The form of prayERS AND MINISTRAtion of the Sacraments, etc. used in the English Congregation at Geneva: and approved, by the famous and godly learned man, john Caluyn. printer's device of Jean Crespin, featuring a large 'Y', with one thick arm and one thin; an old, bearded man points toward the thin arm with a rod or stick INTRATE PER ARCTAMVIAM The way to life is streicte and few find it. Mat. 7. They have forsaken me, the well of the water of life, and digged themselves pits, yea vile and broken pits, that can hold no water. jere. 2. IMPRINTED AT GENEVA BY JOHN CRESPIN M.D.LVI. THE CONTENTS OF THE BOOK. 1 The co●●●●●ion of the Christian faith. 33 2 th'rder or electing Ministers, Elders, and Deacons. 42 3 Thassembly of the Ministry every thursday. 49 4 An order for the interpretation of the scriptures, and answering of doubts, observed every mundaye. 50 5 A confession of our sins used before the sermon and framed to our state and time. 52 6 An other confession for all states and times. 55 7 A general prayer after the sermon, for the whole estate of Christ's Church. 57 8 The ministration of Baptism, and the lords Supper. 62. 71 9 The form of Marriage, the Visitation of the sick and the Manner of Burial. 80. 87. 88 10 An order of Ecclesiastical Discipline. 89. 11 One and fifty psalms of David in metre. 1. b 12 The Catechism of M. Caluyn. etcet. 1. c. TO OUR brethren IN ENGLAND, AND ELSE Where Which love jesus Christ unfeignedly, mercy, and peace. IT IS MOre evident and known to all men, them well considered and thankfully received of many, with what great mercies, and especial grace's god endued our country of England in these latter days: when from 1 Ose. 2. d. Rom. 9 e. 1. Pet. 2. b. idolatry he called us to the knowledge of his gospel, and of no people made us his people, a holy people, the people of god: sending us a king most godly, learned, zealous, wise, and such one as never sat in that royal chair before: God's word universally spread over all the land, repentance preached, Christ's kingdom offered, sin rebuked: so that none could excuse himself, either that he had not heard, or else was not taught gods holy gospel: yet it came to pass, and this day, that is verified on us, which the lord reproved Israel fore, saying, 2 Esa. 65. a. Rom. 10. d. I have stretched forth my hands all the day long, unto a people that believeth not, but rebelleth against me, and walk after their own imaginations. For whose ways were not corrupt? even from the 3 Esa. 1. b. 7. Hier. 2. b. highest to the lowest, from top to toe, there was no part sound. Such contempt of god's word, aswell on their behalf to whom charge of preaching was committed, as on the other side, negligence to hear and learn to frame their lives according there unto: that if the lord had not hastened this plague, and prevented, it would certainly have come to pass, which those wicked men of Anathoth said to the prophet Hieremie, 4 Hier. 11. d. speak no more to us in this name of the lord. The which unkindness and contempt, would god we could as earnestly repent, as we now feel the lack of these accustomed mercies for now the day of our 5 Luke. 19 f. visitation is come, and the lord hath brought the 6 Leu. 26. c. Deut. 27.28.30.7. 1. king. 22. c. 2. Chro. 18. e. Eze. 14. e. plagues upon us, whereof before we were admoneshed, and most justly menaced. For the false ⁷ prophets are sent forth with lies in their mouths to deceive England, and the scarcity of god's word is so great that although they seek it from one 8 Amos. 8. d. sea coast to an other, yet they can not find it, but as men affameshed devour the pestiferous dung of papistry, to the poisoning of their own souls. Let us therefore brethren 9 joel. 2. c. Psal. 68 a. jon. 3. d. 4. a. turn wholly to the lord, by repentance, fasting, and prayer, earnestly beseeching him to receive us once again to his favour, who willeth not the death of a sinner, but his amendment, offering himself to all them that in their necessity seek unto him, and like a most merciful father, proveth all 10 2. Chro. 36. c. remedies for our bettering: not cruelly ponishinge to destroy us, but gently chastising to save us. Esa. 5. a. Prou. 3. b. Heb. 12. b. Revel. 3. d. Beware than ye 11 Heb. 3. b. 4. b Psal. 94. c. harden not your hearts against this merciful lord, and tempt him as the stubborn jews did, whom he therefore delivered up into their enymies' hands, to perish with the sword, hunger, and pestilence: for god will not be 12 Gal. 6. b. mocked, but like a 13 Heb. 12. g. Deu. 4. d. consuming fire will destroy aswell the wicked contemners of his word, as the crafty dissemblers, which go about to measure god by their fantasies: not considering that they 14 Rom. 2. a. jam. 5. a. heap damnation against them selves in the day of his anger: which now already is kindled, and beginneth to flame, to the condemnation of their souls and bodies, who knowing jesus Christ to have 15 Heb. 9 a. Rom. 5, b. 1. Pet. 3. c. once fully satisfied for our sins: cease not daily either in heart, mowth, or outward consent to blaspheme his precious death, and (asmuch as in them lieth 16 Heb. 6. a. 10. c. 1. Cor. 6. b. ) crucify him a new. Do you not remember that 17 Gal. 5. c. Apo. 21. c. 22. c. Esa. 66. g. Mark. 9 g. idolaters have no portion in the kingdom of god, but are thrown into the lake of fire and brimstone, where their worm shall never die? Can not the examples of gods fearful 18 2. Pet. 2. a. b. jude. a. job. 4. d. judgements move you, who spared not his very angels when they trespassed, but hitherto reserveth them in hell chains, to be tormented in the day of the lord? and will he then favour idolaters, dissemblers, blasphemers, mockers, contemners? and not rather in this life verify that which the holy ghost pronownceth against the children of gods wrath, who because they do not receive the 19 2. Thes. 2. c. joh. 3. c. truth for their salvation, are led by lies to their endless condemnation? at the least let gods forwarnings some what move you to pity your own state, who for your instructions, suffereth your own brethren amongst you to die so terribly, some in despair, others to kill themselves, and many uttering most horrible blasphemies even to their last breath. The which things are so fearful for us to hear, that we tremble, in thinking there upon. if you will therefore be counted in the number of god's people, and be so in deed, look 20 Luk. 9 g. 2. Pet. 2. d. Pro. 26. b. Rom. 11. a. 3. king. 19 b 1. Cor. 6. c. not backward from the plough, return not to your vomit, bow not your knee to Baal, pollut not the temple of the holy ghost, in presenting yourselves before idols: but either stand in the truth, and so rather 21 Luk. 12. a. Act. 5. c. obey God then man: or else follow gods calling who hath so mercifully provided for you: moving the hearts of all godly rulers and magistrates, to pity your state, and do you good, so that at Emden, weasel, Frankford, and in this City he hath appointed godly Churches, wherein you may learn to fear him, repent your sins, amend your lives, and recover again his favour and mercy. And because there is no way more ready or sure to come to him, then by framing ourselves altogether to his blessed 22 1. Sam. 15. e. Mat. 7. e. Ioh 9 f. will, revealed unto us in his word: we, to whom though God hath given more liberty, yet no less lamenting your bondage, then rejoicing in our own deliverance, from that babylonical slavery and Antichristian yoke, have earnestly endeavoured emongste other things which might bring us to the worthy 23 john. 5. g. Luk. 1. g. 2. Pet. 1. c. consideration of god's word, to frame our lives, and reform our state of religion in such sort, that neither doubt of the certainty thereof, should make us fear, nor yet man's judgement discourage us, and cause us shrink from this enterprise: most acceptable to God, comfortable to his church, and necessarily appertaining to every christian man's duty. We, therefore not as the greatest clerk of all, but as the lest able of many, do present unto you which desire the increase of god's glory, and the pure simplicity of his word, a form and order of a reformed church, limited within the compass of god's word, which our saviour hath left unto us as only 24 Gal. 1. a. 3. c. 2. Tim. 3. d. reve. 22. d. sufficient to govern all our actions buy: so that what so ever is added to this word by man's device, seem it never so good, holy, or beautiful, yet before our God which is jealous and can not admit any companion or counsellor, it is evil, wicked, and 25 Luk. 16. d. abominable. For he that is the 26 1. Cor. 1. d. joh. 1. a. 14. a. Hebr. 1. a. wisdom of the father, the brightness of his glory, the true light, the word of life yea truth, and life itself, can he give unto his church (for the which he paid the ransom of his blood) that which should not be a sufficient assurance for the same? can the word of truth deceive us? the way of life misguyde us? the word of salvation damn us God keep us from such blasphemies, and so direct our hearts with his holy spirit, that we may not only content ourselves with his wisdom, but so rejoice in the same, that we may abhor all things which are contrary. The which considerations dear brethren, when we weighed with reverent fear and humbleness: and also knowing that negligence in reforming that religion, which was begun in England, was not the least cause of gods rods light upon us, having now obtained by the merciful providence of our heavenvly father a free church for all our nation in this most worthy City of Geneva, we presented to the judgement of the famous man john Calvin, and others learned in these parties the order which we minded to use in our church: who approving it, as sufficient for a christian congregation, we put the same in execution: nothing doubting but all godly men shall be much edified thereby: and as for the Papists, or macilious men and ungodly, we have not laboured to satisfy them, because we knew no sovereign medicine for their cankered sore, except it may please God, by our prayers, to be merciful to them, and call them home, if They be not already forsaken. But yet for as much as there are sum, which through continuance in their evil ●ather delighting in custom, than knowledge, can not suffer that men should once open their mouths, against certain old and received ceremonies, we thought good in this place, some what to touch that scrupulosity. For as ceremonies grounded upon God's word and approved in the new Testament, are commendable (as the circumstance thereof doth support) so those that man hath invented, though he had never so good occasion thereunto, if they be once abused, import a necessity, hinder gods word, or be drawn into a superstition, without respect ought to be abolished. For if 17 4. king. 18. a. Ezechias was commended by the holy ghost, for breaking in pieces the brazen serpent, which Moses had erected by god's commandment, and now had continued above 800. years, which thing of itself was not evil, but rather put men in remembrance of god's benefit: yet because it begun to minister occasion to the people to commit idolatry was not to be borne withal: how much more ought we to take heed, that through our occasion men commit not idolatry with their own imaginations and fantasies? It was not with out great cause commanded by almighty god that the 28 Deu. 12. a. d. 13 c. d. 4. kings. 18. a places, and other appertinances, which had served to Idolatry should be utterly consumed, lest babes and children, through occasion remembering the same, should fall into like inconvenience. And think you that we ought to be wiser? and not rather take heed, that those things which the papists, and other idolaters have invented, or else observe as invented by man, may not enter in to Christ's church as well to th'end that the weak may not be 29 1. Cor. 8. c. 10 rom. 14. c. confirmed in their error, as that we may altogether 30 2 Cor. 6. d. Esa. 52. c separate ourselves from that idolatrous Babylon and temple of Belial wherewith Christ hath no concord nor agreement? There was no one ceremony more ancient, nor yet of better authority, than the washing of the Disciples feet, which was observed along time in the church, and institute by 31 joh. 13. a. Christ himself: yet when some were persuaded, that it was a portion of the lords supper, and others thought it served in stead of Baptism: the godly churches in S. 32 Epist. 119. ad jan. August. time, thought it better to leave that which was ordained for a good use, them by retaining the same, confirm an error, or superstition. The Corinthians for the relief of the poor, and to increase brotherly amity together did institute 33 1. Cori. 11. d a feast immediately 34 Chrisost. in. 11. cap. 1. Cor Tertul. lib. ad uxorem. after the lords supper: but how sharply S. Paul did reprehend the same, condemning in comparaison, that men should add any thing to the lords institution, it appeareth by that he saith, I have received of the lord, that which I gave you. We read also that Ezechias and his nepheu josias 35 2. Chro 30. a 4. king. 23. e 2. Chro. 30. a restored the use of the passover, which had been a very long time discontynewed, but in the ministration thereof, they observed none other ceremonies, than God had left to 36 Exod. 12. c. Leu. 23. c. Deu. 16. a. Moses from the beginning. Circumcision likewise a Sacrament, was evermore after one sort ministered 37 Gene, 17. b. josu. 5. b. even as the lord commanded it. But such is the nature of flesh, it willbe wise, and have astroke in gods doings, yea and how wilfully it causeth man to maintain his own fantasies, it is manifest to them, which have perused the ancient records of the church. For beginning at Jerusalem, and so coming to the rest of the churches as Constantinople, Antioch, Alexandrie, and Rome, he shall see plainly, that their greatest disturbance, and overthrow, chanced through ceremonies. What conflict was at all times betwixt the Latin and Greek churches for the same, no Christian can consider without tears. And was there any thing more objected against. S. Paul both of the 38 Gal. 1.2. Act. 21. d. Galatians, and also of others, then that he would not observe the Ceremonies as the chief Apostles did? and yet he kept them whiles any hope was to gain the weak brethren, and therefore circumcised 39 Act. 16. a. . Timothe: but when he perceived that men would retain them as necessary things in the church, he called that which before he made indifferent, wicked and impious, saying, that 40 Gal. 5. a. Act. 15. a. who so ever was circumcised Christ could nothing profit them fearing also, lest he had taken pains amongs them in 41 Gal. 4. b. vain, which joined Christ with beggarly ceremonies. Therefore dear brethren, being hereby persuaded, and with many moo● reasons confirmed (which opportunity permitteth not here to writ) we have contented ourselves, with that wisdom, which we have learned in gods book, where we be taught to 42 Act. 2. g. Matt. 26.28. preach the word of god purely, minister the Sacraments sincerely, and use prayers, and other orders thereby approved to the increase of gods glory, and edification of his holy people. As touching preaching, for asmuch as it is allowed of all godly men, we may at this time leave the probation thereof: and also for the ministration of the two sacraments, our book giveth sufficient ꝓffe. But because prayers are after two manner of sorts, that is, either in words only, or else with song joined there unto: and this later part, as well for lack of the true use thereof, as due consideration of the same, is called by many into doubt, whether it may be used in a reformed church: it is expedient, that we note briefly a few things pertaining thereunto. S. Paul giving a rule how men should sing, first saith, I 43 .2. Cor. 14. c. will sing in voice, and I will sing with understanding: and in an other place showing what songs should be song, exhorteth the Ephesians to 44 Ephes. 5. d. jam. 5. c. edify one an other with psalms, songs of praise, and such as are spiritual, singing in their hearts to the lord with thanks giving. As if the holy ghost would say, that the song did inflame the heart to call upon god, and praise him with a more fervent and lively zeal. and as music or singing is natural unto us, and therefore every man delighteth therein: so our merciful god setteth before our eyes, how we may rejoice and sing to the glory of his name, recreation of our spirits, and profit of ourselves. But as there is no gift of god so precious or excellent, that Satan hath not after a sort drawn to himself and corrupt: so hath he most impudently abused this notable gift of singing, chiefly by the papists his ministers in disfiguring it, partly by strange language, that can not edify: and partly by a curious wanton sort, hyringe men to tickle the ears, and flatter the fantasies, not esteeming it as a gift approved by the word of god, profitable for the church, and confirmed by all antiquity. As, besides other places, is most manifest by the words of 45 Epist. li. 10. Plinius, called the younger, who, when he was depute in Asia, unto the Emperor trajan, and had received charge to inquire out the Christians, to put them to death, writ amongs other things, touching the Christians, that their manners were to sing verses, or psalms early in the morning to Christ their god. if any peradventure would doubt, when, or by whom these churches or assembles were institute, it is likewise evident, that S. 46 Eccle. hist. lib. 3. cap. 22. john the Apostle, who, although in Domitian's time he was banished in the isle Pathmos: yet when Nerua his successor, and next before trajan reigned returned to Ephesus, and so planted the churches, as the stories reaport. seeing therefore gods word doth apꝓue it, antiquity beareth witenes thereof, and best reformed churches have received the same: no man can reprove it, except he will contemn gods word, despice antiquity, and utterly condemn the godly reformed churches. And there are no songs more meet, than the psalms of the Prophet David, which the holy ghost hath framed to the same use, and commended to the church, as containing the effect of the whole scriptures, that hereby our hearts might be more lively touched, as appeareth by 47 Exo. 25. a. Esa. 38. c. jud. 16. a. jug. 5. a. Luke, 1. f. Luk. 1. c. Moses, Ezechias, judith, Deborah, Marie, Zacharie and others, who by songs and metre, rather than in their common speech, and prose, gave thanks to god, for such comfort as he sent them. Here it were to long to entreat of the metre. but for asmuch as the learned doubt not thereof. and it is plainly proven that the psalms are not only metre, and contain just Cesures: but also have grace and majesty in the verse more than any other places of the scriptures, Read Moses Chabib in his books called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we need not to enter into any probation. For they that are skilful in the hebrewe tongue by comparing the psalms with the rest of the scriptures easily may perceive the metre. and to whom is it not known, how the holy ghost by all means sought to help our memory, when he fashioned many psalms according to the letters of the Alphabet: so that every verse beginneth with the letters thereof in order? sometimes. A. beginneth the half verse. and. B. the other half, and in an other place three verses, yea and eight verses with one letter, even the psalm throughout: as if all men should be inflamed with the love thereof, both for variety of matter, and also briefness, easiness, and delectation. Now to make you privy also, why we altered the rhyme in certain places, of him whom for the gifts that God had given him we esteemed and reverenced, this may suffice: that in this our enterprise, we did only set God before our eyes and therefore weighed the words and sense of the Prophet: rather considering the meaning thereof, then what any man had writ. and chief being in this place where as most perfit and godly judgement did assure us, and exhortations to the same encourage us, we thought it better to frame the rhyme to the Hebrew sense, them to bind that sense to the English metre. and so either altered for the better in such places as he had not attained unto, or else where he had escaped part of the verse, or some times the whole, we added the same: not as men desirous to find faults, but only as such which cowete to hide them, as the learned can judge. It remaineth last of all that you understand the reasons which movede us to choose out and follow this Catechism of Geneva rather than any other for considering that the true use of a Catechism is to instruct a christian fully in all points of belief, and christian religion, and wherein this is most easily, order, lie, and perfitly taught, that to be the best: we could find none in so great a number which either for the facility is equal, or else for the perfection to be compared. Moreover the dangers which hang over Christ's Church in these days moved us very much: for as men may see present signs of certain barbarousness, and puddells of errors which are like to chance in the chur, che of god: so there is no better preservation against the same, then if all godly churches would agree in one kind of doctrine and confession of faith, which in all points were agreeable to gods holy word: 48. Psal. 89. a. that our posterity might be confirmed, by the universal example of Christ's Church against all heresies, persecutions and other dangers: percevinge that it is not only the doctrine of one man, but the consent of the whole christian church, and that wherein all youth hath been brought up and trained in. The which thing seeing none hath so far performed, nor yet is in such towardness to the same as this Catechism is, being for the worthiness thereof already translated into Hebrew, Greek, Latin, french, Italian, Spaynishe, Dutch, and English, we cold do no less, but willingly and gladly embrace the same. Wherefore we being now under the same cross of affliction that you our dear brethren are, and yet altogether the children of God our merciful father through jesus Christ, desir you, in his name, with judgement to read our doings, trying them only by the towchestone of his word, that either if they be found fawtie, they may be rejected, or else if they be profitable, god may be glorifyede, his church edified, and the malicious confounded. Far well dear brethren, and let us all prey to our loving god, that he would be merciful unto us, restore his holy word, comfort and strengthen his children, and finally confound Satan, Antichrist, and all his enemies. At Geneva. the .10. of february. Anno. 1556. THE CONfession of our faith, Which are assembled in the English congregation at Geneva. I believe in god the father almighty, maker of heaven and earth I 1 Rom. 10. b. BELIEVE, and confess 2 Gen. 17. b. Psal. 63. a. 139. a my lord God eternal, infinite, unmeasurable, incomprehensible, and invisible. 3 Gen. 1. a. Ephe. 4. a. one in substance, and 4 Gen. 1. d. 1. Io. 3. b. matt. 3. d. 28. d three in person, father son, and holy ghost, who by his almighty 5 Heb. 1. a. prover. 8. c. power and wisdom, hath not only of 6 Gen. 1. a. jere. 32. b. Psal. 33. c. nothing created heaven, earth, and all things therein contained, and man after his own 7 Gen. 1. d. Ephe. 4. c. Col. 3. b. image, that he might in him be 8 1. Cor. 6. d. john 17. a. prouer. 16. a. glorified: but also by his 9 Matt. 6. d. luc 12. c. 1. Peter. 5. c. Philip. 4.2 fatherly providence, governeth, maintaineth, and preserveth the same, according to the 10 Ephe. 1. b. purpose of his will. And in jesus Christ his only son, our lord. I Believe also and confess 1 Matt. 1. d. act. 4. b. 1. Tim. 1. d. jesus Christ the only saviour and Messiah, who being equal with 2 joh. 1. c. philip. 2. a 1. Tim. 3. d. 1. joh. 5. d. rom. 9 b. God, made himself of no reputation, but took on him the shape of a servant, and became 3 Hebr. 2. d. philip. 2. b. 1. Peter. 2. d. 1. joh. 3. a. man in all things like unto us (sin except) to 4 Rom. 8. f. g. 1. joh. 2. a. assure us of mercy and forgiveness. For when through our father 5 Gen. 3. a. rom. 5. d. Ephe. 2. a. Gal. 3. b. Adam's transgression we were become children of perdition, there was no means to bring us from that yoke of sin and damnation, but 6 Act. 4. b. 1. peter. 2. a. isaiah 28. d. rom. 9 g. only jesus Christ our lord: who giving us that by grace, which was his by 7 joh. 1. b. Hebr. 1. c. rom. 1. a. psal. 2. c. nature, made us (through faith) the 8 Gal. 3. d. rom. 8. c. ioh. 1. d. ephe. 1. a. children of God, who when the 9 Gal. 4. a. Act. 2. c. fullness of time was come, was conceived by the power of the 10 Isai. 7. c. luk 1. d. rom. 1. a. holy ghost, Which was conceived by the holy ghost, borne of the vigine Marie. Suffered under Pontius Pilate, was crucifiede● dead, an● buried. borne of the virgin Marie (according to the flesh) and 11 Act. 10. f. rom. 1. a. preached in earth the gospel of salvation, till at length by tyranny of the 12 joh. 7. e. 11. f. g. 12. c. matt. 12. b. 27. b. luk 23. c. Isa. 53. a. priests, he was gilteles condemned under Pontius Pilate, them precedent of jury, and most slanderously hanged on the cross betwixt two thieves as a notorious trespasser, where taking upon him the 13 Gal. 3. b. punishment of our sins, he delivered us from the curse of the law. And uless as he, being only God, could not feel death, neither being only man could overcome death, he joined both together, and suffered his humanity to be punished with most cruel death: feeling in himself the anger and severe judgement of God, even as if he had been in the extreme 14 Act. 2. d. 1. peter. 2. d. Isai. 53. c. torments of hell, He descended into hell. and therefore cried with a loud voice, 15 Psal. 22. a. matt. 27. c. My God, my God, why hast thou forsaken me? Thus of his 16 Isa. 53. a. hebr. 9 c. 10. c gal. 1. a. rom. 4. d. 5. b. 1. joh. 1. b. free mercy without compulsion, he offered up himself as the only sacrifice to purge the sins of all the world, so that all other sacrifices for sin are blasphemous and derogate from the sufficiency hereof. The which death, albeit it did sufficiently 17 Col. 1. c. reconcile us to God, yet the scriptures commonly do attribute our regeneration to his 18 Rom. 10. b. 1. peter. 1. a. resurrection: for as by 19 Mat. 28. b. Act, 10. f. 1. Cor. 15. c. rising again from the grave the third day, The third day he rose again from death. he 20 Ose. 11. d. 1. Cor, 15. g. 2. Cor. 13 b. conquered death: even so the victory of our faith standeth in his resurrection, and therefore without the one, we can not feel the benefit of the other. For as by death 21 Rom. 4. d. sin was taken away, so our righteousness was restored by his resurrection. And because he would 22 Ephe. 4. b. joh. 14. Ephe. 2. b. accomplish all things, and take possession for us in his kingdom, he 23 Mar. 16. d. Luke 24. g. Act. 1. b. 1. Cor. 15. b. ascended into heaven He ascended into heaven to enlarge that same kingdom by the abundant power of his 24 luk 24. g. joh. 14. b. Act. 2. a. spirit: by whom we are most assured of his continual 25 rom. 8. g. heb. 9 f. 1. joh. 2. c. intercession towards God the father for us. And althoghe he be in 26 Act. 1. c. 3. c. heaven as touching his corporal presence, where the father hath now set him on his 27 Col. 3. a. rom. 8. g. heb. 1. a. 10.12 right hand, And sitteth at the right hand of God the father almighty committing unto him the administration of all 28 Ephe. 1. d. philip. 2. b. Col. 2. c. things, aswell in heaven above, as in the earth beneath, yet is he 29 Matt. 28. d. present with us his members, even to the end of the world, in preserving and governing us with his effectual power and grace, who (when all things are 30 Act. 3. c. fulfilled which God hath spoken by the mowth of all his prophets since the world began) will come in the 31 Act 1. b. same visible form in the which he ascended, from thence shall he come to judge the quick an● the dead. with an unspeakable 32 Matt. 25. c. Philip. 3. d. Majesty, power, and company to separate the lambs from the goats: thelect from the reprobate. So that 33 matt. 24. c. Act. 10. f. 1. Cor. 15. c. 1. Thes. 4. 2. Thes. 1. 2. Tim. 4. a. none, whether he be alive them or dead before, shall escape his judgement. MOREOVER I believe, I believe in the holy ghost and confess the holy ghost, 1 Matth. 3. d. 1. joh. 5. c. 1. pet. 1. b. 1. cor. 6. joh. 16. d. Act. 17. God equal with the father and the son, who regenerateth and sanctifieth us, ruleth and guideth us into all truth, persuading most assuredly in our ² consciences, Rom. 8. c. gal. 4. a. that we be the children of God, brethren to jesus Christ, and fellow heirs with him of life everlasting. Yet notwithstanding it is not sufficient to believe that God is omnipotent, and merciful: that Christ hath made satisfaction: or that the holy ghost hath this power and effect: except we do 3 Abac. 2. a. rom. 1. b. 10. c 1. joh. 3. d. apply the same benefits to ourselves which are Gods 4 joh. 17. a. elect. The holy catholic church, the communion of saints I believe therefore and confess one holy 5 Matt. 16. c. joh. 10. a. Ephe. 5. b. rom. 8. Can. 2. church, which (as 6 Ephe. 1. d. Col. 1. d. 1. Cor. 12. c. members of jesus Christ th'only 7 Ephe. 4. d. head thereof) 8 Ephe. 4. a. philip. 3. d. Col. 2. a. consent in faith, hope, and charity, using the gifts of God: 9 Act. 2. g. 4. g rom. 12. c. 1. cor. 12. b. ephe. 4. c. whether they be temporal or spiritual, to the profit and furtherance of the same: Which church is not 10 Rom. 111. a. seen to man's eye, but only known to God, who of the lost sons of Adam, hath ordained some as 11 Rom. 9 e eph. 1. a. b. vessels of wrath, to damnation: and hath chosen others, as vessels of his mercy, to be saved: the which also in due time, he 12 Rom. 8. eph. 5. c. calleth to integrity of life, and godly conversation, to make them a glorious church to himself. But that church which is 13 Matt. 18. c. 1. cor. 13. b. visible, and seen to the eye, hath three tokens, or marks, whereby it may be discerned. First the 14 Matt. 28. d. rom. 10. c. 2. Cor. 3.4. ephe. 2. d. joh. 10. a. 2. tim. 3. d. 2. peter. 1. d. word of God contained in the old and new testament, which as it is 15 Ephes. 2. d. matth. 17. c. joh. 10. a. b. above the authority of the same church, and only 16 joh. 20. g. 2. tim. 3. d. sufficient to instruct us in all things, concerning salvation: so is it left for 17 Ios. 1. b. joh. 5. c. all degrees of men, to read, and understand. For without this word, 18 Ephes. 5. c. mat. 15. b. neither church, concile, or decree, can establish any point, touching salvation. The second is the holy 19 Matt. 26. c. 28. f. rom. 4. a. Ephe. 5. f. sacrements, to wit, of Baptism, and the lords Supper: which sacraments Christ hath left unto us, as holy signs, and seals of God's promesses. For as by Baptism, once received, is signified that we (aswell infants, as others of age and discretion) being 20 Rom. 5. b. Ephe. 2. a. Tit. 3. b. gal. 3. c. rom. 7. d. strangers from God, by original sin, are received into his family and congregation, with full assurance, that although this root of sin lie hid in us. yet to the elect it shall not be 21 Rom. 4. a. Psal. 31. a. imputed. So the 22 1. Cor. 11. e. supper declareth, that God as a most provident father, doth not only feed our bodies, but also spiritually nurisheth our souls, with the 23 joh. 6. d. graces and benefits of jesus Christ (which the scripture calleth eating of his flesh, and drinking of his blood) neither must we in the administration of these sacraments, follow man's fantasy, but as Christ himself hath ordained, so must they be ministered: and by such as 24 Heb. 5. b. joh. 3. d. by ordinary vocation are thereunto called. Therefore whosoever reserveth and worshippeth these sacraments, or contrariwise contemneth them in time and place, procureth to himself damnation. The third mark of this church is 25 Matt. 18. b. luk 17. a. levi. 19 d. Ecles. 19 b. ecclesiastical discipline: which standeth in admonition, and correction of faults. The final end whereof is excommunication, by the consent of the church 26 1. Cor. 5. a. determined, if the offender be obstinate. And besides this ecclesiastical censure, I acknowledge to belong to this church a political 27 Rom. 13. a. wisdom 6. a Tit. 3. a. 1. Peter. 2. e. Magistrate: who ministereth to every man justice, defending the good and punishing the evil. To whom we must render honour, and obedience in all things, which are not 28 Act. 5. c. contrary to the word of God. And as 29 Exo. 32. f. 2. kings. 18.25 2. Chro. 29.35 Moses, Ezechias, josias, and other godly rulers purged the church of God from superstition, and idolatry, so the defence of Christ's church apperteynith to the Christian magistrates, against all idolaters and heretics, as Papists, anabaptists, with such like limbs of Antichrist, to root owte all 30 2. Tim. 4. a. Col. 2. d. Matt. 15. b. Isa. 29. b. Heb. 9 c. 10. e Act. 10. g. 1. joh. 2. a. rom. 7. c. Gal. 5. c. Col. 2. c. rom. 14. a. 1. Tim. 4. a. Matt. 19 b. 1. Cor. 7. b. 1. Cor. 8. c. 10. f 2. Cor 6. c. luc. 17. c. rom. 3. c. 1. Cor. 3. c. Gal. 4. b. doctrine of devils, and men, as the mass, purgatory, limbus patrum, prayer to sanctes, and for the dead, free-will, distinction of meats, apparel, and days, vows of single life, presence at idol service, man's merits, with such like, which draw us from the society of Christ's church, wherein standeth 31 Isa. 33. d. Matt. 18. c. joh. 20. c. 2. Cor. 5. d. rom. 1. b. 10. b Ephe. 2. d. only remission of sins, The forgiveness sins. purchased by Christ's blood, to all them that believe, whether they be jews, or Gentiles, and lead us to vain confidence in creatures, and trust in our own imaginations. The punishment whereof, although God often times 32 2 Peter. 2. a. Jude 1. rom. 9 differreth in this life: yet after the general 33 Act. 24. d. 1. Cor. 15. c. Philip. 3. d. 1. Thes. 4. d. resurrection, The resurrection 〈◊〉 the bod● when our souls and bodies shall rise again to immortality, they shallbe 34 2. Thes. 4. d. 2. joh. 1. c. Isa. 30. g. joh. 5. c. damned to inquencheable fire, and then we which have forsaken all man's wisdom, to cleave unto Christ, shall hear that joyful voice, 35 Matt. 25. d. Come ye blessed of my father, inherit ye the kingdom prepared for you from the beginning of the world, and so shall go triumphing with him, in 36 1. The. 4. d. 5. d. joh. 5. c. Isa. 26. d. body, and soul, to remain everlasting And life everlasting. in glory, where we shall see God, 37 1. Cor. 13. d. 1. joh. 3. a. jere. 31. f. Hebr. 8. c. face to face, and shall no more need one to instruct an other, for we shall all know him from the highest, to the lowest: to whom with the son and the holy ghost, be all praise, honour, and glory, now and ever. So be it. OF THE Minister's and their election. What things are chiefly required in the pastors and ministers. FIRST let the 1 Act. 1. d. & 13. a. 14. f. church diligently consider that the minister which is to be chosen, be not found 2 1. Timo. 3. a. 2. Tim. 2. b. 4. a. Eze.. 33. a. jere. 3. d. joh. 21. c. Isa. 62. c 1. cor. 9 d. culpable of any such faults, which saint Paul reprehendeth in a man of that vocation: but contrariwise endued with such virtues, that he may be able to undertake his charge, and diligently execute the same. secondly that he 3 2. Tim. 2. e. 2. peter. 4. e. Matt. 26. c. 28. d. 1. Cor. 1. c. distribute faithfully the word of God, and minister the sacraments sincerely, ever 4 Act. 20. d. 2. Tim. 4. a. careful not only to teach his flock publicly, but also privately to admonish them: remembering always that if any thing 5 Eze. 3. d. 2. 1. Cor. 9 c. perish through his default, the lord will require it at his hands. OF THEIR OFfice and duty. because the charge of the word of God is of greater 1 1. Cor. 9 c. Act 6. a. luk 12. c. importance, then that any man is able to dispense therewith, and saint Paul exhorteth to 2 1. Cor. 4. a. 2. Cor. 4. b. esteem them, as ministers of Christ, and disposers of gods mysteries: not 3 1. peter. 3. a. 2. cor. 1. d. Matt. 20. d. lords or rulers, as S. Peter saith, over the flock. Therefore the Pastors or ministers chief office standeth in 4 Matt. 26. c. 28. d. Mala. 2. a. 1. peter. 4. c. act. 3. c. & 16. ● 1. cor. 1. d. 15. a preaching the word of God, and ministering the sacraments. So that in consultations, judgements, elections and other political affairs, his 5 Act. 20. e. f. 2. cor. 4. b. counsel, rather than authority, taketh place. And if so be the congregation upon just cause, agreeth to excommunicate, them it belongeth to the minister, according to their 6 1. cor. 5. b. general determination, to pronounce the sentence, to the end that all things may be done 7 1. cor. 14. g. orderly, and without confusion. THE manner of electing the pastors or ministers. THE ministers and elders at such time as there wanteth a minister, 1 Act. 14. d. Tit. 1. b. Act. 1. d. assemble the whole congregation, exhorting them to advise and consider who may best serve in that room, and office. And if there be choice, the church appoint two or three, upon sum certain day to be examined by the ministers and elders. First as touching their 2 1. Tim. 3. a. Tit. 1. b. doctrine, whether he that should be minister have good and sound knowledge in the holy scriptures, and fit and apt gifts to communicate the same to the edification of the people. For the trial whereof, they propose him a theme, or text to be treated privately, whereby his ability may the more manifestly appear unto them. Secondly they inquire, of his life, and conversation, if he have in times past lived without slander: and governed himself insuche sort as the word of god hath not 3 Rom. 2. d. jam. 1. d.. Sam. 2. ●. T. in 5. d. heard evil, or been slandered through his occasion, which being severally done, they signify unto the congregation, whose gifts they find most excellent, and profitable for that ministery. Appointing by a general consent eight days at the least, that every man may diligently inquire of his life and manners. At the which time also, the minister exhorteth them to humble themselves to God, by 4 Act. 13. a. & 14. d. luc 2. e. fasting, and prayer, that both their election may be agreeable to his will, and also profitable to the church. And if in the mean season, any thing be brought against him, whereby he may be found unworthy by lawful probations, then is he dismissed, and some other presented. If nothing be alleged, upon some certain day, one of the ministers at the morning sermon presenteth him again to the church: framing his sermon, or some part thereof, to the setting forth of his duty. Then at after none, the sermon ended, the minister exhortith them to the election, with the 5 1. Cor. 10. g. Col. 3. c. Matt. 9 d. invocation of God's name: directing his prayer, as God shall move his heart. In like manner after the election, the minister giveth 6 1. Thes. 5. c. Col. 4. a. Ephe. 5. d. philip. 1. c. thanks to God with request of such things as shallbe necessary for his office. After that he is appointed minister, the people sing a Psalm and depart. Of the Elders and as touching their office, and election. THE 1 Nom. 11. c. Act. 14. d. 16. a. 20. d. rom. 12. b. Ephe. 4 c. 1. Cor. 12. d. jam. 5. c. 1. peter. 5. a. Elders must be men of good life, and godly conversation, without blame and all suspicion, careful for the flock, wise and above all things, fearing God. Whose office standeth in governing with the rest of the ministers, in consulting, admonisshing, correcting, and ordering all things, appertaining to the state of the congregation. And they differ from the ministers in that they preach not the word, nor minister the sacraments. In assembling the people, neither they, without the ministers, nor the ministers without them may attempt any thing. And if any of the just number want, the minister by the consent of the rest, warneth the people thereof, and finalye admonisheth them to observe the same order, which was used in choosing the ministers. Of the deacons and their office and election. THE 1 Act. 6. a. 1. Tim. 3. b. deacons must be men of good estimation, and report, discreet, of good conscience, charitable, wise, and finally adorned with such virtues, as S. Paul requireth in them. Their office is, to gather the aulmes diligently, and faithfully to 2 rom. 12. b. distribute it, with the consent of the ministers, and elders. Also to provide for the sick, and impotent persons. Having ever a diligent care, that the charity of godly men, be not wasted 3 2. Thess. 3. b. upon loiterers, and idle vagabonds. Their election is, as hath been afore rehearsed in the ministers and Elders. WE are not ignorant that the scriptures make mention of a fourth kind of ministers, left to the church of Christ. which also are very profitable, where time and place doth permit. But for lack of opportunity, in this our dispersion and exile, we can not well have the use thereof: and would to God it were not neglected where better occasion serveth. These ministers are called, teachers or doctors. Ephe. 4. c. 1 Cor. 12. d. whose office is to instruct, and teach the faithful in sound doctrine, providing with all diligence, that the purity of the gospel be not corrupt either through ignorance, or evil opinions. notwithstanding, considering the present state of things, we comprehend under this title, such means, as God hath in his church that it should not be left desolate, nor yet his doctrine decay, for default of ministers thereof. Therefore to term it by a word more usual in these our days, we may call it thorder of schools, wherein the highest degree and most annexed to the ministery and government of the church, is the exposition of Gods word, which is contained in th'old and new testaments. But because men can not so well profit in that knowledge, except they be first instructed in the tongues and humane sciences (for now God worketh not commonly by miracles) it is necessary that seed be sown for the time to come, to the intent that the church be not left barren, and waste, to our posterity: and that schools also be erected, and colleges maintained, with just and sufficient stipends, wherein youth may be trained in the knowledge and fear of God: that in their ripe age, they may prove worthy members of our lord jesus Christ, whether it be to rule in civil policy, or to serve in the spiritual ministery, or else to live in godly reverence and subjection. THE CONSISTORY. THE WEEKLY ASsemble of the ministers. TO the intent, that the ministery of Gods word, may be had in reverence, and not brought to contempt, through the evil 1 Roma. 2. d Ezech. 36. e. Isa. 52. b conversation of such, as are called thereunto: and also that faults and vices, may not by long sufferance 2 2. Timo. 2. e. grow at length to extreme inconveniences: It is ordained that every thursday, the ministers, and elders, in their assembly or Consistory diligently 3 1. Cor. 5. b examine all such faults and suspicions, as may be espied, not only amongst others, but chiefly amongst themselves, lest they seem to be culpable, of that which our saviour Christ 4 Math. 7. a. Luke 6. f. Rom. 2. c. reproved, in the pharisees, who could espy a mote in an other man's eye, and could not see a beam in their own. And because the 5 Math. 6. c. Luke 11. e. eye ought to be more clear, than the rest of the body, the minister may not be spotted with any vice, but to the great slander of Gods word, whose message he beareth. Therefore it is to be understand that therebe certain faults, which if they be deprehended in a minister, he ought to be deposed: as heresy, papistry, schism, blasphemy, perjury, fornication, theft, drunkenness, usury, fight, unlawful games, with such like. Others are more tolerable, if so be, that after brotherly admonition, he amendith his fault: as strange and unprofitable fashion in preaching the scriptures, curiosity in seeking vain questions, negligence, aswell in his sermons, and in studying the scriptures, as in all other things concerning his vocation, scurrility, flattering, lying, backbiting, wanton words, deceit, covetousness, taunting, dissolution in apparel, gesture and other his doings, which vices, as they be odious in all men, so in him that ought to be as an 6 Matt. 5. b. Mar. 9 g. example to others of perfection, in no wise are to be suffered: especially, if so be that according to Gods 7 Matt. 18. b. luk. 17. a. jam. 5. d. rule being brotherly advertised, he acknowledge not his fault and amend. INTERPRETATIon of the scriptures. EVERY week once, the congregation assemble to hear some place of the scriptures orderly 1 1. Cor. 14. a. 1. Thes. 5. d. Ephe. 4. b. ●. cor. 11. d. expounded. At which time, it is lawful for every man to speak, or inquire as God shall move his heart, and the text minister occasion, so it be without pertinacitee or disdain, as one that rather seeketh to profit then to contend. And if so be any contention rise, than such as are appointed moderators, either satisfy the party, or else if he seem to cavil, exhort him to keep silence, referring the judgement thereof to the ministers, and elders, to be determined in their assembly or consistory before mentioned. THE PRAYERS. When the congregation is assembled, at the hour appointed, the minister useth one of these two confessions, or like in effect: exhorting the people diligently, to examine themselves, following in their hearts the tenor of his words. A CONFESSION OF OUR SINS, FRAmed to our time, out of the 9 chap. of Daniel. O lord God which art 1 Nehem. 1. b. job. 9.38.39.40. Psal. 24.76.77.139. mighty, and dreadful, thou that keepest covenant, and showest 2 Exod. 20. a. luk. 7. g. mercy to them that love thee, and do thy commandments: 3 Gen. 3. b. rom. 5. b. 1. joh. 1. d. Psal. 32. c. & 106. a we have sinned, we have offended, we have wickedly, and stubbornly gone back, from thy laws, and precepts. We would never 4 jeu. 26. c. Deu. 28. b. jere. 26. a. 29. b. Nehem. 1. c. obey thy servants the Prophets that spoke in thy name, to our kings, and princes, to our forefathers, and to all the people of our land. O lord 5 psa. 11. b. lamb .. d job. 4. d. 9 a. 25. b. righteousness belongeth unto thee, unto us, pertaineth nothing but open shame, as it is come to pass this day, unto our miserable country of England, yea unto all our nation whether they be far, or near, through all lands, wherein they are scattered for the ⁶ offences that they and we have committed against thee: so that the 7 Psal. 89. c. jer. 26. b. 27. a. 7 jeu. 26. c. Deu. 27.28.30. curses and ponishmentes which are written in thy law, are now powered upon us, and thou hast performed those words where with thou diddest menace us and our rulers, that governed us, in bringing the same plagues upon us which before were threatened. And yet notwithstanding both they, and we proceed in our iniquity and seize not to heap sin upon sin. How misrable it is to return to the old vomit. For they which once were well instructed in the doctrine of thy gospel, are now 8 2. pet. 2. d. prou. 26. b. Hebr, 6, a. 10. e. gone back from the obedience of thy truth, and are turned again to that most abominable Idolatry, from the which they were once called by the lively preaching of thy word. And we alas, to this day do not earnestly repent us of our former wickedness, neither do we rightly 9 Psal. 19 d. Deu. 31. d. 29. d. ezech. 5. b. consider, the heaviness of thy displeasure. Such is thy just judgements (ò lord) that thou 10 Rom. 1. d. ponishes sin by sin, and man by his own inventions, so that there can be no end of iniquity, except thou 11 Esa. 65. d. Rom. 10. c. prevent us with thy 12 Eph. 2. ●. b. undeserved grace. Therefore 13 Psal. 85. a. jerem. 31. c. convert us (ò lord) and we shallbe converted: for we do not offer up our prayers trusting in our 14 Titus. 3. a. 2. Timoth. 1. b. own righteousness, but in thy manifold mercies. And althoghe thou haste once of thy especial grace delivered us from the miserable thraldom of error and blindness, and called us many times, to the sweat 15 Gal. 4.5. a liberty of thy gospel which we notwithstanding have most shamefully abused, in obeinge rather our own 16 Gal. 5. b. c lusts, and affections, than the admonitions of thy 17 zachar. 7. b. prophets: yet we beseech thee once again for thy 18 psal. 23. a. 25. c nams' sake, to power some comfortable drop of thy accustomed mercies upon us: 19 Psal. 71. a incline thine ears, and open thine eyes, to behold the grievous plagues of our country, the continual sorrows of our afflicted brethren, and our woeful banishment. let all people take heed by our example And let our afflictions and just punishment be an admonition and warning to other nations, amongst whom we are scattered that with all reverence they may obey thy holy gospel: lost for like contempt, in the end, like, or worse 20 Matt. 11. c. 12. d. Luk. 10. c. plagues fall upon them. Wherefore ò lord hear us, ò lord forgive us, ò lord consider and tarry not over long, but for thy dear son 21 john. 16. e. jesus Christ sake, be merciful unto us, and deliver us So shall it be known to all the world, that thou only art the self same God, that ever showeth 22 psal. 103.108. a & 136. a. mercy, to all such, as call upon thy holy name. AN OTHER CONfession for all states and times. O Eternal God and most merciful father, we confess, and acknowledge, here before thy divine majesty, that we are miserable 1 Rom. 3. c psal. 14. b. sinners, 2 psal. 51. a. conceived and borne in sin and iniquity, so that in us there is no 3 rom. 7. d. goodness. For the 4 Gal. 5. c. flesh evermore rebelleth against the spirit, whereby we continually transgress thy holy precepts, and commandments, and so purchase to ourselves, through thy just judgement, 5 Rom. 2. a. jere. 3. g. Isa. 40. b. death and damnation. notwithstanding (ò heavenly father) forasmuch as we are displeased with ourselves for the sins, that we have committed against thee, and do unfeignedly repent us of the same: we most humbly beseech thee, for jesus Christ's sake, to show thy mercy upon us, to forgive us all our sins, and to increase thy holy spirit in us: that we 6 Col. 3. a. Rom. 6. a. Ephe. 4. c. 5. a 1. petr. 2. a. acknowlaginge, from the bottom of our hearts, our own unrighteousness, may from henceforth, not only mortify our sinful lusts and affections, but also bring forth such fruits, as may be agreeable to thy most blessed will, not for the worthiness thereof, but for the 7 Rom. 5. a Hebr. 9 d. Eph. 2. d. merits of thy dearly beloved son jesus Christ our only saviour, whom thou hast already given an oblation and offering for our sins: and for whose 8 joh. 14. b. 16. c Math. 7. b. jam. 1. a. sake, we are certainly persuaded, that thou wilt deny us nothing, that we shall ask in his name, according to thy will. For thy 9 Io. 3. d. Ro. 8. b. c. g. spirit doth assure our consciences, that thou art our merciful father, and so lovest us thy children through him, that nothing is able to remove thy heavenly grace, and favour, from us: to thee therefore ò father, with the son and the holy ghost, be all honour, and glory, world with out end. So be it. This done, the people sing a Psalm all together, in a plain tune, which ended, the minister prayeth for th'assistance of God's holy spirit as the same shall move his heart, and so proceedeth to the sermon, Using after the sermon this prayer following or such like. A prayer for the whole estate of Christ's church. ALMIGHTY God, and most merciful father we 1 1. pet. 5. b. humbly submit ourselves and 2 Nom. 26. a. Deu. 9 c. josu. 7. b. fall down before thy majesty, beseeching thee from the bottom of our hearts, that this 3 Mat. 13. a. b. seed of thy word, now sown amongst us, may take such deep root, that neither the burning heat of persecution, cause it to whither, neither the thorny cares of this life, do choke it, but that as seed sown in good ground, it may bring forth thirty, sixty, and an hundredth fold, as thy heavenly wisdom, hath appointed. And because we have need continually, to crave many things at thy hands, we humbly beseech thee (ò heavenvly father) to grant us thy holy 4 luk 11. b. rom. 8. c. jam. 5. d. 1. joh. 5. c. rom. 12. c. wisdom, 9 c. spirit, to direct our petitions, that they may proceed, from such a fervent mind, as may be agreeable to thy most blessed will. And seeing that our infirmity is able to do nothing, without thy help: 5 2. Cor. 3. a. Io. 15. a. phil. 2. b. and that thou art not ignorant with how many, and great 6 psa. 40. c. 1. pet 1. a. temptations, we poor wretches, are on every side enclosed, and compassed: let thy strength (ò lord) sustain our weakness, that we being defended, with the force of thy grace, may be safely preserved, against all assaults of Satan: who goeth about continually, like a 7 2. Peter 5. b. roaring lion seeking to devour us. 8 luk. 17. a. Increase our faith (ò merciful father) that we do not serve at any time, from thy heavenvly word, but augment in us, hope, and love, with a careful keeping of all thy commandments: that no 9 Psal. 95. b. Hebr. 3.4. c. hardness of heart, no hypocrisy, no 10 1. joh. 2. c. concupiscence of the eyes, nor enticements of the world, do draw us away, from thy obedience. And seeing we live now in these most 11 1. Tim. 4. a. 2. peter. 3. a. 2. Tim. 3. a. Jude a. b. c. d. perilous times, let thy fatherly providence defend us, against the violence of all our enemies, which do every where pursue us: but chiefly against the wicked rage, and furious uproars of that romish idol, enemy 12 2. Thes. 2. a. 1. joh. 2. c. reave. 13. d. 17. d to thy Christ. Fordermore forasmuch as by thy holy Apostle we be taught, to make our 13 1. Tim. 2. a. prayers, and supplications for all men, we pray not only for ourselves here present, but beseech the also, to reduce all such as be yet ignorant, from the miserable captivity of blindness and error, to the pure understanding, and knowledge, of thy heavenly truth; that we all, with one 14 Rom. 15. b. 1. Cor. 1. b. Ephe. 4. a. consent and unity of minds, may wourshippe thee our only God and saviour. And that all Pastors, shepherds, and ministers, to whom thou hast committed the 15 joh. 21. d. Matt. 28. d. 1. Cor. 9 c. Mark. 16. d. dispensation of thy holy word, and 16 1. Peter. 5. a. charge of thy chosen people, may both in their life and doctrine, be found faithful: setting only before their eyes, thy glory: and that by them all poor sheep which wander and go astray, may be gathered, and brought home to thy fold. Moreover, because the 17 prouer. 21 a. hearts of rulers are in thy hands, we beseech thee to direct, and govern, the hearts of all kings, Princes, and Magistrates, to whom thou haste committed the 18 Rom. 11. b. joh. 19 b. sword, especially (ò lord) according to our bondendutie, we beseech thee to maintain and increase, the honourable estate of this City, For the prosperous estate of Geneus into whose defence we are received: the Magistrates, the counsel, and all the whole body of this common weal. Let thy fatherly favour so preserve them, and thy holy spirit so govern their hearts, that they may in such sort execute their office that thy religion may be purely maintained, 19 1. Tim. 1. a. lamb. 1. d. manners reformed, and sin ponished according to the precise rule of thy holy word. And for that we be all 20 1. Cor 12. d. rom. 12.2. membres of the mystical body of Christ jesus, we make our requests unto thee (ò heavenly father) for all such as are 21 jam 5. c. afflicted, with any kind of cross, or tribulation, as war, plague, famine, sickness, poverty, imprisonment, persecution, banishment, or any other kind of thy rods: whether it be 22 2. Cor. 1. b. Heb. 13. a. calamity of body, or vexation of mind, that it would please thee, to give them patience, and constancy, till thou send them full deliverance, of all their troubles. And as we be bound to love, and 23 Exo. 20. b. honour our parents, kinsfolks, friends, and country: so we most humbly beseech thee, For England to show thy pity, upon our miserable country of England, which once through thy mercy, was called to liberty, and now for their and our sins, is brought unto most vile slavery, and babylonical bondage. Root out from thence (ò lord) all ravening 24 Matt. 7. c. act. 20. f. wolves which to fill their 25 Ezech. 34. a. Rom. 16. c. philip. 3. d. bellies, destroy thy flock. And show thy great mercies upon those our brethren, which are persecuted, cast in 26 Heb. 13. d. Rom. 8. g. psal. 43. d. prison, and daily condemned to death, for the testimony of thy truth. And though they be utterly destitute of all 27 joh. 16. f. man's aid, yet let thy sweet comfort never depart from them: but so inflame their hearts, with thy holy spirit, that they may boldly and cheerfully abide such 28 1. peter. 1. b. trial, as thy 29 Act. 2. d. Matt. 10. d. luk 21. d godly wisdom shall appoint. So that at length aswell by their 40 Rom. 14. b death, as by their life, the kingdom of thy son jesus Christ, may increase, and shine through all the world. In whose name, we make our humble petitions unto thee, as he hath taught us. Our father Which art in heaven. etc. ALMIGHTY and ever living God, vouchsafe we beseech thee, to grant us perfit continuance in thy lively faith, 1 luk 17. b. augmenting the same in us daily, till we grow to the full measure of our 2 Ephes. 4. a. perfection in Christ, whereof we make our confession, saying. I believe in God. etc. Then the people sing a Psalm, which ended, the minister pronounceth one of these blessings, and so the congregation departeth. THE lord bless you, and save you, Nom. 6. d the lord make his face shine upon you, and be merciful unto you, the lord turn his countenance towards you, and grant you his peace. THE grace of our lord jesus Christ, 2. Cor. 13. d. the love of God, and communion of the holy ghost, be with you all: so be it. IT shall not be necessary for the minister daily to repeat all these things before mentioned, but beginning with some manner of confession, to proceed to the sermon, which ended, he either useth the prayer, for all estates before mentioned, or else prayeth, as the spirit of God shall move his heart: framing the same, according to the time and matter which he hath entreated of And if there shallbe at any time, any present plague, famine, pestilence, war, or such like, which be evident tokens of God's wrath: leu 26. d. Deu. 28. b. 3. kings. 8. d 2. kings. 24. c as it is our part, to acknowledge our sins to be the occasion thereof, so are we appointed by the scriptures to give ourselves to mourning, fasting, and prayer, as the means to turn away God's heavy displeasure. Therefore, it shallbe convenient, that the minister at such time, do not only admonish the people thereof, but also use some form of prayer, according as the present necessity requireth, to the which he may appoint, by a common consent, some several day after the sermon weakly to be observed. THE order of Baptism. FIrst note, that for asmuch as it is not permitted by God's word, 1. Cor. 14. f. 1. Tim. 2. d. Matt. 28. d. The transgression of God's ordinance is called iniquity and Idolatry, and is compared to witchcraft & sorcery. 1. Sam. 15. o How dangerous also it is to enterprise any thing rashly, or without the warrant of God's word, thexamples of Saul, Oza, Ozias, Nadab and Abiu ought sufficiently to warn us. 1. Sam. 13. c, 2. Sam. 6. b. 2. Chro. 26. c. leu 10. a. Nom. 3. a. that women should preach or minister the Sacraments: and it is evident, that the sacraments are not ordained of God to be used in private corners, as charms or sorceries, but left to the congregation, and necessarily annexed to God's word, as seals of the same: therefore the enfant, which is to be baptized, shallbe brought to the church on the day appointed to comen prayer and preaching, accompanied with the father and god father. So that after the Sermon, the child being presented to the minister, he demandeth this question. DO you present this child to be baptized, earnestly desiring that he may be engrafted in the mystical body of jesus Christ? The answer Yea, we require the same. The minister proceedeth THAN let us consider (dearly beloved) how almighty God hath not only made us his children by 1 rom. 8. c. Gal. 4. a. Ephe. 1. a. 2. c. adoption and received us into the fellowship of his church: but also hath promised that he willbe our 2 Gen. 17. a. Exod. 20. a. Deu. 7. b. Esa. 59 d God, and the God of our children unto the thousand generation. Which thing as he confirmed to his people of the old testament by the sacrament of 3 Gen. 17. b. Rom. 4. b. circumcision, so hath he also renewed the same to us, in his new testament by the sacrament of 4 Col. 2. e Gal. 3. d Act. 2. f baptism, doing us thereby to wit, that our infant's appertain to him by covenant and therefore ought not to be defrauded of those holy signs and badges 5 Act. 10. g where by his children are known from infidels and pagans. Neither is it requisite, that all those that receive this sacrament, have the use of understanding and faith thee, but chiefly that they be contained under the name of 6 Act. 2. 2. Cor. 7. c. god's people: So that remission of sins in the blood of Christ jesus, doth appertain to them by God's promise. Which thing is most evident by 7 1. Cor. 7. c saint Paul, who pronounceth the children begotten and borne either of the parents being faithful, to be clean and holy. Also our saviour Christ admitteth 8 Mar. 10. b. mat. 19 b. luk. 18. c. psal. 22. d children to his presence, embracing and blessing them. Which testimonies of the holy ghost assure us, that infants be of the number of God's people: and that remission of sins doth also appertain, to them in Christ. Therefore without injury they can not be debarred from the common sign of God's children. Neither yet is this owteward action of such necessity, that the 9 rom. 4. b. Gal. 3. a. jam. 2. d. Gen. 15. b. 17. b lack thereof, should be prejudicial to their salvation, if that prevented by death, they may not conveniently be presented to the church. But we (having respect to that obedience which christians own to the voice and ordinance of Christ jesus, who commanded 10 Mark. 10. b. Matt. 28. d. to preach and baptize all, with out exception) do judge them only unworthy of any fellowship with him, who contemptuosly refuse such ordinary means, as his wisdom hath appointed to the instruction of our dull senses. Furthermore it is evident that baptism was ordained, to be ministered in the element of 11 matt. 3. c. 1. Peter. 3. d. 1. joh. 5. b.. Cor. 10. a. water, to teach us, that like as water outwardly doth wash a way the filth of the body, so inwardly doth the virtue of Christ's blood purge our souls from that corruption and deadly poison wherewith by 12 Ephe. 2. a. nature we were infected. Whose venomous 13 rom. 7 dregs, although they continue in this our flesh, yet by the merits of his death, are not 14 rom. 4. a. Gal. 3. a. psal. 32. a. imputed unto us, by cause the justice of jesus Christ, is made 15 Rom. 6. a gall 3. d. judas, Simon Magus, Hymeneus, Alexander, Philetus. ours by baptism. Not that we think any such virtue or power, to be included in the visible water or outward action (for many have been baptized and yet never inwardly purged) but that our saviour Christ, who commanded baptism to be ministered, will by the power of his holy spirit, effectually work in the hearts of his 16 Act. 2. g. 13. g. elect (in time convenient) all that is meant and signified by the same. And this the scripture calleth our 17 Eph. 3. a. 1. Cor. 12. b. Rom. 6. a. Coll. 2. b. regeneration, which standeth chiefli in these two points, in mortification, that is to say, a resisting of the rebellious lusts of the flesh: The fruit of baptism standeth in two points mortification, and regeneration. and in newness of life, whereby we continually strive to walk in that pureness, and perfection, wherewith we are clad in baptism. And although we in the journey of this life be 18 1. peter. 5. b. Luke 22. d. job. 7. encumbered with many enemies, which in the way assail us: yet fight we not with out fruit: For this 19 Rom. 5. a. 1. Peter. 1. a. jam. 1. a. Ephe. 6. b. continual battle which we fight against sin, death, and hell, is a most infallible argument, that God the father, mindful of his promise made unto us in Christ jesus, doth not only give us motions and courage to resist them: but also assurance to 20 1. Cor. 15. g Osee 13. d. Heb. 2. d. job. 16. d. overcome, and obtain victory. Wherefore (dearly beloved) it is not only of necessity that we be once baptized, but also it much profiteth oft to be present at the ministration thereof: that we being put in mind of the 21 Deut. 6. a. joshua 1. b. league and convenant made betwxit God and us, that he willbe 22 jere. 31. f. Hebr. 8. c. our God, and we his people, he our father, and we his children, may have occasion as well to try our lives past, as our present conversation: and to prove ourselves, whether we stand fast in the faith of Gods elect: or contrariwise have strayed from him through 23 Ephe. 4. e Col 3. b. Heb. 2. b. incredulity and ungodly living: whereof if our consciences do accuse us, yet by hearing the loving promises of our heavenvly father (who calleth all men to mercy by 24 Ezech. 18. Act. 11. c. 33 2. Peter. 3. b Deu. 4. d. 6. a repentance) we may from hensforthe walk more warily in our vocation. Moreover, ye that be fathers and mothers may take hereby most singular comfort, to see your children thus received in to the bosom of Christ's congregation, whereby you are daily admonished that ye nourish and bring up the children of God's favour and mercy, over whom his fatherly ꝓuidence 25 Matt. 18. b. watcheth continually. Which thing as it ought greatly to rejoice you (knowing that 26 Matt. 6. d. luc 12. a. nothing can chance unto them with out his good pleasure) So ought it to make you diligent, and careful, to nurture and instruct them in the 27 Deu. 4. b. 6. a 11. c. Ephe. 6. a. true knowledge and fear of God. Wherein if you be negligent, ye do not only 28 1. Sam. 2. f. 4. king 2. d. injury to your own children hiding from them the good will and pleasure of almighty God their father: What danger hangeth over those parents which neglect the bringing up of their children in godliness. but also heap damnation upon yourselves, in suffering his children bought with the blood of his dear son, so traitorously (for lack of knowledge) to turn back from him. Therefore it is your duty, withal diligence to provide that your children in time convenient, be instructed in all 29 Gen. 18. c. Deut. 32. g. The true use of the catechism to the execution. whereof the fathers and Godfathers bind themselves. doctrine necessary for a true Christian: chiefly that they be taught to rest upon the justice of Christ jesus alone, and to abhor and flee all superstition, papistry, and idolatry. Finally, to the intent that we may be assured, that you the father and the surety consent to the performance hereof, declare here before God and the face of his congregation the some of that faith, wherein you believe, and will instruct this child. Then the father or in his absence, the God father shall rehearse the articles of his faith, which done, the minister exhorting the people to pray, sayeth in this manner or such like kneeling. Almighty and everlasting God, which of thy infinite mercy and goodness, hast promised unto us, that thou wilt not only be our God, but also the God and father of our children: we beseech thee that as thou hast vouchsafed to call us to be partakers of this thy great mercy in the 1 Gal. 3. d. 1. peter. 1. a. phil. 3. c. fellowship of faith: so it may please thee to sanctify with thy 2 rom. 3. d. 4. c. 2. Cor. 5. d. Rom. 8. c. Ephe. 2. d. 3. b spirit, and to receive in to the number of thy children this infant, whom we shall baptize according to thy 3 Matt. 28. d. Mar. 16. c. Act. 2. f. word, to the end that he coming to perfit age, may 4 Rom. 10. b. john 17. a. confess thee only the true God, and whom thou hast sent jesus Christ: and so serve him, and be 5 rom. 12. b. 1. cor. 12. a. 2. Thes. 5. c. profitable unto his church, in the whole course of his life: that after this life be ended, he may be brought as a lively member of his body unto the full fruition of thy 6 1. Cor. 2. a. rom. 6. d. Tit. 3. b. joys in the heavens, where thy son our Christ reigneth world with out end. In whose name we pray as he hath taught us. Our father etc. when they have prayed in this sort, the minister requireth the child's name which known He saith. N. 1 Matt. 28. d. Mark. 16. c. Act. 2. f. I baptize thee in the name of the father, of the son, and of the holy ghost. And as he speaketh these words, he taketh water in his hand and layeth it upon the child's forehead. which done he giveth thanks, as followeth FOR asmuch most holy, and merciful father, as thou dost not only beautify and bless us with common benefits, like unto the rest of mankind, but also 1 Ephe. 2. b. a. 1. peter. 2. b. Osee 2. d. 2. peter. 2. d. heapest upon us most abundantly, rare and wonderful gifts: of duty we life up our eyes and minds unto thee, and give thee most humble thanks for thy infinite goodness: which haste not only numbered us amongst thy 2 1. peter. 2. b. Ephe. 2. d. saints, but also of thy free mercy dost call our children unto thee, marking them with this Sacrament as a singular token and badge of thy love. Wherefore moste loving father, though we be not able to deserve this so great a benefit (yea if thou wouldst handle us according to our 3 Rom. 2. a. jere. 3. g. Isa. 40. b luk. 17. c. merits, we should suffer the punishment of eternal death and damnation) yet for Christ's sake we beseech thee, that thou wilt confirm this thy favour more and more towards us, and take this infant into thy tuition and defence, whom we offer and present unto thee with common supplications, and never suffer him to fall to such unkindes', whereby he should 4 2. Cor. 6. d. lose the force of this baptism, but that he may perceive thee continually to be his merciful father, through thy holy spirit, working in his heart: by whose divine power, he may so prevail against Satan, that in the end, obtaining the victory, he may be exalted into the liberty of thy kingdom. THE MANNER OF THE lords SUPPER. THE day when the lords supper is ministered which commonly is used once a month, or so oft as the Congregation shall think expedient, the minister useth to say as followeth. LET us mark dear brethren, and consider how jesus Christ did ordain unto us his holy supper according as S. Paul maketh rehearsal in the 11. chap. of the first Epistle to the Cor. I have (saith he) received of the lord that which I have delivered unto you, to wit, that the lord jesus the same night he was betrayed took bread, and when he had given thanks, he broke it saying. Take ye, eat ye, this is my body, which is broken for you: do you this in remembrance of me. Likewise after supper, he took the cup, saying. This cup is the new testament or covenant in my blood, do ye this so oft as ye shall drink thereof, in remembrance of me. For so oft as you shall eat this bread, and drink of this cup, ye shall declare the lords death until his coming. Therefore whosoever shall eat this bread, and drink the cup of the lord unworthily, he shallbe guilty of the body and blood of the lord. Then see that every man prove and try himself, and so let him eat of this bread and drink of this cup, for whosoever eateth or drinketh unworthily, he eateth and drinketh his own damnation, for not having due regard and consideration of the lords body. THIS done, the minister proceadith to the exhortation. dearly beloved in the lord, forasmuch as we be now assembled, to celebrate the holy communion of the body and blood of our saviour Christ, let us consider these words of S. Paul, how he exhorteth all persons diligently to try and examine themselves, before they presume to eat of that bread, and drink of that cup. For as the benefit is great, if with a truly penitent heart, and lively faith, we receive that holy sacrament (for then we 1 joh. 6. g. spiritually eat the flesh of Christ, and drink his blood, them we dwell in Christ, and Christ in us, we be one with Christ, and Christ with us) so is the danger great, if we receive the same unworthily, for than we be guilty of the body, and blood of Christ our saviour, we eat and drink our own damnation, not considering the lords body: we kindle gods wrath against us, and provoke him to plague us with diverse diseases and sundry kinds of death. Therefore if any of you be 2 Gal. 3. d. a blasphemer of God, an hinderer or slanderer of his word, an an adulterer, or be in malice or envy, or in any other grievous crime, bewail your sins, and come not to this holy table: lest after the taking of this holy sacrament, the devil entre into you as he entered into 3 joan. 13. ●. judas, and fill you full of all iniquities, and bring you, to destruction, both of body and soul. judge therefore yourselves brethren, that ye be not judged of the lord: 4 Matth. ●. c. Titus 2. c. repent you truly for your sins passed, and have a lively and steadfast faith, in Christ our saviour, 5 Act. 4. c Gal. 2. d seeking only your salvation in the merits of his death, and passion, from henceforth refusing, and forgetting all 6 1. pet. 2. a. 1. Cor. 14. d ephe. 4. a. d malice and debate, withfull purpose to live in brotherly amity, and godly conversation, all the days of your life. And albeit we feel in ourselves much frailty and wretchedness, as that we have not our faith so perfit, and constant, as we ought, being many times ready to distrust Gods goodness through our corrupt 7 rom. 7. d. nature, and also that we are not so throughly given to serve God, neither have so fervent a zeal to set forth his glory, as our duty requireth, feeling still such rebellion in our selves, that we have need daily to 8 Gala. 5. c fight against the lusts of our flesh, yet nevertheless seeing that our lord hath dealt thus mercifully with us, that he hath printed his 9 Hebr. 8. d jere. 31. f. Isa. 59 d gospel in our hearts, so that, we are preserved from falling into desperation and misbelief: and seeing also he hath endued us with a 10 Rom. 7. c. d phil. 1. a. 2. Cor. will, and desire to renounce and withstand our own affections, with a longing for his righteousness and the keeping of his commandments, we may be now right well assured, that those defaults and manifold imperfections in us, shallbe no hindrance at all against us, to cause him not to accept and impute us as worthy to come to his spiritual table, For the end of our coming thither, is not to make 11 luk. 18. c. protestation, that we are upright or just in our lives, but contrariwise, we come to seek our life and perfection, in jesus Christ, acknowledging in the mean time, that we of ourselves, be the children 12 Ephes. 2. a. luk 18. c. of wrath, and damnation. Let us consider then, that this sacrament is a singular medicine for all poor sick creatures, a comfortable help to weak souls, and that our lord requireth no other worthiness on our part, but that we unfeignedly acknowledge our noghtines, and imperfection. Then to the end that we may be worthy partakers of his merits, and most comfortable benefits (which 13 joan. 6. f. is the true eating of his flesh, and drinking of his blood) let us not suffer our minds to wander about the consideration of these earthly, and corruptible things (which we see present to our eyes and feel with our hands) to seek Christ bodily present in them, as if he were enclosed in the bread or wine, Transubstantiation, Transelementation, Transmutation and Transformation as the papists use them are the doctrine of devils or as if these elements were turned and changed into the substance, of his flesh and blood. For the only way to dispose our souls to receive nourishment, relief, and quikening of his substance, is to lift up our minds by faith above all things wordly and sensible, and thereby to enter into heaven, The true eating of Christ in the sacrament that we may find, and receive Christ, where he 14 1. Timo. 6. d dwelleth undoubtedly very God, and very man, in the incomprehensible glory of his father, to whom be all praise, honour and glory now and ever. Amen. The exhortation ended, the minister cometh down from the pulpit, and sitteth at the Table, every man and woman in likewise taking their place as occasion best serveth, Math. 26. c. Mark. 14. c Luke 22. b 1. Cor. 11. e than he taketh bread and giveth thanks, either in these words following, or like in effect. 1 Apoc. 5. c. O Father of mercy and God of all consolation, seeing all creatures do knowledge and confess thee, as governor, and lord, it becometh us the workmanship of thine own hands, at all times to reverence and magnify thy godly majesty, first for that thou haste created us to thine own 2 Gen. 1. d. Image and similitude: but chiefly that thou haste delivered us, from that everlasting 3 Ephe. 2. b Gala. 1. a. Gen. 3. c. death and damnation into the which Satan drew mankind by the mean of sin: from the bondage whereof (neither man nor angel was 4 Act. 4. e. heb. 1. d. Apoc. 5. a able to make us free) but thou (ò lord) rich in mercy and infinite in goodness, haste provided our redemption to stand in thy only and well-beloved son: whom of very 5 joan. 3. c. love thou diddest give to be made man, like 6 Hebr. ●. d. unto us in all things, (sin 7 Heb. 4. d. 7. d. except) that in his body he might receive the ponishmentes of 8 1. peter 2. d. Isa. 43. d. 53. a. our transgression, by his death to make 9 Matt. 3. d. 17. a Hier. 31. f Heb. 8. d. Rom. 5. a. satisfaction to thy justice, and by his resurrection to 10 Hebr. 2. d destroy him that was auctor of death, and so to reduce and bring again 11 john. 6. e life to the world, from which the whole offspring of 12 Gene. 3. d Rom. 5. b Adame most justly was exiled. O lord we acknowledge that no creature is able to 13 Ephe. 3. c. comprehend the length and breadth, the deepness and height, of that thy most excellent love which moved thee to show mercy, where none was 14 Ephe. 2. ● deserved: to promise and give life, 15 joan. 6. d. 17. a eph. 2. b. where death had gotten victory: to receive us into thy grace, when we could do 16 Gene. 6. b. rom. 3. b. Isa. 64. b. psal. 5. b. 14. a. Rom. 7. c. nothing but rebel against thy justice. O lord the blind dullness of our corrupt 17 Math. 16. c 1. Cor. 2. d luk. 11. c Math. 10. nature will not suffer us sufficiently to way these thy most ample benefits: yet nevertheless at the 18 Math. 26. b. c. luk. 22. b. commandment of jesus Christ our lord, we present ourselves to this his table (which he hath left to be used in 19 1. Cor. 11. e remembrance of his death until his coming again) to declare and witness before the world, that by him alone we have received 20 joan. 8. d Gala. 5. c liberty, and life: that by him alone, thou dost acknowledge us thy children and 21 Rom. 8. d. 1. peter 1. b Ephe. 1. d heirs: that by him alone, we have 22 Ephe. 2. d Hebr. 4. c Rom. 3. entrance to the throne of thy grace: that by him alone we are 23 Math. 25. a. joan. 14. a luk. 12. d possessed in our spiritual kingdom, to eat and drink at his 24 luk. 22. ● Apoc. 2. a table: with whom we have our 25 Philip. 3. d. Ephe. 2. b. conversation presently in heaven, and by whom, our bodies shallbe raised up again from the dust, and shallbe placed with him in that endless joy, which thou (ò father of mercy) hast prepared for thine elect, 26 Ephe. 1. b Apoc. 13. b before the foundation of the world was laid. And these most inestimable benefits, we acknowledge and confess to have received of thy 27 Rom. 3. c. Ephe. 2. b Titus 3. b free mercy and grace, by thy only beloved son jesus Christ, for the which therefore we thy congregation 28 Rom. 8. d moved by thy holy spirit render thee all thanks, praise, and glory for ever and ever. Matth. 26. c. Mark. 14. c This done, the minister breaketh the bread and delivereth it to the people, who distribute and divide the same amongst themselves, luke. 22. b. 1. Cor. 10. d according to our saviour Christ's commandment, and in likewise giveth the cup. During the which time, 1. Cor. 11. e john. 13.14 some place of the scriptures is read, which doth lively set forth the death of Christ, to the intene that our eyes and senses may not only be occupied in these outward signs of bread and wine, which are called the visible word: but that our hearts and minds also may be fully fixed in the contemplation of the lords death, which is by this holy sacrament represented. And after the action is done, he giveth thanks saying. MOST merciful father, we render to the all praise thanks and glory, for that thou hast vouchsafed to grant unto us miserable sinners so excellent a gift and treasure, as to receive us into the 1 1. Cor. 10. d fellowship and company of thy dear son jesus Christ our lord, whom thou 2 Rom. 4. d deliveredst to death for us, and haste given him unto us, as a necessary 3 joan. 6 f food and nourishment unto everlasting life. And now we beseech the also (ò heavenly father) to grant us this request, that thou never suffer us to become so unkind as to forget so worthy benefits: but rather imprint and fasten them sure in our hearts, that we may 4 luke. 17. b grow and increase daily more and more in true faith, which continually is 5 Gala. 5. b excersised in all manner of good works, and so much the rather ò lord, confirm us, in these 6 Timo. 4. a Ephe. 5. d 2. peter 3. a perilous days and rages of satan, that we may constanly stand, and continue in the confession of the same to the advancement of thy 7 Matth 5. b 1. peter 2. b glory, which art God over all things blessed for ever. So be it. The action thus ended, the people sing the 103 psal. My soul give laud etc. or some other of thancks giving, which ended, one of the blessings before mencionede is recited, and so they rise from the table and depart. To the reader. IF parchance any would marvel why we follow rather this order, than any other in the administration of this sacrament, let him diligently consider, that first of all we utterly renounce the error of the papists: secondly we restore unto the sacraments their own substance: and to Christ his proper place. And as for the words of the lords supper we rehearse them not bicawse they should change the substance of the bread or wine, or that the repetition thereof with the intent of the sacrificer should make the sacrament as the papists falsely, believe: but they are read and pronounced to teach us how to behave ourselves in this action and that Christ might witness unto our faith as it were with his own mouth, that he hath ordained these signs for our spiritual use and comfort. we do first therefore examine our selves, according to saint Paul's rule, and prepare our minds that we may be worthy partakers of so high mysteries. Then taking bread, we give thanks, break, and distribute it, Mat. 76. c. 1. Cor. 11. c luk 22. b. as Christ our saviour hath taught us. Finally the ministration ended, we give thanks again according to his example. So that without his word, and warrant, there is nothing in this holy action attempted. THE FORM of Marriage. AFter the banes or contract hath been published three several days in the congregation (to the intent that if any person have interest or title to either of the parties, they may have sufficient time to make their challenge) the parties assemble at the beginning of the sermon and the minister at time convenient, saith as followeth, Of Marriage. The exhortation. dearly beloved brethren, we are here gathered together in the sight of God, and in the face of his congregation, to knit and join these parties together in the 1 Heb. 13.2. honourable estate of matrimony, which was instituted and authorized by God himself in 2 Gene. 2. d. Pro. 18. d. paradise, man being then in the state of innocency. For what time God made heaven and earth, and all that is in them, and had created and fashioned man also after his own similitude and likeness, unto whom he gave rule and lordship over all the beasts of the earth, fishes of the sea, and fowls of the air: he said it is not good that man live alone, let us make him an helper like unto himself. And God brought a fast sleep upon him, and took one of his ribs, and shaped Eva thereof, doing us thereby to understand that, “ In hebrewe man is called Isch, and the woman Ischa whereby is well expressed the natural affinity betwixt man and his wife man and wife, are one body, one flesh, and one blood. signifying also unto us the 3 Ephe. 5. g. mystical union, that is betwixt Christ and his church, for the which cause man 4 Gen. 2. d. Mat. 19 a. Mark. 10. a. 2. Cor. 6. d. leaveth his father and mother, and taketh him to his wife, ro keep company with her, the which also he ought to love, even as our saviour loveth his church, that is to say his 5 john. 17. b. Rom. 5. a. Hebr. 9 d. 1. peter 3. d. elect, and faithful congregation, for the which he gave his life. And semblably also it is the 6 Ephe. 5. e. Col. 3. c. 1. peter. 3. a. 1. Cor. 11. a. 1. Tim. 2. d. wives duty, to study to please and obey her howseband, serving him in all things that be godly and honest, for she is in subjection, and under the governance of her howsbande, so long as they continue both 7 Rom. 7. a 1. Cor. 7. g. Matt. 19 ●. alive. And this holy marriage being a thing most honourable, is of such virtue and force, that thereby the howsband hath no more 8 1. Cor. 7. a. 1. peter. 3 b. right or power over his own body, but the wife, and likewise the wife hath no power, over her own body, but the husband, uless as God hath so knit them together in this mutual society to the procreation of children, that they should 9 Ephe. 6. a 1. Tim. 2. d. bring them up in the fear of the lord, and to the increase of Christ's kingdom. Wherefore they that be thus couppled together by God, can not be severed, or put a part, whiles it be for a season with th'assent of 10 1. Cor. 7. a. both parties, to th'end to give themselves the more fervently to fasting and prayer, giving diligent heed in the mean time that their long being apart, be not a snare to bring them into the danger of Satan through incontinency, and therefore to avoid fornication, every man ought to have his own wife, and every woman her own howsband, so that, so many as can not live chaste, are 11 Matt. 19 b. 1. Cor. 7. b. bound by the commandment of God to marry, that there by, the holy 12 1. Cor. 3. c. & 6. d. 2. Cor. 6. d. leu. 26. b. 1. peter. 1. d. temple of God, which is our bodies, may be kept pure and undefiled: for since our bodies are now be come the very members of jesus Christ, how horrible, and detestable a thing is it, to make them the members of an harlot? Every one ought therefore, to keep his vessel in all 13 1. Thess. 4. rom. 12. a Ephe. 5. d. pureness, and holiness, for whosoever 14 1. Cor. 3. d. polluteth and defileth the temple of God, him will God destroy. Here the minister speaketh to the parties that shallbe mariede in this wise. I Require and charge you, as you will answar at the day of judgement, when the 1 1. Cor. 4. a. Matt. 7. a rom. 2. a. secrets of all hearts shallbe disclosed, that if either of you do know any impediment, why ye may not be lawfully joined together in matrimony, that ye confess it, for be ye well assured that so many as be coupled otherwise then gods word doth allow, are not joined together by God, neither is their matrimony lawful. If no impediment be known then the minister sayeth. I take you to wittenes that be here present, beseeching you all to have good remembrance hereof, and moreover if there be any of you, which knoweth that either of these parties he contracted to any other, or knoweth any other lawful impediment, let them now make declaration thereof. If no cause be alleged the Minister procedith saying. FORASMUCH as no man speaketh against this thing, you. N. shall protest here before God, and his holy congregation, that you have take, and are now contented to have. N. here present for your lawful wife, and spouse, promising to keep her, to love and entreat her in all things according to the 1 Col. 3. d. 1. peter. 3. b. Matt. 19 c. 1. Cor. 7. b. Mala. 2. d. duty of a faithful howsband, forsaking all other during her life, and briefly to live in a holy conversation with her keeping faith and truth in all points, according as the word of God, and his holy gospel doth commawnde. THE ANSWER. EVEN so I take her before God and in presence of this his congregation. THE minister to the spouse also saith. YOU. N. shall protest here before the face of God, in the presence of this holy congregation, that ye have take and are now contented to have. N. here present for your lawful howsband, promising to him 1 1. Cor. 11. a. Ephe. 5. c. Col. 3. c. 1. Tim. 2. d. 1. peter. 3. a Ester 1. d. subjection, and obedience, forsaking all other during his life, and finally to live in a holy conversation with him keeping faith and truth in all points as Gods word doth prescribe. THE ANSWER. EVEN so I take him before God and in the presence of this his congregation. Give diligent ear to the gospel that ye may understand how our lord would have this holy contract kept and observed, and how sure and fast a knot it is, which may in no wise be loosed according as we be taught in the 19 chap. of S. Mathewes gospel. THE pharisees came unto Christ to tempt him and to grope his mind, saying, Is it lawful for a man to put away his wife for every light cause? he answered saying, have ye not read that he which created man at the beginning, made them male and female? saying, for this thing shall man leave father and mother, and cleave unto his wife, and they twain shallbe one flesh, so that they are no more two, but are one flesh. Let no man therefore put a sunder, that which God hath coupled togethers. IF ye believe assueredlie these words which our lord and saviour did speak (according as ye have hard them now rehearsed out of the holy gospel) then may you be certain, that God hath even so knit you together in this holy state of wedlock. Wherefore apply yourselves, to live a chaste and holy life together, in godly love, in christian peace, and good example, ever holding fast, the band of charity without any breach, keeping faith and truth, th'one to the other even as gods word doth appoint. Then the minister commendeth them to God in this or such like sort. THE lord sanctify and bless you, the lord power the riches of his grace upon you, that ye may please him, and live together in holy love to your lives end, So be it. Then is song the 128. Psalm. Blessed are they that fear the lord, etc. or some other appertaining to the same purpose. The visitation of the sick. because the visitation of the sick, is a thing very necessary, and yet not withstanding, it is hard to prescribe all rules appertaining thereunto, we refer it to the discretion of the godly and prudent minister, who according as he seeth the patient affected, either may lift him up with the sweet promesses of gods mercy through Christ, if he perceive him much afraid of gods threatenings, or contrary wise, if he be not touched with the feeling of his sins, may beat him down with gods justice. Evermore like a skilful physician, framing his medicine according as the disease requireth, and if he perceive him to want any necessaries, he not only relieveth him according to his ability, but also provideth by others that he may be furnissed sufficiently. Moreover the party that is visited, may at all times for his comfort, send for the minister: who doth not only make prayers for him there presently, but also if it so require commendeth him in the public prayers to the congregation. Of Burial. THE corpse is reverently brought to the grave, accompagnied with the congregation, with out any further ceremonies, which being buried, the minister goeth to the church, if it be not far of, and maketh some comfortable exhortation to the people, touching death, and resurrection. THE ORDER of the ecclesiastical discipline. AS no City, Town, house, or family, can maintain their estate and prosper, The necessity of discipline. without policy and governance: even so the church of God, which requireth more purely to be governed, than any City or family, can not without spiritual policy and ecclesiastical discipline continue, increase, and flourish. And as the 1 Ephe. 5. f word of God is the life and soul of this church: so this godly order, and discipline, is as it were sinews in the body, which knit and join the members together with decent order and comeliness. It is a bridle to stay the wicked from their mischiefs. It is a spur to prick forward such as be slow and negligent, yea and for all men it is the father's rod ever in a readiness, to chastise gently the faults committed, and to cause them afterward, to live in more godly fear, and reverence. What discipline is. finally it is an order left by God unto his church, What discipline is. whereby men learn to frame their wills, and doings, according to the law of God, hy instructing, and admonishing one an other yea and by correcting, and ponishinge all obstinate rebels, and contemners of the same. There are three causes chief which move the church of God to the executing of discipline. For what causes it ought to be used. First, that men of evil conversation, be not numbered amongst God's children, to their father's 2 Ephe. 5. f. reproach, as if the church of God were a sanctuary for naughty and vile persons. The second respect is, that the good be not infected with compagnyinge the evil, which thing. S. Paul foresaw when he commanded the Corinthians to banish from amongst them the incestuous adultether, sainge, a little 3 1. Cor. 3. b. Gal 5. b. leavyn maketh sour the whole lump of dough. The third cause is, that a man thus corrected, or excommunicated, might be 4 2. The. 3. b. 1. Cor. 5. c. ashamed of his fault, and so through repentance come to amendment: the which thing the Apostole calleth delivering to Satan, that his soul may be saved in the day of the lord: meaning that he might be punished with excommunication, to the intent his soul should not perish for ever. First therefore it is to be noted that this censure, corrrection or discipline is either private or public: The order of proceeding in private discipline. private, as if a man commit either in manners or doctrine against thee, to admonish him brotherly 5 Matt. 18. b. luc 17. a. iam. 5. d. leu. 19 d. 2. Thes. 3. d. betwixt him and thee: if perchance he stubbornly resist thy charitable advertisements, or else by continuance in his fault declare that he amendeth not, then, after he hath been the second time warned in presence of two or three witnesses, and continueth obstinately in his error, he ought as our saviour Christ commandeth, to be disclosed and uttered to the church, so that according to public discipline, public discipline. he either may be received through repentance, or else be punished as his fault requireth. And here, as touching private discipline three things are to be noted. First, What things are to be observed, in private discipline. that our admonitions proceed of a godly zeal, and conscience, rather seeking to win our brother, then to slander him. Next, that we be assured that his fault be reprowable by god's word. And finally, that we use such modesty and wisdomen, that if we somewhat doubt of the matter whereof we admonish him, yet with godly exhortations, he may be brought to the knowledge of his fault. Or if the fault appertain to many, or be known of divers, that our admonition be done in presence of some of them. briefly, if it concern the whole church, in such sort that the concelinge thereof might procure some danger to the same, that then it be uttered to the ministers, and seniors, to whom the policy, of the church doth appertain. Also in public discipline, of public discipline, and of the end thereof. it is to be observed that the ministery pretermit nothing at any time unchastised with one kind of punishment or other: if they perceive any thing in the Congregation, either evil in example, slanderous in manners, or not dreaming their profession: as if there be any covetous person, any adulterer or fornicator, forsworn, thief, briber, false witness bearer, blasphemer, drunkard slanderer, usurer, any person disobedient, seditious, or dissolute, any heresy, or sect, as papistical, anabaptistical, and such like, briefly what so ever it be that might 6 Ephe. 5. f. spot the christian congregation, yea rather what so ever is not to edification, ought not to escape either admonition, or punishment. And because it happeneth sometime in the church of Christ, that when other remedies assayed proffitt nothing they must proceed to the Apostolical rod and correction, Excommunication is the last remedy as unto excommunication (which is the greatest and last punishment belonging to the spiritual ministery) it is ordained, that nothing be attempted in that behalf, with out the determination of the whole church, wherein also they must be ware, and take good heed, Rigour in ponishements ought to be avoided. that they seem not more ready to expel from the congregation then to receive again those, in whom they perceive worthy fruits of repentance to appear. Neither yet to forbid him the hearing of sermons, which is excluded from the sacraments, and other duties of the church, that he may have liberty, and occasion to repent. Finally, that all ponishementes, corrections, God's Word is the only rule of discipline. censures, and admonitions, stretch no farther, than God's word, with mercy, may lawfully bear. MATTH. XV. They worship me in vain teaching doctrine, which is men's traditions. Come forth of Babylon my people, that ye be not partakers of her sins, nor receive of her plagues, for her sins are gone up to heaven, and God hath remembered her wickedness. Revel. 18. ONE AND FIFTY PSALMS OF DAVID IN English metre, whereof .37. were made by Thomas Sterneholde: and the rest by others. Conferred with the hebrewe, and in certain places corrected as the text, and since of the Prophet required. printer's device of Jean Crespin, featuring a large 'Y', with one thick arm and one thin; an old, bearded man points toward the thin arm with a rod or stick INTRATE PER ARCTAMVIAM jam. 5. If any be afflicted let him pray, and if any be merry, let him sing Psalms. ONE AND FIFTY PSALMS OF DAVID in English metre, whereof, 37. were made by Thomas Sterneholde, and the rest by others: conferred with the Hebrew, and in certain places corrected, as the text and since of the Prophet required. Beatus vir qui non abiit. Psalm. I. Th. Stir. ¶ whether it was Esdras, or any other that gathered the Psalms into a book: it seemeth he did set this psalm first, in manner of a preface, to exhort all godly men to study and meditate the heavenly wisdom. for the effect hereof is, that they be happy, which give themselves wholly all their life to god's law: And that the wicked contemners of God, though they seem for a while fortunate, yet at length shall come to miserable destruction. when a man hath given once place to his concupiscence, he beginneth to forget him self in his sin, and so at length falleth into a contempt of god, which the prophet here calleth the chair or seat of scorners. THe man is blessed that hath not bend to wicked read his ear: nor led his life as sinners do, nor sat in scorners chair. But in the law of god the lord doth set his whole delight, and in that law doth exercise himself both day and night. verse 3 3 He shall be like the tree that groweth jer. 17. b. fast by the river side, Which bringeth forth most pleasant fruit in her due time and tide: Whose leaf shall never fade nor fall, but flourish still and stand: Even so all things shall prosper well that this man taketh in hand. verse 4 4 So shall not the ungodly men, Although the wicked seem to bear the swinge in this world: yet the Lord scattereth them like chaff with a blast of his mouth they shallbe nothing so: But as the dust which from the earth, the winds drive to and fro. verse 5 5 Therefore shall not the wicked men, in judgement stand upright: nor yet the sinners, with the just shall come in place, or sight. verse 6 6 For why, the way of godly men, unto the lord is known: And eke the way of wicked men, shall quite be overthrown, Quare fremuerunt. Psal II. Th. Stir. ¶ The Ptophete David rejoiceth that, notwithstanding his enemies rage and worldly power: yet God will continue his kingdom for ever and advance it even to the foremost end of the world. And therefore exhorteth kings and rulers, that setting vain glory a part, they would humbly submit themselves under God's yoke, for it is in vain to resist. Here in, is figured Christ and his kingdom, Vhy did the gentiles tumults raise, what rage was in their brain? why did the jewish people muse, seeing all is but vain? The kings and rulers of the earth conspire and are all bend against the lord and Christ his son, which he among us sent. verse 3 3 Shall we be bound to them, say they? let all their “ In heb. great ropes or cables bonds be broke: And of their doctrine and their law let us reject the yoke. verse 4 4 But he that in the heaven dwelleth, their doings will deride: And make them all as mocking stocks, throughout the world so wide. verse 5 5 For in his wrath the lord will speak, to them upon a day: And in his fury rrouble them, and than the lord will say: verse 6 6 I have anointed him my king upon my holy hill: I will therefore lord preach thy laws, and eke declare thy will. verse 7 7 For in this wise the Lord himself did say to me, I wot: Thou art my dear and only son, to “ That is to say, as touching man's knowlladge, because it was the first time, that David appeared to be elected of god. So it is applied to Christ, because he was then first manifested to the world. day I the begot. verse 8 8 All people I shall give to thee, as heirs at thy request: The ends and coasts of all the earth, by thee shall be possessed. verse 9 9 Thou shalt them bruise even with a mace as men under foot trodd: And as the potter's shards shalt break them with an iron rod. verse 10 10 Now ye O kings and rulers all, be wise therefore and learned: By whom the matters of the world, be judged and discerned. An exhortation to wicked rulers to repent. verse 11 11 Se. that ye serve the lord above, in trembling and in fear: See that with reverence ye rejoice, to him in like manner. verse 12 12 Se. that ye In sign of homage. kiss and eke embrace, his blessed son I say: Lest in his wrath ye suddenly perish in the For when they shall say peace and safety than shall the distrustion suddenly come. 1. Thes. 5. a. mid way: verse 13 13 If once his wrath never so small shall kiendle in his breast. O than all they that trust in Christ shall happy be and blessed. Domine, quàm multiplicati sunt. Psal. III. Tho. Stir. ¶ David being persecuted, and driven out of his kingdom by his own son Absalon, was greatly tormented in mind for his sins against God: and therefore calleth upon God, and waxeth bold through his promesses, against the great terrors of his enemies, yea and against death itself, which he saw present before his eyes. Finally he rejoiceth for the good success, and victory, that God gave him, and all the church over his enemies. Lord how are my foes increased, which vex me more and more: They kill my heart when as they say, god can him not restore. “ Selah, signifieth a lifting up of the voice in singing, which declareth some notable matter and worthy to be well weighed But thou o lord art my defence, when I am hard bestead: my worship and my honour both, and thou hold'st up my head. verse 5 5 Then with my voice upon the lord, I did both call and cry: And he out of his holy hill, Selah did hear me by and by. verse 6 6 I laid me down, and quietly I slept and rose again: God's strength most not he measured by man's weakness, and therefore we ought to ●ear no dangers. For why, I know assuredly, the lord will me sustain. verse 7 7 If ten thousand had hemmed me in, I cold not be afraid: For thou art still my lord my God, my saviour and mine aid. verse 8 8 Rise up therefore, save me my God, for now to thee I call: He returneth to his prayer. for thou haste broke the cheakes and teeth of these wicked men all. verse 9 9 Salvation only doth belong God will deliver his Church from all dangers, because he favoureth it. Selah to thee, O lord above: thou dost bestow upon thy folk, thy blessing and thy love. Cùm invocarem. Psalm. FOUR Th. St. ¶ when Saul persecuted him, he called upon God, trusting moste assuredly in his promise, and therefore boldly reproveth his enemies, who by wilful malice resisted his dominion. And finally prefarreth the favour of God before all worldly threasures. Let us likewise learn to trust in God's promesses, when we are afflicted with any kind of Cross, and so we shall neither fear our enemies, nor yet be overcome with temptations. O God that art my righteousness, lord hear me when I call thou hast set me at liberty when I was bond and thrall. Have mercy lord therefore on me, and grant me this request: for unto the uncessantly to cry I will not rest. verse 3 3 O mortal men how long will ye my glory thus despise? why wander ye in vanity and follow after lies? verse 4 4 Know ye that good and godly men the Lord doth take and choose: And when to him I make my plaint he doth me nor refuse. David exhorteth his enemies to repentance for fear of God's judgements. verse 5 5 Sin not, but stand in awe therefore examine well your heart: And in your chamber quietly, see you yourselves convert verse 6 6 Offer to God the sacrifice, of righteousness I say: And look that in the living lord, you put your trust alway. verse 7 7 The greater sort crave worldly goods and riches do embrace: He setteth his perfect felicity in God's favour. But lord grant us thy countenance, thy favour and thy grace. verse 8 8 For thou thereby shalt make my heart more joyful and more glad: Than they that of their corn and wine full great increase have had. verse 9 9 In peace therefore lie down will, taking my rest and sleep: for thou only wilt me ò lord That being so litarye he shall live as joyfully as if he were amongst many because god doth defend him. alone in safety keep. Verba mea. Psal. V Th. Stir. ¶ David having suffered great calamity as well by Doeg and Achitophel saul's flatteres, as by other infinite enemies, calleth to God for succour, shewing how requisite it is that God should punish the malicious envy of his adversaries. After being assured of prosperous success, he conceiveth comfort: Concluding that when God shall deliver him, others also shall be partakers of the same mercies. Incline thine ears unto my words, o lord my planyt consider: and hear my voice my king my god, to the I make my prayer. Hear me betime lord tarry not, for I will have respect, my prayer early in the morn to the for to direct. And I will trust through patience in thee my God alone: verse 5 5 That art not pleased with wickedness, and ill with thee dwelleth none. verse 6 6 And in thy sight shall never stand The wicked cannot escape gods punishment who will judge all the world. these furious fools, ò Lord: vain workers of iniquity thou haste always abhorred. verse 7 7 The liars and the flatterers, thou shalt destroy them than: And God will hate the blood thirty, and the deceitful man. verse 8 8 Therefore will I come to thy house In the diepest of his temptations he putteth his full confidence in God. trusting upon thy grace: And reverently will worship thee, toward thine holy place. verse 9 9 Lord lead me in thy righteousness, for to confound my foes: And eke the way that I: shall walk, before my face disclose. verse 10 10 For in their mouths there is no truth, their heart is foul & vain: Their throat an open sepulchre, their tongues do gloze and feign. verse 11 11 Destroy their false conspiracies that they may come to nought: Subvert them in their heaps of sin, which have rebellion wrought. verse 12 12 But those that put their trust in the. let them be glad all ways: And render thanks for thy defence, and give thy name the praise. verse 13 13 For thou with favour wilt increase the just and righteous still: Heb. thou wilt won him. And with thy grace as with a shyeld, defend him from all ill. Domine, ne in. Psal. VI Th. Stir. ¶ when David by his sins had provoked God's wrath, and now felt not only his hand against him, but also conceived the horrors of death everlasting: he desireth forgiveness, bewailing that if God took him a way in his indignation he should lack occasion to praise him as he was wont to do whiles he was amongst men. Then suddenly feeling God's mercy, he sharply rebuketh his enemies which rejoiced in his affliction. LOrd in thy wrath reprove me not though I deserve thine Ire: ne yet correct me in thy rage o lord I the desire. For I am weak, therefore o lord of mercy me forbear: and heal me lord, for why thou knowest my bones do quake for fear. verse 4 4 My soul is troubled very sore, and vexed vehemently; But lord, how long wilt thou delay to cure my misery? verse 5 5 Lord turn the to thy wont grace, my silly soul up take: Oh save me, not for my deserts, but for thy mercies sake. verse 6 6 For why, no man among the ‖ dead, He feared not so much the death of the body but trembled as it were for fear of God's judgement, and so waxeth dumb, and cold not praise God. Hebr. mine eye is eaten, as with worms. remembreth thee one whit: Or who shall worship thee, O Lord, in the infernal pit? verse 7 7 So grievous is my plaint & move, that I wax wondrous faint: all the night long I wash my bed with tears of my complaint, verse 8 8 My ‖ sight is dim and waxeth old with anguish of mine heart: For fear of those that be my foes, and would my soul subvert, God sendeth comfort and boldness in affliction. 9 But now a way from me all ye, that work iniquity: For why the Lord hath heard the voice, of my complaint and cry. verse 10 10 He heard not only the request, and prayer of my heart: But it received at my hand, and took it in good part. verse 11 11 And now my foes, that vexed me, the Lord will soon defame: And suddenly confound them all, to their rebuke and shame. Domine Deus meus. Psalm. VII. Th. St. ¶ Being falsely accused by Chus, one of saul's kinsmen, he calleth to God to be his defender, to whom he commendeth his innocency. first shewing that his conscience did not accuse him of any evil towards Saul. Next that it touched God's glory to award sentence against the wicked. And so entering into the consideration of God's mercies and promise, he waxeth bold and derideth the vain enterprises of his enemies, threatening that it shall fall on their own necks, that which they have purposed for others. O Lord my god, I put my trust and confidence in thee: save me from them that me pursue, and eke deliver me. Lest like a ‖ Saul lion he me tear, and rend in pieces small: whiles there is none to soccour me, and ride me out of thrall. Wherewith Chus chargeth me. He rejoiceth that god only doth approve his cause. 4 O Lord my God if I have done, the thing that is not right: Or else if I be found in fault, or guilty in thy sight: verse 5 5 Or to my friend rewarded evil, or left him in distress, Which me pursued most cruelly and hated me causeless: A sign of a pure conscience. 6 Than let my foes pursue my soul, and eke my life down thrust: Unto the earth, and also lay Selah. mine honour in the dust, verse 7 7 Start up o Lord now in thy wrath, and put my foes to pain: perform thy kingdom promesed to me, which wrong sustain. verse 8 8 Then shall great nations come to thee and know thee by this thing: if thou declare for love of them thyself as lord and king. verse 9 9 And thou that art of all men judge, O Lord now judge thou me: According to my “ as thouchinge my behaviour towards Saul and mine enemies. righteousness, and mine integrity. verse 10 10 Lord cease the hate of wicked men, and be the just man's guide: By whom the secrets of all hearts, are searched and descried. verse 11 11 I take my help to come of God, in all my grief and smart: That doth preserve all those that be, of pure and perfect heart. verse 12 12 The just man and the wicked both god judgeth by his power: So that he feeleth his mighty hand even every day and hour. verse 13 13 Except he change his mind, I die, He derideth saul's enterprises, being surely persuaded to be preserved by god's favour. for even as he should smite, he wheth his sword, his bow he bendth aiming where he may hit. verse 14 14 And doth prepare his mortal darts, his arrows keen and sharp, for them that do me persecute The wicked seem to labour of child till they have copassed their mischiefs Isa. 26. c. The wicked man is beat with his own rod. whiles he doth mischief warp verse 15 15 But lo, though he in travail be of his devilish forecast, and of his mischief once conceived, yet bringth forth nought at last. verse 16 16 He diggeth a ditch and delveth it deep in hope to hurt his brother: But he shall fall into the pit, that he dygde up for other. verse 17 17 Thus wrong returneth to the hurt of him, in whom it bred: And all the mischief that he wrought shall fall upon his head. verse 18 18 I will give thanks to god therefore, that judgeth righteously: And with my song shall praise the name, of him that is most high. Domine, Dominus noster. Psal. VIII. Th. St. ¶ The Prophet considering the excellent liberality and fatherly providence of God towards man, whom he made as it were a God over all his works, doth not only give great thanks, but is astonished with the admiration of the same as one nothing able to compass such great mercies, and so endeth. O God our lord how wonder full are thy works every where? whose fame surmount in dignity above the heavens clear. Even by the mouths of sucking babes thou wilt confound thy foes for in these babes thy might is seen thy graces they disclose. verse 4 4 And when I see the heavens high, the works of thine own hand: The Sun, the Moon, and all the stars, in order as they stand: verse 5 5 What thing is man, lord, think I than, that thou dost him remember? Or what is man's posterity, that thou dost it consider? Herein appeareth the great love of god towards man Hebr. 2. 6 For thou hast made him little less, than Angels in degree: And thou hast crowned him also, with glory and dignity. verse 7 7 Thou hast preferred him to be lord, of all thy works of wonder: And at his feet hast set all things, that he should keep them under. verse 8 8 As sheep and neat, and all beasts else, that in the fields do feed: verse 9 9 Fowls of the air, fish in the sea, and all that therein breed. verse 10 10 Therefore must I say once again, O God, that art our Lord: How famous and how wonderful are thy works through the world? Confitebor tibi. Psal. IX. Th. Stir. ¶ After he had given thancks to God for the sundry victories that he had sent him against his enemies, and also proven by manifold experience how ready God was at hand in all his troubles: he being nowlikewise in danger of new enemies, desireth God to help him according to his wont, and destroy the malicious arrogancy of his adversaries. With heart and mouth unto the lord will I sing laud and praise: and speak of all thy wondrous works and them declare always. I will be glad and much rejoice in the o god most high, and make my songs extol thy name above the starry sky. verse 4 4 For that my foes are driven back, and turned unto flight: They fall down flat and are destroyed, by thy great force and might. verse 5 5 Thou hast revenged all my wrong, God only defendeth the just cause. my grief and all my grudge: Thou dost with justice hear my cause, most like a righteous judge. verse 6 6 Thou dost rebuke the heathen folk, and wicked so confound: That afterward the memory, of them cannot be found. verse 7 7 My foe, thou haste made good dispatch and all our towns destroyed: Thou haste their fame with them defaced through all the world so wide. verse 8 8 Know thou that he which is above for evermore shall reign And in the seat of equity, true judgement will maintain. verse 9 9 With justice he will keep & guide, the world and every wight: And so will yield with equity, to every man his right. verse 10 10 He is protector of the poor, what time they be oppressed: He is in all adversity, their refuge and their rest, verse 11 11 All they that know thy holy name, therefore shall trust in thee: For thou forsakest not their “ we seek god other by prayer, or by upright and godly life. suit, in their necessity. verse 12 12 Sing psalms therefore unto the lord, that dwelleth in Zion hill: Publys he among all nations, his noble acts and wil verse 13 13 For he is mindful of the blood, of those that be oppressed: Forgetting not th'afflicted heart, that seeketh to him for rest. verse 14 14 Have mercy lord on me poor wretch whose enemies still remain: which from the gates of death art wont to raise me up again. verse 15 15 In Zion that I might set forth, thy praise with heart and voice: And that in thy Salvation lord, my soul might still rejoice. verse 16 16 The heathen stick fast in the pit, that they themselves prepared: And in the net that they did set, their own feet fast are snared. The hebr. willeth men to meditate diligently on this thing. 17 God showeth his judgement which were good, for every man to mark: When as ye see the wicked man lie trapte in his own work. verse 18 18 The wicked and the sinful men, go down to hell for ever: And all the people of the world, that will not God remember. verse 19 19 But sure the Lord will not forget, the poor man's grief and pain: The patient people never look, for help of God in vain. verse 20 20 O lord arise lest men prevail, that be of worldly might: And let the Heathen folk receive, their judgement in thy sight, Lord strike such terror fear and dread, into the hearts of them: That they may know assuredly, they be but mortal men. Domine, ut quid recessisti. Psal. X. Th. Stir. ¶ He complaineth of the fraud, rapine, tyranny, and all kinds of wrong, which worddely men use, assigning the cause thereof, which was that wicked men being as it were drunk with wordelie prosperity, and therefore setting apart all fear and reverence towards god, think they may do all things without controlling. Therefore he calleth upon god to send some remedy against these desperate evils. And at length comforteth himself wirh hope of deliverance. What is the cause that thou o lord, art now so far from thine? and keepest close thy countenance from us this troublous time? The poor doth perish by the proud and wicked men's desire: let them be taken in the craft that they themselves conspire. verse 3 3 For in the lust of his own heart thungodly doth delight, so doth the wicked praise himself, and doth the lord despite. verse 4 4 He is so proud that right and wrong he setteth all apart: nay nay, there is no god saith he, for thus he thinketh in heart. verse 5 5 because his ways do prosper still he doth thy laws neglect: and with a blast doth puffr against such as would him correct. verse 6 6 Tush tush saith be I have no dread least mine estate should change: and why? for all adversity to him is very strange. He meaneth that wickedness is so far overgrown that god most needs now help or never. 7 His mouth is full of cursedness, of fraud, deceit and guile: Under his tongue doth mischief sit, and travail all the while. verse 8 8 He lieth hid in ways and holes, to sleay the Innocent: Against the poor that pass him by, his cruel eves are bend. verse 9 9 And like a lion privily, lieth lurking in his den: If he may snare them in his net, to spoil poor simple men. verse 10 10 And for the nonce full craftily, he crowcheth down, I say, So are great heaps of poor men made by his strong power his prey. verse 11 11 Tush god forgetteth this saith he, therefore may I be bold: His countenance is east aside, he doth it not heholde. verse 12 12 Arise O Lord, O god, in whom, the poor man's hope doth rest: Lift up thine hand forget not Lord, the poor that be oppressed. verse 13 13 What blasphemy is this to thee, lord dost not thou abhor it? To hear the wicked in their hearts say, tush thou carst not for it. verse 14 14 But thou seest all this wickedness, and well dost understand, That friendless and poor fatherless, are left into thy hand. verse 15 15 Of wicked and malicious men, than break the power for ever: By the heathen he meaneth the hypocrites which gloried as if they had been of the church That they with their iniquity: may perish altogether. verse 16 16 The lord shall reign for evermore as king and god alone: and he will chase the heathen folk out of his land eichone. verse 17 17 Thou hearest o lord the poor man's plaite their prayers and request, their hearts thou wilt confirm, until thine ears to hear be pressed, God helpeth when man's aid ceaseth. 18 To judge the poor and fatherless, and help them to their right: That they may be no more oppressed, with men of worldly might. In Domino confido. Psal. XI. Th. Stir. ¶ This psalm containeth two parties. In the first David showeth how hard assaults of tentations he sustained, and in how great anguish of mind he was when Saul did persecute him. Then next he rejoiceth that God sent him succour in his necessity, declaring his justice aswell in governing the good and the wicked men, as the whole world. I Trust in god, how dare ye then say thus my soul until? flee hence as fast as any foul, and hide you in your hill. Behold the wicked bend their bows, and make their arrows priest, to shoot in secret and to hurt the sound and harmless breast. verse 3 3 Of worldly hope all stays were shrunk and clearly brought to noghte: Alas the just and righteous man what evil hath he wrought? verse 4 4 But he that in his temple is, most holy and most high, And in the heaven hath his seat, of royal majesty: All things are governed by God's providence. The poor and simple man's estate, considereth in his mind: And searcheth out full narrowly, the manners of mankind. verse 5 5 And with a cheerful countenance, the righteous man will use: But in his heart he doth abhor, all such as mischief muse. As in the destruction of Sodom and Gomorro. 6 And on the sinners casteth snares, as thick as any rain: fire, and brimstone, and whirl winds thick appointed for their pain, verse 7 7 Ye see then how a righteous God, doth righteousness embrace: And to the just and upright man showeth forth his pleasant face. Saluum me fac. Psal. XII. Th. St. ¶ The Prophet lamenting the miserable estate of the people, and the decay of all good order, desireth God speedily to send succour to his children. Then comforting himself and other with the assurance of Gods help, he commendeth the constant verity that god observeth in keeping his promises. Concluding that when all orders are most corrupted than will God deliver his. Help lord, for good and godly men do perish and decay: and faith and truth from worldly men is parted clean away whoso doth with his neighbour talk, his talk is all but vain, for every man bethinketh how to flatter lie and feign. verse 4 4 But flattering and deceitful lips, and tongues that be so stout: To speak proud words and make great brags the lord soon cut them out. verse 5 5 For they say still we will prevail, our tongues shall us extol: Our tongues are ours, we ought to speak, what lord shall us control? verse 6 6 But for the great complaint & cry, of poor and men oppressed: The lord doth deliver his from all dangers Arise will I now saith the lord, and them restore to rest. verse 7 7 Gods word is like to silver pure, that from the earth is tried: And hath no less than seven times, in fire been purifyde. God can not deceive them that put their trust in him 8 Now since thy promise is to help, lord keep thy promise then: And save us now and evermore, from this ill kind of men. verse 9 9 For now the wicked world is full, of mischiefs manifold: When vanity with mortal men, so highly is extolleth. Vsquequo Domine. Psal. XIII. Th. Stir. ¶ David as it were overcorne with sundry and new afflictions, fleeth to God as his only refuge, and so at the length being encouraged through gods promesses, he conceiveth most sure confidence against the extreme horrors of death. HOw long wilt thou forget me lord, shall I never be remembered? how long wilt thou thy visage hide, as though thou were offended? In heart and mind how long shall I with care tormented be? how long eke shall my deadly foe thus triumph over me? verse 3 3 Behold me now my lord my god, and hear me sore oppressed: lighten mine eyes lest that I sleep as one by death posseste verse 4 4 Lest thus mine enemy say to me, behold I do prevail: Lest they also that hate my soul, rejoice to see me quail. The mercy of god is the cause of our salvation 5 But for thy mercies and goodness, my hope shall never start: in thy relief and saving health right glad shallbe my heart verse 6 6 I will give thanks unto the lord, and praises to him sing: because he hath heard my request, and granted my wishing. Dixit insipiens in cord. Psal. XIIII. Th. Stir. ¶ He describeth the perverse nature of men which were so grown to lycentiousnes that god was brought to utter contempt, for the which thing although he was greatly grieved: yet being persuaded that God would send some present remedy, he comforteth himself and others. THere is no god as foolish men affirm in their mad mode: their drifts are all corrupt and vain not one of them doth good, the lord beheld roam heaven high the whole race of mankind: and saw not one that sought in deed, the living god to find. verse 3 3 They went all wide & were corrupt, and truly there was none: That in the world did any good, I say there was not one. verse 4 4 Is all their judgement so far lost, that all work mischief still: eating my people even as bread, not one to seek gods will? verse 5 5 When they thus rage, then suddenly great fear on them shall fall, for god doth love the rightuousmen, and will maintain them all. verse 6 6 Ye mock the doings of the poor, to their reproach and shame, because they put their trust in god, and call upon his name. verse 7 7 But who shall give thy people health, where wicked men reign, all felicity is but very slavery, like to Egypt or Babylon. and when wilt thou fulfil: The promise made to Israel, from out of Zion hill? verse 8 8 Even when thou shalt restore again such as were captives lad: Than jacob shall therein rejoice, and Israel shall be glad. Domine quis habitabit. Psal. XV. Th. Stir. ¶ This psal. teacheth on what condition, god did choose the jews for his peculiar people, and wherefore he placed his temple amongs them, which was to the intent, that they by living uprightly and godly, might wittenes that they were his special and holy people. O Lord within thy tabernacle who shall in habit still? or whom wilt thou receive to dwell in thy most holy hill? The man whose life is uncorrupt, whose works are just and straight: whose heart doth think the very truth whose tongue speaketh no disobeyed. verse 3 3 Nor to his neighbour doth none ill, in body, goods or name: Nor willingly doth hear false tales which might empire the same verse 4 4 That in his heart regardeth not, malicious wicked men: But those that love and fear the lord, he maketh much of them. His oath and all his promises, that keepeth faithfully: Although he make his covenant so, that he doth lose thereby. verse 5 5 That putteth not to usury, his money and his coin: Ne for to hurt the innocent, doth bribe or else purloin. Then the which do not this shall be cast out of the church with Ishmael and the hypocrites. Who so doth all thing as ye see, that here is to be done: Shall never perish in this world, nor in the world to come. Conserua me Domine. Psal. XVI. Th. Stir. ¶ David prayeth to god for succour, not for his works but for his faiths sake, protesting that he hateth all Idolatry, taking God only for his comfort and felicity: who suffereth his to lack nothing. Lord keep me for I trust in thee, and do confess in deed: thou art my god, and of my good, ò lord thou hast no need. I give my goodness to the saints, that in the world do dwell, and namely to the faith full flock, in virtue that excel. verse 4 4 They shall heap sorrows on their heads which run as they were mad, to offer to the idol gods, alas, it is to bad. As for their bloody sacrifice, He would neither by outward profession nor in heart consent with idolaters and offerings of that sort: I will not touch, nor yet thereof my lips shall make report. verse 5 5 For why, the lord the portion is, of mine inheritance: and thou art he that dost maintain, my rent, my lot, my chance. verse 6 6 The place wherein my lot did fall, in beauty did excel: Mine heritage assigned to me, doth please me wondrous well. verse 7 7 I thank the lord that counselled me, to understand the right: for by his means my secret thoughts do teach me every night. The faithful are sure to persever to the end. verse 8 8 I set the lord still in my sight, and trust him over all: for he doth stand on my right hand, therefore I shall not fall. verse 9 9 Wherefore my heart and tongue also do both rejoice together: my flesh and body rest in hope, when I this thing consider. verse 10 10 Thou wilt not leave my ‖ soul in grave That is to say his life. for lord thou lovest me: Nor yet wilt give thine holy one, corruption for to see. where god favoureth there is perfect felicity. 11 But wilt me teach the way to life for all treasures and store of perfect joy are in thy face, and power for evermore. Exaudi Domine. Psal. XVII. Th. St. ¶ Here he complaineth to God of the cruel pride and arrogancy of Saul and the rest of his enemies, who this raged without any cause given on his part, therefore he desireth God to revenge his innocency, and deliver him. This Psalm ought diligently to be noted of such as receive evil, for well doing. O Lord give ear to my just cause, attend when I complain: and hear the prayer that I put Thou forth with lips that do not feign, and let the judgement of my cause proceed alway from thee: and let thine eyes behold, and clear this my simplicity. verse 3 3 Thou hast well tried me in the night, and yet couldst nothing find: That I have spoken with my tongue, that was not in my mind. verse 4 4 As from the works of wicked men, and paths perverse and ill: For love of thy most holy word, I have refrained still. verse 5 5 Than in thy paths that be most pure, stay me lord, and preserve: That from the way wherein I walk, my steps may never swerver. verse 6 6 For I do call to thee, O lord, surely, thou wilt me aid. Than hear my prayer and way rightwell, the words that I have said. This is an effectual kind of prayer, for it containeth gods promise. 7 O thou the saviour of all them that put their trust in thee: declare thy strength on them that spurn against thy majesty. verse 8 8 Oh keep me lord as thou wouldst keep, the apple of thine eye: And under covert of thy wings, defend me secretly, verse 9 9 From wicked men that trouble me, and daily me annoy: And from my foes that go about, my soul for to destroy. verse 10 10 Which wallow in their wordly wealth, so full and eke so fat: That in their pride they do not spare, to speak they care not what. verse 11 11 They lie in wait where “ meaning himself and his companions. we should pass, with craft me to confound: And musing mischief in their minds, to cast me to the ground. verse 12 12 Much like a lion greedily, that would his prey embrace: Or lurking like a lions whelp, within some secret place. verse 13 13 Up lord, with haste prevent my foe, and cast him at thy feet: save thou my soul, from thevell man, and with thy sword him smite verse 14 14 Deliver me lord by thy power, out of these tyrant's hands: which now so long time reigned have, and kept us in their bands. verse 15 15 I mean from worldly men, to whom all worldly goods are rife: That have no hope nor part of joy, but in this present life. Thou of thy store their bellies fillest With pleasures to their mind their children have I 'nough, and leave to theirs the rest behind. verse 16 16 But I shall with pure conscience when he a waketh out of his heaviness he shall be fulfilled with god's Image, which shineth in his gospel, & in his benefits. behold thy gracious face: so when I wake I shallbe full with thine image and grace. Coeli enarrant. Psal. XIX. Th. Stir. ¶ To the intent he might move the faithful to a dieper consideration of gods glory, he setteth before their eyes the most exquysite workmanship of the heavens with their proportion and ornaments. And afterward calleth them to the law, wherein god hath revealed himself more familiarelie to his chosen people. the which peculiar grace by commending the law, he setteth forth more at large, and in the end he concludeth with a prayer. THe heavens and the firmament do wondrously declare, the glory of God omnipotent, his works and what they are. The wondrous works of god appear, by every days success: The nights which likewise their race run, the self same things express. verse 3 3 There is no language, tongue, or speech, Rom. 10. d. Act 14. c. where their sound is not heard: verse 4 4 In all the earth and coasts thereof, their knowledge is conferred. In them the lord made for the sun, a place of great renome. verse 5 5 Who like abridegrome ready trimmed, doth from his chamber come: And as a valiant champion, He noteth three excellent qualities in the sun, his beauty, swiftness, and heat. who for to get a prize, with joy doth haste to take in hand some noble enterprise. verse 6 6 And all the sky from end to end, he compasseth about: Nothing can hide it from his heat, but he will find it out. verse 7 7 How perfect is the law of God, how is his cowenant sure? Converting souls, and making wise, Man's inventions are crooked, without comfort, filthy, and blind the simple and obscure. verse 8 8 Just are the Lords commandements, and glad both heart and mind: His precept pure, and giveth light, to eyes that be full blind. verse 9 9 The fear of God is excellent, and doth endure for ever: what so ever man's fantasy doth invent, is but lies, and vanity. The judgements of the lord are true, and righteous altogether. verse 10 10 And more to be embraced always, then fined gold I say: The honey and the honey comb, are not so sweet as they. verse 11 11 By them thy servant is forewarned to have god in regard: And in performance of the same, The effect of this reward is contained in the convenant of our adoption, for here he maketh all men sinners. there shallbe great reward. verse 12 12 But Lord what earthly man doth know, the errors of his life? Than cleanse my soul from secret sins which are in me most rife, verse 13 13 And keep me that presumptuous sins prevail not over me: And than shall I be innocent, and great offences flee. verse 14 14 Accept my mouth and eke my heart, my words and thoughts eichone: For my redeemer and my strength, O lord thou art alone. Exaudiat te Dominus. Psal. XX. Th. Stir. ¶ A prayer of the people unto God, that it would please him to hear their king, and receive his sacrifice, which he offered before he went to battle against the Ammonites, declaring how that the heathen put their trust in horses and chariotts: but they trust only in the name of the lord their god. wherefore the other shall fall, but the lord will save the king and his people. IN trouble and adversity, the lord god hear thee still: the majesty of jacobs' god defend thee from Hebr. exalt. all ill. And send the from his holy place his help at every need: And so in Zion stablish thee, and make the strong in deed. verse 3 3 Remembering well the sacrifice, that now to him is done: And so receive right thankfully thy offerings eichone. verse 4 4 According to thy hearts desire, the lord grant unto thee: And all thy counsel and devise, full well perform may he. verse 5 5 We shall rejoice when thou us savest, and our banners display Unto the lord which thy requests, fulfilled hath alway. verse 6 6 The lord will his anointed save I know well by his grace: And send him health by his right-hand, out of his holy place. verse 7 7 In charetes some put confidence, and some in horses trust: But we remember God our Lord, that keepeth promise just. verse 8 8 They fall down flat, but we do rise, and stand up steadfastly: Now save and help us lord & king. on thee when we do cry. Domine in virtute. Psal. XXI. Th. Stir. ¶ David in the person of the people praiseth god for the victory which he gave them against the Syrians and Ammonites. 2. Sam. 10.11. wherein he had the rich crown of the king of Ammon set upon his head. 2. Sam. 12. and was endued with the manifold blessings of God, and contrariwise his enemies destroyed. O Lord how joyful is the king, in thy strength and thy power? how vehemently doth he rejoice in thee his saviour? for thou hast given unto him his godly hearts desire, To him hast thou nothing denied, of that he did require. verse 3 3 Thou didst prevent him with thy gifts, and blessings manifold: And thou hast set upon his head, David did not only obtain life, but also assurance that his posterity should reign for ever. a crown of perfit gold. verse 4 4 And when he asked life of thee, thereof thou madest him sure: To have long life, yea such a life, as ever should endure. verse 5 5 Great is his glory by thy help, thy benefit and aid: Great worship and great honour both, thou hast upon him laid. verse 6 6 Thou wilt give him felicity, that never shall decay: And with thy cheerful countenance, wilt comfort him always. verse 7 7 For why, the king doth strongly trust, in God for to prevail: Therefore his goodness and his grace will not that he shall quail. Here he describeth the strength of Christ's kingdom against the enemies thereof. verse 8 8 But let thine enemies feel thy force, and those that thee withstand: find out thy foes, and let them feel the power of thy right-hand. verse 9 9 And like an oven burn them lord, in fiery flame and fume: Thine anger shall destroy them all, and fire shall them consume. verse 10 10 And thou wilt root out of the earth, their fruit that should increase: And from the number of thy folk, their seed shall end and cease. verse 11 11 For why much mischief did they muse, against thine holy name: Yet did they fail and had no power, for to perform the same. verse 12 12 But as a mark thou shalt them set, in a most open place: And charge thy bowestrynges readily. The wicked fall into despair and feel no comfort in conscience to praise god fore. against thine enemies face. verse 13 13 Be thou exalted lord therefore, in thy strength every hour: So shall we sing right solemnly, praising thy might and power. Dominus regit me. Psal. XXIII. ¶ Because the Prophet had proven the great mercies of god at diverse times, and in sundry manners: he gathereth a certain assurance, fully persuading himself that god will continue the very same goodness towards him for ever. THe lord is only my support, and he that doth me feed: how can I then lack any thing, whereof I stand in need? verse 2 2 He doth me fold in cottes moste safe, the tender grass fast by: and after driveth me to the streams, which run most pleasantly. verse 3 3 And when I feel myself near lost, then doth he me home take: conducting me in his right paths, even for his own names sake. verse 4 4 And though I were even at deaths door, yet would I fear none ill: for with thy rod and shepherd's crook I am comforted still. verse 5 5 Thou haste my table richly decked, in despite of my foe: thou haste my head with balm refreshed, my cup doth over flooe. verse 6 6 And finally while breath doth last: thy grace shall me defend: and in the house of god will I my life for ever spend. Ad te Domine. Psalm. XXV. Th. St. ¶ The Prophet touched with the consideration of his sins, and also grieved with the cruel malice of his enemies, prayeth to god most fervently to have his sins forgiven, especially, such as he had committed in his youth. He beginneth every verse according to the hebrewe letters ii or three except. verse א א I Lift mine heart to thee my god, and guide most just: now suffer me to take no shame: for in thee do I trust. verse ב ב Let not my foes rejoice, nor make a scorn of me, and let them not be overthrown that put their trust in thee. verse ך ך But shame shall them befall, which harm them wrongfully: therefore thy paths and thy right ways unto me lord descry. verse ה ה Direct me in thy truth, And teach me I the pray: Thou art my God and saviour, on thee I wait alway. verse ז ז Thy mercies manifold, I pray thee lord remember: And eke thy pity plentiful, for they have been for ever. verse ח ח Remember not the “ The heb. word signifieth contempt of god. faults, and frailty of my youth: Remember not how ignorant, I have been of thy truth. Nor after my deserts, let me thy mercy find: But of thine own benignity, lord have me in thy mind. verse ט ט His mercy is full sweet, his truth a perfect guide Therefore the Lord will sinners teach. and such as go a side. verse י י The humble he will teach his precepts for to keep: he will direct in all his ways, the lowly and the meek. verse כ כ For all the ways of God, are truth and mercy both: To them that keep his testament, the witness of his troth. verse ל ל Now for thy holy name, O lord I the entreat: To grant me pardon for my sin, True felicity standeth in the fear of god. for it is wondrous great. verse ם ם Whoso doth fear the lord, the lord doth him direct: To lead his life in such a way, as he doth best accept. verse ב ב His soul shall evermore in goodness dwell and stand: His seed and his posterity, inherit shall the land. verse ם ם All those that fear the lord know his secret intent, And unto them he doth declare, his will and testament. verse ע ע Mine eyes and eke my heart, to him I will advance: That plucked my feet out of the snare, of sin and ignorance. verse פ פ With mercy me behold, to thee I make my moan: For I am poor and solitary, comfortless alone. verse צ צ The troubles of mine heart, are multiplied in deed: Bring me out of this misery, necessity and need. verse ך ך Behold my poverty, mine anguish and my pain: Remit my sin and mine offence, and make me clean again. verse ך ך O lord behold my foes. how they do still increase: Pursuing me with deadly hate, joh. 15. d that fain would live in peace. verse ש ש Preserve and keep my soul, and eke deliver me: And let me not be overthrown, because I trust in thee. verse ח ח Let my simple pureness me from mine enemies shende: because I look as one of thine, that thou shouldest me defend. verse פ פ Deliver lord thy folk, and send them some relief: I mean thy chosen Israel, from all their pain and grief. Ad te Domine clamabo. Psal. XXVIII. Th. St. ¶ Being in great fear and pensiveness to see god dishonoured by the wicked men, he desireth to be rid of them, and crieth for vengeance against them, and at length assuereth himself that god hath heard his prayer, unto whose tuition, he commendeth all the faithful. THou art o lord my streingth and stay, the succour which I crave: neglect me not, lest I be like to them that go to grave. The voice of thy suppliant hear, that unto thee doth cry, when I life up my hands unto thy holy ark most high. verse 3 3 Repute not me among the sort of wicked and pervert: That speak right fair unto their friends, and think full ill in heart. verse 4 4 According to their handy work, as they deserve in deed: And after their inventions, let them receive their meed. verse 5 5 For they regard nothing gods works, his law, ne yet his lore: Therefore will he them and their seed destroy for evermore. verse 6 6 To render thanks unto the lord, how great a cause have I: My voice my prayer and my complaint, that heard so willingly? verse 7 7 He is my shield and fortitude, my buckler in distress: My hope, my help, my hearts relief, my song shall him confess. verse 8 8 He is “ meanige, himself and his companions. our strength and our defence, our enemies to resist: The health and the salvation, of his elect by Christ. verse 9 9 Thy people and thine heritage, lord bless guide and preserve: increase them lord & rule their hearts, that they may never swerver. Afferte Domino. Psal. XXIX. Th. St. ¶ An excellent Psalm, wherein the Prophet exhorteth the very princes and rulers of the world (which other wise for the most part think there is no god) at the least to fear him for the thunders and tempests, for fear whereof all creatures tremble. And though thereby god threateneth sinners, yet is he always merciful to his, and moveth them there by to praise his name. Give to the lord ye potentates, ye rulers of the world give ye all praise, honour, and strength unto the living lord. give glory to his holy name, and honour him alone: worship him in his majesty within his holy throne. verse 3 3 His voice doth rule the waters all even as himself doth please: He doth prepare the thunderclaps, He meaneth the thunderings and tempests. and governeth all the seas. verse 4 4 The ‖ voice of god, is of great force, and wondrous excellent: it is most mighty in effect, and much magnyficente. verse 5 5 The voice of god doth rend and break the cedar trees so long: the cedar trees of Libanus, which are most high and strong. verse 6 6. And maketh them leap like as a calf, or else the unicorn: not only trees, but mountains great whereon the trees are borne. verse 7 7 His voice divideth flames of fire, and shaketh the wilderness: the lightning verse 8 8 It maketh the desert quake for fear, that called is Cades. verse 9 9 It maketh the hinds for fear to calf, and maketh the covert plain: Then in his temple every man, his glory doth proclaim. verse 10 10 The lord was set above the floods ruling the raging sea: so shall he reign as lord and king for ever and for aye. verse 11 11 The lord will give his people power in virtue to increase: The lord will bless his chosen folk with everlasting peace. Exaltabo te Domine. Psal. XXX. I. H. ¶ when David should have dedicated his house to the Lord, he fell so extreme sick, that he was without all hope of life, and therefore after his recovery he rendereth thancks to god, exhorting others to do the like, and learn by his example that god is rather merciful then severe and rigorous towards his children, and also that the fall from prosperity to adversity is sudden. This done he returneth to prayer, promising to praise god for ever. ALL laud and praise with heart and voice ò lord I give to thee: which didst not make my foes rejoice, but haste exalted me. ò lord my god to thee I cried, in all my pain and grief: thou gavest an ear and didst provide to ease me with relief. Of thy good will thou hast called back my soul from hell to save: thou didst revive when strength did lack, and kept me from the grave. verse 4 4 Sing praise ye saints that prove and see The goodness of the Lord: In memory of his majesty, Rejoice with one accord. verse 5 5 For why, his anger but a space, Doth last and slake again: But in his favour and his grace, Always doth life remain. Though gripes of grief and pangs full sore, Shall lodge with us all night: The lord to joy shall us restore, Before the day be light. verse 6 6 When I enjoyed the world at will, Thus would I boast and say, Tush, I am sure to feel none ill. This wealth shall not decay. verse 7 7 For thou O Lord of thy good grace, Hadst sent me strength and aid: But when thou turnedst away thy face From prosperity to adversity the fall is sudden. My mind was sore dismayed. verse 8 8 Wherefore again yet did I cry, To thee, O Lord of might: My god with plaints I did apply. And prayed both day and night. verse 9 9 What gain is in my blood said I, If death destroy my days: Doth dust declare thy majesty, Or yet thy truth doth praise? verse 10 10 wherefore my God some pity take, O Lord I thee desire: Do not this simple soul forsake, Of help I thee require. verse 11 11 Than didst thou turn my grief and woe, Unto a cheerful voice: The mourning weed thou tookest me fro, and madest me to rejoice. verse 12 12 Wherefore my soul uncessantly, Shall sing unto thee praise: My Lord my God to thee will I, give laud and thanks always. Beati quorum. Psal. XXXII. Th. St. ¶ David punished with grievous sickness for his sins, counteth them happy to whom god doth not impute their transgressions. And after that he had confessed his sins and obtained pardon, he exhorteth the wicked men to live godly, and the good to rejoice. THe man is blessed, whose wickedness the lord hath clean remitted: and he whose sin and wretchedness is hid, and also covered. and blessed is he to whom the lord imputeth not his sin: which in his heart, hath hid no guile, nor fraud is found therein. verse 4 4 For while that I kept close my sin, in silence and constraynte: My bones did wear and waste away with daily “ Heb. roaring moan and plaint. verse 5 5 For night and day thy hand on me so grievous was and smart: That all my blood and humours moist to dryness did convert. Selah. verse 6 6 I did therefore confess my fault, and all my sins discover: Isa. 65. d. Then thou ò lord, didst me forgive, and all my sins pass over. Selah. verse 7 7 The humble man shall pray therefore, and seek thee in due time: So that the floods of “ The just man shall not fhrincke for any adversity. Selah. waters great shall have no power on him. verse 8 8 When trouble and adversity, do compass me about: Thou art my refuge and my joy, and thou dost rid me out. verse 9 9 Come hither and I shall thee teach, how thou shalt walk aright: and will thee guide as I myself have learned by proof and sight. verse 10 10 Be not so rude and ignorant, as is the horse and mule: Whose mouth without a rain or bit from harm thou canst not rule. verse 11 11 The wicked man shall manifold sorrows and grieves sustain: But unto him that trusteth in God, his goodness shall remain. verse 12 12 Be merry therefore in the lord, ye just life up your voice: And ye of pure and perfect heart be glad and eke rejoice. Exultate justi. Psal. XXXIII. I. H. ¶ He exhorteth good men to praise god, for that he hath not only created all things, and by his providence governeth the same: but also is faithful in his promises. He understandeth man's heart, and scattereth the counsel of the wicked. So that no man can be preserved by any creature or man's strength: but they that put their confidence in his mercy shall be preserved from all adversity. YE righteous in the lord rejoice, it is a seemly sight, that upright men with thank full voice, should praise the god of might. Praise ye the lord with harp and song, in psalms and pleasant things: with lute and instrument among that soundeth with ten strings. verse 3 3 Sing to the Lord a song most new, With courage give him praise: verse 4 4 For why his word is ever true, His works and all his ways. verse 5 5 To judgement, equity and right. He hath a great good will: And with his gifts he doth delight, The earth throughout to fill. Gen. 1. a. 6 For by the word of God alone, The heavens all were wroghte: Their hosts and powers everichone, His breath to pass hath broghte. verse 7 7 The waters great gathered hath he, On heaps within the shore: And hid them in the depth, to be, As in an house of store. verse 8 8 All men on earth both least and most, Fear god and keep his law: Ye that inhabit in eiche cost, dread him and stand id awe. verse 9 9 What he commanded wrought it was, At once with present speed: What he doth will is brought to pass With full effect in deed. verse 10 10 The counsels of the nations rude, No counsel can prevail against god but shall have evil success The lord doth drive to nought: He doth defeat the multitude, Of their devise and thought. verse 11 11 But his decrees continue still, They never slake or suage: The motions of his mind and will, Take place in every age. verse 12 12 O blessed are they to whom the Lord. As God and guide is known: Whom he doth chose of mere accord, To take them as his own. verse 13 13 The lord from heaven cast his sight, On men mortal by birth: verse 14 14 Considering from his seat of might, The dwellers on the earth. verse 15 15 The lord I say whose hand hath wrought Man's heart & doth it frame For he alone doth know the thought, And working of the same. God only delivereth and preserveth his people. 16 A king that trusteth in his host, Shall noghte prevail at length: The man that of his migth doth boast, Shall fall for all his strength. verse 17 17 The troops of horsemen eke shall fail, Their sturdy steeds shall starve: The strength of horse shall not prevail The rider to preserve. verse 18 18 But lo, the eyes of God intend And watch to aid the just: With such as fear him to offend, And on his goodness trust. verse 19 19 That he of death and all distress, May set their souls from dread: And if that dearth the land oppress, In hunger them to feed. verse 20 20 Wherefore our soul doth still depend, On God our strength and stay: He is the shield us to defend, And drive all darts away. verse 21 21 Our soul in god hath joy and game Rejoicing in his might: For why, in his most holy name, We hope and much delight. verse 22 22 Therefore let thy goodness: ò Lord, Still present with us be: As we always with one accord, Do only trust in thee, Benedicam Domino. Psal. XXXIIII. Th. Stir. ¶ After David had escaped Achis, according as is written in the 1. Sam. 21. whom in this title he calleth Abimelech (which was a general name to all the kings of the philistines) he praiseth god for his deliverance, provoking all others by his example to trust in god, to fear and serve him, who defendeth the god lie with his Angels, and utterly destroyeth the wicked in their sins. I will give laud, א and honour both unto the lord always: and eke my mouth forevermore shall speak unto his praise. ב I do delight to laud the lord in soul and eke in voice: that humble men and mortified may hear and so rejoice. verse נ נ Therefore see that ye magnify, with me the living lord: And let us now exalt his name together with one accord. verse ד ד For I myself besoghte the lord, he answered me again: And me delivered incontinent, from all my fear and pain. verse ה ה Whoso they be that him behold, shall see his light most clear: their countenance shall not be dashed, they need it not to fear. verse ן ן This silly wretch for some relief, unto the lord did call: Gen. 19.31.32. 4. kings. 6. Hebr. 1. who did him hear without delay, and rydd him out of thrall. verse ח ח The Angel of the lord doth pitch his tents in every place: To save all such as fear the lord, that nothing them deface. verse ט ט Taste and consider well therefore, that God is good and just: ò happy man that maketh him, his only stay and trust. verse ו ו Fear ye the lord his holy ones, above all earthly thing: For they that fear the living lord, are sure to lack nothing. verse נ נ The lions shallbe hongerbit, and pined with famine much: But as for them that fear the lord, no lack shallbe to such. verse ל ל Come near therefore my children dear, and to my word give ear: I shall you teach the perfect way, how you the lord should fear. verse ם ם Who is that man that would live long, 1. Pet. 3 b and lead a blessed life? verse נ נ See thou refrain thy tongue and lips, from all deceit and strife, verse ם ם Turn back thy face from doing ill, and do the godly deed: inquire for peace and quietness, Hebr. 4. c. Eccliastic. 15. d and follow it with speed. verse ע ע For why, the eyes of God above upon the just are bent: His ears likewise do hear the plaint of the poor innocent. verse ם ם But, he doth frown & bend his brows upon the wicked train: And cutteth a way the memory, that should of them remain. verse צ צ But when the just do call and cry, the lord doth hear them so: That out of pain and misery, forthwith he letteth them go. verse ק ק The lord is kind and strait at hand to such as be contrite: He saveth also the sorrowful the meek and poor in spirit. verse ר ר Full many be the miseries, that righteous men do suffer: But out of all adversities, the lord doth them deliver. verse ש ש The lord doth so preserve and keep, his very bones alway: That not so much as one of them doth perish or decay. verse ת ת The sin shall slay the wicked man which he himself hath wrought. and such as hate the righteous man shall soon be brought to nought. verse פ פ But they that serve the living lords the lord doth save them sound: And who that put their trust in him nothing shall them confound. Beatus qui intelligit. Psal. XLI. Th. Stir. ¶ David being grievously afflicted, blesseth them that pity his case, and complaineth of the treason of his own friends and familiars, as came to pass in judas. joh. 13. After he feeling the great mercies of god gentelie chastising him, and not suffering his enemies to triumph against him, giveth most hearty thanks unto god. THe man is blessed that careful is the needy to consider, for in the season perilous, the lord will him deliver. The lord will make him saf and sound, and happy in the land: and he will not deliver him, in to his enemies hand. verse 3 3 And in his bed when he lieth sick, the lord will him restore: And thou o lord wilt turn to health, his sickness and his sore. verse 4 4 Then in my sickness thus say I, have mercy lord on me: And heal my soul which is full woe, that I offended thee. verse 5 5 Mine enemies wished me ill in heart, and thus of me did say: When shall he die, that all his name may vanish quite away? verse 6 6 And when they come to visit me, they ask if I do well, but in their hearts mischief they hatch, and to their mates it tell. verse 7 7 They bite their lips, and whisper so, as though they would me charm: and cast their fetches how to trap me with some mortal harm. verse 8 8 Some grievous sin hath brought him to this sickness, say they plain: he is so low, that without doubt, rise can he not again. verse 9 9 The man also that I did trust: with me did use deceit: joh. 13. b. Act 1. c. who at my table eat my bread, the same for me laid “ heb. he lift up his heel against me or used deceit and therefore jacob had his name by taking by the he'll add d●ceyuinge. Gen. 25. d. 27. e. wait. verse 10 10 Have mercy lord on me therefore, and let me be preserved. That I may render unto them the things they have deserved. verse 11 11 By this I know assuredly, to be beloved of thee: when that mine enemies have no cause to triumph over me, verse 12 12 But in my right thou hast me kept, and maintained all way? And in thy presence place assigned, where I shall dwell for aye. verse 13 13 The lord the God of Israel, be praised evermore: even so be it, lord will I say, evenso be it therefore. Quemadmodum desiderat. Psal. XLII. I. H. ¶ The prophet grievously complaineth, that being letted by his persecutors, he could not be present in the congregation of god's people. protesting, that although he was separat in body from them: yet his heart was thitherward affectioned. And last of all he showeth that he was not so far overcome with these sorrows and thoughts, but that he continually put his confidence in the lord. Like as the heart doth breath and bray, the wellsprings to obtain: so doth my soul desire always with thee lord to remain. my soul doth thirst, and would draw near the living god of might: o when shall I come and appear, in presence of his sight? It is death to a Christian heart to hear his god blasphemed. verse 3 3 The tears all times are my repast, Which from mine eyes do slide: When wicked men cry out so fast, Where now is God thy guide? verse 4 4 Alas, what grief is it to think what freedom once I had? what grief it is to a godly man to be out of the congregation where, by prayer and confession of faith he might call upon god. Therefore my soul as at pits brink, is most heavy and sad. When I did march in good array, furnished with my train: Unto the temple was our way, with songs and hearts most fain. verse 5 5 My soul why art thou sad always, and fraitst thus in my breast? Trust still in god, for him to praise I hold it ever best. By him I have deliverance, against all pain and grief: He is my god which with all speed, will haste to send relief. verse 6 6 And this my soul within me lord, doth faint to think upon The land of jordan, and record the little hill Hermon. God trieth his children by divers and often afflictions 7 One grief an other in doth call As clouds burst out their voice: The floods of evils that do fall, Run over me with noise. verse 8 8 Yet I by day felt his goodness, and help at all assays: Likewise by night I did not cease, The living God to praise. verse 9 9 I am persuaded thus to say, To him with pure pretence: O Lord thou are my guide and stay, My rock and my defence. why do I then in pensiveness, The papists, and infideles esteem not god, and therefore mock all such as profess his name. Hanging the head thus walk? while that mine enemies me oppress, And vex me with their talk. verse 10 10 For why they pierce mine inward parts. With pangs to be abhorred: When they cry out with stubborn hearts where is thy god thy lord? verse 11 11 So soon why dost thou faint & quail My soul with pains oppressed: with thoughts why dost thyself assail So sore within my breast? Trust in the lord thy god always, and thou the time shalt see, To give him thanks with laud and praise For health restored to thee. judica me Deus. Psal. XLIII. Th. St. ¶ He prayeth to be delivered from them which conspire with Absolom, to the end that he might joyfully praise god in his holy congregation. judge and revenge my cause o lord from them that evil be: from wicked and deceit full men o lord deliver me, For of my strength thou art the god why puttest thou me the fro? and why walk I so heavily oppressed with my foo? verse 3 3 Send out thy light and eke thy truth and lead me with thy grace: Which may conduct me to thy hill, and to thy dwelling place. verse 4 4 Then shall I to the altar go, of God my joy and cheer: And on my harp give thanks to thee, O God, my God most dear. verse 5 5 Why art thou than so sad my soul, and fraitest thus in my breast? Still trust in god for him to praise I hold it always best. By him I have deliverance against all pains and grief, he is my god which doth always at need send me relief. Deus, auribus nostris. Psal. XLIIII. Th. St. ¶ A most earnest prayer made in the name of the faithful when they are afflicted by their enymyes for sustaining the quarrel of gods word, according to the exposition of S. Paul. 8. rom. Our ears have heard our fathers tell, and reverently record, the wondrous works that thou hast done in alder time o lord. How thou didst cast the gentiles out, and stroid them with strong hand: Planting our fathers in their place, and gavest to them their land. verse 4 4 They conquered not by sword nor strength the land of thy behest: but by thy hand, thy arm, and grace: because thou lovedst them best. verse 5 5 Thou art my king ò God that holp such, jacob in sundry wise: verse 6 6 Led with thy power we threw down as did against us rise. verse 7 7 I trusted not in bow ne sword, they could not save me sound: verse 8 8 Thou keptst us from our enemies rage, thou didst our foes confound. verse 9 9 And still we boast of thee our God, Selah. and praise thine holy name: verse 10 10 Yet now thou goest not with our host, but leavest us to shame. verse 11 11 Thou madest us flee before our foes, and so were over trod: our enemies robbed and spoiled our goods, when we were spersed abroad. verse 12 12 Thou haste us given to our foes as sheep for to be slain: amongst the heathen every where scattered we do remain. verse 13 13 Thy people thou hast sold like slaves, and as a thing of nought: For profit non thou hadst thereby, no gain at all was sought. verse 14 14 And to our neighbours thou hast made of us a laughing stock: And those that round about us dwell, at us do grin and mock. The state of gods children in this world verse 15 15 Thus we serve for non other use, but for a common talk: they mock, they scorn, and nod their heads, where ever we go or walk. verse 16 16 I am ashamede continually to hear these wickedmen: yea so I blush that all my face with red is cowered then. verse 17 17 For why? we hear such slanderous words, such false reports, and lies, that death it is to see their wrongs: their threatenings and their cries. verse 18 18 For all this we forgot not thee, nor yet thy cowenant broke. verse 19 19 We turn not back our hearts from thee, nor yet thy paths forsake. verse 20 20 Yet thou hast trod us down to dust where “ he meaneth amongs the infidels. dens of dragons be: And covered us with shade of death, and great adversity. verse 21 21 If we had our god's name forgot. and help of Idols sought: verse 22 22 Would not god then have tried this out? For he doth know our thought. verse 23 23 Nay nay, for thy name's sake ò lord always are we slain thus: As sheep unto the shambles sent, right so they deal with us. verse 24 24 Up Lord why sleepest thou, awake, and leave us not for all: verse 25 25 Why hidest thou thy countenance. and dost forget our thrall? verse 26 26 For down to dust our soul is brought, and we now at last cast: out bely like as it were glued unto the ground cleaveth fast. verse 27 27 Rise up therefore for our defence and help us lord at need: we thee beseech for thy goodness to rescue us with speed. Audite haec Psal. XLIX. Th. St. ¶ The holy ghost calleth all men to the consideration of man's life, showing them not to be most happy, that are most wealthy, and therefore not to be feared: but contrariwise, he lifteth up our minds to consider how all things are ruled by gods providence, who as he judgeth these worldly misers to everlasting torments: so doth he preserve his, and will reward them in the day of the resurrection. 2. Thess. 1. ALL people hearken and give ear, to that that I shall tell, both high and low both rich and poor that in the world do dwell. For why my mouth shall make discourse of many things right wise: In understanding shall my heart his study exercise. he will treat of weighty matters and great importance. 4 I will incline mine ear to know the parables so dark: and open all my doubtful speech, in Metre on my harp. verse 5 5 Why should I fear afflictions, or any careful toil? or else my foes which at my heels are priest my life to spoil? verse 6 6 For as for such as riches have wherein their trust is most: and they which of their treasure great, themselves do brag and boast: The term of man's life is only in gods hands. verse 7 7 There is not one of them that can his brother's death redeem: or that can give a price to god sufficient for him. verse 8 8 It is to great a price to pay none can thereto attain: verse 9 9 Or that he might his life prolong, or not in grave remain. verse 10 10 They see wise men as well as fools subject unto deaths hands: and being dead strangers possess their goods, their rents, their lands. verse 11 11 Their care is to build houses fair, The dream Turrian immortality in this life, although daily the see the contrary by experience. and so determine sure: To make their name right great in earth, for ever to endure. verse 12 12 Yet shall no man always enjoy high honour wealth and rest: but shall at length taste of deaths cup, as well as the brute beast. verse 13 13 And though they try these foolish thoughts to be most lewd and vain: Solab their children yet approve their talk, and in like sin remain. verse 14 14 As sheep into the fold are brought, so shall they into grave: Death shall them eat, and in that day the just shall lordship have. Their image, and their royal port, shall fade, and quite decay: when as from house to pit they pass, with woe, and weal a way. verse 15 15 But god will surely preserve me from death & endless pain. Because he will of his good grace, Selab my soul receive again. verse 16 16 If any man wax wonders rich, fear not I say therefore: Although the glory of his house, increaseth more and more: job. 27. 1. Tim. 6. 17 For when he dieth, of all these things, nothing shall he receive, His glory will not follow him, his pomp will take her leave. verse 18 18 Yet in this life he taketh himself, the happiest under sun: and others likewise flatter him, saying, all is well done. verse 19 19 And presuppose he live as long as did his father's old: yet moste he needs at length give place, and be brought to deaths fold. verse 20 20 Thus man to hounor god hath called, yet doth he not consider: but like brute beasts so doth he live, which turn to dust and powder. Miserere mei Deus. Psal. LI. ¶ when David was rebuked by the Prophet Nathan for his great offences, he did not only acknowledge the same to god with protestation of his natural corruption, and iniquity: but also left a memorial thereof to his posterity. Therefore first he desireth god to forgive his sins and renew in him his holy spirit: with promise that he will not be unmindful, of those great graces. finally fearing lest god would punish the whole church for his fault: he requireth that he would rather increase his graces towards the same. O Lord consider my distress, and now with speed some pity take: my sins deface, my faults redress, good lord, for thy great mercy's sake. Wash me o lord, and make me clean, from this injust and sinful act: and purify yet once again, my heinous crime and bloody fact. verse 3 3 Remorse and sorrow do constrain me to acknowledge mine excess: My sin alas, doth still remain before my face without release. verse 4 4 For thee alone I have offended, committing evil in thy sight: Rom. 3. and if I were therefore condemned, yet were thy judgement just and right. verse 5 5 It is to manifest alas, that first I was conceyud in sin: yea of my mother so borne was, and yet vile wretch remain therein. verse 6 6 But notwithstanding thou dost love, the inward truth of a pure heart: therefore thy wisdom from above, Nu. 19 jea. 14. Isa. 1. thou haste reveld me to convert. verse 7 7 If thou with hissope purge this blot, I shallbe cleaner than the glass: and if thou wash away my spot, the snow in whiteness shall I pass. verse 8 8 Therefore o lord such joy me send, that inward I may find grace: and that my strength may now amend, which thou hast swagd for my trespass. verse 9 9 Turn back thy face and frowning ire, for I have felt enough thy hand: and purge my sins I thee desire, which do in number pass the sand. verse 10 10 Make new my heart within my breast and frame it to thy holy will: thy constant spirit in me let rest, which may these raging enemies kill. verse 11 11 Cast me not out lord from thy face, but speedily my torments end: take not from me thy spirit & grace, which may from dangers me defend. verse 12 12 Restore me to those joys again which I was wont in thee to find: and let me thy free spirit retain, which unto thee may stir my mind. verse 13 13 Thus when I shall thy mercies know, I shall instruct others therein: and men that are likewise brought low, by mine ensample shall flee sin. verse 14 14 O god that of my health art lord, forgive me thus my bloody vice: my heart and tongue shall then accord to sing thy mercies and justice. verse 15 15 touch thou my lips, my tongue untie, ò lord which art the only kaye: and then my mouth shall testify, thy wondrous works and praise always. verse 16 16 And as for owteward sacrifice, I would have offered many one: but thou esteems them of no prize, and therein pleasure takest thou none. verse 17 17 The heavy heart, the mind oppressed, ò lord thou never dost reject: and to speak truth it is the best, and of all sacrifice theffect. verse 18 18 Lord unto Zion turn thy face, power owte thy mercies on thy hill: and on Jerusalem thy grace, build up the walls, and love it still. verse 19 19 Thou shalt accept then our offerings of peace and righteousness I say: yea calves and many other things, upon thine altar will we lay. Quid gloriaris. Psal. LII. I. H. ¶ David describeth the arrogant tyranny of his adversary Doeg saul's chief shepherd, who by false surmises caused Achimelech with the rest of the pryestes to be slain. David prophesieth his destruction, and encourageth the faithful to put their confidence in god, whose judgements are most sharp against his adversaries. And finally he rendereth thanks to god for his deliverance. In this psal. is lively set fourth the kingdom of antichrist. Why dost thou tyrant boast abroad, thy wicked works to praise? dost thou not know, there is a god, whose mercies last always? why doth thy mind yet still devise, such wicked wiles to warp? thy tongue untrue in forging lies is like a razor sharp. verse 3 3 On mischief why settst thou thy mind, and wilt not walk upright? Thou hast more lust false tales to find, Selah. than bring the truth to light. verse 4 4 Thou dost delight in fraud and guile, In mischief, blood, and wrong: Thy lips have learned the flattering style, O false deceitful tongue. verse 5 5 Therefore shall God for ever confound, And pluck thee from the place: Thy seed root out from of the ground, Selah. And so shall thee deface. verse 6 6 The just when they behold thy fall, with fear will praise the lord: And in reproach of thee withal, “ hebr. shall laugh or mock Cry out with one accord. verse 7 7 Behold the man which would not take, The lord for his defence: But of his goods his god did make, And trust his corrupt sense. verse 8 8 But I an olive fresh and green, Shall spring and spread abroad: For why? my trust all times hath been Upon the living God. verse 9 9 For this therefore will I give praise To thee with heart and voice: I will set forth thy name always, Wherein thy saints rejoice. Deus, Deus meus. Psal. LXIII. Th. St. ¶ David after he had been in great danger by Saul in the desert of Ziph made this psalm, wherein he giveth thanks to god for his wonderful delyverannce, in whose mercies he trusted, even in the mids of his miseries, propheciing the destruction of gods enemies, and contrariwise happiness to all them that trust in the lord, 1. Sam. 23. O God, my God, I watch betime to come to thee in haste, for why? my soul and body both doth thirst of thee to taste: And in this barren wilderness where waters there are none: my flesh is parched for thought of thee, for thee I wish alone. verse 2 2 That I might see yet once again thy glory, strength, and might, As I was wont it to behold, within thy temple bright. verse 3 3 For why? thy mercies far surmount this life and wretched days: My lips therefore shall give to thee, due honour, laud and praise. verse 4 4 And whiles I live I will not fail, to worship thee always: And in thy name I shall lift up, my hands when I do pray. verse 5 5 My soul is filled as with marrow, which is both fat and sweet: My mouth therefore shall sing such songs as are for thee most meet. verse 6 6 When as in bed I think on thee and eke all the night tide: verse 7 7 For under covert of thy wings, thou art my joyful guide. verse 8 8 My soul doth surely stick to thee, thy right hand is my power: 1. Sam. 31. 9 And those that seek my soul to stroy, them death shall soon devour. verse 10 10 The sword shall then devour eichone, their carcases shall feed the hungry foxes, which do rove, their pray to seek at need. verse 11 11 The king, and all men shall rejoice, that do “ hebr. that swear by him, that is, which worship him alone. profess God's word: For liars mouths shall then be stopped, which have the truth disturbed. Exurgat Deus. Psal. LXVIII. Th. St. ¶ In this Psalm David setteth forth as in a glass the wonderful mercies of god towards his people, who by all means and most strange sorts declared himself to them. And therefore gods church by reason of his promises, graces, and victories, doth excel without comparison all worldly things, he exhorteth therefore all men to praise god forever. LEt god arise, and then his foes will turn themselves to flight: his enemies than will run abroad and scatter out of sight. And as the fire doth melt the wax, and wind blow smoke away: so in the presence of the lord the wicked shall decay. verse 3 3 But righteous men before the lord shall heartily rejoice: They shallbe glad and merry all, and cheerful in their voice. verse 4 4 Sing praise, sing praise unto the lord, who rideth on the sky: Extol this name of “ jah is one of the proper names of god and signifieth evermore. jah our god and him do magnify. verse 5 5 That same is he that is above, within his holy place: That father is of fatherless, and judge of widows case. verse 6 6 Houses he giveth and issue both unto the comfortless: He bringeth bondmen out of thrall, and rebels to distress. verse 7 7 When thou didst march before thy folk the gyptians from among: And brought them through the wilderness Selah. which was both wide and long: verse 8 8 The earth did quake, the rain powered down heard were great claps of thunder the mont Sinai shaken in such sort as it would cleave a sunder. verse 9 9 Thine heritage with drops of rain abundantly was washed and if perchance it baran waxed. The abundance and plentifulness of the land of Canaan by thee it was refreshed. verse 10 10 Thy chosen fllocke doth there remain, thou haste prepared that place: and for the poor thou dost provide of thine especial grace. verse 11 11 God will give “ women causes just As Miriam Dehora, judith to magnify his name: when as his people triomphes make, and purchase brute and fame. verse 12 12 For puissant kings for all their power, shall flee and take the foil: and women which remain at home, shall help to part the spoil. verse 13 13 And though you were as black as “ or trivets. pots your hew should pass the dove: whose wings and feathers seem to have silver and gold above. verse 14 14 When in this land god shall triumph over kings both high and low: then shall it be like Salmon hill, as whit as any snow. The church of god doth excel all wordly things, not in out ward pomp but by the grace of god which there remaineth because of his promise verse 15 15 Though Basan be a fruitful hill, and in height others pass: yet Zion gods moste holy hill doth far excel in grace. verse 16 16 Why brag ye thus, ye hills most high and leap for pride together? this hill of zion god doth love, and there will dwell for ever. verse 17 17 Gods “ or charettes. army is two millions of “ or charettes. warriors good and strong: he understandeth Angels. the lord also in Sinai is present them among. * God took not taxes to enrich himself, but to bestow them on his church and therefore in the 4 to the Eph. S. Paul saith he gave gifts, following the greek translation. Selah. 18 Thou didst ò lord ascend on high, and captives led them all: who in times passed thy chosen flock in prison kept and thrall. Thou mad'st them tribute for to pay, and such as did repine: thou diddest subdue that they might dwell, in thy temple divine. verse 19 19 Now praised be the lord for that he powrth on us such grace: from day, to day he is the god of hour health and solas. verse 20 20 He is the God from whom alone, salvation cometh plain: He is the God by whom we scape, all dangers, death, and pain. verse 21 21 Thus God will wound his enemies head, and break the hairy scalp, Of those that in their wickedness, continually do walk. verse 22 22 From “ He meaneth the victory which David had of Og king of Basan. Basan will I bring said he, my people and my sheep: And all mine own as I have done, from danger of the deep. verse 23 23 And make them dip their feet in blood of those that hare my name: And dogs shall have their tongues imbrued with licking of the same. verse 24 24 All men may see how thou, O God, thine enemies dost deface: And how thou goest as God and king, into thy holy place. verse 25 25 The syngers go before with joy, the minstress follow after: And in the mids the damsels play with timbrel and with taber. verse 26 26 Now in thy congregations, O Israel praise the lord: And jacobs' whole posterity, give thanks with one accord. verse 27 27 Their chief was “ Because he was the youngest of the patriarchs jacobs' sons he calleth him little Benjamin. little Benjamin, but juda made their host: with Zabulon, and Neptalim, which dwelled about their cost. verse 28 28 As God hath given power to thee, so lord make firm and sure: The thing that thou hast wrought in us, for ever to endure. verse 29 29 And in thy temple gifts will we give unto thee ò lord: for thine (unto hierusalem) sure promise made by word. Yea, and strange kings to us subdued shall do like in those days: I mean to thee they shall present ●e attributeth the victory to god. their gifts of laud and praise. verse 30 30 He shall destroy the speremens' ranks these calves and bulls of might: and cause them tribute pay, and daunt all such as love to fight. verse 31 31 Then shall the lords of Egypt come, and presents with them bring: The Mores most black shall stretch their hands unto their lord and king. verse 32 32 Therefore ye kingdoms of the earth give praise unto the lord: sing psalms to god with one consent: thereto let all accord. Selah 33 Who though he ride and ever hath above the heavens bright, yet by the fearful thunderclaps, men may well know his might. verse 34 34 Therefore the strength of Israel, ascribe to God on high: whose might & power doth far extend above the cloudy sky. verse 35 35 O god thy holiness and power is dread for evermore: the god of Israel giuth us strength, praised be god therefore. Quam bonus Israel. Psal. LXXIII. Th. St. ¶ The Prophet teacheth by his example, that neither the wordly prosperity of the ungodly, nor yet the affliction of the good, ought to discourage gods children: but rather ought to move us to consider our father's providence, and to cause us to reverence gods judgements, for asmuch as the wicked vanish away like smoke, and the godly, enter into life everlasting. In hope whereof, he resigneth himself into gods hands. HOw ever it be, yet god is good and kind to Israel: And to all such, as safely keep their conscience pure and well. Yet like a fool I almost slipped: my feet began to slide and or I wist even at a pinch my steps awry 'gan glide. verse 3 3 For when I saw such foolish men I grudgd and did disdain: That wicked men all things should have without turmoil or pain. verse 4 4 They never suffer pangs nor grief, as if death should them smite: Their bodies are both stout and strong, and ever in good plight. verse 5 5 And free from all adversity, when other men be shent: And with the rest they take no part, of plague or punishment. verse 6 6 Therefore presumption doth embrace their necks, as doth a chain: and are even wrappeth as in a rob, with rapine and disdain. verse 7 7 They are so fed that even for fat their eyes oft-times out start: And as for worldly goods they have more than can wish their heart. verse 8 8 Their life is most licentious, boasting much of the wrong, Which they have done to simple men, and ever pride among. verse 9 9 The heavens and the living lord, they spare not to blaspheme: And prate they do on worldly things, no wight they do esteem. verse 10 10 The people of god oft times turn back to see their prosperous state: How hard it is for gods children them selves to avoid the temptations of the world. And almost drink the self same cup, and follow the same rate. verse 11 11 How can it be that god (say they) should know and understand These worldly things: since wicked men be lords of sea and land? verse 12 12 For we may see how wicked men, in riches still increase: Rewarded well with worldly goods, and live in rest and peace. verse 13 13 Than why do I from wickedness, my fantasy refrain: And wash my hands with innocentes, and cleanse my heart in vain? verse 14 14 And suffer scourges every day, as subject to all blame: And every morning from my youth, sustain rebuke and shame? verse 15 15 And I had almost said as they, misliking mine estate: God's children ought not to be contemned because the worldlings are preferred in dignity and worldly honours. But that I should thy children judge as folk unfortunate. * 16 Than I bethoght me how I might this matter understand: But yet the labour was to great, for me to take in hand. verse 17 17 Until the time I went into thy holy place, and then, I understood right perfectly the end of all these men. verse 18 18 And namely how thou settest them upon a slippery place: And at thy pleasure and thy will, thou dost them all deface. verse 19 19 Then all men muse at that strange sight, to see how suddenly, they are destroyed, dispatched, consumed, and dead so horribly. verse 20 20 Much like a dream when one a waketh, so shall their wealth decay: their famous names in all men's sight, shall ebb and pass away. verse 21 21 Yet thus my heart was grieved then, my mind was much oppressed: verse 22 22 So fond was I, and ignorant, and in “ Heb. before thee this point a beast. verse 23 23 Yet nevertheless by my right hand, thou hold'st me always fast: verse 24 24 And with thy counsel dost me guide, to glory at the last. verse 25 25 What thing is there that I can wish but thee in heaven above? Neither superstition nor yet fear or subtlety of man cold draw him from the true woorshipinge of God. and in the earth there is nothing like thee that I can love. verse 26 26 My flesh and eke my heart do fail, but God doth fail me never: For of my heart God is the strength, my portion eke for ever. verse 27 27 And lo, all such as “ thee forsake, thou shall destroy eychone: Heb. go a whoring from thee And those that trust in any thing, saving in thee alone. verse 28 28 Therefore will I draw near to god and ever with him dwell: In god alone I put my trust, thy wonders will I tell. Attendite. Psal. LXXVIII. Th. St. ¶ He showeth how god of his mercy chose his church of the posterity of Abraham, casting in their teeth the stubborn rebellion of their fathers, that the children might not only understand, that god of his free mercy made his covenant with their auncitors, but also seeing them so malicious and perverse, might be ashamed and so turn wholly to god. In this psalm, the holy ghost hath coprehended (as it were) the some of all gods benefits, to the intent the ignorant and gross people might see in few words theffect of the whole stories. Attend my people to my law, and to my words incline: my mouth shall speak strange parables, and sentences divine. which we ourselves have heard and learned. even of our father's old: and which for our instruction, our father's have us told. verse 4 4 Because we should not keep it close from them that should come after: Who should gods power to their race praise and all his works of wonder. verse 5 5 To jacob he commandment gave Deut. 6. a. how Israel should live: Willing our fathers should the same unto their children give. verse 6 6 That they and their posterity, God hath left his word for to be understand of all men excepting neither degree nor age. that were not sprung up tho: Should have the knowledge of the law, and teach their seed also. verse 7 7 That they might have the better hope in god that is above: And not forget to keep his laws and his precepts in love. verse 8 8 Not being as their fathers were, rebelling in gods sight: and would not frame their wicked hearts to know their god aright. verse 9 9 How went the people of Ephraim 1. Chron. 7. their neighbours for to spoil? shooting their darts the day of war, and yet they took the foil. verse 10 10 For why, they did not keep with god the covenant that was made: Nor yet would walk or lead their lives according to his trade. verse 11 11 But put into oblivion, his counsel and his will: And all his works most magnific, which he declared still. verse 12 12 What wonders to our forefathers did he himself disclose: In Egipte land, within the field, that called is Thaneos? Exod. 13.14. Psal. 105. d. 13 He did divide and cut the sea, that they might pass at once: And made the water stand as still, as doth an heap of stones. verse 14 14 He lead them secret in a cloud by day when it was bright: And all the night when dark it was with fire he gave them light. Exod. 17. b. Nom. 20. d. Psal. 105. d. 15 He broke the rocks in wilderness, and gave the people drink: As plentiful as when the deeps, do flow up to the brink. verse 16 16 He drew out rivers out of rocks, that were both dry and hard: Of such abundance that no bloods to them might be compared. * 17 Yet for all this, against the lord, their sin they did increase: And stirred him that is most high to wrath in wilderness. verse 18 18 They temptid him within their hearts like people of mistrust: Requiring such a kind of meat, as served to their lust. verse 19 19 Saying with murmuration, Nom. 11. a in their unfaithfulness: What, can this God prepare for us, a feast in wilderness? the distrust of man. verse 20 20 Behold, he struck the stony rock and floods forthwith did flow: But can he now give to his folk Nomb. 11. b. 1. Cor. 10. a. both bread and flesh also? verse 21 21 When God heard this, he waxed wroth, with jacob and his seed: So did his indignation, on Israel proceed. verse 22 22 Because they did not faithfully believe and hope that he, Can always help and succour them, in their necessity. verse 23 23 Wherefore he did command the clouds Exod. 16. c. Nom. 11. b. forthwith they broke in sunder: verse 24 24 And rained down manna for them to eat a “ hebr. mighty or strong. joh. 6. d. food of mickle wonder. hebr. wheat from heaven verse 25 25 When earthly men with “ hebr. mighty or strong. joh. 6. d. Angels food were fed at their request: verse 26 26 He bade the east wind blow a way, and brought in the south west. verse 27 27 And rained down flesh as thick as dust and foul as thick as sand: verse 28 28 Which he did cast amid the place where all their tents did stand. verse 29 29 Than did they eat exceedingly, and all men had their fills: Yet more and more they did desire to serve their lusts and wills verse 30 30 But as the meat was in their mouths his wrath upon them fell: Nom. 11. g. 31 And slew the flower of all the youth, and choice of Israel. verse 32 32 Yet fell they to their wont sin, and still they did him grieve: For all the wonders that he wrought they would him not believe. verse 33 33 Their days therefore he shortened and made their honour vain: Their years did waste and pass away, affliction causeth men to seek unto God. with terror and with pain. verse 34 34 But ever when he plagued them. they sought him by and by: verse 35 35 Remembering than he was their strength, their help and God most high. verse 36 36 Though in their mouths they did but gloze and flatter with the lord: And with their tongues and in their hearts dissembled every word. verse 37 37 For why, their hearts were nothing bent to him nor to his trade: Nor yet to keep or to perform, the covenant that was made. * In hebrewe the psalm is here divided. 38 Yet was he still so merciful, when they deserved to die: That he forgave them their misdeeds and would not them destroy. Yea many a time he turned his wrath and did himself avise: And would not suffer all his whole displeasure to arise. verse 39 39 Considering that they were but flesh and even as a wind: That passeth away and cannot well, return by his own kind. verse 40 40 How often times in wilderness, did they their lord provoke? How did they move and stir their lord to plague them with his stroke? verse 41 41 Yet did they turn again to sin, and tempted god eftsoon: prescribing to the holy lord what things they would have done. verse 42 42 Not thinking of his hand and power nor of the day when he delivered them out of the bonds of the fierce enemy. verse 43 43 Nor how he wrought his miracles as they themselves beheld: In Egypt, and the wonders that he did in zoan field. verse 44 44 Nor how he turned by his power, Exod. 7. d. their waters into blood: That no man might receive his drink at river nor at flood. Exod. 8. a. 45 Nor how he sent them swarms of flies which did them sore annoy: And filled their country full of frogs which should their land destroy. Exod. 20. c. 46 Nor how he did commit their fruits unto the Caterpillar: And all the labour of their hands he gave to the grasshopper. verse 47 47 With hail stones he destroyed their vines, so that they were all lost: And not so much as wild fig trees but he consumed with frost. verse 48 48 And yet with hailstones once again the lord their cattles smote: And all their flocks & herds likewise Heb. darts of fire or such thunder as is called of Pliny brontia. with “ thunder bolts full hot, verse 49 49 He cast upon them in his ire, and in his fury strong: Displeasure, wrath, and evil spirits, to trouble them among. verse 50 50 Than to his wrath he made a way and spared not the least: But gave unto the pestilence, the man and eke the beast. Exod. 12. 51 He struck also the first borne all, that up in egypt came: And all the chief of men and beasts within the tents of Ham. Exod. 13. c. 52 But as for all his own dear folk he did preserve and keep: And carried them through wilderness even like a flock of sheep. verse 53 53 Without all fear both safe and sound he brought them out of thrall: Where as their foes with rage of sea, were overwhelmed all. verse 54 54 And brought them out into the borders of his holy land: Even to the mount which he had purchased with his right hand. verse 55 55 And there cast out the heathen folk josu. 11. b. and did their land divide: And in their tents he set the tribes of Israel to abide. verse 56 56 Yet for all this their god most high they stirred and tempted still: And would not keep his testament, nor yet obey his will. verse 57 57 But as their fathers turned back, even so they went astray: Much like a bow that would not bend, but slipte and start away. verse 58 58 And grieved him with their hill “ altars erected in the montaines. altars with offerings and with fire: And with their Idols vehemently provoked him to Ire. verse 59 59 Therewith his wrath began again to kiendle in his breast: The naughtiness of Israel, he did so much detest. 1. Sam. 4. a. 60 Than he forsook the tabernacle of Silo, where he was Right conversant with earthly men, even as his dwelling place. verse 61 61 Than suffered he his might and power in bondage for to stand: And gave the honour of his ark into his enemies hand. verse 62 62 And did commit them to the sword, wroth with his heritage: verse 63 63 The young men were devoured with fire, maids had no marriage. verse 64 64 And with the sword the priests also did perish every eachone: And not a widow left alive, their death for to bemoan. verse 65 65 And than the lord began to wake like one that slept a time: Or like a valiant man of war, refreshed after wine. verse 66 66 With emeralds in the hindre parts he struck his enemies all: And put them then unto a shame, that was perpetual. verse 67 67 Than he the tent and tabernacle of joseph did refuse: As for the tribe of Ephraim, he would in no wise choose. verse 68 68 But choose the tribe of jehuda, where as he thought to dwell: Even the noble mount Zion, which he did love so well. verse 69 69 Where as he did his temple build, both sumptuously and sure: Like as the earth which he hath made for ever to endure. verse 70 70 Than chose he David him to serve 1. Sam. 16. b. his people for to keep: Which he took up and brought away, even from the folds of sheep. verse 71 71 As he did follow the ewes with young the lord did him advance: To feed his people of Israel, and his inheritance. verse 72 72 Than David with a faithful heart his flock and charge did feed: And prudently with all his power, did govern them in deed. Deus venerunt Gentes. Psal. LXXIX. I. H. ¶ The Israelites complaigne to God for the great calamity and oppression that they suffered when Antiochus destroyed their temple, and City jerusalem, desiring Gods aid, against his raging tyranny, lest gods name and religion should be contemned amongs the heathen which should see them thus forsaken and perish. O Lord the gentiles do invade thine heritage to spoil, jerusalem an heap is made, thy temple they defoil: the bodies of thy saints most dear, abroad to birds they cast, the flesh of such as do thee fear the beasts devour and waste. their blood throughout jerusalem as water spilled they have, so that there is not one of them, to lay there dead in grave. verse 4 4 Thus are we made a laughing stock Almost the world throughout: The enemies at us jest and mock, Which dwell our costs about. verse 5 5 Wilt thou. O Lord, thus in thine ire, Against us ever fume? And show thy wrath as hot as fire, Thy folk for to consume? jer. 10. d. 6 Upon those people power the same Which did thee never know: All realms which call not on thy name, heb. he hath devoured, meaning the enemy. Consume and overthrow. verse 7 7 For they have got the upper hand, And jacobs' seed “ destroyed: His habitation and his land, They have left waste and void. verse 8 8 Bear not in mind our former faults, With speed some pity show: Isai. 64. c an earnest prayer for remission of sins. And aid us Lord in all assaults, For we are weak and low. verse 9 9 O God that givest all health and grace, On us declare the same: Way not our works, our sins deface For honour of thy name. verse 10 10 Why shall the wicked still alway, To us as people dumb: In thy reproach rejoice and say, Where is their God become? Require, O Lord, as thou seest good, Before our eyes in sight: Of all these folk thy servants blood, Which they spilled in despite. verse 11 11 Receive into thy sight in haste The clamours, grief, and wrong: Of such as are in prison cast, Sustaining irons strong. Thy force and strength to celebrate, Lord set them out of band: Which unto death are destinate, And in their enemies hand. verse 12 12 The nations which have been so bold The troubled heart uttereth diverse affections in praying as to blaspheme thy name: Into their laps with seven fold, repay again the same. verse 13 13 So we thy folk thy pasture sheep, Will praise thee evermore: And teach all ages for to keep For thee like praise in store. Deus stetit. Psal. LXXXII. I. H. ¶ The prophet declaring god to be present amongst the judges and magistrates, reproveth their partiality and unrighteousness, and exhorteth them to do justice. but seeing no amendment, he desireth god to undertake the matter and execute justice himself. Amid the press with men of might, the lord himself did stand: to plead the cause of truth and right with judges of the land. How long said he will you proceed false judgement to award? and have respect for love of meed the wicked to regard? verse 3 3 Whereas of due ye should defend, The fatherless and weak: And when the poor man doth contend, In judgement justly speak. verse 4 4 If ye be wise defend the cause Of poor, men in their right: And rid the needy from the claws Of tyrants force and might. verse 5 5 But nothing will they know or learn, In vain to them I talk: They will not see or ought discern, But still in darkness walk. For lo, even now the time is come that all things fall to nought and likewise laws both all and sum for gain are sold and bought verse 6 6 I had decreed it in my sight, joh. 10. e. As gods to take you all: And children to the most of might For love I did you call. verse 7 7 But notwithstanding ye shall die, As men, and so decay: O tyrants I shall you destroy, And pluck you quite a way. verse 8 8 Up lord and let thy strength be known, And judge the world with might: For why, all nations are thine own To take them as thy right. Benedic anima. Psal. CIII. Th. St. ¶ This is a psalm most excellent, wherein the prophet doth provoke men and Angels, and all creatures to praise the Lord for his fatherly mercies, and deliverance of his people from all evils, for his providence over all things, and the preservation of his faithful. MY soul give laud unto the lord, my spirit shall do the same: and all the secrets of my heart, praise ye his holy name. give thanks to god for all his gifts, show not thyself unkind: and suffer not his benefits to slip out of thy mind. verse 3 3 That gave the pardon for thy faults and thee restored again: For all thy weak and frail disease, and healed thee of thy pain. verse 4 4 That did redeem thy life from death, from which thou couldst not flee: His mercy and compassion both, he did extend to thee. verse 5 5 That filled with goodness thy desire, and did prolong thy youth: Like as the Eagle casteth her bill, where by her age reneweth. verse 6 6 The lord with justice doth repay, all such as be oppressed: So that their sufferings and their wrongs are turned to the best. verse 7 7 His ways and his “ The law teacheth us all the works of god and there by we see gods favour towards us. Nom. 14. c commandments to Moses he did show: His counsels and his valiant acts, the Israelites did know. verse 8 8 The lord is kind and merciful, when sinners do him grieve: The slowest to conceive a wrath, and readiest to forgive. verse 9 9 He chideth not us continually, though we be full of strife: Nor keepeth our faults in memory, for all our sinful life. verse 10 10 Nor yet according to our sins, the lord doth us regard: Nor after our iniquities, he doth not us reward. verse 11 11 But as the space is wondrous great betwixt earth and heaven above: So is his goodness much more large to them that do him love. God's mercy can not be comprehended. 12 He doth remove our sins from us and our offences all: As far as is the sun rising, full distant from his fall. verse 13 13 And look what pity parents dear unto their children bear: Like pity beareth the lord to such as worship him in fear. man is but dust. 14 The lord that made us knoweth our shape our mould and fashion just: How weak and frail our nature is and how we be but dust. verse 15 15 And how the time of mortal men is like the wythering hay: Or like the sloure right fair in field that fadeth full soon a way. verse 16 16 Whose gloss and beauty stormy winds do utterly disgrace: And make that after their assaults such blossoms have no place. verse 17 17 But yet the goodness of the Lord, with his shall ever stand: Their children's children do receive, his righteousness at hand. verse 18 18 I mean which keep his cowenant with all their whole desire: And not forget to do the thing, that he doth them require, verse 19 19 The heavens hie are made the seat and footstool of the lord: And by his power imperial, he governeth all the world. verse 20 20 Ye Angels which are great in power praise ye and bless the Lord. which to obey and do his will. immediately accord. verse 21 21 Ye noble host and ministers, cease not to laud him still: which ready are to execute: his pleasure and his will. verse 22 22 The all his works in every place, praise ye his holy name: My heart my mind and eke my soul, praise ye also the same. In exitu Israel. Psal. CXIIII. ¶ How the Israelites were delivered out of Egypt, and of the wonderful miracles that god showed at that time. which put us in remembrance of gods great mercies towards his children, and of our unthankfulness for the same. When Israel by gods address, from Pharos land was bend: And jacobs' house the strangers left, and in the same train went: In juda god his glory showed his holiness most bright: so did the Israelites declare his kingdom, power and might. verse 3 3 The sea it saw, and suddenly, Exod. 14. f. psal. 78.106. Ios. 3. c. as all amazed did flee, the roaring streams of Iordans flood recoiled backwardlie. verse 4 4 As rams afraid the mountains skipped Exod. 19 c. their strength did them forsake, and as the silly trembling lambs, If insensible creatures see god and tremble, how great is our wickedness, if we open not our eyes and reverence him. their tops did beat and shake. verse 5 5 What ailed thee sea as all amazed, so suddenly to flee? ye rolling waves of Iordans flood, why ran ye backwardlie? verse 6 6 Why shaken ye hills as rams afraid, why did your strength so shake? why did your roppes as trembling lambs, for fear quiver and quake? verse 7 7 O earth confess, thy sovereign lord and dread his mighty hand, before the face of jacobs' god, fear ye both sea and land. Psal. 78. 8 I mean the god which from hard rocks doth cause main floods appear, and from the stony flint doth make gusshe owte the fountains clear. Non nobis Domine. Psal. CXV. ¶ A prayer of the faithful oppressed by Idolatrous tyrants, against whom they desire that god would succour them for as much as there is no comparison betwixt him and their false gods or idols. trusting moste constantly that god will preserve them in this their need, seeing that he hath adopted and received them to his favour. promising finally that they will not be unmindful, of so great a benefit if it would please god to hear their prayer, and deliver them by his omnipotent power. NOt unto us ò Lord, I say to us give none: but give all praise of grace and truth unto thy name alone. Why shall the gentiles say to us as in despite? where is their god they call upon? where is their hearts delight? verse 3 3 doubtless our sovereign God in heaven sitteth on high: and worketh what him liketh best for all things do can he. if these be their best gods, of what value are they which are made of stone, wood, and wafer cakes? verse 4 4 But their idolce and gods before whom they do stand, silver or gold they are at most, the work even of man's hand. verse 5 5 A mouth they have speechless. not moving tongue nor lips, and eyes they have, but see no whit, no more than do dead chips. verse 6 6 Ears they have, and hear not as do the cares of man: a nose also, but to no use, for smell nothing they can. verse 7 7 Both hands and feet they have, in form there is no lack: but neither touch nor go they can, nor yet with throat noise make. verse 8 8 Like unto them shall be the forgers that them frame, and likewise such are no less mad which call upon their name. verse 9 9 But thou ò Israel, in god put confidence: For to all such an ayed he is, a buckler, and defence. verse 10 10 And thou tribe of Aaron, in god put confidence: For to all such an ayed he is, a buckler, and defence. verse 11 11 All ye that fear the lord, in god put confidence: For to all such an ayed he is, a buckler, and defence. verse 12 12 The lord hath us in mind, and will us bless eichone: the house I mean of Israel, and the tribe of Aaron. The little ones and cast aways of the world be as near to god as the great princes and man of estate. verse 13 13 And bless will he all them, that fear the lord in deed: as well the weak as them of strength, which seek to him at need. verse 14 14 With graces manifold the lord will all you bless: as well your seed as you yourselves, with plenty and increase. verse 15 15 For ye are dear to him, that Lord is over all: which made both heaven and the earth, and things both great and small. verse 16 16 The heavens are the lords, as his own dwelling place: but unto men the earth he giveth, there on to run their race. verse 17 17 Surely they that are dead, shall never praise the lord: seeing god had elected this people to be glorified in, if they had perished his glory shu●de have been diminished. Nor such as in the grave are laid, shall there unto accord. verse 18 18 But we that do here live, shall thank the Lord always: with heart, and mouth, sing thanks will we like wise all you him praise. Ad Dominum. Psal. CXX. Th. Stir. ¶ The prayer of David being now banished among the barbarous people of Arabia, by the false reports of envious flatterers. And therefore he lamenteth his long abode amongs those infidels, who were given to all kind of wickedness and contention. IN trouble and in thrall, unto the lord I call, and he doth me comfort: deli ere me I say, from liars lips always and tongue of false report. verse 4 4 What vantage, or what thing getest thou thus for to sting, thou false and flattering liar? verse 5 5 Thy tongue doth hurt I ween no less than arrows keen, Of hot consuming fire. verse 6 6 Alas to long Islake He meaneth the shepherd's tents of Arabia which were black with wether. Can. 1. with in these tents so black: which kedars are by name: By whom the folk elect, And all of Isaackes' sect, Are put to open shame. verse 7 7 With them that peace did hate, I came a peace to make, And set a quiet life: verse 8 8 But when my word was told, Causeless I was controlled, By them that would have strife. Ad te levaui. Psal. CXXIII. Th. St. ¶ A prayer of the faithful which are afflicted by the wicked wordlings and contemners of God. O Lord that heaven dost possess, I life mine eyes to thee: even as the servant lifteth his, his masters hands to see. As handmaids watch their mistress hands, some grace for to atchyeve: so we behold the lord our god, till he do us forgive, verse 4 4 Lord grant us thy compassion, and mercy in thy sight: For we be filled and overcome, with hatred and despite. verse 5 5 Our minds be stuffed with great rebuke, the rich and worldly wise: Do make of us their mocking stock, the proud do us despise. Beati omnes. Psal. CXXVIII. Th. St. ¶ He describeth the prosperous estate of them that be married in the fear of god, joining with all, the promise of gods blessings to all them that live in this honourable estate, according to his commandments. BLessed art thou that fea╌rest god, and walkest in his way: for of thy labour thou shalt eat, happy art thou I say. Like fruitful vines on the house sides, so doth thy wife springe out: thy children stand like olive plants, thy table round about. verse 4 4 Thus art thou blessed that fearest God, and he shall let thee see: The promised jerusalem, and his felicity. verse 5 5 Thou shalt thy children's children see, to thy great joys increase: and likewise grace on Israel, prosperity and peace. Deprofund is clamavi. Psal. CXXX. ¶ An effectuous prayer of him that for his sins had sustained great afflictions, and not withstanding he fully trusteth, and assureth himself to obtain mercy and forgiveness of his sins, and at length deliverance from all evils. Lord to thee I make my moan, when dangers me oppress: I call, I sigh, plain, and groan, trusting to find release. Hear now ò Lord my request, for it is full due time: and let thin ears aye be pressed, unto this prayer mine. verse 3 3 O lord my God, if thou way, our sins, and them peruse, No man is just in gods sight. who shall then escape, and say, I can myself excuse? verse 4 4 But lord thou art merciful, and turnest to us thy grace, that we with hearts most careful, should fear before thy face. verse 5 5 In god I put my whole trust, my soul waiteth on his will: for his promise is most just, and I hope therein still. verse 6 6 My soul to god hath regard, wishing for him all way: more than they that watch and ward, to see the dawning day. verse 7 7 Let Israel then boldly in the lord put his trust: he is that god of mercy, that his deliver must. verse 8 8 For he it is that must save Israel from his sin: and all such as surely have their confidence in him. Ecce quàm bonum. Psal. CXXXIII. ¶ This psalm containeth the commendation of godly and brotherly amity, which for the excellency thereof is compared to the most precious oil where with the priests only and instruments of the tabernacle were anointed. Exod. 30. O How happy a thing it is, and joyful for to see, brethren together fast to hold the band of amity? It calleth to mind that sweet perfume, and that costly ointment, * which on the sa crifis cers head by god's precept was spent. verse 3 3 It wet not Aaron's head alone, but drenched his beard throughout: and finally it did run down, his rich attire about. verse 4 4 And as the lower ground doth drink, the dew of Hermon hill: and Zion with his silver drops the fields with fruit doth fill: Euenso the lord doth power on them his blessings manifold: These two last verses are song at this mark. * whose hearts and minds without all guile, this knot do keep and hold. Super flumina Babylonis. Psal. CXXXVII. ¶ The people of god in their banishment seeing gods true religion decay, lived in great anguish and sorrow of heart, the which grief the Chaldeans did so little pity, that they rather increased the same daily, with taunts, reproaches, and blasphemies against god. wherefore the Israelites desire god, first to punish the Edomites who provoked the Babylonians against them, and moved (by the spirit of god) prophecy the destruction of Babylon, where they were handled so tyrannously. When as we sat in Babylon, the rivers round about, and in remembrance of Zion the tears for grief burst out: we hanged our haps and instruments the willow trees upon: for in that place men for their use had planted many one. God suffieth sometimes the wicked to vex and torment his children with new and sundry afflictions. 3 Then they to whom we prisoners were, said to us tauntingly, now let us hear your hebrewe songs and pleasant melody. verse 4 4 Alas said we, who can once frame his sorrowful heart to sing: the praises of our loving god, thus under a strange king? verse 5 5 But yet if I Jerusalem out of my heart let slide, then let my fingers quite forgeat the warbling harp to guide. verse 6 6 And let my tongue within my mouth, be tied for ever fast: if that I joy, The zeal that gods children have towards their father's glory. before I see thy full deliverance paste. verse 7 7 Therefore o lord remember now the cursed noise and cry, that Edom's sons against us made when they razed hour City. jer. 4.9. Ezech. 25. c. Remember lord their cruel words when as with one accord, they cried, on sack, and raze their walls, in despite of their lord. verse 8 8 Even so shalt thou ò Babylon, at length to dust be brought: Esa. 13. d. and happy shall that man be called that hour revenge hath wrought. verse 9 9 Yea blessed shall the man be called that taketh thy children young, to dash their bones against hard stones, which lie the streets among. Lauda anima. Psal. CXLVI. I. H. ¶ David shewing the great desire he had to praise God, teacheth that none should put their trust in men, but in God alone: who is almighty and delivereth the afflicted, nourisheth the poor, setteth prisoners at liberty, comforteth the fatherless, widows, and the strangers, and reigneth king for ever. MY soul praise thou the lord all ways, my god I will confess: while breath and life prolong my days, my tongue no time shall cease. Trust not in worldly princes then though they abound in wealth: Nor in the sons of mortal men in whom there is no health. verse 4 4 For why, their breath doth soon depart, To earth anon they fall: And than the counsels of their heart Decay and perish all. verse 5 5 O happy is that man I say, Whom jacobs' God doth aid: And he whose hope doth not decay, But on the Lord is staid. verse 6 6 Which made the earth and waters deep, The heavens high withal: Which doth his word and promise keep, In ttueth, and ever shall. verse 7 7 With right always doth he proceed, For such as suffer wrong: Acts 14. Apoc. 14. The poor and hungry he doth feed And loose the fetters strong. The Lord doth send the blind their sight The “ they that are grieved and troubled with any kind of sickness or affliction. lame to limbs restore: The Lord I say doth love the right, And just man evermore. verse 9 9 He doth defend the fatherless, The strangers sad in heart: And quite the widow from distress, And ill men's ways subvert. Thy Lord and God eternally, O Zion still shall reign: In time of all posterity For ever to remain. The commandments of God. Audi Israel. Exod. xx. Attend my people and give ear, of ferlie things I will thee tell: see that my words in mind thou bear, and to my precepts listen well. verse 1 1 I am thy sovereign lord and god, which have thee brought from careful thrall: and eke reclaimed from Pharos rod, Make thee no gods on them to call. verse 2 2 Nor fashioned form of any thing, in heaven or earth, to worship it: for I thy god by revenging, with grievous plagues this sin will smit. verse 3 3 Take not in vain his holy name, abuse it not after thy will: for so thou might soon purchase blame, and in his wrath he would thee spill. verse 4 4 The lord from work the seventh day ceste, and brought all things to perfect end: so thou and thine that day take rest, that to gods hests ye may attend. verse 5 5 Unto thy parents honour give, as gods commandments do pretend: that thou long days and good mayest live, in earth, where god a place doth lend. verse 6 6 Beware of murder and cruel hate, verse 7 7 All filthy fornication fear: verse 8 8 See thou steal not in any rate, verse 9 9 False witness against no man bear. verse 10 10 Thy neighbour's house wish not to have, his wife, or ought that he calleth, mine: his field, his ox, his ass, his slave, or any thing, which is not thine. The faults Which chanced in printing. In Marriage. leaf. 84. line 10. he. read be. Psal. leaf. 5. but. read. bend. 38. room. read. from. Catech. leaf. 28. line. 14. might. read. might. 40. line. 25. minister. read child. Morning prayer. Leaf 157. line. 20. of world. read of the world. Line. 24. golyd. read godly. THE CATECHISM OR MANNER to teach children the Christian religion, wherein the Minister demandeth the question, and the child maketh answer. Made by the excellent Doctor and Pastor in Christ's Church, john Calvin. printer's device of Jean Crespin, featuring a large 'Y', with one thick arm and one thin; an old, bearded man points toward the thin arm with a rod or stick INTRATE PER ARCTAMVIAM Ephe. II. The doctrine of the apostles and Prophets is 〈◊〉 ●●●●●ation of Christ's Church. JOHN CRESPIN. M.D.LVI. Of the Articles of faith. ¶ The Minister. Sunday. The first. WHAT is the principal and chief end of man's life? ¶ The Child. To know God. whereunto man was created and made. ¶ The minister. What moveth the to say so? ¶ The child. Because he hath created us, and placed us in this world, to set forth his glory in us. And it is good reason that we employ our whole life to the advancement of his glory, seeing he is the original, beginning, & fountain thereof. ¶ The minister. What is then the principal and chief felicity of man? ¶ The child. Even the self same, I mean to know God, The greatest felicity that man can attain to. and to have his glory showed forth in us. ¶ The minister. Why dost thou call this, man's chief felicity? ¶ The child. Because that without it, our condition or state, were more miserable than the state of brute beasts. ¶ The minister. Hereby than we may evidently see, that there can no such misery happen unto man, as not to live in the knowledge of God. ¶ The child. That is most certain. ¶ The minister. But tell me, what is the true and right knowledge of God? ¶ The child. When a man so knoweth God, that he is in full mind to honour him. ¶ The Minister. Which is the way for a man to honour God a right? ¶ The child. It is to put our whole trust & confidence in him: to study to serve him, in obeying unto his will & commandments: to seek & call upon him for help in our necessities, The right manner to worship god, standeth in four points. looking for salvation & all good things at his hand. And finally to acknowledge both with heart and mouth, that he is the lively fountain of all goodness, from whom only all benefits and good things do come. ¶ The minister. Sunday. 2 Well than to the end that these things may be discussed in order, & declared more at large, which is the first point? ¶ The child. The first is, to put our whole confidence in God alone. ¶ The minister. How may that thing be done? ¶ The child. We must first have an assured knowledge, that as he is almighty, so he is all bountiful and parfitlie good. ¶ The minister. And is that sufficient? The first point of honouring God. ¶ The child. No. ¶ The minister. Show the reason. ¶ The child. For there is no worthiness in us, why God should either show his power to help us or use his merciful goodness to save us. ¶ The minister. What is than further required? ¶ The child. This is requisite more, that every one of us be fully assured in his conscience, that he is beloved of God, & that he will be both his father & saviour. ¶ The minister. How shall we be assured hereof? ¶ The child. By his own word, wherein he uttereth most plainly unto us, his plentiful mercy in our saviour Christ, & giveth us undoubted assurance of his loving mind towards us. ¶ The minister. The foundation of our faith. Well, than I perceive that the very ground to come by a sure confidence in God, is, to know him in our saviour Christ. ¶ The child. Yea truly. ¶ The minister. Then briefly, what is the effect and substance of this knowledge of God in Christ? ¶ The child. It is contained in the confession of the faith, used of all Christian men, which is commonly called the Crede of the Apostles: both because it is a compendious and a brief gathering of the articles of that faith, which hath been always continued in Christ's Church: and also because it was taken out of the pure doctrine of the Apostles. ¶ The minister. Rehearse the same. ¶ The child. The Crede of the apostles. I believe in God the father almighty, maker of heaven and earth: And in jesus Christ his only son our Lord: Who was conceived by the holy Ghost, borne of the virgin Marry: Suffered passion under Ponce pilate, was crucified, dead, buried, and descended into hell: He rose again the third day from death: He ascended into heaven, and sitteth on the right hand of God the father almighty: From thence he will come to judge the quick and the dead. I believe in the holy ghost: The holy Church universal, the communion of Gods elect: the forgiveness of sins: the rising again of the bodies: and life everlasting. ¶ The minister. Sunday. 3 To the intent that this confession may be more particularly and plainly declared, in to how many parts, shall we divide it? ¶ The child. In to four principal parts. The Christian faith standeth in four points ¶ The minister. What be they? ¶ The child. The first concerneth God the father. The second part is of the son of God, our saviour Christ: wherein briefly also the whole story of our redemption is rehearsed. The third is touching the holy ghost. The fourth concerneth the holy Church, and Gods free gifts unto the same. ¶ The minister. Seeing there is but one God, what moveth thee to make rehearsal of God the father, God the son, and God the holy ghost, as if there were three gods? ¶ The child. As concerning the Trinity. Because that in the substance or nature of God we have to consider the Father, as the fountain, beginning, and original cause of all things: then secondarily, his son, who is his everlasting wisdom: & thirdly the holy ghost, who is his incomprehensible virtue and puissant might, which is extended and spread upon all creatures: and yet nevertheless remaineth always wholly in himself. ¶ The minister. This is then the meaning: that there is no inconvenience at all, to understand severally and apart, these three persons in the substance of God, who notwithstanding is one, and not thereby divided. ¶ The child. It is even so. ¶ The minister. Make rehearsal now of the first part of the Crede. ¶ The child. The first part of the belief. I believe in God the father almighty, maker of heaven and earth. The minister. Wherefore dost thou call him Father? ¶ The child. I call him so, having respect to jesus Christ, who is the everlasting word begotten of God before all worlds, without beginning: The father. who being afterwards openly showed unto the world, was evidently approved and declared to be his son. Now seeing God is our saviour Christ's father, it followeth necessarily that he is also our father. ¶ The minister. What meanest thou by that, thou callest him Almighty? ¶ The child. In that I say he is Almighty, what is meant by this word almighti. I mean not that he hath a power which he doth not exercise: but contrariwise, that all creatures be in his hand and under his governance: that he ordereth and disposeth all things by his unsearchable wisdom and providence: that he ruleth the world as it pleaseth him: and that continually he guideth all things therein after his own good pleasure. The minister. So then by thy saying, the power of God is not idle The power of god is not idle. nor unoccupied, but continually exercised: so that nothing is done, but by him, or by his leave and ordinance. ¶ The child. It is even as you say. ¶ The minister. Sunday. 4 Wherefore is that clause: added thereunto, Maker of heaven and earth? ¶ The child. Because he hath made himself known unto us by his works, it is necessary for us to seek him out in them. Psal. 14. Roma. 1. For our capacytye, and the reach of our understanding is not sufficient nor able to comprehend his divine substance, but he hath made the world as a mirror or glass, A glass wherein we may see God. wherein we may behold his divine majesty, in such sort as it is expedient for us to know him. ¶ The minister. Dost thou not comprehend all creatures in these two words, heaven and earth? ¶ The child. Yes verily: & they may right well be understanded in these two words, saying that all things be either heavenly, or earthly. ¶ The minister. And why callest thou God only by the name of creator or maker? saying that to order things, and to conserve them always in their state, is a thing of much more importance, then to have for one time created them. ¶ The child. By this word Creator, it is not only meant that he did once create them, having no farther regard to them afterwards: But we ought to understand, that as the world was made of him in the beginning, even so now he doth conserve the same, & upholdeth the state of things, so that heaven and earth, with the rest of the creatures, Concerning the providence of God. could not continue in their estate, if his power did not preserve them. Moreover, seeing in this manner he doth maintain all things, holding them (as it were) in his hand: it must needs follow, that he hath the rule & governance of all. Wherefore in that that he is creator of heaven & earth, it is he that by his bountiful goodness, mighty power, and high wisdom, doth conduct and guide the whole order of nature. It is he that sendeth rain and drought, hail, tempests, and fair wether: he sendeth fertility and barrenness, dearth and plenty, health and sickness: & to be short, he hath all things at commandment, to do him service at his own good pleasure. ¶ The minister. What sayest thou as touching the devils and wicked persons, be they also subject to him, and at his commandment? ¶ The child. Albeit that God doth not guide them with his holy spirit, Concerning devils. yet he doth bridle them in such sort that they be not able to stir or move without his permission and appointment: yea & moreover, he doth compel them to execute his will & pleasure, although it be clean against their intent & purpose. ¶ The minister. To what purpose doth it serve thee to know this? ¶ The child. The knowledge hereof doth wonderfully comfort us, for we might think ourselves in a miserable case, if the devils and the wicked had power to do any thing contrary to Gods will or appointment. And moreover we could never be quiet in our consciences, if we should think ourselves to be in their danger. The devil hath no power but of God. But forsomuch as we know that God brydeleth them fast, and chayneth them, as it were in a prison, in such wise that they can do nothing, but as he permitteth: we have just occasion, not only to be quiet in mind, but also to receive most comfortable joy, since God hath promised to be our protector and defender. ¶ The minister. Sunday. 5 Go to then, let us come to the second part of our belief. The second part of the belief. ¶ The child. And in jesus Christ his only son, our Lord. ¶ The minister. What is bryeflye the effect and substance of this part? ¶ The child. It is to acknowledge the son of God to be our saviour: and to understand the mean whereby he hath redeemed us from death, and purchased life unto us. ¶ The minister. What signifieth this word jesus, by which thou namest him? ¶ The child It is as much to say, as saviour: This word jesus. Matt. 1. and this name was given unto him by the angel at God's commandment. ¶ The minister. What? is that of more estimation, than if that name had been given unto him by men? ¶ The child. Yea a great deal: for since God's pleasure was that he should be so named, it giveth us certain knowledge that he is our very saviour in deed. ¶ The minister. What signifieth then this word Christ, which followeth after? This word Christ. ¶ The child. This word, Christ, doth express more effectually his office: and doth us to weet that he was anointed of our heavenly father, to signify that he was ordained to be a king, Priest, and Prophet. ¶ The minister. How hast thou the knowledge hereof? ¶ The child. By the scripture, which doth sufficiently teach us that anointing did serve for these three offices, or dignities, the which be also attributed unto him in many places of the scriptures. ¶ The minister. But, what manner of oil was it wherewith he was anointed? ¶ The child. It was no such material oil, as we use, and as did serve in old time, to the ordeininge or institution of kings, Priests, and Prophets: but a far more excellent oil, even the grace of God's holy spirit, whereof the ancient anointing in the old testament was a figure. ¶ The minister. What manner of kingdom is that whereof thou speakest? ¶ The child. This kingdom of Christ The kingdom oh Christ. is not earthly, but spiritual, the substance whereof doth consist in God's word, and in his holy spirit, wherein is contained both righteousness and life everlasting. ¶ The minister. And what is his Priesthood? ¶ The child. It is an office and authority to present himself before God, The pristhoode of Christ. Heb. 7.8.9 10.13. to obtain grace & favour for us: and to pacify his father's wrath, by offering up the most acceptable sacrifice of himself unto him. ¶ The minister. Why callest thou him a Prophet? ¶ The child. Because that he came down into the world, wherein Christ war a Prophet Esa. 7. Hebr. 1. to bring unto us the most worthy & joyful embassy or message of God his father: to declare at large most evidently to the world his father's will, and to finish all revelations and Prophecies. ¶ The minister. cometh there any profit unto thee by those names and dignities of Christ? ¶ The child. Yea they altogether belong to our comfort, and profit. For Christ did receive all these of his father, to make us partakers thereof, whereby we might every one receive of his fullness. ¶ The minister. Declare this thing unto me more at large. ¶ The child. He received the holy ghost in most full perfection, with all the gifts and graces of the same: to bestow them on us, and to distribute them unto every one of us in the measure and quantity that God knoweth to be most meet and expedient for us: and so by this means we draw out of him, as if it were out of a fountain, Christ is the fountain of all goodness. all the spiritual gifts that we have. ¶ The minister. To what use doth the kingdom of Christ serve us? ¶ The child. To what use the kingdom of Christ serveth us. To set us in liberty of conscience, to live godly and holily, that we being enriched with his spiritual treasures, and armed with his power, may be able to overcome the devil, sin, flesh, & the world, which be every one pernicious enemies unto our souls. ¶ The minister. What profit have we of his priesthood? ¶ The child. The profit of Christ's priesthood. Hebru. seven. viii.ix.x.xiii. First by this means he is our mediator to bring us into the favour of God his father: and again hereby we have a free entry to come in and show ourselves boldly before God: and to offer up ourselves with all that belongeth unto us, for a sacrifice, and in this point we are fellows after a sort of his priesthood. ¶ The minister. The utility of his office in that he is a Prophet is yet behind. The child. Since our lord jesus hath received this office to become the master and teacher of his flock: the end of this dignity is, wherefore Christ was a prophet. to bring us to the right knowledge of god, and of his truth, so that we might become God's household scholars and of his family. ¶ The minister. This is then it that a man may briefly gather of thy words: that these three titles or names of Christ, do include three sundry offices, the which God hath given unto his son, to the intent to bestow the fruit, & profit of the same upon his elect. ¶ The child. Ye say truly. ¶ The minister. Sunday. 7 By what reason callest thou Christ the only son of God, since God doth name us also his children? ¶ The child. As touching that, that we are Gods children, we be not so borne, neither doth it come of our nature: but only by his fatherly adoption, & by grace, in that that God doth vouchsafe to accept us and take us for his children: now our Lord jesus being begotten of one very substance with his father, and being of the self same nature and godhead, may even of good right be called Gods only son: for that there is none other that can claim that title by natural right, but he alone. ¶ The minister. This is then the meaning, that this honour pertaineth peculiarelye unto him alone, as unto whom it belongeth by course natural, the which notwithstanding he hath by free gift of his goodness communicated unto us, making us partakers thereof, in that we are becomen his own members. ¶ The child. It is even so: and therefore in respect of that his communicating and alliance with us, the scripture calleth Christ in an other place the first borne among many brethren. ¶ The minister. What is the meaning of that that followeth? ¶ The child. It doth us to weet after what sort the son of God was anointed of his father, to becume our saviour: that is to say, he took upon him our flesh, & therein fulfilled all things necessary for our redemption, according as they be here rehearsed, ¶ The minister. What meanest thou by these two clauses: conceived by the holy Ghost, Borne of the virgin Mary? ¶ The child. The meaning thereof is: Christ became very man. Psal. 32 Mat. 1. Luke. 1. that he was fashioned in the blessed virgin's womb, taking very substance and manhood of her own body, that he might thereby become the seed of David, as the Prophets had a long time before signified: and yet notwithstanding all this was wrought by the secret and marvelous power of the holy ghost, with out the company of man. ¶ The minister. Was it then needful that he should take upon him our very flesh? ¶ The child. Roma. 3. Yea verily: for it was convenient that man's transgression, and his disobedience against God, should be purged like wise by the nature of man. And moreover if Christ had not been partaker of our very nature, 1. Timo. 2 Hebr. 4. he had not been a meet mediator to make us at one, and to join us together with God his father. ¶ The minister. Than this is thy saying: that it behoved that Christ should become very man, to the end he might execute the office of a saviour in our shape and person. ¶ The child. Christ hath performed that which lacked in us. Yea verily: For we must borrow of him, all that which is lacking in our selves, for this our default could not otherwise be recovered. ¶ The minister. But for what cause was this thing wrought by gods holy spirit, and not rather by the company of man, according to the order of nature. ¶ The child. Because the seed of man is of itself all together corrupted with sin; it behoved that this conception of Christ should be wrought by the power of the holy ghost, Christ was conceived by the spirit of God. whereby our saviour might be preserved from all corruption of sin, and replenished with all manner of holiness. ¶ The minister. So then by these sayings it is evidently declared unto us: that he (which should purify and cleanse other from filth of sin) must be himself free and clear from all spots thereof, and even from his mother's womb dedicated, & kept holy unto God in pureness of nature, so that he may not be guilty of that corruption where with the whole stock of man is generally infected. ¶ The child That is the very meaning of my words. ¶ The minister. Sunday. 8 How cometh it to pass that he is our Lord? ¶ The child Even by the ordinance of God himself: Christ is our lord. who also made him our governor, to the end that he might execute his father's kingdom both in heaven, and in earth, and that he might be head and ruler both of Angels and of gods faithful people. ¶ The minister. Wherefore speakest thou of his death, immediately after his birth? & leavest out the whole story of his life? ¶ The child. For because there is nothing mentioned or spoken of in our Cred: but that which peculiarelye belongeth to the pith and substance of our redemption. ¶ The minister. Why is it not said plainly in one word, that he died: without any speaking of Ponce Pilate, by whose judgement he suffered? ¶ The child. The mention that is made of Ponce Pilate, was not only for this consideration to make the story of Christ's Passion to have more evident assurance: but also to declare unto us, that his death hath taken a way our condemnation. ¶ The minister. How so? ¶ The child. first he suffered death, to the end to take a way the pain that was due unto us, that we might be thereby clearly delivered from the same: Now for so much as we were in fault and guilty before god's judgement as wicked misdoers: Christ minding to take upon him our person, and to bail us, Christ was condemned to clear us. by sustaining all our misery: vouchsafed to show himself before earthly judges, & to be condemned by the sentence or judgement of the same, that thereby we might be guiltless & clear before the judgement seat of our heavenly judge his father. ¶ The minister. Notwithstanding, Mat. 27. Luke. 23. Pilate doth pronounce him innocent, and so by that he doth not condemn him as worthy of death. ¶ The child. Pilate did both the one and the other: Christ was condened for us. first he was pronounced innocent & just, by the judges own mouth, to signify that he suffered not for his own desert, but for our trespasses. And yet withal, the same judge did did give solemnly the sentence of death against him, to testify and express that he is our true pledge & ransom: Christ was our ransom as he who also hath taken unto him our condemnation to make us quite and to deliver us from the same. ¶ The minister. That is well said: for if he had been a sinner in deed, he had not been meet to have suffered death for the offences of other: and nevertheless to the end that we might be clearly quit and delivered by his condemnation: isaiah. 53. it was necessary that he should be taken and counted as a malefactor or misdoer. ¶ The child. I mean no other thing. ¶ The minister. Sunday. 9 Where thou sayst Christ suffered on the cross: was that kind of death more available and of more importance, than if he had been otherwise put to death? Christ took upon himself the curse due unto us, that we might be free. ¶ The child. Yea verily: and touching that matter, Saint Paul sayeth that he was hanged on a tree, to the intent that he might take upon him our curse, Deu. 21. Gal. 3. and so discharge us. for that kind of death was accursed of God. ¶ The minister. What? is it not a great reproach and dishonour unto our Lord jesus, to say that he was accursed, and that before God? ¶ The child. No not a whit: for he through his almighty power, by taking the curse from us unto himself, did in such sort make it void and of none effect, that he himself nevertheless continued still so blessed, that he was able to fulfil us also with his blessings. ¶ The minister. Make an exposition of that that followeth. ¶ The child. In so much as death was a curse or punishment appointed unto man for sin: Christ even in suffering death vainqueshed death therefore our saviour Christ did suffer death and by suffering overcame it. And to the intent also to make it the more certainly known unto us, that his death was not a coloured or counterfeited thing: it pleased him also to be buried after the common manner of other men. ¶ The minister But it appeareth not that any profit cometh to us by this that Christ hath won the victory of death: seeing that we (it not withstanding) cease not to die, ¶ The child. The death of the faithful. is a right passage to life everlasting. That doth not hinder, for the death of the faithful is now nothing else, but a ready passage to a better life. ¶ The minister. It followeth then necessarily hereof: that we ought in no wise to be afraid of death, as though it were a dreadful thing: but rather it behoveth us willingly to walk the trace of our head and captain jesus Christ, who hath walked and trodden the same way before us, not to the intent to lead us to our destruction, but to procure us an everlasting safeguard. ¶ The child. It is even so. ¶ The minister. Sunday. 10 What is the sense of that clause which is put to afterward, as touching his descending into hell? ¶ The child The understanding of this: Christ went down into hell. The right meaning thereof is, that Christ did not only suffer a natural death, which is a departing and going asunder of the body and soul: but also that his soul was in wonderful distress, being woefully pressed, and enduring grievous torments, and as it were hellyke pains, Acts 2. which Saint Peter calleth the sorrows or pangs of death, ¶ The minister. For what consideration sustained he those pains, and in what sort? ¶ The child because he presented himself before God to be a sacrifice satisfactory, and to make amends in the behalf of sinners, it was meet that as he did bear the weight and burden of our sins: so likewise he should feel this horrible anguish, and grievous torment of conscience which sin bringeth, being in case as if God had utterly forsaken him and been heinously displeased against him. And in very deed, he was brought to such extremytye of anguish, that he was driven to cry: my God my God, Matt. 27. Mark. 15. why hast thou forsaken me? ¶ The minister Why? was God then angry with him? ¶ The child Nay, howbeit it was convenient that God should punish him in such sort, Esa. 53. 1. Peter. 2. to verify and perform the words of Esay the Prophet, who saith that he was beaten with the hand of his father for our sins and that he did suffer the punishment due to our trangressyons. ¶ The minister But how could it be that he was in such dreadful anguish, as though God had utterly forsaken him, seeing he was God himself? ¶ The child We must understand, that he was in such distress only as touching his humanity. And to the intent that he might feel these pangs in his manhood, his Godhead did in the mean time for a little space keep itself close, as if it had been hid, that is to say, it did not show not utter the mygh thereof. ¶ The minister. But how could this be that Christ, who is the health of the world, could be under such condemnation? ¶ The child. He was not so under it, that he should continue in the same. For he hath in such wise felt these terrors which we have spoken of: that he was not overcome of the same, but hath rather thereby made battle against the power of hell to break and destroy it. ¶ The minister. Hereby than we see the difference between that anguish or vexation of mind which Christ did suffer: The difference between the anguish of Christ's spirit and the conscience of the wicked. and that which the impenytente sinners do abide, whom God doth punish in his terrible wrath: for that very pain which Christ sustained for a time, the wicked must endure continually: and that which was unto Christ but a goad as it were, to prick him: is unto the wicked in stead of a glaive to wound them to death, ¶ The child Truth it is: for our saviour Christ, notwithstanding these vexations, even in the mids of his torments, did not cease to put a full trust evermore in God: but the damned sinners do despair without all confidence in God's goodness: yea they stomach against God, in so much that they blaspheme his majesty. ¶ The minister. Sunday. 11 May we now gather sufficiently of this that is said, what fruit or profit cometh to us by the death of jesus Christ? ¶ The child Yea very well: The profit and virtue of Christ's death standeth in iii points. and first of all we see that it is a sacrifice wherewith he hath fully aunswared and satisfied his father's judgement in our behalf: and thereby also he hath appeased God's wrath, which worthily hanged over us, & hath brought us into his favour again. secondly that he shed his blood to purify and cleanse our souls from all manner of spots: & finally that he hath so clean wiped away our sins through his precious death, that God will never hereafter have remembrance of them to call us to any reckoning: yea evenso, that the obligation or hand writing which was to be showed forth against us to our condemnation, is now clean canceled, and utterly made void ¶ The minister Have we no other profit, besides this of his death? ¶ The child. Yes verily: that is if we be true members of Christ, our old man is crucified, and our flesh is mortified, to the end that no evil lusts or affections do hereafter bear rule in us. ¶ The minister. Expound the article following. ¶ The child. 1. Peter. 3. He rose the third day from death to life, wherein he showed that he had vanquished & gotten the victory of death and sin. For through his resurrection, he swallowed up death, he broke asondre the chains wherewith the devil did hold us in captivity: & finally he destroyed all his power and kingdom. ¶ The minister. Tell me how many ways this resurrection of Christ doth profit us? ¶ The child. Three manner of ways: the first, The benefit and virtue of Christ's death standeth in iii points. that we have fully obtained to be righteous thereby. Secondly, that his rising from death is azure gage and certain assurance unto us that we shall once rise again into a life without end and most glorious. thirdly, Rom. 4.6. 1. Cor. 15. that if we be in deed truly partakers of his resurrection, we rise now in this present world in to a new kind of life, addicted wholly to serve God, and to lead an holy conversation agreeable to his will and pleasure. ¶ The minister Sunday. 12 Let us go forward to the rest. ¶ The child He ascended up into heaven. ¶ The minister Went Christ up into heaven in such sort, that he was no longer abiding in the earth? ¶ The child. Yea, Christ ascended into heaven for when he had performed wholly all things that were enjoined him by the commandment of his father, and had accomplished all that was necessary for our health, it was not nedefulle that he should remain any longer in the world. ¶ The minister. What profit have we by his ascension? ¶ The child. The Profit of Christ's ascension standeth in two points. We receive double profit thereby: for since that our saviour Christ is entered into heaven in our name: even inlyke manner as he came down from thence for our sakes only: he hath thereby made an open entry into the same place for us, giving us withal an assured knowledge, that the gate of heaven is now wide open to receive us, which was before fast shut, through our sins. The second profit is, that he sitteth there present always in the sight of God the father to make intercession for us, Rom. 6. Hebr. 7. and to be our advocate to make answer for us. ¶ The minister But is our saviour Christ so gone out of the world, that he is no more here with us? ¶ The child Matt. 28. No dowteles: for he himself sayeth the contrary: that is, that he will be here present with us unto the worlds end. ¶ The minister. Is it meant of his bodily presence, that he maketh promise so to continue with us? ¶ The child. No verily: Luke. 24. Acts 1. for it is another matter to speak of his body which was lift up out of this world into heaven: and to speak of his godly power which is spread abroad throughout the whole world. ¶ The minister. Declare the meaning of this sentence: He sitteth on the right hand of God the Father. ¶ The child. The understanding of that is, Matt. 28. to signify that he hath received into his hands the governance of heaven and earth, whereby he is king and ruler over all things. ¶ The minister. What signifieth this word, right-hand, and the fitting on the right-hand, whereof mention is here made? ¶ The child. It is a similitude, or a manner of speech borrowed of earthly Princes, To sit on the right hand of God. which are wont to place on their right side, such as they substitute next under them to see to the execution of laws and to supply their room and office in their stead. ¶ The minister Then thou meanest nothing else thereby, Ephe. 1. but that which S. Paul speaketh to the Ephesians: that he was constitute and appointed head of the Church, set in authority above all powers, Philip. 2. and that he hath received a name or dignity passing all other. ¶ The child. My meaning is none other. ¶ The minister. Go forward to the residue. ¶ The child. Sunday. 13 From thence he will come to judge the quick and the dead: that is to say, he will come down from heaven, and show himself visibly once again in judgement, even in that shape, Acts 1. wherein he was seen to ascend. ¶ The minister. saying the judgement of God shallbe in the end of the world, how may that be which thou sayest, some shallbe a live, and other some shallbe dead: namely since also it is a thing most certainly oppointed unto all men, Hebr. 9 to die once? ¶ The child. S. Paul maketh answer to this question himself, saying, that they which at that time shallbe left on live, 1. Cor. 15. 1. Thes. 4. shallbe suddenly changed in a moment of time: to the end that their corruptible nature may be altered and that they may receive a new body which shallbe no more subject to corruption. ¶ The minister. Thy meaning is then that this alteration or change shallbe unto them in stead of a death, in so much as it shall do a way & abolish their former nature, and make them rise again in a new & more glorious state ¶ The child It is even so. ¶ The minister. Do we receive any comfort by this that our saviour Christ will come once to judge the world? ¶ The child Yea verily, and that a singular great comfort: for we are taught certainly, that his coming at that time shallbe only for our salvation. ¶ The minister. Well then there is no cause why we should be afraid of the day of judgement, or wherefore we should loath the coming thereof. ¶ The child. No truly: Christ shall both judge us and answer for us. forsomuch as we shall appear before no other judge but him, who is our advocate and hath taken upon him to defend our cause. ¶ The minister. Sunday. 14 Let us now come to the third part. ¶ The child That part concerneth our faith & confidence in the holy ghost. The third part of the creed. ¶ The minister. And to what purpose doth it serve us? ¶ The child. It doth us to understand, that even as God hath first redeemed us, Of the holy ghost and his gifts. & given everlasting health unto us in jesus Christ, even so it pleased him to make us partakers of these his graces and benefits through his holy spirit. ¶ The minister. How so? ¶ The child. In like manner as the blood of Christ is the only thing that purgeth our souls: 1. Peter. 1. even so the holy ghost must sprinkle and moisten our consciences with the same to make them pure and clean. ¶ The minister. Yet this needeth a more evident declaration. ¶ The child. It is no more to say, but that the holy spirit of God dwelling in our hearts, doth make us feel the virtue, and goodness of our Lord jesus: Rom. 5. for it is he that doth open the eyes of our heart to behold gods benefits towards us: he doth seal and imprint his aboundante graces in our souls: and this spirit doth also regenerate us, and make us new creatures, in such sort, Ephe. 1. that by his means we receive to our most comfort, all those gifts and benefits which be offered unto us so plentifully in Christ our saviour. ¶ The minister Sunday. 15 What followeth now next? ¶ The chide. The fourth part of our belief, The fourth part which is of the church. where it is said: I believe that there is a Catholic or universal church. ¶ The minister What is this Church? ¶ The child It is the fellowship or congregation of them that believe, what the church is. whom God hath ordained and chosen unto life everlasting. ¶ The minister. Is it necessary that we believe this artiticle? ¶ The child Yea it is a thing very necessary, unless we mind to make Christ's death utterly void and of none effect, and to make all those things superfluous and to no purpose, which we have rehearsed already: for the church is the very fruit that proceedeth of all Christ's doings. ¶ The minister, This is than thy saying that all which hither to hath been declared, For what purpose Christ suffered death doth touch the cause, and ground of our salvation, insomuch as God hath received us into his favour, by the means of our saviour jesus Christ: & hath established this grace in us through his holy spirit. But now the effect that cometh of all this, is declared unto us, to give the more evident assurance thereof. ¶ The child. It is even so as you say. ¶ The minister. What meanest thou by saying The holy church? ¶ The child. I call the Church holy in this sense, because that those whom God hath chosen, he justifieth & reneweth unto holiness and innocency of life, to make his glory to shine in them. Ephe, 5. And also our saviour Christ hath sanctified his church, which he redemede, to the end it might be glorious and without spot. ¶ The minister What meaneth this word, Catholic or universal? ¶ The child The meaning of this word catholic. Ephe. 4. 1. Cor. 12. It serveth to put us in remembrance, that as there is but one head of the right believers, even so it behoveth them to be knit together in one body: in such sort that there be not divers churches, but one church alonely dispersed throughout the whole world. ¶ The minister. Declare as touching the communion of saints. ¶ The child. The communion of the faithful That clause is put to, for a more plain declaration or setting forth of the unity and coupling together of the members of Christ's church. Moreover it doth us to understand, that all the benefits that Christ hath given, and all the good that he hath done for his church, belongeth to the profit and salvation of every faithful person, for so much as they have all a common partaking together. ¶ The minister. Sunday. 16 But where thou namest the church holy: is the holiness thereof now alreadi upright and perfect? ¶ The child. No verily, for it is in continual battle so long as we are in this world and laboureth alway under imperfection and infirmities which shall never be clean taken a way, until we be all together coupled to our head jesus Christ, by whom we are perfectly sanctified, and made holy. ¶ The minister. Is there no other way to know this church but by belief or faith? ¶ The child. Yes verily, there is a church or company of God's people which may be seen to the eye, forsomuch as God hath given outward tokens and Sacraments by the which we may know the same. But here in this place mention is made only of the peculiar and chosen company of God's children whom whom he hath chosen to everlasting life: the which fellowship cannot be perfectly discerned here by our senses nor by outward tokens. ¶ The minister What is there more? ¶ The child. touching the forgiunes of sins. I believe the remission of our sins. ¶ The minister What is the right or proper signification of this word, remission? ¶ The child. It signifieth properly that God doth freely forgive all the sins of them which believe in him, in such sort, that they shall never be called to any account: neither shall they make any answer before God's justice seat, thereby to receive any punishment. ¶ The minister. It is easy than to be gathered of this, that we do not merit or deserve by any satisfaction or amends that we can make, that God should pardon our sins. ¶ The minister. Ye say true: for our saviour Christ hath made the full payment himself, and hath sustained the pain due unto the same: for we of our part, be not able to make any manner of recompense, but we are driven to seek upon God, that of his mere liberality, we may obtain this benefit freely. ¶ The minister. Wherefore dost thou make mention of remission immediately after that thou hast spoken of the church? ¶ The child. Because that no man can receive forgiveness of his sins unless he be incorporated, There is no remission of sins without the body of the church: and joined in the fellowship of God's people, and so continue in the unity & common partaking of Christ's benefits, with the same his body even to th'end, like a true member of his Church. ¶ The minister. By this saying than, without the church there is nothing but hell, death, and damnation. ¶ The child. That is most certain: for all such as do divide & dissever themselves from the body of Christ, to the intent to make a sect and break the unity thereof, are utterly destitute of all hope to enjoy everlasting life, whiles they keep themselves so divided and a part. ¶ The minister. Sunday. The 17 What followeth more. ¶ The child Of our resurrection. The rising again of the body, and life everlasting. ¶ The minister. Whereto serveth this article in our belief? ¶ The child. It doth us to understand, that our joy and felicity consisteth not in any thing upon earth: the which knowledge may serve us for two necessary purposes: The first it serveth to teach us to pass through this transitory world, as if it were through a strange country, setting little by the things of this world, and not setting our affection on things of so unstable continuance. Then secondarily it putteth us in coumfort, that although as yet we have no full taste or enjoying of the felicity which our Lord god hath freely prepared for us in our saviour Christ, that yet we ought not for that to discourage ourselves, but patiently to wait for him unto the time that he shall appear. ¶ The minister. What shallbe the manner of our resurrection? ¶ The child. Al they which be dead before that time shall then take their own bodies again unto them: 1. Cor. 15. howbeit they shallbe of another sort or fashion: that is to weet, they shallbe no more subject, to death or corruption: and yet notwithstanding they shallbe of the self same nature and substance as before. And such as shall then remain alive, God will raise them up marvelously and suddenly change their bodies, in the twinkling of an eye, (as we have said before.) ¶ The minister. Shall not the wicked be aswell partakers of this resurrection, as the faithful? ¶ The child. Yes verily, but they shall be in condition or state far unlike: for the one (that is to weet) the faithful, Ihon. 5. Matt. 25. shall rise again to everlasting joy and felicity, & the other to everlasting death, and damnation. ¶ The minister. Wherefore then is there not aswell mention made of hell, and death everlasting, as of heaven and life that endureth for ever? ¶ The child Because the Crede is a brief sum of our faith containing in as few words as can be, that, that belongeth peculyerly to comfort the consciences of God's faithful: therefore God's benefits which he freely bestoweth upon his people be rehearsed alonely, without any mention of the wicked, who are clean shoot out of his kingdom. ¶ The minister. Sunday. 18 Since we have the very foundation & ground where upon our faith is builded, we may well gather hereof that this is the very right faith. ¶ The child. what a thing lively faith is, Yea verily: that is to say, it is a sure persuasion and a steadfast knowledge of God's tender love to wards us, according as he hath plainly uttered in his gospel, that he willbe both a father, and a saviour unto us through the means of our Lord jesus Christ. ¶ The minister. Is this faith a thing standing in our power, either is it a free gift that God giveth at his pleasure? ¶ The child. The scripture teacheth us that it is a special gift of the holy ghost, and very experience doth also confirm the same. ¶ The minister. And why so? ¶ The child. For the feebleness of our wits is such, that we can by no means attain unto the understanding of God's wisdom and the secrets of his spirit, the which things be opened and made known unto us by faith: and our hearts are naturally inclined to a certain distrust, or at lest avaine trust either in ourselves, The holy ghost doth lighten our minds. or in other creatures: but what time God's spirit hath lightened our hearts, and made us able to understand God's will (the which thing we can not attain other wise) than doth he arm us also with a steadfast confidence in his goodness, sealing (as it were) and imprynting the promises of everlasting health in our hearts, ¶ The minister. What profit cometh to us through this faith when we have it? ¶ The child. It doth justify us, before God, This faith maketh us sure of our righteousness. and maketh us inheritors of everlasting life. ¶ The minister. Why? then is not a man justified through good works, if he live holy, and in the obedience of God's will? ¶ The child. If any man were to be found so perfect, as to lead his life uprightly before God, such a one might worthily be called a righteous man: but forsomuch as we every one, may justly count ourselves wretched sinners in the sight of God: we are of necessity driven, to seek else where for a worthiness to make answer for us to God's judgement. ¶ The minister. Sunday. 19 But, be all our works so disproved, that they can merit nothing at all for us before God? ¶ The child first, all such works as we do of ourselves, by the inclination of our own nature, All man's works be damnable until they be regenerate through gods spirit. are utterly corrupt. Whereof it followeth necessarily, that they can not please god, but rather do provoke his wrath, and he condemneth them every one. ¶ The minister. This is then thy saying: that unto the time that God hath of his favourable goodness received us to mercy, we can do no manner of thing but sin: Mat. 7 even as an evil tree can bring forth no fruit but that that is evil. ¶ The child. It is even so: for although our works make a fair show outwardly to man's sight: yet without doubt they are wicked in God's sight, forsomuch as the heart is naught, and ungracious, unto the which God chief hath respect. ¶ The minister. Hereby than thou dost conclude that it lieth not in our power, to prevent God with our merits: and so to provoke him to love us, but much rather contrariwise, we thereby do stir him to be more and more angry against us. ¶ The child. Yea surely: and therefore I say, that without any manner consideration of our own works, he doth accept and receive us into his favour, of his mere liberal goodness, & bountyful mercy, Titus. 3 through the merits of our saviour Christ, accounting his righteousness to be ours, and for his sake, so forgetting our faults, that he will lay them no more to our charge. ¶ The minister. What meanest thou then that a man is justified by his faith? ¶ The child, justification or righteousness is attributed unto faith, for so much as through believing (that is) receiving with an assurance of the heart, the promises of the gospel, we enter into possession of this righteousness. ¶ The minister. This is bryfely thy meaning, that even as God doth present and offer this righteousness freely unto us in his gospel, even so the only mean or way to receive that excellent gift of GOD, is faith. ¶ The child. Yea forsooth. ¶ The minister. Sunday. 20 well then, after that god hath once received us into his favour, be not the works which we do through his grace, of faith, and by the virtue or his spirit, acceprable unto him? ¶ The child. The good works which proceed only of faith. yes verily, because he doth of his free goodness, so accept them and take them: and not because their worthiness doth deserve so to be esteemed. ¶ The minister. How is it that they be not worthy of themselves to be accepted since they be works proceeding of the holy ghost? ¶ The child. Forsomuch as we carry always some infirmity of the flesh about us, which will have a stroke and a doing in all our works, whereby they are defiled. ¶ The minister. By what means then are they made acceptable unto God? ¶ The child. By the means of faith: The way to do good works to god's pleasure for through faith, a man is well assured in his conscience, that God will not look narrowly upon his works, nor try them by the sharp rigour of his justice: but that he will rather hide the unperfytnes & the unclean spots that be in them, with the undefiled pureness of our saviour Christ, and so account them as perfect. ¶ The minister. May we say then that a Christian man is justified by his works, after that God hath called him, or that he doth merit through them God's favour to the procurement of life everlasting? ¶ The child. Psal. 143. No verily: but contrariwise it is said, that no man living shallbe justified in God's sight: and therefore it is our duty to pray that he do not enter into judgement with us, or call us to a count. ¶ The minister. Thou mean not hereby that the good deeds of faithful men are to no purpose and unprofitable? ¶ The child. I mean nothing less: for god promiseth to reward them largely, both in this world & in the life to come. And yet this notwithstanding, those rewards of God be not given for the worthy deserts of our deeds, but only because it pleaseth GOD of his goodness to love us freely, & so to cover and forget our faults, that he will never call them any more to remembrance. ¶ The minister. Aright faith is never idle. May we persuade ourselves that we are just without good works, & without the diligent applying of our selves to walk in all Gods holy commandments? ¶ The child. That is not possible: for to believe in Christ is as much to say, what it is to believe in Christ. as to receive Christ in such sort & with such properties, as he doth give himself unto us: now this is an evident thing, that Christ doth not only promise to deliver us from death, & to restore unto us the loving favour of god his father thorough the only merits of his innocency: But also he promiseth to make us new creatures, by his holy spirit, to the end that we should lead a holy conversation in all good works. ¶ The minister. Then I see, that it is so far from the office or working of faith to make men despisers of good deeds, or negligent to live godly: that it is the very root or lively fountain, whereout all good works doespring. ¶ The child. Ye say as the truth is, The effect of the gospel is faith & repentance. and for this cause the doctrine of the gospel doth consist in these two points: faith and repentance. ¶ The minister. Sunday. 21 And what manner of thing, is Repentance? ¶ The child. It is and earnest displeasure to ward what repentance is. sin, and therewith all a fervent desire or longing for godliness, proceeding of the fear or God: and inducing us to the mortifying of our carnal affections, inclining us altogether to the guiding and governance of the holy ghost, to serve God unfeignedly. ¶ The minister. This than which we have touched, is the second point of a christian man's life which standeth in serving of God. ¶ The child. wherein the right serving of god standeth. Yea verily: and we have said also that the very right and allowable service of God, doth consist in submitting ourselves humbly unto him, studying earnestly to do according to his wil ¶ The minister. Wherefore standeth gods service herein only? ¶ The child. Because he will not be served or worshipped after our fantasy and imagination, but after his own good pleasure. ¶ The minister. What rules or ordinances hath he prescribed unto us to lead our life by? ¶ The child. His law. ¶ The minister. What things doth it contain? ¶ The child. It is divided into ii parts, The law hath two parts. where of the first doth contain four commandments, the second containeth vi so that there be ten in the whole. ¶ The minister. Who hath made this division thereof? ¶ The child. God himself: Exod. 32.34. Deu. 4.12 who also gave it written in two tables unto Moses saying, that the whole was reduced into ten sentences. ¶ The minister. What is the matter or substance of the first table? ¶ The child. It toucheth the due manner of worshipping God. The effect of the first table. ¶ The minister. What is contained in the second table? ¶ The child. It showeth us in what manner we ought to behave ourselves towards our neighbours, The effect of the second table and what duty we own unto them. ¶ The minister. Sunday. 22 Rehearse the first commandment. ¶ The child The first commandment. Exod. 20 Deu. 5 Hearken, and take heed Israel: I am the lord thy God, which hath brought thee forth of the land of Egypt, out of the house of bondage. Thou shalt have none other God before my face. ¶ The minister. Declare the meaning hereof. ¶ The child. It is a preface to begin withal, or an introduction to the whole law: for he doth challenge here unto himself, first authority to command, naming himself everlasting, & the creator of the world: and again after he calleth himself our God, whereby he moveth our hearts to have in reverence, & to esteem highly his doctrine: for if that he be oursavior, it is good reason that we be also his loving subjects, and obedient people. ¶ The minister. what signifieth the deliurance out of egypt. But that which followeth after, touching the deliverance from the miserable bondage of Egypt: is it not referred pecularely to the people of Israel? ¶ The child. Yes verily, as concerning the deliverance from bodily bondage: howbeit it belongeth also generally unto us all with out exception, in so much as he hath delivered our souls from the spiritual captivity of sin, and from the tyranny of the devil and his kingdom, whereof the bondage of Egypt was but a figure. ¶ The minister. Why doth he make mention of this in the very beginning of his law? ¶ The child, It is done to put us in remembrance, how greatly we are bound to show unto him all obedience in performing of his will: and to signify unto us what ingratitude and unkindness it is to do the contrary. ¶ The minister. And what is briefly the effect of that he requireth of us, in this first commandment? ¶ The child. He enjoineth us to reserve unto him only the honour due unto him: The sum of the first commandment. and that in no wise we alienate or put it from him, giving the same unto any other. ¶ The minister. What is the honour due unto him alone? ¶ The child. To worship him, The honour that is due to god alone. to put our whole trust in him, to call upon hymand such other like, which be attributed peculiarly and only unto his majesty. ¶ The minister. Wherefore is that clause put to: before my face? ¶ The child. Forsomuch as he seeth & knoweth all things, & judgeth the secret thoughts of men's hearts: he signifieth unto us, that he doth not account it sufficient if we make a countenance or be are a fair show before men, but that his will is that also in very deed, even from the bottom of our heart, with fervent affection, we do take him for our only God. ¶ The minister. Sunday. 23 Rehearse the second commandment. ¶ The child. The second commandment touching Images and the worshipping of them. See thou make thee no graven image, neither any similitude of any thing, either in heaven above, either in the earth beneath, or in the waters which be beneath the earth: thou shalt do no honour unto them nor worship them. ¶ The minister. Doth he utterly forbid the making of any images? ¶ The child. No: but he doth forbid expressly either to make any image thereby to represent or figure god: either to make any image to worship it. ¶ The minister. Wherefore are we forbidden to make any figure or image of God? ¶ The child. Because there is no similitude nor comparison between him that is an everlasting spirit, Deu. 4. Esa. 41. Rom.. 6. Acts 17. not able to be conceived of the mind, nor possible to be seen with eyes, and a material body mortal and apt to putrefy, which we may both feel & see. ¶ The minister. Thy mind is then, that he doth great dyshonor to God's majesty, that goth about to represent or figure him in such sort. ¶ The child. Yea verily. ¶ The minister What manner of adoration is here inhibited? ¶ The child. We are forbidden here to come before any image to make our prayers, Of honour forbidden to images. or to bow our knee before it, or to make any other semblant or token of reverence: as though God were more present there, or showed forth his power unto us more in that place, than else where. ¶ The minister This is not then to be taken as though all keruing or painting of Images were utterly prohibited: but alonely to make any image to do God service therewith, or thereby to worship him in visible things: In what sort images are forbidden. either finally to make any Image, whereby the simple may take occasion to abuse it unto any kind of superstition or idolatry: all such are utterly forbidden. ¶ The child. It is even so. ¶ The minister. For what purpose principally was this commandment given? ¶ The child. In like manner as in the first commandment, God showeth himself to be alone the very same, unto whom all honour doth belong: even so now in this second commandment he goeth about to withdraw us from all superstitious kind of worshipping, proceeding of our carnal imagitions. ¶ The minister. Sunday. 24 Reharse that that followeth this commandment. ¶ The child. He joineth unto it a threatening saying: I am the eternal, your God, almighty, jealous, and punishing the wickedness of the fathers in their children, unto the third and fourth generation of such as do hateme. ¶ The minister Wherefore doth he make mention there of his might? ¶ The child. To put us in remembrance that he is of sufficient ableness to uphold, maintain and defend his honour. ¶ The minister What meaneth he by speaking of jealousy. ¶ The child. He doth us to weet, that he can not abide a companion with him, for even as he hath of his unspeakable goodness, freely given himself unto us: in like manner also he challengeth as duty of our behalf, that we become altogether his servants, wholly addict and given to please him: and this is the spiritual chastity which he looketh for of our souls, that they be dedicated unto him, and kept holy for him And contrariwise, it is a very spiritual whoredom, if our minds be alienated, touching spiritual whorden. or any whit withdrawn from him, to any kind of Idolatry, or superstition. ¶ The minister How ought this to be taken, that he punisheth the transgressions of the fathers in their children. ¶ The child To pierce our hearts more deeply, with the terror of his wrath, who doth not only threaten to punish the offenders, but also their seed after them. ¶ The minister What? is not this contrary unto the ryghtevousnes of God, to punish the one for the others fault? ¶ The child. How God punisheth the father's wickedness in the child. If we do way and consider aright, the state whereunto the whole nature of man is brought by the fall of Adam, it may be thought superfluous and more than needeth to move this doubt: for we are every one of us borne under the curse of God, and the children of his wrath, so that we can not find fault with God when he letteth us alone and suffereth us still to continue such as we are of nature. Now as it is a sure token of gods tender affection & favore towards his servants, when he doth also enrich their children with his manifold blessings: so likewise it is a most dreadful token of God's vengeance towards the wicked, when he suffereth their offspring to continue in their cursed state. ¶ The minister. What sayeth he more besides this? ¶ The chlide To the end he might stir us also with tender love he saith moreover that he showeth forth his abundant mercy unto the thousand descent of such as love him & keep his commandments. ¶ The minister. Doth he mean thereby, that the obedience and holy conversation of a faithful man shallbe sufficient to save his posterity, althouge it be naught and wicked? ¶ The child. Not so: but the meaning thereof is, How God showeth mercy to a thousand generations. that he will in such sort show forth his beneficial goodness towards the faithful, that for the favour he beareth unto them, he will also be known unto their children to be their God, not only miding to prosper then here in things of this world, but to saynctifie them also with the gifts of his spirit, whereby they may become serviceable and ready to please him. ¶ The minister. But this is not altogether a general rule, that the children of the wicked be accursed: and contrariwise faithful men's children blessed. ¶ The child No: Rom. 6. for our Lord doth reserve this liberty to himself always, to show mercy unto the children of the wicked: and on the other part, he hath not so bound his grace to the children of the faithful but that he may at his pleasure reject whom he will: yet notwithstanding he doth in such wise order these things, that all men may easily see, that he hath not made this loving promise for nought. ¶ The minister. Wherefore doth he rehearse here in the promise? to a thousand descent, whereas in the threatening he made mention but of iii or four? ¶ The minister. That is done to signify, that God is of his own goodwill and inclination, always more ready to use gentleness & favourableness, than roughness or rigour: according as he sayeth of himself that he hath a ready inclination to do good, or to show mercy, Exod. 34. Psal. 103. and contrariwise slow unto anger. ¶ The minister. Sunday. 25 Let us come now to the third commandment. The three commandment. ¶ The chide. Thou shalt not take the name of the Lord thy God in vain. ¶ The minister What is the right understanding of that? ¶ The child He doth not only forbid to abuse and blaspheme the blessed name of God by perjury: but forbiddeth as well all vain, Of oaths. and superfluous oaths. ¶ The minister. May a man then swear lawfully at any time? ¶ The child Yea verily, when there is just occasion: that is to say, to maintain the truth of a matter when the time shall require, and likewise to keep and nourish brotherly charity among us. ¶ The minister, Doth he disprove no oaths but such as are made to the hindrance of God's honour? ¶ The child. In one kind of oath he teacheth us a general rule: to weet, that we ought not swear at all: that is to say, that we may not call God to witness, unless it be done with all humbleness of mind, having a reverent fear towards his majesty before our eyes, to the intent to glorify his name: for even as it is holy, and of most worthy price, so it behoveth us to take diligent heed, with what reverence we should name God. that we do not in such sort name him, or call him to witness, that either we may seem to pass lightly of him ourselves, either whereby other may take occasion to have him in small reverence. ¶ The minister How shall a man use his name with such due reverence? ¶ The child If we do neither think nor speak of God, nor of his works, but with all reverence and honour. ¶ The minister. What followeth this commandment. ¶ The child. He addeth unto it a threatening: that he will count him that useth his name irreverenlye as a wicked malefactor? ¶ The minister. Seeing that God pronounceth threatiningly in other places in a generalite, that he will punish all transgressors: what vehemency is there besides in these words? ¶ The child. He doth expressy declare hereby, in how great estimation he hath the honour of his holy name: forsomuch as he sayeth precysely, by evident words, that he can not abide that any man do use it unreverently, to the intent we migth with so much the more careful diligence have it in honour. ¶ The minister. Sunday. 26 Let us go to the fourth commandment. ¶ The child. Remember to keep holy the sabbath day: six days shalt thou labour, The four commandment. & do any needful work thou hast to do? but the seventh day is the rest of the lord thy God, thou shalt do no work that day, neither thou nor thy son, nor thy daughter, neither thy servant, nor thy handmaid, no not thine ox, or ass, neither the stranger that is with in thy gates for in six days God made heaven and earth, and all that is in them, but the seventh day he rested, wherefore he hath blessed the day of rest, and hath dedicated it peculiarly to himself. ¶ The minister. giveth God in commandment that men shall travail six days every week, and so rest the seventh? ¶ The child. No, he doth not precisely command it: but rather he doth give men leave to travail about their comen business for the time of six days, and so maketh a restraint only of the seventh, in the which he forbiddeth to labour. ¶ The minister. Are we then bound by God's commandment to refrain one day in the week from all manner of labour? ¶ The child This commandment hath a certain special consideration in it: for as touching the observation of bodily rest, it belongeth to that part of the old law which is called ceremonial, the which ceremonies, were utterly abolished at the coming of Christ. ¶ The minister Sayest thou then, that this commandment belongeth peculyerly unto the jews, & that God did give it only for the time of the old testament? ¶ The child. Yea verily, as touching the ceremony thereof, and the outward bodily rest to be observed therein. ¶ The minister. Why then, is there any other thing contained in it besides the ceremony? ¶ The child. Yea truly: for there be three considerations, for the which this commandment was given. ¶ The minister. What are they? ¶ The child. The first is, Three considerations for the which the sabbath day was ordained. that it might be a figure to represent our spiritual rest: The second for a comely order to be used in the church or congregation: And thirdly, for the refreshing of servants, that they might have some relief of their travail. ¶ The minister What is that, thou callest spiritual rest? ¶ The child. That we cease to do the works of our own lusts & will, that the lord may bring forth the works of his spirit in our hearts. ¶ The minister How may we do this? ¶ The child By mortifying our flesh and subduing the inordinate affections of our nature, to the end that God's spirit only may bear rule in us. ¶ The minister. Are we bound to this rest but one day in the week? ¶ The child. The spiritual Sabbath is continual. It is our bounden duty to continue in this rest always: so that when we have once begun to enter in to it, we must go on forward whiles our life lasteth. ¶ The minister. How happeneth it then that there is but one day appointed to represent & figure unto us a thing that dureth our whole life? ¶ The child. It is not necessary that the figure or shadow of a thing do resemble thoroughly in all points the thing it is ordained to represent: it is to be thought sufficient, if they agree & be like in son points. ¶ The minister. And wherefore was the seventh day appointed rather than any other? ¶ The child. The numbered of seven The number of seven. doth signify and import a certain perfection in the holy scripture, wherefore the seventh day was most meet to set out unto us a thing that should still continue: moreover it putteth us in remembrance that our spiritual rest or quietness is not full nor perfect, whiles we live in this world, neither shall it be absolutely brought to perfection until we depart this life. ¶ The minister. Sunday. 27 What is mente by that which our lord allegeth here, saying, that it behoveth us to rest, for so much as he hath done the same? ¶ The child When God had created all his works in six days, he dedicated or appointed the seventh to the view and beholding of his workmanship. And to the intent we might be the more easily induced to the consideration there of, he bringeth forth his own example, for that there is nothing of so much worthiness to be desired, as to become like unto him. ¶ The minister. Must we than daily have consideration and remembrance of gods works: or is it enough to have mind of them one day in the week? ¶ The child Verily our bond duty is to have both daily & hourly a reverent consideration of his marvelous works: We are bound to praise God continually in his works. but for that we are through frailty so negligent & forgetful, there is one certain day, peculiarelye appointed, to renew from time to time the remembrance of this our duty, and that is the politic order which I spoke of. ¶ The child. What manner of order aught the people to observe in that day? ¶ The child. As touching politic order for days. They are bound that day to come together, and to give diligent ear to the word of God, to make their prayers unto God, and finally to make open profession of their faith and religion. ¶ The minister. What meanest thou by saying, that it was partly ordained for the recreation and ease of servants? ¶ The child To th'intent that they which be under the authority and power of others, might be released somewhat and lightened of their painful labours, the which thing also serveth to the furtherance of the common wealth: for somuch, as every man hath just cause to be the readier willingly to travail the other six days, when they consider, that they may take their rest in the seventh. ¶ The minister Go to then, let us now also see how this commandment belongeth unto us. ¶ The child As touching the ceremony there of, Col. 2. The ceremonial Sabbath is ended. we have nothing to do with it: for the use of all ceremonies ceased at the coming of Christ, who was the end and substance of them. ¶ The minister. How so? ¶ The child. For our old man, unto whom the ceremonies belonged, is now crucified by the virtue of his death: Rom. 6. & through the merit of his resurrection we rise again into a newness of life. ¶ The minister. What is there than in this commandment that concerneth us? ¶ The child. We are bound to observe the politic order appointed in the church for the hearing of God's word, for coming together to make common prayers, and for the right use of the sacraments. ¶ The minister And doth the figure profit us no more? ¶ The child Yes verily: for it leadeth us to the truth of that thing, whereof the sabbath day is a figure: which is, that we being made the true members of Christ, aught to leave of from doing the works of our own will, & to commit ourselves wholly unto his tuition & governance. ¶ The minister. Sunday. 28 Let us come now to the second table. ¶ The child. Honour thy father & thy mother. ¶ The minister The 5 commandment. What dost thou mean by this word, Honour? ¶ The child what honour is due to our superiors. The meaning is that children are of duty bound to use humble obedience and lowliness, towards their father and mother, bearing a reverent mind towards them, ready to assist and aid them, and willing to do after their commandments according to their duty. ¶ The minister. proceed farther in this commandment. ¶ The child. God joineth also a promise to this commandment, saying, that thou mayst lead a prosperous life many years in the land which the lord thy God hath given thee. ¶ The minister. What is the meaning of this promise? ¶ The child. That God will endue them with a long life here in this world, which have their father and mother in due reverence. ¶ The minister. How cometh it to pass, that god promiseth man to prolong his life here in this world (as if it were a special benefit) since this life present is so full of all kind of misery? ¶ The child. Though our life here in this world be never so full of wretchedness, yet not with standing a long life A long life. is a blessing of God unto the faithful: for so much as god doth show forth his fatherly affection towards his in that they know they are under his protection and defence? ¶ The minister. May a man gather of the contrary part, that he who liveth not many years, is accursed of God? ¶ The child. No: but rather it cometh to pass many times, that our lord taketh them soneste of all out of this world, shortening their life, whom he loveth most dearly. ¶ The minister. Since he doth thus, It seemeth that he keepeth not always promise. ¶ The child. Benefits of this world are promised with condition. Yes verily: for what promise soever god maketh us, touching the benefits of this world, we ought to take it with this condition, so farfurth as it shallbe expedient for the health of our soul. For it were a means to have the promise of god in small reputation, if the eyes of our mind were not directed further than to consider only the state of this present life. ¶ The minister. And what is to be said of them that be disobedient unto father and mother? ¶ The child. The punishment of children which disobey their parents. God will not only punish them with everlasting pain in the day of judgement, but he will execute also, punishment on their bodies here in this world: either by shortening their life, either by procuring them a shameful death, either at the least a life most miserable. ¶ The minister. Doth not God speak expressly and namely of the land of Canaan in this promise? ¶ The child. Yes verily, as touching the children of Israel, unto whom the commandment was first given: but since it hath pleased god to receive us also into the numbered of his people, Psal. 14 Psal. 88 Psal. 3. we must take it in a more general significatyon, so that, in so much as the whole earth is the lords, we ought to acknowledge that what country soever we do inhabit, god hath given unto us the same for a dwelling place. ¶ The minister. Is there nothing else to be understand in this commandment? ¶ The child. Yes, for notwithstanding no mention is made in it expressly but of the father and mother: yet we must understand in them, all magistrates, rulers, & superiors, for so much as there is one manner of consideration of them all. ¶ The minister. What is that? ¶ The child. AS God hath given unto them all, their authority and pre-eminence: and because there is no prerogative of superiority, neither of father nor mother, neither of prince, or ruler, magistrate, or master, neither any other office or title of pre-eminence, Rom. 13. but such as God hath ordained: therefore they require all by one manner of reason their due obedience. ¶ The minister. Sunday. 29 Go now to the sixth, commandment. ¶ The child The .6. commandment. THou shalt do no murder. ¶ The minister. Is there nothing forbidden here but open murder? ¶ The child. Yes verily: for considering that it is god who giveth this in commandment, the which hath chief regard unto our hearts: he doth not only give us a law to restrain our outward deeds, but principally to bridle the affections of our mind. ¶ The minister. Thy meaning is then, that there is a certain kind of murder lying privily in the heart, the which is forbidden here of God. ¶ The child. It is even so: and that is a malicious hatred or rancour, and a desire to do hurt unto our neighbour. ¶ The minister. Is it enough then if we bear no hatred nor malice towards any man? ¶ The child. No, for in that, that god forbiddeth hatred, it is to be understand also that he requireth of us to love all men, & that unfeignedly from the bottom of the heart, procuring by all means, their wealth. ¶ The minister. Rehearse the seventh commandment. ¶ The child THou shalt not commit adultery. The .7. Commandment. ¶ The minister. What is the sum and effect of this commandment? ¶ The child. All whoredom is declared to be accursed of God, All whoredom is accursed: & therefore it behoveth us to refrain from it if so be we fear to provoke his wrath against us. ¶ The minister. Is there no other thing contained in this commandment? ¶ The child. We must all ways have an eye and a regard to the lawmaker, The mind of the law maker is to be considered. who in so much as he is God, from whom nothing lieth hid: he stayeth not himself in the consideration of the outward work, going no farther, but he requireth also that the heart be clean from all corruption and lust. ¶ The minister. Show me then, what is the full and perfect meaning of this commandment. ¶ The child. 1. Cor. 3. forsomuch as our bodies & souls are the temples where Gods holy spirit resteth, 2. Cor. 6. this commandment requireth of us, to keep them in all honest pureness: in such sort that it is not enough for us, if we be chaste as touching the carnal act, but we must also be without all uncleanly lusts or desires, without all inordinate fancies: finally we are inhibyted all words and gestures which sound or allure to uncleanliness, so that there must be no part in us, defiled, or unchaste. ¶ The minister. Sunday. 30 Go on to the eight commandment. ¶ The child. The .6. commandment. Thou shalt not steal. ¶ The minister. Doth this commandment forbid only such robberies as be punished by common laws, either doth it reach any farther to any other kind of stealing? ¶ The child. This commandment reacheth unto all naughty, unlawful, Of theft. or deceivable occupations, and forbiddeth all disallowable or discommendable ways and means, whereby we pluck unto us any part of our neighbours substance, whether it be by violence, by fraud, or by any other means, that God hath not allowed by his word. ¶ The minister. Is it enough if a man refrain from the deed doing, either is it forbidden also to mind or purpose any such thing? ¶ The child. We must all ways have a consideration that God was the maker of this law: Of inward theft. who forsomuch as he is a spirit, hath not only regard to robberies that be committed in deed, but he considereth aswell our secret enterprises, our devices, and purposes, and the desires of our mind, to come by riches through our neighbours loss. ¶ The minister. What behoveth it us then to do? ¶ The child. We are bound to do our endeavour that every man may have his due and right, ¶ The minister. What is the ninth commandment? ¶ The child. The ninth commaundemete. Thou shalt bear no false witness against thy neighbour. ¶ The minister. Doth god forbid in this commandment, open perjury before a judge only: either are we charged to make no lie to the disprofit of our neighbours? ¶ The child. A general doctrine touching other. In naming one kind of lying, he forbiddeth utterly to make any leasing: meaning that we may not speak any thing to the reproach of our neighbour falsely: and that we may in no wise backbite him or make lies of him, whereby he might sustain loss in his goods, or be hindered in his good name. ¶ The minister. Wherefore doth he speak expressly of open perjuries, rather than of any other kind of lies? ¶ The child. To the intent that we might the more earnestly detest, and abhor, After customable staundering & liing: there followeth short ely in the neck of it open perjury. all backbiting, and lying: signyfying unto us withal, that whosoever doth accustom himself to speak slanderously of his neighbour, or to make any lie to his neighbours, hinderàunce privily, he will not be ashamed shortly after to forswear himself openly. ¶ The minister. Be slanderous and lying words forbidden here alone: either be we also restrained from all evil thinking? ¶ The child. As well the one as the other by the reason which we have already alleged, That that is ill to be done before men, it ill to be though before God. for that that is evil in the doing before men: is as evil to be willed or thought before God. ¶ The minister. Rehearse then in few words the very sense and meaning of it. ¶ The child. We are taught by this commandment, not to be ready to judge evil, or to speak any words that sound to the reproach and infamy of others: but much rather to have a good opinion of our neighbours, and to speak words to their praise, and to the maintenance of their good fame, and honest estimation, so far forth as the truth will bear us. ¶ The minister. Sunday. 31 Let us come now to the last commandment. ¶ The child. The ten commandment. Thou shalt not desire thy neighbours house: thou shalt not desire thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor ass, neither any thing that is thy neighbours. ¶ The minister. Seeing the whole law is spiritual, and requireth pureness of the heart (as thou hast said) and forsomuch as every one of the other afore said commandments were ordained, aswell to correct and amend the naughty rebellious affections of the heart, as to rule & govern the outward doings of men, it appeareth that this commandment is superfluous, and that there was enough said before. ¶ The child. In the above rehearsed commandments, God forbiddeth all willing or consenting to do evil, minding thereby to bridle and suppress all rooted affections, or deliberate purposes of naughtiness: but here in this he utterly inhybiteth all evil thoughts, light motions, sudden affections, yea though we never fully purpose them, neither endeavour ourselves, or consent willingly to do them. ¶ The minister. Sayest thou then, that the least motion or temptation that can enter into the thought of a faithful man is sin, though he utterly refuse it, strive against it, and will not by any means consent unto it? ¶ The child. Yea verily: for this is certain, that all wanton thoughts and motions of evil, Every evil motion is a sin. do proceed and spring out of the original sin which continueth still in us by nature: whereof I conclude that lusts or motions which do kindle or stir up man's heart to do amiss, though he never purpose or consent to do the thing, be nevertheless directly against this commandment. ¶ The minister. This is then briefly thy saying, that even as lusts or desires of evil, which have so far prevailed, that the will is consenting & fully agreed upon the same, are reproved as sin in the former commandments: even so by this commandment God requireth of us such an upright clearness of conscience that there may not so much as one evil motion or desire, once enter into our hearts, the which might incline or provoke us to do amiss. ¶ The child. Ye have said all. ¶ The minister. May we not now make a brief some and gathering of the whole law? ¶ The child. The some and effect of the whole law. Matt. 22. Yes verily, the whole law is comprehended in these. two. points: the one is, that we love God with all our heart, with all our mind, and with our whole might. The other is that we love our neighbour as ourself. ¶ The minister. What is included in the love of God? ¶ The child. It requireth of us this duty, that we love him as our God: that we acknowledge and take him for our sovereign lord, master, saviour & father: so that hereby our duty is to fear him, to honour him, to put our whole trust in him, to obey him and love him. ¶ The minister. What dost thou mean by these words: with all our heart, all our mind, and our whole strength. ¶ The child. It is no more to say, but that we must love God with such a zeal and fervent affection, that there may be in us, no desire, no will, no thought, no endeavour, no manner of inclination, contrary unto this love. ¶ The minister. What is the meaning of the second point? ¶ The child. We are taught thereby, that as we be naturally inclined to love ourselves, and as this affection is most vehement & doth pass all the rest, even so our love towards our neighbours, ought in such sort to bear rule in our hearts: that it should rule and guide us altogether, and should be a line and rule, thereby to order all our thoughts and deeds. ¶ The minister. And whom meanest thou, when thou sayest our neighbours. ¶ The child. I do not only signify by the word our kindred, friends, and such other as be of our familiar acquaintance: but such also as be strangers unto us, and more than that, our very enemies. ¶ The minister. In what band or alliance are we in with them? ¶ The child. There is a knot of friendship the which God himself hath fastened, which cannot be loosed by any man's malice, or wickedness. ¶ The minister. Then thou wilt say, if any man bear any malicious hatred unto us, that evil affection cometh of himself: and yet in the mean time, by the very order which God himself hath appointed, he ceaseth not to continue still our neighbour, and we are bound even so to take him. ¶ The child. Yea verily. ¶ The minister. Seeing the law requireth such a perfect upright manner of serving God, is not every christian man bound to frame his life and conversation after the same? ¶ The child. Yes truly, but we have in us so much weakness; No man can fulfil the law. that there is no man which fully doth perform all that the law requireth. ¶ The minister. Why doth God therefore require of us such an exquisite perfection as we be not able to reach unto? ¶ The child. God requireth nothing of us but that which we are bound to do, and our own consciences witness that we are charged with already: And again if we bend ourselves, and give diligence to frame our lives to this rule set forth in the law, than albeit we be far from being able to attain unto the perfection thereof, yet the lord will not lay to our charge that default or lack of doing the same as our duty requireth. ¶ The minister. Speakest thou generally of all men: either else meanest thou the faithful only? ¶ The child. I speak not of such as believe not, for no man is able to begin to frame himself to do the least point that the law requireth, until he be regenerate and fashioned again through the spirit of God. Moreover, if it were possiblé to find out any man who were able to perform some part of that, Deu. 27 Gal. 3. that the law demandeth, it should not be enough to discharge him before god: for the lord pronounceth openly this sentence, that whosoever doth not thoroughly accomplish every point contained in the law, is accursed. ¶ The minister. Sunday. 33 Hereof we must needs gather that the law hath two distinct offices, according as there be two sorts of men. ¶ The child. Rom. 3. To what use the law serveth touching the unfeythful 2. Cor. 3. What else? for as touching them that believe not, it serveth to no other purpose but to reprove & condemn them, and to take from them all manner occasion to excuse themselves before god: & this is that part of the office of the law, which. S. Paul speaketh, of, naming it the instrument of death and damnation: but as touching the faithful, it serveth to an other use. ¶ The minister. What profit doth the law bring to the faithful? ¶ The child, To what use the law serve the as touchin the faithful. first the law maketh it known unto them, that they cannot be justified by their works: & so by humbling them through the knowledge of their miserable state, it doth stir them to search their health & salvation in our saviour Christ. Secondarily whereas it requireth more than is possible for any man to do, it warneth them to pray unto God, that he will vouchsafe to give them sufficient strength that they may at least have a ready willing mind to obey his will, and thereby they have also occasion to knowledge their daily faults, and so to think lowly of themselves: thirdly it serveth them in stead of a bridle, to repress their carnal affections, and to hold them fast in the fear of God. ¶ The minister. We may then finally conclude, as touching this matter, that albeit for the time of this transitory life, we never attain to be able to render perfect obedience unto the law, yet it is not to be thought a vain thing, and to no purpose, that it requireth of us such a precise and exquisite perfection: for thereby it setteth up a mark unto us, to the end, that we every one, according to the grace wherewith God hath endued us, might continually with so much more fervent affection, walk towards it and study daily more and more to come unto it. ¶ The child. Ye have uttered the thing even as I meant it. ¶ The minister. Have we not a perfect rule of all rigthtuousnes set out in the law? ¶ The child. Yes verily: so that God demandeth no other thing of us, Obedience to the law is gods only service, and the sacrifice that he requireth of us. 1. Sam. 15. jerem. 7. then to frame and order all our doings by it: and contrary wise God disalloweth and refuseth whatsoever man taketh in hand to do besides, For obedience is the only sacrifice and service, which he requireth. ¶ The minister. To what purpose then doth all those monitions, declarations, exhortations, & commandments serve, which the Prophets make & the apostles? ¶ The child. The doctrine of the prophets & Apostles be nothing else but expositions of the self same law more at large, the end of which doctrine is so far of from the leading of us from the obedience due unto God, that it is rather in stead of a sure guide to conduct us, and bring us unto it. ¶ The minister. Yet it seemeth that the law doth not set out every man's particular vocation and office. ¶ The child. Where as the law of God prescribeth that we ought to render unto every man that, that is his due, we may right well gather thereof, what every man's duty is in his state and calling: further (as we have already said) the residue of the scripture maketh a more particular and plain declaration of the same: for the self same things which God hath in few words comprehended in these tables of his commandments, other parts of the scripture do entreat here and there more at large. ¶ The minister. Sunday. 34 we have now commoned sufficiently, of the right serving of God (that is to say of obedience to his will) which is the second part of the honour due unto him: The three point touching the true honouring of God, is calling on him in our need. let us speak now also of the third point touching the honour which he demandeth of us. ¶ The child. We have said here before that the third manner of honour which he demaaundeth of us, is to call upon him and to seek for help at his hand in all our nedoes. ¶ The minister, Dost thou mean, that this honour, to call upon God for help in our necessities, is due unto him alone? ¶ The child. Yea, for he challengeth this as a peculiar honour due unto his high and divine majesty only. ¶ The minister. Since it is so: after what fort is it lawful for us to require succour at man's hand? ¶ The child. There is great difference between those two things: for we call upon the name of God, to protest and signify, that we look for no help nor benefit but at his hand, having our whole affiance in him, as a sure rock, and in none else: yet in the mean time we procure & use the help of men & other creatures, so far forth as God giveth us leave, & as he hath lente them ableness and means to secure us. ¶ The minister. Thou meanest then, that to demand succour of man, is no whit contrary to this that we are bound to make our invocation & prayer only unto God for help: for somuch as we put not our trust in them, neither seek their succour, but so far for the as God hath ordained them ministers, & bestowers of his goods to our necessity, and comfort. ¶ The child. Ye say very well: and in very deed, what soever benence or friendship we receive at any man's hand, we are bound so to take it, as if God himself did deliver it unto us: for the truth is that it is he, who sendeth all such benefits by the hands of his creatures. ¶ The minister Is it not then our duty to give thanks unto men for their benefits, and to acknowledge gentilye their frendelye help, seeing the law of nature so teacheth? ¶ The child. Yes verily, and it were for no more but for that it hath pleased God to call them to such honour, as to be the dealers, and distributers of his benefits: for God in so doig, doth bind us unto them, and will that we take the same thankfully at their hands, but yet always so, that we must acknoweldge that they are but his ministers and alms dealers, and that he alone is the provider of all. ¶ The miister It appeareth by this that we may not call upon Angels or Saints departed for help. ¶ The child. You say truth: for touching saints departed, Neither Angels nor saints departed are to be called upon for any help. God hath not appointed unto them any such office, as to help us, or given them any such charge as to minister unto our needs. And as concerning his angels, although he have ordained them as ministers to serve for our health, yet is it nothing less than his will that we should call upon them for help, either have our recourse and refuge unto them in time of need. ¶ The minister. Thou supposest then, that whatsoever is not agreeable to the order which God hath set forth unto us, is repugnant vino his will. ¶ The child I mean even so: for if so be that we will become so curious, as not to content ourselves with that order and manner of doing which God hath by his word set forth unto us: that is a token most certain of infidelity. Moreover, if in stead of seeking upon God alone for help in all our needs, we shall have recourse unto Angels or any other creatures, putting any part of our confidence or trust in them: we commit therein damnable Idolatry, by atiributing unto thee, that thing which ought to be peculiarelye reserved unto God. ¶ The minister. Sunday. 35 Let us come now to the right manner of making our prayer unto God: is it enough to pray with the tongue, Of prayer. either is a fervent mind, and earnest affection of the heart also necessarily required? ¶ The child As for the speaking with the tongue is one of the least points, neither is it always necessary to use the tongue in praying: but an attentive mind, and earnest affection is always necessarily required. ¶ The minister. How prove you that? ¶ The child. For, so much as God is a spiritual substance, he requireth always the spirit, we must pray with in hearty affection. & the heart: & as at all other times, so specially in time of prayer, when we show ourselves in his presence, and enter into communication wih him: Psal. 145. Esa. 29. They are cursed of God that pray without hearty affection. and thereupon he maketh a restraint of his promise, saying that he will be at hand, to hear only all them which call upon him in truth: contrary wise he pronunceth all the accursed which pray hypocritically or without an earnest affection. ¶ The minister I see then thereby that all such prayers as be made only with the mouth, be unprofitable and to no use. ¶ The child They be not only unprofitable, but they are superfluous & provoke God to dipleasure. ¶ The minister. What manner of affection is required to make the prayer acceptable? ¶ The child. We must first of all have such a feeling of our poverty and wretchedness, that we may perceive an earnest vexation & grief of mind, through the lothsommes of sin, or lack of some grace expedient for us: we must also have a fervent desire & longing to obtain the same at gods hand, which desire must kindle out hearts, and engender in us a fervent prayer. ¶ The minister. Do these things proceed of our nature, either are they given unto us by the special goodness of God? ¶ The child. It is God that playeth the workman: for we are of ourselves dull, and without all lust to prayer: but the spirit of God doth stir up in our hearts such sighs as no tongue is able to express, Rom. 8. Gal. 4. & endueth our minds with such a zeal, and fervent affection, as God requireth in prayer. ¶ The minister. Doth this doctrine teach us that we ought not to dispose, and stir up ourselves to prayer? ¶ The child. Nothing less: but rather contrary wise, so oft as we do not feel in ourselves such a devotion, or disposition to prayer, we ought to make our supplication unto the lord, that it will please him to give us of his grace, whereby we may be framed to prayer with such affection of mind as we ought to do. ¶ The minister. As touching the use of the tongue, The tongue serveth to a very good use in the making of our prayers. thou dost not count it utterly unprofitable in making of prayers? ¶ The child No verily: for the words which the tongue uttereth do many times help to comfort, and to stir up the affections of the mind: yea they do strengthen, and hold in the mind of man, whereby his thought doth not wander so suddenly from GOD, as otherwise it would: moreover, for so much as the tongue is a creature of GOD, ordained of him to praise and set forth his glory, above all other members of the body, it is reason and duty, that the tongue be employed by all means to that use: finally the very fervent affection of the heart doth many times through a vehement motion, enforce the tongue to speak, though a man did not purpose so to do. ¶ The minister, Since it is as thou sayest, to what purpose is it to pray in a language that a man doth not understand? To pray in a strange language is a mocking of God. 1. Cor. 14. ¶ The child. It is to mock God withal, and a superstitious hypocrisy. ¶ The minister. Sunday. 26 When we make our prayers unto God, do we it at all adventures, without sure knowledge whether we shall obtain any profit or not? either aught we to be surely persuaded that our prayers shallbe heard? ¶ The child. Prayer must proceed of a sure confidence in gods promise. We must have this evermore as a sure foundation & ground in all our prayers, that they shallbe accepted of God, & that we shall obtain our request so farforth as it shallbe expedient and necessary for us: where upon, Rom. 10. Saint Paul sayeth, that the right invocation and praying unto God, proceedeth of faith: for if we have not a sure affiance and trust in the bountiful mercy of God, it is unpossible to make our prayer unto him aright. ¶ The minister. What sayest thou then of them which be in doubt and uncertain whether God will hear them or not? Matt 12. Mark. 11. whosoever doubteth whether God hear his prayer, obtaynethe nothing. ¶ The child Their prayers are utterly void and nothing worth: neither hath God made any promise to any such prayers, for he saith: what soever we shall ask, if we believe, he will grant it unto us. ¶ The minister. There is nothing now behind but to know by what means, & in whose name we may come by this sure confidence to present ourselves before God considering that we are vile sinners, Three things make us bold to ask of God 1. His promise Psal. 50.91.145. Esa. 30.65. jere. 29. and far unworthy so to do. ¶ The child. first of all we have promises of God whereupon we must stay our minds, without having any regard of our own worthiness: Secondaryly then, (if we be the children of GOD) he doth induce us, and push us forward with his holy spirit, 2. His spirit. joel. 2. Mat. 6. to the intent to allure us to be familiar with him as with our loving father: and finally to the end that we should not be afraid to come before his glorious majesty, 3. The mediation of Christ his own son 1. Tim. 2. Hebru. 4. 2. Ihon. 2. although we be but as poor worms of the earth, and most wretched sinners, he hath given unto us our Lord JESUS to be our peacemaker and intercessor, to th'intent that we by means of his merits having recourse unto God our father, might have an assured trust to find grace at his hand. ¶ The minister Dost thou mean it thus, that we may not call upon God by prayer, unless it be done in the name of our saviour Christ? ¶ The child we may not pray but in the name of our Saviour Christ. Ihon. 14. Yea, I mean it even so: for we have an express commandment so to do: and in so doing we have a sure promise, that through his merits and intercession, all our requests shall be granted unto us. ¶ The minister. Is it not then to be taken as a point of rash boldness or foolish presumption, to come forth hardly, and to present ourselves before God himself, assuring ourselves that we have our saviour Christ for our advocate, and to set him before us, to the end that God may for his sake accept both us and our prayers? ¶ The child. No verily: for we make our prayers as it were by his own mouth, Rom. 8. for somuch as he himself openeth the way for us, and maketh our prayers to be heard, yea and entreateth also continually for us. ¶ The minister. Sunday. 37 Let us common now of the substance of our prayers: is it lawful for us to pray for all things that we fancy: either is there a certain rule to appoint what things ought to be prayed for? ¶ The child. If we should follow our own will and fantasy in making our prayers, they should be very unhansomlye framed. For we are so blind that we are not able to judge what is good and meet to be prayed for: moreover, all our desires are so inordinate, and repugnant to God's will, that it is expedient for us to bridle them, and keep them under. ¶ The minister What is then to be done? ¶ The child. We must learn of God what is meet to be prayed, for seeing he alone knoweth what is necessary for us: and that he leadeth us as it were by the hand, so that we our own selves do nothing but follow. ¶ The minister What instruction hath he given us for prayer? ¶ The child. He hath taught us sufficiently how and wherefore to pray, throughout the whole scripture, but to the intent to bring us to one certain and sure mark, he hath set forth unto us one manner of prayer, wherein he hath briefly comprehended all such points as be meet or lawful for us to demand. ¶ The minister. Rehearse that form of prayer. ¶ The child. It is the very same that our Lord jesus taught his disciples to pray: Mat. 6. Luke. 11. for when they asked of him how they should pray, he answered that they should say on this wise. The faithful prayer which our lord himself taught us. over father which art in heaven hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven, give us this day our daily bread, forgive us our trespasses, as we for give them, that trespass against us: and lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power and the glory world without end. So be it. ¶ The minister. For the more easy understanding hereof, tell me how many articles or particular requests be contained herein? ¶ The child. Syxe, The division of the lords prayer. of which the iii first do concern the glory of God, without any respect or consideration of ourselves: the other, iii. touch us properly, and concern our wealth and profit. ¶ The minister. Why then, ought we to desire any thing of God, that bringeth no manner of commodity unto ourselves? ¶ The child This is true, that God of his infinite goodness doth dispose and order all things in such sort, that nothing can turn to the glory of his name which is not also profitable unto us: so that when his name is saynctyfyed & honoured, he maketh it redound to our sanctification: and when his kingdom cometh, we are after a sort partakers thereof: yet notwitstandinge, our duty is at such time as we ask and desire these things, to have only regard to his honour, without any consideration to ourselves, or to our own commodity and profit. ¶ The minister. By thy saying then, though these iii first petitions are greatly profitable to us, yet we may not make them for any other purpose, but only to desire to have God glorified & honoured. ¶ The child It is even so: and likewise, albeit the three first requests be ordained to pray for things expedient and necessary for us: yet even in them also we ought most earnestly to seek god's honour, so that it must be the chief end and mark whereunto all our wisshinge and desires be dyrrected. ¶ The minister. Sunday. 38 Let us come now to the exposition of it: and before that we proceed any farther, wherefore is god named here our father, rather thenby some other name? ¶ The child. Since in time of prayer specially we ought to have a strong confidence and a steadfast assureaunce of God's favour in our consciences: In what sense we call God father. it pleaseth God to be called of us by a name which soundeth nothing but all sweetness, bounty, and mercifulness, thereby to drive away all doubtfulness, and fear, and to make us conceive a bold courage to come familyarelye into his presence. ¶ The minister. May we then come boldly and familiarly unto god, even as a child may unto his father? ¶ The child. Yea, and with a great deal more assured confidence to obtain whatsoever we shall desire: for if we being evil, Mat. 7. cannot choose but give unto our children bread & meat when they ask it: how much less can our heavenly father refuse to give us such things as we have need of, since he is not alonely good, but the very sovereign goodness itself? ¶ The minister. May we not prove sufficiently by this that God is named our father, the same thing which we affirmed touching Christ, that our prayer ought to be grounded upon sure trust in his merits & intercession? ¶ The child. Yes certainly, for god doth acknowledge us no otherwise to be his children, but only insomuch as we be the members of his dear son. ¶ The minister. Wherefore dost thou not rather call God thy father, than our father, as it were in common? ¶ The child, why we call him our father Every faithful man may right well call God his father particularelye: but in this form of prayer our saviour Christ doth teach us to pray in common, that we might remember thereby the duty & charity which we own to our neighbours in our prayers, and to monish us, not to care only for ourselves. ¶ The minister. What meaneth this clause? which art in heaven. ¶ The child. It is asmuch to say, as to name him high, mighty, and of a majesty incomprehensible. ¶ The minister. To what purpose serveth that? ¶ The child. It serveth to this end, that when we call upon him by prayer, we might learn to lift up our minds, & to withdraw our imagination from thinking any thing of him worldly or earthly, & that we should not measure him by our fleshly judgement, and so make him subject or appliable to our will or appetite, but rather that we might, with all humbleness of mind honour his excellent majesty, and also that we might have occasion to put so much the more our trust assuredly in him, considering that he is Lord and master of all. ¶ The minister. Sunday. 39 Make an exposition of the first petition. ¶ The child. petition. The first The name of god is his honour & renown, whereby he is sanctified and praised amongst men: therefore we desire that his glory may be advanced above all things, & every where. ¶ The minister. Dost thou mean that this his glory may either increase or diminish? ¶ The child. No verily, in itself: In what sense we wish the setting forth of god's glory. but the meaning hereof is: that it may be known as it ought to be, and that all the works which God doth, may appear unto men to be glorious and worthy of high praise, even as they be in very deed, so that he might by all means be magnified. ¶ The minister. petition. The second What dost thou mean in the second request by the kingdom of God? ¶ The child. This kingdom consisteth principally in two points: wherein the kingdom of God consisteth. that is to say, first in that he guideth and governeth his elect through his holy spirit. And again in that he destroyeth & bringeth to utter shame & confusion the wicked which will not become subjects to his kingdom, to the end that it may evidently appear that there is no power able to withstand his incomparable might. ¶ The minister. What understandest thou in praying that this kingdom may come? ¶ The child. The meaning is, that it will please god from day to day to increase the number of his faithful flock, The kingdom of Christ. that he will continually more and more show forth his favour in bestowing the gifts of his holy spirit among them, until the time come, in which they shallbe fully replenished: that it may also please him to cause the light of his truth more & more to shine amongst us: that he will in such wise make his justice to be known, that the devil and his kingdom of darkness may come to utter confusion, and that all wickedness may be clean abolished, & rooted out. ¶ The minister. Is nor this request performed in this world? ¶ The child. It is partly fulfilled already: The perfect state of Christ's kingdom yet our duty is to desire that it may be continually increased, and that he will advance still and further his kingdom, unto such time as it shall come at length to full perfection the which thing shallbe at the day of judgement, what time God alone shallbe magnified, and all creatures shall appear low, being subject unto his majesty, 1. Cor. 15. yea when he shall be evidently seen to be all in all things. ¶ The minister. Sunday. 40 In what sense prayest thou that God's will may be done? ¶ The child. I desire that all creatures may be ready and willing to obey him, in such sort, The third request touching the accomplisment of god's will that what soever, is done may be pleasant to him. ¶ The minister. Dost thou mean then, that nothing may be done contrary unto his will and appointment? ¶ The child. Our request is not only that he will bring all things to pass as he hath appointed by his unsearchable counsel and providence: but that it may please him also to beat down all rebellion, that every man may with a cheerful courage apply himself to his will only. ¶ The minister. In so doing, do we not renounce and utterly refuse our own wills? ¶ The child. Yes forsooth: and we pray not only that it may please him to overturn, make void, and bring to nought such desires as be in us repugning unto his pleasure: Regeneration. but that he will also in such sort fashion our minds a new, and so frame the affections or lusts of our hearts, that the work of our own will being set a part, his spirit may work such a will in us, as may be in all points agreeable unto him. ¶ The minister. Wherefore puttest thou unto it, In earth as it is in heaven? ¶ The child. Because the Angels which be his heavenly creatures, study nothing, How gods will is done in heaven. but quietly to please him, without any motion or thought to the contrary: we desire that the like may be done in the earth, and that all men may be framed unto a like willing obedience. ¶ The minister. petition. The fourth Come now to the second part: what dost thou mean by the daily bread which thou askest? ¶ The child. That word containeth all things whereof we have need in this present life, what is meant by our daily bread. not only as touchinng meat, drink, & clothes, but all manner of things that god knoweth to be expedient for us in this world, whereby we may have the fruition of his benefits in quietness. ¶ The minister. Why beggest thou of god thy daily nourishment, since he hath given a charge unto all men to get their living with the labour of their hands? ¶ The child. Albeit we are commanded to travail and do our endeavour, yet the truth is so, that all our labour, diligence, and provision, that we can make, is not able to procure us a living: but the only blessing of God upon our hands and travail, which prospereth the things we go about in his name: moreover this is to be considered, that it is not meat or drink that nourisheth us, (notwithstanding we be commanded to make provision for those things) but the power of god maintaineth our life, Deu. 8. and we use them only as instruments. ¶ The minister. Why callest thou it, our bread, since we desire that it may be given us? ¶ The child. That cometh of the only bountifulness of God, whose pleasure it was to name it ours, albeit it is nothing at all due unto us: and again by this word we are put in remembrance not to desire the bread that an other man hath travailed for: but to wish that only which we shall come by, by honest & lawful means, agreeable to god's ordinance. ¶ The minister. Why sayest thou, this day: calling it our daily bread? ¶ The child. wherefore we call it daily bread. Those words do give us monition to be contented, and not to wish more than sufficeth for our necessity. ¶ The minister. Seeing this is a common prayer belonging indifferently to all men: how is it that the rich (who have provided abundance of goods for a long time) may make this petition for one day? ¶ The child. All men both rich and poor must understand, that what goods soever they have, they can nothing profit them, but so far forth as it pleaseth God to give them the use thereof, and the enjoying of them: so that when we have plenty yet we have nothing, unless he of his goodness give us also the fruition and use of the same. ¶ The minister. Sunday. The 42. What is contained in the fifth request? ¶ The child. peti ∣ tion The .5. That it will please God to forgive us our trespasses. ¶ The minister. Is there any man living so just, that needeth not to make this request? ¶ The child. No surely: for our Lord jesus prescribed this form of prayer to his apostles for the behoof of his whole church: so than whosoever would exempt or privilege himself from the saying of this prayer, in so doing he refuseth to be of the company and fellowship of Christ's flock: & in very deed the scripture doth plainly testify, that the most perfect man that is, job. 9 if he would allege one point to justify himself thereby before God, should be found faulty in a thousand: it is meet therefore that every man have a recourse continually unto the well of God's mercy. ¶ The minister. After what sort thinkest thou that our sins be pardoned us? ¶ The child. In what sort our sins are forgiven. Even as the very words of Christ do sound: for somuch as our sins be as debts by which we are holden fast bond under the danger of everlasting damnation, we make supplication unto GOD that he will of his mere goodness pardon them. ¶ The minister. Thou mean then, that we obtain forgiveness of our sins by the free mercy of God only. ¶ The child. It is even so for we can by no means make amends for the lest fault that we have committed, if God did not use his bountiful liberality towards us, by for giving them freely every one. ¶ The minister. What profit cometh to us by that that we are pardoned of our sins? ¶ The child. Besides that, that we are delivered thereby from the pains of hell, we become as acceptable unto God, as if we were innocent, and without all spot of unrighteousness, and also our consciences be surely persuaded that he beareth a tender fatherly affection towards us, whereby we attain to everlasting health and felicity. ¶ The minister. When thou makest thy prayer, that he will pardon us our offences, even as we pardon them which trespass against us: dost thou mean hereby that we merit or deserve to have our sins forgiven in that, that we forgive other men their faults? ¶ The child. No verily: for by that means we should not have pardon of our sins Our sins be pardoned freely. freely and for nought, neither should the remission of them be sufficiently grounded upon the satisfaction which was made in the death of Christ, as it ought to be: but in that that we forget the wrongs and damnages done unto us, we follow his example in gentleness and meekness. And now to declare that we are his children, he hath given us this as a mark or badge to be known by, and to certify ourselves that we are so: on the other part also, he doth us to weet, that we may look for nothing at his judgement, but extreme & rigorous handling, if we will not, as his children show ourselves ready to pardon, and show favour unto them which be in debt, danger, and fault towards us. ¶ The minister. whom god refuseth to count as his children. Thou meanest then, that GOD here refuseth to take them for his children, which cannot forget wrongs and trespasses committed against them: to the intent they should not think themselves to be partakers of that mercy and favour which the faithful do look for. ¶ The child. Yea verily: and also to the end that all men might have knowledge that the self same measure which they meat unto other, shallbe paid unto them again. ¶ The minister. Sunday. 43 What is the next petition? ¶ The child. petition. The 6. Lead us not into temptation, but deliver us from evil. ¶ The minister. Makest thou but one request of this? ¶ The child. No, for the second part doth expound the first. ¶ The minister. What is the pith and substance of this petition? ¶ The child. We desire that God do not suffer us to fall to wickedness, Roma. 7 neither permit us to be overcome of the devil, nor to be lead with the naughty lusts of our flesh, which continually war against us: but that he will give unto us power to withstand them, holding us up with his hand, and keeping us all ways in his safeguard, to be our protector and guide. ¶ The minister. By what means is this brought to pass? ¶ The child. What time God doth guide us by his holy spirit, thereby causing us to love goodness, and to hate evil, to seek after righteousness, and to fly from sin: for he maketh us by his holy spirit, able to overcome the devil, sin, and the fles he. ¶ The minister. Hath every man need thus to be guided? ¶ The child. 1. pet. 5 Yea every man: for the devil watcheth continually for us, even as a roaring Lion, ready to devout us: and we on the other part be so feeble and frail, that he would out of hand overcome us, if God did not both strengthen us and give us the victoire. ¶ The minister. What signifieth this word, temptation? ¶ The child. The wily guiles and subtle assaults of the devil, what is temptation. wherewith he assaulteth us and goeth about to entrap us: who knoweth full well, that we are naturally apt to be deceived, yea ready to deceive our selves: and our will is wholly bent to do evil, and no whit to do good. ¶ The minister. But wherefore requirest thou of God that he do not induce and lead us into evil: since that is an office belonging peculiarly to the devil? ¶ The child. Even as God of his infinite mercy doth preserve his faithful, not suffering the devil to lead them out of the way, neither permiting that sin have the upper hand of them: so likewise he doth not only give up, cast of, and withdraw his grace from such as his pleasure is to punish: but also he delivereth them to the devil, committing them unto his tyranny: he strikethe them with blindness and giveth them up into reprobate minds that they be come utterly slaves unto sin and subject to all temptations. ¶ The minister. What meaneth the clause which followeth? for unto thee belongeth the kingdom, power and glory, world withouc end. ¶ The child. It putteth us again in remembrance, that our prayers be grounded upon God, and upon his almighty power and goodness, and not in any thing that is in us: since we of ourselves be unworthy once to open our mouths to call upon him: again we are taught hereby to conclude or end all our prayers in the lauding and praising of his power and goodness. ¶ The minister. Sunday. 44 Is it not lawful for us to ask any other petition or thing than is here rehearsed? ¶ The child Albeit we are not forbidden to use other words and to frame them also after another sort, yet there can no prayer be acceptable unto God, unless it be in effect and sense framed after this, which is unto us (as it were) a perfect rule whereby to pray as we ought to do. ¶ The minister. The fourth kind of honour due to god It seemeth now convenient time to come to the fourth point touching the honour due unto God. ¶ The child. We have said already, that it consisteth in acknowledging with the heart, and in confessing with the mouth, that God is the author of all goodness that thereby we may maintain his glory. ¶ The minister. Hath God set forth no rule to teach us how we should do this? ¶ The child. All the exemples in the scripture, of lauding, praising and thankesgeving, aught to be as rules and instructions unto us. ¶ The minister. Is there nothing contained in the lords prayer touching this matter? ¶ The child. Yes verily: for in that we pray that his name may be glorified, we desire also that all his works may be seen (according as they be in deed) excellent and praise worthy: in such sort, that if he punish us, we may thereby praise the uprightness of his judgement: if he pardon our faults, we may thereby have occasion to magnify his mercy: when he performeth his promise, we may acknowledge him to be the infallible truth: bryefelye we require that there be nothing at all done wherein the brightness of his glory be not showed forth unto us: and this is to give unto him the laud and praise of all goodness. ¶ The minister. What conclusion may we gather of all that we have hitherto spoken? ¶ The child. Verily we may well conclude of this, the saying of Christ (which is the truth itself:) that this is life everlasting, to know the very living God, and him whom he hath sent, Ihon. 17. our saviour Christ: to know him (I say) to the end to render due honour unto him, what everlasting life is. Mat. 1. that thereby he may become unto us, not only a Lord and master, but also a father and saviour: whereby also we on the other part may be his servants, his children, and a people wholly consecrated to his glory. ¶ The minister. Sunday. 45 What is the means to come by a state so excellent? ¶ The child He hath for the same purpose left with us his holy word, Everlasting life is offered ad presented unto us by god's word. which is unto us (as it were) an entry into the kingdom of heaven. ¶ The minister Where shall we seek for this his word? ¶ The child It is contained in the holy scripture. ¶ The minister. How must we use this word, to have this profit by it? ¶ The child We must receive it, being perfectly persuaded thereof in our conscience, as of an undoubted truth sent down from heaven, submitting ourselves unto it with due obedience, loving it heartily with a fervent and unfeigned affection, having it so imprinted in our hearts, that we may follow it and conform our lives wholly unto it. ¶ The minister. Do all these things lie in our power? ¶ The child. No verily, not one of them all: but God worketh them in our hearts, in this wise by his holy spirit. ¶ The minister. Is it not required of our part, that we take pain, & do our diligence both to hear and to read this doctrine which is set forth unto us? ¶ The child. Yes forsooth: & first it is requisite, we must give diligent labour to learn gods word. that everve man privately in his own house give himself to the study of this word: but principally every man is bound to haunt duly all such sermons as be made in the congregation of Christ, for the better understanding of this his doctrine. ¶ The minister Thinkest thou then that it is not enough that every man do give diligence to read gods word in his own house, unless they come also together to hear it preached openly? ¶ The child. I think so: at the least way if God of his goodness do provide such means that we may hear it. ¶ The minister. What is the reason? ¶ The child. Ephe. 4. Because our saviour hath set & established this order in his church, not to the end that ii or three only should observe it, but as a general order for all men: & he hath like wise declared that this is the only way to build his church & to preserve the same: let us therefore every one be content to have recourse to this rule, & not become wiser than our master. ¶ The minister. Pastors or ministers in the church are necessary. Is it then a thing necessary to have pastors and ministers in the congregation? ¶ The child. Yea very necessary: & at their mouths men are bound to receive the word of the Lord with all humble obedience: so that whosoever doth set light of them, Matt. 10. Luk. 10. and regard not to hear their sayings, they contemn also jesus Christ, and divide themselves from the fellowship of his flock. ¶ The minister. Is it sufficient that we have been once instructed by their means: either else must we hear their doctrine continually? ¶ The child It is nothing if a man begin well, unless he continue still in the same: for we must keep us in Christ's school, and continue still his scholars unto the end: and for that cause he hath ordained Ministers in the church to teach us continually in his name ¶ The minister. Sunday. 46 Is there no other mean besides his word, by which God showeth himself unto us? ¶ The child. God hath ordained and coupled the sacraments with the preaching of his word. ¶ The minister. What thing is a sacrament? ¶ The child. A sacrament is an outward token of god's favour, Of sacraments which by a visible sign doth represent unto us spiritual things, to the end that gods promises might take the more deep root in our hearts: and that we might so much the more surely give credit unto them? ¶ The minister. What? is this possible that a visible and a material sign should have such virtue to certify our conscience? ¶ The child. No, not of itself, but God hath ordained it forsuch an end. ¶ The minister. Since it is the proper office of God's holy spirit, to seal & imprint the promises of God in our hearts, how can thou attribute or give this property unto the sacraments? ¶ The child. There is a great difference between the one and the other: for god's spirit is he alone, who in very deed is able to touch and move our hearts, to illuminate our minds, and to assure our consciences, in such sort that all these aught to be accounted and reputed his only works, so that the whole praise and glory hereof aught to be given unto him only: yet this notwithstanding, it hath pleased our Lord to use his sacraments as certain mean aids or instruments thereof, according as it seemed good unto him, without diminisshinge (in the mean time) any point of the virtue and working of his spirit. ¶ The minister Thou mean then that the efficacy or virtue of the sacraments doth not consist in the outward element or visible sign, but so far forth as it pleaseth God to move the conscience therewithal by the working of his spirit. ¶ The child I mean even so: according as it is god's pleasure to work by means by him ordained without any derogation thereby to his glorious power. ¶ The minister. What moved God to institute such instruments or means? ¶ The child. He ordained them to help and comfort our weak nature: The sacraments were ordained to help our infirmity. for if we were wholly of a spiritual nature, as the angels are: then we were apt to consider both God & his manifold graces or benefits, after a spiritual manner also: but forsomuch as we are clogged, with earthily bodies, it was needful for us that God did institute sensible signs, to represent unto us spiritual and heavenly things: for otherwise we could not so well comprehend them. Moreover it is necessary for us that all our senses be exercised in his holy promises, that we might be the better stablished in the same. ¶ The minister. Since God hath ordained his sacraments for our necessity: it were a point of arrogancy and presumption to think that they might be as well left of, as used. ¶ The child. Ye say truth: so that whosoever doth willingly forbear the use of them, esteeming them as things more than needeth, The sacraments are necessary. & of no importance, he dishonoureth jesus Christ, he refuseth his gracious benefits, and doth willingly quench his holy spirit. ¶ The child But what sure certitude of gods grace be the sacraments able to give: seeing both the godly and wicked do receive them? ¶ The minister. Albeit the infideles & wicked do make the grace (which is offered & presented unto them by the sacraments) void, and to stand them in none effect: yet it followeth not that their office and property is such for all that. ¶ The child How is it then, and when is it, that the sacraments do produce or bring forth their operation and effect? ¶ The child. When a man receiveth them in faith, when the sacraments take their effect. leaning only unto our saviour Christ & his merits, seeking nothing else but him in them. ¶ The minister. What meanest thou by saying that we may seek nothing else but Christ in them? ¶ The child. I signify thereby, that we may not occupy our minds in considering the outward or earthly signs, How Christ ought to be sought in his sacraments. as though we would seek our health & salvation in them: neither may we imagine that there is any peculiar virtue enclosed or hid in them: but contrariwise we do take the sign for an aid or help to lead & to direct our minds strait into heaven, to the intent that we may there seek our saviour Christ, & all health and goodness in him alone. ¶ The minister. If faith then be required in the ministration of them, how may it be that they are ordained & given unto us to strengthen & stablish us in the faith, and to assure us of gods promises? ¶ The child It is not enough that faith be once begun in us for a time, The sacraments be means to nourish our faith. but we must still nourish it, & maintain it, so that it may grow daily, & be increased in us. For the nourishment, strength & increase therefore of our faith, God hath given us the sacraments containing his merciful promises, the which thing Saint Paul declareth, Rom. 4. saying that the use of them is to seal or-print the promises of God in our hearts. ¶ The minister But tell me: is not this a token of infidelity, when the promises of God be not sufficient of themselves, to give us certain assurance, unless there be some visible sign as an aid joined unto them? ¶ The child. Verily as ye say, it is a token of a little slender & weak faith, & yet of that sort the faith of the most part of all the children of God is: Gods children are not fully perfect in this life. & notwithstanding they cease not therefore to be called faithful, albeit they have not as yet attained unto the perfection thereof. For so long as we live in this world, there abideth continually certain remnants of unbelief in our flesh: & therefore we must endeavour by all means continually to profit & increase in faith: ¶ The minister. Sunday. 48 How many sacraments be there in the church of Christ? ¶ The child. How many sacraments there be. There be but ii which be commune unto all men, and which Christ himself ordained for his whole faithful flock. ¶ The minister. What be they? ¶ The child. The sacrament of Baptism, and the holy Supper. ¶ The minister. In what points do they agree, and wherein differ they, the one from the other? ¶ The child. baptism is as it were an entry into the fellowship or congregation of God: Of baptism. for it witnesseth certainly unto us that whereas we were before strangers from God, he doth now receive us into his family and household. The Supper of the Lord is a sure witness or testimony unto us, that God will nourish, and refresh us with food: even as a good master of a house, studieth with painful diligence to sustain & feed such as be of his household. ¶ The minister. To the end that we may understand them both somuch the better, The signification of baptism. let us consider them a part one after another: first what is the right signification of Baptism? ¶ The child. The signification thereof standeth in ii points: first our lord representeth unto us herein, the remission of our sins: secondarily, Ephe. 5 Rom. 6. our regeneration or new birth in spirit. ¶ The minister. Sunday. 49 What similitude or agreableness is there between water and those things, whereby it may be thought meet to represent them? ¶ The child. first the remission of sins is a manner of washing, The mystery of the water in Baptism. whereby our souls are cleansed from their filthiness: even as the uncleanly filth of our body, is washed a way with water. ¶ The minister, What sayest thou concerning the other point of regeneration? ¶ The child. Because the beginning of our regeneration standeth in the mortyfycation of our nature, that is to say, in the killing of our affections: and the full accomplishing of the same consisteth in that, that we become new creatures as touching our conversation through the spirit of God therefore the water is powered upon the head, to signify that we are dead or buried: Wherefore the water is powered on the head. & that in such sort, that our rising again into a new life, is therewithal figured, in that, that the pouring of the water is but a thing of a very short continuance and not ordained that we should be drowned hereby. ¶ The minister. Thou meanest not that the water is the thing where with our souls be washed? The water doth not cleanse us, but the blood of Christ only. 1. Ihon. 1.2. Peter. 1. ¶ The child. No: for that belongeth to the blood of our saviour Christ alone, which was shed to the end that all our filth & uncleanness might be clean wiped away: & that we might be counted pure and without spot even before God: the which thing then taketh effect in us, what time our consciences be sprinkled therewith by God's holy spirit: but the sacrament doth testify and declare it unto us. ¶ The minister. Why then, meanest thou that the water standeth in no other stead unto us but as a figure? ¶ The child. It is such a figure as hath the verity & substance of that thing which it signifieth, The water is not a bare sign: The promise is joined to it. joined unto it: for God is a true keeper of his promise & deceiveth no man, wherefore it is certain that remission of sins, and newness of life is offered unto us in baptism, & that we receive the same there. ¶ The minister. Is this grace received indifferently of all men? ¶ The child No, for divers through their perverse mind and unbelief, do refuse this free offer, whereby it standeth them in no stead: nevertheless the sacrament loseth not his property, for it offereth this gift unto them also: albeit that none feel the comfort thereof, but only the faithful. ¶ The minister. What thing is that whereby our regeneration is wrought in us? ¶ The child. whereby we are renewed in spirit. By the death and resurrection of our saviour Christ: for his death standeth in this stead unto us, that by it our old Adam is crucified, and our sinful nature is (as it were) buried, so that the affections and desires thereof bear no more rule in us. As touching the other part (which is the newness of life) to use a new conversation in obeying Gods will and following his righteousness, that we obtain by his resurrection. ¶ The minister. How is it that we obtain this grace in baptism? ¶ The child It is given unto us in that that Christ doth there garnish and deck our souls with the garment of his holy spirit if so be that we make not ourselves unworthy of his promises which be there given unto us. ¶ The minister. As touching our part, what is the right using or receiving of baptism? ¶ The child. The right use thereof standeth in these two: faith and repentance, that is, wherein the right using of baptism standeth. in that we be sure that we have our consciences cleansed in the blood of Christ. And in that we both feel in ourselves, and make it known to others by our works, that his spirit abideth in us, to mortify our affections and desires, and so to make us ready to do the will of God. ¶ The minister. Sunday. 50 Seeing all this is required in the right using of baptism, how is it that little children be baptized? ¶ The child. I did not mean that faith & repentance ought always to go before the ministration of this sacrament, The baptism of infants. for that is only requisite in them that be of age, and discretion: so that it is sufficienre if the little children show forth the fruits of baptism when they are come to sufficient age to know it. ¶ The minister. How wilt thou prove, that there is no inconvenience in this doing? ¶ The child. For in like manner circumcision was a sacrament of repentance, Deu. 10. and. 30. jere. 4. Rom. 4. as Moses & the Prophets do wyttnes: and also a sacrament of faith, (as saint Paul teacheth) and yet God did not debar and exclude little children from the receiving of the same. ¶ The minister No, but art, thou able to prove sufficiently, that there is as good reason they should be received to baptism, as that the other should be circumcised? ¶ The child. The promises which were made to the jews only, are now offered to all men. Yea, for the reason is largely as sufficienente: for the same promises which God did make in time passed to his chosen people of Israel, are now extended with much more evident declaration into all coasts of the world. ¶ The minister. And followeth it therefore, that we must use also the sign? ¶ The child. Yea, if we will consider the thing effectually: For Christ hath not made us partakers of that grace, which belonged in time passed to the children of Israel, to the intent he would in us dimynishe dimynishe it and deal it more sparyngly, or that he would make it now more doubtful or less known than it was before: but rather to the end, he would show forth his goodness, not only more evidently, but also more plenteously. ¶ The minister. Dost thou count then, that if we did deny baptism to little children, the grace and goodness of God should be dymynished and darkened by the coming of Christ? ¶ The child. Yea surely: for we should be by that means destitute of the express sign of God's bountiful mercy towards our children, the which thing, they that were under the law had: & in very deed this thing serveth highly to our comfort, as to the stably shing of the promise which hath been made unto us from the beginning. ¶ The minister. Thy mind is then, that forsomuch as it pleased GOD in old time to declare himself to be the saviour, yea of little children, and that he thought it also good to seal his favourable promise in their bodies by an outward sacrament and mark: that therefore it is very good reason, that there be no less tokens of assurance after Christ's coming, since the self same promise continuing still is reiterate, and more openly uttered, as well by word as deed. ¶ The child. Yea: and moreover it seemeth a thing worthy of notable reprehension, if men would do so much wrong unto children, as to deny them the sign, which is a thing of less price, since the virtue and substance of baptism belongeth unto them, which is of much higher estimation. ¶ The minister. For what consideration, ought we to baptize little children? ¶ The child. To what purpose children are baptized. They are christened in token and witness that they are inheritors of the blessing of God, which is promised to the lineage of the faithful: to this end, that when they come to age, they should be instructed what the substance and meaning of baptism is, to profit themselves thereby. ¶ The minister. Sunday. The 51. Let us now speak of the Supper: and first what is the signification thereof? ¶ The child. Our lord did ordain it to put us in assurance, Of the lords Supper. that by the distribution of his body & blood, our souls are nourished in the hope of life everlasting. ¶ The minister. Why is it that our Lord representeth unto us his body by the bread, and his blood by the wine? ¶ The child. To signify unto us, that even what property the bread hath towards our bodies, to wit, Christ offereth to us his body by the bread. and his blood by the wine. to feed & sustain them in this transitory life: the self same property also his body hath touching our souls, that is, to nourish and refresh them spiritually. And in like manner as the wine doth strengthen, comfort, and quicken the body of man: even so his blood, is our full joy, our comforth, and spiritual, strength. ¶ The minister. dost thou mean that we must be in deed partakers of the body and blood of the Lord? ¶ The child. Yea verily, I mean so: The only stay of our trust. for since the whole trust and assurance of our health and salvation doth consist in the obedience which he hath performed unto god his father: (in that that God doth accept it, & take it as if it were ours in deed) we must first needs possess him, seeing, that his benefits do not belong unto us, until he have first given himself unto us. ¶ The minister. Why? did not Christ give himself unto us what time he gave himself to be crucified, to the intent that thereby we might be brought into the favour of God his father, and be delivered from damnation? ¶ The child. Yes, but that doth not suffice, unless we do receive him withal, in such sort as we may feel in our consciences the fruit and efficacy of his death and passion. ¶ The minister. After what sort we receive Christ. Is not faith the ready means to receive Christ by? ¶ The child. Yes forsooth: not only by that that we believe that he died & rose again to deliver us from everlasting death, and to procure us also everlasting life: but also by that that we feel by faith, that he dwelleth in us, and is joined with his members, to the end to make us partakets of all his graces and benefits because we are unto him united and made all one. ¶ The minister. Sunday. 52 Have we not Christ joined unto us, so that we become partakers of his benefits, by no other means than by his Supper? ¶ The child. Yes verily: for we receive Christ with the fruition of his benefits, 1. Cor. 1. at the preaching of the gospel, (as. S. Paul witnesseth) in that that our lord jesus doth promise and certify us therein, that we are bone of his bones, and flesh of his flesh: Ephe. 5 & again that he is the bread of life which came down from heaven to nourish our souls: and in an other place, Ihon. 6. that we are one with him, Ihon. 17. even as he himself is one with his father, and such like. ¶ The minister. What is there more to be had in the sacrament? or to what use doth it serve us besides? ¶ The child. This is the difference, that Christ & his benefits be more evidently, lively, and plenteously, set forth unto us: for albeit that our saviour Christ be in very deed exhibited unto us, and is made ours by baptism also, and by the preaching of his word, that is but in a part as it were, and not fully. ¶ The minister. What is it than briefelye, that we have by this sign of bread? ¶ The child what doth the sign of bread teach us. That the body of our Lord jesus, for so much as it was once offered up for us in sacrifice, to bring us in to god's favour, is now given unto us, to assure us that we are partakers of this joyful reconciliation. ¶ The minister. And what have we by the sign of wine? ¶ The child. what is signified to us by the wine It assureth us, that as our lord jesus did shed his blood once on the cross for a full price & recompense of all our sins: even so he now giveth it unto our soul to drink, whereby we should not doubt to receive the fruit & benefit thereof. ¶ The minister. By these thy answers, I gather that the lords supper doth direct, and as it were conduit us, to the death and passion of our saviour Christ: to the intent we may be partakers of the virtue and profit thereof. ¶ The child. It doth even so: for even then when he suffered, the only and everlasting sacrifice was offered up for our redemption. Wherefore there remaineth now nothing else, but that we should have the fruits thereof. ¶ The minister. The supper than was it not ordained to offer up the body & blood of our saviour to God his father? The lords supper is not a sacrifice. propitiatory. ¶ The child. No: Christ alone is the everlasting bishop. Hebru. 5. Mat. 26. for there is none but he alone unto whom that office belongeth for so much as he is the everlasting sacrificer: but the charge that he hath given unto us is, that we do receive his body, and not offer it. ¶ The minister. Sunday. 53 Wherefore be there ii signs institute? ¶ The child. Our Lord did that to help thereby our infirmity: signifying that he is as well the drink as the meat of our soul: The ordaining of two signs was for our weakness. to the end we might be content to seek our nourishment fully and wholly in him, and no where else. ¶ The minister. Doth the second sign (which is) the cup, belong indifferently unto all men? ¶ The child. Yea, and that by the commandment of our saviour Christ, contrary whereunto we may in no wise do. ¶ The minister. Receive we in the supper only the tokens of the things afore rehearsed? either are they effectually in deed there given unto us? ¶ The child. forsomuch as our Saviour Christ it the truth itself, it is nothing to be doubted, that the promises which he made at his supper, be not there in deed accomplished, and that which is figured by the signs is truly performed: so then according as he there made promise, and as the signs do represent, there is no doubt, but he maketh us partakers of his very substance, to make us also one with him, and in one life with him. ¶ The minister. How we receive Christ in the supper. But tell me how this may be done, seeing the body of our saviour Christ is in heaven, and we are here as pilgrims on the earth. ¶ The child. Verily it cometh to pass by the wondrous and unsearchable working of his spirit who joineth easily together things being far a sunder in place. ¶ The minister. Thy mind is then, that his body is not presently included in the bread, neither his blood contained within the cup. ¶ The child. No not a whit: but clean contrary wise, what is to be done if we will ceceave the subtance of the sacraments. if we will have the substance of the sacrament, & the every thing which is signified thereby: we must at the receiving thereof lift up our hearts into heaven, where our saviour Christ is in the glory of his father, from whence we have sure hope that he will come for our redemption: & therefore we may not search him in these corruptible elements, as if he were presently there. ¶ The minister. So then thy judgement is, that there be two things in this Sacrament: the substance of bread and wine, which we see with the eye, touch with our hand and feel, or savour with our taste: & also our saviour Christ by whom our souls are inwardly nourished ¶ The child. You say truth: Pledges of our resurrection and in such sort that we have therewith also a sure token, and (as it were) an earnest penny of the rising again of our bodies, in somuch as they are already made partakers of the sign of life. ¶ The minister. Sunday. 54 How ought this sacrament to be used? ¶ The child. 1. Cor. 11. Saint Paul teacheth the right manner of the using thereof; (which is,) that every man examine himself before that he come unto it. ¶ The minister. Wherein ought a man to try and examine himself? ¶ The child. He must consider whether he be a true member of Christ our saviour. ¶ The minister. Whereby may a man have sure knowledge thereof? ¶ The child. If he have a faith or right confidence in God's promises, The sure tokens of a true Coristian. being inwardly sorry for his sins, and do love his neighbour with an unfeigned charity, not keeping in his heart any rancour, hatred, or debate. ¶ The minister. But is it requisite to have a perfect faith, and perfect charity? ¶ The child. We must needs have both the one & the other, sound, right, & not counterfeited: but to speak of such a perfection, as unto which nothing can be added, a man shall not be able to find it in the whole multitude of men: so than this supper had been a thing ordained in vain, if none were meet to come to it, unless he were thoroughly perfect. ¶ The minister. By this saying, our imperfection doth no whit hinder us from coming thereunto? ¶ The child. No verily: but rather contrariwise, it should stand us in no stead, if we were not unperfect, for it is as an help and succour, against our infirmity. ¶ The minister. Do these two sacraments serve to no other end, but to support and bear up our imperfection? ¶ The child. Yes, they are also very signs and badges of our profession? that is to say, by them we protest openly that we are the people of God, and make open profession of our christian religion. ¶ The minister. What shall we then judge of him that refuseth to use them? ¶ The child. We ought not to count him a christian mane: for in so doing he refuseth to confess or knowledge himself to be a christian, and what is that else, but as it were covertly to refuse Christ? ¶ The minister. Is it enough to receive them both, once only in our life time? ¶ The child. Baptism was ordained to be received but once, wherefore it is not lawful to be christened again: but it is other wise to be thought of the supper. ¶ The minister. What is the reason thereof? ¶ The child. How it is that we receive the supper oftimes though we may be but once baptized. This: by baptism God doth bring, and receive us into his church: and when he hath once received us, he declareth also to us by the supper, that he will feed us continually. ¶ The minister. Sunday. 55 To whom belongeth the ministration of baptism, and of the lords supper? ¶ The child. Unto them who have taken charge to preach openly in the church: To whom the ministration of the sacraments do belong for the preaching of God's word and the ministration of the sacraments be things joinctely belonging to one kind of office. ¶ The minister. Is there not a substantial proof to be brought for this? ¶ The child. Yes verily: Mat. 28 for our Lord giveth special charge to his Apostles, as well to baptize as to preach: and as touching the supper, he giveth them injunction to follow his example: now he did the part of a minister, in that he gave and distributed it to others. ¶ The child. The pastors, who be the ministers of the sacraments, ought they to receive indifferently every person that cometh? ¶ The child. As touching baptism, who ought to he shut out from the supper. forsomuch as there be none in our time baptized but little children, there ought to be no choice used: but as concerning the supper, the minister must have so much discretion as to refuse to give it to them that be utterly unworthy. ¶ The minister. Wherefore? ¶ The child. Because that otherwise the supper of the Lord should be defiled and dishonoured ¶ The minister. But yet our Lord admitted judas to the holy supper, notwithstanding his wickedness. ¶ The child. wherefore judas was admitted to the supper. Yea, for his wickedness was hitherto hid. and albeit our Lord knew it right well, yet was it not notorious and known unto men. ¶ The minister. What way is to be used then towards the hypocrites? ¶ The child. The minister ought not to exclude andshut out them, as unworthy: but he must tarry until it shall please GOD to make their close wickedness known. ¶ The minister What if he himself know, or if he be privily advertised of any such? ¶ The child. That is not a sufficient cause for him to deny them the supper, unless he have the thing tried by sufficient proof: and there with the judgement of the congregation. ¶ The minister. Is it then meet to have a politic order touching this matter? ¶ The child. What else? if the congregation be well ordered: there must be certain appointed to watch, and take diligent heed for such open crimes as may be committed: and they having authority, aught in the name of the whole congregation, to inhibit such as be by no means meet, neither can be partakers thereof without the dishonour of God, and the offence of the faithful. The end of the instruction of children in the faith. THE MANNER TO EXAmine children before they be admitted to the Supper of the lord. ¶ first the Minister asketh. IN whom dost thou believe? ¶ The child answereth. I believe in god the father, and in jesus Christ his son, and in the holy ghost: and look to be saved by non other means. ¶ The minister. The father, the son, and the holy ghost, be they any more than one god? ¶ The child, No, although they be distinct in person. ¶ The minister. What is the effect of thy faith? ¶ The child. That god the father of our lord jesus Christ, (and so by him of us all) is the beginning and principal cause of all things: the which he governeth in such sort, that nothing can be done with out his ordinance, and providence. Next, that jesus Christ his son, came down into this world, and accomplished all things which were necessary for our salvation. And ascended into heaven, where he sitteth at the right hand of the father, that is, that he hath all power in heaven and in earth. And shall come again from thence to judge the whole world. furthermore that the holy ghost is very god, because he is the virtue and power of god, and imprinteth in our hearts the ꝓmesses made unto us in jesus Christ. And finally that the church is sanctified, and delivered from their sins through the mercies of god, and shall after this life rise again to life everlasting. ¶ The minister. Must we serve God according as he hath commanded, or else as men's traditions teach us? ¶ The child. We most serve him as he hath taught us by his word and commandments, and not according to the commandments of men. ¶ The minister. Canst thou keep gods commandments of thyself? ¶ The child No verily. ¶ The minister Who then doth keep and fulfil them in thee? ¶ The child The holy ghost. ¶ The minister. When God then giveth thee his holy ghost canst thou perfectly observe them? ¶ The child No, not so. ¶ The minister. Why? God doth curse and reject all such as do not in every point fulfil his commandments. ¶ The child. It is true. ¶ The minister. By what means then, shalt thou be saved, and delivered from the curse of God? ¶ The child. By the death and passion of our lord jesus Christ. ¶ The minister How so? ¶ The child. For because that by his death, he hath restored us to life, and reconciled us to God his father. ¶ The minister To whom dost thou make thy prayers? ¶ The child I pray to God in the name of our lord jesus Christ our advocate and mediator, referring all my prayers to that scope, which Christ our saviour hath left us as a most sufficient and absolute rule. ¶ The minister. How many Sacraments are there in Christ's Church? ¶ The child. Two, Baptism, and the lords Supper. ¶ The minister. What is meant by Baptism? ¶ The child. First it signifieth that we have forgiveness of our sins by the blood of Christ. Secondly it setteth before our eyes our regeneration or new spiritual birth. ¶ The minister. What signifieth the Supper of the lord? ¶ The child. That by the spiritual eating and drinking, of the body and blood, of our lord jesus Christ, our souls are nourished unto life everlasting. ¶ The minister. What do the bread and wine represent, in the lords Supper? ¶ The child. This, that as our bodies are nourished therewith: so our souls are sustained, and nourished with the virtue of Christ's body and blood, not that they are enclosed in the bread and wine, but we must seek Christ in heaven in the glory of God his father. ¶ The minister. By what means may we attain unto him there? ¶ The child. By faith, which gods spirit worketh in our hearts, assuring us of God's promises made to us in his holy gospel. th'end. A FORM OF prayers to be used in private houses every morning, and evening. Morning prayer. ALMIGHTY God, and most merciful father, we do not 1 Daniel 9 c. present our selves here before thy Majesty trusting in our own merits or worthiness, but in thy manifold mercies, which hast promised to hear our prayers and 2 joh. 16. c grant our requests, which we shall make to thee in the name of thy beloved son jesus Christ our lord: who hath also commanded us to assemble ourselves together in his 3 Matt. 18. c. name, with full assurance that he will not only be amongst us, but also be our 4 1. Tim. 2. b. mediator, and advocate towards thy Majesty, that we may 5 1. joh. 3. d. obtain all things which shall seem expedient to thy blessed will, for our necessities. Therefore we beseech thee most merciful father, to turn thy loving countenance towards us, and 6 Psal. 32. a. impute not unto us our manifold sins, and offences, whereby we justly deserve thy wrath and sharp punishment, but rather receive us to thy mercy for jesus Christ's sake, accepting his death and passion as a just 7 1. joh. 2. a. recompense, for all our offences, in whom only, thou art pleased and through whom thou canst not be offended with us. And seeing that of thy great mercies, we have quietly passed this night, grant (ò heavenly father) that we may spend and bestow. this day wholly in thy service, so that all our 8 Col. 3. c. thoughts, words, and deeds, may redound to the glory of thy name, and good ensample to all men: who seeing our good works, may glorify thee our heavenly father. And forasmuch as of thy mere benevolence, and love, thou haste not only created us to thyme own 9 Gen. 1. d. similitude, and likeness, but also haste chosen us to be heirs with thy dear son jesus Christ, of that immortal kingdom which thou preparedst for us before the beginning of world: we beseech thee to 10 Luk. 17. a. increase our faith and knowledge, and to lighten our hearts with thy holy spirit, that we may in the mean time live in golyd conversation and integrity of life: knowing that 11 Gal. 5. d. idolaters, adulterers, covetous men, contentious persons, drunkards, gluttons, and such like shall not inherit the kingdom of God. (.) And because thou haste commanded us to pray one for on other, we do not only make request (ò lord) for our selves and them that thou hast already called to the true understanding of thy heavenly will, but for all people and 12 Act: 10. e 1. Tim. 2. a nations of the world, who as they know by thy wonderful works, that thou art God over all: so they may be instructed by thy holy spirit, to believe in thee their only saviour and redeemer. But uless as they can not 13 Rom. 10. d believe except they hear, nor can not hear, but by preaching, and none can preach except they be sent, therefore ò lord, raise up faithful distributers of thy mysteries, who setting a part all worldly respects, may both in their life and doctrine, only seek thy glory. contrarily confownd 14 Rom. 16. c Satan, Antichrist, with all hirelings and papists, whom thou hast already cast of into a reprobate sense, that they may not by sects, schisms, heresies, and errors, disquiet thy little flock. And because, ò lord, we be fallen into the latter days, and 15 2. Tim. 3. a dangerous times, wherein ignorance hath got the upper hand, and Satan with his ministers seek by all means to quench the light of thy gospel, we beseech thee to maintain thy cause against those 16 Matt. 7. c ravening wolves, and strengthen all thy servants, whom they keep in prison and bondage. Let not thy long suffering be an occasion either to increase their tyranny or to discourage thy children, neither yet let our sins and wickedness be a hindrance to thy mercies, but with speed (ò lord) consider these great miseries: and chiefly, the afflictions of our country, which once flourished through thy mercies, and now for contempt of thy word is 17 Amos 8. Matth. 11. c plagued according to thy judgement. Alas lord mayst thou not be entreated? shall we thus be left in despair? shall all the world laugh at our shame for 18 Psal. 77. b. ever? truth it is lord that we were more then sufficiently warned of this thy vengeance to come, both by thy word and exemples of others. For thy people Israel many times by their 19 Exo. 32. a sins provoked thine anger, and thou ponishedest them, by thy just judgement, yet though their sins were never so grievous, if they once returned from their iniquity, thou rceivedst them to 20 Esa. 37. a mercy. we therefore most wretched sinners bewail our manifold sins, and earnestly repent us for our former wickedness and ungodly behavior towards thee, and whereas we can not of our 21 Rom. 7. d 2. Cor. 3. Luk. 17. c selves purchase thy pardon: yet we humbly beseech thee, for jesus Christ sake, to show thy mercies upon us, and restore us again to thy favour. Grant us dear father these our requests, and all other things necessary for us and thy whole church, according to thy promise in jesus Christ our lord: In whose name we beseech the as he hath taught us saying. Our father. etc. A prayer to be said before meals. ALL things depend upon thy providence (o lord) to receive at thy hands, due sustenance in time convenient. Psal. 104. Thou givest to them, and they gather it, thou openest thy hand, and they are satisfyede with all good things. O heavenly father which art the fountain and full treasure of all goodness, we beseech thee to show thy mercies upon us thy children, and 1 1. Tim. 4. b. sanctify these gifts which we receive of thy merciful liberality, granting us grace to use them, 2 Tit. 2. c soberly and purely according to thy blessed will: so that hereby we may ackonwledge the to be the author and giver of all good things, and above all, that we may remember continually, to seek the 3 joh. 6. c. d spiritual food of thy word, wherewith our souls may be nourished everlastingly, through our saviour Christ, who is the true 4 Ihon. 6. c bread of life, which came down from heaven, of whom, who so ever eateth shall live for ever, and reign with him in glory world without end. So be it. A Thanks giving after meals. LEt all nations magnify the lord, Psal. 117. let all people rejoice, in praising and extolling his great mercies. For his fatherly kindness is plentifully shewede forth upon us, and the truth of his promise, endureth for ever. WE render 1 Col. 3. c. thanks unto thee (ò lord God) for the manifold benefits which we continually receive at thy bountiful hand, not only for that it hath pleased thee to feed us in this present life, giving unto us all things necessary for the same: but especially because thou haste of thy free mercies 2 Rom. 8. c. Tit. 3. b. fashioned us a new, into an assured hope of a far better life, the which thou hast 3 2. Tim. 1. b. declared unto us by thy holy gospel. Therefore we humbly beseech thee (o heavenly father) that thou wilt not suffer our affections to be so 4 1. joh. 2. ● entangled or rooted in these earthly and corruptible things: but that we may always have our minds directed to thee on 5 1. Tim. 2. b. high, continually watching for the 6 1. Cor. 1. b coming of our lord and saviour Christ 7 Rom. 8. d what time he shall appear for our full, redemption. to whom with thee, and the holy ghost, be all honour, and glory, for ever and ever. So be it. evening prayers. O LORD God father everlasting and full of pity, we acknowledge and confess, that we be not 1 Luk. 15. d. 18. c worthy to life up our eyes to heaven, much less to present ourselves before thy Majesty with confidence that thou wilt hear our prayers and grawnt our requests, if we consider our own deservings: for our consciences do accuse us, and our sins witness against us and we know that thou art Turrian upright judge, which dost not justify the sinners and wicked men, but 2 Exod. 2. a. ponishes the faults of all such as transgress thy commandments. Yet most merciful father, since it hath pleased thee to 3 Psal. 50. c. command us to call on thee in all our troubles and adversities, promesinge even then to help us, when we feel ourselves as it were, swalloved up of death and 4 Psal. 18. a desperation, we utterly renounce all worldly confidence, and flee to thy sovereign bounty, as our only stay and refuge: beseeching thee not to call to 5 Psal. 79. b. remembrance our manifold sins, and wickedness, whereby we continually provoke thy wrath and indignation against us: neither our negligence and unkindness, which have neither worthily esteemed, nor in our lives sufficiently expressed, the sweet comfort of thy gospel revealed unto us: but rather to accept the obedience and death of thy son jesus Christ, who by offering up his body in 6 Hebr. 9 10 sacrifice once for all, hath made a sufficient recompense for all our sins. Have mercy therefore upon us o lord, and forgive us our 7 Psal. 19 d offences. Teach us by thy holy spirit, that we may rightly way them, and earnestly repent for the same. And so much the rather o lord, because that the 8 Psal. 58. a reprobate, and such as thou hast forsaken, can not praise thee, nor call upon thy name, but the 9 Psal. 5. e repenting heart, the sorrowful mind, the conscience oppressed, 10 Psal. 107. a hungringe, and thirsting for thy grace, shall ever set forth thy praise and glory. And albeit we be but 11 Psal. 22. a. worms and dust: yet thou art our creator, and we be the work of thy hands, yea thou art our 12 2. Cor. 6. b. father, and we thy children: thou art our shepherd and we thy flock: thou art our redeemer and we the people whom thou haste bought: thou art our God and we thine inheritance. 13 jer. 10. b. Psal. 6. a. correct us not therefore in thine anger (ò lord) neither according to our deserts poneshe us, but mercifully chastise us with a fatherly affection, that all the world may know, that at what 14 Eze. 18. d time so ever a sinner doth repent him of his sin from the bottom of his heart, thou wilt put away his wickedness out of thy remembrance, as thou haste promesed by thy holy Prophet. (.) This mark directeth us to that part of the morning prayer that is for th'increase of the gospel, which also may be said here as time erueth. Finally uless as it hath pleased thee to make the night for man to rest in, as thou haste ordained him the day to travel, grant o dear father, that we may so take our bodily rest, that our souls may continually 15 Luke 12. e. watch for the time that our lord jesus Christ shall appear for our deliverance out of this mortal life, and in the mean season that we, not overcome by any 16 Mat. 6. b. temptations, fantasies, dreams, or illusions, may fully set our minds upon thee, love thee, fear thee, and rest in thee: furthermore, that our sleep be not 17 Luke 21. e. excessive or overmuch after the insatiable desires of our flesh: but only sufficient to content our weak nature, that we may be better disposed to live in all godly conversation, to the glory of thy holy name, and profett of our brethren. So be it. A PRAYER MADE at the first assemble of the congregation, When the confession of our faith, and Whole orders of the church Was there red, and approved. O lord God almighty, and father most merciful, there is 1 3. king. 8. c. none like thee in heaven nor in earth: which workest all things for the glory of thy name, and the comfort of thine elect. Thou didst once make man ruler overall thy creatures, and 2 Gen. 1. d. 2. b. placed him in the garden of all pleasures: but how soon (alas) did he in his felicity 3 Gen. 3. d. forget thy goodness? Thy people Israel also in their wealth did evermore run 4 Exod. 23. b. astray, abusing thy manifold mercies: like as all flesh continually rageth, when it hath gotten liberty, and external prosperity. But such is thy wisdom adjoined to thy mercies (dear father) that thou 5 Ezech. 18. g. seekest all means possible, to bring thy children to the sure sens, and lively feeling, of thy fatherly favour. And therefore when prosperity will not serve, than sendest thou adversity, graciously 6 Hebr. 12. a. Proverb. 7. a.. correcting all thy children whom thou receivest into thy household. Wherefore we wretched and miserable sinners render unto thee most humble and hearty thanks, that it hath pleased thee to call us home to thy fold by thy fatherly correction at this present, whereas in our prosperity and liberty we did neglect thy graces offered unto us. For the which negligence and many other grievous sins, whereof we now accuse ourselves before thee, thou mightest moste justly have given us up to 7 Rom. 1. d reprobate minds, and induration of our hearts, as thou haste done others. But such is thy goodness (o lord) that thou seemest 8 Esa. 47. d. to forget all our offences, and haste called us of thy good pleasure from all Idolatries, into this City most christianly reformed, to profess thy name, and to suffer some 9 Matth. 5. a. cross amongst thy people for thy truth and gospels sake: and so to be thy 10 Luke 24. g. Act 1. a. witnesses with thy prophets and Apostles, yea with thy dearly beloved son jesus Christ our head, to whom thou dost begin here to fashion us like, that in his 11 1. joh. 3. a. glory we may also be like him when he shall appear. O lord God what 12 Psal. 8. a. are we upon whom thou shouldest show this great mercy. O most loving lord, forgive us our unthankfulness, and all our sins for jesus Christ's sake. O heavenly father increase thy holy spirit in us, to teach our hearts to cry 13 Gal. 4. a. Abba dear father, to assure us of our eternal election in Christ, to reveal thy will more and more towards us, to confirm us so in thy truth, that we may live and die therein: and that by the power of the same spirit, we may boldly give an accounts of our faith to all men with humbleness and meekness, that 14 1. Peter 3. c. where as they backbite and slander us as evil doers, they may be ashamed and once stop their mouths, seeing our good conversation in Christ jesus, for whose sake we beseech thee (o lord God) to guide, govern, and prosper this our enterprise in assemblinge our brethren to praise thy holy name. And not only to be here present with us thy children 15 Math. 18. d. according to thy promise: but also mercifully to assist thy like persecuted people, our brethren, gathered in all other places, that they and we, consenting together in one 16 Rom. 15. b. spirit and truth may (all worldly respects set a part) seek thy only honour, and glory, in all our, and their assembles. So be it. 1. Cor. 3. No man can lay any other foundation then that which is laid, even jesus Christ. printer's device of Jean Crespin, featuring a large 'Y', with one thick arm and one thin; an old, bearded man points toward the thin arm with a rod or stick INTRATE PER ARCTAMVIAM Imprinted at Geneva by john Crespin. Anno. D. M.D.LVI. the tenth of february.