more profit might come both to the colleges, and also to the congregations, than if they should be present every hour. Yea and other incommodities, and heart burnings are wont to arise we will therefore that a remedy be laid to this incommodity, and that the laws of residence be so tempered, as Christian charity, and true edification of the congregations shall require, and as the condition, & facultes of every college shall permit  
Finally we have marked that those fellows, that study in universities, be worse entreated, than right would. It pleaseth us there fore that hereafter hold prebends be granted to them, which by the permission of their Chap, live in universities, and apyroved schools, Howe beit such moderation shallbe used herein, as shallbe agreeable to every man's age, wit, and study. For seeing that all ecclesiastical prebends were appointed for this only purpose, that they, which are sustained thereby should profitably serve the congregations, and set forth their commodities, surely it is much mor right, and more worshipful, and profitable both for the colleges, and also for the congregation to give hole prebends to these young fellows which abide in schools, and furnish themselves with godly, and honest arts, wherewith they may afterward bring greater profit to the colleges and to the congregations, than that they should spend in their colleges those good years idly in foul ignorancy, and so rather burden the colleges, than do them any good.   

¶ Of the reformation of monasteries both of men and women.  
WE can not hope that the old and true Mouckrie may be restored again in this time, as we have no hope neither of restoring of the old discipline of Canons, of that sort as it was once, and as it is described of saint Augustine in the book of the manners of the congregation. Wherefore we will be content with that reformation of the monasteries which yet remain, that we may hope shallbe obtained, and kept.  
first therefore we will, that all monasteries conform themselves to that way which we have described in this book, and shall hereafter appoint more largely, in doctrine, in administration of sacraments, and ceremonies, in repurgation and moderation of holy lessons, and songs. Secondly that they see the parishes which they have incorporated, the revenues, and tithes whereof they enjoy, to be provided of ecclesiastical and scholastical ministries, and of stipends for them, which must exequite ministries to the congregations, in all points according to that form which we prescribed before to colleges.  
thirdly we will that they which in monasteries shall be found meet to take the charge of soul shallbe appointed thereunto, as also among the old father's clerks, and pastors be chosen from the company of monks. And now the great necessity of the congregation requireth the same. Fourthly concerning those which be unfit to minister, and have not the gift, nor yet the will to live godly, and honestli in monasteries, we see not that it is lawful for us to detain them in monasteries, to be certainly offensive to themselves and to other. Wherefore asmuch as pertaineth unto us, we will not grudge to grant to such cloisterers, if they under whom they live, will permit the same, that leaving their monasteries, and monastical bondage, they shall convey themselves to the common honest, and christian life, and to live in marriage, or wifeless, so that their purpose be godly, and unfeigned. To which kind of living, it shall not displease us, that they which have need be helped of the monasteries, which they leave.  
Fiftly we will that they, which will tarry in monasteries, shall live godly, and without offence, and keep the comen discipline of christian men, and be content to receive things necessary for the body by the administration of the monastery, and not to waste the goods of the monasteries in shameful riot. For monasteries ought to serve to the cherishing of honest and godly studies, and to bring up young men, which afterward may bring certain utility to the congregations. Further we will have the number of these men so moderated, that every year some what may remain to the monasteries, where by some children may be holpen, which have not wherewith they may be honestly brought up, and be taught some craft to maintain themselves thereby. And moreover that young folk of more age may be helped, which though they have a craft, wherbi they be able to get their own living, yet they have not wherewith to set up their craft, or to find a commodious marriage.  
So it seemeth good to us also that monasteries of begging friars be wholly dedicated to godly learning. For it is evident that they were not made at the beginning that men should beg, or only read and sing in temples, or sai masses, but for this purpose chief, that in them, men should be brought up, and framed unto the congregations, which might supply the negligence of pastors, and sustain the holy ministry of the cure of souls, which than began to were out of use. Wherefore, we will provide, that they which in these monasteries shallbe found meet to minister, shallbe deputed to the same in convenient places.  
And where as it is against christian simplicity, and the very rules of the old holy fathers prescribed unto monks, that cloisterers should show forth themselves to be gazed upon, with such disguised, and so manifold variing garment, where as monk's apparel should be base, and of small price, not differing much in shape, and colour of the gramentes of other mean and base men it shall please us that, they, which will abide in monasteries shall use comen garments not much varnyinge from other apparel of good men which yet shallbe homely, and honest, and so ordered as it shallbe convenient for every man's ministery and condition of life  
And because it is right expedient for the congregations that there be schools, where in the youth may be godly, and commodiously taught, and framed, we will do our diligence that where opportunity hereof shallbe, certain monasteries with the advise and assent of our pronincialles, shallbe turned in to schools, in which we will study to set learned and good schoolmasters, as much as we may and we will appoint some monasteries for the nobility, and some for other honest men, that in them their children may be godly, and honestly brought up, and be furnished with good learning and honest manners.  
And because that following the lords word, we make it free to them, to whom it is not given to live well, holy, and godly in monsteries to return to the common life of christian men, many men fear sundry dangers that may come hereof. For some of the order of gentlemen, and other worshipful men, because they have many children and can not set forth all their daughters to marriage, fear lest it may chance, through this liberty of forsaking monasteries, that their daughters shall return to them, and be burdenous unto them, or at the lest shallbe alured to unadvised, and unseemly marriages, or sedused, to some other spot of life. For our weakness is very much in continuing in good, and honest studies, and our old enemy Satan layeth marvelous waits against all christian reformation of things. Some fear also that great, and pernicious contentions about inheritances will come hereof, and an intolerable diminution of patrimonies for they are afeard, lest the women which shall forsake their nunneries, will require their protion of inheritance, and not only of that inheritance that shallbe divided, but also of that, that is divided already.  
But as for us, seeing that in the whole reformation that we take in hand, we have an hearty regard hereunto, and most studiously refer all things to the same point, that we may augment all commodities unto our men to the glory of God first spiritual, and secondly temporal, and not to intercept, or diminish any commodity in any thing, we wish as much as we may possibly, to turn a way, and remove both these things and all other, which men fear will happen, or which in deed will be painful to some.  
And therefore we exhort in the Lord most earnestly all virgins, cloisterers and other which are now in abbeys, that they take good heed that this so necessary, and wholesome work of christian reformation be not made open in any part to the ill speaking of men nor hindered, nor defaced with any abuse, or offence, seeing that very many stumbling blocks, and lets otherwise hap to this work, before it come to any purpose and be established, through so great weakness of men, and so sharp and continual awaits of Satan.  
As for us we must needs follow the lords word, and not to go before it, which word not only enjoineth not to man wifeless life, neither by necessity of commandment nor by commendation, or exaction of a vow or by the occasition of any kind of life, or ministry: but also it bindeth, and moderateth the praise of wifeless life, and not of every wifeless life, but of that, which may cause a man to cleave to God and godly actions more fastly, and with great continuance. It moderateth the praise thereof I say so studiousli, and with so singular a promise that as often as it bringeth forth any thing in the commendation of this wifeless life, and of the manner of serving. God without Marriage, it addeth forthwith somewhat, whereby it admonisheth that it is not given to every body to serve God out of wedlock and that every man ought to consider, what gift he hath received of the Lord, lest labouring to higher things, he be not able to stand in the lower, and lest while he followeth the higher virtue, he lose the lower, and lay a snare for himself. Thus the lords mouth, & the holy ghost hath taught of wifeless life. Math. nineteen. i Cor. seven. i Timo. v.  
Seeing than that the Lord himself, and master of religion commendeth wineles life after this sort, and with this wariness both by himself, and by his Apostle, it cannot surely be lawful to us his disciples, to lay a snare to men commeuded to our charge, that we should keep them in the grace of God either by any renewing of commandments, or exaction of vows, whereby they perish, and to thrust them from that, that might be to them a better and a surer way (as it is to be joined in Matrimony to them which burn, and to drive them to that, that is not good to them, but dangerous. For as the Lord will have nothing commanded to man in his name, but that, that certainly pertaineth to his wealth, so he will have no vow either to be commended or required, which helpeth not to the same. For he came to save that, that of men had perished, and not to bring them into any danger of salvation. He came not to press down his, with the burden of unprofitable commandments, but to deliver them. Wherefore we must stand herein, neither can it be lawful unto us to departed from the religion of our office, either that we may turn away any temporal displeasures, or get commodities. For we must not do evil, that good may happen.  
In the mean while, as all christian men so all cloisterers to, must no less religiously consider the things, that the lord so earnestly commandeth, & requireth concerning the reverence & obedience of parents, kinsfolk, & such as in this life are made of the lord, our gonerners Item how we should not enter into marriage but in him, that is to say according to his word and pleasure. Furthermore concerning the eschuinge of offences, and the lust that we should have to approve ourselves to all men unto their wealth, and edification, in all our life, and doings. Item to follow, and to study for all those things that be acceptable, and of good report, and laudable, and win greater worship to the Gospel.  
Out of these commandments of the Lord we admonish and exhort in the Lord and in his name, all virgins, cloisterers, and all other men, what so ever they be, that they will godly consider, and lay up in their hearts all these commandments of the Lord that they trouble not them at any time with untimely marriages, to whom they own all honour, reverence, and love, and so disworshyppe the Gospel of Christ, and be offensive to the congregation of God, and to other men, which offence by the help of God they might avoid. For if any ask of God with true faith, and call for his spirit in the name of his son our Lord jesus Christ, he will not deny his help to the performance of those things, which he so much commandeth, and requireth. Which thing we see daily in so many holy maidens, and widows, whom he preserveth in right purity of life, without all foul superstition, and offence, while there chance to them no meet husbands, to whom they might be married. And there is no gift surely pertaining to the edifying, and adourning of his congregation, but God will bountuously give it us even in this time, so that we do not despise, nor cast away his liberality, but seek and pray for the same godly. Wherefore God will give no less in this time, virgins, and widows, and other holy men, which shall geld themselves for the kingdom of heaven, than he did in the time of the holy fathers, if we shall godly require of him these ornaments of the congregation. And there be some surely in this time, to whom the gift of godly wifeless life hath chanced from God, if only they will use the same in the true fear of God, and zeal of promoting the Gospel. Therefore let all cloisterers with all diligence, and carefulness beware, that they abuse not the liberty of Christ in any thing, and make the good thing, which they have received of the Lord, and the profession of the Gospel to be subject to the ill speaking of men. But that they look about them religiously, try and discern, whither the Lord hath called them, and doth call them, & not whither carnal curiosity and desire driveth them, which yet the Lord will give them grace to overcome if only they will diligently pray for it, and labour studiosly to this point, and fashion this whole life with godly care, that they may approve themselves to all men, but chiefly to them among whom they live by God's ordinance, that they may please them I say unto their wealth, and edification, and seek their own in nothing, but the things that profit other, as the Lord requireth of all christian men by Paul.  
To all these things we warn, and exhort cloisterers after that sort, and religion, that Paul did namely for the true profit of cloisterers, for that, that is comely to them and helpeth them hereunto, that they may cleave the better to the Lord, and more nighly, and with less danger of separation.  
And not in any wise after that sort, & superstition, that we should lay a snare to any man, that is to say, that we should give any occasion, to enterprise more things, and higher, than every man hath received power of the Lord, as we protested before. Wherefore as at other times so we ever add also to this our admonition, and exhortion the sentence of Paul, if they contain not, let them be married. For it is better to be married, then to burn, what so ever men against the same have willed, or commanded, or require thorough their authority, or favour. For against that, that the Lord pronounceth to be better, no man may vow or command, or require, or perform by any means.  
Wherefore we beseech, and exhort in the Lord the parents, and kinsfolk of these persons, that in them, whom God hath committed to their charge, which were borne of them, and be joined to them by blood, or some other divine copulation, they will not prefer temporal commodities, and ornaments before everlasting, and that they will rather consider this thing well, and religiously, that our whole wealth lieth in the free, and bold invocation of God's mercy, thorough our Lord jesus Christ. Which invocation can not stand with an evil conscience. But they which burn because they have not the gift of gelding themselves for the kingdom of God, if they refuse the remedy of burning, that is to wit, holy wedlock, they can very scantly maintain a good conscience. For who so while he may, studieth not to embrace that, that God hath judged better, he undoudtedly dispireth god, whose wholesome counsel he regardeth not. The lords word standeth clear and evident. It is better to be married, then to burn. And it ought to comfort godly parents, whom God hath honoured, rather than burdened with a great meinie of children, that he hath promised, that all other things shallbe added unto them, which seek the kingdom of God, and the righteousness thereof, thorough his providence, which surely can never leave his destitute of any manner of true commodities. Let them comfort them selves with this, and such other like promises of God. They which have more children, then that they can think, that they may provide meet marriages for them all, according to the dignity of their family, let them not doubt, if principally they seek the kingdom of God, and the ryghtuousues thereof, for their daughters, and sons permitting unto them holy marriage, where as they have not received the gift to serve God without the same, let them not doubt I say, but that God will surely bless both their children, & other so plentifully, that they shall have plain experience, that there is nothing more profitable, that nothing obtaineth greater blessing of god for all necessities of life, them faithfully, & simply to follow his word, and wil Furthermore how horrible a thing should it be to be heard, that christian, & noble men, or other wise excellent thorough the singular benefits of the Lord, should willingly for temporal riches, and worldfly glory put their children in danger eternal damnation, and lay before them a snare of sin, whom they had begot to God, to enjoy eternal life, and not to the devil to suffer everlasting damnation, and whom also they had consecrated to Christ, to keep all the things that he commanded. Woe be unto them, sayeth the Lord, by whom an occasion of stumbling cometh.  
And if we hereafter by the council, and advise of our provincial states, can help godly, and honest men aswell noble, as other, which have more children, than they can, well join in matrimony according to their estate, that they may couple all their children whom the Lord hath called to holy wedlock, in marriages meet for them, we will omit no faithfulness, and diligence. In the mean while let the parents, and kinsfolk which have the governance of their youngers, labour to show such love, and faithfulness to their children, and kinsfolk in this behalf, whereby they may declare, that they desire nothing more, than the glory of God to be set forth in the wealth of they friends. So again let young prisoners behave themselves in such sort towards their parents and Elders, as men which next after the obedience of God, desire nothing more than to order all their life to the acceptation, and worship of their parents, and kinsfolk, and to do and suffer all things, that God will have them to do, and suffer, according to their pleasure.  
More than this, neither we, nor other can bring any remedy, against the former inconvenience, which men fear will ensue of the remission of monastical bonds, I mean that virgins cloisterers return not out of their abbeys to their friends and be burdenous unto them, and also a disworshippe thorough unadvised marriages, or some worse change of life that is. But that we may ease their carefulness, which are troubled with the other incommodity, and fear lest their inheritances, and patrimonies shall be diminished, we beseech them, and exhort them in the Lord, that first they will well consider that we christian men ought so to regard temporal goods, that we do not only prefer them in no wise before eternal goods, but also that they be not an hidraunce to the same in any point. Secondly let them remember that God's law, after which Abraham, and other holy fathees lived, granteth unto parents, that they may so distribute their temporal goods, among their children, as they shall think most profitable, and worshipful both for their family, and also for the congregation of Christ. For Abraham made Isaac his just heir and gave to his other children though they were lawfulli begotten, only certain portions of his goods, ordered and distributed according to his pleasure. So David made not his eld●●t son to be successor of his kingdom but him whom he judged to be most meet to administer the same. For the same reason Moses his law, which God himself gave, commandeth that two parts of the inheritage be given to the eldest son.  
This reason then being well considered, if the same thing shall seem good to our diocesanes, we will thus determine, concerning the inheritances of them, which shall forsake Monasteries, namely that none of them shall have title to claim those inheritances, which were distributed among the other heirs, before that they came out of their abbeys. As for the inheritances, which shall chance after that they have left their abbeys, we will take this order in them.  
If it be great hindrance to any man, to admit them to like portions, which after session of inheritance, left their abbeys, because that the person trusting in that session, and looking for a greater protion of inheritance, enterprised to marry or began some other trade of life, so that he should be greatli endamaged if such session of inheritance should be void, and if they should claim again their protion, which had given up the same, at their entering in to monasteries, in such a case we will procure, that they which shallbe put to such hindrance, shallbe provided for, and that they also which have left their monasteries, shallbe brought to christian equity, so that no body shall have cause to complain of wrong. Further it is convenient that they which shallbe delivered out of cloister bondage, show themselves so thanckeful to God for his inconparable benefit of the pure doctrine of the gospel restored unto them and of christian liberty, that they shall soon count that sufficient, that shallbe allotted unto them how little soever it be, only if they may therewith serve God with a free, and safe conscience. But how soever these things shall happen, and how soever these controversies may be provided for, yet Christian men must remember, that we pray for daily bread after the sanctification of god's name and the coming of his kingdom, wherefore all carefulness for temporal things must serve and give place to the sanctification of god's name, and to his kingdom.   

❧ Of fire, and not monastical Colleges of virgins.  
FIrst we will that every college shallbe left in that condition, concerning dignity of birth, wherein it is now, I mean that such colleges as were appointed to the daughters of Earls be left to them, and such as were appointed to knights daughters, be distributed to the same.  
Secondly that abbasses, and other virgins in colleges conform themselves to this our reformation in doctrine, administration of the sacraments, & other ceremonies, item in the manner of reading and singing in the temples, so that they read, and sing all things in a tongue which they understand.  
It shall be the abbasses part to bring up and retain the other virgins in the fear of the Lord, in holy moderation of life and in all honest, and therefore to stir them up with diligent warning, and with the example of their own life. Let the other virgins show than selves obedient to the abbess, and other rulers in all godliness, sobriety, & honest moderation of meats, drinks, clothing, and other things, and doings.   

❧ Of the order of sell brethren And lay brethren.  
Sell brethren in their profession are next to true monckrie, they live together, they haunt schools, and labour with their hands. Wherefore we will maintain, and aid them for these purposes, requiring of them only that they purge, and moderate their ceremonies, lessons, and songs, according to this our reformation, and that they live a blameless life, in the communion of the congregation where they dwell, and in the obedience of the common pastors.  
So likewise lay brethren sustine them selves with their labours, minister to the sick, and bury the dead. Wherefore we will also help them fatherly, and aid them in this their holy kind of life, asmanie as will faith fulli exequite these ministries, & lead forth all their life godly in the communion of the rest of the congregation, and in the obedience of the common pastors.  
All these persons must be diligently examined by the visitors of their ministries, and of their other conversation, and they must learn of the same a certain form, and rule of their life, and tread of living, and they must observe the same faithfully.   

❧ The conclusion of the work.  
IT hath seemed good unto us to publish and set abroad among our men, all the premises being thus devised, deliberated and gathered together, according to our simplicity but yet faithfully, and with a true zeal of our Lord jesus Christ, as a plain introduction to a christian reformation of ecclesiastical matters and therewith as much as the Lord shall permit, to satisfy the office, and commandment, which we acknowledge to be enjoined unto us by God our creator, and also by the decree of the convocation of Ratespone, which thing moreover our diocesanes have required of us & have committed the same unto us to set an order therein. Which things nevertheless we set forth to be received, and observed of men committed to our charge, none otherwise than as a beginning of so holy, and necessary a thing until a general reformation of congregations be made by the holy empire, by a fire, and christian counsel, universal or nacionall, or by the most redoubted emperor our most gracious Lord, with the prince's electors, other princes, & common estates of the holy empire gathered together in the holy Ghost. Which that the Lord will grant to be appointed, and received with concord of minds for the setting forth of his glory, and the promoting of our health, we ought continually to desire, and pray of the same Lord, and our God. And where as in the mean season we offer this our devise to our men we do it for none other cause than we have declared. We labour to a void the fault of inobedience chiefly towards God, which hath sundry ways prescribed unto us in his law this charge, and this work. Secondly also towards our superiors, who enjoined the same thing unto us by the decree of the consel of Ratespone Furthermore we study to eschew the crime of unfaithfulness towards our subjects, to whom requiring now the second time, a godly reformation of ecclesiastical ministery and giving us authority to order the same, we promised this our diligence, which we also own unto them, by reason of our office of an Archbishop. Therefore that we may perform though not fully, yet somewhat the thing, that was enjoined to us by God, and our saviour, and by our superiors, and was required of our men, and by us promised unto them, we bring forth these our devices, and deliberate sentences, and deliver them unto our men, seeking therewith to promote and maintain, asmuch as the Lord will vouchsafe to grant, a godly concord, and wholesome edification of all men, in doctrine, holy ceremonies, and discipline of Christ, and to preserve our men, chiefly in this so dangerous a time, in which so many heresies and wicked opinions are daily more perniciousli stirred up about us, from all false doctrine, and perdition, which certainli followeth, wicked doctrine. But if the Lord hereafter shall reveal his will unto us more largely, & shall give us more of his grace, and spirit, we now keep this liberty unto us, to enlarge, to shorten, to change, to correct to declare farther these our devices, & institutions howbeit none other wise than after the word of God, and as the Lord shall grant us to perceive, that the same is for his glory, and the edification of his people, whom he hath committed unto us. We thought good to declare, and testify these things to all christian men, which shall read this book unto the glory of God, and profit of his congregation Whom almighty God, and our heavenly father, vouchsafe to illumine daily more plentifully with his spirit and to bring them farther in to the knowledge of his will to give, and increase in them mighty strength to follow the same in all points, and at length to make them thoroughly blessed, through our saviour the Lord jesus Christ to whom be praise, honour, glory for ever and ever. Amen.   
Finis.   

❧ Imprinted at London by john day dwelling in Sepulchres parish at the sign of the Resurrection a little above Houlbourne conduit ❧ ☞ (✚) ☜