A CATECHISM or institution of the Christian Religion. Newly set forth by Richard Taverner. Anno. M.D.XXXIX. Cum Privilegio, ad imprimendum solum. RICHARD TAVERner to the Christian Readers. FOR asmuch as not only fathers and mothers (which by the Deu. 1●. law of god be commanded to teach their children) godfathers and godmothers (which be as it were sureties for the same purpose) have been of long time in such sort blinded and utterly ignorant in Christ's doctrine which nevertheless they profess, that they be not able to catechize, that is to say, to institute, teach, bring up, and instruct their children, for whom the one have promised to the church at the Christening of the same, Deu. 11. the other are bound by god's law (as afore is remembered) to see them taught and rightly instructed in the christian faith and laws of god: but also the priests themselves which be their curates and pastors 1. Tim. 3 (where as by Paul's sentence they ought to be apt to teach) partly for default of learning and partly for neglecting their flock (like careless hirelings be be exceeding defective in this be half: joan. 10 I therefore moved of christian charity to utter the little talon that God hath endowed me with, am enforced, according to the example of learned men in other countries, to set forth unto my country men some handsome and compendious Catechism (which is so called because it instructeth, and bringeth up the young christian in Christ's law) For undoubted such one is to be set forth in the church to be learned and as it were drunken in of children, to be often revolved of men and women, yea and to be continually carried in the hands or bosoms (but much rather in the hearts) of all ages, for an instruction to the ignorant persons, a comfort to the troubled, rejoice to the faithful, spur to the slothful, bridle to the arrogant, relief to the desperate, occupation to the idle, refreshing to the occupied, to be short, an argument and matter for slender shepherds whereupon to instruct their cure. Now therefore, like as the kings most excellent majesty most worthy to be compared unto the godly king Ezechias, 4. R●. 18. which destroyed the most detestable idolatry of the brazen serpent, by the high providence of God traveleth daily of a wonderful zeal he beareth to the advancement of gods true religion, to banish all poprie and romish merchandise within this his grace's realm, to the unspeakable health of his people the church of England, to the supremacy whereof he is by the said providence of god now at last in spite of all his enemies restored: So semblably it shallbe your part to embrace such pure, true and sincere doctrine of Christ as setteth forth the same, & so utterly to renounce not only the romish bishop our archenemie and the most pestilent overthrower of all god lines, but also his devilish laws, constitutions and superstitious things which have heretofore entangled our consciences contrary to the evangelical liberty and truth of god's word. That if ye shall appear lovingly & greedily to embrace this brief work, wherein is comprised aswell compendiously as purely the hole doctrine of the christian religion: ye shall occasion me not only not to repent me of my pains taken for your sakes in this behalf, but also to take the like when so ever I shall espy that my industry and diligence may serve to your edification, profit, instruction and pleasure, which thing is my only desire and instant prayer, as best knoweth god, that seeth all, to whom be all glory praise and thanks for ever and ever. Amen. GOD SAVE THE KING. AN restitution or Catechism of the Christian Religion. That all men be borne to religion or godliness. BEcause no man at all can be found, be he never so barbarous, never so rudely & ●uyl brought up, but hath some feeling of religion or godliness, & is naturally disposed to the same: it is plain that we all be made to this purpose and end, that we should knowledge the majesty of our maker and the same so knowledged to embrace, and with all fear, love and reverence to worship. But (to let the ungodly alone which seek nothing else but to drown this opinion of God planted in their minds and to wipe the same out of their memory) we at lest which profess godliness and would be called Christ's folk, needs must think that this brykle and unstable life ought to be nothing else then a certain say or meditation of immortality. Now, the everlasting and immortal life we can no where find but in god. Wherefore the chief care and thought of our life should be to seek god, and with all the endeavours of our mind to get up unto him, and to repose ourselves nowhere else, save in him alonely. What difference is between the false and true religion. FOr as much as we know this by our common sense and understanding, that if our life be destitute and void of religion we live most wretchedly, yea & differ nothing at all from the brute and unreasonable beasts, there is no man that will seem to abhor utterly from all godliness religion and service of god. But now certainly in the manner and form of expressing and declaring this religion is doubtless no little difference: for the most part of men be not touched with the true and sincere fear of god, but because, whither they will or not, they be pricked with this thought (which ever among hath recourse in their minds) that there is a certain divinity or Godhead, at whose pleasure they stand or fall, being I say therefore stricken with the opinion of so great a power, lest they might happen to stir the same against them by their overmuch negligence or despising: they give some manner of worship (such as it is) unto this Godhead and power. In the mean season yet leading a most beastly and lawless life & casting up all studies and endeavours of honesty and good behaviour: they show themselves exceeding careless and wonderful reckless in despising the rightful doom and sharp sentence of god. And then, because they measure not god by his in finite majesty, but by the loutish and gross vanity of their wit, they so depart and traitorously shrink away from the true god. Wherefore with what care so ever they afterward busy themselves how they may worship god, they are never the better, but labour in vain, because they worship not the everlasting God, but the dreams, fancies, & dotages of their heart in stead of god. But as for true religion & godliness surely it standeth not in fear, which would fain indeed flee the judgement of god, and therefore because it can not flee it, feareth it but it rather lieth in true and sincere affection, in loving god as a father, and fearing him with all reverence as a most dread sovereign lord, evermore embracing his righteousness & hating worse than death to offend his majesty. So who soever is rooted in this godliness and true religion dareth not of his own brain forge him a god as he himself lusteth, but seeketh the knowledge of the true god, even at god himself, and taketh him to be none other, than such as he showeth and declareth himself to be. What we ought to know of God. Sith the very majesty of god passeth the capacity of man's understanding, so far that it is impossible for him to conceive it, it is expedient for us to honour rather his highness, then rashly to search it, least of such incomprehensible light we be utterly stricken down. For this cause then, god must be sought and searched out in his works as by certain foresteppes, for God's works in scripture be called the shows of things invisible, for as much as they represent before our eyes such things concerning the lord as other ways could not be say. This I say, not that god would keep our minds in doubt, by vain and void speculations, but that it is enough for us to know the true religion, I mean faith coupled with the fear of god, and that the same is first breathed into us, nourished and strengthened only by god, for in this universal order and coarse of things, we behold the immortality of our god, from whom all things flow & have they● beginning, we see also his might in that he made such a work & upholdeth the same, his wisdom in that he hath set in so goodly order such an infinite diversity of creatures, & keepeth them always in the same to the eschewing of confusion. We mark also his goodness, which was the very cause both that these works were made, and that now also they stand sure and strong, his rightwiseness in that so wonderfully he declareth himself in defending the godly and punishing the ungodly, we perceive also his high mercy, in that so gently he suffereth our wickedness, to the intent we should return as his mercy giveth us occasion to do. Here upon might we at large be informed (as much as were sufficient for us) of God's majesty and goodness and what he is, but that our dullness is so great & the eyesyght of our mind so blunt and dazzling at so open a light. Neither is it only a blindness that thus causeth us to stumble, but there is also such a froward and cankered opinion in us, as in pondering the works of God taketh every thing a miss and clean out of course, yea & turneth up set down all the heavenly wisdom so eudiently apparent in creatures. We must therefore needs come to God's word, for in it, & by it (I mean in the holy scriptures) God is by his works wondrous well describe unto us, where the works themselves be weighed and esteemed not after our froward judgement, but by the rule of the everlasting truth. Here than we learn that our God is the only and everlasting fountain of all life, rightwiseness, wisdom, power, goodness & mercy, from whom like as without exception all goodness doth come, so all praise ought worthily to be rendered to him as his own. And by this means all things though they evidently appear in every several part both of heaven and earth, yet to what purpose they serve, what they may do, and unto what use we must understand them, we shall easily espy when we step down to ourselves, & consider how god setteth forth his own life, wisdom and power in us, and how he practiseth his rightwiseness, goodness, and mercy towards us. Of man. MAn was first made to the image & likeness of God, 〈◊〉. 1. that in all his ornaments and jewels where with he was richly decked of god, he should honour the maker of the same and worship him with such kindness as became him. But forasmuch as he, trusting so much upon the excellency of his own nature that he had quite forgotten whence he came, and whereby he was maintained, attempted to advance himself above god, it was necessary he should be spoiled of all god's benefits whereon he was so foolishly proud, to the intent that whereas he that was so richly endowed of God's bounteousness thought scorn to know his maker in his felicity, should now being naked and destitute of all his wealth, learn to know him in his misery. Wherefore so many of us as be sprung of the seed of Adam, be borne very flesh of flesh, the lykenee of God utterly abolished and extinct in us, so that now upon what part so ever of man we cast our eye, we can see nothing, but that is unpure, unhallowed and abominable afore god. For the wisdom of man being blinded and wrappeth in infinite errors, with standeth always the wisdom of god, his forward will full of corrupt affections, hateth nothing worse than gods rightwiseness his powers untoward to all good works run headlong upon all wickedness. Of free Will. SCriptures every where witness that man is the servant of sin, joan. ●. Ro. 6. 2 Pa. 2. whereby is meant that his disposition is so turned from the rightwiseness of God, as he can neither think, lust, nor employ him to any thing, but that is ungodly, crooked, nawty and unpure, for the heart being so in the inner parts envenomed with the poison of sin, can breath nothing but the fruits of sin. Yet it may not be so taken, that man is forced to sin, as by urgent necessity, for he sinneth of his proper and most ready will. But forasmuch as his affections be corrupt, he utterly abhorreth all rightwiseness of God, and greedily runneth upon all kind of wickedness. And so he is clean shut out from the free power to choose good from bad which they call free will. Of sin and death. Sin in script●●e, is called not so much the corruption of nature, which indeed is the head spring of all vice, as the raging lusts that spring thereof, yea the heinous abominations that braced out of these lusts, as murder, theft, adultery, and other like. Wetherfore sinners even from our mother's womb be all borne to the wrath and vengeance of God, and ever the elder we wax, the more grievous judgement we heap upon us, so that all our life long we go forward unto death, for sith it is no doubt but all iniquity is cursed of gods righteousness, what shall we wretches look for at his hand, but very confusion, for that bringeth his displeasure with it, for asmuch as we be pressed with so grievous a burden of sins and corrupted with so infinite dross of uncleanness. This thought, though it be able to overthrow a man with the fear thereof & even drive him down with despair, yet to us it is necessary, that we being thus striped of our own righteousness, destitute of all trusting in our own power, and put back from all hope of life, may learn to fall down low afore the lord knowing how beggarly we be of ourselves, how miserable, and very villains, and thus knowing our own wickedness, dishabilitye & fall that we may give him all the praise of holiness, power, and salvation. By what manner we be restored again to life and health. FRom this knowledge of ourself, so plainly showing us how we be nothing at all, (if it can earnestly settle in our hearts) there is a plain and ready way to a more true knowledge of God, yea he himself hath now opened us the first gate into his kingdom, thus undermining the two most noisome pestilences, I mean the unregarding of god's vengeance and the false trust on ourselves. For than we begin to lift up our eyes unto heaven, which afore did cleave fast unto the ground, and we that afore reposed in ourselves now think long for the Lord. That same lord & father of mercy although our sin hath deserved the contrary, yet for his unspeakable mercy of his own mere goodness, showeth himself to the troubled and astonied conscieces, and calleth us home again by what means he knoweth most expedient for our weakness, from straying to the right way, from death to life, from perdition to safeguard, yea and from the kingdom of the devil to his own kingdom. Wherefore even to so many as the lord vouchsafeth to restore to the inheritance of his heavenvly life, he useth such manner trade, that they being sore wounded in conscience by their sins, and wearied with the burden thereof, might be stirred to fear him. first of all therefore he giveth us his law, to exercise us unto that knowledge. Of the law of the Lord. IN the law of god is delivered us the most perfect rule of all rightwiseness which we may well call the everlasting will of the Lord. For there in two tables hath he plainly and fully declared what so ever he requireth of us. In the first what worship his majesty alloweth, and in the other what offices of love be due to our neighbour in few commandments he hath expressed. Let us therefore hear the law, which done we shall see what learning we must take of it, and what fruit we ought to gather thereof. Exod. xx. I am the Lord thy god, which have brought the out of the land of Egypt from the house of bondage. Thou shalt have no strange Gods afore my face. ONe piece of this commandment is in stead of a preface to the hole law, for whiles he affirmeth that he himself is the Lord our God, he meaneth that he is such one as hath authority to command, and to whose commandments we ought to obey. As he sayeth by his prophet. M●la. 1. If I be the father, where is love? If I be the lord, where is fear? he also rehearseth his benefits, to reprove our unkindness, if we obey not his voice. For with the same goodness whereby he preserved the people of the jews ones out of the bondage of Egypt, doth he also deliver all his servants from their perpetual Egypt that is And where as he forbiddeth to have any other gods, he restraineth us that we should not give that is god's duty to any other, then to him alonely. He saith therefore. Afore my face, whereby he declareth, that he will not only be known as a god by outward confession, but also that he will be truly taken for the only god inwardly in heart. These things belong properly to god alone, which without sacrilege can be given to none other, so that him only we ought to honour, in him to repose our trust and hope, him to thank for what soever good and holy thing we have, & unto him to render all praise of goodness & holiness. Thou shalt not make thyself any graven image/ nor any likeness of any thing/ that is in heaven above/ or in earth beneath nor in the water/ under the earth. Thou shalt not bow down to them/ to worship them. Like as in the first commandment, god declared himself to be but one, so now he showeth, what a God he is, and how he will be honoured. He forbiddeth therefore to make him any likeness. And the cause hereof he showeth in Deut. Deut. 4: Esay 40. and in Esay: for that no bodily substance can be resembled to a spirit. He further forbiddeth us to honour any image as a thing of holiness. Let us learn then that the worshipping of God is a spiritual thing, for like as god himself is a spirit, so he will be worshipped in spirit & troth He addeth therefore an horrible threatening, joan. 4. whereby he would we knew, how grievously he is displeased with the breach of this commandment. (I am thy Lord God.) This is afmoch as if he should say that he only is the Lord God, on whom we ought to hang and that he can suffer none to be his fellow, or matched with him, that he will also defend his majesty & glory if any go about to transpose it to graven ymanges or other things & with such vengeance as shall be neither short nor single, but y● shall reach to our children, our children's children and unto their children also, even as many as follow their father's wickedness, lyk as again he setteth forth everlasting mercy & grace to the godly and their offspring also, even to as many as love him and keep his law. In this thing he showeth us the largeness of his mercy stretched forth into a thousand generations, where as he assigneth his vengeance to reach only but to four generations. Thou shalt not take the name of thy Lord God in vain. HEre he forbiddeth us to abuse his holy name in swearing, either for foolish trifles or to establish our own lies. Oaths ought not to serve neither to self will, nor pleasure, but to very necessity, where either the glory of God must be upholden, or a thing affirmed that belongeth to the furtherance of our neighbours. Utterly he forbiddeth us to the his holy name in any thing, but to use it reverently & with high dignity according to his holiness, whether we swear or what other word so ever we speak of him. And for asmuch as the principal use of the taking of gods holy name chief consisteth in calling upon him: here we may understand that we have a commandment to call upon him. In conclusion he appointeth the penalty, lest those should trust to escape his revengeaunce that have abused the holiness of his name by perturyes and blasphemous oaths, and therefore addeth that the Lord will not have him unrevenged that taketh the name of his Lord God in vain. Remember thou keep holy the sabbath day. WE have marked three causes of this commandment, for it pleased God, under the quiet of the seventh day to give the people of Israel a figure of a ghostly rest, wherein the faith full ought to cease from their own will works, and suffer God to work in them. second, he would also that one certain day were assigned, wherein the people should assemble together to hear the law, and to do their honest ceremonies. Thirdly God would that servants and such as be at other men's commandment should have one day to rest in, that they might have some release of their labour. As touching the first cause, no doubt it ceased at the coming of Christ, for he is the truth, at whose presence forthwith all figures and tokens vanish, he is the body, at whose coming, shadows be left, Colo. 2 Therefore saith Paul, the sabbath was but a shadow of a thing to come, the troth whereof he expoundeth, where he teacheth we be buried with Christ, Rom. 6. that by his death we might die to the corruption of our flesh. Now this is not done in one day, but in the hole course of our life it must be practised, until at last being utterly dead in ourselves, we may be filled with the life of God. Christian's therefore ought not to have any superstitious keeping of days. But for as much as the two latter causes ought not to be accounted with the old shadows, but serve a like for all times, therefore though the sabbath day be abolished, yet nevertheless amongs us even at this day, this commandment hath his place, that at certain days we should meet together for the hearing of god's word, for the breaking of the mystical bread and for common prayers to be made, also that servants and workmen may have release from their labours, for it can not be brought to pass (our infirmity is so great) that such assembles can be kept every day. Wherefore for the destroying of superstition, the jews sabbath day is taken away, but for the keeping still of good order and peace in the church, an other day is assigned to that behoof. Therefore as the troth was given unto the jews under a figure, so it is set forth to us without shadows, first that all our life long we should practise a continual Sabbath (that is to say) a rest from our works, that the Lord by his spirit might work in us. second, that we should keep the lawful ordinances of the church appointed for god's word to be herd, for sacraments to be ministered, and general prayers to be made. Thirdly that we should not ungently overcharg our servants and prentices with work. Honour thy father and thy mother etc. HEre is given us in commandment to have a ready service of heart towards our parents, and other which in stead of parents have rule over us by the ordinance of god, as the king and other his deputies, I mean that we embrace them with all reverence, obedience, kindness, and all the service we can do. For this is the will of the Lord, that we should recompense those that brought us into this life with kindness for kindness. And it maketh no matter whether they be worthy or unworthy to whom this honour is given, for what soever they be, God hath set them over us in stead of our parents and heads and will we honour them. yea this is the first commandment that hath any promise knit unto it, Eph●. 6. as Paul saith wherein while God promiseth the blessing of this life to those that honour their parents with due reverence according to their bounden duty, he moveth also that his most certain curse shall light on their necks that be stubborn and disobedient to their parents or other superior powers. But this one thing by the way is to be marked that we be not commanded to obey them, but only in the Lord, we may not therefore for their pleasure transgress the law of the Lord, Eph●. ● for than we ought not to take them for our parents and heads, but for strangers which go about to withdraw us from the obedience of our true father. Thou shalt not kill. IN this commandment is forbidden all violence, force, wrong, and generally all manner of trespass, whereby our neighbours body is hurt, for if we remember how man is made to the image of God, we ought to esteem him as an hallowed thing, so that he can not be distained but the image of God must be distained also. Thou shalt not commit adultery. HEre god damneth all kind of whoredom and uncleanness, for the Lord hath joined together the man and woman in the law of marriage only. And with his blessing also hath he hallowed that couple, going together by his authority Whereby it is manifest, that all other joining save only in marriage is cursed before him Wherefore so many as have not the gift to refrain, which is a singulear gift and standeth not in man's power, let them ease the intemperancy of their flesh with the honest remedy of marriage, Heb. 1● for marriage is honourable amongs all men, but door mongers and adnouterers god will judge. Thou shalt not steal. Utterly we be forbid one of us to lie in await for the goods of an other. For god will not, that in his people be any wrongful takinges, whereby the poor should be vexed & oppressed nor any deceits whereby the simple should be compassed about, Wherefore if we will keep our hands pure & innocent from theft must refrain aswell from all craft and subtlety as from violent extortions. Thou shalt bear no false witness etc. IN this commandment the Lord damneth all slanderous checks, tawntes, & evil reports whereby our brother's good name is appaired, he forbiddeth also all manner lies whereby in any part our brother is hurt, for saying a good name is more precious, than all other treasures, doubtless it can be no less hurtful for us to be rob of our good name, then of our temporal goods, for to the undoing and spoiling of a man a false witness, sometime worketh more mischief than the violent force of hands Wherefore like as in the other commandment above remembered the hand had a restraint, so in this hath the tongue. Thou shalt not desire thy neighbours house/ thou shalt not desire thy neighbours wife/ nor his servant nor his maid/ nor his ox/ nor his ass/ nor any thing that is thy neighbours. HEre the Lord maketh a restreynte upon as many as range over the lists and bounds of charity, for where as other commandments forbid us to do contrary to the rule of love, this forbiddeth us even to think any such thing in heart, Wherefore by this commandment be reproved hatred, envy, and malice, even aswell as murder in the other precepts above rehearsed, lust also and inward uncleanness of heart be here condemned, aswell as whoredom and adultery in deed, And where in the other commandment were restreynede robhery and guile, here is also covetousness plucked in by the bryddell, where afore all opprobrious words were restrained, here is also reproved malice of mind itself. So we see here how universal a commandment this is, that extendeth so on every side. God requireth such a wondrous affection and brotherly love so fervent, that by no lust he will have it arise against the wealth and profit of our neighbour. This is then the pith of this commandment, that such a study and mind we ought to have, that we be incensed ne tychled with no manner of lust contrary to the law of charity, and that we be ready with all our heart to yield every man that is his. Now, that must we reckon to be every man's own, which by our bound duty we own unto him. The pith of the law TO what purpose all the commandments of the law pertain: sufficiently declareth Christ our Lord, where he saith that the hole law is contained in two principal commaundemes, that is, to love the Lord god with all our heart, with all our soul, and with all our power, & to love our neighbour as ourselves, which exposition he took our even of the self law, for the first part is red Deut. vi. and the other Leuiti xix What profit cometh unto us by the Law only. LO here a true exemplar & precedent of the right and holy life, yea a very perfect image of rightwiseness itself, so that if any man can inlyving express the law of god, the same can lack nothing to his perfection afore god, In so much (as he himself is witness) he promiseth to those that keep his law not alonely excellent prosperities and commodities of this life (which be reckoned Leviti xxvi and Deut. xxvii.) but also the reward of everlasting life. On the contrary part he threateneth punishment of everlasting death to those that have not fulfilled what so ever he hath given them in commandment to be done. Moses also when he had published the law, called to witness heaven and earth, that he had setforth to the people good and evil, life and death. Now where as he show us the way of life, we must see what profit we have by this appointing and showing of the way. verily if our will were all together framed and bend unto the obedience of gods will, than were the only knowledge of the law enough for our salvation, but saying our nature being fleshly and corrupt, warreth like an extreme adversary against god's law a thing of the spirit, and is in nothing amended by her good nurtur and instructions, therefore the law it self which was unto our salvation (if it could have had good hearers) is now become an occasion of sin and death, for asmuch as we be all cast & convict as transgressors thereof, So the more openly it declareth the rightwiseness of god the more hemously doth it utter our wickedness. And again the higher transgression the law hath to lay to our charge, the more grievous judgement are we condemned to. Thus now the promise of life is utterly taken away, and only remaineth the curse and that upon all our necks by occasion of the law. The law is mean unto Christ. Now though the wickedness and damnation of us all be sealed up and confirmed with witness of the law, yet this is not therefore done to the intent we should fall into despair, or in this extreme plunge run headlong to our owned struction, for the apostle declareth us all damned by judgement of the law, Rom. 5. to th'intent every mouth should be stopped, and all the world be brought under god's danger. And yet the same Apostle saith in an other place that god hath shut up all men under unbelief, Rom. 11. not to destroy all, nor to suffer them to perish, but to have mercy upon al. The Lord therefore will that we by the law thus being warned of our own weakness and uncleanness: should take comfort upon the trust of his power and mercy, and that in Christ, for whose sake he showeth himself so tender & merciful a father unto us. In the law can it not be seen that he rewardeth but only perfect rightwiseness, which all we ●acke, where as otherwise he is a straight judge of sins. But in Christ his face is all full of favour & grace even toward wretches and unworthy sinners This so wonderful a token of his exceeding, love he showed us by giving up his own son for us, in whom he hath against other he extendeth the rigorousness of his judgement, let us suffer the cause to rest in his hands, for this thing he will have unknown unto us all, and that not without good skill, for neither the dullness of ourewyt is able to abide such a light, ne the slender capacity of the same is in any part sufficient to conceive so great a power of his wisdom, For verily here who so ever will attempt to advance himself, not refraining the rashness of his wit, shall find it true that Solomon saith, Prou. 50. whoso will search the majesty: shall be oppressed of the glory. Let us only determine this with ourselves, that this same ordinance of the Lord, though it be secret unto us, yet it is righteous and holy, for if he would destroy all mankind, doubtless he may of right do it. And surely in those whom he calleth back again from damnation: we can see nothing but his high goodness. Let us than conceive with ourselves that the choose be the vessels of mercy, as they be in deed, and that the forsaken be the vessels of wrath and not but of a just cause. But of them both we may take occasion and matter to advance gods glory. Neither yet shall we (as many men do) for a sure establishment and knowledge of our salvation climb up to heaven and sawcely enserch what God hath decreed of us afore the world began, which thought can no other thing do, but bring us in a miserable doubt and trouble, But let us rather be content with the witness wherewith the Lord hath sufficiently made our salvation strong and sure, for like as in Christ were all the chosen even as many as afore the foundation of the earth was laid, Ephe. 1. ordained unto life: so is he the person in whom resteth the assurance of our salvation, if we by faith receive and embrace him. For what other thing do we search in the election, but to be partakers of the everlasting life? And this salvation we obtain in Christ which was the self life from the beginning, joan. 1. and was made ruler over us unto life, that all those that believe in him should not perish, but have everlasting life. Wherefore if we possessing Christ by faith possess also in him everlasting life, joan. 5. it is no point of our charge to make any further inquiry of gods eternal counsel, Rom. 5. 1. 10. 3. Christ is not only a glass wherein gods will is represented unto us, but also an evidence wherein it is after a manner sealed up for us. What is true faith. THe Christian faith ought to be taken neither for a bare knowledge of God, neither yet for such an understanding of scripture, as like a fancy flying here & there in the brain▪ worketh no good motion no● ghostly affection in the heart, as when commonly men conceive in their heads certain opinions of such matters as seem to have strong reasons to make with them. But it is a sound & steadfast belief of heart, whereby we safely rest and stay our consciences in gods mercy promised us by his gospel, for thus shall we well define what belief is, if we earnestly beholds the nature of gods promises, which belief so hangeth upon the promise his proper foundation that if ye take the promise away, it forthwith faileth & goeth to nought. Wherefore so long as the Lord offereth us his mercy by his promise in the gospel, if we faithfully trust thereunto we be counted in faith to receive his word. Hebr. 11. And thus doth the Apostle define faith, where he saith, faith is the ground of things that be trusted upon, and the proof of things not seen, He meaneth that faith is none other thing, but a certain & sure possession of all such things, as be promised us by God, & an evidence of things that as yet do not appear, I mean of the life everlasting, whereof we conceive an hope and an expectation upon the trust we have in the goodness of god so liberally offered us in his gospel. 2. Cor. 15. And for as much as all gods promises are strong in Christ, and after a manner performed and made good in him, it followeth undoubtedly that Christ him self is the everlasting Butt and mark of our faith, in whom it may behold all the riches of gods deep mercy. Faith is the gift of God IF we well ponder and weigh with ourselves, how blind this our wit is and how far unable to attain unto God's heavenly secrecies, & with what doubt and mistrust our heart laboureth within us, then shall we well perceive how far faith surmounteth and passeth all our natural power, how also it is a singular and excellent gift of God, For sith that no man (as Paul reasoneth) is of secret counsel with man's will, 1. Cor. ●. but only the spirit of man, which is in man, how may it be that man can have any certain knowledge of god's counsel? And for as much as God's open troth is very weak amongs us, in those things that here we see before our eyes, how should it be strong and sure, where god only promiseth those things that never were seen by eye, nor yet conceived in man's wit? Now it is evident and plain that faith is a lightening of the holy ghost, whereby our wits be lightened and our hearts established & strengthened with a sure stay of conscience, being thoroughly persuaded in ourselves that God of his promise is so true, faithful, and just, that he can not but perform what so ever he hath bound himself to by his holy word and promise. And for this cause faith is called the pledge or earnest because it setteth our conscience at the stay of god's troth, It is also named a seal wherewith our hearts be sealed & marked against the day of the Lord, 2. Cor. 1. Ephe. 1. Rom. 8. for the Lord himself is he that beareth witness to our spirit that God is our father and we his dear beloved sons. In christ we he made righteous by Faith. FOr as much as it is evident and plain, that Christ is the everlasting Butt, and mark of faith, we can none other wise feel what profits & benefits we take by faith, them only by looking and having a direct eye towards him, for unto this purpose was Christ given us of the father, joan. 17. that in him we might obtain everlasting life as he himself saith, this is the everlasting life, joan. 11. even to know one god the father, and whom he hath sent jesus Christ. Also he saith, he that believeth in me, shall not die for ever, that if he die he shall live. But how may this come to pass? forsooth thus, we that be unclean by reason of sin, must be purged and cleansed in him, for no unclean thing shall enter into the kingdom of God. Christ therefore maketh us partners and as jointpatentes with him, so that though of ourselves we be sinners, yet for Christ's rightwiseness we be accepted for righteous at the judgement seat of god, And thus spoiled of our own righteousness we be clad, and endued with Christ's righteousness. So where as by works we be unrighteous, by faith in Christ we be made righteous, I say we be justified by faith, not that we have any righteousness within us of ourselves, but that Christ's righteousness is counted for our righteousness, and our wickedness is nothing at all laid to our charge, so that, with one word, we may call this righteousness forgiveness of sins. The Apostle clearly declareth this, Rom. 10. Pilip. 3. whiles oftentimes he setteth the righteousness of works with the righteousness of faith, and showeth how y● one overwhelmeth and turneth the other upside down Now by what fashion Christ hath dedeserued us this righteousness and in what parts it is contained ye shall see in the symbol of faith where every Article severally by itself shallbe orderly rehearsed, whereupon is founded the hole belief of a christian man. By Faith we be hallowed and as it were seasoned to the obedience of the law. Like as Christ through his rightwiseness is a mean for us unto God the father, that he being as it were our surety we be taken & reputed for rightwise, so by the partaking of his holy spirit he halloweth us to all pureness and innocency. For upon him rested the spirit of the Lord above all measure, I mean the spirit of wisdom and understanding, Esa. 61. 12 of counsel, strength, knowledge, fear of the Lord, so that of his plently & fullness we all receive and drink up largely grace for grace. They therefore be deceived that boast their Faith in Christ, where they be utterly void & destitute of the hallowing of his spirit. For scripture teacheth that Christ is not only made our rightwiseness, jere. 31. but our hallowing also, for by the self same covenant that the Lord maketh with us in Christ, he promiseth both to pardon our wickedness, and also to write his law in our hearts. Therefore the keeping of the law is no work of our ability, but of a spiritual power, whereby our hearts be purged from their corruption & made soft in the obedience of righteousness. Now than the use of the law to Christian men is a far other thing from that it should be without faith, for when ones God graveth in our hearts a love of his righteousness, than the outward doctrine of the law which before did nothing but accuse us aswell of weakness as of transgression, is now become a light to our feet that we should not stray from the straight way, Psal. 119. it is now our wisdom, Deut. 4. whereby we be informed, and stirred to all honesty, Psalm. 11●. it is our nurtonre which will not suffer us to run to much at large in ourself will and lust. Of repentance and new birth. Hereupon it is easy to understand, Mat. 3. and in other places. why repentance is alway joined with faith in Christ, why also the Lord affirmeth, that no man can enter into the kingdom of heaven except he be borne a new, joan. 3. for repentance betokeneth a returning, whereby we bid the frowardness of this world farewell and repair again unto the Lords way. Now christ because he is not the minister of sin, doth wash away our sins, and deck us with his rightwiseness to the intent we should not stain this his grace with new filthiness again, but one's chosen to be gods sons should consecrate and direct all our life from henceforth to the glory of our father. This work of repentance hangeth on our new birth, Rom. 6. Colos. 5. & alibi. which new birth, standeth upon two parts, the slaying of our flesh, I mean of this corruption naturally sprung in us, and a spiritual quickening whereby the nature of man's is restored to her cleanness. wherefore upon this meditation we must labour & employ ourselves all our live long, that we ones deed to sin and to ourselves may live to Christ & to his righteousness. And whereas this new birth can never be perfect so long as we live in the prison of this mortal body, it must needs be that this same mind and study of repentance ought still to continue in us even unto death. How rightwiseness of good works and of faith may stand together. GOod works that come of such a pureness of conscience doubtless be strong and allowed before god, For sith god seeth his own righteousness in them, he can not but allow them, yet must we take heed, lest we bear oure self so haut in the vain affiance and trust of our good works, that we forget not how we be justified by the faith in Christ alonely. For there is no righteousness of works afore God, except it answereth to his righteousness, so that who so goeth about to be justified by his own works, it is not enough for him, to bring out one good deed or two, but he must show forth a perfect obedience of the law, which thing is far away yea from those that seem most of all to have profited & gone forward afore other in the lords law, Beside this although the righteousness of god could be content and pleased with one good deed only, and no more, yet should not god find so much as one good deed in all his saints, that worthily even of the self works deserving he might praise and commend as rightwise. For this is the very troth, seem it never so great a marvel, that no work we do is perfect on every side, but is blemished with some wart either in one part or other Wherefore sith we be sinners foiled with many remnants of vices, we must needs be justified an other way than by ourself. Now certainly we have alway great need of Christ, that by his perfectness our unperfectness may be covered, by his pureness our uncleanness may be washed by his obedience our iniquity may be blotted out, finally that for his righteousness we may befreely taken as righteous without any respect of our works, which in no wise can be of such valour to stand in the judgement of God. This notwithstanding, so long as these our spots which other ways might blemish & stain our works before God, be thus hid and kept close, the Lord considereth in them nothing but high pureness and holiness, where upon he vouchsafeth to give them high titles of praises, for he calleth and also esteemeth them even ryghtousnesses yea and promiseth unto them large rewards. So may we then shortly conclude that our fellowship with Christ is of such strength & force, that for it we be not only freely reputed righteous but also our works be reckoned us for justice and righteousness, and be abundantly recompensed with an everlasting reward. The Symbol of faith or Christian Crede. WE told you heretofore what profit we take by our faith in Christ, now shall ye hear, what our faith ought to behold in Christ, & what to conceive of him to the stablishment and confirming of it. Certainly this is declared in the Symbol or Christian Crede, as how Christ is made unto us by his father our wisdom, ransom, 1. Cor. 1. life, rightwiseness, and holiness. Now it maketh no great matter, who was the maker of this Symbol, or by what personꝭ this abrydgenient of faith was set forth, which in it hath no human doctrine, but is gathered of most certain records of scripture. And because no man should muse why we knowledge ourselves to believe in the father, the son, & the holy ghost, we woli some what speak hereof afore we enter into the Crede. When we name the father, the son, and the holy holy ghost, we make us not three gods, but in most simple and pure unite of God, aswell the scripture as the very experience of godliness show us God the father, his son and the spirit, so that our understanding can not conceive the father but it must also comprise aswell the son (in whom shineth the fathers lively image) & the spirit in whom his power and might is opened. In one God therefore let us fix the hole thought of our mind, and yet in the mean season consider the father with the son and his holy ghost. I believe in one God the father almighty maker of heaven and earth. By these words we be taught to believe not nakedly that there is a God, but also to know that he is our God, and to trust that we be of the number of those whom he promiseth to be their God, whom also he taketh for his own people. This God is called almighty whereby is meaned, that by his providence he disposeth all things, and at his pleasure governeth & through his power and might ordereth them, when we call him maker of heaven and earth, we must therewith understand that he continually nourisheth, sustaineth and quickeneth whatsoever once he made. And in jesus Christ his only son our Lord. WHere above we said that Christ is he everlasting butt of our faith, this is easy to see, for asmuch as all the parts of our he● be here represented in him 〈◊〉 call him jesus (which 〈◊〉 was given him from heaven), Luc. 1. because he was sent to save his people from their sins. Act. 4. And therefore the scripture saith that there is none other name given unto men whereby they might be saved. This addition or surname christ betokeneth that he was anointed and thoroughly endowed with all the graces of the holy ghost, which in scripture be rehearsed under the name of oil, because without them through drought and barrenness we wither and decay. Through this anointing of the father ●as he first made king, subdu●●● unto himself all power in heaven and in earth, that in him we mought also be kings, having power over the devil, sin, death & hell, So then was he consecrated priest that through his sacrifice he might pacify the father & bring us in favour again with him, to the intent that in him we also might be priests, offering unto the father prayers, thanks, ourselves and all ours by this same Christ, our mediator and reconciler. Furthermore he is called the son of God, not as other faithful men be by election only and favour: but that he is the very true natural son, & therefore is he named the only, because he might be known from the rest. He is also our Lord, not only by his godhead which he had evermore the self same with the father, but also in that self flesh wherein he was exhibited unto us. For there is but one God, of whom be all things as Paul saith, and one Lord jesus Chryst, 1. Cor. 8 through whom be all together. Which was conceived by the holy ghost/ born of the virgin mary. HEre we learn by what manner the son of God became our jesus, that is our saviour, and our Christ, that is to say the anointed king to defend us, and priest to bring us in favour with the father, for he put upon him our flesh, to this intent that he now made the son of man should make us the sons of God with him, taking upon him our poverty to advance us unto his richesse, bearing our weakness to strengthen us by his power, receiving our mortality to give us his immortality, coming down upon the earth to exalt us unto heaven. Borne he was of the virgin Mary even because he might be known the very son of Abraham and David which was promised in the law and Prophets a very man, 〈◊〉. 1. like unto us in every point, Ge●●. 15. only sin excepted, Esa. 〈◊〉. he was tempted with our infirmities to th'intent he might learn to have compassion and bear with us. This same jesus was conceived in the womb of the virgine by a wonderful & unspeakable power of the holy ghost, to th'intent he might be borne not defiled with any fleshy corruption, but be sanctified in most high and perfect pureness. Suffered under Ponce pilate/ was crucified/ dead & buried/ and descended unto hell. IN these words we be taught after what sort jesus paid our ransom, for this was cause why he was borne a mortal man. Rom. 13. For verily where as god was provoked to wrath through the disobedience of man: Phil. 2. jesus through his obedience put it away, showing him obedient to his father even unto death. And so in his death he offered himself a sacrifice to the father, whereby his rightwiseness might once ●or ever be appeased, whereby the faithful mought be hallowed for evermore, Hebr. 7. 9 ●nd. 10 whereby also the everlasting satisfaction mought be fully wrough and finished. He shed his holy blood for the price of our ransom, to th'intent both the fury of God which was kindled against Rom. 3. us might be qwenched and also our wickedness purged. Ephe. 1. There is no part of his death that lacketh a mystery. Colos. 1 He suffered under Ponce Pilate that is to wit, he was condemned by sentence of a judge, Esay. 3●. for a fellow and evyldoer, Mar. 15. for this purpose that we through him thus condemned might be quite at the bar of the high judge, Deut. 2●. he was crucified, Gala. 3. that in the cross which by God's law was cursed, Heb. 2. he should sustain our curse, which curse our sins did deserve, he died, that through his death he might overcome death that gaped upon us and hinge over our heads, and that he might swallow up that same death, which else had not he been, should have swallowed us up. Rom. ●. He was buried to thintent we his fellows by the virtue of his death should be buried to sin, enfraunchyshed from the dominion of the devil and of death. And where we say he went down into hell, it is meant he was extremely handled of God, & that he felt the horrible sharpness of god's judgement in that he did put himself between us & God's wrath, and on our behalf satisfied the rigour and sharp judgement of God, so did he pay & suffer the due pains not for his own iniquity, for he had none in him, Mat. 3. 1●. but for our wickedness. Lue. 3. 9 Not that the father was at any time angry against him (for how could he be angry with his most dear son in whom is all his delight and pleasure? or how could he be pacified with his prayer with whom he were displeased?) but in this sense we say he bore the weight of god's rigorousness, because being thus stricken and as it were scourged by the hand of God, he felt all the tokens and signs wherewith god in his fume is wont to punish sinners, in so much that when the Passion waxed strong over him, Mat. ●71 he was constrained strained to cry my God, my God, why hast thou forsaken me? And the third day he rose again from death/ he ascended into heaven and sitteth on the right hand of God the father almighty/ from thence he shall come to judge the quick and the deed. OF Christ's rising again we may gather a sure trust of victory, Act. 2. that we shall overcome death, for like as he could not be holden down by all the pangs of death, but mightily did braced forth beyond all deaths power, so did he repress and quench all his stings and that in such wise, as he is not able to sting us now any more, at least way to our destruction. 2. Cor. 15 So then his rising again, is first a right certain truth and even the ground of our rising to come, Rom. 7. and also of this our present quickening, whereby we be raised up unto a newness of life. By his ascension or mounting up unto heaven, he opened us the way unto the kingdom of heaven, which in Adam was against all men shut, for he ascended in to heaven in our flesh as it were in our name, to the intent that even now in him by hope we may possess heaven, and after a manner sit even amongs the heavenvly spirits. And assuredly he is not there without our high profit: for according to the office of his everlasting priesthood he went into the sanctuary of god not made of man's hand, and there he laboureth as a continual attorney and mediator for us afore the father, 〈…〉 where we say he sitteth on the right hand of god the father, it meaneth that he is crowned & proclaimed, king, judge, & Lord, over all things, that by his power he might conserve and govern us that his kingdom and glory may be our strength, power and boast against hell, It signifieth also that he hath received to dispose at his pleasure all the may be made perfit and filled, that is to wit, that his judgement mought be manifested, 1. Cor. 15. in which day he alone shall be set up on high, and shall be all together in all men, gathering and receiving his faithful into glory, when satins kingdom shall be brought to confusion, & utterly throw down. The third. Thy will be done in earth/ as it is in heaven. IN this petition we desire of god that as he is wont in heaven, so in earth he wovouchsave to order and dispose all things, as his gracious pleasure shallbe, to bring every thing to pass as shall like his wisdom best, to use all creatures at his own pleasure, and to subdue all wills unto his. And thus requiring, we utterly refuse and abandon all our own desires, renouncing and giving up unto the Lord what so ever affection, will, or lust, is in us, desiring his gracious majesty that he suffer not the world to pass with us as we ourselves would have it, but that he cause all our matters so to go forward with us, as he knoweth afore & foreseeth best for us and as he hath appointed the same to be. Nor we do not only here ask, that god would make our own desire void and of no effect, even so many as be contrary and repugnant to his will, but also that he, extinguyshinge these our affections, would shape in us new thoughts, new minds, and new intents, so that none other motion or lust be felt in us, than a pure consent and full agreement with his will, and for a conclusion that we will nothing of ourself, but as the holy spirit woi in us, by whose secret instruction & teaching, we may learn to love those things that be pleasant to him, and to hate & abhor worse than death what so ever displease him. Now assured we are that displeaseth him that is contrary to his word and institution. give us this day our daily bread. HEre in general we ask of god all things necessary to the behoof of our bodies under the clementes of this world, not only to be fed and clothed, but, also what so ever thing he foreseeth to be expedient for us to th'intent ws mought eat our bread in peace. In this petition with few words, we betake ourselves into his keeping, and commit us to his divine providence that he would feed, nourish and preserve us, for the most gracious and tender father doth not disdain to take unto his keeping and tuition also this our body, that he might exercise our faith in these same little small things, whiles we look to receive at his hand all things what so ever we have need of even to a crumb of bread and a drop of water. Where we say Daily and this day, it meaneth that we ought only to ask things sufficient for our need, even as it were for no more but this day: With this assured confidence that our father, after that he hath nourished us this day, will not fail us to morrow. Now how much abundance so ever of goods through his benefit we have, yet it behoveth us to ask our daily bread thinking on this wise, that all our substance is nothing, but so farforth as god by pouring forth his blessing, shall prosper and increase, & that which is in our hands is none of ours but so farforth as god bestoweth it unto us and suffereth the use thereof in our hands from time to tyme. In that we say, Our bread, is highly declared the bountyousnes of god, which maketh y● to be ours, which by no reason was dew unto us. Finally in that we desire it to be given us, it is meant that it is the pure & free gift of god, from whence so ever it come to us, though it seem never so much to be gotten by our science and proper industry. The fifth. And forgive us our trespasses/ as we forgive them that trespass against us. IN this petition we ask release, pardon, and forgiveness of sins to be received at god's hands, a thing doubtless right necessary to all men and women without exception, And we call them debts, (for so signifieth the greek and also the latin word) because we own god a punishment for them as a price or penny worth due for the same. But by no means can we make this payment good, whiles we be discharged by this forgiveness which is the free pardon of his mercy. We ask this pardon to be given us, even as we forgive our debtors, that is, as we spare them and forgive them, of whom we have been in any thing, either harmed, sharply handled, or contumeliously checked. This condition is here added, not that by our forgiving of other men's trespasses against us, we may or can deserve god's pardon, but it is here put for a ●ygne & token to ascertain us, that so truly our sins be pardoned us of god, as we semblably in our own consciences forgive other, in case our heart be clean purged and void of all hatred, envy, and vengeance. On the contrary part, we be warned that they be shaken of and expulsed from the number of gods children, so many as be ready to revenge, hard to forgive and that stiffly bear malice in their hearts against their neighbours, For all such are hereby monished not to be ones so hardy as to call god their father, nor pray to escape gods wrath, lieth in their own stomach they bear wrath and displeasure against other. yea christ expressly saith, Mat. 6. that unless we for give men their offences, the father will never forgive us ours Which thing he also teacheth by the parable of the king and his servants. Mat. 18. Finally he will have forgive us our neighbour not once or twice, Mat. 18. no not seven times only, but seventy times seven times, meaning hereby, we ought continually from time to time to forgive our brother. The sixth. And let us not be led into temptation/ but deliver us from evil. Amen. IN this demand, we do not require, that we should never feel temptations, for by them rather it is our profit to be stirred and rubbed on the back, lest through overmuch rest, we mought wax sloggardes, for the lord tempteth his chosen daily, chastising them by reproach, poverty, trouble, and other kinds of crucyfyenge. But this our prayer is, 1. Cor. 10. that with the temptation he will make us a way out, so as we be not overcome and pressed down of any temptations, but that by his power enstrengthened we may stand sure against all the power of our adversaries wherewith they assault us. Also that we taken to his governance, hallowed by his spiritual graces, and fenced with his protection may stand stiff against the devil, death, hell gates, and the hole kingdom of the devil, and this is to be delivered from evil. We must mark also how God will that our prayers be shapen. Truly we must shape them after the rule of charity, for so hath he taught us to pray, not for our own behoof without any regard of our brethren, but he commandeth us to be even as busy for their commodity, edification and profit, as we would be for our own. Continuance of prayer. THis than it behoveth us to look upon, that we go not about to bind god to any circumstances, like as we be taught in this prayer, nor to assign him any law, or appoint him any condition. For afore we conceive any prayer for us, we first require and forespeke that his will be done, whereby now we subdue our will to his, that as with a bridle now restrained, it should not pnsume to force god to a course or trade. If our minds once brought to such obedience, we suffer ourselves to be ordered at th'arbitrement of god's provision, easily we shall learn to continue in prayer, and referring our requests unto the lord, patiently to await his pleasure, being assured that god is always present with us, though it seem not so, and that when he seeth his time, he will declare that he gave no deaf ears to our prayers. That if after long awaiting, our mind cannot attain what it hath profited by prayer, nor feel any fruit gotten thereby: yet our faith shall certify us of that, that by feeling we could not perceive, even how we have obtained that expedient was for us. And thus shall faith work, that in poverty we may possess abundance, and in trouble comfort, for if all together go to wreck & fail us, yet shall god never fail us, never forsake us, sithence he can not disappoint the awaiting and long sufferance of his, him alone may we have in stead of all things, for he containeth in him all goodness, which without doubt in time to come, he will show us all at large and most fully. Of Sacraments, wherefore they properly serve. Sacraments be ordained that both before god and man they should be exercises of our faith. Before the lord they exercise our faith, whiles they establish it in gods truth, for where as the Lord perceived it expedient for the ignorant of our flesh, he did setforth heavenvly mysteries to be beholden under carnal elements. Not that any such powers be given to the self natures of things, as be proponed to us in sacraments, but that by the lords word they be signed hereunto. For the promise cometh alway afore, which promise is contained in the word, then followeth the token to strengthen & seal the promise, & to make it of more authority amongs us, even as the Lord forseech, that it is expedient for the capacity of our weakness. For undoubted so small and weak is our faith, that except it be propped up on every side, & born up by all means and ways possible, anon it wool qwayle, be shaken a pieces, and overthrown. Now this faith is also amongs men exercised by sacraments, whiles by the same it goeth openly to show herself to the world, and is stirred up to render due praises to the Lord, What a sacrament is, and how many there be. A Sacrament is therefore properly an outward sign, wherein God representeth and witnesseth his good will towards us, to sustain the weakness of our faith. Or an other way more short & also more plain, A sacrament is a witness of god's favour, declared by an outward sign. Now there be divers holso me sacraments in the church, and namely seven recounted of the fathers, Matrimony, Baptism, Confirmation, Penance, Eucharistia commonly called the sacrament of the aultare, Orders, and extreme unction. matrimony, Wedolcke god himself did first institute in paradise, Gene. 1. and saint Paul calleth it honourable in all things. Hebre. 13. By penance we attain the high benefit of absolution, Penance neither ought we to neglect the power or keys of the church, sith to it christ sayeth, Whose sins so ever ye forgive shallbe forgiven, johan. 20. & whose sins ye retain shallbe retained. Luc. 10. And again he saith, Who heareth you, heareth me. The sacrament of orders, Order. is whereby, by laying on of the hands, persons of such qualities and conditions, as Paul describeth to Timothy 1. Timo. 3. and Tite Tit. 1. should be called and elected not only to minister sacraments but moche rather to preach gods word purely & sincerely to the people. Confirmation Confyr. and extreme Extreme unction. unction the ancient fathers of the church taking occasion and grounding themselves upon the doings and acts of thapostles have received. But of baptism & Eucharistia because they be the principal sacraments & in the new testament instituted expressly by christ himself, I intend somewhat more at large to entreat. Of Baptism. Baptism is given us of God, both to serve our faith before him, and to serve our profession before men. Faith hath eye to the promise, whereby the merciful father offereth us the fellowship of his Christ, that we endowed with him might be partakers of his goods. And two things it chief representeth unto us, the cleansing, purgation. which we have in Christ's blood, and the ●leynge of our flesh, Mortification. which we have obtained through his death. For the Lord commanded his to be baptized into remission of sins. Ephe. 5. And Paul teacheth that the church is hallowed of Christ her spouse, and washed in the laver of water in the word of life. Furthermore he declareth that we be baptized into Christ's death, Roma. 6. buried with him, to th'intent we might walk in newness of life, whereby it is not meaned that the cause or power of cleansing and of new birth is in the water, but only that in this sacrament is perceived a knowledge of such gifts: when we be accounted to take, obtain & purchase that, which we believe to be given us of the Lord, whither we first espy it, or whither it were known to us afore, and be here more certainly informed of the same. Now as touching our profession before men, this Sacrament also serveth, for it is a mark or token whereby we openly profess that we will be accounted amongs the people of god, that with all other godly persons by like religion we worship that same one god. Sith then in baptism the covenant of the lord is specially made with us: therefore of good right we baptize also our infants in that they be fellows and partakers with us of the everlasting covenant, wherein the Lord promiseth himself to be the God and gracious lord, not to us only, but to our seed also. Of the lords souper, or sacrament of the aultare. UNto what end the mystery of this sacrament, 1. Cor. 11. which saint Paul calleth the lords souper, & is called of the father's Eucharistia and Synaxis, was ordained, & whereunto it serveth, the promise there added evidently declareth which is to ascertain us, that the lords body was once so offered, so betrayed for our sakes that now it is ours, yea and evermore shall be, and that his blood was once so sprinkled and shed for us, that it should be ours for evermore. The bodily eye seeth but the signs & figures of bread and wine, but the inward eye of faith under those signs seethe how the lord giveth the true partaking of his body and blood, For all though he being now taken up into heaven, keepeth his residence in heaven and no longer in earth, I mean in personal and human likeness, yet no distance of place can let him to feed his faithful with his own self, & so to work that they (though heaven & earth be never so far asunder) should yet have most present fellowship and company with him. And hereof have we a lesson given us in this sacrament so certain and manifest, that we must fastly believe that christ with all his richesse is here given and presented unto us, no less then if he stood even personally present, to be seen as he is in his majesty with our eyes & to be felt with our hands, yea and that with such power and might, that not only he bringeth to our souls an undoubted trust of everlasting life, but maketh us sure also of the immortality of our flesh being quickened of his immortal flesh, & after a manner taking part of his immortality. Wherefore under the signs of bread and wine be presented and ministered unto us the body and blood, to th'intent we might learn that they be not only ours, but also serve unto us for life and nourishing. Thus when we see this most sacred and mystical bread, anon we must conceive this similitude, that like as bread nourisheth, sustaineth, and preserveth the life of our natural body: so is the body of christ the food, comfort, and defence of our ghostly life. When we see the form of wine, look what profit wine bringeth to man's body, the same must we reckon, spiritually to be brought unto us in Christ'S blood. Now, this mystery as it is a proof and declaration of the great bounty of God towards us: so it ought to monish us, that we be not unkind for the same his goodness and exceeding liberality showed unto us, but rather as our duty is, advance the same with praises, and magnify it with thanksgiving. And furthermore that we should embrace one of us an other with such an unite, as we see the membres of one body knit and fastened amongs themselves. For there can be no quicker spur to stir brotherly love amongs us, then whiles christ, thus giving himself to us doth not only allure us by his example, every one of us freely to yield and give himself to other, but also like as he maketh himself common amongs us all, so in him he maketh us all to be as one. But would god we would learn to measure & to contemplate in our mind the greatness of this so high a sacrament given us of god. would god I say we considered how fowl a sin ingratituding is, how horrible pains and punishments do ensue of the unreverent handling and profanation of this sacrament. Neither is it to be thought that those most grave threatenings y● s. Paul pronounceth be frustrate & void. 1. Cor. 11. For thus he saith. Wherefore who so ever eateth this bread and drinketh the cup of the lord unworthily, shall be guilty of the body and blood of the lord. Let a man therefore examine himself and so let him eat of that bread & drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh his own damnation, not decerning the body of the lord. Of the Pastors and herdsmen of the church, and of their power. FOr as much as the lord will that both his word and the Sacraments be ministered by men unto us: it behoveth Curates or herdsmen to be set in office over the church, which with pure doctrine may inform the people both privily and apertly, minister Sacraments, and with good example instruct men unto holiness and pureness of life. Who so despiseth this institution & this order, be unruly and disobedient not against men but against god, in that they factiously withdraw themselves from the fellowship of the church which without this ministery, by no means can stand, for that hath no little authority, that the Lord once witnessed, saying, that he himself is received, when they be received, 〈…〉 and that he is cast out, when they be cast out, And to th'intent their office should be no vile thing ne unregarded, they be endowed with a special commandment of binding and losing, 〈…〉 having thereto a promise, that what so ever in earth they bind or loose, 〈◊〉 20. the same is bound and loosed in heaven. And Chryst himself exponing his word declareth that to bind, is to hold sins, and to lose, is to release them. Now by what fashion they lose, the apostle expoundeth, when he saith, 〈…〉 that the gospel is a power to save every believer. Again what way they bind, he declareth when he saith that the Apostles have a ready vengeance against all disobedience. 2. Cor. 10. For the sum of the gospel is that we be ineruauntes of sin and death, & that we be loosed and made free through the ransom which is in Chryst jesus, and as many as do not receive him for their redeemer, be bound with new bonds of a greater condemnation. But we must remember that all this power which scripture giveth to pastors and bishops is contained within the ministry of the word, for Chryst gave not properly this power to men, but to his word, ordaining men only the ministers thereof. Wherefore in god's word whereof they be made disposers & layers out, boldly let them jeopardy even all things, and constrain all the power, glory, and pride of the world to stoop and obey unto it, by it let them command all men, from the highest to the lowest, let them build Christ'S house, pull down Satan's kingdom, feed the sheep, stay the wolves, teach and exhort those that will learn, reprove the stubborn: but all together in the word, from which word if they serve to their own dreams, and fanses: they be no longer esteemed for pastors and shepherds, but rather (for asmuch as they be pestilent wolves) ought to be driven away and deposed. For christ commandeth none other to be heard, than such as teach us the things that they have taken of his word. Of men's traditions. scythe we have a general sentence of Paul, 1. Cor. 14 that all things in thassemblies & churches should be done comely & in good order: civil ordinances, whereby as with bonds an order and comely fashion is kept in the company of the Christians, and a concord thereby conserved, ought not to be reckoned amongs men's traditions: but must rather be referred unto the rule of the Apostle, so that they be not believed as things necessary to our salvation, nor bind the consciences to any superstition through them, nor be kept as any worshipping of god, nor that any holiness be reposed in them. But such ordinances as under a title of spiritual laws be thrust upon us, to bind our consciences, as things necessary to god's honour, all such laws I say ought we earnestly to resist, for they do not only overthrow the liberty which Christ purchased us, but also dim the true religion, and defile gods majesty, who alone will reign in our consciences by his word Let this then abide for a sure gronnd, 1. Cor. 3. that all things be ours and we Christ'S, and that god in vain is worshipped where be taught doctrines, Mat. 15 the commandments of men. Of excommunication. Excommunication is, whereby notable whoremongers, adulterers, usurers, extortioners, spoilers, rovers, pirates, brallers, rioters, drunkards, seditious persons, wasters, after they have been admonished, and do not amend, be reject and banished from the company of the faithful, Mat. 18. according to the lords commandment, not that the church casteth them unto perpetual ruin and despair, but it damneth their life & manners and except they amend, the church ascerteyneth them of their damnation. This order is therefore necessary amongs the faithful, that sith the church is the body of Chryst, 〈◊〉. 1. it ought not to be defiled with such stinking members, which redound unto the shame of their head. And moreover lest by company of such a naughty sort (as it commonly chanceth) the good also might he corrupt, It is also profitable for themselves, that their lewdness be thus chastised which, where as other ways by sufferance, they would wax more wilful and obstinate, now driven thus to shame, might learn to amend, which thing if they can be won unto, the church gently receiveth them into her fellowship again, and to the partaking of that same unite, from whence they were banished and shut out. And lest any man should proudly despise the judgement of the church, or little regard that he by the church is thus condemned, the Lord witnesseth that this judgement of the faithful is none other thing than the publishing of his own sentence, 〈…〉 and that it is approved in heaven, what they do in earth. L●c. 10. For they have gods word, whereby they may damn the froward, they have again God's word whereby they may receive those that return unto grace. Of civil rulers and governors. THe Lord witnesseth, that not only he allowed temporal governances and the office of magistrates, but also for that with such honourable authority he setteth forth their dignity: highly he commendeth the same unto us, for he assureth us that it is the work of his wisdom, that kings reign, Pro. ●. that counselours discern justice, that the honourable be judges of the earth, yea & otherwiles he calleth them gods, because they supply and execute his room, Psal. 82. In an other place also they be reaported to exercise judgement even for god and not for man. Deut. 1. Furthermore Paul reciteth the offices, 2. Par● 〈◊〉. amongs the gifts of god, Rom. 〈◊〉. and where as he maketh a longer treaty of them, he manifestly teacheth that their power is the ordinance of god, & that themselves be ministers of god to the praise of the weldoers, and to the vengeance of the 〈…〉 〈…〉 in 〈…〉 me 〈…〉 to 〈…〉 gods 〈…〉 yea all 〈…〉 they hyther●●● 〈…〉 employ, that 〈…〉 the universal 〈…〉 true religion with 〈…〉 or spot, that they 〈…〉 the people with good 〈…〉, 〈…〉 that both openly and and privately they procure the weal, commodity & rest of their dominions. This can not be done but by justice and judgement, which two things especially be committed unto them of the prophet justice is to main his heavenly mists 〈…〉 ●●crete counseles 〈…〉 ●●arye to monissh●● 〈…〉 when they come 〈…〉 scriptures 〈…〉 with 〈…〉 and pleasau● 〈…〉