A simple, and religious consultation of vs Herman by the grace of God Archebishop of Colone, and prince Electour. [et] c. by what meanes a Christian reformation, and founded in Gods worde, of doctrine, administration of the deuine sacramentes, of ceremonies, and the hole cure of soules, and other ecclesiastical ministeries may be begon among men committed to our pastorall charge, vntil the Lorde graunt a better to be appoynted either by a free, and Christian cou[n]sayle, general, or national, or elles by the states of the empire of the natio[n] of Germanie, gathered together in the holye Gost Einfaltigs Bedencken, warauff ein christliche in dem Wort Gottes gegrünte Reformation an Lehr, Brauch der heyligen Sacramenten un Ceremonien, Seelsorg und anderem Kirchendienst, biss auff eines freyen, christlichen, gemeinen oder nationals Concilii, oder dess Reichs Teutscher Nation Stende, im Heyligen Geyst versamelt, Verbesserung, bei denen so unserer Seelsorge befohlen, anzurichten seye, English Wied, Hermann von. 1547 Approx. 803 KB of XML-encoded text transcribed from 310 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). A03087 STC 13213 ESTC S103980 99839722 99839722 4169

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Early English books online. (EEBO-TCP ; phase 2, no. A03087) Transcribed from: (Early English Books Online ; image set 4169) Images scanned from microfilm: (Early English books, 1475-1640 ; 52:15) A simple, and religious consultation of vs Herman by the grace of God Archebishop of Colone, and prince Electour. [et] c. by what meanes a Christian reformation, and founded in Gods worde, of doctrine, administration of the deuine sacramentes, of ceremonies, and the hole cure of soules, and other ecclesiastical ministeries may be begon among men committed to our pastorall charge, vntil the Lorde graunt a better to be appoynted either by a free, and Christian cou[n]sayle, general, or national, or elles by the states of the empire of the natio[n] of Germanie, gathered together in the holye Gost Einfaltigs Bedencken, warauff ein christliche in dem Wort Gottes gegrünte Reformation an Lehr, Brauch der heyligen Sacramenten un Ceremonien, Seelsorg und anderem Kirchendienst, biss auff eines freyen, christlichen, gemeinen oder nationals Concilii, oder dess Reichs Teutscher Nation Stende, im Heyligen Geyst versamelt, Verbesserung, bei denen so unserer Seelsorge befohlen, anzurichten seye, English Wied, Hermann von. Melanchthon, Philipp, 1497-1560. Bucer, Martin, 1491-1551. [616] p. : ill. Imprinted [by John Daye], [London] : in the yere of our Lorde. 1547. the. xxx. of October. I[ohn] D[aye] A translation of "Einfaltigs Bedencken, warauff ein christliche in dem Wort Gottes gegrünte Reformation an Lehr, Brauch der heyligen Sacramenten un Ceremonien, Seelsorg und anderem Kirchendienst, biss auff eines freyen, christlichen, gemeinen oder nationals Concilii, oder dess Reichs Teutscher Nation Stende, im Heyligen Geyst versamelt, Verbesserung, bei denen so unserer Seelsorge befohlen, anzurichten seye", a compilation by Martin Bucer and Philipp Melanchthon. Printer's name from colophon. Signatures: a-y 2A-2Q 2R⁴. A8r has a woodcut of St. John the Evangelist. Variant: woodcut is of the Last Supper. Reproduction of the original in Cambridge University Library.

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A ſimple, and religious conſultation of vs Herman by the grace of God Archebiſhop of Colone, and prince Electour. &c. by what meanes a Chriſtian reformation, and founded in Gods worde, Of doctrine, adminiſtration of the deuine Sacramentes, of Ceremonies, and the hole cure of ſoules, and other eccleſiaſtical miniſteries may be begon among men committed to our paſtorall charge, vntil the lorde graunt a better to be appoynted either by a free, and Chriſtian coū ſayle, general, or national, or elles by the ſtates of the Empire of the natiō of Germanie, gathered together in the holye Goſt

¶ Imprinted in the yere of our Lorde. 1547. The. xxx of October. I. D.

¶ We Herman by Gods grace archbiſhop of Colone, Archchaunceler in Italye of the holye Romayne Empire, And prynce Electour, Duke of Weſtphalia and Angaria adminiſtratour of Padebourne, wyſheth to al them that ſhal reade, heare, and vnderſtand this our boke, grace, peace, and bliſfulnes from God our father through our Lorde, and onely ſauiour Ieſus Chryſt.

IT is knowne to al men manifeſtly that our moſt redouted Emperour Charles, our mooſt gratious Lorde hath ryght diligently ſought ſondry waies in many counſels wyth the prynces Electours, and other princes and ſtates of the holye Romayne Empire in Germany, wherby theſe daūgerous and pernicious diſſēcion, & altercatiō in holi religion myght be taken away, and a general and chriſtian conſent, and reformation of congregations myght be appoynted and in troduced through the whole nation of Germanye. But becauſe the Emperours maieſtie could not hitherto deuyſe and conſtitute this general and godly concorde, and reformatiō of churches, he, for a godly cauſe, and very chriſtian purpoſe, enioyned, and commaunded, in the counſayle laſt aſſembled at Rateſpone, with the biſhpop of Romes Legate, to al prelates, that among them ſelues and their dioceſanes, they ſhoulde begyne a chriſtian correction of eccleſiaſtical matters which myght helpe to a comely and holſom adminiſtration of the congregations, and that they ſhoulde propoune the ſame to the congregation to be obſerued, and mayntain it with erneſt diligence, and ſuche faythfulnes as becometh eccleſiaſtical perſos in thys matter, neither ſhould haue any regarde of theim, whiche woulde hyndre or ſtaye thys godlye purpoſe, becauſe he truſted that by this meane a more cōmodious way myghte be made to the ordring & refurming of churches, and that mens mindes might be prepared the ſoner to cōſent to a cōſultatiō of religion. Beſides this the ſtates of our dominion haue earneſtlye required of vs in manye conuocations that we would make a godly and chriſtian reformation. And moreouer, in the laſt Conuocation at Bone, the Erls, Knightes, Gentilmen, and cities of our dominion: committed vnto vs, that after the ſayd maner, we ſhould procure a reformation of congregations to bee gathered to gether, and to bee pubbliſhed, and propouned to the congregations committed vnto o ••• charge, whiche they ſhoulde obſerue, 〈◊〉 hereunto that we our ſelues by moſt certain arguments of God, do perceiue daily, howe grate nede of amēdement our cōgregacions haue, becauſe they be vtterlye deſtitute of godlie, and lerned miniſters, and therefore no ſincere, and certayne doctrine is handled amōg our men, where as yet the ſame ought alwaies to be preched, and taught before old men, and younge. For we perceiue that of thys neglectinge of perfecte, and pure doctrine, horrible ignorance of God, pernitious ſuperſticion, vnbelefe, moſt greuous fautes and confuſion of all good thinges folowe neceſſarely.

Therefore whan we perceyued that the ſaide thynges preuailed horribly it ſemed that we ought to make no longer delaie, but rather we thought vpon the emendation of theſe thinges, and conſulted aboute the ſame erneſtly, & cheifely in this our extreme olde age which ſurely warneth vs, that we muſt ſhortely come before the iudgement ſeate of Chriſt, where we knowe that we muſt giue an accompe of this office enioyned vnto vs. Wherefore that we myght firſt ſhewe oure ſelues obedient to our ſaniour, and the Lord Chriſte the prynce of paſtours, and to hys flocke, and ſecōdly acknowlege our ſupreme officer the emperour and finally ſeke the preſeruacion, and correction of religion among the people of Chriſte committed vnto oure charge, accordinge to the office of a biſhoppe enioyned vnto vs, we haue applied our hole diligence hereunto, accordinge to our ſimplicitie, and the gifte, which the almightie hath graūted to vs, that we might finde out ſome meane to reforme eccleſiaſticall doctrine beinge ſo neceſſarie in thys greate perturbacion of thinges, which afterwarde we mighte propoune to our men wherein if we ſhould not do our dutie, ſurely we ſhoulde ſtirre vp greater anger of God to warde vs, and all godlie men perceiue that vndoubted, and vn couerable deſtruction of ſoules wold folow thereof. Wherefore we nether woulde nor coulde delaie our purpoſe of a reformacion. Therefore we called to our cōſultation manie men, and thoſe exerciſed men, and endued wyth the feare of God, and wyth ſpirituall wiſdōe, and lerninge, with whom after that we had had longe communication, we conſidered al thinges faithfulli, and at the laſt we ordanied the forme, and preparation folowinge of reſtoringe eccleſiaſtical doctrine, and diſcipline amonge our men. And thought I be their vnworthye biſhop, yet I was lawefully made both archbiſhoppe, and curate of ſoules. And ſette not furth this ſame forme, and maner of a reformation as thought nothinge coulde be amēded, or chaunged in it, or as though other ought in anie wiſe to folowe it. Thorough the grace of God we acknowledge the weaknes of our faith, and the ſlendernes of our iudgemēt in theſe matters of ſo greate difficultie, cōcerning the heauen lie kingdome of our Lorde Ieſu Chriſte, and our ſaluation. But becauſe our dere Lord Ieſus Chriſte praiſed his father and gaue hym thāckes alſo for that, that he had hidden the miſteries of the heauenlie kyngdome from the prudent and wiſe mē of this world, and had opened them to the ſimple, and deſpiſed and commaunded his holeſome goſpel to be preached without differēce to the lerned and vnlerned that they might attain euerlaſting ſaluacion, and moreouer promiſed hys ſpirite, by whom we vndreſtande, and receiue thoſe thinges, whiche he hymſelfe giueth vs in the goſpel for our euerlaſtinge ſaluation, aſmanie as would ſeke the ſame in the name of his dere ſonne our Lord Ieſus Chriſt, as Chriſte hymſelfe witneſſeth, it ſhoulde not haue becomed vs, whiche profeſſe the name of Chriſte, & execute the office of a biſhoppe (though we graūte we do not ſatiſfy in both I meane in Chriiſtan life, and in the office of a biſhoppe) to doubte of grace and gifte of God and to diſtruſte God our moſt mercifull heauenlie father, as though he myght not be moued with our praiers, and the godlie praiers of oure men to gene vs mercifulli his hollye ſpirite, whereby we myght lerne of his goſpel to adourne our office enioyned by him, and to diſpoſe, and ordain that the peple cōmitted to our charge be faithfully and diligently taught by godlie, and mete miniſters howe thorough true, and liuelie fayth they ſhoulde acknowledge oure Lorde Ieſus Chriſt, and confeſſe him to be the only ſauiour and calle for his helpe in al trobles with a verie truſt and exerciſe them ſelues in ſuch worckes as in dede be good and fruteful, in the holye ſacramētes, and other ceremonies of the church accordinge to Chriſtes inſtitution, that godlines maie daily encreaſe more and more, and that al thinges which be contrarie to Godes worde, all ſinnes, and offences that be crept in to the church of God maye be aboliſched wherefore attributinge nothinge ether to our wiſdome, or to the wiſdome, and doctrine of other but only encouraged and truſting in ye true grace, and ſure promiſe of God the father; and in the merite and ſtrenghth of our Lord Ieſus Chriſt the only hed, and vigilant paſtour of hys comgregation, we haue determined to ſet furth accordynge to oure ſimplicite, theſe thynges thus gathered after diligent deliberacion, and correction, aſmuch as coulde be done in ſhorte tyme, and aſmuch as God helped vs wyth hys grace, for ſome reformacion of Chriſtian diſcipline. For we graunte that it is our office to fede chriſtes ſhepe, and faithfully to loke to the congregacions cōmitted vnto vs. And we cal God our creator to witneſſe, whiche is euerlaſtinge truth, and knoweth the hertes, and ſeeth al thoughtes, that we in al this matter of reformation, ſeke nether our owne glorie, nor oure priuate commodite, but only haue reſpecte hereunto that the glorie of the almightie maye bee mooſte largely ſet furth to the euerlaſtinge ſaluacion of oure men.

Therfore we beſech al chriſten men of what condicion ſoeuer thei be, which ſhal reade o heare this our preparation of a reformation (by our Lord Ieſus Chriſt whoſe cauſe, matter, and buſines is hādled in this boke) if thei ſhal finde anie thinge in it that ſhal not ſeme to be agreable to goddes worde, and make to the true edificacion of fayth in Chriſte, whiche reſteth in the augmentacion of goddes encreaſe, that they wil certifie vs thereof and gently teach vs out of the holie ſcriptur We wyll take the ſame, by goddes grace in good parte, and gladli embrace thoſe thinges, that we ſhal perceiue to helpe to the reparation of the church, and we be readie to do them more diligently, than it is ſet furth in this boke, that nothinge wante to the neſſarie reformacion of the church. And contrarie wiſe we require of them, that if they ſhal perceiue that the Lord hath mercifully giuē vs to attain his meaninge, and wil, they wil helpe vs wyth their beniuolence, and diligence aſmuch as they maye, that theſe thinges (as the holſome commaundementes of oure maker, redemer, & iugde Ieſus Chriſt) maye be ſette furth, chiefely ſeing that they vnder ſtand, that it becōmeth vs in nowyſe in thoſe thinges, whiche we ſurely knowe to be enioyned and commaunded vnto vs by oure God, and ſauiour out of hys worde to differ any lōger, either for the authorite and power of anie men, or for the expectacion of a councell generall, or nationall, the thinges which perteine to the glorie of God, and of his moſt dere ſonne, and the ſaluation of the people, but rather as commodiouſly as we maye to propone the ſame to be obſerued of our men, and other, aſmuch as the almightie will helpe vs with hys diuine grace, whiche we wiſhe to al them, that ſeke the ſame truly thorough our Lord Ieſus Chriſt. As we cō mende vnto them this our obedience ſuch as it is in this our purpoſe, whiche we owe to the diuine maieſte, with al our ſubiectes, and our office, deſiringe the ſame children of god which with a ſincere herte wiſhe the amplification of Chriſtes kingdom, to whome vndoubtedly our neceſſarie diligence though it be ſlender, ſhalbe acceptable, that they with their godlie praiers will diligentlye ayde in this our purpoſe, and miniſterie, vs and our ſubiectes. Which thinge how acceptable it was vnto vs we deſire to declare to euerie one, whan we ſhal be able.

Giuen at. Buſchonie.
A Table of the principall Articles in this boke of a Reformacion. OF Doctrine. That ſome Leſſon muſte be reſited out of the holye Scripture before a Sermon, and declared vnto the people That al Sermōs muſt be made to the magnifiyng of the Lord Chriſt Of the Trinitie. Of the creacion, and gouernaunce of all thynges. Of the cauſe of ſynne and death. Of original ſinne, and mannes wekenes before regeneration. Of the olde Teſtament. Of the difference of the olde and newe Teſtament. Of preachyng peculiar to the newe Teſtament. Of the preachyng of Repentaunce. Of the true, and proper vſe of Goddes lawe. A ſhort expoſition of the .x. commaundementes. Of remiſſion of ſynnes, and iuſtification. Of good workes. Of the true, and natural ſignificatiō of this worde fayth. Of the croſſe and tribulations. Of the church of God. Of the vnitie, or concorde of the church. Of chriſtian prayer. A ſhort expoſition of the Lordes praier. Of the abuſe in prayer. Of the true, and falſe vſe of Images. Of Chriſtian faſt. Of holy offerynges. A premoniciō, and commaundement againſt the errours of the Anabaptiſtes. Of the adminiſtration of religion. Of Sacramentes generally. Of Baptiſme. The fourme of a Catechiſme before Baptiſme. The exorciſme. Of the adminiſtration of Baptiſme. Howe Baptiſme muſt be adminiſtred at times not preſcribed. Of Confirmation. Of the Lordes Supper. At what tyme the Lordes Supper ought to be celebrated. Of the cōmuniō of ſtraungers, and ſickfolke Howe ſicke perſōs muſt be viſited, and how we muſt celebrate the cōmunion with thē Of communion in priuate houſes for menne in health. Of turning from ſins, and true repentaunce Of excommunication. Of the makyng of Paſtours. Of the bleſſyng of Mariages. Of Buriyng. Of holy and feaſtful dayes. Of faſtyng dayes and Lent. Of the difference of meates. Of certayne other ryghtes or ceremonies of the church. Of eccleſiaſtical rites vpon working daies. Of peculiar dayes of proceſſion. Of Letany. Of commune almes. Of ſcholes for chyldren Of ſcholes of Diuinitie. Of diſputation. By what meanes a chriſtian reformation of holy miniſterie, and cure of ſoules maye be begunne, and practiſed in pariſhes. Of refourmyng of canonical colleges Of the reformation of monaſteries both of men and women. Of free and not Monaſticall Colleges of virgins. Of the ordre of ſelbrethren, and laye brethrē The ende of the table.
Of Doctrine.

OUR ſauiour Gods ſonne Ieſus Chriſt, which cam into this world to the intent to open that wonder ful, and hyd wil of God concernyng the ſaluation of mankynd, after this ſort ſpake to his diſciples, and to all them that are called to the miniſtery of his Goſpel: As the father hath ſente me, ſo I ſende Iohn. x. Marke the laſt Chap. you. And in another place: Go into all the world, and preach the Goſpel to euery creature, teachyng theim to kepe all thynges that I haue cōmaunded you. Further God eternal, the father of our Lord Ieſu Chryſt, Mat. iii. xvii. ſpake thus from heauen of hys ſonne: Him heare ye. Wherefore, let vs conſtitute hym a Doctoure of authoritie, and iudge of all writinges. Peruſe Cypriās boke. ij. Epiſtle iij. And that Chriſt ought only to be heard, the father witneſſeth alſo from heauen, ſaying: this is my ſonne, in whom I am well pleaſed, heare hym. Wherfore, if Chriſt only oughte to be hearde, we muſt not looke, what any mā before vs hath thought good to bee doone, but what Chriſte fyrſte dyd, whych is before all. All preachinges ought to be taken out of the holie ſcriptures.

Foraſmuch as thā this doctrine of God the father, and of oure Lorde Jeſus Chryſt is taught in no wrytinges, but in the wrytynges of the Propheies, and the Apoſtles, and ſeyng that there is none other doctrine wherin the wyll of God from the begynnyng concernyng mannes ſaluation, is ſet furth with more certayne and ſtrong teſtimonies, Paule ſaiyng alſo that the churche Ephe. ij is buylded therupon, it is ryght neceſſary, that al the miniſters of the Goſpel read often, & pondre the hole deuine ſcripture, with the feare of God, and exquiſite diligence, both that they them ſelues maye be better learned, and alſo that they may enſtruct other of the euerlaſtyng wyl of God, of the law of ſynne, of the wrath of God, of grace and ryghteouſnes promyſed for Chryſt the mediatour, of lyfe euerlaſtyng, and paynes euerlaſting, which the diſpiſers of the word muſt nedes ſuffre.

This wyſdome, as Paule witneſſeth to the Corinth. doth far excel al mans wiſdom For he ſaith: we ſpeake the wiſdome of God in miſtery, which is hid, whych God predeſtinated before the worldes, vnto our glory whyche none of the prynces of this worlde hath knowne, but God hath opened it vnto vs by his ſpirit. i. Corin. xi. Wherefore foraſmuch as God hathe propouned vnto vs this his holeſome and heauenlye doctryne onely in the writynges of the Prophetes, & of the holy Apoſtles, and becauſe we cannot receiue the ſame certaine, and vndouted els where, al ſhepherdes & preachers ought to exercyſe them ſelues diligently daye and nyght in theſe holy and deuyne bokes, that they may be apter to teach other. As the holy S. Ciprian to Pompeius agaynſt Stephanes Epiſtle. I behoueth a byſhop not only to teach but alſo to learne. For he dothe better teache which dayely encreaſeth, and profiteth in learnynge better thynges. Se. ſ. Augu. alſo, boke. v. of Baptiſme agaynſte the Donatiſtes, Cha. xvi Goſt requireth it in them by name, that they declare and ſhewe them ſelues approued to God, and ſuch workemen of Chriſt, as nede not to be aſhamed of their myniſtery, and whych alſo may rightly deuide the word of truth, and teach other with fruite. ij. Timoth. ij. Item that they holde faſt that faythful word, whych is accordyng to doctryne that they may bee able to exhort thorough holſome doctrine, and to conuince the agaynſayers therof Titu. i.

In which deuine precept propouned to al teachers & miniſters of congregations, the paſtours, and preachers ſhall obſerue diligently. Fyrſt, that it is required of thē, that in teachyng they hold faſt the certayne, and faythful word, that is to ſay: to whych certayne, and vndouted fayth ought to be geuē. Wherof it foloweth, that thei muſt take ryght diligent hede, that they myngle none opinions of men, with their doctryne, and preachyng, but that they teache religiouſly and deliuer to the people the ſyncere worde Ther be ma of God. For this ſaiyng is euer true, Euery man is a lyar. Pſalm. Cxvi. And Paule ſaith. The natural man vnderſtandeth not thoſe thynges that be of the ſpirite of God for thei be folyſhnes vnto hym, and he cannot perceiue them. i. Cori. ij. After the ſame ſort ſayth Eſay. xl. Al fleſh is graſſe, and al the glory therof is as the flour of the felde, the graſſe wythereth, and the floure fadeth. But the word of the lorde abideth for euer. Seing then that men of theyr owne nature be deceyued, and can not of them ſelues vnderſtande the doctrine of grace, and ſeinge that theyr glorie or excellencie (by whiche worde the prophete would chiefely ſignifie mannes wyſedome) falleth awaye lyke a floure, howe can mannes reaſon, and wiſdome, when it is not guyded and directed by the ſpirite and worde of God, perceyue and teache anie certentie, and truth, chiefely concernyng diuine matters, and the reſtitution of man. And although al chriſtian men haue the ſpirite of God, whiche as he leadeth eche one into all truth, as muche as is ſufficient for his owne ſaluation, and for the profitte of the congregation, ſo he hath witneſſed in man the goſpell of Chriſte wyth goodly bookes, and wrytynges, and doeth euen vnto thys daye wytneſſe, and preache neuertheleſſe fleſhe and bloude abyde in al, men, be they neuer ſo holy, and ſpiritual, as Auguſtine. I can not denie nether ought to denie, that as in oure elders them ſelues, ſo there be many thinges in ſo manie my workes, that may be blamed wyth ryghte iudgement, and no raſhenes at all. longe as they lyue here, whiche fleſhe and bloude perceyue not the thynges that pertayne vnto God. The ſenſe and vnderſtandyng of the fleſhe remayneth, whiche ſtryueth agaynſt God. Wherfore in thys lyfe there neyther hath ben, nor is anie man endued wyth ſo great holines, or doctrine, but that it hath chaunced hym often to fall, and to be deceyued. Wherefore as Saynte Auguſtine, ſo lykewyſe other fathers and olde doctours allowed not all the writinges and ſentences of them, whiche had taughte eyther before them, or in theyr tyme for thys cauſe, that thoſe thynges came from men ſo excellent in godlines, and learnynge, but as farre as euerie man confirmed his doctrine, The ſame antour in the Epiſtle to ſaint Hierome. and ſentence with the worde of God, and ſure reaſons. And they counted thoſe onely reaſons to be ſure and certaine, which thei perceiued to be deriued out of the word of God. Of which ſort thoſe be, with which S. Paule proueth that a woman muſte couer Howe we muſte iudge of the wrytynges of the fathers. hyr heade in the congregation, and kepe ſilence, and not teache men. i. the Corhinth. xi. and. xiiii For the apoſtle cōfirmeth theſe thynges wyth thys reaſon namely becauſe the worde of God teſtifieth that the womā is of the man, that ſhe was made after the man, and firſt admitted the gyle of Satan Item that ſhe oughte to be ſubiecte to hy huſbande.

Wherfore al cōfirmations of godlie doctrine conſiſte in the onely teſtimonie of the Vppon what foundation al godly doctrine ought to ſtand. ſcripture, vpon wihche ſcripture al that we either beleue or teache of God, and oure Chriſte oughte to be grounded. For thys ſcripture only ſetteth before vs the word of God vnmixte, and certayne (wherunto onely we ought to giue credence in diuine matters) for it was not taught of mē, but of the holy goſte from heauen as. S. Petre wytneſſeth, ſayinge: knowe this firſt, that euerie prophetical ſcripture is not of priuate interpretation. For prophecie was not at anie tyme brought by the wyl of man, but the holy mē of God ſpake, being ſtirred of the holie goſte, ii. Petre. i.

Wherfore all doctrines of men in the cō gregation that are not grounded vpon the worde of God, taughte in the holy ſcriptures Math. xv. Eſay. xxix. be vnprofitable, & pernicious, as Chriſt witneſſeth and Eſay. But the holye ſcripture is a certayne, and a holeſome doctrine vnto vs as Paul teacheth, wher as he ſaith Euerye ſcrypture enſpired from God, is profitable for doctrine, for reprouing, for in ſtruction which is in ryghteouſnes, that the man of God may be perfect, prepared vnto euery good worke. ij. Timo. iij.

Foraſmuch as than this ſcripture propheticall and inſpired from God, is profifable, and abundauntly ſufficient for the perfecte knoweledge of true and holeſome doctrine, that the men of God maye be inſtructed. and prepared to euery good worke and further that all erroures, whiche be againſt religiō & godlines, may be diſcloſed, and confuted, all paſtours, and preachers muſte alwaye needes take theyr ſermons and doctrine out of the holy ſcripture. Thei muſte alſo take diligent hede, leſte at any tyme they mingle herewyth mannes doctrines, and interpretations, that haue not flowen out of thys pure foūtayne of Gods worde. Wherefore that feaders and preachers That preachers ought to praie for e creaſe of the holigoſt, & not to bewrapped in buſyneſſes of thys lyfe. maye ryghtly inſtructe the people of Chriſte, out of theſe bokes of the holie goſt, in all thynges that be profitable, and neceſſarie to knowe for ſaluation, it is needefull that they geue thē ſelues to the ſtudie of the holie ſcriptures wyth moſte earneſt, and cō tinuall care. And that they maye do thys thynge with more fruite and attayne to the true vnderſtandynge of the holy ſcripture, let them pray continually wyth Godly petitions that the holie gooſte maye be increaſed to them, whiche is the onely interpreter of the holy ſcripture. For the naturall man vnderſtandeth it not, as he alſo vnderſtandeth not other ſpirituall thynges, whiche thinge the Apoſtles teache vs ſufficientlye wyth theyr owne example, whiche, as we reade in the laſt of Luke did not vnderſtāde the ſcriptures, before that Chriſte opened theyr minde. The ſpirite thē before al thinges muſte be ſought for, and obtained with faythfull prayer, the ſpirit I ſaye of vnderſtandyng the holy ſcripture a ryght both to the health, and profit of our ſelues, and alſo of other. Wherfore, it is nedeful that preachers wythdrawe them ſelues from carnal and worldly buſines, aſmuch as the neceſſitie of this preſent life wil ſuffre, & that they geue them ſelues throughly to all ſpirituall exerciſes, if they wyl both thē ſelues ryghtly vnderſtand godlines, and the holie ſcriptures, and alſo profitably adminiſtre and faythfully diſpence to the congregation of God, the doctrine of ſaluation, that euerye one of them teach mē committed vnto their charge aſwel the rude, as the quycke wytted, and learned the moſt holy Goſpel, and doctrine of godlines vnto theyr ſaluation. Item that they bryng to paſſe through that their miniſtery that euery man ſurely perceiue the prophetical & euāgelical ſpech, and geue hede therunto with al diligēce, as to a cādel ſhining in a darke place, that they wauer ii. of Petre. i. not like children, & be caried about with euery wynde of doctryne, but that folowing the truth in loue thei grow in him in al thinges, which is the head, namely Chriſt. Ephe. iiij.

Further, it is the office of paſtours, and miniſters of the word, that they exhorte thē Howe needeful exhortations be. that be ryghtlye inſtructed in the doctryne of godlines, and that they cal vpon them inſtantly, that they abyde in that knowne doctrine, beyng prepared and redy to ſuffre al thynges, rather than that they wyll depart from it, and that they teſtify them ſelues to be the chyldren of God with good workes, and a chriſtian lyfe. For our aduerſarye the Deuyl neuer kepeth holy day, but walketh i. of Petre. v. Chap. about lyke a roaryng Lion, ſekyng whom he maye deuoure, as Peter witneſſeth. And this he doth not only within, with fiery dartes of temptations, and fleſhly intiſementes agaynſt the lawe of God, but alſo without with the perſecutions, and aſſaultes of the myghtie, and further with hypocriſie, and a vayne ſhewe of falſe doctryne, as our dayly experience teſtifieth. Wherfore, Biſhops and preachers muſt procure wyth al ſtudye that they ryghte diligentlye warne, conforte, and exhorte the weake in the fayth of Chriſt, that they labour to reſyſt manfully the olde enemy euer endeuouryng himſelfe to aſſaulte on euerye ſyde the flocke of the Lord, and to continue in the fayth, as ſ. Peter teacheth vs. i. Peter. v. And alſo Paul to the Epheſians. vi. Chapter.

But at what tyme and in what place ſuch conſolations and exhortations ought to be Exhortation to godlines, is euer nedeful. vſed, it can not be certainly preſcribed. For it is not onely requiſite opēly in pulpettes, but often at other tymes, & in other places, as occaſiō ſuffreth & neceſſitie requireth. As ſ. Paule with greate grauitie admoniſheth Timothe. I beſech the (ſayeth he) before God, and the Lord Ieſus Chriſt, which ſhal ij. Timot. iiij. iudge the quicke, and the dead in his appearing and in his kingdom, preach the word, calle vpon them in tyme, out of tyme, reproue, rebuke, exhorte with al ſoftnes, and doctrine The Apoſtle approueth the ſame thinge alſo with his owne exemple, in that laſt ſermō, which he made at Miletes to the elders of the congregations. Youe knowe (ſaieth he) from the firſt daye that I entred in to Aſia, after what ſorte I was with you at al tymes, ſeruinge the Lorde God with al humblenes of minde, wyth many teares, and temptations, whiche chaūced vnto me throw the conſpiracie of the Iewes, howe I with drew no parte of thoſe thinges that mighte be for your profith, but I ſhewed vnto you, and taughte you openly, and in euerie houſe, teſtifiynge both to the Iewes and to the Gretians that repētaunce, that is towards God, and that faith, that is toward our lorde Ieſus. Take hede therfore to your ſelues, and to the hole flocke. Item, watch ye, remēbringe that by the ſpace of .iii. yeres I ceaſed not nyght nor daye with teares to warne euerie man. And in the firſt epiſtle to the Theſſ. the .ii. cha. You be wytneſſes and you know, how we were affectioned towardes euerie one of you, as a father is towardes his Children, deſiring you, confortinge and beſeching, that ye woulde walke worthely of God, whiche hath called you in to his kingdom and glorie. And it is neceſſary that ſuch exhortatiōs be done grauely with a certaine Godly vehemencie of minde, and Let exhortatiō be vehemēt and erneſt. feruentnes that they may moue the people, and ſtere vp good affecions in mennes mindes, whereby they maye labour to continew, and go forth in the way of the Lorde which thinge Paule ſignified by this ſayynge that he maye be able to exhorte &c. It ſhal much further thys grauitie and vehemencie, if the preachers with the commandementes of God ſhal diligently ſette forth and declare the threates alſo, terrible exemples of Goddes wrath, that the people mai be fraied from ſinninge. Item if they ſhall ſette forth the mercie, and promiſes of God with no able exemples of Goddes helpe & deliueraunce that in like maner men maye he allured to truſt more conſtantly in God and to loue hym, and ſo beinge inflamed with the zealle, and loue of God they may goe forth in al good worekes, and valiauntly ſuffre, & ouercome afflictions for the glorie of the Lorde. The feeders thā and preachers, that wil faythfully ſerue theyr vocation muſt neceſſarely not only be furniſhed to exhort the ſorowful, and to comforte the weake, but alſo they muſte be readie, and haue a burnning zeale therunto. For the obtaininge of both whyche thinges as they haue neede of continual readinge, and ſtudiyng of the ſcripture ſo they haue neede of continual prayer, and all other ſpirituall exerciſes, and therfore alſo of great werines, leſt by anie meane they be entangled in the Howe errours and deprauations of Gods worde muſt be refuſed. buſyneſſes of thys lyfe, and carnall cares. Thirdly it is required of feeders, & curates of Chriſtes people that they be able alſo to confute the agaynſayers, and aduerſaries wyth euident, and effectuall teſtimonies of the ſcripture. For Satan is buſieſt in thys poynte that he maye corrupte the perfecte and ſincere doctrine, rayſyng vp ſundry hereſies, that the fayeth of Chriſte being ſhaken, and at the laſte aboliſhed, he maye ſtabliſhe, and mayntayne his owne tirannie. Hereof it commeth, that as we haue redde that in the tyme of the Apoſtles, and Martyres longe ſithens it happened, and a al other tymes when the pure doctrine of God hath bene ſincerely preached, ſo in oure time alſo newe heretikes ſprynge dayly, whiche labour, and eſtabliſhe their wicked doctrine with depraued teſtimonies of the ſcriptures as. S. Petre wryteth, that ſuch men euen in i. of Petre the la t Chap. his tome beganne to wreſt the writinges of S. Paule that be hearde to vnderſtande, as the other ſcriptures vnto theyr owne deſtruction. Neither is it meruayle that Sa ā worketh thys thynge in his miniſters, I meane that he laboureth to corrupt, and ouerthrow the doctrine of godlines (whiche is taughte in the ſcripture onely) by the teſtimonies of the ſcripture it ſelfe, but the ſame being depraued and corrupted. For wyth thys arte he durſte aſſayle the Lorde Chriſte, when in the holie Citie Hieruſalem, he ſette him vpon the pinacle of the temple, and ſayed vnto him, if thou be the ſonne of God caſt thy ſelfe downe. For it is wrytten, he hath geuē cōmaundement to his angelles concerninge the, they ſhal beare the in theyr handes, leſte perchaunce thou ſhouldeſt hurte thy fote at a ſtone. Pſal. xci. Math. iiii.

Wherfore let the faythfull miniſters of Chriſte knowe that the more ſincerely they preach the true word of God, with ſo much the greater diligence, and laboure ſhal Satan lay in awayte for them, and theyr flocke and ſhall endeuoure him ſelfe by reaſon of the ſimplicitie of the comen people, & weakenes of theyr iudgement, to begyle thē wyth depraued ſcriptures. For when he ſeeth that men wyll admitte no authoritie, but the authoritie of the ſcripture, he alſo layeth nothynge more to theyr charge then ſcripture, that he maye more cōmodiouſly creepe into them that be accuſtomed to heare the ſcripture onely, and thruſt in his lyes more eaſely, that the paſtours, and miniſters of the cō gregation may diſcloſe this gyle of Satan, and ſtoppe the mouthes of Sophiſters his miniſters, and eyther preſerue or cal againe the flocke cōmitted vnto them from wycked errours, they muſt watche, and labour with ſinguler diligence, and care in this behalfe. For as the Apoſtle ſayeth, there be many vntreatable, and vayne ianglers, begylers of myndes, which ouerthrow whole houſes teachynge thynges that oughte not to be taughte for fylthy gayne, whoſe mouthes muſte be ſtopped. Tite. i.

But that ſuch may be more cōmodiouſly Rules to reproue, and cō fute heretikes and groundly conuinced, and cōfuted, theſe rules chiefely, are to be obſerued. Fyrſte that the articles of oure fayth be confirmed wyth ſure, and euident teſtimonies of the ſcripture. The ſeconde rule is, that the wordes in ſentences and teſtimonies, which are alledged in diſputation, be compared together, after the propre ſenſe of the ſcripture wythout ſophiſtrie, and that thorow ſuche conferryng the true ſētence of the holie goſt may be drawen forth, concerning anie queſtion of religion.

The thyrde rule is that darke ſentences An exāple of the diſputation againſt Arrius be declared with other places that are plain open, and pertaining to the controuerſie. As when Arrius denied that the ſonne of God ſprange out of the ſubſtaunce of the father, and that he was god by nature, he corrupted the true ſentence of thys ſaiyng. And God was the worde. For he ſayed, that thys vocable God in this place did not ſignifie god Iohn. i. which by nature, & almightines is God but ſome excellent creature paſſinge all other in maieſtie, & dignitee. This falſe interpretation holy goſte by the apoſtle Paule hath layed vpon all biſhoppes, and miniſters of cōgregations, i. Petri. i. i. Petri. ij. when he ſayeth thus: A biſhoppe muſte holde faſte the faythfull worde, that he maye be able to exhorte, and confute the agaynſayers. Of which prouince, and burthen we wyll al paſtours, and preachers to be admoniſhed, that they maye buſely exerciſe them ſelues, day and night in the ſtudie of the holy ſcriptures, and ſo that they may vſe their miniſterie wyth ample fruite, and therfore that they wythdrawe them ſelues not onely from worldely intiſementes, and carnall concupiſcences, but alſo from al occupations, and buſineſſes of the worlde, as muche as the vſe of thys preſent lyfe wyll ſuffre, that they maye all togyther applye ſo harde, and diuine a miniſterie, and execute theyr office wyth al diligence. And yet this labour ought not to greue them, which the religion of theyr office requireth, ſeinge that otherwiſe it is the parte of euerie Chriſtian mā to cōſume the whole courſe of hys lyfe in the ſtudy of Goddes worde. For we can not entre in to the kingdom of God, excepte we be borne agayne. As for this regeneration it cōſiſteth not of mortal ſeede, but of immortal ſeede, and euerlaſtinge, that is to ſay of the worde of God that liueth, and abideth for euer, as Petre witneſſeth. Moreouer whan we are ſo borne agayne, and rē nued we haue neede of ſpirituall meat alſo which like wiſe is the word of God, where vnto S. Petre allureth vs, ſaiynge, Couette that reaſonable milke not of the bodye, but of the mind, which knoweth no gile newly borne childrē, that ye may growe thorough it. Finally whan we growe forth, being fed vp, and nouryſhed by the worde of God Satā ſeaſeth not to aſſaut vs, and to reſiſt, hym we haue neede of ſpiritual weapons and armour out of the worde of God, as, Paule witneſſeth, ſaiynge: The ſwerde of the ſpirite, is the worde of god. Ephe. vi.

Seinge than the beginninge, the middle and the ende of oure newe lyfe, that is to ſay regeneration in to the ſaide lyfe, the encreaſe of it. and victorie agaynſt Satan, conſiſſeth of the worde of God, the feeders of congregations maye eaſely ſee, in to what daunger of Goddes wrath they runne if anie be not parttakers of this regeneration thorough theyr negligence, or if they that be borne agayne of the ſpirite wante the feedinge of goddes worde, and the cheriſhinge of holeſome doctrine, of exhortation, or if they falle from the lyfe, and communion of Chriſte beinge ſeduſed thoroughe falſe doctrines of men wherefore they that haue this office muſt euer with al diligence continue in readinge, doctrine, praier, and other exerciſes ſpiritual that they maie ſaie with that faythful ſeruaunte, Lorde thou deliueredeſt to me ten talētes, and lo I haue gained other ten. And that they maie heare agayne wel done faythful ſeruaunte, thou waſt faithful ouer fewe thinges, I wil ſette the ouer manie Entre in to the ioye of thy Lorde. Wherfore that feeders, and al miniſters of congregations may the better vnderſtande and handle the holye ſcripture, we wil opē vnto thē a certaine way, and we wyll declare in ordre the more notable places of the Chryſtiane doctrine, not that we would haue them to tary in theſe places, but becauſe we deſire to haue them brought by theſe more eaſelie to the holy ſcripture it ſelfe, out of which afterward they may be inſtructed more fully, and perfectly.

¶ That ſome leaſon out of the holie ſcripture muſte be ſet forth to the people before the ſermō, and that the ſame muſte be declared to them.

FYrſte we wyll that the paſtours take all theyr ſermons that they make to the people out of ſome leaſon of the holie ſcripture, whiche at the begynnynge of the ſermon they ſhall recite wyth ſinguler reuerence, & grauitie. As we know that the olde holy fathers vſed it euen from the tyme of the Apoſtles. Which thing alſo was obſerued in the ſynnagoges of the Iewes, as it appeareth by that, that we reade of the Lord. Luk. iiii. & of the ſynnagog Act. xiii. into the whiche Paule, and Baruabas entred vppon the Sabbath at Antioche of Piſidia. Wherfore in olde tyme euerie congregation had peculiar readers whiche red the bokes of the holie ſcripture to the people out of the pulpette. But this cuſtome being aboliſhed amonge other fautes of eccleſiaſticall adminiſtration, and in thys ſcarſnes of miniſters of the worde, by reaſon wherof Peculiar readers cānot be appointed in euerie congregation, we wil that the paſtours, and preachers execute theyr office, and religiouſlie to reade to the people afore hande thoſe thinges, wherof they wyl ſpeake, that ſo thei may the more accuſtome them ſelues to heare the worde of God, and that they maye be more fullly enſtructed of their ſaluation. It ſhall healpe alſo the paſtours thē ſelues to make, and finiſhe their ſermons with better ordre, if they ſhal folow the preſcripte of the leaſon prepoſed, and keepe thē ſelues wythin the bandes therof. And they ſhall meaſure theſe leaſons after the meaſure of thoſe leſſons that are accuſtomablye recited in Maſſes. So the people maye more eaſily remēbre the thynges that ſhall be redde, and the preachers alſo maye more comodiouſlie declare them. For they muſt diligently auoyd this faute that ſome haue, that they tarie not vpon one or two wordes of the premiſed leaſon, lettyng the reſte paſſe vntoutched, or fall quite to other matters, then were redde. Oure fayth muſt leaue vpon the pure, and onelie worde of God, wherefore that worde muſt be hearde and vnderſtanded of euerie perſon. Wherfore it ſhalbe conuenient to reade out of the holie ſcripture, and declare ſo muche as by likelihode the people may perceyue and retayne to the edification of fayth.

¶ That al ſermons muſt be made to ſet forth and magnifie Chriſt the Lorde.

FOraſmuch as Chriſt our Lorde is the ende of the lawe, and Moſes, the pſalmes, Rom. x Luke the laſt, Actes. x. and the prophetes doe teſtifi, and preach of hym that he is the onely ſauiour of the choſen people, in whom whoſoeuer ſhal beleue, ſhal receyue forgyuenes of ſinnes thorowe his name: all paſtours muſt directe & ordre theyr ſermons to this marcke that they beare and declare witneſſe of thys Chriſte. For ſo he himſelfe commaundid the Al chriſtian doctrine is a teſtimonie of Chriſt the ſauiour. Actes, i. i. Cor. ij. apoſtles, a litle before his aſcention into heauen, whan he inſtituted the holie miniſterye of preaching, you ſhalbe witneſſes vnto me at Hieruſalē and in all Iurie, and Samary vnto the vttermoſt endes of the earth. Here of it cometh that S. Paule wryteth of hym ſelfe, I iudged not myſelfe to knowe anye thinge amonge you ſauinge Ieſus Chriſte, and him crucified. And he had a good cauſe to ſaye ſo. For as he wrate to the Coloſſ. al thinges were created by him that be in heauen and in erth, viſible, and inuiſible, whether they be thrones, dominations principates or powers. All thynges were made by him and in him, and he is before al thinges & al thinges cōſiſt thorough is him. He is the head of the body of the church, which is the begining the friſt begottē of the deade, that he may be the chief in al thinges, for it hath pleaſed the father that all fulnes ſhoulde dwelle in him, and thorough hym to reconcile al thinges towardes hymſelfe, the thinges that be ether in heauen, or in erth being pacified by the bloud of his croſſe thorough the ſame perſō. Iohanne witneſſeth the ſame thinges in the begininge of his goſpel, and epiſtle. And the Lorde of hym ſelfe Iohan. v. iii. xii. xvii. and in manye other places.

Therefor Chriſte hym ſelfe comprehended the ſumme of the whole ſcripture in this ſentence, Luke the laſt. repentaunce, and remiſſion of ſynnes muſt be preched in the name of Chriſt. wherfore let the faythful miniſters of congregations alwayes magnifie the name of oure Lorde Ieſus Chriſte, teſtifiynge, that thys only ſonne of God, the true God and man is he, by whome al thinges were made, be Ephe. i. gouerned, repared and renued, which alſo ruleth al thinges with the worde of his power, whyche gathereth together the ſcattered chyldren of God, and ſtraiyng ſheepe Hebru. i. Iohn. x. and gyueth repentaunce, and remiſſion of ſinnes. For there is none other name vnder heauen gyuen to men, wherein they ſhalbe Act. v. Act. iiii. Iohn. xvii. Iohn. x. ſaued, the power of all fleſhe is gyuen to him, that he maie gyue euerlaſtinge lyfe to al thē that the father hath gyuen hym. He is that good ſhepeherde that giueth his life for his ſheepe, that he maye gyue them eternal lyfe, which ſo defendeth, and keepeth his ſheepe, that noman can take them out of his hande. Theſe and ſuche lyke teſtimonies of Chriſte muſt be often, and diligintlye beatē into the people in ſermons.

¶ The article of the trinitie.

AL though mannes reaſon vnderſtandeth not the nature of God, yet God hath opened hym ſelfe in the worde, and in his ſonne, that we maye knowe him aſmuch as he hath reuelated him ſelfe, and calle vpon him. After whiche ſorte whan we calle vpon God the father, there is a greate difference betwene our inuocation, and the inuocation of all other people, and nations and this difference cōſiſteth cheifely in. ij. pointes. One is that, inuocation thus ordered, is derected to the true, and natural God. Thother is, that our inuocation ſo vſed muſt needes pleaſe God and not be voyde, and fruſtrate.

Wherfore the preachers muſt teach out of the holy ſcripture of the true, and almightie Thre perſōs but one ſubſtaunce. God, the father, the onely begotten ſonne, and the holie goſte, that they be one God of the ſame deuine nature, and power, but yet three diſtincted perſonnes. And that thys one God made, and maynteneth all thynges. Further that the ſonne of God by the vnſpeakeable purpoſe and vnmeaſurable mercie of God, dyd put on mannes nature that he might be a ſacrifice, and a raunſome for vs, and that theſe two natures, that is to ſaye, mannes nature, and Goddes is one, and vndiuided perſonne Ieſus Chriſte. Two natures vnited in Chriſt. Howe be it theſe two natures be ſo knytte in Chriſte, that they be not confounded, or mixte, but eche hath by it ſelfe his owne ſubſtaunce, and proprietie. As al theſe thynges are well knowen out of the worde of God adminiſtred by the Apoſtles, and Prophetes, and be declared in ſundry confeſſions of the holie fathers agaynſte ſundrie hereſies, in the crede made in the counſel of Nice, and in the crede of Athanaſius. Item in the agreable decrees and confeſtions of the olde, and very holy counſelles, as Nicene, Cōſtātinopolitane, Epheſine, Calchedonēſe, & cōſtātinopolitane againe: Further by the wrytinges of the fathers cōſēting herunto, whiche faught earneſtly for the worde of God, as by the bokes of Athanaſius, Baſilius, Nazianzenus, and Auguſtine it appeareth.

Wherfore the ſentence, and doctrine of thys article muſte be diligently propouned to the people, and commended, and defended, that the true knowledged of God may be mayntayned, and that we maye retayne a difference betwene the inuocation of chriſtian men, and other nations, whiche is verye neceſſarye, namely that thou mayſte call vpon thys true God the father of Ieſus Chriſte, together wyth his ſonne Ieſus Chriſte, and the holie gooſte, whiche hath reueyled hym ſelfe in the ſonne, for whoſe ſake he wyll be mercifull, and wyll geue the holie gooſte to them that thus call vpon hym in fayeth, whiche alſo ſtireeth vp in the hertes of men, the true knowledge of God, feare, fayeth, and other motions The differēce betwene the i uocation of Chriſtians and other nations. of newe lyfe. For thoughe the excellente Philolophers among the heathē, the Iewes and the Mahometiſtes do glorye that they worſhyppe not ymages and Idolles, but the eternal God maker of heauē and earth, of mē and of all other thinges, neuertheles ſemge that they wil not acknowledge thys God whiche hath opened him ſelfe in his word by his ſonne our Lorde Ieſus Chriſt, they do not worſhip and call vpon the true God, but they worſhippe the vayne imaginations of their owne hertes, and handes. Neither can they perſuade them ſelues that God is mercifull vnto them, and heareth them, becauſe they refuſe the Goſpell and the onelye mediatoure. And therfore their inuocation can in no wyſe be directed to the true God the father of our Lorde and ſauiour Ieſus Chriſt, but theſe men imagin to thē ſelues. A peculiar God, whiche is not the father of oure mediatour Ieſus Chriſte, and therfore is not the true God, for whiche cauſe they can not perſuade them ſellues, that theyr prayers be harde. Their inuocation then hāgeth and abideth in the vayne deuices of theyr owne reaſon, in images and Idoles ſtāding before thē, and they remaine verie ſtraūgers, and abominable to the true God, bicauſe they lyue without Chriſt and the worde of God, as Chriſt ſayeth, he that honoureth not the ſonne, honoureth not the father. And Paule to the Roma. v. thorowe Chriſte we haue entraunce vnto the father. Thus God alſo reueiled hym ſelfe to Iohn How the holy Trinitie was reueiled to Iohn Baptiſte at the baptiſme of Chriſt. the ſonne of Zacharie, that he afterwarde mighte inſtructe the churche, of true knowledge and right inuocation, for in thys ſorte God eternall the father witneſſeth his ſōne. Thys is my beloued ſonne in whom I am wel pleaſed, the ſonne him ſelfe ſtandeth at baptiſme, the holie goſte cōmeth downe opē ly vpon him, to teſtifie that the holie gooſte ſhould be geuen both to Chriſt and to his cō gregation. Wherfore thre perſonnes appeared in thys place. This appering thē ought to be wel conſidered of euerie chriſten man, whiche chaunced not for Ihon his ſake onely, but for the whole congregation his ſake, that the ſame might offre praiers to the only eternall and almightie God the father of our Lorde Ieſus Chriſt, which made al thinges with the eternal ſōne and the holy goſt. And whiche alſo wyl heare the churche, gouerne and ſanctifie it wyth his holy ſpirite for Chriſte the mediatoure his ſake.

The wordes of Baptiſme ſignifie the ſame thinge, wheras it is ſaied. I baptiſe the A declaration of the wordes of baptiſme. in the name of the father, and of the ſonne, and of the holie goſte. For here be three perſonnes numbred, of one equall power, and diuitie, to whō alone the whole cauſe of our ſaluatiō is aſcribed, for thys is the meaning of the wordes. I baptiſe the, that is to ſaye, I teſtifie by thys token of dipping or ſprinklynge, that thy ſynnes be forgeuen the, and that thou art receyued into the grace of the eternall and the true God the father of Ieſus Chriſt, and that for this his ſōnes ſake. Item that the holie gooſte ſhal worke in the effectuouſlie. Surely thys is an highe doctrine, and aboue mannes wyſedome of the nature, wyl, and efficacie of God towardes vs, whiche maketh a difference betwene vs and al heythen, comprehending moſt ample promiſes as we wyll declare herafter, of whiche promiſes it is very requiſite that the people be admoniſhed as often as the texte of the ſcripture requireth it, that the congregation maye be well inſtructed of the one and ſinguler diuine ſubſtaunce and of the there perſonnes. For thys article muſte be obſerued of al mē and exerciſed in our dayly inuocation. And our inuocation muſte be diſcerned frō the inuocation of the heathen, the Iewes and the mahometiſtes, that we do beleue that God certaynly heareth vs, if in oure prayer we apprehende the mediatour, wherof no heathen, Iewe, no mahometiſt can certifie hym ſelfe. For thus we muſt pray, Almightie and eternal god the father of oure Lorde Ieſus Chriſt which with thy A fourme of chriſten prayer. onely begotten ſonne and the holy goſt madeſt al thinges, and preſerueſt the ſame, haue mercie on me for thy ſonnes Ieſus Chriſte, whiche for our ſakes was made a ſacrifice. Kindle my minde with thy lighte, and gouerne me with thy holy ſpirite, whiche thou haſte promiſed vs for thy ſōnes ſake. Thus in our praier we muſt euer cōprehēd Chriſt the mediatour, as the church hath vſen in collets A fourme of calling vpon Chriſt. frō the beginning, adding theſe wordes in thende, thorow Chriſt our Lorde. Moreouer this is a true inuocation & acceptable to God. O Lorde Ieſu Chriſte the ſonne of God heare me, loke vpō me, & pitie me, and geue me thy holy ſpirite, and eternal lyfe. Thus we reade that S. Stephan. Act. viij. called vpō Chriſt, Lorde Ieſu receiue my ſpirite. Such prayer attibuteth vnto Chriſt the glorie of diuinitie, for that, that God hath reueiled him ſelfe in hym, and worketh together with hym, as we reade Io. v. what ſo euer the father worketh, the ſame doeth the ſonne alſo. And in the xiiij. He that ſeeth me ſeeth the father. I am in the father, and the father is in me. This is the ſentence of ſuch an inuocation, Lorde Ieſu Chriſte ſōne of God healpe me, geue me thy holy ſpirite which together cōfeſſeth the father, the ſōne whiche is mediatoure and the holy gooſte. Wherefore this article of the diuine ſubſtaūce and of the thre perſons muſt be learned and exerciſed in dayly prayers.

But foraſmuch as this ſincere doctrine of true and godly inuocatiō, is horribly darkened Agaynſt the inuocation of dead ſayntes and ymages. thorow that abomimable wickedneſſe, and madnes vpon Idols, whiche is cōmitted in calling vpō dead men, & their images & bones, wherunto they haue boūd not only diuine power, but alſo a certen peculiar ſtrēgth and efficacie of ſaintes, wheras yet it is euidēt that we muſt aſſigne the power & working of god, to nothing, in which god him ſelfe hath not expreſſedly witneſſed in his worde, that he wyl gyue the ſame, but it is playne that deade mē helpe nobody. Nor worke in ydoles, for theſe cauſes I ſaye the people muſte be called backe from ſuche ydolotrye vnto the true and religiouſe inuocation of God as to a moſte godlye worke and principall worſhypping of God wherin we chiefely learne and feele which is the true fayth, yea this is the only worke wherby the true people of God may be moſt diſcerned from the vngodly.

Of the creation and gouernaunce of al thinges.

OVre hole ſaluatiō and euerlaſting lyfe conſiſteth herin, that we truly knowe God in oure Lorde Ieſus Chriſte that is to ſaye, with a ſure and lyuely fayth. In thys knowledge the chiefeſt poynt is to knowe, that it is God which made all thinges and preſerueth and gouerneth the ſame alone, wherfore the preachers ſhall ſtudye to declare to the people wyth ſinguler dylygence, and to beate into their heads thoſe places of the ſcripture that teach and teſtifie of the eternal ſubſtaūce of God, of his power, knowledge, goodneſſe, and ſeueritie, for wythout this knowledge and fayth we can neuer truely and effectuouſly, fele our ſinnes much leſſe repent and amende our ſelues, neyther ſhal the law alone driue vs therunto, for what ſhal eyther his preceptes or threates moue or feare vs, of whoſe power bowntuouſnes or ſeueritie as yet we knowe or fele nothinge ſubſtantially and effectuoſely, wherfore he that wil comme to God muſte neceſſarily knowe afore hande and beleue that it is God which made, preſerueth and iudgeth all men, and largelye rewardeth them that loue him. Very many boſte them ſelues to knowe God but in that, that thei ſtudi not to frame their life according to the wil of god diſpiſing the worde of God they beare ſufficiente witnes of thē ſelfe to the cōtrary, namely that they ſay in theyr hertes, there is no God though they confeſſe the ſame before men.

It is therfore ryght neceſſarye, that preachers often tymes and with great diligence do propounde and beate in to theyr eares the common place of creation preſeruacion and gouernaūce of all thynges. And in the article of the creation of thynges the paſtours ſhal diligently teach that, that Lorde whiche delyuered the ten commaundementes, the whole holy ſcripture and the goſpell it ſelfe: is the only true God and maker of thinges, whiche of no thinge created heauen, earth the ſea, and whatſoeuer is conteined in thē & our ſelues alſo, and alone preſerueth the ſame throughe his power, and hath partly made the other creatures ſubiecte vnto vs beinge created to his ymage appoyntynge them to a profitable vſe, and partly ordeyned them to the miniſterye of the health both of the bodye and ſoule.

Wherfore the preachers ſhal often allege, faythfully declare and printe in the mindes of theyr herers thoſe places of the ſcripture that teache that God made vs and al other thinges of no thinge, and that we were faſhoned after the ymage of god, finally that inferiour creatures be ſubiecte vnto oure rule by Goddes ordinance, and that the ſuperiour creatures be appoynted to procure oure healthe, that the ſame herers maye dayly lerne more and more, the almightines and goodnes of Goddes maieſtie, and that in them ſelues and in all other thinges that they handle in whyche they be occupyed, whyche they beholde, here, or by any meanes do exerciſe, they knowe hym, haue him in reuerēce, prayſe him & cal vpon him. And that therby they may truſt more fully in the almightines & goodnes of God, and more cherefully obey his cōmaūdementes and alſo feare his wrathe the more, and that they maye vſe all thinges whiche they do vſe in this lyfe as the moſte holy creatures and giſtes of God and our ſauiour, wyth more holynes dayly and thankfulnes, and larger liberalytie towardes theyr neighbours

For this cauſe, the prophets in the prayſes of God do ſo magnifie and ſette before our eyes with moſte elegant deſcripcions, the principal and notableſt workes of God in the vniuerſall nature of thynges, as the heauens, the ſon, the moone, the ſterres, the Why the holy ſcripture often propoū neth vnto vs the merueylous workes of God. clowdes, the wyndes, myſtes, rayne, dewe, ſnowe, froſte, thunder, lyghtnynge, mountaynes, valleys, fildes, contreys, medowes, ſpringes, riuers, ſtandinge waters, ſondry trees and herbes, the pryncypall kyndes of beaſtes both tame and wylde, men, and other innumerable workes of God. For whiche many pſalmes doe greatly magnifie the glory of God, as pſal. xix. xcv. Ciiii. Cxxxvi. Cxlv. Cxlvii. Cxlviii. Iob doeth the ſame thinge from the xxxviii. Chapiter to thende of his booke. And Eſay in the .xl. chapter vnto thende of hys boke. Lyke places ye ſhal finde in other canonicall bookes euery where. This contemplaciō of the notable workes of God and admiracion of the diuine maieſte was the cauſe why Chriſte the Lorde hym ſelfe, and other ſayntes lyfted vp theyr eyes, and handes to heauē whē they praye. And in the fourme of prayinge the Lorde taught vs to ſaye. Oure father whiche arte in heauen, for when we behold wyth oure eyes and myndes thoſe mooſte excellent and wonderfull workes of God, the heauens, the ſonne, the moone, the ſterres, and other celeſtial workes: a religiouſe conſideration, admiration, and worſhippyng of Goddes maieſtie muſte needes be ſtirred vp in vs, and growe meruaylouſlye and be confirmed, excepte we be Godles altogyther. And a religiouſe, and attentyue contemplation of the reſt of Goddes workes in the myndes of the Godlye, worketh the ſelfe ſame thynge.

Wherfore the preachers ſhal often recite, and declare in their ſermons wyth great diligencie ſuche places of the ſcripture toutching the creation and workes of God, and therwith exhorte men that they accuſtome them ſelues with aſmuch diligencie as they may, that, as often, as they beholde them ſelues, or other men, the heauens, the earth, the waters, and thynges conteyned therein, as oftē as they vſe, and take fruition of the ſame, they cal to remembraunce, and conſidre religiouſly with them ſelues, that thoſe be the workes, and gyftes of God our maker and father, and that they were made of him and ſet before vs for this purpoſe, that in them we ſhoulde acknowledge God him ſelfe, and oure father, and his almightines, his euerlaſting wiſedome, and goodnes in Chriſt the ſauiour, that we ſhoulde cal vpō him, and magnifie him. And herein let them labour to cal to theyr myndes, and conſideration, that there is none other God the maker and preſeruer of al thinges, then the father of our Lorde Ieſus Chriſt, which gaue thys his ſonne vnto vs, and wyth hym all thinges perteynynge to the vſe, and ſaluation both of bodie, and ſoule. Whiche hath opened his word, and doctrine of lyfe in the holie writinges, that ſo they maye learne to comprehend, and ioyne together the worde, and workes of God, and to knowe, and beholde hym, and his workes in his worde, and to reuolue the ſame in theyr myndes, whē they ſe, and vſe the creatures of God, Lo this is thy God, and maker, which gaue the his ſōne Chriſt our Lorde that he might brynge the from eternall death to eternall lyfe, and hath reueiled his fatherly wyll toutchynge thy ſaluation in his ſcriptures, whiche alſo cauſed his lawe and Goſpell to be preached to the, he of nothing made theſe heauens, thys earth, theſe waters, theſe beaſtes, theſe men, thys meate, drynke, garmentes, and what ſoeuer is before our eyes, and handes, and he hath layed them before the, and geuen the them for thys entente, that they myght ſerue the, for thy vſe and health, that in theſe his workes and gyftes thou mayeſt more fully knowe hym, prayſe, and magnifie him, and ſerue hym frō thy whole herte, wyth the very ſame thynges to ſette forth his glorie, & further the health of men. Whiche thynge if thou laboure to do, theſe creatures, and all the workes of God ſhall ſerue to procure thy health. And if thou do not ſo, they ſhall be agaynſt the wyth God theyr maker, and ſhall ſerue to reuenge thy vngodlines.

Suche a faythfull meditation, and contemplation of the creatures of God bryngeth to paſſe, that euerie worke of god preacheth God vnto vs, and admoniſheth vs of his diuinitie, power, and goodnes. For whiche purpoſe they were alſo ſette before vs, that as the Apoſtle wryteth, we may vnderſtande by his workes, thorowe the creation, his eternall power, and Godheade. For we oughte ſo to beholde and conſidre euerie worke of God, that ſterynge vp a religiouſe admiration of his deuine power, wyſedome, and goodnes, we maye crye out wyth Dauid. Howe greate be thy workes O Lorde, thou haſte made al thynges wiſely, the earth is full of thy goodnes, Pſalm. Ciiii. Thys wyſe all the worlde is, and oughte to he vnto vs the tēple of God, that we may acknowledge, call vpon, magnifie, and worſhyppe God not in certayne places onely, as vngodlines naturally grafted in vs alloweth, but euery where, in euery place of his dominion, as God oure creatour and maynteyner.

Whereof thys foloweth, that whyle in our buſines, and doinges we folowe the cō maūdemētes of God, and cal for his healpe we feare nothynge that anie man can do to vs, we be nothynge agaſte, or tremble. For as ſone as we behold, and cōſidre thoſe men, wyth whō we haue to do, and which ſeame terrible vnto vs, or the thynges them ſelues in whiche there appeareth ſome daunger, or diſticultie, as the creatures of god, and with that contemplation call to our remēbraunce and thynke religiouſly vpon God the maker of thoſe men, thoſe thynges, and of vs, then our fayth in Goddes promyſe, and teſtimonie namely that all thinges were both made for oure health, and felicitie, & do alſo neceſſarely worke the ſame ſtyll, and that they can be none other thinges, then the inſtrumētes of God to perfourme our health and felicitie, oure fayth, I ſaye, is ſo ſtered vp, and ſtrengthned, to do al thynges, that we take in hande to do by the commaundement of God, that all feare of daunger, and vnabilitie muſte needes departe, wyth all doubte of well bryngyng to paſſe the thing that we Godly take in hande to do, that is to ſaye, by the commaundement of God.

Thys cōſideration of thynges, whiche pondreth that all thynges be the creatures of God, and that God as he made them, ſo he preſerueth them for our profite, and daylye bringeth them forth, and giueth them vs to vſe, bringeth this thing to paſſe alſo, that we abuſe nothinge, but that we haue, & eſteame al thinges, that come to our vſe, as the workes of the father hym ſelfe, as they be in dede. And it cauſeth vs to vſe them wyth all moderation, and holines, wyth all thankeſgeuyng, and reuerent prayſing before other and magnifiynge of Gooddes bountuouſnes, finally wyth liberall dealyng, and beſtowyng vpon them, that neede.

It is righte neceſſarie that the people be taught mooſt diligently theſe thynges concernyng the beliefe of the creation, and conſeruation of all thynges, and the faythfull contemplation, and vſe of the creatures of God. For the comen people be muche farther drawen then men beleue from the true, and lyuely knowledge, and conſideration of God the creatour and of his workes, thorow that monſtrous magnifiyng of ſaintes and of theyr power to healpe vs, which they haue vntruely attributed vnto thē, and thorowe thoſe madde proceſſions, that ſettinge forth and worſhippynge of images, and of Sayntes bones. All men in dede behold the heauens, the earth, and other godlye, and wōderful creatures, & workes of God, they toutch them, they haue them in theyr hādes, and alſo enioye the commoditie of them, but they ſeldome, or neuer remembre God the maker, they thanke not God for theſe his ſo greate gyftes and benifittes, whiche made, preſerueth, and giueth vs al thynges for our cōmoditie, health, and felicitie. And they defer al thynkyng on God, all worſhippynge of God, tyl they come to theyr temples, and chapelles, there they wyll execute all theyr veneration, worſhippyng, and Goddes ſeruice, that with more ſecuritie, in all other places they maye lyue after theyr owne pleaſure, and nothyng at all remembre God, as they ſhoulde, and that manie wayes they maye abuſe the holie creatures, and gyftes of God. Wherfore it is merueylous neceſſarie that the preachers do euer wyth ſinguler reuerence, propoune, declare, and beate into the people thys article of the creation, and preſeruation of thynges, that is to wit, that God made all thynges of nothynge, and preſerueth the ſame thorowe his owne onely power, bringeth forth, and gyueth vs al thynge thorowe his bountiouſnes, to the entent that they may ſerue to our vſe, health and felicite, and that he maye require to be knowen and worſhypped in theſe his workes, and creatures. For whiche cauſe thoſe places of ſcripture which teſtifie, & ſet forth thys article ſhall be often alledged in their ſermons, faythfully declared, and printed in the myndes of the people.

Of the gouernaunce, and adminiſtration of all thynges.

IT is lyke neceſſary, diligently to teache, and admoniſhe the people, of the gouernaunce, and adminiſtration of thynges, that they may know that they muſt aſke and loke for healpe from God, and learne therwyth that ſinne, and other horrible miſcheifes in the world, were not made by god but ſprange from an other begynnynge, as we wil ſhewe herafter. Wherfore that, that the ſcripture teacheth of the creation of thinges, muſt be ſo taken, as that, that is taught Geneſ. i. and. ii. Pſal. xxxij. Eſai. xliij. and in manie other places by the prophetes, and apoſtles, and as that churche euer beleued, that is to ſaye, that God hath not lefte his worke once made, as the carpenter leaueth the ſhippe that he hath made, and cōmitteth it vnto the ſhyppeman, beinge litle, or nothynge carefull for it afterwarde. But we muſt thinke thus that he is preſent with his worke, and perpetually ſuſteineth, and gouerneth the ſame, that he knoweth, and beholdeth the doinges of all creatures, that he ſeeth alſo the thoughtes of angelles, men and diuelles, and that there is nothing done wythout hym, that it is he, whiche wyth perpetual mouing gouerneth the heauenlie bodies, maketh the grounde fruiteful, gyueth life both to man, and beaſt, adding fode, and other neceſſarie thynges, as we reade actes, xvij. In hym we lyue, are moued, and haue oure beinge. Hebr. i. he ſuſteyneth al thinges wyth the worde of his power. Coloſſ. i. All thynges conſiſt thorowe hym. i. Tiuint. iiii. We truſt in the liuinge god, which is the ſauiour of al mē, chiefly of the faythful. Here Paule teſtifieth that God gyueth lyfe not only to the faythful, but alſo to the reſte, howe beit that is done in vnlike maner, not with ſtandinge he teacheth vs that God ſuſteineth, preſerueth & gouerneth the lyfe of al. As he defended Dauid againſt Goliath Saull, Abſalō, and other his enemies, and gaue hym manye other temporal gyftes, and lykewyſe encreaſed hym with ſpiritual benifittes and other gyftes, with grace, and the holye goſte. But amonge the heaten he healpeth manye with corporal giftes only, as with victorye peace, and ritches, that politye maye be mainteined, and that mankinde maye endure in erth ſo longe, tyl he haue gathered together his whole congregation, as Paul witneſſeth. i. Tim. vi. God which quyckneth. Item, gyue precepte vnto the riche that they truſte in God which gyueth vs al thinges abundantly to our commoditie. Math. x. Two ſparowes are ſold for a farthinge, and one of them falleth not vpon the groūde, wyth out the wil of your father. And the heares of your heades be al nombred.

Pſal. Ciii. All thynges looke vpon the, that thou wylte gyue them theyr foode in due ceaſon, whan thou gyueſte them they ſhal gather. Whan thou openeſt thy hand, all ſhalbe filled wyth bountuouſnes. But when thou turneſte awaye thy face they ſhalbe trobled. Thoue ſhalte take awaye theyr breath, and they ſhall fayle, and returne to theyr duſt. Thou ſhalt ſende forth thy ſpirite, and they ſhalbe created, & thou ſhal renue the face of the erth.

Pſal. xxxiii. God looke from heauen, he ſeeth all the children of men, he frameth theyr hertes euerye one, and vndreſtandeth al theyr workes.

Pſal. xxxvi. Men, and beaſtes ſhalte thou ſaue Lorde. Pſal. Cxlvii. Whiche couereth the heauē with cloudes, and prepareth raine to the erth, whiche bringeth forth graſſe in the mountaynes whyche gyueth foode to theyr catail, and to the yong crowes that cal vpon hym.

Pſal. Cxlv. The eyes of al loke vpon the Lorde, and thou gyueſte them foode in due ceaſon. Thou openeſt thy hande, and filleſte euery creature wyth thy goodnes. Io. v. my father vnto thys tyme worketh, & I worke.

By theſe places of the ſcripture we are taughte, that God is preſent euerie where, knoweth althinges, conſerueth, and ſuſteineth all thynges, and gyueth lyfe and mouinge. Wherefore this article muſte be dyligently thaughte the peoqle, and lerned of the ſame. For though the heathē graūt that the world was made by god yet thei doute, whether therebe anye prouidence, whether God hath anye care of mennes matters, and iudgeth them, whether he heareth men that calle vpon hym, whether he miniſtre fode. peace, helth, and other benifittes to men, but they thinke that theſe thinges begotten, and mainteined by mans induſtrie. As euer ſuch heatheuiſh perſuaſions hange in the myndes of men, whiche thinge many wordes, and ſentences of the vngodlye doe wel proue, againſt which Ieremie in his lamētatiōs Cha. iii. crieth myghtely. Who is this that ſayeth, out of the mouth of the higheſt nether good thynges, nor badde come forth, what murmureth man againſte God and thincketh not howe greuouſly he offendeth God.

That the myndes of men than maye be deliuered from thoſe heathniſhe opinions, the alleged teſtimonies of the ſcripture, and ſuche lyke cōcerning the preuidence of God and goueruance of thinges muſt be deligētly cōſidered, & we muſt hold faſt in memory, that God looketh vpon the hertes of men and wyl iudge the doinges of euerye one, that he with out doubte heareth them, that cal ryghtly vpon him, as it ſhalbe ſhewed here after. Item that he gyueth benifittes to men, and frutefulnes of the erth, defendeth them and theyr ofſpringe from enemies, preſerueth commen weales et cet.

As we are cōmanded to aſke theſe thinges, and to looke for them from God, whan we praye, gyue vs this daye oure dayly breade and pſal. iv. Caſt thy care vpon the Lorde, and he ſhal nonriſhe the vp. But howe can a man deſire helpe from God, if he dreame that God neglecteth creatures, that he worketh not in al, but that the creatures are caried at al auentures, and that men doe al thinges, as they liſt, and of theyr owne ſtrength. This darcknes of mannes mynde muſt be erneſtly reproued, and we muſt laye euidēt teſtimonies, of the ſcripture agaynſt it. For mannes mynde is far gone from God, and is ful of doubtinge, and horrible darckenes concerning God, whiche that God mighte dreue out of oure myndes, from the beginninge he hath opened him ſelfe wyth great miracles. He ſente alſo his ſonne into the worlde openly, which roſe from death, and raiſed many other from the dead. Al which thinges oughte to ſtrengthen oure faythe, that we maye certifie our ſelfe that God is not ydle, but worcketh euer, beſtoweth benifittes, and doeth al thinges for the felicite of men whereby we myght iuſtly acknowledge his exeding loue towardes vs. Moreouer thys article muſte be taughte the people, and be commended to them with ſinguler diligence for thys cauſe alſo, that the vn Godlye cuſtome of callinge vpon ſayntes departed, and deſiringe of them good helth temperatines of the ayer, peace, and ſuch benifittes, maye be taken awaye feinge that theſe thinges be not the worckes of holye men, nor of anye creature, but be the workes, and benifittes of God onely.

Of the cauſe of ſinne and death.

VVhan mention is made of the creatiō, the preachers muſt together Agaynſte the vngodlie doctrine concerning ſaintes. teache playnly and diſtinctly, that ſynne, that is to ſaye, concupiſcence, corruption of iudgement and wyll, and further more al noughtye motions, or il doinges, be not created of God, but ſpringe from the libertye of the apoſtata ſpirite, and of man, as it is written Iohan. viii. whā the diuel ſpeaketh a lye he ſpeaketh of hys owne, for he is a lyer, and the father of lyes, that is to ſaye, the cauſe and the autour. Pſal. v. Thou art not the God that willeth iniquitye. Zacharye. viii. Lette not euerye one of you deuiſe euil agaynſte hys frende, and loue not a falfe oth for all theſe be the thinges that I hate, ſayth the Lorde. Roma. v. Thorowe one man ſynne entred into the worlde, and death thorowe ſynne. i. Iohn. ij. the luſt of the fleſhe and the luſt of the eyes, and pryde of lyfe is not frō the father, but from the worlde.

By theſe and manie other teſtimonies it is euident that God wyl not ſynne, neyther Euerie ſynne that man cō mitteth, is cō mitted thorow his own wyll. created, nor worketh the ſame. But after that the deuyll, and man ſlydde from God ſuche ſlydynge, and turnynge awaye came frome theyr owne wyll. And thoughe after the fall of Adam all men conceyued by mannes ſeede, are borne in originall ſynne, neuertheles actuall ſynne is the propre, and free worke of mānes wil, and not neceſſary, that is to ſaye, al be it that the deuyl pricked forth Cain to the ſlaughter of his brother, and though he were enflamed wyth anger, neuertheles he myghte yet haue holden his handes, and he cōmitted that miſchiefe, not thorowe a conſtrayned wyll, but thorowe a readie wyl, and agreable. He ſhoulde haue reſiſted his anger and luſt, and haue prayed God for remiſſion of the euyll ſprongen vp in him & haue aſked the healpe of god to reſiſt that miſchiefe. So vndoutedly he ſhould haue felte ſtrength to reſiſte Satan, and the tentations of his proper fleſhe.

Now puniſhmentes iuſtly accompanye ſinful, Synne is the cauſe of death and all miſeries. Roma. v. and wycked actes. Wherefore Paule ſayth wel, thorough ſinne death entred into the worlde. And agayne we maye plainly ſee that whole mankinde is ſubiecte both to perpetual ſinnes, and alſo punyſhmētes, and oppreſſed with ſo manye, and ſo greate calamities, that mannes mynde can not cō prehende them in thoughte but he muſt needes be agaſte, whyle he cōſidereth ſo greate a ſea of miſcheiues here we muſt diligently diſcerne betwene the creature of God, and our ſinne. God made mā ryght and bleſſed hym, but man gaue hym ſelfe amiſerable wounde. This wounde remaineth perpetually in the creatures thorough propagation Originall ſynne. and generation, and other infinite ſinnes, and puniſhmētes folowe this wounde. And this is our faute not Gods, as Oſeas teſtifieth cha. xiii. Thy deſtruction cometh from thy ſelfe Iſrael, but thy helpe is in me only. Item Pſal. xxxix. For iniquitie thou rebukeſt man, and al his beautie waſteth awaye lyke agarment gnawen of mothes. Euerye man is a certaine vaine thinge.

Wherfore whē we ſee thoſe horrible puniſhmētes, death, ſicknes, war, and ſūdrie lyke miſeries, lette vs knowe that they be the puniſhmētes of ſinne, and that thei happen not to mankinde by chaunce, but by the wyll and permiſſion of God by reaſon of God ſendeth greuouſer afliction to the ſayntes that he may make them vnderſtande the horriblenes of ſynne. ſin. And though the ſaintes be acceptable to God, and pleaſe hym for Chriſtes ſake, yet thorough the meruailous purpoſe of God in this lyfe they be ſubiecte vnto the croſſe. For God wyll that the churche do erneſtly acknowledge hys wrath agaynſt ſinne, and therefore be exerciſed wyth ſorer diſcipline. For this is the ende of tribulatiōs. Wherefore S. Petre ſayth alſo, indgement beginneth at the houſe of God. As for the cōforte that the Godlye oughte to haue in afflictions, we wyll ſpeake of it in the place of the croſſe. Here it is ſufficient to haue admoniſched that thoſe afflictions chaunce not to the congregation with out Goddes prouidence, and that God wyl not for ſake hys vndre the croſſe, but that he wil helpe them callinge vpon him, yea and he commaūdeth that we praye, and looke for deliueraunce from hym. As Eſai. xlix. ſayeth. Can the woman forgette her childe, that ſhe wil not haue pitie on the child of hir wōbe. Though ſhe forget it, yet I wil not forgette the. Beholde I haue written the in my handes etc. This ſhal ſuffice concerninge the conſeruation, and gouernaunce of thinges, Hereafter we wyll declare what we oughte to thynke of the cauſe of ſynne, and of the corruption of mannes nature, and agayne what conſolation we haue in ſo greate miſeries.

¶ Of originall ſynne, and mannes weaknes before regeration.

GOd the euerlaſtyng father gaue in creation to oure fyrſte parentes Adam, and Eue, not onely a free, but alſo an vpryght wyll. Further he dyd put into theyr myndes an exceadynge greate lyght, that before the fal they might truely knowe God, worſhyp, and loue him. The other powers obeyed willynglye to thys lyght. As Paule ſayeth, that man was made after the image of God, that is to ſay in the knowledge of God, and in right wil, that he myghte perfectly obeye, and ſatiſfie the law, and be as it were the tēple of God, wherin God woulde haue dwelled preſently, and woulde haue exerciſed his power.

When man was now ſettled and conſtituted in ſo great bliſfulnes, and glorie, Satā to deface the worke of God, borded Eue wyth gyle, and at length draue hyr ſo farre that togither wyth Adam ſhe became vnobedient to the commaundement of God, as Moyſes deſeribeth the fall of mā. Gene. iii.

Thorowe this inobedience oure firſt parentes loſt thoſe godlie gyftes of innocencie and originall rightuouſnes with al theyr poſteritie, whiche commeth from them, ſo that all men conceyued, and borne thorow mans ſeede, be ſubiecte to originall ſynne, as Dauid teſtifieth Pſal. li. and Paule. Roma. v

Wherfore the preachers muſte teache of original ſynne after ſuche ſort, as the worde of God preſcribeth vnto vs, and which the ſincerer, and ryghte beleuing fathers folowed, chiefly Auguſtine, and Anſelme, namely that it is the wante of originall ryghtuouſnes, What originall ſynne is. wherwyth we ought to excell, that is to ſaye, that men before regeneration be not in the fauour of God, nor heyres of eternall lyfe, but caſt from God, and that they haue a wyl turned frō God, horrible darkenes concernynge God, corrupte, and vicious motions, and inclinations in all theyr ſtrenghthes agaynſte the commaundementes of God. A certayne image, whereof is ſette for h in hym, whom the Lorde by a parable declared to be wounded of theues in the waye towarde Ierico, and lefte halfe dead. For thys thiefe Satan hath drowned the miſerable nature of man in ſo great nuſeries, that it is not onely deſpoiled of ſpirituall, and mooſt excellent gyfres, but alſo is miſerably wounded in all hyr powers.

Wherof it foloweth that mannes nature wythout the healpe of the holie goſte cā not turne hir ſelfe vnto God wyth true feare, Naturall ſtrength before regeneration. ture ſoue, and fayth, and that thys thynge muſte needes be done through the worde of God, and the holye goſte, by whom the mynde beinge allumined may beleue God in Chriſte the lorde out of the goſpell, and knowe hym thorough fayth, and the wyll beynge ſtirred vp wyth the reuerence of God, and enflamed with his loue, may applye hyr ſelfe to the commaundementes of god, and turne the whole mā to the preaiſe, and worſhippinge of God.

But mannes wil euen before regeneration, by the common healpe of God, maye Of free wyll or outwarde diſcipline. ſo performe and exerciſe outward diſcipline that is to ſaye the outwarde workes of the lawe. Whiche diſcipline God requireth ſeuerelye, and puniſheth the contempte thereof both wyth corporal peines, in thys lyfe, and with euerlaſtinge after this lyfe. i. Timo. i. The lawe was made for the vuryghteous. Itē to the Hebr. xiii. God ſhal iudge fornicatours, & auouterers. Itē honour thy father and mother, that thou maiſte belong liued vpon the earth. Alſo Gene. ix. he that ſhall ſhedde mannes blond vpon the earth, hys bloude ſhal alſo be ſhedde. For man is made after the image of God.

Wyth theſe, and lyke ſentences all men muſte be admoniſhed and ſteared to perfourme the outwarde workes of the lawe.

Furthermore Paule ſayeth, that the lawe is a guyde vnto Chriſte, whereby we vnderſtande that he that continueth in ſynnes agaynſt his conſcience, and commeth not to a better mynde, caſteth awaye the worde of his owne accorde, and deſpiceth the holye goſte, and hyndreth his owne health, that he be not broughte to Chriſte.

In the meane whyle thys thynge alſo muſte be taught, that thys outwarde diſcipline deſerueth not remiſſion of ſynnes, is not that ryghtuouſnes, for which we be pronounced ryghtuouſe or acceptable before God. For thys honoure is due onely to the ſonne of God Chriſt the mediatoure, which alone hath deſerued vnto vs remiſſion of ſynnes, and euerlaſtynge lyfe, whiche we obtaine with fayeth alone, or truſte in hym, as we wyl declare more largely hereafter.

¶ Of the olde teſtament.

AFter, declaration of the benifittes of God, whych he hath perfourmed, and doth perfourme towardes al men and nations in the creation, cōſeruation, and gouernaunce of thinges, the preachers ſhal propoune to the people What thynges ſo euer God commaunded, promiſed, or threatened to the people of the olde Teſtament the ſame pertain vnto vs alſo. alſo thoſe vnmeaſurable benifits, which he beſtowed vpon the holye fathers, and the whole people of Iſrael. Item they ſhal declare the iudgemētes, which he executed vpon the ſame, whan they beleued him not nether obeyed his commaundementes. For the thinges that the ſcripture reherſeth of them, be writen for our doctrine, as Paule ſayeth, thoſe thinges happened vnto them, that they myght be figures, and exemples vnto vs, and they were wrytten for our enſtructiō vpon whō the endes of the worlde be come. Wherefore, as in the articles before toutchinge the creation, conſeruation and goueruaunce of al thynges the power, and glorie of god is knowne, in al his creatures, and workes, and in all nations, ſo in thys place, out of the benifittes, and puniſhmētes which he laied vpon our fathers in the olde teſtament, we ſhal learne the power, mercye, and ryghteouſnes of God, which he vſed towardes his peculyare people, whome he choſe out of all other nations of the earth, and bound vnto hym ſelfe wyth the leige of grace, that he myght not onely be vnto them a creatoure, and Lorde, but alſo a God, that is to ſaye, an euerlaſtynge ſauiour of body, and ſoule. Al which thinges pertayne vnto vs, whiche beleue in Chriſte. For we are nowe the peculiar people, and heritage of God, the true chyldren of Abraham, the true Iſraelites, as manie of vs as beleue in Chriſt, and put hym on thorowe Baptiſme, as Paule teacheth playnly to the Roma. ix. to the Gala. iii. Yea Chriſt hym ſelfe ſayeth of them that truely beleue amonge the heathen: Manie ſhal come frō the Eſt, and the Weſt, and ſhall ſit downe wyth Abrahā, Iſaac, and Iacob, in the kingdome of heauen, but the childrē of the kingdome ſhal be caſte into outwarde darkenes.

Wherfore it perteyneth to the miniſters of the worde to teache the people diligently that al the promiſes, and benifittes exibited to the fathers (yea vniuerſally to Iſraell, Item the threates, puniſhmentes, and preceptes, ſaueing thoſe that perteyne to the outwarde diſcipline, and ciuilitie of that people, which ought to ſtande in effecte onely, tyl the tyme of Chriſt) belonge vnto vs alſo. The ſame thinges are commaunded vs, the ſame thynges are forbydden to vs, and therfore we alſo muſte loke for the ſame benefittes from the godnes of God thorowe Chriſt, whyle we continue in the fayth, and loue of God, and we muſte feare the ſame puniſhmentes, if we caſt from vs the fayth, and loue of God. Wherfore the Apoſtle in the place alledged before, ſetteth the olde people before vs for an enſample, ſaiynge: Many of them God allowed not. For they were throwen downe in the wildernes. But theſe thynges happened for a figure, and exemple vnto vs, that we luſte not after euyll thynges, as they luſted, neither be made Idolaters, as ſome of them were. In the ſame place he addeth exemples of fornication, tentation, and murmuration againſt God, and the puniſhmentes that God therfore toke of them, and agayne he teſtifieth that all theſe thinges happened vnto thē, that they might be exemplars, and figures vnto vs, wherin we myght know how God abhorreth theſe abominable miſcheuous actes, and that we alſo ſhould learne to abhorre, & fle the ſame.

But before al other thinges the preachers muſt ſet forth, and beate into the people the promiſes, the leige and couenaunt of Gods beniuolence made wyth Abraham and his ſede, in which he promiſeth him that he wil be his God, that is to ſaye, an euerlaſtynge ſauiour, and greate rewarde. Item thorowe his onely free beniuolence, he embraced him Howe the patriarches were enſtructed in the ſayth. and brought hym from the laude of his natiuite, further that he was iuſtified by fayth only, and manie nations, yea of al beleuing perſonnes, a citizin of the heauenlie citie hauing a ſure fundation, whoſe artificer and maker God is. Item thoughe thorowe the truſt of Goddes promiſes he obtayned the couenaūt of grace and of his ſaluation, and became deare to God, yet that he dyed a ſtraunger in the lande promiſed to hym, and to hys poſteritie. Whō neuertheles though he were a ſtraūger, and had no certayne poſſeſſion in the lande, God merueilouſly guyded wyth his poſteritie, and defended from all harme, and encreaſed hym wyth aſ maner of bleſſinges. Of whō ſingeth the Pſal. Ciij. When they were verie fewe in numbre, and went from nation to nation, and frō kyngdome to kyngdome, he ſuffered not anie man to do them wronge, and he piniſhed kinges for theyr ſakes, toutche not myne anoynted, and hurte not my prophetes. Vnbeliefe was the cauſe of miſeries, and puniſhementes in the olde people.

Thorowe the ſame fayth of his grace he gouerned, and guided the other patriarches and the vniuerſal people of Iſraell, whiche were truly the people of Iſrael, and the childrē of the promiſes. And what ſo euer calamitie happened vnto them, it was a puniſhment of theyr vnbeliefe, bycauſe they had not obeyed to Goddes voice.

Finally the cōgregation muſt be taught thys thinge alſo diligently that, that couenaunte Thorowe Chriſt all benifittes happened to the fathers. of grace, and al other benifites were obtained, confirmed, and exhibited to the fathers by the ſonne of God Chriſt the Lorde the euerlaſtinge worde of the father. Al thei deſired to ſee hys daye, and than they beganne to enioye the promiſed bleſſinges, whan they ſawe that daye he ſpeake wyth the fathers, he guyded them, and fedde thē not onely wyth corporal manna rayninge doune from heauen, and wyth water drawne out of the rocke by the power of God, but alſo with ſpiritual meate, and drinke of bleſſede participation wyth hym, and heauenly lyfe, whiche he gyueth to his, whereof Paule ſpeaketh, ſaiyng. Al eate the ſame ſpirituall meate, and dranke the ſame ſpiritual drinke. For they dranke of the ſpiritual ſtone folowynge them, that is, of Chriſt.

Wherfore they receiued the ſame ſpirituall meate, and drinke namely Chriſte the Lorde not onely amonge them ſelues, but alſo together with vs though that meate, and drinke horough vnbeliefe profited not al.

Wherfore lette the preachers with al diligence teach and cōfirme this thinge perpetually, that al benifittes of God that were exhibited to the fathers frō the beginninge, and al that be beſtowed vpon vs, haue ben gyuen, and be gyuen by Chriſte onely the bleſſed ſeede of Abraham, the heade, and ſauiour of the vniuerſal churche.

¶ Of the difference of the olde, and newe Teſtament.

FOr as muche as not onelye Saynte Paule, but alſo the prophete Ieremie putteth a playne difference betwene the newe and olde Teſtamente, affirmynge that the newe Teſtamente pertayneth to the commynge of Chriſte and the olde to Moſes, and the olde people, the preachers ſhal diligently obſerue this difference, that the places of the ſcripture concerning the olde teſtamēt, and the new, and olde people maye be handſomely interpreted, that they wythdrawe nothynge from the grace, and benifittes of God promiſed, and exhibited either to the fathers, or to vs, as ſome are wounte to doe not vnderſtandinge ſufficiently the wordes of Paule. Of which men ſome affirme that thoſe thinges that God did with the fathers were al only corporall, and erathle, and ſo much as they can, they ouer throwe, or doe not ryghtly regarde manye goodlye benifities of God amonge vs, and holeſome ordinaunces, as officers, iudgementes, reſtraynynge of malefactours, whiche thynges, they ſaye, pertayne not at all to the newe Teſtament.

Other thorowe the ſame ignoraunce of the Goſpell, and newe Teſtament, gyue more then is conueniente to iudaicall rytes, and ceremonies, and they ſet forth the obſeruation of them wyth the hurte of fayeth in Chriſt, euē in this time of chriſtian libertie.

Wherfore the preachers ſhal obſerue that A double vnderſtandynge of the olde teſtamente, one as God inſtituted it, an other as men, abuſe it. the prophetes, & the apoſtles ſpeake muche otherwiſe of the olde Teſtament, whē they ſpeake of it, as it was at the begyunyng cō firmed to Abraham, Moyſes, and all the olde people, then when they haue matter in hande conceruyng the Iewes, whiche brake thys couenaunte in dede, and onely boſted outwarde ceremonies wythout fayeth in Chriſte, and true obedience towardes God. For when they ſpeake of the olde Teſtament after the firſt maner, that is to ſaye, as it was deliuered from God to the fathers, they teſtifie that it is the couenaunte of the grace of God, and that it conteyneth in it the promiſes of Chriſte the Mediatoure.

They call the people that keepe it, the fyrſt begotten, and peculiar people of God, the kinglie prieſthode, the holy people, to whom in thys promiſe, I wyll be your God etc.

God promiſed thorowe his ſonne his euerlaſtyng mercie, remiſſion of ſynnes, adoption to be ſonnes, and heyres, and therfore a newe and bleſſed lyfe. For God beſtoweth all theſe benifites vpon them, to whom he ſheweth hym ſelfe God. Which thing may appeare hereby, that Chriſte proueth to the Saddnceis the bleſſed reſurrection of ſaintes, which is a paſſage into a newe, and bleſſed lyfe, by thys that God teſtified, that he was the God of Abraham, Iſaac, and Iacob, which then were deade in theyr bodies. For it was knowen euen amonge the Sadduceis that God is not the God of the dead, but of the quycke, that is to ſaye, of them that lyue well, and bliſfully. Thys folowed then euidently that al they to whō ſuche promiſe was made, muſte neceſſarely be rayſed from death to lyfe, wherein they ſhould be heyres, euē after the fleſhe, of ſaluation, and euerlaſtyng lyfe, whiche God promiſed them, whē he teſtified that he was theyr God.

Wherfore that olde couenaūt, or Teſtamēt made with the fathes cōprehēdeth alſo remiſſion of ſinnes grace, and adoption into the children of God, the gyuinge of the holye goſte, by whome he circumcided and renued theyr hertes, and certified them of ſaluation, and perpetual gouernaunce, and protection. And for the confirmation of thys grace he deliuered vnto them the whole religion, the lawe, and the poſſeſſion of the lande of Canaan, & al that did he thorough Chriſte our onely mediator, and ſauioure. and for this cauſe god ſetteth forth ſo greatly this his leige, and he calleth the lawe, and his ſtatutes the couenaunte of life, and wyſedome, wherein the people of Iſrael excelled a nations he wytneſſed wyth thys leige that he is preſēt with his, that he dwelleth amonge them, heareth theyr prayers, and deliuereth them from al daungers.

For whiche cauſes. Paule alſo wrote of the Iewes Romano. iii. and ix cha. that the oracles of God were deliuered vnto them and adoption, and the glorye of the childrē of God, and the worſhippinge of God and that Chriſt the Lorde was gyuē them with all the benifittes of God. For thys cauſe alſo he declareth, and proueth to the Gala. iii. that we whiche beleue in Chriſte be the children of Abraham, and of the new teſtament, after that we haue putte on Chriſte thorough baptiſme Item to the Ro. xi. he ſayeth that we be brainches of the wylde olyue, and be grafted into the naturall olyue, that is to ſaye, into the people of God, thorowe Chriſt, and that the roote beareth vs, and not we the roote. In an other place he ſayeth, that we haue receyued the ſame ſpirite of fayth with the fathers. ij. Corhin. iiij. Item Petre in the actes. xv. We truſte that we ſhall be ſaued not by the lawe, but by Chriſt onely, as our fathers dyd alſo, which were vnder the law. For thys cauſe not only the Apoſtles, but alſo the prophetes condempned al them as baſtardes, and ſtraungers from the Teſtament, and breakers of Goddes couenaunt, whiche wythout fayth, and the ſpirite of adoption, would be called Iſraelites, by reaſon of the lawe that they had receyued, and for the onely keepyng of the ceremonies outwardly. For the law, and the couenaunte of God, requireth chiefelye fayth towardes God, and loue from the whole hert, and whole ſoule, and al ſtrēghthes: and commaundeth vs ſo to loue oure neighbour, as we loue our ſelfe, where vpō, In al ceremonies Chriſte was ſhadowed and fayeth in hym was required. as Chriſte wytneſſeth, the whole lawe, and the prophetes depende. Thus alſo Chriſte was ſhadowed, and after a certaine wiſe exhibited in all ceremonies, and fayeth in hym was required. Finally all promiſes eyther of ſpirituall, or corporall thynges were therfore made to the fathers, as Chriſt him ſelfe promiſeth vnto vs all good thynges, if we ſeeke the kyngdome of God, and the ryghtuouſnes thereof, that being deliuered from all euyls, and daungers, and enryched with all good gyftes, we maye loue God more feruently, and ſtudie the more to obeye his cōmaundementes, and magnifie his name.

Wherefore it perteyneth to preachers, to applie handſomely vnto vs the promiſes, and threates propouned to the people of Iſrael ſundrie wayes, aſwel in open ſermons of the lawe, as in exemples, and therof they muſt euer diligently warne the people, that God wyl bountuouſly exhibite his healpe, and gyue them all good thynges, beleuyng in hym, and obeyinge his commaundementes. And cōtrarie wyſe that he wyl vndoubtedly rendre puniſhemenent aſwell preſently, as in the lyfe to come, to the vnfaythfull and deſpicers of his worde. Theſe thynges ſhal cauſe the people to be returned, and furthered in the feare, and zeale of God.

As for the difference of the olde Teſtament The differēce of the olde, and new Teſtament. made with the fathers, and the newe inſtituted, by Chriſt, & the apoſtles: it is thre folde. Firſt becauſe the olde Teſtamēt was made wyth Abraham onely, and his ſeede namely the people of Iſrael after the fleſhe, and wyth them, whiche outwardelye alſo embraced the ſame religion. But the newe Teſtamente was made wyth all men, and nations thorowe the whole worlde, as manie as beleue the Golſpell, and become his chyldren thorowe fayeth.

Secondly, becauſe in the olde Teſtament beſide fayth, & obedience of the law, circumciſion, & other outward rytes of ceremonies were required. But in the new Teſtament nothyng is required, but fayth, & loue wyth the fruites of thoſe vertues and a fewe ceremonies, which Chriſt him ſelfe did ordaine.

Thyrdely, for that, that God had not yet opened ſo clearly to the olde people the grace of the Mediatoure Chriſte, and becauſe he helde them in great feare, and bondage. But the whole miſterie of Chriſte is more fully reueiled to the newe people, and a greater libertie of outwarde thynges is graūted. For in the new Teſtamēt there is no differēce of perſonnes, places, or ciuilitie cōmaūded, but Chriſte bad that his goſpel, ſhould be preached to euery creature, that al men of all nations ſhoulde be called to his kingdom, affirming that al ſhould be ſaued, that ſhoulde beleue and be baptiſed. Wherfore Paule alſo wrate that thoſe heathē that were cōuerted, were not now ſtraūgers, but the citizens of the ſaintes, and houſholde of God. This in the ſteede of circumciſion, and other ceremonies, with which thei were innumerably laden in the olde Teſtament, Chriſte hath lefte ſacramentes wyth hys church, as S. Auguſtine ſayth, verie few in nombre, moſte certaine in obſeruation, and moſte reuerende in ſignification, that is to ſaye, baptiſme, and the celebration of his bodye, and bloude Finally he hath nowe opened the myſteries of hys grace much more clearely, than in tymes paſte to the fathers and he hath powred vpon vs more abundantly the ſpirite of ad optiō, and hath mad vs fre frō Moſaical rites, & al rudimētes of the world. And he ſo gouerneth our hertes with his ſpirite, that of our owne accorde we ſubmitte oure ſelfe to euerie ordinaunce of man for the profit of our neighbours, appliynge oure ſelfe to euery mannes health and edificacion towardes ſaluation, and ſeruinge plainly with a free, and wyllinge ſpirite, not conſtrained,

Furthermore they muſt obſerue that there is other maner of ſpeakynge of the olde teſtament, whiche Paule, and the prophetes than vſe, whan they reproue the vaine confidence of the Iewes in the Teſtament, and lawe of God, whiche they obſerued onely outwardly, with out fayth in Chriſte. For in this place they ſhewe, what the olde Teſtament After what ſorte ſacrifices were commaunded in olde tyme. is, and what it aualeth wyth out grace, and fayth in Chriſte. Of whiche Ieremie ſpeaketh cha. vii. Thys ſayeth the Lord of hoſtes, the God of Iſrael, put your brunt offeryngs to your ſacrifices, and eate felſh. for I ſpake not to your fathers, and I gaue them no cōmaundement in the daye whan I brought them out of the laude of Aegipte, cōcerninge brunte offringes, and ſacrifices but I cōmaūded them this thinge ſaiynge, heare my voyce, and I wilbe your God, and you ſhalbe my people and walke in all the wayes that I haue commaunded you, that you maye be in good caſe. Lo the Lorde witneſſeth that he gaue not the lawe of brunte offringes, and ſacrifices, that he commaunded hys people notinge concerning this matter which thinge the prophete ſpake not abſolutely of the lawe, but as it was corruptly obſerued of the vngodly Iewes, whiche though they ſtil apeace prouoked God with al maner of wickid deedes, yet they laboured in vaine to appeaſe God with ſacrifices done with out repentaunce and fayth, That the prophete than myght more ſtrougly throwe doune thys falſe confidence in them, vſinge an hyperbolical, or exedynge ſpeache, he ſayeth that God commaunded nothynge concernynge ſacrifices. For God ordeyned ſacrifices for thys purpoſe, that in them faith towardes God and Meſſias myghte be exerciſed, not that a libertie of ſinning, and careles lyuing ſhould be eſtabliſhed.

In lyke maner. S. Paule ſpeaketh of the olde Teſtament to the Gala. iiij. Where he maynteyneth the doctrine of the Goſpell agaynſte falſe apoſtles, whiche taughte that fayeth in Chriſte ſufficed not vnto ſaluation, but that men had neede of circumciſion, and other Moſaicall ceremonies, whereby it came to paſſe, that while they deſpiced the grace of Chriſt, they retayned nothynge of the lawe and the olde Teſtamente, but the letter, and a certayne outwarde viſour. For he that putteth not all hys hope, and ſaluation in Chriſte onely, hath nowe caſt away Chriſte altogyther. Wherefore that the Apoſtle myghte open more euidently to the Galathians, that the lawe, and ceremonies, of Moyſes do not profitte nowe, wythout Chriſte, yea that they hurte verie muche. He compareth the olde Teſtamente to Hagar Abrahams handmayde, and the newe Teſtament of Chriſt to free Sara. And he maketh the olde Teſtament or lawe to brynge forth bondemen, and carnall chyldren lyke Hagar, whiche wyll perſecute the ſpiritual chyldren borne of the free woman, wherefore at the laſte they be put from the enheritaunce of God, as Hagar was dryuen out Howe the olde Teſtament engend eth bondmen and enemies of the verie God ie. of Abrahams houſe wyth hyr ſonne. And ſurely as manie as ſeeke not al health from Chriſte alone, but aſke part of the lawe, and outwarde ceremonies, they are the bondmē of the lettre, and rudimentes of the worlde, and not the children of God, yea they hate, and perſecute all maner of wayes the chyldren of God, which ſtudie to worſhip God in ſpirite, and truth, and be borne agayne of the ſpirite.

But God made not his couenaūt nether with Abraham, nor with Moyſes for thys ende, that thei ſhould glory in the lettre, and prerogatiue of the fleſh, refuſing Chriſt, but that they ſhould put al theyr truſt, and hope of ſaluation in the promiſed Meſſias, for whoſe ſake god would be theyr ſauiour and protectour, and they thorow the faith of the ſame meſſias ſhould be the people, and worſhyppers of God. Seinge then that the Galathians beinge ſeduced thorowe falſ Apoſtles dyd putte ſome hope in the lawe, and in the Ceremonies that the lawe appoynteth, the Apoſtle propouned vnto them the olde teſtamēt to cōſider what it brought to paſſe after that ſorte, that they truſted in it. So in an other place he cōpareth the miniſterie of Moyſes wyth the miniſtery of the Goſpell, and newe Teſtamente, and he teſtifieth that the fyrſte is the miniſterie of the lettre, and of domnation, as it is in dede to al them, whoſe hertes God hath not purged with the fayth of his ſonne, and confirmed vnto them the new Teſtamēt of grace and adoption of the chyldren of God thorowe the holie goſte, whiche gyueth witnes vnto our ſpirite, that we be the chyldren of God, and teacheth vs to cal vpō God with confidence, and affection of chyldren, and to crye Abba, O father. Hither the lawe, and miniſterie of Moyſes ought to brynge vs, Chriſte ſayeth to the Iewes. If ye beleued Moyſes, ye would beleue me to, for he wit neſſeth of me. Paule alſo, the law is a guide vnto Chriſte. But the falſe Apoſtles wyth whom Paule fighteth in no wyſe taughte this vſe of the olde Teſtament, but they cō tended that Moſaical ceremonies muſt be keepte of neceſſitie, euen in the newe Teſtament, and that we ſhoulde not ſeeke for ſaluation in Chriſte onely. As they then abuſed the miniſterie of Moiſes againſt Chriſt and to make the fayth of Chriſte of none effecte, ſo they made the Teſtament of ſuche ſort vnto them ſelues, as the Apoſtle calleth the miniſterie of the lettre, and of damnation. Wherefore the Apoſtle dyd ryghtly ſet that miniſterie agaynſte the miniſterie of Chriſt, and of the newe Teſtament, to whō it oughte to ſerue, and to brynge to Chriſte the onely Mediatour, obteiner, and confirmer of the newe Teſtament, yea of all Teſtamentes, and leiges of Goddes beniuolence. Out of thys maner of ſpeakynge of the olde Teſtamente the lawe and Moyſes his ceremonies, cometh it that S. Paule after the preaching of the kingdome of Chriſt in the goſpel called the ceremonies of Moyſes beggerly and weake rudimētes, becauſe that after the appearyng of Chriſte, and the comen publiſhing of the Goſpell into al the worlde, they ledde no more to Chriſte, but rather were an hyndraunce and let.

The epiſtle to the Hebr. ſpeaketh alſo of thys abrogation of the olde Teſtamēt, ſaying. The olde Teſtament is abrogated, and aboliſhed. But the couenaunt of the olde teſtament, as it was made of God wyth the olde ſayntes, is euerlaſtynge, and conſiſteth herein, that he ſheweth and exhibiteth hym ſelfe vnto them a God, a gyuer of eternall lyfe, and that they be his people. Thys couenaunt of God wyth the choſen is eſtabliſhed thorowe the preachynge of the Goſpell, and the olde Teſtamente is fulfylled wyth the newe.

And though all the couenauntes of gods beniuolence, whiche from the begynnynge of the worlde haue bene made wyth men, were obteyned and confirmed, thorowe Ieſus Chriſte, whiche renueth our hertes, and onely writeth the lawe in them, neuertheles the knowledge of Chriſte, and a more plentifull dealynge forth of the holie goſte was gyuen after the aſcention of Chriſte, and preachynge of the Goſpell publiſhed thorowe the worlde. And as there was feare, and bondage in the olde people, ſo loue, and libertie of the ſpirite is more gyuen to the newe. But ſeinge that feare, and loue, bondage, and fredome be togyther, and at one tyme, and haue bene in all Godlie men, the one Teſtament is conteyned in the other amonge all the chyldren of God, as ſaynte Auſten ſayth, there is one grace, one Chriſt, one fayeth, one adoption, and therefore alſo one people of God, and one couenaunte of ſaluation.

Onely as I ſayed the glorie, and knowledge of Chriſte was further, and more plentyfull reueyled after the aſcention of Chriſt into heauen, and the grace of the holie gooſte was more aboundauntly ſhedde forth, and therefore true and euerlaſtynge ryghtuouſnes was communicated to more people, and more effectuouſlie.

For whiche cauſe Saynt Paule magnifieth ſo greatlie the rytches of the new Teſtamente, and calleth it a miſterie hydden from the begynnynge of the worlde, ſayinge that it was reueyled in the tyme of the Goſpell by the Apoſtles thorowe the holie Goſte, namely that the heathen be coheriters, and of the ſame body with the olde people, and partetakers of the ſame promiſes in Chriſte Ieſu.

Wherefore if after thys ſorte the preachers ſhall diſcerne, and declare the thynges that as well in common, as appropriatly be attributed in the ſcriptures to the olde, and newe Teſtamente, they ſhall teache the people the wrytynges of the prophetes, and Apoſtles more certaynlye, and more fruitefullye, and beynge truely inſtructed vnto the kyngdome of God, as a rytche and liberall houſeholder, they ſhall brynge out of the treaſures of the ſcriptures all the promiſes, threates, exemples, and commaundementes of God deliuered vnto both the people.

And they ſhall declare that in al the promiſes euen of bodily thinges the promiſes Howe Chriſt is encloſed in al the promiſes of Moyſes. of grace in Chriſt, and euerlaſtyng lyfe, be encloſed. For thys promiſe is conteyned in all the promiſes of God made to the electe people of God, lyke as vppon the benifit of reconciliation, and adoption by Chriſt all other depende, yea wythout thys there be no true benifittes, and worthy of the children of God.

So they ſhall teache that the threates of Al the threatnynges of Moyſes pertayne vnto vs. Goddes wrathe and eternall damnation, where vnto all men be ſubiecte, be conteyned in all the threatenynges of Moyſes, if Ieſus Chriſte deliuer them not, gyuynge them repentance, and remiſſion of ſynnes thorowe fayth in hym ſelfe.

Thus alſo in all the exemples of healpe, and ſaluation, whiche chaunced to the olde Howe the exemples of the ſcripture muſt be handled. people thorowe princes, and kynges, they ſhall declare that euerlaſtynge healpe, and redemption in Chriſt was ſhadowed, and exhibited. Agayne in the Satanicall furie and crueltie of tyrannes, and wicked men agaynſt the good, they ſhall admoniſhe that we muſte conſidre the power, woodnes, and tyrannie of the deuyl, and of antichriſt. Out of the lyues and dedes of cōmune ſayntes they ſhall put the people in remembraunce of the merueilous gouernaunce, and preſeruynge of the churche, of fayeth, of repentaunce, and of the true fruites of fayth, and repentaunce, and finally of the true bliſfulnes that euer foloweth theſe thynges. In the exēples of them that haue deſpiced God and his lawe, they ſhall declare the wrathe of God, the reprobate ſenſe, the vngodlynes, obſtinate minde, and damnation, which ſuche pull vpon them ſelues wyllyngly, beinge them ſelues the cauſe of theyr owne deſtruction.

Thus they ſhall teache that in all the cō maundementes of God fayth out of a true Howe the cō maundementes of Moyſes muſte be declared. herte, and loue is required. For the whole lawe, though it preſcribe bodily offices, is ſpirituall, and requireth the true, and ſpiritual rightuouſnes of the herte, which Chriſt our Lorde, who onely ſatiſfied the lawe, begynneth, and worketh in vs.

Wherefore the preachers in declarynge euerie one of the commaundementes, ſhall pearce vnto the hert it ſelfe, and ſhal require the obedience of the herte, and ſhall ſo declare, and ſet before theyr eyes theyr natural ſtubburnes, and rebellion agaynſte God, that they ſhall dryue them to diſtruſte them ſelues, and to ſeeke, and call for the healpe of Chriſte, of whom as of the onely ſauiour and phiſition they may require a newe hert, and the holy goſte.

Thys muſte be done in declarynge of euerie precepte of God, and thus all the cō maundementes of the whole lawe muſte From what lawes of Moyſes chriſten men be free. be opened to the people of God, whiche neuertheles muſt not be laded wyth any thinges, from whiche Chriſte hath deliuered them, as thoſe be, that properly pertayne to the policie and diſcipline of Moyſes, in whiche the people of the lawe were kepte encloſed, in the feare, and fayth of God vnto Chriſte, whiche be not neceſſarie vnto ſaluation, I meane circumciſion, and the other ceremonies, and rytes of the tabernacle, and temple, the miniſteries of prieſtes, ſacrifices waſhynges, and other bodilie purgynges. holie dayes, difference of meates, politike obſeruations of iudgementes, and other facions of ciuile gouernaunce. But as God What preceptes of religion pertayne vnto vs. in euery precepte of religion taught and required thys thynge chiefelye, that the people ſhoulde come togyther in his name to heare his worde wyth a fayethfull herte, to praye, to call for healpe, to ſacrifice vnto hym, and in ſacrifices to enioye the Sacramentes of his grace, and redemption in Chriſte, and required all theſe thynges for thys purpoſe, that the people therby ſhould exerciſe and ſtabliſhe fayeth in his mercye, and in the onelye Mediatoure Chriſte, whoſe death, and oure reconciliation, and holeſome communion obtayned by the ſame, thoſe ſacrifices dyd ſhadowe, and exibite. So we Chriſten men alſo muſte learne out of ſuche preceptes, wyth howe greate religion, wyth howe true ſanctification, and faythfull preparation of bodye, and ſoule, we muſte come togyther into the cōmon companye before the Lorde, to heare the worde of God, to praye, and to gyue thankes, to gyue oblations vnto Chriſte the Lorde hongriynge, and thurſtynge in his members, to receyue the Sacramentes, and in them the communion of oure Lorde Ieſu Chriſte, and of all his merites, and grace.

And ſo we muſt know alſo thys thynge out of the ſame kynde of preceptes, howe greuous a ſynne we committe, and howe horrible paynes we deſerue, if at anye tyme we ſo lytle eſteame the worde of God, the vſe of the Sacramentes, ſo Godlye gyftes of God, and the common prayers of the congregation, that neither we oure ſelfe ſtudye to nouriſhe, and ſtrengthen oure fayeth thorowe theſe thynges, nor ſerue other in mayntaynynge, and commendinge theſe exerciſes, and aydes of religion cheifely on the ſondayes, and holy dayes, whā the whole cogregation is wont to come together Thus ſeinge that it is knowen that God thorogh thoſe ſondrye waſhinges, Howe the preceptes of waſhynges and purginges of the olde Teſtament muſt be declared. and bodilye purgynges, whiche he preſcribed to the olde people, woulde ſtirre vp and moue the ſame, that before all thinges they ſhoulde remēber that they ought to ſeeke the cleanes of herte, and that they ſhoulde diligently beware, and auoyde in theyr whole lyfe, and conuerſacion al thoſe thinges, that maye be abominable, lothſome or in anye wyſe vnacceptable, and vnpleaſaunte to God, and theyr nighboure: we oughte alſo in ſuch preceptes to ſtirrevp and exhorte bothe our ſelues, and alſo thoſe that be committed to oure charge to thys poynte, where vnto S. Paule alſo exhorteth ii. Co. vii. ſaiynge: For aſmuch as than we haue theſe promiſſes derely beloued, let vs clenſe oure ſelfe from al ſpottes of the fleſche, and of the ſpirite, workinge holines with the feare of God,

After the ſame ſorte the preceptes deliuered Howe the political preceptes of Iſraell muſt be declared. to Iſrael concerninge the forme, and religion of iudgemētes, and adminiſtration of that whole politie, muſte be confidered, and hādled. For in al theſe thinges obedience towarde the officers is commaunded, whiche muſt be ſhewed from the hert, and readely, and further there is required in them an honeſte and ciuile conuerſation with al ſortes of men, what ſo euer they be, and finally a good, and godlye adminiſtration of the commen weale, wherein euerie man maye haue his ryght, and al the people maye be inſtituted, and gouerned to liue godly, and honeſtly, and be kepte pure from al miſcheuous, and abominable actes.

For though we haue the Romaine lawes or other and verditis be gyuen accordynge there vnto, and though God bounde vs not to the lawes of Moyſes his politie, neuertheles we muſt knowe the wil of God out of the ſelfe ſame lawes, whiche wolde haue all greuous offences, to be rigorouſly puniſched, and that men be enſtructed, and putte forth with good lawes, and with the obſeruation, and puniſhmente of the ſame, to al godlines and honeſtie. Item that innocent, and good men be conſtantly defended, and malefactours reſtrayned and caſte out of the comē weale, or vtterly putte to death that they hurte not the good. Finally thys thinge muſt be taught alſo out of theſe preceptes, that euerie gouernaunce of a commen weale is Goddes, and that the officers occupy the roume, & office of God, to iudge the iudgementes of the Lorde, as Ioſaphat ſaide to his officers, and therefore that God wil require a ſtraite cōpte of the gouerners of his people toucthing their adminiſtratiō.

If the preachers ſhal propoune and declare to the people after this ſorte, what thinges God hath commaunded, and dyd to the olde people, aſwel in heapinge moſt ample benifites vpon them as in chaſtiſynge wyth horrible puniſhmentes, and if they ſhal ſette forth al the exemples, that God hath exhibited in the ſcriptures to be conſidered, either of his bountiouſnes, and ſeueritie, or of hys kindnes, and vnkindnes of the people, they ſhal for theyr meaſure perfourme that thing, that the Lorde witneſſed of hym ſelfe, I come not to breake the lawe, but to fulfil it. And that, that the apoſtle ſaieth, we aboliſhe not the law, but aſtabliſh it.

¶ Of preachinge appropriated to the newe Teſtament.

The preachinge of the newe Teſtament is to preach repentaunce, and remiſſion of ſinnes in the name of our Lorde Ieſu Chriſte. For ſo the Lorde him ſelfe ſayde, and preſcribed, Luke xxiiii. Bicauſe it is ſo written, and ſo it be, houed Chriſte to ſuffre, and to ryſe agayne from the deade the third daye and that repētaunce, and forgyuenes of ſinnes ſhoulde be preached in his name amonge al nations begynninge at Ieruſalem.

Out of this cōmaundement of Chriſte S. Petre alſo teſtified before the aſſemble of the Iewes, and the prieſtes, actes. v. in this ſorte. The God of our fathers hath raiſed vp Ieſus whome ye ſlue. & hanged vpon the croſſe This prince, and ſauiour God hath exalted with his ryght hande, to gyue repē taunce, and remiſſion of ſinnes vnto Iſrael. In lyke maner he preacheth alſo before Cornelius act. x. he cōmaunded that we ſhoulde preach to the people, and teſtifie, that it is he, that was appoynted of God a iudge of the dead and quicke, to him al the prophetes beare witnes, that whoſoeuer beleueth in hym ſhall receyue remiſſion of ſinnes thorowgh hys name. Paule alſo in the ſynagoge at antioche of piſidia actes. xiii. ſayeth thus. Be it knowen to euerie one of you bretherne, that thorowgh thys man remiſſion of ſinnes is preached vnto you, & thorough thys man euerye one that beleueth is inſtified frō al thinges, from which ye coulde not be iuſtified by the lawe of Moyſes. So he ſayeth alſo to the elders, whiche he called from Epheſus to Milites cha. xx. ye knowe from the firſt daye that I entred in to Aſia, howe I was with yon at al tymes, ſeruing God with al humblenes of minde, and wyth manye teares, and tentations, which chaunced vnto me thorough the layinges awaite of the Iewes, how I ouer ſlipped nothinge that myght be profitable vnto you, but preached vnto you, and taught you openly, and in euerie houſe, teſtifiyng both to the Iewes, & alſo to the greekes, that repē taunce, that is towarde God, and that faith that is towardes our Lorde Ieſus.

By theſe teſtimonies it is euident, that A double preachyng of the Goſpell. there be two partes of the preachinge of the goſpel, or newe teſtament, that is to ſaye, a preachinge of repentaunce, and of remiſſion of ſinnes. Wherefore the preachinge of the newe teſtamēt muſt be ginne at repētaunce as the exemples of Iohan baptiſte, of oure Lorde Ieſus Chriſte, and the apoſtles doe teach. For al theſe men beganne theyr preachinge wyth theſe wordes, repent your former lyfe, for the kingdome of God approcheth, and beleue the goſpel, that is to ſaye, the preachinge of remiſſion of ſinnes. But in thys place the preachers muſte declare, what repētaunce we ought to vnderſtande. Whiche is true repentaunce. For thys ſaiynge muſte not be taken of euery repentaunce but of that, that is towarde God, which Chriſt the Lorde him ſelfe raiſeth vp in our myndes. And that is true contritiō, and a iuſt griefe for our ſinnes, which we haue committed in thought, wordes or deedes agaynſte the lawe of God. Whiche griefe, & anguiſh driueth vs to fle to Chriſte with fayth, and truſte, that for hys ſake we ſhalbe deliuered from al our ſinnes, and frō the wrath of God, and that for hys ſake we ſhalbe nombred amonge the ryghteous before God, and ſhalbe compted heyres of euerlaſtinge lyfe,

This is a verie euangelical, and Chriſtian repentaunce. For it is not inoughe for holſome repētaunce to be grieued, and vexed for oure ſynnes, and to feare the iudge, mēt of God, with which repentaunce Cain, and Iudas periſhed, & wherewith at length al vngodlye men periſhe, after that they beginne to feele what anger of God, & what dānation they haue purchaſed to them ſelfe thorough theyr ſinful actes. But as Paule ſayeth we muſt neceſſarely haue repētaunce towardes God, that is to ſaye, we muſte therfore be greued for our ſinnes, and feare the iudgemēt of God, becauſe we haue offē ded god our creator, and redemer, and haue forſaken hym thorough ſinnes, that beſydes contrition for our ſinnes there be in vs alſo a burninge deſire, and ſtudie of reconciliatiō with God, a truſte to obtaine the ſame, and a ſure purpoſe to amende our lyues, and to yelde our ſelues wholy in to the obediēce of God. Al whiche thinges a true repentaunce muſte haue, deſire, and perceyue, and that thorough our onely biſchoppe, and redemer Ieſus Cehriſt, which alone ſtirreth vp and worketh true repentaunce in vs, whyle he maketh the preachinge of repentaunce effectual in our hertes, gyuinge his encreaſe.

Of the preachinge of repentaunce.

But to raiſe vp this repētaunce in our hertes we muſt cheifely vſe the preachinge of the death and paſſiō of our Lorde Ieſus Chriſte, wherewith he ſatiſfied God the father for our ſinnes. And we muſte alſo vſe a continual declaration, and repetinge of the lawe of God, wherein God ſheweth what thinges he alloweth in vs, and what he diſaloweth, and how gētly and bountiouſly he handleth them that obey hys commaūdimentes, and howe rigorouſly That repentaunce muſte be taught out of the ignominious death of Chriſte. he puniſheth thē, that contemne the ſame Wherefore the preachers in theyr, ſermons and in the adminiſtration of the ſacramētes muſt preach the death of the Lorde with ſinguler diligence, and ſette before the eyes of the people, and warne them ſtudiouſly that the ſonne of God whiche neuer committed anye ſinne ſuffred that moſt bitter, and ſhā ful death onely for our ſinnes. For thei ſhal teach that thei be ſo abominable in the ſight of the lorde, that they could be purged with none other ſacrifice, with no merites or peynes either of men, or angells, but only with the precious death of the ſonne of God, For this cauſe the preachers ſhall admoniſh mē of the greatnes of ſinne, and of the wrath of God, and they ſhal ſtirre them vp to repent earneſſly.

And becauſe Chriſte our Lorde is the onely glaſſe and exemplar of a godly lyfe, we maie learne certainly, and ſubſtantially out of the lyfe and obedience of Chriſte, to what maner of lyfe we be made, and called what ſtubburnes ther is in vs agaynſt god and what corruption of nature whereby ſurely we haue deſerued, that we ſhulde ſuffre eternally thoſe puniſhmentes that the ſonne of God ſuffred for vs, ſeynge that inobedience and ſtubburnnes agaynſte God do euer remayne in vs.

Hereof it commeth that the Apoſtles in theyr ſermons as we maye ſee in the actes, were wonte to ioyne together the deathe, and reſurrection of Chriſte, as the principal poyntes of Chriſtian doctrine, which al mē ought euer to haue in theyr ſight. And vndoubtedly they euer declared the ſame diligently and taught thereby howe Chriſte thorough the preordeined purpoſe, and prouidence of God, was deliuered and died for our ſinnes, and roſe for oure ryghteouſnes.

Wherefore thorough the preachinge of the paſſion, and death of Chriſt they exhorted the people to acknowledge theyr ſinnes and to repent truly, and by the teſtimonies of the reſurrection they ſtirred them vp to fayth and truſte of grace, and for gyuenes of ſynnes. For they that can truly beleue, and perſwade them ſelues that the ſonne of God was ſmitten for theyr ſinnes, and that the horriblenes of oure ſynnes is ſo greate, that it behoued the ſonne of god to ſuffre ſo ſhameful, and cruel a puniſhmente for the purgation of them, while he would redeme vs from eternal death, theſe men vndoubtedly ſhalbe aſhamed, & repentaunt of theyr ſinnes, & ſuch men ſhal abhorre excedinglye and feare ſynnes. And ſo they ſhal conceyue a liuely, and ſubſtātial repentaunce. Wherfore whan Paule exhorteth to profit, and go forwarde in repentaunce of ſinnes, and warneth that we liue not to ſatiſfie ſinnes, but to kille them in vs, and to dye concerninge the ſame, he is wonte to make mention of the paſſion, and death of Chriſte. Roma. vi. Knowe ye brethern that as manie of vs, as be baptiſed into Chriſte Ieſus, we be baptiſed into his death. That he dyed, he dyed for ſynne. Item, hym whiche knew not ſinne he made ſinne for vs, that is to ſaye a ſacrifice for ſynne. The Apoſtle doeth the ſame thynge in manie other places, where he allureth to a newe lyfe, and to amendement, that is to ſaye, to true repentaunce, Epheſi. iiij. Philip. ij. iij. and. Collo. ij. and in other places. For whiche cauſe alſo in mentioning both the Sacramentes, Baptiſme, and the the ſupper of the Lorde, he preacheth of the death, and paſſion of Chriſt. For as he ſayd of baptiſme, that we are buried with Chriſt ſo he addeth in the deſcription of the ſupper do thys in my remembraunce. For as often as ye ſhall eate thys breade, and drynke of this cuppe, ye ſhall ſhewe forth the death of the Lorde tyll he come. So. S. Petre ſayeth alſo. Se that hauyng your conuerſation in feare, ye paſſe the tyme of your dwellynge, knowyng that you were redemed frō your vayne conuerſation, whiche ye receyued of the fathers teachynge, not wyth tranſitorye thynges, as with ſyluer and golde, but with the precious bloude as of an vnſpotted and vndefiled lambe Chriſte.

After the ſame ſorte it ſhall be the preachers parte aſwell in ſermons, as in the adminiſtration of the Sacramentes, to ſhewe forth diligently to the people the death of the Lorde, as the onely ſatiſfaction for oure ſynnes, and thorowe the ſame to rayſe them vp, and to dryue them vnto repentaunce.

And they muſte witneſſe to them that ſynne careleſlie, and ſtubburnly, the thynge that is in the Epiſtle to the Hebru, that is to ſaye, that ſuche with theyr wicked life do ſtampe the ſonne of God with theyr fete, and defile the bloude of the Teſtament, and therefore ſhall be puniſhed of God at length horriblebly, and euerlaſtyngly.

¶ Of the true, & propre vſe of Gods lawe.

FOraſmuche as the true acknowledgynge of ſynnes is neceſſarie to repē taunce, or contrition, the lawe of God muſt be continually declared, and beaten into the people, and the horrible puniſhmentes whiche God in the lawe threatneth to them that ſynne, both wyth terrible wordes, and moſte dreadfull exemples, whiche he ſheweth in puniſhing the vngodlie, muſt be ſette before them. For though Chriſte alone be the author of repentaunce towardes God, that is to ſaye, of holeſome contrition, and griefe for ſynne, whereby the herte of man is perfectlye turned vnto God, and brought agayne vnto the obedience of him, yet he wyll that the preachynge of his lawe be applied to thys purpoſe, and he wyll not denie the encreaſe of his ſpirite, when it is faythfully applied.

Thys thynge then is chiefely to be warned, to the entent that men maye be ryghtly taught of the lawe, namely that all that, is called the lawe or commaundemēt of God, & is ſo in dede, that declareth vnto vs what god requireth of vs, what pleaſeth him, and what diſpleaſeth hym. And this thing muſt What is to be vnderſtā ded by the name of the lawe. neceſſarely be taughte, becauſe of thē which thinke that the lawe is not conteyned in the bokes of the newe Teſtamēt, and that there be no cōmaundementes taught therein. And agayne that there is no Goſpell in the olde Teſtament. Which errour maketh mē vnfitte, and vntowarde to vnderſtāde the ſcripture a right. Wherefore where ſo euer commaundemētes are taught, with whiche god ſheweth, what he alloweth ordiſalloweth in vs, whether they be in the newe Teſtament or in the olde, they ought to be compted for the lawe of God, and they muſt be none otherwyſe taughte, and declared, then thoſe that Moyſes taught.

Secondly we muſt knowe thys alſo, that there is a double vnderſtādyng of the law. A double vnderſtandinge of the lawe. The fyrſte is fleſly, and groſſe, when men thynke that onely outwarde actes are prohibited in the lawe, whiche if a man auoyed metely wel, he hath ſatiſfied the law, though there remayne ſtyll in the mynde euyll affections, and concupiſcence repugnant and cō trarie to the lawe, which is onely reſtrained for feare of puniſhmentes, that it breake not forth into outwarde miſcheuous actes. As if a man ſhould thinke, when the law ſayth. Thou ſhalte not ſteale, that he hath obeyed thys precept, when he hath holden him ſelfe from manifeſt robberie, and thefte, though in the meane whyle his herte boyle wyth couetiſe, and carefulneſſe of thys lyfe, and burne wyth the deſire of an others good.

Surely thys vnderſtandynge of the lawe, is a falſe and a verie heathniſhe erroure, whiche maketh nothing els then hipocrites, of whiche ſorte that phariſee was ſtandyng in the tēple, and praying, I thanke the God that I am not, as other men be raueners, vn iuſte, adulterers, as alſo thys publicane is.

They then that thynke ſo carnally of the lawe, haue muche a do and greate difficultie to come to the knowedge of Chriſte. For they loke onely to outwarde workes, which they thynke they can perfourme wyth their owne ſtrength, and therfore they truſte that they maye obteyne forgyuenes of ſynnes and ſaluation wyth theyr owne workes.

And as for the preachynge of free remiſſion of ſynnes thorowe Chriſte, and the ryghtuouſnes of fayeth, they are either offended wyth it, or deſpice it, as foliſhe. The vayle in olde tyme layed ouer the face of Moyſes when the chyldren of Iſraell coulde not directe theyr eyes vnto his face, ſignified thys vngodlie perſuaſion. For ſuche men haue theyr wyttes blynded, as the Apoſtle ſayth. For as then the Iſralites onely behelde the vayle layed vpon Moyſes his face, and not the face it ſelfe. So theſe hypocrites ſe not the true meanynge of Goddes lawe, but ſtyckynge in the letter they folowe a carnall vnderſtandynge, whiche they falſely laye vpon the clearnes of the lawe as, a certayne couer. Thys vayle remayneth vnto thys daye in readynge of the olde Teſtament in all them, from whom Chriſt taketh it not awaye, whiche onely with his ſpirite openeth the true vnderſtāding of the lawe. Wherefore the Apoſtle ſayeth, but when they ſhall be turned to God, the vayle ſhall be taken awaye.

The other vnderſtandyng of the lawe is true, and ſpiritual, whē we vnderſtand that not onely outwarde naughtie workes are prohibited, but alſo inwarde, that is to ſay, euyl cōc piſcēce, euyl affections, al thoughtes, wordes, dedes, wyll, inclination, and what ſo euer thynges either in our body, or ſoule be moued in anie wyſe agaynſte the lawe of God. Then we acknowledge that not onely outward diſcipline is required of vs, and vertues whiche wythout grace we maye perfourme of our owne ſtrength, but ſuche workes, as the holie gooſte hym ſelfe worketh in vs, as, a true and perfecte truſte of grace and Gods healpe thorow Chriſte Ieſus, true inuocation in al perilles, feruent loue of God, and oure neighboure, perfecte obedience from the whole herte, and al oure ſtrengthes, to be pure and fre frō al naughtie motions, and to be inclined and caryed onely hereunto, that thou ſerue God onely, that thou prayſe and magnifie hym onely with the true loue of hym, and of thy neighbour with al kindes of good workes, wherby thou mayeſt further the health of men, and therein ſette forth the glorie of God.

Thys true, and holeſome vnderſtandynge of the lawe is neceſſarie for all men, wherewyth as all men be reproued of ſynne, ſo alſo they be called backe vnto repentaūce, and a waye vnto theyr hertes is prepared for the Lorde. Thus alſo oure Lorde Ieſus Chriſte interpreted certayne commaundementes of the lawe. Math. v. wyllynge vndoubtedly that the reſt ſhoulde be ſo vnderſtanded, and declared.

After the ſame ſorte Paule lykewyſe declareth the ſtrength of the lawe. Roma. viij. ſaying the lawe is ſpiritual, but I am fleſhly ſolde vnder ſynne. Seinge then that the lawe is ſpiritual, it requireth ſpiritual workes. But man beinge fleſhly, doeth onely the workes of the fleſhe. For an euyll tree bryngeth not forth good fruites. He then that wyll ſatiſfie the lawe muſte be made a pirituall man, and he muſte do ſpirituall workes, as thoſe be that the holy ſpirite worketh in vs, as, the true faith of Goddes worde, and burnynge loue, and feare of God, and the fruites of theſe vertues. We keepe no precept of our owne ſtrēgth Whereof it appeareth that we can not do the leſte cōmaundementes of the lawe thorowe oure owne ſtrengthes wythout the healpe of the holie goſte. The brightnes that ſhone in Moyſes his face, whiche the eyes of the Iſraelites coulde not abide, ſignified the vnderſtandynge of the lawe. For as the Iſraelites could not ſuffre with there eyes this bryghtneſſe but beinge afrayed fledde away. So carnal reaſon can not attaine this vnderſtandinge of the lawe, but rather abhorreth it, and iudgeth it veri mad For if it were ſo, thincketh ſhe, al men muſt needes be damned eneriechon, and ſhe weneth that God doeth vniuſtly wyth vs, if he commaunde thoſe thynges that we can not perfurme of our owne ſtrength. This reaſō caſteth away the true vnderſtandinge of the lawe, and caſteth a vaile before hyr eyes and conforteth hir ſelfe with this falſe opinion, that we haue free wil and if we do aſmuch as lyeth in vs, that God can not but take it in good worth, and that he requireth nomore of vs at al. But we that beleue in Chriſte, and be taught of the holye goſte knowe that thys is the true ſentence of the lawe, whiche we haue propoſed. For we ſee the face of Moyſes vncouered, and haue obtained that, that Paule ſpaketh of. ii. Cor. iii, But whan they ſhalbe conuerted vnto the Lorde the vayle ſhalbe takē awaye, For after that we haue knowne, and do beholde Chriſt thorough fayth, a new glorie of god ſhyneth in vs, and we are tranſformed to the ſame image of Chriſte, goynge forth dailye from the clearnes of thys new lyfe be, gon in vs, to the clearnes of Chriſtes lyfe, and that thorough the ſpirite of the Lorde. Seinge that Chriſt thā thorough the know ledge of hym ſelfe gyueth vs thys ſpiritual lyght, and clearnes of newe lyfe, it is certaine that it is required of vs in the lawe and that it is neceſſarie for vs vnto ſaluation. For Chriſt came for thys purpoſe, roſe agayne, and entred in to his heauenly kingdome, that he myght reſtore and finiſhe the ſame in vs, where vnto we were firſt made, and are called agayne by the lawe of God. Wherefore the face of Moyſes is now vncouered and the true vnderſtandinge of the lawe is diſcloſed vnto vs, which be conuerted to Chriſte the Lorde, and be holde hym thorough fayth, and in hym partly knowe. enioye, and liue the lyfe, that God alloweth

Thirdly whan that it is declared, what muſte be vnderſtanded by the name of the lawe of God, & what is the true meaninge, and interpretation of the lawe, we muſt conſidre, and teach diligētly, for what vſe and ende the lawe was gyuē to vs of God. For thought we haue in few wordes ſome what toutched it, that is to wit, that the lawe was gyuen for this purpoſe, that thorough the knowledge of ſynnes, whiche it cauſeth, it myght worke repentaunce, neuer theles we muſt declare this thing ſome what more plē tifully. And for aſmuch as, S. Paul taught 〈1 page duplicate〉 〈1 page duplicate〉 the ſtrenghth and nature of the lawe wyth ſinguler diligence, and plaines, as a man that perceyued, that the ſtrength of the lawe beinge not wel declared, and knowen, men wilbe iuſtified rather with the keepinge of outward diſcipline, and coūterfaite workes of the lawe, than with fayth in Chriſte: we thinke good to conſider three ſentences of Paule, where wyth he moſte clearely, and playnly expouned the ſtrength, and nature, and vſe of the lawe, that thus, aſmuch as is poſſible, we maye take awaye that feſtred errour of mē, wherby they go about to ſatiſfie the law with theyr owne ſtrēgth and being cōtēted with anoutward, & vaine ſhewe of rightuouſnes, they neglecte Chriſte, and haue no care at al of the true ryghtuouſnes of the herte: theſe be the ſayinges of Paule. Thorow the lawe is the knowledge of ſyn. Ro. iii. the lawe worketh wrath. Ro. iiii. The lawe is our ſcholemaiſter to Chriſt: Ga. iii.

Out of the firſt ſaiynge, whiche is thys thorough the lawe cometh knowledge of ſynne, we muſte learne, and, teach that thorough the falle of Adam there is ſo greate darkenes broughte in to mannes reaſō, that of our ſelfe we can not vnderſtande, what ſynne is, and therefore that God gaue vs the lawe that we might know ſinne therebi For thys cauſe we muſte be reſolued herevpon, that, that is ſynne in ded, that God Reaſon of hir ſelfe vnderſtandeth not what is ſinne forbiddeth, and contrarye wyſe that, that is a good worke, that God commaundeth. Wherefore whan we turne our ſelues from the lowe of God, and looke vpon it negligētly, as we haue done a greate while with the great hurte of the church, the true knowledge alſo of ſynne is clearely loſt, and lykewyſe of ryghteouſnes, & than wyth coūterfaite ſinnes, and good workes we vexe both our ſelues, and other in vaine, which thinge manie haue done, and do yet vnto this day. For if anye thynge be omytted agaynſt ſupreſtious vowes and againſt other thinges What ſinnes were falſely fayned. whiche God requireth not, if we haue been ſlacke in the afflictions of the bodye taken vpon vs for no regarde of Godlynes, and much leſſe for the vſynge of the ſame, or if we haue lette paſſe anye other inuention of men, that profiteth nothinge to true ryghteouſnes, for theſe thinges ſuperſtitions men are meruailouſly grieued, and compte them for ſynnes, they ſhryue them ſelues of theſe thinges carefully, and thinke that they muſt waſh thē awaye with ſinguler repentaunce Contrarywyſe if they haue perfourmed anie thinge herein, they thinke that they haue done a noble act, and haue deſerued much of God. In the meane whyle they neglecte in them ſelues and wincke at thoſe true, and moſt greuous ſynnes, frō whiche (as from headſpringes) al other euil thoughtes, wordes, and deedes flowe out, as theſe be, the neglectinge of God, and hys worde, vnbelefe, diſtruſte of Godds promiſe, deſpiceing of hys threates, ſondrye nawghtye luſtes naturally engendred in vs. But whyle theſe verye ſynnes and vices be not yet knowen to vs, and therefore grieue vs not, how can we ryghtly acknowledge thē, and aſke forgiuenes of them thorough Chriſte. Wherefore that we maye truly acknowledge oure ſynnes, and be deliuered frō them thorough Chriſte, we muſte needes knowe them and conſidre them, not after our reaſon nor mannes Paule knewe not ſynne without the lawe. traditions, but after the lawe of God. Paule ſo greate an apoſtle in, vii, to the. Ro. wryteth thus of him felfe, I know not ſinne but thorough the lawe, yea I had not knowen, that concupiſcence is ſinne, excepte the lawe had ſaide. Thou ſhalte not luſte. And though the ſame apoſtle ſay in the ſame Epiſtle cha. ii. that the heathen which haue no lawe doe the thinges of the lawe by nature and that they hauinge no lawe, be a lawe to them ſelues, ſhewinge the workes of the lawe wrytten in theyr hertes, yet it is knowen by the whole doctrine of this apoſtle, and al the ſcripture, that men endued onely wyth the iudgement of nature, and whyche haue not the ſpirite that begetteth a newe, determine nothynge effectuouſlye, but of outwarde diſcipline, and of ſinnes committed agaynſt the ſame, to ſtirre vp true repentaunce thereof in thē ſleues. For they which onely haue the lyght of reaſon, neglecte the thinges that they cōmitte agaynſt the faith in God and true worſhippinge of God, becauſe they beleue not, nor truſte in God, nor calle vpō him wyth a true herte. They are nothinge payned for thoſe thinges, nether haue they anye care at al to amende the ſame, and to turne to God, and to approue them ſelues vnto hym with true fayth, and truſte. Thys the apoſtle wrate of the wyſe amonge the heathen whyche had gotten anye knowledge of God. Where as they know God, ſaieth he, they honored not him as God, neither were thankefull, but were begiled thorough theyr thoughtes, and their ignoraunte herte was darckned. Whan thei beleued them ſelues to be wyſe, they where made fooles, and chaūged the glory of thim mortal God thorough an image not onely made after the lyknes of manne, but alſo of forefooted, and crepinge beaſtes.

But God which is ritche in mercie gaue his ſpirite, the teacher of all truth to manie of them both before, and after the geuynge of the lawe, wythout the miniſterie of thys lawe, onely thorowe the comon lawe of nature, and doctrine receiued from the fathers And by thys ſpirite they both knewe, and dyd the thynges that pertayne to the lawe, and were to them ſelues in ſteede of a lawe. Of whiche thynges they coulde do none, thorow the only light of that nature, wherwyth they were borne into thys world. For ſeinge that Paule coulde not acknowledge ſynne without the lawe gyuē, & reueiled frō aboue, vndoubtedly the doctrine of the law of God is neceſſarie to all men, that they maye knowe theyr ſynne therby. Wherfore the lawe muſte be ſette forth, and repeted to the people wyth all diligence, that they may learne to haue it euer in theyr eyes, and to conſidre it reuerently, and to directe theyr myndes, and all theyr doinges thereunto, that thorow true and ſubſtantial knowledgyng of ſynne, a lyuely repentaunce of the ſame maye be prycked vp.

For that is a true, and holeſome knowledge of ſynne, when we do not onely acknowledge, what ſynne is, but alſo that we are giltie of ſynne. And the lawe was gyuē to ſteare vp in vs, ſuch a knowledge of ſinne For it ſayeth not onely that murther, auoutrie, thefte, and ſuche lyke, be ſynnes, but it ſayeth, kyl not thou, yea be not angrie with out a cauſe, committe not thou auoutrie, yea deſire not an other mannes wyfe, ſteale not thou, yea defraude not thy neyghboure in anie buſines. He that heareth theſe thynges wyth a purged mynde, and lyghtened wyth the ſpirite of adoption, acknoledgeth that it is required in the law, that we embrace and perfourme the thinge that God commaundeth wyth all our herte, wyth all our ſoule, and wyth all our ſtrength, and that we all togyther abhorre from that, that he forbyddeth, wyth al our vnderſtandynge, all oure wyll, and all our nature. Therefore when a man perceyueth that he is yet farre frō this true obedience, and ſtudie of Goddes lawe, he acknowledgeth hym ſelfe, though he abſteyne outwardly from murther, adulterie, theft and fraude of his neighbour, to be neuertheles before God a murtheer, an adulterer, and a thefe, and to be in daunger for giltines of all theſe euyls. For all be it that he hath not conceyued in his mynde ani reuengeaunce, luſte, or wronge, nor hath conſented to cōmitte the ſame (whereof no man wyl lightly boſte) neuerthels he ſhall fynde in him ſelfe an inclination, and a readines of mynde to the ſame miſchiues. Thus when he laboureth to lift vp his mynde vnto vertue, gētlenes, liberalitie, and patiēce, he feeleth his mynde repugnynge, and euer wyth drawyng it ſelfe from thoſe dedes, and if it be ſomewhat ſteared vp thereunto, yet he perceyueth it to faynt therin, and not to be moued, and to burne wyth ſo greate deſire, as it ſhoulde.

But this luſt to do euil, this repugnaūce to good, this difficultie, ſlownes, fayntnes, and ſlarkenes be verie ſynnes before God, becauſe they be agaynſte the lawe of God, whiche of right requireth of vs, that we do the thinges, that he commaundeth vs to do moſte deſirouſly, and abhorre the thynges that he forbiddeth with al our herte, and all our ſtrength, ſo that we abhorre nothynge more in all oure lyfe.

Here of it appeareth playnly, that we are taughte by the lawe of God, whyle we beholde it after the meaning of Chriſt, that we be not onely ſinners, but alſo priſoners, and ſolde vnder ſynne. For we can not repreſſe in any wiſe thoſe inward motions with our owne ſtrength, which thing whē we learne, and acknowledge out of the lawe, then we haue a true, and an holeſome knowledge of the lawe. Therfore as the Apoſtle teacheth diligently, and beateth in thys knowledge of the law, ſo al preachers muſt be moſt diligēt, to teach, and print the ſame in the people, omitting the ſubtile diſputations of the lawe, that make nothinge to the purpoſe. For while they cōtinually beate in this ſubſtantial obſeruaūce of the law, which Paule teacheth, they ſhall ſteare vp in men a true knowledge of ſynnes, and thereby a lyuely and effectuous repentaunce, and a careful, and earneſt conuerſation vnto Chriſte. For they that geue them ſelues earneſtly to thys perfecte obediēce of the law, and turne their lyfe thereunto, ſhall muche better perceyue, then anie man can teache, how great corruption there is of nature, and howe greate tirannie of ſynne in vs.

An other ſayinge of Paule, whereby we may know the true vſe of the lawe, is thys. The lawe worketh wrath, wherwith the Apoſtle ſignifieth, that we do not onely not acknowledge ſin of our ſelues, but alſo neglecte it when we haue acknowledged it, and diſpice careleſly the iudgement, and wrath of god againſt ſynne, which the law threatneth, as though God were not ſo much offēded with our ſinnes, as the ſcripture wytneſſeth, and as though he could wynke at them. Where as yet Dauid teſtifieth, that God wyl not iniquitie. For thus he ſayeth: Thou arte not the God, that wylleth iniquitie. And thou hateſt al that worke iniquitie, and ſhalt deſtroy them that ſpeake lyes.

Wherfore God would fraye, ſteare, and moue vs agayne wyth his heauenly voice, that we myght feele his wrath in oure conſciences. And thys he doeth wyth threateninges of puniſhmētes, and miſeries, which he added to his cōmaundemētes in the law, both corporall, and euerlaſtynge manie tymes, and ryght horribly, and al ſinners ſhal ſuffre them, if they repent not, and be deliuered thorowe Chriſt. Therfore the preachers muſte diligently declare to the people theſe puniſhmētes & miſeries, that at length they maye vnderſtande the wrath of God, and feele it in theyr cōſciences, that being frayed wyth the intollerable iudgement of God, they may be ſteared to ſeke grace in Chriſt, and deliueraunce from thys wrath of God.

Hereof it appeareth ſufficiently that the law was not geuē to teſtifie, and to quicke, but that thorowe it we mighte vnderſtande that ſynne raygneth myghtely in vs, and that we ſhoulde ſeeke an other waye, wherby we myghte come into Goddes fauoure, and obtayne that lyfe, that the Goſpell ſheweth, namely fayeth in Chriſt. Wherof. S Paule wrate to the Galathians. iij. For if there had bene a lawe, that had bene able to quycken, ryghtuouſnes had ben of the lawe in dede. But the lawe iuſtifieth not, but condemneth, while it preſcribeth, and requireth that, that God requireth of man to be done, and threateneth death, and hell to all them, that perfourme not the thynge, that it preſcribeth and requireth, whiche thynge no man can do. For we are ſo deſtitute of the glorie of God, and true ryghtuouſnes, ſo ſolde to ſinne, and plainly ſo dead, as Paule witneſſeth, that the law it ſelf, which ſhould be a remedie vnto vs, and brynge vs againe to lyfe, is turned into oure deſtruction, and caſteth vs further into hell, concupiſcence beinge ſteared vp thorowe it, and ſynne encreaſed.

Wherefore thys is the vſe of the whole lawe, that it ſhewe vs thys oure perdition thorowe ſynne, and that it dryue vs (beinge ſtryken wyth true griefe for ſyne, and wyth the feare of Goddes iudgement, and being deſtiſtute of all hope of ſaluation to begotten otherwyſe) to Chriſte the ſauiour, which thorowe his paſſion, and death hath remoued the wrath of God from vs, hath obtayned fauoure, gyueth the ſpirite of regeneration, thorowe whiche ſpirite beinge ſanctified, and ſtrengthened, we are dryuen forth to worke well, and we are ſtayed wyth this conſolation, that he is oure onely Meditoure, and Sauiour, whiche maye ſette his perfect obediēce, and rightuouſnes betwene the father, and vs, and at length in the reſurrection wyll deliuer vs from all ſynnes, and gyue vs perfecte ryghtuouſnes.

The thyrde place of Paule is thys. The The lawe is our guyde or ſcholemaiſter to Chriſte. law was made vnto vs a ſcholemaiſter vnto Chriſt. Thys ende then of the lawe muſt be diligentlye declared and repeted in ſermons. For all we haue yet neede of thys ſcholemaiſtringe, accordyng to the meaſure of fayth, and the ſpirite gyuen to euery one. For there remayneth a greate weakeneſſe in vs all, by reaſon whereof we haue neede thorowe the feare of the ſeruile ſpirite, to be euer dryuen to Chriſte, and to be kept in the obedience of God, vnto a fulle libertie of the ſpirite of chyldren.

Further more no ſmall parte of chriſtian people, in thys laſte, and ſo corrupte age of the worlde, after ſo notable a defection from the lawe of God, foloweth theyr luſtes without care, and lyueth in manifeſt vices. It is then as neceſſarie to preache the lawe to thys kynde of people, and to rayſe them vp from the ſleepe of theyr vices, thorowe the feare of Goddes iudgementes, and to dryue them to Chriſte, as it was to the olde people. Therefore it ſhall pertayne to the preachers, whyle they exhort to good workes, to beate in diligently the cōmaundementes of the lawe, the promiſes, and threates ioyned to the commaundementes. Howe be it they muſte do it wyth ſuch moderation, that togyther wyth principall diligence, they teache that it is Chriſte onely, that worketh the true obedience of the lawe, and that he ſatiſfied thorowe his obedience that, that wāted in ours, wherin there is no perfection. For as longe as we lyue here, oure obedience is verie ſclender, and vnperfecte, nor ſatiſſieth the lawe at anie tyme, whiche lawe ſetteth thys marke of our obedience, that we loue God wyth our whole herte, our whole ſoule, and all our ſtrenghthes. Wherefore thoſe places in the lawe, and in the prophetes that preache of Chriſt, Euē the lawe leadeth and remitteth to Chriſte. whereof there be manie in the ſcripture, ſhal be declared, and commended to the people wyth greate diligence.

For the lawe profiteth vs not onely in this poynte, that thorouge the knowledge of ſynne, whiche it ſtirreth vp, and the feare of Goddes wrath, whiche it cauſeth, it calleth vs agayne to Chriſte, and keepeth vs thorough obediēce towardes god, in Chriſt and yet by none other ſtrēgth, thā of Chriſt but alſo it magnifieth, and ſheweth Chriſt wyth pleaſaunte preachinge, and remitteth and leadeth ſweetely vnto hym, becauſe it preacheth hym be the onely obteiner of mercie, and our ſauiour, whiche thinge it doeth two maner of waies, Firſt with plaine, and open teſtimonies, as thys is, that we reade in Deutro. xxiii. The Lorde ſhal raiſe vp to the a prophete ſyke me. Secondly wyth ſhadowes, and pleaſaunte allegories, as that is of the paſcal lambe. So the prophetes alſo prophetied of Chriſt many waies, and more openly and plētifully thē Moyſes, til at the laſt Iohn baptiſte ſhewed hym with his ſinger beinge preſent. Al whiche thinges muſt be preached, & expouned to the people wyth greate diligence out of the lawe, and the prophetes.

Theſe than be the cauſes, why the lawe was gyuen, whyche God knewe that we would not keepe, namely that being taught and admoniſched thorough it, we ſhoulde acknowledge our weaknes, and infirmitie, and feele the excidinge wrath of God, and thorowe a certaine Godly diſcipline be led vnto Chriſte, & put al our truſt in him and appliynge good workes, ſhoulde growe in to hym daylye, whiche is the heade, beynge furniſhed wyth all Godlynes, and vertue. After that the miniſters ſhalbe inſtructed of the lawe, and haue taught the people faythfully, than they ſhal both them ſelues vſe the lawe a ryght, and ſhal bringe the people in to the true knowledge of it, & ſhall moue thē to true repentaunce, and griefe for theyr ſynnes, and ſo ſtirre thē vp, and driue them vnto Chriſte the redemer, to ſerue him with al deſire.

And becauſe the commen people can nat vndreſtande and remembre al the preceptes of the lawe, ſeynge that they be verye many, and euerye one hath a large dominion, the preachers muſte after recite and printe in the myndes of the hearers: the briefe ſummes, and cheife articles of Goddes law, as that is, that we haue in Math. xxii. Thou ſhalte loue the Lorde thy God wyth thy whole herte, and in thy whole ſoule, and in thy whole mynde. Thys is the principall, and greate commaundement. The ſeconde is lyke therunto, Thou ſhalt loue thy neighbour, as thy ſelfe. Vpō theſe two commaundementes the whole lawe, and the Prophetes depende. Item, that the apoſtle wrate to Timothe. The ende of the commaundement is loue frō a pure herte, and good conſcience, and faith not fayned. And in aſmuch as it was moſt mercifully permitted in olde tyme, that Godlie parentes ſhoulde teache theyr chyldren wyth al diligence the ten cō maundementes, wherein the whole doctrine of godlines is playnly cōprehended, whiche thinge brought ſuch profitte, as no man can expreſſe, the preachers ſhall diligently and often recite thys ſumme of Goddes lawe, and ſhall declare in theyr ſermons briefely, and playnely the true meanynge of euery precepte.

¶ A briefe declaration of the ten commaundementes.

IN the fyrſt ſentence then of the ten commaundemētes, I am the Lorde thy God, A ſum of the firſt cōmaundement. whiche broughte the out of Egipte. etc. The preachers ſhal firſt teach, that God wytneſſeth with this his worde, that he him ſelfe, whiche gyueth vs thys commaundemente, is the onely Lorde, that is to ſaye, the almightie maker, and gouerner of all thynges, onely good, and the cauſe of goodnes, and the dryuer awaye of all euyls,

Secondly that thorowe the preaching of the Goſpell, and baptiſme, he hath receyued vs into his people, as in olde tyme he receyued Iſraell, bryngyng him out of Egipte, and the houſe of bondage, and geuing hym his Sacramentes. And that in Chriſte oure Lorde, he wil be a God alſo to al vs, to whō he hath cauſed theſe thinges to be preached, that is to ſaye, an author, and gyuer of euerlaſtinge ſaluation, of reſtitution both of bodie, and ſoule.

And ſeing that it is extreme vngodlines, not to heare God, whē he ſpeaketh, and not to beleue him, when he promiſeth, all good thinges, the preachers cōcerning this worde next before, ſhal teache, that God requireth, that with al our herte we beleue this his teſtimonie, and promiſe, and that we reſt therin, namely that we acknowledge hym to be our God, and Sauiour, that we worſhyppe him, and alwaies cal for his mercie, ſuccour, and ayde thorowe our Lorde Ieſus Chriſt, and that we feare, loue, and magnifie hym wyth all oure hertes aboue all thynges for his vnmeaſurable grace & great benifittes.

In the ſeconde commaundemente, thou ſhalt haue no ſtraunge Goddes before me, thou ſhalt make to thy ſelfe n grauē image to bowe downe to it, or to worſhyppe it, the people muſte be admoniſhed fyrſte, that thorow ſtraunge Gods, and worſhippyng Images al truſt of Gods healpe is to be put in nothing beſides God in Chriſt, and that all worſhyppynges of God, as all thoſe be, that are in hande wythout the worde of God, as the worſhippynges, of the Mahometiſtes, Iewes, and of them whiche goe aboute to worſhyppe God and to obtaine hys helpe with ſuch ceremonies, as be not taken out of the worde of God, nor ſerue effectuouſly to the goſpel of Chriſt or wyth ceremonies not inſtituted by the Lorde hym ſelfe, but vſed wyth out repentaunce, and fayth. The Lorde alſo forbiddeth in this place all Witchcrafte, and all that abuſe of creatures whan men either require that profite of thinges, for which they were not made of God, whiche thinge is committed in falſe dominations, and other witchcrafte, or whan they require profite of thinges, for which they were made in dede, but they require it not as coming frō God, and hangynge vpō his grace, praiynge for it firſte of the Lorde, thorough Chriſte, and to his glorie.

Further they ſhal teach, that in this commaundement there is reueled vnto vs that corruption of our defiled nature, and that vngodlines that is naturally grafted in vs, by reaſon whereof we be euer ignoraunte, we fle, and neglecte the true, and only God, and we ſeeke no helpe of God truſtinge in mannes ſtrenght, and in our owne, or we ſeke it not frō hym, the onley, and true God in Chriſte, but from counterfaite, and falſe Goddes, and that ſometymes vndre the name of the true God hym ſelfe, whan we calle vpō God the father of our Lord Ieſus Chriſt thorough thys only Mediator with out repentaunce, and fayth, and ſome tymes vndre other names, as whā mē aſke of ſaintes deliueraunce from ſynnes and helpe of this preſente lyfe, and of the life to come, or finally whan we vſe ceremonies ſtraunge frō the worde, wyth true cōuerſion to God, and worſhippinge of the herte, to ſeeke the helpe of God thereby, and to make God bounde to vs. For al thys vngodlynes beinge naturally engendred in vs is diſcloſed in this ſeconde commaundement, and ſette before oure eyes to be conſydered by the worde of God.

Thirdly we haue alſo in thys worde a Howe this cō maundement is fulfylled. certaine holye ſcholemaſtringe, where with God by thys commaundement ſhewynge, vs the corruptiō, and weaknes of our nature, wyl bringe vs to Chriſte hys ſonne, whyche maye turne awaye, and pacifie hys wrath agaynſt thys vngodlynes, and ſinne cleaninge in nature, whiche moreouer may mortifie the remnauntes of thys euil, thorowe the holye goſte, and keepe vs in true fayth, and calling vpon Goddes grace, and gyue vs, encreaſe therein dayly more, and more, that in Chriſt by the healpe of the holy goſte we maye attayne ſo farre at length that we ſhall ſeeke, and deſire al good thynges, and deliueraūce from al euyls of God only, and not of anie creature, nor any other wyſe then he hath appoynted, briefely that we ſhall beholde, acknowledge, and glorifie his goodneſſe onely in all the creatures of God made for our vſe, and not the creatures them ſelues, and thys we ſhall do accordyng to his worde, and that waye, that he hath ordained, either after the general workyng of nature, gouernaunce, and adminiſtration of the worlde, or after ſome peculiar conſtitution of religion, and gouernaūce of the choſē vnto the kingdom of his ſonne.

As God made the ſunne, moone, and other ſterres, the ayre, the cloudes, and other heauenlie creatures, for this entent that they ſhoulde ſhyne, diſcerne the tymes, make the earth fruitefull, and ſerue men for other cō modities, and alſo for ſuch puniſhmētes, as God wyl laye vpon his deſpicers.

They now that require of the ſterres, or loke for other effectes, as good fortune, and ſucceſſe in thynges, an oportunitie of taking matters in hande, not ſimply hanging vpon God, and his worde, as in tyme paſte the heathen, Iewes, and falſe chriſtians did prouoke God moſte greuouſly agaynſte them, theſe men I ſaye, gyue that to ſterres, that perteineth to God the maker of ſterres, and they abuſe them to thynges, wherunto they were not ordayned for vs of God.

They wrappe them ſelues in the ſame vngodlyneſſe that burne hallowed herbes againſt tempeſtes, and viſions of the deuyll, whiche vſe herbes, or other thinges to cauſe health of the bodye, or to procure ſucceſſe of theyr buſines, to whiche God hath gyuen no vertue for that purpoſe, whiche madnes raygneth muche now a dayes in the comon people. For thorowe the vngodlines that is naturally engendred in euery one of vs, and thorowe our turnynge from the true God, and true worſhipping of the ſame, it cometh to paſſe, that al thei that be not borne againe in Chriſte, neuer ſeeke Goddes healpe ſimply from God him ſelfe, nor by thoſe inſtrumentes, that he hath ſette before vs, nor after that ſorte, that he hath appoynted. But they deuiſe alwayes newe Goddes, newe inſtrumentes, and newe wayes to obtayne Goddes healpe.

And mē admitte this vngodlie frowardnes not onely in naturall thynges, but alſo in ciuile. For the officer is ordained of God, The Idolatrie that is cō mitted in ciulle power. to maynteyne ciuile ordre, and to further his people to godlineſſe, and to an honeſte lyfe thorowe lawes, iudgemētes, and procuring of thynges, wherewyth thys preſent lyfe is ſuſteyned, and thorow propulſation of thoſe thynges, that hurt thys lyfe. They thē that require theſe benifittes of God, firſt of god him ſelfe, and afterwarde of the gouerners, but as the miniſters, and ſtewardes of god, and require them by a lawfull meanes, that is to ſay, by ſuch as agreeth wyth the fayth in God and loue of oure neighboure, and is receiued by the comon lawes, and cuſtomes they do well and godly, and vſe the inſtrumentes of Godes bountiouſnes arighte.

But they that receyue of them the lawes of religion, and gouerne their whole lyfe after theyr wyll, not after the worde of God, and thynke them ſelues happie, if they be theyr friendes and miſerable, if the matter be otherwiſe, though they runne into the diſpleaſure of God, theſe men preferrynge the power, and empery of men, before the power & empyre of the maker, do vngodly, & peruerſly, & pernitiouſly abuſe theſe inſtrumentes of Gods prouidēce, offēdyng in thys commaūdemēt, which forbideth to haue ſtraūg Gods. After the ſame ſort God hath cōſtituted religion in certayne bondes and preſcribed The Idolatrie that ryſeth out of religion and ceremonies. limites. For he hath deliuered vs propre inſtrumentes, and a certayne waye, wherby he wyll haue vs to aſke of hym, and to enioye the benifittes of regeneration, and heauenlie lyfe, that is to ſay, his worde, his ſacramentes, and eccleſiaſticall ordre. If then we vſe theſe thynges, as Chriſte hym ſelfe hath propouned them vnto vs, conceyne, encreaſe, and worke fayeth in Chriſte, we do Godly and religiouſly, a new and a bleſſed lyfe is framed, encreaſed, and finiſhed in vs, and we preſent to God a true and acceptable ſeruice. But if we vſe theſe ordinaunces, and ceremonies, whiche God gaue vs with the outwarde worke onely, without true repentaunce of ſynnes, and liuely fayth of the redemption of Chriſt, or if we deuyſe newe ceremonies, and ſacramentes, whiche were neither taughte of God, nor leade to Chriſt wherewyth we purpoſe to purge ſynnes, to procure the benifittes of God, and to worſhippe God, for whiche entent the common people abuſe images, and relikes of ſayntes candelles, holie water, ſalte, and other coniured and conſecrated thynges, we do vngodly and vnreligiouſly, and procure diſtructiō to our ſelues in the ſteade of health, and we worſhyp not God acceptably, but we preſent vnto hym a thynge that he abhorreth, and counteth abhominable, and we do hym great deſpite.

Wherefore the people muſte be diligently, True fayth aſketh all good thynges and help from God onely. and continually taught, that true religion, and right worſhipping of God cōſiſteth herein, that we require, and loke for al good thinges, and the auoidaunce of al euyls frō God alone, thorowe the onely Mediatour Chriſte, and by thoſe inſtrumentes either of nature, policie, or religion, whiche God him ſelfe hath made, and commended wyth his worde for euerie thinge, and that we vſe the ſame, after ſuche ſorte, as Chriſte hath appoynted, that is to ſaye, that the ſame maye ſerue effectuouſly to repentaunce of ſynnes and fayth in Chriſt. Thus we cleaue plainly to the one, and true God, and we exhibite worſhyppe pleaſaunt vnto hym, and wholeſome for our ſelues, ſyngynge to him wyth the Pſalme wryter, who is there in heauen beſyde the, or whom woulde I haue Pſal. lxxij. in earth wyth the. My fleſhe and my herte is waſted, the ſtrength of my herte, and my portion God is for euer. etc

To al theſe thinges the law is our ſcholemaiſter thorowe thys cōmaundemēt, wherin God forbiddeth vs to worſhyp ſtraunge Gods, and alſo forbiddeth al ſtraunge worſhippyng of himſelfe. But thys cōmaundemēt muſt be declared, & ſet forth with al diligēce in Chriſt the lorde, that mē may be alwais ſteared vp, & driuē with this ſcholing to Chriſte, and to the true worſhippynge of God in him. After the ſame ſort the thirde precept alſo ſhalbe declared. Thou ſhalt not take the name of the lorde thy god in vaine. And firſte the people muſte be taughte that God forbideth with this commaundement what ſo euer is ſo ſpoken or kept in ſilence, that it diminiſheth the glory of god and the magnifying of his name. For they that loke for al good thinges frō the fre beniuolēce of god in Chriſt, & put their hope of eternal life therin only, ſay with Dauid, I wil praiſe the lorde alwaies, his prayſe ſhalbe euer in my mouth. etc. Secōdly they muſt warne mē that god throw this cōmaundemēt ſetteth the wickednes of our hert and whol nature before our eyes to be acknoledged, by reaſō wherof we neglect the due praiſing & magnifying of god, wherunto we ſhould haue a burning deſire. For by nature we are ſo corrupted with vngodlines, that it is tedious to vs to heare god prayſed, ſo far of it is, that we ſtudy worthely to cōfeſſe him, to cal vpō him, & to magnifie the glory of his maieſtie. Thorowe whiche faute it cometh to paſſe, that wyth the leſt incommodities, or commodities of the worlde, we ſuffre our ſelues to be frayed, and to be turned awaye from the true cōfeſſion of Goddes name, and frō teſtifying of the Goſpel. And if god did not ſufteyne, vs wyth his power, we ſhoulde al ſone fall to thys poynte, that we ſhould abuſe his holie name to periurie, lyes, ſuperſtition, and open blaſphemie.

Thyrdly the inſtruction of this cōmaundement How this cō maundement is fulfilled. muſt be taught, that mē may learne that God thorowe thys commaundement ſheweth vs our natural diſeaſe of vngodlines, that therby he may dryue vs to Chriſte his ſonne the true and onely Mediatoure, whiche before hym may entreate for vs, and obtayne forgyuenes of thys euyll, and dayly repreſſe the ſame thorowe the holie goſte, and at length vtterly aboliſhe it, which may moue, and kendle oure hertes wyth his ſpirite, that we maye begynne the ſanctification of his name in confeſſynge, teſtifyinge, and prayſing his name, and his worde with out feare, in all places, wyth all reuerence, and chiefely keepynge oure ſelues from all abuſyng of the name, and worde of God.

Thus in the fourth commaundemente, remembre that thou keepe holy the Saboth daye, the preachers ſhal teache, fyrſte that it is commaunded that in thoſe appoynted tymes when the cōgregation is wont to come togither to heare the worde of God, to pray and to receyue the ſacramentes, all chriſtian men aſſemble thyther ſetting aſyde al other buſines, chiefely on the ſondayes, and holie dayes, and that they heare the holie leſſons deuoutly, gyue ſomewhat to the poore, vſe the ſacramentes. etc. For we muſte all ſeeke an encreaſe, and confirmation of fayeth, and of al godlines for our ſelues, and for them that be committed to theyr charge thorowe theſe inſtrumentes of religion, whiche the Lorde hym ſelfe gaue and commended vnto vs for that purpoſe, and we muſte thorowe oure exemples approue mayntaine, ſet forth and commende to other the common miniſterie of the congregation, and the adminiſtration of the worde, and ſacramentes, and other eccleſiaſticall offices. And moreouer, euerie Chriſtian man ought priuately with hym ſelfe, and wyth his familie to exerciſe hym ſelfe often, and buſely in readyng the holy ſcriptures, and in prayers. Therefore preachers ſhal fyrſt teache that this is commended in the thyrde commaundement.

Secondly they ſhal teache that in this cō maundemente oure vice and vngodlines is ſhewed vnto vs, foraſmuche as we neglecte holie cōpanies, the hādeling of Gods word, the participation of the ſacramentes, and other exerciſes of religion, and bicauſe it is paynefull to vs to appeare in the ſyghte of God our father, and there to learne the holy knowledge of him, and his wyl towarde vs, and to gyue him thankes wyth worthy magnifying of his name, and holy gyftes.

Thirdly they ſhall teache that the Lorde diſcloſeth vnto vs the vice of oure nature to thentent to cal vs to the repentaunce therof, and to dryue vs to Chriſt, which turneth away his wrath agaynſt the ſame ſynne, and repreſſeth it dayly more and more wyth his holy ſpirite, and gyueth vs ſtrength to reſiſt that euil, and kendleth in vs a loue of Godly doctrine, prayer, ſacramentes, al holy aſſembles, and exerciſes of religion, chiefly of them that be vſed vpō holy dayes. For ſuch daies we muſt with principal ſtudie, & religion ſanctifie to the Lorde, and ceaſſe from bodili workes, and ſeculer buſines, and giue our ſelues wholly to the exerciſes of religion. Howe be it we muſte alſo at other tymes come diligentlye togyther to praye, to heare, and to learne the worde of God, and priuately euery man ought to gyue attendaunce for his owne parte, and with his houſholde, to reading of the ſcripture, to exhortation and prayer, as we haue ſayd. For all theſe thynges this piece of the lawe concerning the Sabbath, ſhalbe our ſcholemaiſter vnto Chriſte, if it be applied to our life. After the ſame maner concerning the fyrſte cōmaundement, honour thy father, and thy mother, the people muſte be taughte that by the honour of our parentes, it is cōmaunded that we honour al them, which exhibite vnto vs fatherly and motherly kindnes, either in teachyng, and warnyng thynges that be Godly, and wholeſome, or in miniſtrynge neceſſarie thynges for our lyfe, or in defendyng vs frō wronge, of whiche ſort the miniſters and paſtours be chiefely, and the ciuile officers, whiche we oughte to acknowledge, to heare and to worſhippe, as our fathers with al humilitie, obedience, and thākfulnes. And bycauſe there is no man but at ſome tymes he maye do vs ſome good turne, the preachers ought to teache the people, that God requireth in thys commaundement al that, that. S. Paule commaunded to the Ro. xiij. ſaying, go one before an other in honour. Item to the Phil. ij. Let nothinge be done by contention, or vayne glorie, but thorowe humilitie of mynde let euerie man thynke an other better then hym ſelfe.

Secondly it muſt be taughte out of thys commaundemēt that we haue ſuch natural pryde, that we wyl ſubmit our ſelues to nobody, obey nobody, nor requite the benifites that we haue receuied, wherof ſpring many variaunces, diuiſions of myndes, and diſſolution of al neceſſary frendſhyp.

Thirdly, thei muſt teach that God thorow the diſcloſyng of this euyl, would ſter vs vp to true, & holſome repentaunce, & driue vs to Chriſt the ſauiour, whiche turneth awaye the wrathe of God, that we deſerue with this vice, and mortifieth the remnaunt thérof in the fleſhe throughe the holye goſt, and bringeth vs ſo ferfurth, that we ſtudye dayly to repreſſe that naturall arrogantie, and pryde, and that we compte worthy honour and do worſhyp our parentes, our eccleſiaſtical curates, and other ciuile gouernours, and al thoſe that do vs good in doctrine, warnyng, counſel, correction, or with any other benefitte, and further al mē with whom we lyue, euery one accordyng to his ſtate, and dignitie. Moreouer that we take al mēnes admonitiōs, and rebukes in good worth, ſubmitte our ſelues gladly vnto thē obeye theyr pleaſure, and recompence theyr benifittes, that thorowe out al oure lyfe, we maye do good to many vnto the glorye of God wyth our moderation, obedience, and thankfulnes. Whereunto thys precepte conceruynge the honouryng of oure parentes, ought to be our ſcholemaiſter into Chriſte.

But in thys commaundement it is not to be omitted that. S. Paule moniſheth vs of, that it is the fyrſt with promiſe. For it hath a peculiar, and large promiſe of longe lyfe, in the lande whiche the Lorde our God gyueth, namely in whiche God is called vpon and worſhipped, whereupon his eyes loke to ſhewe bountiouſnes on it. For it becometh them to haue longe lyfe in the people of God, whiche ſubmitte them ſelues, and ſhewe them ſelues obedient, and thankefull to theyr parentes, to the powers, and to all men.

So in the ſixte comaundement the preachers ſhal teache, fyrſte that by manſlaughter all violence and wronge agaynſt the bodie of our neighbours, al reuengeaunce, and vniuſt cōmotion of the mynde, angre, wrath hatred, enuye, and all ſignes, wordes, and dedes that come of angre be forbidden, as Chriſte hym ſelfe interpreted thys ſayinge Mathewe. v.

Secondly they ſhal teach that God warneth vs in thys precepte of oure natural arrogācie, iniquitie, and impacience: Thorow whych vices it cometh to paſſe, that we can ſuffer nothyng that is vnpleaſaunt vnto vs but wee wyll haue all other to folowe oure luſtes, though they be naughti and infinite, where as we in the meane ceaſone wyll not onely omitte to do the thinges that be right and good to our neyghbours, but we wyll alſo cōmitte many vnrightful and vnſeamely thynges.

God than wyll condemne wyth thys commaundement oure naturall ignoraunce, vnpatientnes, luſte, and thoſe that ſpryng therof, I meane anger hatred, enuy, brawlynge, fyghtyng. etc. And God wyl ſet before oure eyes howe euyl theſe thinges be, forbidding ſlaughter by name, but aſwel that, that is cō mitted wyth the mynde, as wyth the handes. Whereby he requireth that as we abhorre all ſlaughter, ſo we ſhoulde abhorre all cauſes, and affection of ſlaughter, and to do our neighbour any wrōge. Thirdly they ſhall admoniſhe, that God wyll with thys precepte when our vice is knowen, prouoke vs to repent it, and dryue vs to ſeeke his grace, and mercie in Chriſte, whiche onely appeaſeth the wrath of God deſerued thorowe theſe our euylles, and aboliſheth, and mortifieth the remnauntes thereof with the holy goſte, and worketh, and encreaſeth ſoftnes in vs, that we maye ouercome the vice of impatientnes, and frowarde way wardnes in other, wyth oure patience, gentlenes, and humanitie, and recompence wronges done, wyth benifittes, and be gentle, and good towardes all men, forgyuynge as Chriſte hath forgyuen vs. Ephe. iiij. wherunto thys commaundement miniſtreth vnto vs an inſtruction in Chriſte.

In the ſeuenth cōmaundemēt, thou ſhalt not committe auoutrie, the people ſhall be taughte, that God forbiddeth, and damneth all copulations beſide matrimonie, whiche he hym ſelfe ordeyned, and moreuer al luſt, and inordinate motions, all intemperaunce, al delites and pleaſures vnſeamely for chriſtian men, al riote and vncomelines in meates, drynkes, garmentes, geſture, wordes, and dedes, of whiche any cauſe of vnchaſtnes may riſe, or of any perturbation, wherby the bodie ſhall be made vnpliable, rebellious and ſtubburne towarde the ſeruice of the ſpirite.

Secondly that God warneth and accuſeth vs in thys commaundement of our natural lecherie, fylthy, and immoderate conrupiſcēce in al thynges, whiche he him ſelfe gaue to ſuſteyne, and cheriſhe our bodies.

Thyrdly that thorow the knowledge of thys diſeaſe we are dryuen to repentaunce of the ſame, and to ſeeke the grace, and mercie of Chriſte, whiche turneth away the fathers wrath deſerued thorowe thys euyll, and whiche quencheth the remnauntes of thys diſeaſe remaynynge in the fleſhe, and worketh in vs true cōtinencie, chaſtitie, and perfecte holines in all thynges, that beinge healped wyth the aſſiſtence of the holy goſt we maye reſiſte euyl concupiſcences, and al intemperaunce, cleanſinge oure ſelues from all fylth of the fleſhe, and of the ſpirite, and workynge holines wyth the feare of God. ij. Cor. vij. To the perfourmaunce wherof thys cōmaundement warneth and ſteareth vs, as a ſcholemaiſter.

Lykewyſe out of the eight commaundement, thou ſhalt not ſteale, we muſte learne that God here, by theft forbiddeth al fraud and wronge in matters perteyuynge to the vſe of thys lyfe. And furthermore all couetouſnes, nigardnes, deſire of more thē other haue, and ſlacknes of due liberalitie.

Secondly that in thys commaundement God warneth and accuſeth vs of thys couetouſnes, deſire of more, carefulnes, & nigardnes in thinges pertaining to this lyfe.

Thyrdly that he dryueth vs thorow the knowledge and condemnation of this euyl to repentaunce therof, and fayth in Chriſte, whiche remoueth the wrath of God deſerued thorowe thys erockednes, and damned deſire, and repreſſeth the ſame in vs, and cō trarie wyſe ſteareth vp, and cōfirmeth ſuche truſte of his goodnes that we maye ſurely certifie oure ſelues that God the heauenly father regardeth vs, and hath care of vs, and that he wyl miniſtre al thinges aboundauntly, wherby we may ſuſteyne, cheriſhe and alſo delite this our life. Thorow which truſte beinge rayſed vp, let vs alſo learne to exerciſe true liberalitie towardes our neighbour leauing of all carefulnes for this lyfe, and let vs gyue liberally to al men of that, that the almightie hath gyuen vs, aſmuche as we be able, and aſmuche as the neceſſitie of oure neighboure requireth. Whereunto this cōmaūdemēt exhorteth vs, as a ſcholemaiſter.

In the ninth precept we muſt teache that God by falſe wytneſſe forbiddeth all wordes, and ſayinges, yea ſilence, and diſſēbling of witneſſe, and priuie prayſe, whereby the fame and reputation of our neighbours is hurted, or not defended, as we would haue ours to be defēded of other. Finally al falſe and vayne ſpeache, that profiteth nothynge neither them to whom it is ſpoken, nor them of whom it is ſpoken. Secondly that God wyll brynge vs to acknowledge thys corruption of our nature, this ambition, maleuolence, enuie. etc. wherewyth we diminiſhe the eſtimation and excellencie of other, and diſſemble, neglect, yea and often couer, and darken the thynges that pertayne to the prayſe, and reputation of our neighbour.

Thirdly that God wyll thorowe the knowledge of thys oure frowardnes prouoke vs to repētaūce therof, & raiſe vp in vs a diligence and deſire to cal for the grace of Chriſte, whiche came to pacifie thys wrath of God agaynſte theſe oure euylles, and to quenche them in vs wyth his holie ſpirite, and to beginne ſuche humilitie of mynde, ſuche loue of an others dignitie, and excellencie, that we be delited with the good eſtimation, honeſt fame, and worthy praiſes of other, and that we wyll labour to ſet forth thoſe good thynges, wyth no leſſe diligence then our owne fame, and dignitie, and that we vſe in al our cōmunication truth, honeſt interpretation and gentlenes, to the edification of the hearers, ſpeaking alwayes thoſe thynges to other, and of other, as we wiſhe other to ſpeake to vs, and of vs, wyth a right iudgement of the ſpirite.

In the tenth commaūdement, thou ſhalt not couette etc. They muſt fyrſt teache, that by the couetynge of an others thynges, as his houſe, wyfe, familie. etc. all euyll concupiſcence is generally prohibited, and all inclination, motions, and prones to euyll, and al lothſomnes, and neglecting of good workes. Secondly mē muſt be diligently warned of this, that they loke exactly vpon this commaundement, and to examine wel them ſelues accordyng therunto. For in it God pulleth vp by the rootes, and ſetteth before our eyes the vniuerſall corruption of oure nature, and the inwarde frowardnes, and deprauation of the ſame, that in thys commaundement as in a glaſſe we myghte ſe, howe wretchedly, and horribly we are depraued, and loſt thorough the fall of Adam in all our bodye, all our ſoule, and all oure ſtrength, that we maye inſtly crye with the Apoſtle, wretched man that I am, who ſhal deliuer me frō the bodie of thys death? For though ſome mā come ſo farre by the grace and healpe of God, that he acknowledge God wyth true fayth, that he worſhyp, and call vpon hym, as the fyrſt cōmaundement requireth, neither regardeth ſtraung Gods nor admitteth falſe worſhippynge of God, neither in purpoſe of mynde, nor in wordes and dedes, whiche thynge the ſeconde commaundement forbiddeth, neyther thynketh, ſpeaketh, or doeth anie thynge that is cōtrarie to the confeſſion, and ſanctification of Goddes name, whiche thynge the thirde cō maundement requireth, and that he be diligently occupied in all exerciſes of religion, whiche thinge the fourth commaundement requireth, that he ſubmitte hym ſelfe, and gyue due honour both to the officers, and to all men wyth whō he lyueth, as the fyrſt commaundement requireth, that he conteine hym ſelfe frō anger, and all bitter thoughtes, wordes, dedes agaynſt his neighbour, as the ſixt commaundement requireth, that he conteine hym ſelfe from all lecherous luſtes, and lyue temperatly, as the ſeuenth cō maundement requireth, that he moderate his couetous deſire, and be liberal to al men as the eight commaundement biddeth, that he repreſſe the diſeaſe of backebitynge, and enuiyng an others excellencie, and fauoure the eſtimation, and iuſt prayſes of all men, whither the nynth commaundement calleth vs, although I ſaye, a man thorowe the benifit of Chriſt come to thys victory againſt natural vices, & to this great towre of vertues (whiche felicitie yet none of the ſayntes euer knowledged to haue chaunced vnto hym) neuertheles the ſame man by thys tenth commaundement ſhalbe conuicted, to be a wretche ſtyl, and a damned ſynner, and the enemie of God, and when he hath well loked vpon thys commaundement, he hym ſelfe ſhall bewayle that he is ſuche a one.

For as longe as he ſhal fynde in hym ſelfe, I ſaye ſome motion of mynde to that, that God forbyddeth, and damneth, but anie inclination, or prones at all, and a faynt and ſlacke courage to do that, that God requireth, not only a lothſomnes, and reſiſtence: he ſhall acknowledge him ſelfe to be reproned, and condempned by this commaundement, as a tranſgreſſour of Goddes lawe. For where as the lawe requireth, that no forbydden thynge pleaſe vs, it requireth the ſame to be done of vs wyth all our hert all our ſoule, and all our ſtrength. For the lawe requireth, that God ſhoulde ſo be loued and worſhipped of vs. But no man can brynge thys to paſſe, that we be farre from all thoſe thynges that God forbyddeth, excepte the loue of God, and of thoſe thynges that God commaundeth ſo haue enflamed a man altogyther, that he abhorre from all that, that God forbiddeth, wyth his whole hert, his whole ſoule, and al his ſtrengthes. But none of the ſayntes atteined hereunto, whyle they lyued here. Wherefore it behoued to graunte, that all men are conuicted by thys commaundement, and that no man lyueth in thys worlde whiche in dede is of a cleane herte, and hath no neede to be deliuered from the curſe, and damnation of the lawe thorowe Chriſte.

Seynge then that the whole lawe dependeth hereupon, that we loue God wyth all oure herte. etc. We are conuicted tranſgreſſours of the whole lawe by thys tenth commaundemente, bycauſe it is proued that we haue not ſatiſfied that poynte of the lawe where vpon the whole lawe dependeth.

Therefore by thys commaundemente oure crokedneſſe, and all oure miſerie togyther is mooſte largelye and fullye ſette before oure eyes, and we are mooſte myghtely dryuen to ſeeke repentaunce thereof, and the grace, and ſatiſfaction of oure Lorde Ieſus Chriſte, whiche turneth awaye the anger, and the curſe of God, deſerued thorowe thys in obedience and ſtubburneſſe of oure lyfe, and offreth to the father for vs his obedience, and perfecte ryghtuouſneſſe, and wyth his ſpirite mortifieth oure fleſhe corrupted thorowe concupiſcences, and renueth vs all togyther, and rayſeth vp in vs a feruent zeale towardes hym ſelfe, and his commaundementes, that wyth the ſpirite we maye conſtantly, and manfullye fyghte agaynſte the fleſhe, and cutte of the lawe of oure members, and kyll the olde Adam dayly more, and more, puttynge on the newe man Ieſus Chriſte, whiche onely hath ſatiſfied the lawe, and is ſo acceptable to the father, that he compteth vs pleaſaunt and acceptable in that dear beloued, though we be euer yet as tranſgreſſours of the law ſo in daunger of his wrath.

Thys generall ſumme, and interpretation of the commaundementes muſte bee mooſte diligentlye repeted, and beaten into the peoples heades, in all ſermons, that they maye both truely acknowledge theyr owne ſynnes, and learne to be repentaunt of them effectuouſlye, and that they maye be myghtelye dryuen to Chriſte the onelye leache, and Sauioure of oure ſoules, and alſo that they maye be rayſed, and promoted in him to true vertues, to verie good workes, and to worſhyppynge acceptable vnto God.

Furthermore the people muſte euer be taughte thys thynge alſo that the promiſes, and threates agaynſt the worſhyppyng of falſe Goddes, and Idolatrie pertayne to euerie commaundement.

For the cauſe why they be ioyned to the commaundement that toutcheth falſe religion, is thys, namely for that, that the keepyng, and tranſgreſſion of the whole law is conteined herein, that we acknowledge, call vpon and worſhippe wyth true fayth, and feare the true God in Chriſte, the Lorde, no departe from hym to falſe Goddes, and to a worſhyppyng ſtraunge from that, that he hym ſelfe taughte.

For who ſo aſketh euerlaſting health, and all good thinges wholly from God thorowe Chriſt Ieſus, and not from anie creature, he ſhall alſo endeuour hym ſelfe diligently to keepe al thoſe thynges, that God hath cōmaunded. For he can not once thinke what better thynge he maye do, as one that beleueth that a bleſſed, and eternall lyfe is preſcribed vnto hym in theſe commaundementes. For what thinge can he gladder do then to gratifie God, whō he loueth aboue all thynges. Wherfore the Lorde alſo ſayed he that ha h my cōmaundementes and keepeth them, he it is that loueth me. Therfore who ſo ſtudieth not to keepe the commaundementes of God, he loueth not God neither, and therfore he beleueth not that he is God, whiche commaundeth theſe thynges. Wherfore he aſketh his felicitie and bliſfulnes of ſome other, then of thys true, and one God, and he hath ſtraung Goddes. Seing then that the obſeruation of al the cōmaundementes of God dependeth vpon the obſeruation of thys commaundement concernynge the eſchuinge of falſe Goddes, and falſe worſhyppyng of God, the promiſe of the benifites of God, and the threatenynge of Goddes reuengeaunce, were ordeyned for thys purpoſe. But as we tranſgreſſe no cōmaundement of God wythout the tranſgreſſion of thys, ſo neuertheles both thys promiſe and threatenyng perteyne to euerie commaundement.

Secondly the preachers ſhal alſo diligētly warne thys thynge cōcerning this place, (I wyl viſite iniquities. etc.) that al maner of euyls, puniſhementes corporall, and ſpirituall, temporall, and eternall be cōprehended therein, amonge whiche thys is the ſoreſt, when God forſaketh men, when he taketh his holy ſpirite from them, and giueth them to the deſires of theyr hertes, into a reprobate ſenſe, into concupiſcences, and luſtes. etc. Ro. i. Wherof the Pſal. lxxxi. ſpeaketh. But my people hearde not my voice, Iſraell attended not vnto me, wherfore I let them go in the crokednes of theyr hertes.

Furthermore in thys place the people muſte be ryghte diligently taughte, that what ſo euer aduerſitie chaunſeth vnto men either in ſoule, or in goodes, it is vndoubtedly the puniſhmēt of God for our ſinnes, whether it be blyndnes, ignoraunce, darckenes of mynde, perturbations, naughtie deſires, and affections of the hert vnto vnlawfull thynges, diſeaſes, corporall peſtilences either in oure owne bodies, or in the bodies of oure chyldren, friende, cattayle, euyl weather for thynges of the earth, euyll lucke, dammages in oure buſineſſe, diſcorde, ſedition, warre, and all troublynge of common peace. For all theſe thynges are ſent vpon men from God for ſynnes, and vngodlines.

In thys place the preachers ſhall adde, God exerciſeth vs wyth aflictions to call vs backe to repentaūce that God when he exerciſeth the fayhthfull wyth ſundrie aflictions, correcteth them fatherly, and for theyr profitte, and draweth them backe to hym ſelfe, and to his ſonne Chriſte, that they be not damned wyth the wicked worlde, and that he loueth them nothynge the worſe, whom he puniſheth wyth outwarde puniſhmentes, and ſore calamities. For he is wonte to begynne his iudgement from his owne houſe, and to chaſten them, whom he loueth, and in them to ſhewe to the worlde the vehemencie of his wrath, that other men beynge frayed wyth theſe iudgementes, and wyth thys ſo greate ſeueritie of God vpon his owne chyldren, ſhoulde forthynke the ſynnes, in which they ſtycke, and amende, and take more diligent hede afterwarde that they ſynne not.

Thyrdly the people muſt be taught concernynge thys promiſe and threatenynge of God, I wyll viſite the iniquities of the fathers vpon the chyldren to the thyrde, and fourth generation. etc. that God wyll exerciſe Other mens goodnes profiteth not the vngodlie, nor others vngodlines hurteth not the godlie. thys reuengeaunce, whiche he threateneth here to his diſpicers beinge vngodlie parentes, and elders vpon thoſe chyldren onely, whiche thorowe their owne wickednes haue lyke wyſe well deſerued the puniſhmentes that they ſuffre, ſo that yet in thys worlde they ſuffre muche leſſe, then is due to theyr ſynnes, and peruerſitie. So in lyke maner that no Godlineſſe of the parentes, and elders profiteth theyr chyldren, whiche be vngodlie them ſelues, and continue in theyr vngodlineſſe, but that it profiteth them onely, whiche be inheriters of theyr elders godlines. For thys threate, and promyſe of God can not be contrarie to his Oracle ſette forth by Ezechiell, that is to ſaye, that euerie father, or chylde ſhall either periſhe thorowe his owne vngodlines, or lyue thorowe his owne Godlines, and that the father ſhall not be well entreated for the ſonnes godlines, nor yll, for the ſonnes wyckednes, but that euerie man ſhall heare his owne ſynnes, if he lyue vngodlie, and ſhall enioye his rewardes, if he lyue Godlie.

For by reaſon of originall ſynne, all men are borne vndre the wrath of God, and tyrannie God puniſheth the wickednes of the parentes in wicked chyldren. of the deuyll. Wherefore if God to ſhewe vs his iuſt iudgement, leaue the children of the vngodlie in the power of Satan and therefore thorowe theyr owne miſcheuous actes bringe vpon them ſelues ſo horrible puniſhmētes that the verie world perceiueth the vngodlines of the parentes to be puniſhed in the children alſo, neuertheles no wronge is done to thoſe chyldren, neither is God to be accuſed of iniquitie, ſeinge that they be euyll, and the chyldren of wrath by nature, to whom God can owe notyng but euerlaſting puniſhmēt. So if God thorowe his vnſpeakable mercie in Chriſte Ieſu, deliuer thorowe his ſonne, the chyldrē of them that loued him, from all perdition, wherunto they were borne, and adourne them wyth excellent godlines thorowe the gifte of his ſpirite, and ſo heape ſo many benifittes vpō them, that euery godlie man maye eaſely iudge, that in thē both their owne, and their parentes godlines is recompenſed, and that it is declared, how deare they were to God: the vnmeaſurable goodnes of God oughte to be embraced, and magnified therein, and therefore God is more to be loued, and his worde to be receyued more deſirouſly, but the vnſearchable iudgementes of his mercie oughte not to be ſoughte out, the deape botome of his goodnes muſte not be pored into, much leſſe ought we to blame thys his ſo greate bountiouſnes, whiche doeth wyth his owne, as pleaſeth hym.

¶ Howe the preachers muſte teache of remiſſion of ſynnes, and iuſtification.

AFter that men beinge moued thorowe the preachynge of the lawe beginne truelye to acknowledge their ſynne, and to repēt, and now deteſtyng ſynne, ſigh for rightuouſnes and carefully deſire to come to Goddes fauour agayne, and to worſhippe hym religiouſly, the preachynge of the Goſpel muſte alſo be added. For to be ſorie for ſynne, ſufficeth not to rightuouſnes before God, though the ſorowe be ſo vehement, that it maye conſume and kyl a man, as there was in Iudas. But ſatiſfaction for ſynnes is alſo required and a ſure truſt of Goddes mercie, wyth a purpoſed amendement of lyfe, and a continuall ſtudie of ryghtuouſnes afterwarde.

But mā cā perfourme none of theſe thinges thorow his owne ſtrēgth, neither ſatiſfy for his ſynnes committed and reſtore hym ſelfe into the fauour of God, nor embrace a better lyfe afterwarde. Oure Lorde Ieſus Chriſte is alone, whiche thorowe his death hath ſatiſfied for our ſynnes, as Iohn ſayth, he is a propitiation or attonement for oure ſynnes, and not for oure ſynnes onely, but for the ſynnes of the whole worlde. He thorowe the preachynge of the Goſpell, ſetteth forth, and offreth the rytches of Goddes grace, and goodnes, and his owne ſatiſfaction for our ſynnes, and the gyft of the ſpirite of adoption, and iuſtifieth, deliuereth from the wrath of God, and maketh parte takers of eternall lyfe, all thoſe, that wyth ſure fayeth whiche he hym ſelfe ſteareth vp and nouriſheth in vs, acknowledge hym, and the father in hym, and thys ſame, his mercie, redemption, and ſatiſfaction. Thys is the thinge that Eſaye preacheth, that my ryghtuous ſeruaunt ſhal iuſtifie many thorowe the knowledge of hym ſelfe, that is to ſaye, thorowe fayeth, whereby we acknowledge hym, as a ſauiour. And Daniel in the fourth Chapter. Thorowe Chriſte tranſgreſſion ſhall be finiſhed, ſynne ſhal take an ende, and euerlaſtynge ryghtuouſneſſe ſhall be brought in.

As for the Goſpell it is the ioyfull preachyng, What the Goſpel is. and muche wiſhed for, of oure Lorde Ieſus Chriſte, namely that he came for thys cauſe into the worlde beinge made man, to deliuer all them that beleue in hym from ſynne, death, and eternall damnation, and to gyue them a newe, and perpetuall ryghtuouſnes, and lyfe. Whiche thynge al the prophetes ſpake afore hāde of him, as the lorde him ſelfe expouned in the laſte of Luke. So, ſayeth he, it behoued Chriſt to ſuffre, and to ryſe from the dead the thirde daye, and that repentaunce, and remiſſion of ſynnes ſhould be preached in his name among all nations. The Apoſtles taught the ſame thynge euerie where, as it appeareth in theyr actes. For thus Petre preacheth, repente your fautes, and let euerie one of you be baptiſed in the name of Ieſus Chriſt for the forgyuenes of ſynnes, and ye ſhall receyue the gyfte of the holy goſte, actes. ij. Item, the God of oure fathers hath rayſed Ieſus, whom ye kylled hangyng vpon wodde, hym God hath exalted wyth his ryght hande a prince and a ſauiour, to gyue repentaunce vnto Iſraell and forgyuenes of ſynnes. etc. And agayne, he commaunded vs that we ſhoulde preach to the people, and teſtifie that it is he, which was appointed of god a iudge of the quicke and the deade. To hym all the Prophetes beare wytnes, that who ſo beleueth in hym, he ſhall receyue remiſſion of ſynnes thorowe his name. Saynt Paule preacheth the ſame thynge actes. xiij. Be it knowen to you then bretherne that thorowe thys man remiſſion of ſynnes is preached. etc.

Though thys preachyng of the Goſpell be ſhort, neuertheles it is the power of God vnto ſaluation to euerie one that beleueth, Ro. i. Wherfore Chriſte alſo compareth the Goſpell to a muſtarde corne, to a treaſure hidde in a felde, to a precious margarite, for the gettyng wherof we muſt ſell, and leaue all thynges. Math. xiiij.

But that the ſtrēgth, and efficacie of the Goſpel may be more euident, the preachers muſte euer ſtudiouſly ſet forth Chriſte, and religiouſly preache howe great thynges he ſuffered for our ſaluation, howe great thynges he did. Further howe he wil haue theſe thynges ſhewed vnto vs, and what he wyll worke in vs thorowe thys preaching.

It is euident thorow the preachyng of the lawe, that all we be ſynners of oure ſelues, and deſtitute of the glorie of God. Rom. iij. Item that we are deade thorowe miſdedes, and ſynnes, and be by nature the children of wrath, as other be. Epheſi. ij. priſoners, and ſolde vnder ſynne, that we oure ſelues can not ryſe out of thys perdition of oure owne ſtrengthe. Roma. viij

Wherfore to obtaine ſaluation there needed a mediatour, and ſauiour, whiche might pacifie God beinge angrie, and recōcile vs to God, and deliuer vs frō ſynne, and death and make vs heyres of euerlaſtynge lyfe.

Suche a ſauiour and interceſſour Chriſte is made vnto vs. i. Timo. ij. one God, and one attonemaker of God and men, Chriſte Ieſus a man, whiche gaue hym ſelfe a price of redemption for al men. etc.

Thys Mediatour firſt entreateth wyth God the father thorowe his lyfe, death, paſſion, and interceſſion, to turne his wrath frō vs, to receyue vs into fauour, and to gyue to vs, as to his children the holy ſpirite, and euerlaſtyng lyfe.

Further he cometh to vs and handleth his matter with vs thorowe the miſterie of the Goſpell, his holy ſpirite, and the croſſe, that we maye beleue hym, and thorow faith obtayne ryghtuouſnes, and euerlaſting life.

And he handleth his matter wyth God after thys ſorte, firſte he ordred his whole lyfe accordyng to the wyl of the father, beinge made obedient vnto hym vnto death, whiche thynges we ſhould haue done. But bicauſe he ſawe that they were impoſſible vnto vs, he perfourmed them hym ſelfe he fulfylled the lawe, as he ſayth in Mathew. I came not to deſtroye the lawe, but to fulfyll it. And Paule to the Gala. iiij. Whē the fulnes of tyme came, God ſent forth his ſonne made of a woman, made ſubiecte to the lawe, to redeame them that were ſubiecte to the lawe. Therfore he wrate alſo to the Cor. Chriſte is made rightuouſnes vnto vs of God, that is to ſaye, his rightuouſnes was perfourmed for our ſakes, and gyuen vnto vs. Item Phil. iij. Yea and I thynke all thinges to be loſſe for the excellencie of the knowledge of Chriſte my Lorde, and I cōpt them for refuſe, that I maye wynne Chriſte and be founde in hym, not hauing my rightuouſnes of the lawe, but that, that is thorowe the fayth of Chriſte. etc. For whoſo beleueth in Chriſt, to him whole Chriſt, and his perfecte ryghtuouſneſſe is imputed at once, and togyther.

Secondly Chriſte tranſlateth and remoueth all our ſynnes vpon him ſelfe, dieth for them, and ſuffreth al thoſe thinges that we ſhould haue ſuffred for our ſinnes. As Iohn Baptiſte teſtifieth, Beholde the lambe of God, whiche taketh awaye the ſynnes of the worlde. Item Eſaie, of a truth he bare our diſeaſes, and he ſuſteyned our ſorowes, and we cōpted hym ſtricken wyth a plage, and depreſſed of God. But he was wounded for oure iniquities, and beaten for oure ſynnes, the chaſteninge of peace was vpon hym, and we were healed wyth his ſtripes. And we haue ſtrayed lyke ſheepe, euery mā into his owne way, and God hath putte vpon him the iniquities of al vs. Item Paule Rom. viij. God ſpared not his owne ſonne, but gaue him for vs all, and Chap. iiij. He was deliuered for oure ſynnes, and rayſed for our iuſtification. So Gala. iij. Chriſt redeamed vs from the curſe of the lawe, beinge made a curſe for vs, for it is wrytten, curſed is euerie one that hangeth on tree.

Thirdly he is a mediatour for vs, that God wyll receyue vs into fauoure. Eſaie. liij. He bare the ſynnes of manie, and prayed for tranſgreſſours. The prayer of Chriſte Iohn. xvij. teacheth the ſame thynge, I praye for them, not for the worlde, but for thoſe whome thou haſt gyuen me, keepe them in thy name. etc. And Paule Ro. viij. Chriſte is at the right hande of the father, and maketh interceſſion for vs. Itē to the Hebr. v. whiche in the dayes of his fleſhe, when he had offered vp with ſtrōge criyng, and teares, prayers and ſupplications before him, that was able to deliuer him. etc. Yea the whole epiſtle ſheweth thys thinge mooſte euidently, that Chriſte oure high biſhoppe offred hym ſelfe for our ſinnes, and entred into the moſt holie place wyth his owne bloude, an euerlaſtyng redemption beinge founde out. So then Chriſte handled, and doeth handle the matter for vs thorowe his death, and obedience ſhewed to the father, and thorowe his interceſſion, that he reconcileth vs to God the father, and for thys cauſe he is made Lorde ouer all thynges, as the Apoſtle witneſſeth Pſal. ij. whiche beinge in the fourme of God thought it no robberie to be equall wyth God, but he emptied him ſelfe taking the fourme of a ſeruaunt, conſtituted in the lykenes of men, and in ſhape founde as a man, he humbled him ſelfe, made obedient vnto the death, and that of the croſſe. Wherfore God rayſed him vp vnto ſupreme highnes, and gaue hym a name aboue al names, that in the name of Ieſus all knees ſhoulde bowe. etc.

After that Chriſt hath thus handled our matter before the father, and pleaſed his anger, afterwarde he executeth the office of a faithful interceſſour and patrone, he turneth him ſelf to vs, he entreateth vs, that he may heale oure ſynnes, and weaknes. For thys cauſe he ſayed to his diſciples. All power in heauen, and in earth is gyuen vnto me, go therfore, and teache al nations, and receyue them into my diſcipline, preache the Goſpel to euerie creature, baptiſing thē in the name of the father, and of the ſonne, and of the holie goſte, he that beleueth, and is baptiſed, ſhalbe ſaued, and he that beleueth not, ſhalbe damned. And teache them to keepe all thoſe thinges that I haue cōmaunded you. Thus thorowe thys ſhorte, and ſimple preachinge of the Goſpell, he executeth the buſines of oure iuſtification after a merueylous ſorte. Therfore as the ſtrēgth, and vſe of the law muſte be declared to the people, ſo the vſe, and vertue of the Goſpell muſte be propouned, and beaten in wyth ſinguler diligence. For it is the power of God vnto ſaluation to euerie one that beleueth. Ro. i.

Firſt then the preachers ſhall teache, that the Goſpell bringeth to vs remiſſion of ſynnes, if we beleue it truely, and vnfaynedly, and determine thorow this fayth, that God for his ſonnes ſake wyll be mercifull vnto vs, and accepte vs, and compt vs for ſonnes not for the dignitie of our workes, and they 〈1 page duplicate〉 〈1 page duplicate〉 ſhall teache that therfore it bryngeth peace to our conſciences, which by reaſon of ſynne were fearefull, and bruſed, of whiche peace the angelles ſange in the tyme of the natiuitie of Chriſte, Glorie in the higheſt to God, and in the earth peace to men. And Eſaie, the diſcipline of peace is vpon hym, Itē Paule. Roma. v. Iuſtified of fayth, we haue peace towardes God thorowe oure Lorde Chriſte Ieſus. Ephe. ij. he is our peace. etc. Eſaie. lij. Ro. x. howe beautiful are the feete of them that preach peace. etc. For where the voice of the Goſpel ſoundeth not, oure conſciences can haue no peace, as Dauid wytneſſeth Pſal. xxxvij. There is no whole part in my bodie by reaſon of thy wrath, neither is there peace in my bones bycauſe of my ſynne. etc.

Secondly the Goſpell bryngeth to vs the ryghtuouſnes of Chriſte, in whiche we maye truſt, as done for vs, and gyuen vnto vs, aſwell as, if we had perfourmed it oure ſelues. For ſo Paule ſayeth. i. Cor. i. Chriſte Ieſus is made vnto vs of God, wyſedome, ryghtuouſnes, ſanctification, and redemption, and Philip. iij. That I may be founde in hym not hauynge my ryghtuouſnes of the lawe, but that, that is thorowe the fayth of Ieſus Chriſt, etc. For thys is a perfect, true, and euerlaſtyng rightuouſnes. For our vertues be farre from that ryghtuouſnes, and perfection of lyfe, whiche the lawe of God requireth. And beſydes that, verie manie ſynnes abyde euer in vs, and wonderfull weaknes, as Eſaie ſayeth. lxiij. all we are as one defiled, and all oure ryghtuouſnes as a garmēt of beggerlie patches. And the Pſal. O Lorde entre not into iudgemente wyth me. etc. which ſentence, teacheth merueilous playnelye, that we can not ſette oure worthines agaynſte the iudgement of God.

Wherfore if our ſaluation ſhall be certayne vnto vs, it muſt leaue vpō ſome other rightuouſnes, and that a perfecte rightuouſnes, namely vpon the ryghtuouſnes of Chriſte, as Paule wytneſſeth Ro. viij. God hath not ſpared his owne ſonne. etc.

Therefore oure Iuſtification, and oure rightuouſnes before God, which. S. Paule and all the other Apoſtles teache, conſiſteth in two thinges, in forgiuenes of ſynnes, and gyuynge of the rightuouſnes of Chriſt thorowe fayeth. And thys onely is a ſure, certayne, and perpetuall ryghtuouſnes, which Chriſt hath caryed vp into heauē with him ſelfe, to the ryght hande of God, where no man can oppreſſe it or ouerthrowe it, as innumerable daungers fal vpon our ryghtuouſnes dayly. Therefore our lyfe is ſayed to be hidden wyth Chriſte in God. Col. iij. And ſeing that we glorie of thys our Lorde and ſauiour, and his rightuouſnes, our lyfe is in the heauens. Philip. iij. For where our treaſure is, there is our herte.

Wherfore the ryghtuouſnes of God gyuen to vs in Chriſte, muſt be diligently, and continually beaten into the people by the preachers, and they muſte take verie good hede that the knowledge, and truſte thereof be not corrupted, and that men ſlyde not backe agayne to the confidence of mannes ryghtuouſnes.

For though that true fayth in Chriſt, be neuer wythout good workes, and loue, yet workes deſerue not remiſſion of ſynnes, neither is a man acceptable to God for workes, but for Chriſtes ſake, whyle he embraceth, and holdeth by fayth his rightuouſnes and redemption gyuen vnto hym.

Thirdly when a mynde affrayed wyth the feelyng of Goddes wrath, ſuſteyneth it ſelfe wyth the voice of the Goſpel, and thorowe the knowledge of the ſauiour Chriſt, and promiſes of God, whiche Chriſte fulfilleth vnto vs, the holie ſpirite is preſent and worketh in our hertes, a ſure truſte of Goddes beniuolence, and adoption of euerlaſtyng lyfe. For in hearinge of the Goſpel the holie ſpirite is gyuen, as Paule wytneſſeth, Gala. iij. Thys one thinge I deſire to learne of you, receiued ye the ſpirite thorow the dedes of the lawe, or thorowe the preaching of fayth. Item. iiij. Bicauſe ye be children, God hath ſent forth the ſpirite of his ſonne. etc. And Iohn. vij. he that beleueth in me, as the ſcripture ſayeth, fluddes of lyuely, water ſhall flowe out of his bealy, thys thynge (ſayeth Iohn) he ſpake of the ſpirite, whom they ſhoulde receyue, that beleued in hym. And thorowe thys receyuynge of the holie gooſte, a newe generation is cauſed, whereof Iohn ſpeaketh. i. Chap. As many as receyued him, he gaue them power to be the ſonnes of God, them I ſay that had beleued in his name, whiche were not borne of bloud, nor of the wyll of man, but of God, Item Ro. vij. who ſo euer be ledde wyth the ſpirite of God, they be the children of God. And. ii. Cor. iii. we repreſenting the glorie of the Lorde in a glaſſe wyth a ryght face, are tranſfigured to the ſame Image from glory to glorie, as of the ſpirite of the Lorde, that is to ſaye, when we receyue thorow fayeth the exedinge mercie of God promiſed, and exhibited in Chriſte, the holy goſte worketh in vs a newe lyfe, and a newe knowledge of God vnknowen to mannes reaſon.

Moreouer thys fayth, thys knowledge of God in Chriſt, and aſſenting to his promiſes, thorowe the worke of the ſame holie ſpirite, the ſpirite of adoption, kendleth, ſuſteyneth, cōſerueth, and encreaſeth ſuch loue of God, ſuche deſire to gratifie, and to ſerue God, and to approue our ſelues to hym in all thynges, to glorifie hym, that wyth verie great diligence, and carefulnes we keepe our ſelues from al ſynne, and moſte earneſtly applie oure ſelues to all good workes. The holy ſcriptures deſcribe euerie where thys nature, thys ſtrength of a newe creature in Chriſte, and of a man borne agayne, thys ordre, and conſequentie, or rather lynckynge togyther of the workes of the holie gooſte in the beleuynge. Whiche places the preachers muſte often wyth ſinguler diligence propoune, faythfully declare, and continually beate into the people.

Of whiche places theſe be ſome, Ro. viii. But ye be not in the fleſhe, but in the ſpirite for the ſpirite of God dwelleth in you. And if anie man haue not the ſpirite of Chriſte, the ſame is not his. Nowe if Chriſte be in you, the bodie is dead concerning ſynne, but the ſpirite is life cōcerning Iuſtification. etc. Wherefore bretherne we are detters not to the fleſhe, that we ſhould liue after the fleſhe for if ye lyue after the fleſhe, ye ſhall dye. But if ye mortifie the dedes of the fleſhe with the ſpirite, ye ſhall lyue. For as manie as ſhal be ledde wyth the ſpirite of God, be the chyldren of God. etc. ii. Cor. v. Iudgyng thys that if one died for all, then all were dead, and he dyed for all, that they, whiche lyue after thys, myght not lyue to them ſelues, but to hym, that died for them, and roſe againe. etc. Gala. v. walke in the ſpirite, and ye ſhall not perfourme the concupiſcence of the fleſhe. Item, but the fruite of the ſpirite is charitie, ioye, peace. etc. Ephe. v. Ye were ſometyme darkenes, but nowe lyghte in the Lorde, walke as the chyldren of lyghte. etc. Item, Se then that ye walke circumſpectly, not as vnwyſe, but as wyſe, redeamyng occaſion, bicauſe the dayes be euyl. etc. Phil i. Thys I praye that your loue may abounde more and more, in knowledge, and all vnderſtandynge, that ye may allowe the thinges that be ryghte good, that ye be ſincere etc. Collo. iii. putte on then, as the choſen of God, holie, and beloued the bowels of compaſſion, gentlenes, ſobrenes. etc. Tit. ii. Ieſus Chriſt gaue hym ſelfe for vs for to redeame vs from all iniquitie, and to purifie vs to hym ſelfe a peculiar people, a folower of good workes. i. Iohn. i. And thys is the tydynges that we hearde of hym, and ſhewe vnto you, that God is lyghte, and there is no darkenes in hym. If we ſhall ſaye, we haue felowſhyppe wyth him, and walke in darkenes, we lye. etc. Item. iii. Euerie one that hath thys hope in hym, purifieth hym ſelfe, as he is pure, all that committe ſynne, the ſame committe iniquitie, and ſynne is iniquitie. And ye know that he appeared to take awaye ſynnes. etc.

Theſe places, and ſuche other, in whiche the nature of regeneration, and of a newe creature, and the ordre, cōſequence, or rather the knittyng of the workes of the holy goſt, be declared, the preachers muſt often recite, faythfully expoune, and printe into the people in theyr ſermons, that they maye learne thorowly, and euer diligently reuolue in theyr myndes, that they whiche be borne agayne in Chriſt, and grafted in him, and be made fruitefull braunches in thys lyfe, and good trees, muſte alſo brynge forth good fruites, and foraſmuche as they be a newe, and diuine creation, made vnto good workes, they muſte trauayle alſo in newe, and diuine workes, whiche God hath prepared in them wyth his commaundement, calling and gifte, and worketh cōtinually wyth his ſpirite, to his owne glorie, and to the edification, and repayryng of our neighbours.

But alwayes, and before al thinges they muſte be taught moſte diligently, that a cō ſcience fearfull by reaſon of hir ſynnes, and the wrath of God, muſte comforte hyr ſelfe wyth the voice of the Goſpell, and certifie hyr ſelfe therby, that God wyll ſurely gyue his holie ſpirite, whyle we praye for it in thys diſtreſſe, and that thys petition is a true, and principall worſhyppyng of God, which god chiefly requireth of vs. And this high worſhyppyng of God, muſte be learned onely wyth the exerciſe of true fayeth, wherof the blinde men of this world know nothynge, putting theyr ryghtuouſnes, and holines, in outwarde ceremonies, and truſte of theyr owne rightuouſnes. But when the herte wraſtleth wyth the feelynge of the wrath of God, and lyuely knowledge of ſynnes, and comforteth hyr ſelfe with fayth in Chriſte the mediatoure, in thys caſe, that ſweete word of Eſaie is vnderſtāded, which is the place of my reſte, ſayeth the Lorde, I wyll loke vpon the humble, and broken in ſpirite, and tremblynge at my worde. For then the Lorde dwelleth in vs in dede, when we flee to Chriſte the mediatour, and determine wyth our ſelues, that for his ſake we be accepted and hearde of the heauenly father, and made heyres of euerlaſtyng lyfe.

Wherfore the true fayth of the Goſpel, whereof we ſpeake in this place, ſignifieth not onely the knowledge of the ſtorie, as in Iames, when he ſayeth, the deuylles beleue, but it ſignifieth that knowledge of the Goſpell, and aſſentyng cauſed thorowe the ſpirite of Chriſte, whereby there ſpryngeth in our hertes a ſure truſte of Goddes beniuolence, and adoption, thorow which we haue affiaūce that God is mercifull vnto vs, and hath made vs heyres of euerlaſting lyfe for his ſonnes ſake, whiche fayth excludeth all truſt of our owne ryghtuouſnes, and all errour concernyng God, & his wyl towardes vs. For thys fayth comprehendeth a ſincere and perfecte vnderſtandinge of all the articles of our religion, and an aſſent therunto. Therfore thys pure doctrine of the Goſpel muſte be reteyned of fearfull conſciences, that they maye knowe, that they obteyne remiſſion of ſynnes frely for Chriſtes ſake by fayth, and not by the deſeruyng of workes. And let them beware that they remoue not thys glorie of the Mediatour Chriſte vnto mennes workes. For if the promiſe of ſaluation dyd hange vpon our worthines, the conſcience ſhoulde remayne vncertaine, ſtickyng in perpetuall doubte, and ſhoulde flee from God. For we can not ſatiſfie the lawe of God at all, and many ſinnes cleaue euer in vs, and there remayneth great weaknes. Neither could the hert call certaynely vpon God, if oure owne deſeruynges were to be brought forth, for it ſhould be frayed awaye perceyuing him ſelfe to be deſtitute of thoſe merites, that God requireth. Therefore we muſte come vnto God wyth thys fayeth, wherby we beleue that we are accepted and iuſtified before God for Chriſtes ſake, and not for our merites. Thys fundation muſte be layed fyrſte of al, wherby we be planted in Chriſt, and diſſeuered from all vngodlie men, and aliauntes frō Chriſte. Afterwarde it is neceſſarie to enſtruct the people a right of good workes, chiefely after thys ſorte.

¶ Of good workes.

That thys place may be more eaſely vnderſtanded, it ſhall be conuenient to deuide it into theſe fyue queſtions.

What workes are to be done.

Howe they may be done, ſeing that there is ſo great weaknes of mannes nature, and ſo great lettes of Satan.

Howe they may pleaſe God, beinge vnperfecte, and verie ſclender.

Why we muſt do good workes, and auoyed euyll.

Of the difference of ſynnes.

¶ The firſt queſtion.

What good workes muſt be taught, and done?

Thoſe that God hath cōmaunded in the ten cōmaūdemātes, & thoſe that be cōteyned in the ſame after the interpretatiō of Chriſt, and his Apoſtles. For we muſt take ryght good hede, that we deuyſe not worſhyppinges of God, and good workes wythout the worde. Therfore Chriſte alſo ſayeth. They worſhippe me in vayne wyth the cō maūdemētes of men. For God wil that not onely fayth, but alſo al our good workes be limited with his worde, as with a ſure rule, leſte after the maner of the heathen we deuyſe to our ſelues vayne imaginations, and workes of our owne, as it hath chaunſed in callynge vpon ſayntes, in voued pilgrimages to the bones of ſayntes, in forbiddynge of mariage and ſuche lyke.

¶ The ſeconde queſtion.

Howe maye good workes be done?

Mānes diligēce perfourmeth outwarde diſcipline metely ſo ſo. But the commaundementes of God require alſo the inwarde workes of the herte, as the feare of God, fayth, loue towardes the cōmaundementes of God, true inuocatiō, patience in troubles chaſtitie. & cet. And it is well knowen that mannes weakenes can in nowiſe perfourme ſuch workes without Godds healpe. Ther fore God poureth his ſpirite into the hertes of the Godlye, which helpeth them, whiche gyueth them newe lyght, and ſtrength, and this is a true exerciſe wherin God wil haue vs to call vpon Chriſte, and to flee to hym, that he maye gyue vs the holie goſte, and guyde vs therwyth, that we fall not. For it was an harde thynge for Dauid not to fal into deſperation, when he was dryuen out of his realme, and appeared to be caſt away of God. Therfore he fled to praier, as to an onely holde that was lefte, and he required to be ſtayed, and ſtrengthned wyth the holy goſte, that he myghte call vpon God, and loke for the ende of the matter in patience. Wherfore Chriſte ſayeth, I wyll not leaue you fatherles. Item the Lorde ſayth in Zacharie Cha. xij. I wyl poure vpon the houſe of Dauid the ſpirite of grace, and prayer, that is to ſaye, he gyueth vs the holie goſte, that we maye beleue vnfaynedly, that we are in the fauour of God, by whiche fayth our mynde is ſteared vp to inuocation. For whē we knowledge that the mercie of God is preſent wyth vs, we loke for healpe and comfort from him, and we ſubmitte our ſelues to his wyll. etc. Therfore God dyd not onely commaunde vs, what we ſhoulde do, but alſo he promiſeth and offereth vs healp to do the ſame. The cauſe why few men vnderſtande thys thing, and conſidre it a right is the diſſolute, and vnreligious lyfe, and great ſecuritie that reigneth in the common people. For they fyght not agaynſt ſynnes, but vtterly folow all maner of luſt, and fall into greate blyndnes of mynde, ſo that they know neither God, nor his workes in men. But they that lyue in the feare of God, and call earneſtly for thys healpe, and ayde of the holie goſte, haue true experience howe preſent, and effectuous his healpe is in affictions. Wherfore it is ryghte expedient fo fearfull and weake myndes, whiche haue ſome begynnyng and deſire of godlines, to conſidre diligently the ſayinge of. S. Paule Philip. ij. It is God that worketh in you both to wyll, and to brynge to paſſe, accordynge to the good purpoſe of his mynde, that is to ſaye, though thou feele thy ſelfe to be weake, neuertheles when thou goeſt aboute any good thynge in thy lyfe, accordyng vnto thy vocation, vnto the glorie of God, be of good comforte, and knowledge that God wyll healpe the in thys endeuour and gyue the his holie ſpirite, and good ſucceſſe to thy worke.

¶ The thirde queſtion.

Howe do good workes pleaſe God, ſeinge that there remaineth euer in thys fleſhe ſo great weaknes in thys lyfe. For we all haue experience dayly, that there ſticketh in vs as yet, muche doubtyng cōceruyng God and his worde, diſtruſt of his preſence, and healpe, inordinate motions, and carefulneſſe of thys lyfe. Whiche woundes of mannes weaknes the ſayntes feele, to be ſo much the greuouſer, as they more ſtudie to remedie them. Whiche thinge Paule bewayleth of him ſelfe, Roma. vij.

It is profitable that the people be often, and playnely admoniſhed of thys queſtion. For a great parte of men be encombred in two errours. Some be in perpetual doubte, being vncertaine whether their lyfe, or workes pleaſe God, and lyuynge in an heathniſhe vngodlines. For they can not call vpō God, but they flee his ſyghte. There is a verie great multitude of thys ſorte amonge men. Wherfore thys heathniſhe blyndneſſe of men muſte be diligently reproued. An other arrogancie, and truſt of our owne rightuouſnes, and workes, as was the errour of that phariſie, whiche in the temple gloried of the keepyng of the lawe, not perceyuyng his owne vncleanes, and ſynnes.

Therefore that thys double errour, and thys blyndnes maye be ouoyded, we muſte knowe that three thinges are required herevnto, that good workes pleaſe God. Fyrſte, that the mā him ſelfe be acceptable to God, and be iuſtified freely for Chriſtes ſake.

Secondly that it is requiſite that a newe lyfe folowe, and obedience towardes God, though it be vnperfecte, and though muche weakenes, and manie vices remayne in vs. Wherfore we muſte remēbre that it is euer needfull to aſke forgyuenes of ſynnes. As Chriſte taught vs all to praye to the father. Forgyue vs our dettes. For no man vnderſtandeth ſufficiently, howe greate the anger of God is agaynſte ſynne, oure reconciler Chriſt dyd onely fully perceyue it, when he ſayed. If they do thys in the grene wood what wyl they do in the drye? we muſte not then extenuate, and diminiſhe ſynne.

Thirdly though thys obediēce be weake yet we muſt determine, that it pleaſeth God in the reconciled for his ſonne ſake, as ſaynt Petre exhorteth to offre ſpirituall ſacrifices, acceptable vnto God thorow Ieſus Chriſt as if he woulde ſay not for their owne worthines, but for the Mediatours ſake Chriſt our only high biſhoppe euer makyng interceſſion for vs.

Thys is it that is wonte to be ſayed at other tymes, that good workes oughte to be done out of fayth, that is, that a man ſhould not wauer, doubtynge whether his lyfe or workes pleaſe God, but certayne determine that he is acceptable to God for Chriſtes ſake, as we haue often ſayed, and therefore that his workes, being commaunded by the worde of God, be acceptable vnto God for the ſame Chriſtes ſake, thoughe they be weake, and vnperfecte.

Therfore faith muſt be exerciſed in good workes two wayes. Firſte that we beleue they pleaſe God. Secondly that we praye to God, that for Chriſtes ſake, he wil healp vs both to lyue godlie, and alſo to do thoſe workes, that ſhall profitte the common lyfe of mē, & that he wyll giue thē good ſucceſſe.

Nowe let euerie man conſidre wyth him ſelfe, howe greate thys mercie of God is, and howe ſweete thys doctrine is. It ſemeth a ſmall worke when the mother bryngeth vp hyr childrē, gyueth ſucke, waſheth them, and doth other thinges pertainyng to nureſing, and when ſhe enſtructeh them vnto the inuocation of God, and religion. But the chiefeſt worſhipping of God reſteth in theſe poyntes, if they be done in fayth, that is, if the mother truſte, that ſhe is acceptable to God for Chriſtes ſake, and beleue that hyr doinges pleaſe God for the ſame mans ſake if ſhe call for healpe of God to the perfourmaunce of thoſe thynges that he wyll proſper them, and make them holeſome, finally that he wyll keepe, and nouriſhe vp hir infant, and gouerne his lyfe in all thynges.

After thys ſorte our fayth muſte be exerciſed in al other buſines, and offices of thys lyfe. Magiſtrates, and wariars be exerciſed wyth ſundrie daungers, troubles, and difficulties. Neuertheles if they execute their office after thys maner, and wyth ſuche fayth as we haue ſpoken of, all ſuche thynges be worſhippinges of God. Thys is no ſmall conſolation to a godlie mynde. And it is the true, & propre doctrine of the Goſpel, which Adam, Noe, Abraham, Iacob, Ioſeph, Samuel, Dauid, and Paule taught.

¶ The fourth queſtion.

Why are good workes to be done?

Firſte becauſe God hath commaunded them. Al creatures ſerue God, and be made to the obedience of God. It is euident then, that ſeinge that man ought to ſhewe obedience vnto God, Goddes commaundement is the fyrſt & chiefeſt cauſe, why we ſhoulde do good workes. And in as muche as God hath cōmaunded good workes, it foloweth of the ſame cauſe, that they that exerciſe not them ſelues in wel working, but continue in the contempt of Goddes cōmanndementes, deſerue euerlaſtynge paynes. Howe be it God puniſheth ſinnes in this lyfe alſo with infinite miſeries. Thys thē is an other cauſe whiche oughte to ſteare vp our myndes to worke well, that we fal not into euerlaſting paynes. For ſo Paule ſayeth. i. Corhin. vi. Erre not. Neither adulterers, nor worſhippers of Images. etc. ſhall poſſeſſe the kyngdome of God. And Gala. v. They whiche do ſuche thynges ſhall not poſſeſſe the kingdome of God.

The thyrde cauſe of doing good workes is verie neceſſarie for that, that it is not poſſible that a true fayth, and a certayne truſte in Chriſte can ſtande wythout perfecte conuerſion vnto God, or wyth ſynnes, whiche are committed agaynſt a mannes cōſcience. Theſe thynges appeare playnly by the verie nature of fayth. For fayth is that aſſent to the Goſpell, out of whiche there aryſeth a ſure confidence of Goddes mercie promiſed for Chriſtes ſake. But ſuche a truſt can not ſtande with a purpoſe of ſinning, wherin there is a manifeſt comtempte of God, and an vndoubted prouocation of Goddes wrath.

By reaſon of thys fyghtynge betwene fayth, and ſynne, Paule ſayed, that what ſo euer is not of fayeth, is ſynne, ſignifiynge that the nature of fayth is ſuche, that it bringeth forth good fruites of it ſelfe. Wherfore whē a mā ſinneth, as that is done by wrōge confidence, ſo the truſte in Chriſte is reiected, and grace, and eternall lyfe is caſt awaye and mannes ſaluation is paſte remedie, excepte he recouer a truſt in Chriſte, and puttynge awaye all wronge affiaunce, he wholly reſtore hym ſelfe into the obedience of God.

The large promiſes of Goddes reward miniſtre the forth cauſe of good workes. For it is the commaundement of God, that his moſte ample promiſes ſhoulde be preached to all men. As Paule ſayeth, Godlines is profitable vnto all thynges, and hath a promiſe of the preſent lyfe, and of the lyfe to come. And we ſhewed before that euyll workes be puniſhed wyth euerlaſtyng paynes, whiche yet often tymes haue their begynnynge in thys lyfe, as it apppeareth in Saul, Achab, Iuda. So contrarie wiſe God requireth their workes, that repent wyth eternall rewardes. Howe be it thys fundation of our ſaluation ſtandeth ſtyll, that is to ſay, the truſt of euerlaſting lyfe in Chriſt the Lorde, whereof we ſpake before, namely that we obtaine remiſſion of ſynnes, & euerlaſtyng lyfe thorow fayth for Chriſtes ſake and not for the worthines of our workes. For thys ſentence ſtandeth faſt and ſure, in which the Lorde teſtifieth of him ſelfe. Ihō. vi. Thys is the wyll of the father, that euerie one, that beleueth in the ſonne, ſhall haue eternall lyfe.

For though God thorowe a merueilous purpoſe ſuffre his churche to be preſſed greuouſly with the croſſe, and exerciſeth it with great miſeries, as ſhalbe ſayed hereafter, yet foraſmuche as he wyll be knowen to men in thys lyfe, and be magnified, he ſteareth vp, preſerueth, and defendeth the preachers of his name, the teachers of his Goſpell, and alſo the hearers, as he promiſed that his churche ſhoulde continue here vnto the ende of the worlde. Therfore for thys purpoſe, that his church maye continue perpetually, he dealeth forth ſundrie giftes of his ſpirite, and he gyueth to his ſayntes that thorowe good workes they deſerue the encreaſe of vertues, accordynge to the worde of Chriſt, there ſhalbe gyuen to him that hath. And ſeinge that in thys life we haue neede of fode, peace, lawfull gouernaunce of the common weale, health. etc. God addeth theſe thynges alſo, and recompenſeth the good workes of his therwyth, & yet with thys moderation, that neuertheles he holdeth ſtyll his churche vndre the croſſe. Of thys rewarde of good workes Chriſte ſpeaketh. Gyue, and there it ſhal be gyuen vnto you. And Eſaie. xxxiij. He that walketh in ryghtuouſnes. etc. ſhall dwell in an high, and therfore a ſure place. He ſhall not wante meate and drynke, his eyes ſhall ſe the kynge in his glorie. So though Eſaie, Hieremie, Daniel, and Paule were preſſed wyth ſundrie, and moſte grenous aflictions, yet God after a merueylous forte preſerued them a greate whyle in lyfe, and miniſtred vnto them abundauntly thynges neceſſarie for lyfe. And ſurely for thys cauſe God promiſed vs corporall goodes, that being ſteared vp thorowe ſuch promiſes, we ſhoulde exerciſe fayth, and inuocation, and laboure the more to be buſie in good workes. When thou heareſt then, that God commaundeth the to gyue almes, and addeth his promiſes, that he wyll gyue the agayne fode, and other good thinges. Giue thyne almes liberally, and exerciſe thy faith therin, and confirme thy mynde, that it is God, that gyueth the corne, a lyuynge, and all good thinges, that maynteyneth the, and thyne, and that he wyll recompence thy liberalitie ſhewed for his ſake. And whē thou conſidereſt theſe thynges wyth fayeth, and haſt afterwarde confirmed thys ſentence of fayth in thy mynde, thou muſte exerciſe alſo the inuocation of God, and truſtynge in his promiſes, thou muſte praye hym thorowe Chriſte his ſonne, that as he hath promiſed, he wyll gyue the thynges neceſſarie for life, and maynteyne the, and thyne, and thou muſte alſo wyth a ſure hope loke for thoſe thynges, whiche thou haſte ſo prayed for of hym, nothynge doubtynge but that he wyl gyue them to the, as farre as they maye be good for the in dede.

For if the mynde be ſo farre from God, and ſo emptie of the truſte of his goodnes, that it can not ſo muche as aſke, hope and loke for corporall goodes from him, neither exerciſe fayeth in aſkynge, and lokynge for thoſe thinges from him, ſuche a mynde ſhal feele muche leſſe of deſire, and hope of ſpiritual, and euerlaſtynge goodes.

Such cauſes then of good workes muſt be driuen into men diligently, that they may be ſteared vp to worke well, and to auoyed euyll workes. Neither haue we neede of a ſmall fyght in thys caſe, that we beware of euyll workes, and trauayle conſtantly in good workes. For the weaknes of nature doeth not onely prouoke vs to euyl workes but the deuyll layeth in awayte for vs, to dryue vs thereunto wyth merueylous enginnes, as S. Petre ſayeth that the deuyll goeth about roarynge lyke a Lion, and ſeekyng whom ue maye deuoure. And though theſe thynges ſeame foliſhe to thē that lacke the feare of God, which folowe theyr luſtes without care, yet we haue experiēce by dayly exemples, that verie manie men are miſerably driuen of the deuyl into horrible miſcheuous actes, and ſo into temporall, and euerlaſtyng puniſhmentes. For howe many doeth he ſende headlyng into Idolatrie, and moſte pernitious errours concernynge religion? How manie driueth he to vniuſt murthers? Howe manie leadeth he to abhominable, and inceſtuous lecherie? Whiche euyll thys thinge alſo is wonte to folowe whiche is moſte horrible of all, that ſynnes are puniſhed wyth ſynnes, whereby greater miſchiues, and abhominations ſprynge forth. For howe greate, and howe horrible ſynnes folowed of the adulterie of Dauid. No ſinne is alone, there cleaue alwayes to one verie manie other. Wherfore the healpe of God muſte be called for continually, and wyth moſte feruent wiſhes, and we our ſelues muſte lyue in feare, and continuall care, whiche thynge the Apoſtle cammaundeth, Philippi. ij. worke your owne health wyth feare, and tremblyng.

¶ The fyfte queſtion. what difference is there of ſynnes?

Thys queſtion muſte be handled, bycauſe, as we haue ſayd, that ſinne remaymeth euer in ſayntes, whyle they lyue here. There is a queſtion thē, what maner of ſyn that ſhould be, that is euer founde in ſayntes. For thys thynge muſte be wel declared, and we muſt make a difference betwene the ſinnes, which the ſayntes auoyd not in this lyfe, and thoſe that ſtāde not with faith. Therfore we muſt knowe that there is a ſynne agaynſt conſcience, that is to ſaye, whiche a man committeth wyllyngly and knowyngly. Thys in ſaintes hath no place. And if they committe anie ſuche ſynne, they caſte awaye the grace of God and fayth, and dryue the holy goſte from them, and be no longer ſaintes, and acceptable to god. Thoſe ſayinges of the holy goſte teſtifie thys thynge clearely. i. Cor. vi. and Gala. v. They that do ſuche thynges ſhal not poſſeſſe the kingdome of God. And i. Iohn. iij. My litle chyldren let no man deceyue you, he that doeth ryghtuouſnes, is ryghtuous, but he that doeth ſynne is of the deuyll. Wherefore Paule ſayeth alſo. i. Timo. i. The ſumme of the commaundement is loue out of a pure herte, a good conſciēce, and fayth not fayned. Itē afterwarde, keepe fayth, and a good conſcience. Wherefore he that ſynneth agaynſte his conſcience, he falleth from grace, and ryghtuouſnes. To this kynde of ſynne wylfull ignoraunce pertayneth alſo, as the ignoraunce of the heathen, and phariſies was, whiche reiected the Goſpel preached of Chriſte, and of the Apoſtle, and woulde be ignoraunt. And in all tymes there be many ſuche men, whiche wyll neither heare of Chriſte the ſauiour, nor knowe hym, and do playnely contemne the voice of God ſoundyng from heauen. Thys is my deare ſonne heare hym. Suche in oure tyme are the Iewes, and the Mahometiſtes, and manie other amonge the aduerſaries of the Goſpel, which fayne that they vnderſtande not the Goſpell, whereas notwithſtanding they wyl neither heare it, nor admitte it into theyr hertes.

Hitherto we haue ſpoken of their ſynnes that continue not in the grace of God, but in committing ſuche ſynnes make them ſelnes ſubiecte agayne to the wrath of God. Neuertheleſſe greate corruption of nature, weakenes, and euyll concupiſcence, whereof manie naughtie affections ſprynge continually, remaine in thē that are in fauoure, and be reconciled. But whyle the ſayntes reſiſte thoſe corrupte motions, and beſeche the heauenlie father to forgyue them the ſame for Chriſtes ſake, beleuyng that thys weaknes and naughtie affections be pardoned to thē for the ſame Chriſtes ſake, they keepe ſtyll fayth, grace, and the holie goſte, they continue ryghtuous, acceptable to God, ſayntes, and heyres of euerlaſtyng lyfe, as S. Paule teacheth excellently. Ro. vij. viij. Teſtifiyng that no damnation remayneth vnto them that be in Chriſte Ieſu, whiche walke not after the fleſhe, but after the ſpirite. The godlie muſte be exerciſed wyth thys fyght, and ſo they ſhall wel vnderſtande the grace and victorie of Chriſte agaynſte ſynne, and Satan, and they ſhall go forwarde in godlines, and in the gyftes of God. For the holie goſte is not gyuen to the reconciled, to maynteyne Idle ſlouthfulnes, but that they ſhoulde fyghte wyth a perpetuall battayle agaynſt ſynne and Satan, and that in ſuch a confflicte they myghte feele the healpe of the ſpirite. Wherefore Paule ſayeth. i. Cor. vi. We exhort you that ye take not the grace of God in vayne.

Of the true, and Germane ſignificatiof thys worde, fayth.

BYcauſe we haue heretofore ſpoken muche of fayth in Chriſte, out of S. Paule, whereby as the Lorde hym ſelfe, and the whole ſcripture witneſſeth, we obtayne remiſſion of ſinnes, enheritaunce amonge the ſayntes, and euerlaſting life, the miniſters muſt remembre, and teach the people diligently, that thys iuſtifiynge fayeth is the worke of the holie goſte in the choſen of God, whereby theyr myndes are ſo illumined and taught, that they certaynly aſſent to the Goſpell of Chriſt, and therfore to the whole ſcripture, and euerie word of God, that a man out of the Goſpel maye knowe, and determine certaynly that God gyueth hym remiſſion of ſynnes, and euerlaſtyng lyfe for the onely Mediatours ſake Chriſte, that he is, and wyl be his God, and father, and accompte hym for his ſonne, and that he ſhal be enheriter of eternal lyfe. Out of thys fayeth there ſpryngeth neceſſarely a true confidence in Chriſte, a loue of God, and a deſire to lyue after his commaundementes. All whiche thynges the holie goſte worketh in them that beleue, thorowe whō we are borne agayne, and be become a new creature of God, made in Chriſte Ieſu vnto good workes, whiche God prepared that we ſhulde walke in them.

Therfore the miniſters, as we haue ſayd muſt diligently teache the people, whē they entreate of iuſtifiynge and ſauynge fayth, that thys lyuely, and workyng fayth is vnderſtanded, whiche we defined a litle before and not ſuche a fayth, as maye be wythout the loue of God, and wythout good workes. For ſuche one is not true fayth, but as it were a dreamyng or rather a dead fayth, neither that we vnderſtande a maimed faith as is in Satā, as was in Iudas, and is in al them that deſpeyre of the mercie of God.

For this fayth beleueth not the holie Goſpell, but onely parte of the Goſpel, I meane that part wherin God pronoūceth the euerlaſting puniſhment of the euyl, and not that part, wherein he offereth his grace to them, that beleue. For they that haue thys fayth, beleue that there is a God, that made and ruleth all thynges, that puniſheth the euyll, but they beleue not, that God wyll be merciful vnto them, & forgiue them theyr ſinnes freely for his ſonnes ſake. Finally that we muſte not vnderſtande a temperarie fayeth, wherewyth men beleue the whole Goſpell in dede, but it is but for a tyme. For they receyue the worde of God with ioye, but whē afliction, and perſecution chaunceth for the Goſpell, they fall agayne, and theyr fayeth vaniſhinge out of theyr myndes, the ſede of Goddes worde, though it be ſpronge vp, is kylled, and dryeth awaye wyth the heate of perſecution. Wherefore the preachers muſte teache men diligently, that when they heare that we, whiche beleue in Chriſte haue euerlaſtynge life, that we be borne agayne thorowe fayth, that the chyldren of God be inſtified and ſaued thorowe fayth, they muſte vnderſtande, and conſidre that theſe thinges be ſpoken of true, and lyuely fayeth, whiche ſteareth vp in them that beleue, a ſure truſte of Goddes beniuolence, and of adoption vnto euerlaſtyng life. And hereby breadeth in them, and enflameth an earneſt, and feruent loue of God, and worketh alſo a perpetuall and effectuous ſtudie of all holines, and ſincere, & ſeruiceable loue towardes our neighbours. Finally bryngeth to paſſe, that they that beleue, giue them ſelues altogyther to the fulfilling of the lawe.

¶ Of the croſſe, and aflictions.

VVHē this faith is ſincerely taught and learned, and preuaileth in the lyfe of the ſayntes, it can not be, God ſo orderinge, and finiſhinge the renuinge of his, but the croſſe, and aflictih wyl folow ſincere doctrine, and a godlie life. For God willing thorow his ſecrete purpoſe to trie the faith of his, and to dryue them to call for his healpe, permitteth Satan to exerciſe them with ſundrie tētations, whiche is an enemie of pure doctrine, and chriſtian. Wherfore while this is permitted vnto him, he reſiſteth, and wraſtleth againſt good doctrine, and godlie life with all the crafte and might that he can, and moueth againſt the ſame what ſo euer he hath in his power. And he hath the whole world in his power. Wherefore Chriſte calleth him the prince of the worlde. Iohn. xij. If he be then the prince of the worlde, what other thynge ſhall we loke for, then that he wil be againſt vs with al the worlde, and wil fight againſt pure doctrine, and pure life. Of doctrine Chriſtes worde teſtifieth. Iohn. xv. If they haue harde me, they will heare you alſo. If they haue perſecuted me, they wil perſecute you alſo. etc. And that they wyll perſecute a godly life. S. Paul teacheth. ij. Tim. iij. As manie as wyll lyue godlie in Chriſte ſhall ſuffre perſecution.

It is then ryghte neceſſarie that the miniſters of the worde, teache, comforte, and ſtrengthen the people wyth all faythfulnes and diligence to beare the croſſe, & to learne to ouercome aduerſities wyth patience.

For we maye heare euerie where the vngodlie, and blaſphemous wordes of men that be in aflictions. For whē they are warned to arme theyr mynde with patience, bycauſe that aflictiōs are ſent of God, agaynſt that, they crie ſtreyght waye, that they are not ſent of God, but of Satan, and if thou wylte ſaye ſtyll that God chaſtiſeth them, whom he loueth, they ſaye, they wiſhe that he woulde not loue them ſo muche. When anie incommoditie, or aduerſitie chaunceth to them vnloked for, the cauſe whereof they can not attayne wyth theyr foliſhe reaſon, forthwyth they aſcribe it to arte magike. Whiche errour, and ſuperſtition is chiefely in vplandiſhe men, and other rude felowes. Thorowe whiche errour it cometh to paſſe that when they fall into anie calamitie, they runne ſtreyght waies to wiſardes, and witches, they aſke counſell of them, and beleue their lyes, and for the moſte parte burthen them wyth iniuſte ſuſpicions, and falſely ſclaunder them, that be innocent. Further alſo they embrace their enchauntmētes, and magike remedies, vſing the ayde of deuyls, which is an horrible defectiō from the true God, and a deniyng of him, whiche ſurely be great, and heynous ſynnes, for reuengeaunce wherof the wrath of God, and manifeſt puniſhmentes are wonte to come vpon the vnfaythfull, as the Apoſtle witneſſeth. Therfore that we maye reſiſt ſo great wickednes, and abhomination, and that men maye be broughte to haue true patience in the croſſe, the preachers muſte teache ſome what after thys ſorte of the croſſe.

Firſt, though the deuyll wyth his garde burne wyth an incredible hatred agaynſte the godlie, and deſireth excedingly to hurte them by all meanes, and in what thynge ſo euer he can, in bodie, ſoule, goodes, fame, as Petre teſtifieth, ſayinge the deuill walketh about. etc. Neuertheles this is certaine, that he can not once moue an heare of our heade, excepte God ſuffre hym ſo to do, as Chriſte ſayth. Math. x. Are not two ſparowes ſolde for a farthynge, and one of them falleth not vpō the earth wythout your father. And the verie heares of your heade are al numbred. The ſtorie of Iob witneſſeth the ſame, whō Satan coulde not hurte, but by the permiſſion of God, neither in goodes, nor bodie. For we are enuironned wyth manie thouſandes of Angels, which haue charge of vs, as the prophete Eliſeus ſayeth to his ladde, iiij. of kynges. vi. When the kynge of Siria commaunded the prophete to be taken. Dauid in the Pſalm. xxxiij. wytneſſeth that the ſame is gyuen not onely to Eliſeus, but alſo to all the godlie ſayinge. They that feare the Lorde, he compaſſeth them aboute, as it were with pauilions, and the watching Angell keepeth them ſafe But where tentes be pitched, there the holieſt muſte needes be preſent. So Chriſte hym ſelfe ſayeth alſo of the yonge children. Their angels ſe alwaies the face of my father, whiche is in heauen.

We maye dayly ſe and feele thys defence, garde, and cuſtodie of the Angels, if we wilturne oure myndes to the workes of God, and conſidre them wyth the eyes of fayth. For how many new enginnes deuiſeth Satan daily: What miſchiues inuēteth he thorowe wicked men, wherewyth he yet profiteth nothyng, ſo that we muſt needes graūt that God diſapoynteth thoſe deuiſes of Satan, and not anie wiſedome of man. Wherfore men muſte be taughte diligently that what ſo euer good or euyll chaunce to them (ſynne onely excepted) they beleue it chaunceth to them from God, and his prouidence though it be done by the miniſterie of Satan, and of the vngodly.

Secondly foraſmuche as it is well knowen that aduerſitie cometh not by chaunce, but by the permiſſion, and determined purpoſe of God, we oughte not to doubte, but that it chaunceth to vs for good, and that ſuche thynges be as ſignes of Goddes beniuolence, and not of his wrath, as the Epiſtle to the Hebrues teacheth. xij. My ſonne neglecte not the correction of God, nor faint thou when thou arte rebuked of hym, for whō the Lorde loueth, him he correcteth. etc. S. Paule ſayeth the ſame thynge. i. Cor. xi. When we are chaſtiſed, we are corrected of the Lorde, that we be not condemned wyth thys worlde. Item Ro. viij. We knowe that to them that loue God, all thynges worke for good, to them I ſaye, whiche be called according to his determined will.

Thirdly they muſte be taughte that the croſſe, and aflictions be a ſchole, wherein we are wel nourtured, and enſtructed of the wil of God. For Chriſte ſayeth, Luke. xiiij. He that beareth not his croſſe, and foloweth me can not be my diſciple. For we ought not to acknowledge an other maiſter vpon earth. If then we can not be his diſciples, excepte we take our croſſe vpō vs, we can not learne of hym the thynges that pertayne to oure ſaluation, wythout the croſſe, and afliction. Wherefore S. Paule exhorteth vs alſo Ro. xij. to gyue our bodies a lyuely ſacrifice, to be killed with the croſſe, and that we ſhould trie what the good wyl of God is. etc. For we learne manie thynges vnder the croſſe, and aflictions, which it ſkylleth vs to know vnto our ſaluation. Of al whiche neuertheles the ſumme, and ende is, to acknowledge the good and fatherly wil of God towarde vs. But we wyll reherſe ſome of theſe thinges. Some vndre the croſſe acknowledge their weaknes, and ſinnes, which otherwiſe they would not haue founde in them ſelues, as Iob. For when he had a while keept and ſhewed patience vnto God, at the laſt being broken, and ouercome wyth the moſte greuous calamities, wherewith the Lorde exerciſed hym, he curſſed the daye of his natiuitie, and murmured agaynſte God, whiche faute he would neuer haue thought to haue bene in hym, wythout the croſſe.

In the croſſe then, we feele, how much euil hangeth yet in vs, the ſecrete vices of oure herte, and naughtie concupiſcence of our nature is brought forth, and diſcloſed vnto vs. Wherfore they whiche are impatient in tribulations, whiche be diſcouraged, or moued wyth ſome kynde of reuengynge, or flee to euyll craftes, and remedies of deuyls, or about the confeſſion of the name of Chriſte ſhoulde backe, and abiure the Goſpel, or do ſome thynge vngodlie, and vnworthie of chriſtian profeſſion, ſuche men maye learne thorowe theyr fall, that they do not yet truly beleue God. For ſuch falles are vndoubted fruites of infidelitie, and thei proue thoſe men, whiche ſo fall to diſtruſte God, and to deſpeyre of his gooddes, & healpe, and that they truſte in them ſelues, and in other creatures, yea in witchcraftes, and moreouer in the deuyl hym ſelfe. They then whiche beinge tried wyth the croſſe fynde that there hangeth in them greate wickednes, whiche they knewe not before, and that they were counterfaites, and emptie of true fayeth, ought to be agaſt, and to quake at this their ngodlines, and to be moued wyth earneſte repentaunce, and to flee wyth all their herte vnto Chriſte whiche maye deliuer them of thys infidelitie, & gyue them ſtronge fayth, etc. For God ſendeth ſuch miſeries, and tribulations for thys purpoſe, that in them mē myghte beholde, trie, and acknowledge thē ſelues in a glaſſe. For whyle they be in proſperitie, they lyue careleſly, they runne not to God, they neglecte to heare his worde, they call not vpon God, they thynke that they knowe him, and haue all thynges that they neede.

Some vndre the croſſe call their ſynnes paſſed, to remembraunce, and weygh them worthely at length, and lamente them, and truly repent of them. For whyle they haue all thynges at pleaſure, for the moſte parte, they neglecte their ſinnes, they deſpice the wrath of God, and thynke it not to be ſo muche as, they heare it to be preached. But when the croſſe, and afliction cometh vpon thē, their mynde is aflight, it cōſidereth not that the thynges, whiche it ſuffereth, be the ſcourges of Goddes wrath, it feareth leſte God wyll ſhewe him ſelfe hereafter a rigorous iudge, and reuenger of wicked actes, and not a gentle father. The man conſidereth in thys chaſtiſing of God al his ſinnes whereby he deſirued the puniſhmentes a greate whyle before, whiche he nowe ſuffereth, he weigheth them worthely at the laſt, and condemneth him ſelfe, and ſayeth wyth him ſelfe in thys, and that ſynne, I well deſerued thys correction of God.

If then true repentaunce come into his mynde, and if he flee to the mercie of God in Chriſt, he is healped alſo with grace. For God therfore ſendeth vs aflictions that we ſhoulde acknowledge oure ſinnes, that we ſhoulde condemne our ſelues, and turne to the Lorde, as Paul moniſheth. i. Cor. xi. ſayinge, for this cauſe, that is to ſaye, bicauſe ye celebrate the ſupper of the Lorde vnworthely, and not religiouſly, there be many weake and feeble amonge you, and manie ſleepe, and he addeth, if we had iudged our ſelues, that is to ſay, if we had repented our ſinnes and amended our life, we ſhould not be iudged, that is, we ſhould not be ſubiected to ſo manie euyls. But when we iudge not oure ſelues, God iudgeth and chaſtiſeth vs, not wyth an enemous, but wyth a beniuolent, and fatherlie mynde, that he maye putte vs in remembraunce of our ſynnes, and call vs againe to repentaunce, and this it is, that he ſayeth afterwarde. But when we be iudged of God, we be corrected, that we be not cō demned wyth the worlde. Such then learne in the croſſe the boūtuous, and fatherly will of God in that, that they knowe that God wyll not the death of a ſynner, but rather that he be conuerted, and lyue, as Ezechiell teſtifieth. xviij. Whereunto he driueth euen wyth his ſcourges.

Other in the croſſe acknowledge not their ſynnes onely, or not chiefely, as men hauing obteyned remiſſion therof, and which ſinnes be couered by the mercie of God, but they gette muche more knowledge, of the mercie and excedynge goodnes of God, as he that was borne blyude, Iohn. ix. Of whom whē the diſciples had moued a queſtiō, whether he or his Parentes had ſynned, that he ſhoulde be borne blynde. Ieſus anſwered, neither hath thys man ſynned nor his Parentes, but that the workes of God maye be made manifeſt in him. etc. Of thys ſorte be the aflictions of them, whiche haue ſomwhat profited in chriſtian religion. For God is muche redier to giue, and to healpe, then we be to aſke it, whiche thynge appeareth euidently by thys, that he ſteareth vs vp wyth ſo manie his preceptes, and promiſes to pray to him ſelfe, promiſing alſo that he wyl gyue vs, what ſo euer we aſke in the name of Chriſte his ſonne. Therefore that we maye acknowledge this his ſo bountuous, and verie fatherly loue towardes vs, he layeth a croſſe vpon vs, wherein he conſtrayneth vs to call vpon hym, that hearing vs, and deliuering from euyls, and heaping benifittes vpon vs, he may declare his good wyll towarde vs, and moue vs to loue hym agayne, and to magnifie hym, accordyng to the ſentence of the Pſal. Call vpon me in the daye of trouble, and I wyll deliuer the, and thou ſhalte glorifie me. This way the croſſe is eaſely ſuffered, and becometh pleaſaunt. For who woulde not be blynde for a whyle if he knewe that his ſyght ſhoulde be reſtored to him ſone after by the hādes of Chriſt hym ſelfe, and alſo inwarde ſyght wyth the outwarde. Who woulde not wiſhe exie, and perſecution with Dauid, if he knewe that he ſhoulde be merueylouſly deliuered of God, and that he ſhoulde be extolled to ſanctifie his name, and dilate his knyngdome. Who woulde not choſe to be troubled, and deſpiced wyth Iob, if he knewe that at length, he ſhoulde be pronounced ryghtuous by the iudgement of the diuine maieſtie it ſelfe, and that he ſhoulde recouer his former dignitie, yea and more to both in temporal, and euerlaſting goodes. But we muſt be as certaine of the healpe of God, and deliueraunce, as Dauid, Iob and other were, whoſe exemples the ſcripture ſetteth before vs, ſo that we call vpon God wyth true fayth. Wherfore the people muſte be often warned hereof bi the miniſters, that by this meane, faith and the inuocation of God, beinge nowe welnigh quenched, may be raiſed vp againe and floriſhe.

There be ſome alſo whiche whyle they are aflicted, learne the peculiar loue of god towardes them, and gette glorie euen in the croſſe, as the Apoſtles. Act. v. When they were beaten wyth roddes for the name of Chriſte, and confeſſion of the Goſpel, went from the councell reioyſinge that they were compted worthie to be ſpitefully handled for his names ſake. Therefore it muſte be aſcribed to the peculiar goodnes of god, whē he iudgeth vs worthy to be troubled for his names ſake, for if we ſuffre wyth hym, we ſhall alſo be glorified wyth him, as Paule witneſſeth. Ro. viij. Surely it was a greate benifitte, and greate glorie to the Apoſtles that they had ſo great fayth, and loue to promote the kingdō of God, that they thought they oughte to reioyſe, and to glorie in the trouble and deſpite whiche they ſuffered for the name of Chriſte, whereof vndoubtedly they toke great conſolation. Therefore chriſtian men muſte euer labour to gette ſuche perfection, whiche reade that manie Martyres ſhewed, men, women, chyldren, yonge, and olde, learned, and vnlearned, ſo that we maye once ſaye wyth Paule. Be it farre from me that I glorie, ſauynge in the croſſe of oure Lorde Ieſu Chriſte. etc.

In this place it ſhal pertayne to the preachers to arme the people agaynſte the errours of the Anabaptiſtes, whiche contende that no croſſe auayleth to health, ſauynge that, that is layed vpon vs for faythes ſake, and for the confeſſion of Chriſte, neither wil they acknowledge anie to be a chriſtian mā, which hath not this croſſe that he ſuffre perſecution for the cōfeſſion of Chriſte. Whoſe errour is lyke the erroure of the donatiſtes, whiche as S. Auguſtine witneſſeth, draue men euen agaynſte theyr wylles to kylle them ſelues.

Therfore the preachers muſte teache the people three kyndes of aflictions, and of the croſſe. Firſt, when we ſuffre perſecution for the confeſſion of Chriſte, and for rightuouſnes, whiche afliction, & croſſe is moſte holeſome, and moſt to be wiſhed for accordynge to the ſaying of Chriſte Math. v. Bleſſed be they that ſuffre perſecutions for ryghtuouſnes ſake. etc.

The ſeconde kinde of tribulatiō is, wherby God correcteth vs for ſynne, and calleth vs agayne vnto repentaunce, as be diſeaſes, pouertie, hūgre, peſtilence. etc. In theſe if we ſhewe patience to God, and obey his wyll, and ſeeke his grace in Chriſte, being ſo pricked wyth true repentaunce of ſynnes, and earneſt fayth, thys ſhalbe a pleaſaunt ſacrifice vnto God, whiche thynge is toutched in the parable Luke. xiij. Of the great banekette, to whiche the bidden geſtes refuſed to come, and the pore, lame blynde. etc. were brought, and compelled to come.

The thirde kynde of the croſſe is, when malefactours are puniſhed for their wicked actes, as he murtherers, adulterers, theues, robbers. Thys kynde of tribulation becometh not chriſtian men. Wherfore we muſt take diligent hede, that we be not troubled thys waye, as wicked, and euylles doers. i. Petri. iiij. Lette none of you be aflicted as a murtherer, as theſe. etc. But if anie man be troubled as a chriſtian, let hym not be aſhamed, but glorifie God in thys behalfe. But if anie ſuche thing chaunce, and if ſome heynous act be committed, the perſon muſt not deſpeare therfore, but he muſt acknowledge that he is puniſhed for his deſeruing. Wher fore he muſte haue patience, and praye for forgyuenes, and ſo thys croſſe though it be brought vpon vs thorowe our wicked actes becometh holie, & acceptable to God, as we may ſe in the thiefe, whiche on the croſſe acknowledged, and called vpon Chriſte.

Here the preachers ſhall alſo warne diligently, that it is not in our choyſe to lay the croſſe vpon vs, as we liſte, but that euerie man muſte beare that croſſe, whiche God layeth vpon hym, accordynge to the ſayinge of Chriſt, he that wyl be my diſciple let him take vp his owne croſſe, not Chriſtes croſſe, or Petres, or Paules, but his owne. Th refore lette euerie man be contented wyth h s owne croſſe, onely lette him •• w are that he pull not a croſſe vpon hym ſelfe wyth his owne wicked dedes. The onely exemple of Iohn the Euangeliſte proueth ſufficiently that it is not neceſſarie that euerie man be exerciſed wyth the croſſe, for the confeſſion of fayth. For thys mā hough he were right deare vnto Chriſte, yet he dyed a naturall death and in extreme age, and was not put to death for the confeſſion of fayeth, as the moſte parte of the other Apoſtles were.

Furthermore thys thynge alſo muſt be taught about thys place, that it is not onely profitable, but alſo neceſſarie that we be troubled in thys lyfe, and exerciſed with ſū drie aduerſities, by reaſon of our naughtie fleſhe, and olde Adam, to whiche it is needefull, to be repreſſed, & tamed wyth the croſſe, as meate and drynke be needeful for the bodie. For oure olde man in proſperitie for the moſte parte wareth riotous, and inſolent, forgetteth God, and looſeth the brydle to alluſtes, and miſchiues, as Moyſes teſtifieth, Deut. xxxij. The beloued was batted, and kycked, he was batted, and made fatte, and lefte God his maker, and departed from God his health. Wherfore Solomon prayeth. Pro. xxx. Neither pouertie, nor rytches gyue me, leſte I beinge fylled denie the, and ſaye who is the Lorde. etc. To auoyed theſe ſo great euyls, the croſſe is ſurely neceſſarie, ſo that if God lay vpō vs no peculiar croſſe we muſt humble, and chaſtiſe our fleſhe our ſelues, as Paule wrate of hym ſelfe. i. Cor. ix. I chaſtiſe my bodie, and brynge it into bondage. etc. For the olde man muſt needes be mortified and periſhe, if the newe ſhalbe renued. And thys the holie goſte worketh in vs, chiefely by the law and aflictiōs, wherewith we are moued, and nurtured to vnderſtande the lawe. Wherefore in baptiſme we ſubmitte oure ſelues, to the croſſe, and to death, accordynge to the ſayinge of Paule, Ro. vi. As manie of vs as be baptiſed into Chriſte, are baptiſed into his death. etc. And a litle after, we knowe that our olde man is crucified wyth hym, that the bodie of ſynne myght be aboliſhed, that hereafter we ſerue not ſynne, that is to ſaye, that God hath ſet vs forth an exemple in Chriſte, in whom we ſhoulde learne that our olde man muſt dye, and that therefore he is euer ſubiecte to the croſſe. For he that is dead, ſayeth Paule, is iuſtified from ſynne. Therfore as neceſſarie as it is that oure olde man dye, and ceaſe from ſynnes, ſo neceſſarie is the croſſe, without whiche the olde man can neither be tamed nor mortified.

Beſyde thys profitte and neceſſitie of the croſſe, the dignitie alſo, and glorie of the ſame muſte be diligently commended to the people. For God woulde haue his owne ſonne, in whom he had delite, as he teſtified wyth a voice from heauen, to be exalted by the croſſe, and death, and to be crouned with glorie, and honour. Hebr. ij. If then the ſonne of God ſuffered, ſo horrible thynges, and th rowe the croſſe entred into glorie, the diſciple is not greater, nor ought to be in better caſe, then the maiſter. Wherefore thoughe there were none other profitte in the croſſe, yet for thys cauſe onely we oughte to ſuffre it, patiently and gladly, that we maye be made lyke vnto Chriſte. For ſeinge that Chriſt was ryght deare, and acceptable vnto God thorowe obedience of the croſſe, the fathers wyll was, that al whiche ſhoulde be glorified wyth him, ſhould ſuffre with him, as Paule fayeth, Ro. viij. Whom he knewe aforehande, the ſame he preordined lyke the Image of his ſonne. etc. And a litle after. And if we be chyldren, then be we heyres, heyres I ſaye of God, and coheyres wyth Chriſte, if we ſuffre wyth him, that we may be glorified wyth hym. Our afliction alſo is planted in the paſſion of Chriſte, for thorow baptiſme we are grafted into his death Ro. vi. So that we maye knowe certaynly that our croſſe & ſufferinges pleaſe God, as the paſſion of his ſonne pleaſed hym. For he is our head, and we are his membres, wherfore aflictions are come to both. For whiche cauſe it was ſayed to Paule perſecuting the chriſtiās, Saul, Saul why perſecuteſt thou me. Wherfore if the heade if ſelfe were ſubiecte to the ſame, as Paule witneſſeth Cor. i. I reioyſe in my tribulations for you. etc.

The croſſe then is an entraunce to glory, and lyfe, as Paule ſaye h. ij. Timo. ii. Thys is a ſure ſaying, if we be dead with him, we ſhall lyue wyth hym, if we ſuffre, we ſhall reygne wyth hym. etc. Neither is our tribulation at anie tyme equal wyth the greatnes of glorie, according to the ſayinge of Paule, Ro. viii. I compte that the aflictions of thys preſent worlde are not equall wyth the glorie, whiche ſhalbe reueyled towardes vs.

Seinge then that euerie croſſe is from God, and Satan wyth the whole worlde can not hurte one heare of oure heade wyth out the wyll of our father, men oughte to be warned diligētly, that in trouble they turne not their eyes ſo muche vpon the malice of Satan, and wicked men, as to the good wil and fatherly affection of God, whiche aflicteth vs for thys purpoſe, that we maye acknowledge our ſynnes, and weakenes, that we may be moued to true, and holeſome repentaunce of our ſinnes, and driuen to ſeeke grace in Chriſte, and that we maye go forwarde in al godlines, fayth, inuocation, and magnifiyng of Goddes name, mortifiynge the fleſhe, and euer more fully facionynge our ſelues to the Image of Chriſte, that beinge dayly more and more werie and full of thys lyfe, we maye more gredely deſire the lyfe to come, and ſone after enioye it plentuouſely, and reygne wyth Chriſte in euerlaſtyng glorie.

If theſe thynges ſhalbe prynted in men diligently, and commended vnto them, they ſhalbe eaſely retayned, that they be not diſcouraged in aduerſities, that ſome fall not into impatiencie, ſome ſlee to vngodlie aides agaynſt affictions, but hauing their mindes ſtabliſhed wyth the truſt of Goddes goodnes, they ſhall gladly ſubmitte them ſeues to the yoke of the Lorde, and ſhall fynde reſt to theyr ſoules Mat. xi. Chiefely ſeinge that we haue thys cōſolation that God is faythfull, whiche wyll not ſuffre vs to be tempted, aboue that, that we be able to beare, yea wyth tentation he ſhal make away out, that we maye ſuffre. Beſydes thys we haue an healpe, and moſte preſent counſell ordeined of God, in al maner of perſecutions, as agaynſt the Deuyll hym ſelfe, we haue the Lordes worde, agaynſt violent and wycked men, we haue officers ordeined of God, agaynſte diſeaſes we haue ſundry remedies, and the arte of phiſicke. Finally agaynſt al theſe togythrr, we haue a mightie weapon, the prayer of fayth. Wherefore there is no cauſe why we ſhould aſke healpe of Satan in aduerſitie, or of magike, or of other which ſerue the deuyll, and not God, as all they be, that labour to ſeduce vs, or to dryue vs frō the obedience of God. Wherfore let vs vſe the ſaied remedies commended of God, agaynſt the euyls that vexe vs, and lette vs vſe them accordynge to the worde of God wyth a good, and ſimple conſcience, and if God wyl not ſtreyght waye take our aflictions from vs, by thoſe remedies whiche he hym ſelfe hath ordeyned and appoynted to put awaye ſuch euyls, let vs ſuffre ſtyll the hande of the Lorde with a contented mynde and neuertheleſſe let vs aſke cōſolation, and healpe of hym with cōtinuall, and buruyng praiers thorow our Lorde Ieſus Chriſt, our onely Sauiour. Vndoubtedly at length he ſhall turne all our aduerſities to our health, and profitte both preſent, and to come.

¶ Of the churche of God.

THe viſible churche of God in this life, is a cōpany of perſonnes truly beleuyng the worde of God deliuered vnto vs by Chriſte, and the Apoſtles, & of perſonnes borne agayne thorowe the holy goſte. In whiche companie manie abyde in thys lyfe not borne agayne, hauyng ſinnes agaynſt theyr conſcience, and yet cōſentyng in doctrine, and true vſe of the ſacramentes. As in Paules tyme there were at Corinthe, and in other places amonge chriſtians, both godlie men hauing the holie goſte, and alſo ſome that ſynned agaynſte theyr conſcience, whiche neuertheles ſpake not agaynſt the true doctrine, and ryght vſe of the ſacramentes, but toke them wyth other in the congregation. And it is receyued by cuſtome, that the godlie be called the quicke mēbres of the churche. Theſe men whyle they be not excommunicated, may execute eccleſiaſtical offices in teaching and miniſtringe the ſacramētes, neither ſhal theyr vngodlines hurt the godlines of them whiche vſe theyr miniſterie wythout allowyng of their vngodlines.

Al be it then that the congregations, and miniſters of the ſame ought to take diligent hede, that vnworthy men be not receyued to the holie miniſterie, and if they be receyued that as ſone as theyr vngodlines is ſpied, they be remoued from the ſame agayne, neuertheles of what meane ſorte ſo euer they be that miniſtre in holie thynges, whyle the congregation ſuffereth them, they to whom they miniſtre the ſacramētes of Chriſt muſt neuer regarde the perſon, or worthines of the miniſters, but the commaundement, and promiſe of Chriſte in the holie miniſterie.

For the Lorde maketh thoſe thynges which he hym ſelfe hath ordeined in his churche, to be effectuous vnto the health of his, though the miniſters be neuer ſo vnworthy, and he requireth that the fayeth of his people be groūded vpon his worde, and not vpon the worthineſſe of the miniſters. Therefore Chriſte ſayeth he that heareth you, heareth me, that is to ſay, it is my worde, and it worketh thorowe me, the fayeth of myne muſte leane hereupon, and not vpō the vertue, and worthines of the miniſters. For thys cauſe he compareth the churche to a fiſhers nette wherewith good, and euyl fiſhes are taken. And math. xiij. He teſtifieth that the euyll muſte not be ſeuered from the good before the later daye. The churche muſte be exerciſed here, and warre vndre the croſſe, not onely againſt fleſhe, and bloud, but alſo againſt the deuyll hym ſelfe, ſome of the membres thereof as it were ſtonpynge and gyuynge place, ſome beinge quite ouerthrowen, and ſome recoueryng them ſelues agayne, and renuinge the fyghte. And though manie in the churche ſhall gyue place to Satan, and to the fleſhe, and ſhall be oppreſſed of theſe enemies, yet euer ſome membres of the congregation muſt ſtande, and ouercome, ſome tyme more, and ſometyme fewer.

Wherfore there ſhal euer be ſome viſible congregation on the earth, as Chriſte hym ſelfe promiſeth Mathewe the laſte. Lo I am wyth you vnto the ende of the worlde. And Eſaie. xlix. The Lorde ſayeth. And I haue made thys couenaunt wyth them, ſayth the Lorde, my ſpirite which is vpon the, and the workes, whiche I haue putte in thy mouth ſhall not departe from thy mouth, nor from the mouth of thy ſede, ſayth the Lorde, from thys tyme vnto euerlaſtyng.

Thys ſentence teacheth what the church is, and that it ſhall endure euer. And it is a great conſolation to holde both partes, that we maye be ſure, that God hath not caſt awaye whole mankynde, but that he wyll euer heare, and ſaue vs. But where wyll he do thys thynge? Anſwer. Not amonge the heathen, or deſperate Iewes, or Mahometiſtes, or obſtinate aduerſaries of Chriſte, but amonge thē onely whiche heare, retayne and beleue the worde, whiche the heauenlie father hath putte in the mouthe of the Prophetes, and of his ſonne, and call vpon hym accordynge to his moſte ample promiſes.

Thys conſolation taken out of the doctrine concernynge the congregation is diligently to be conſidered, and printed deeply into our myndes, and therefore the preachers muſte often rehearſe theſe thynges to the people.

Furthermore that groſſe, and pernitious errour of the Donatiſtes, and Anabaptiſtes muſte be reproued, whiche called the people from the worde of God, and the ſacramētes to the perſon of the miniſters deniyng there miniſtery to be effectuous, which had ſinnes agaynſt conſcience. How be it this is the cō maundement of God, in the callynge of byſhoppes, and miniſters, that ſuche miniſters be choſen for the cōgregations, as be not reproueable. And if while they be in theyr miniſterie they fal into wycked actes, that they be remoued from the ſame agayne, accordyng to the ordre, whiche the Lorde hath appoynted, wherof we wyll ſpeake hereafter. In the meane whyle, as I ſayed, we muſte euer haue regarde to the commaundement of God in the worde, and the ſacramentes, and not to the perſon of the miniſters. For we ſpeake here of the viſible churche, wherin good, and badde be mengled togyther in thys lyfe. And god made mankinde for this purpoſe, that there myght be ſome amonge whom he myght be knowen, whiche ſhould call vpon him, and magnifie hym. And therfore alſo he ſent his ſonne oure Lorde Ieſus Chriſt, and in hym he hath opened the exceding rytches of his grace towardes vs, that they mygh e be vnfolded and diſtributed amonge vs, wherby many myght be ſaued. And bicauſe that theſe workes of Goddes goodnes muſte be manifeſte in the worlde, there muſte needes be a viſible churche, that is to ſaye, ſuche a companie, in whiche thys wyl of God towardes mē is preached, and celebrated. Therefore the Pſalme ſayeth of ſuche a viſible churche. Their ſounde went into all the worlde.

But that the churche maye be knowen, and diſcerned from other polities, and people, it hath certayne propre ſignes, namely theſe that folowe. The firſt ſigne is true doctrine deliuered to the church in the Goſpel, by Chriſte, and the Apoſtles after a true vnderſtanding. The ſeconde is the true and lawfull vſe of the ſacramētes, which Chriſt ordeined. The thirde ſigne is confeſſion of godlie doctrine, whiche is made both in callyng vpon God, and reteynynge the cōmunion, and diſcipline of Chriſte wyth the ſayntes, and alſo in profeſſynge and maynteinyng the Goſpel when neede is amonge them, whiche be wythout the churche.

¶ Of the vnitie or concorde of the churche.

AL be it that the churche in manie thynges be vnlyke the politike orders of the worlde, (for it is ſubiecte vnto the croſſe) yet it is like in that poynt, that is principall, and beſt in all comon weales, that is to ſaye, in greate vnitie, and coniunction of the membres amonge them ſelues. And the coniunction, and vnitie of the churche conſiſteth in three poyntes chiefely. The firſt is a cōſent in the doctrine of the Goſpell, and true vnderſtandynge of the ſame, which ſeinge that the Iewes, Mahometiſtes, heretikes, and aduerſaries of the Goſpell haue not, they be not the membres of the churche, though the Iewes, and Mahometiſtes glorie much, that they worſhyppe the true God, and manie of thē lyue well, and honeſtly. For it is certayne that they are not of the people of God, and ther fore that they be caſt away from God, and damned for euer, as many as blaſpheme the ſonne of God our ſauiour, and profeſſe opē ly that they acknowledge hym not, nor receyue his doctrine deliuered to the churche by Chriſt, and his Apoſtles. Therfore they be the enemies of god, and ſubiected to eternall damnation.

In lyke maner though heretikes, and perſecutours of the Goſpell, reteyne ſome articles of the euangelicall doctrine, and boſte them ſelues to be chriſtians, and manie of them lyue honeſtly, and excell in vertues of the outwarde lyfe, yet they be not membres of the churche. For the ſentence Math. xij. is ſure and certayne, he that blaſphemeth the holie goſte, it ſhall not be forgyuen hym in thys worlde, nor in the worlde to come. For to blaſpheme the holie goſt, is to ſpeake euil of the allowed truth, whiche was reueyled by the holie goſte, and the miniſterie of the Apoſtles. Item. ij. Iohn. i. Euerie one that tranſgreſſeth, and tarieth not in the doctrine of Chriſte, hath not God. So Gala. i. If anie man preache a Goſpell to you beſyde that, that ye haue receyued, be he accurſed. Hereof it maye be knowen alſo, that they be none of the churche of Chriſt, whiche folow ſtraunge doctrine, bicauſe that ſuche haue partly heathniſhe opinions of the diuine nature, as Manicheus, whiche fayned that there were two Goddes, one good, an other euyll, both eternall, and partly they haue Iewiſhe errours of the ſonne of God, and the holie Goſte, as Samoſatenus and ſuche lyke. Neither is it obſcure that they perteine not to the churche of Chriſte, whiche wythdrawe from Chriſte the Lorde, the glorie of a Mediatoure, aſſignynge the remiſſion of ſynnes to the deſeruynges of workes, and deuiſing peculiar workes or worſhippinges of God. The ſame thynge do they, whiche denie originall ſynne, and ſeeke iuſtice thorowe theyr owne worthines, whiche take awaye proprietie of goodes, whiche cōdemne officers, and iudgementes ordeined by the commaundement of God, as the Anabaptiſtes do, theſe felowes pinche from Chriſt, and from the holiegoſte, whiche holy goſte rebuketh original ſynne, and ordeyneth, and defēdeth politike ordres. Wherof it appeareth that ſuche be not the true membres of the churche, bycauſe that either they refuſe all togyther the doctrine of the Apoſtles, or mangle ſome article of the the ſame interpretyng them agaynſt the vniuerſal conſent of the true churche.

The ſeconde thynge required to the vnnitie of the churche, is concorde concernyng the ryght vſe of thoſe ſacramentes, whiche Chriſte inſtituted.

The third is obedience towardes the miniſterie of the Goſpell in all thoſe thynges for whiche we haue the commaundementes of God, I meane that the people heare the worde of God of the miniſters of the Goſpell, whiche be lawfully called, and teache ſincerely. Item that they receyue the Sacramentes of them, and obey them, if thorowe the authoritie, and iuriſdiction of the churche ordeyned of Chriſte, they be warned, rebuked, and puniſhed for their ſynnes, or excommunicated. For the miniſters muſt be neceſſarely obeied in thoſe thinges, which are commaunded in the Goſpell Luke. x. He that heareth you, heareth me. etc. Hebr. xiij. Obey thē that be your gouerners, for they watche for your ſoules, as men that ſhall gyue accompte of their office. etc. But the faythfull miniſters ſuffre perſecution of the open aduerſaries of the Goſpel, and the adminiſtration by it ſelfe, is full of great difficulties, cares, and miſeries. Wherfore it is a great croſſe, if there be added vnto it arrogant behauiour, and contempt of theyr hearers. So contrarie wyſe it is a great conſolation, and diſburthenyng of theyr labours, and paynes, when their hearers obey them in the Lorde, and declare a thankfull mynde for their labours, and cares. Whiche thinge maketh alſo for thys purpoſe, that the cōſent of the whole church be maynteyned, that the doctrine of Chriſte be ſette forth more, and more. Finally that the offices of loue be buſely excerciſed, and that the inſtauration of the whole churche go wel forwarde. As cō trarie wyſe where there is contempte, and ſtubburnes of the ſubiectes, the holie cōcord of the people of God is drawen a ſundre, the doctrine of the Goſpell is obſcured, and corrupted, mutuall offices of edification are hindred, and manie other offences ſprynge vp, and the wylde behauiour of manie encreaſeth. Therefore that the churche of the Lorde may be maynteyned, and grow forth he cōmaunded him ſelfe, that neceſſarie obedience ſhould be ſhewed to the miniſters of congregations, in thoſe thynges whiche be committed vnto them in the Goſpell. For they muſte exerciſe the authoritie of Chriſt, & not of their owne. Wherefore of them ſelues they haue no ryght to commaunde anie thing to the people of Chriſt, neither ought the people to obey them, if they do ſo. For chriſtian men can obey no man in thoſe thinges, whiche be agaynſte God, as all thoſe thynges be, whiche are ordeyned, and enacted concernyng religion not of the cōmaundement of Chriſte. But whyle the paſtours require, & enioyne thoſe thynges, for which they haue the commaundement of Chriſte, they that in thys caſe refuſe to obey, caſte of the yoke of Chriſte. Paule wyth a great ſpirite exhorteth to thys concorde of the church and agreinge togyther of the membres of Chriſte amonge them ſelues, both in other places, and alſo in the epiſtle to the Eph. iiij Therefore, I whiche am a priſoner of the Lorde, exhorte you, that you ſo walke, as it becometh the vocation, wherwith ye are called, with all ſubmiſſion, and meakenes, with ſoftnes of mynde, ſufferynge one an other thorowe loue, labourynge to keepe the vnitie of ſpirite by the bonde of peace. One bodie, and ſpirite. etc.

But it is manifeſt that Paul calleth that the vnitie of the ſpirite in thys place, that is in the true doctrine of Chriſte, and in the obedience of the commaundementes of God. For the holie goſte worketh thys vnitie in them whiche beleue, and thys vnitie of ſpirite bryngeth, and preſerueth the true peace, and edification of the churche.

And the maner and ordre of choſynge or callynge the miniſters of the congregation, which the holie goſte hath appoynted in the ſcriptures, maketh for the preſeruation of thys vnitie. For as S. Paule ſayeth, Ephe. iiij. Chriſte aſcending vp on high ledde captiuitie captyue, and gaue gyftes vnto men, prophetes, apoſtles, feeders and teachers. And though Chriſte hym ſelfe, as the apoſtle wytneſſeth, doth choſe and appoynt miniſters to his churche, yet he doth the ſame for the moſte parte by the worke, and miniſterie of his churche. To whiche churche he hath cōmaunded to bringe vp, and to teache perpetuallye ſome vnto thys miniſterye, whiche beinge furniſhed for the ſame miniſterie, muſt be called, and appointed by lawfull choſynge, and triall. Wherefore there hath remayned euer in the churche a maner to bryng vp, and frame ſome to the holie offices of the church, and alſo to receyue them whē they be brought vp, and furniſhed, and to ordeyne them, when they be fitte for that purpoſe. And thys ordinaunce muſt be euer religiouſly kepte that the churche may euer be edified by me e teachers and curates, as the Apoſtle teacheth diligently, and comendeth to the Ephe. iiij. and. i. Timo. iij. Tit. i. And thys muſt be one of the principal charges of the byſhoppes, that euer ſome be brought vp, and taught, and afterwarde alſo choſen and ordeyned beinge tryed, to execute the ſame religiouſly, as the apoſtle preſcribed to his Timothe, & Tite, and it was enacted, and renued afterwarde by the decrees, and canons of many counſelles.

¶ Of chriſtian prayer.

TRue Chriſten praier healpeth alſo verie muche to the conſeruation, maynteynyng, and encreaſyng of godlines as we warned before.

For thorowe it we muſte aſke, and receyue what ſo euer we loke for of God by fayth. But thys exerciſe alſo of religion is waxen ſo colde, yea is ſo quenched almoſte, that ſcarcely any know howe to praye truly, and chriſtianly. In the begynnyng of the church the ſtudie of praying ſo floriſhed that not a fewe miracles were done by prayer, wherof we haue manie exemples. Neither ſhould the ſtrength of prayer be any thynge leſſe nowe, if we dyd applie it, ſtudiouſly, and wyth true fayth. Therfore that the diligencie of prayer maye be reſtored againe, it ſhal be the miniſters dutie, to exhorte the people vnto it diligētly, and to enſtruct them of the ſame after thys ſorte.

Fyrſte foraſmuche as it can not be, that anie man ſhall praye truely, and earneſtly excepte ſome daunger, or neceſſitie of lyfe driue hym thereto, the preacher ſhall labour diligently to ſet before the peoples eyes the neceſſitie of prayinge by reaſon of the euyls and daungers whiche hange ouer all men, & ought to driue euery mā to pray earneſtly.

Two kyndes of euylles, and daungers moue vs to praye. The one kynde is manifeſt, the other is ſecrete. To the firſte, as all men knowe, diſeaſes pertaine, and pouertie, perſecution, infamie, hatred, warre, peſtilence, death, hereſies. etc. What ſo euer be openly hurtfull, whether they be corporall, or ſpirituall.

And though all men do feele, and take greuouſly theſe euylles, yet there be fewe, whiche ſo take them, and be ſo greued for them, as they ſhoulde, and as the religion of Chriſt requireth, that is to ſay, as the ſcourges of God, & puniſhmentes of their ſinnes whiche they ſhoulde labour to auoyed with true repentaunce and fayth. Therefore the preachers muſte teache and warne the people diligently, that all theſe euylles happen thorowe the wrath of God agaynſt ſynnes, that in the ſame, they maye learne to conſidre not onely theyr daunger, and griefe, but muche more the angre of God. And further what damages, what deſtruction of bodie, and ſoule, and of al honeſtie ryſeth vpon the ſame, that ſo the people maye be ſteared vp to religious, and feruent prayer.

The ſecrete daungers to whiche we be ſubiecte, are the ſnares that Satan layeth for vs by all occaſions, ſeekyng the deſtruction of bodie, ſoule, goodes, & name. Which ſnares we coulde neuer ſcape, excepte God of his vnmeaſurable mercie, and loue dyd defende vs by his angelles. Otherwyſe he woulde eaſely take away our lyfe wyth his venemous breath, in ſome places he woulde ſteare vp robberies, and murthers in other tempeſtes, in other warres: he woulde take from ſome men theyr mynde wyth horrible viſions, he woulde leade ſome out of theyr waye into vnknowen places, he woulde throwe ſome from theyr horſes, ſome from ſteares, ſome into waters. Some ſhoulde be killed with the fal of an houſe, ſome ſhoulde be torne of wylde beaſtes. Some ſhoulde be infected, or leeſe theyr lyfe wyth venemous beaſtes. In ſome places he would ſette houſes on fyre, in ſome he woulde droune all, he woulde cauſe ſome to kyll them ſelues, he woulde dryue ſome out of theyr wyttes, he woulde furniſhe ſome wyth euyl craftes to hurte other mennes lyfe, and goodes, as we ſe done wyth ſundrie enchauntmentes. In other places he woulde ouerthrowe diſcipline, and honeſtie wyth all kyndes of miſcheues. In ſome places he woulde fyll maried folkes, and houſeholders wyth hatred, brawlynges, venimmes, and murthers. In ſome places he would trouble comō weales wyth greate cōmotions, and ſeditions. He woulde gyue ſome men witte and minde to depraue the ſcriptures, and to corrupt ciuile lawes. He woulde tangle ſome wyth pleaſures, and deſtroye the ſame in bodie, and ſoule. He woulde ſo opreſſe ſome wyth perſecutions, that he woulde drawe them from godlines to a careles, impenitent, and Epicureous lyfe. He woulde dryue ſome hauing committed greuous offences vnto deſperation. Some tyme he woulde trouble the churche wyth ſore ſclaunders, and ſomtyme (counterfaiting an angel of lyght) he would brynge in falſe doctrine and noyſome exemples of lyfe. Some tymes he woulde ſteare vp hereſies, and Idolatries. Briefely there ſhoulde be nothynge in all the worlde, ſafe from his malice, & violence, which he would not depraue, corrupt, and deſtroy, he would fyll all the worlde wyth calamities, ſynnes, death, and all miſchiefe, excepte that God dyd breake, and lette his tirannie. For he is the prince of the worlde, merueylous myghtie, whiche beareth rule in the ayre. Ephe. ij. And he worketh in the vnfaythfull, ſo that it is not harde for hym to ſowe ſuch errours and offences, wherewyth euen the choſen myghte be brought to deſtruction if it were poſſible. As we maye well ſe in Iob, neither want we lyke exēples in theſe dayes, wherwyth God admoniſheth vs both of the daū ger, whiche hangeth ouer vs thorowe the malice of Satan, and alſo of his protection whereby he diſapoynteth Satans purpoſes, that we ſhoulde euer praye for thys his defence, and acknowledge it wyth thankes gyuyng. Wherefore the preachers ſhall declare theſe daungers diligently, that they maye learne how manie, and neceſſarie cauſes there be, that oughte euer to ſteare and dryue vs to prayer, and to learne of that our carnall careleſnes.

Secondly the preachers ſhal note the promiſes of God, whiche are ſette forth euerie where in the ſcripture, wherein God promiſeth that he wyll turne awaye ſuche perils, and deliuer vs, when we be fallen in them. And they ſhall cōmende the ſame to the people diligently, when occaſion ſhal ſerue, that they maye learne to loke vpon them religiouſly in theyr prayers, and to rayſe vp their myndes therewyth vnto a ſure truſte to obtayne Goddes healpe. For that prayer may be harde, it muſte needes be done in fayeth, and in the name of Chriſte, as Chriſte hymſelfe warneth, what ſo euer ye aſke in my name beleuynge, ye ſhall receyue it. Math. xxi. Item, what ſo euer ye ſhall aſke the father in my name, he ſhal giue it you. Io. xvi.

Therfore that we maye beleue that oure praier is harde, we muſt needes haue Gods worde, and promiſe, whiche we may beleue. For otherwiſe it ſhoulde be a falſe truſt, and vngodlines, if we dyd learne onely vpō our owne iudgement, and perſuaſion. A promiſe then out of the worde of God, where vpon our prayer maye leane, is neceſſarie, without the whiche we can in no wyſe praye truely, neither yet be harde. But thys thynge muſt alſo be added, that it be done in the name of Chriſt. And that we do, not onely when we praye wyth theſe wordes, we beſeche the father almyghtie God thorowe Ieſus Chriſt thy ſonne our Lorde, but alſo when we pray onely for thoſe thinges, whiche Chriſt commaunded vs to praye for, ſo that after thys ſorte we maye praye truely, O Lorde God heauēly father we come not to pray vnto the thorowe our owne luſt, or confidence, but by the inſtitution, and commaundement of thy onely begotten ſonne, of whō we haue thys ſentence, and promiſe, that thou wylte heare vs for his ſake. Neither do we praye, truſtyng in our worthines, or in oure merites, for we knowe that we haue deſerued nothinge ſauinge wrath, and puniſhment, but in the name of thy ſonne, that is to ſaye, that thou wylt heare vs for his ſake and merite. This is to pray truly in the name of Chriſt neither can it be, but that we ſhall be hearde as often as we praye wyth ſuche a mynde, and ſuche a ſure cōfidence, as Iohn wytneſſeth. i. Epiſt. v. Thys is the truſte that we haue towardes God, that it we ſhal aſke any thynge accordyng to his wyll, he heareth vs. etc. Therefore the preachers ſhal declare to the people diligently, what a great ſynne doubtyng is in prayer. For ſeinge that our prayer hath the promiſe of God laied before it, it foloweth, that he which doubteth whether he be hearde or no, doubteth alſo whether God be true, whether he perfourm the thynge, that he promiſeth. And there can be no greater ſhame done to God, then if we doubte whether he be true. And therfore the prayer of a man that doubteth can obtayne nothynge, as Iames teacheth. i. Chap. He that doubteth, is lyke the waues of the ſea, whiche is toſſed wyth the wyndes. Let not a doubtynge man thinke, that he ſhal receyue any thynge of the Lorde. A man that wanereth in all his dedes can do nothynge wyth a quiet conſcience.

In the meane whyle the preachers muſte loke hereunto, that they gently handle the weake conſciences of the godlie, which ſtagger in the promiſes of God, and that they healpe theyr weakenes wyth ſome good cō ſolation, teachyng that Chriſte wyll mercifully beare their weaknes for a ceaſon, as he beare the weakenes of his diſciples, to whō euen after his reſurrection he vnbrayded vn beliefe wyth muche ſoftnes. But they ſhall exhorte them to praye thus conſtantly wyth the diſciples, Lorde encreaſe our fayth.

Thirdly they ſhal teache the people, that God hath cōmaunded vs, that what ſo euer good thynges we lacke, we ſhoulde aſke thē of hym, and alſo that he wyll remoue the euyls that oppreſſe vs. Aſke, ſayeth Chriſte, Math. vij. And ye ſhal receyue. Item, Iohn. xvi. Aſke, and ye ſhal receyue, that your ioy maye be ful. Luke. xviij. He teacheth vs with an apte ſimilitude, that we muſte praye euer and wythout ceaſyng. The Lorde requireth the ſame thynge in the beginnyng of the ten commaundementes, when he ſayeth, I am the Lorde thy God, thou ſhalte not haue ſtraunge Goddes before me, ſanctifie my name. For he that acknowledgeth the Lorde his God, that is to ſaye, hym whiche onely giueth all good thynges, and alone putteth awaye all euyll, and he that ſetteth his truſt in no creature beſydes the Lorde, and therefore deſireth wyth all his herte, all his ſoule and all his ſtrength to ſanctifie, extoll, and glorifie the name of the Lorde, this mā muſt needes aſke al thynges of God, and require healpe of hym agaynſt al euyls, and prayſe and magnifie hym for the ſame, accordynge to the Pſalme. l. Call vpon me in the day of tribulation, and I wyl deliuer the, and thou ſhalt glorifie me. Wherfore as he ſinneth agaynſte the lawe, whiche honoureth not his parentes, whiche committeth thefte, lyeth, and offendeth agaynſte other commaundementes, ſo they ſynne ryghte greuouſly, and agaynſte the principall commaundementes of the lawe, whiche call not vpon God in theyr doinges, neither aſke of hym, what thynge ſo euer they neede, whether it be corporall, or ſpirituall.

And that thys ſynne maye be more eaſely auoyded, it is a chriſtian, and godlie ordinaunce, that chyldren be diligently inſtructed, and accuſtomed to prayer, and that a fourme, maner, and ordre of praying be appoynted vnto them, when, where, howe oftē and what they ought to pray. Not that this thynge be made by a lawe, wherby their cō ſciences maye be entangled in ſuperſtition, but onely that theyr myndes maye be induced, and accuſtomed to praye, whom alſo it is conuenient to allure to praye wyth chyldiſhe entiſementes, and gyftes. For what ſo euer is broughte into cuſtome in youth, the ſame cleaueth faſte in al ages, whether it be good, or bad. Agayne thynges not accuſtomed are learned wyth greate difficultie in olde age, though they be ryghte profitable, and good, and though we greatly deſire to haue the vſe of the ſame. But to them that feare God, and ſet much by his commaundementes, there is nothynge harde. Lette the miniſters then admoniſhe the parentes, that they alſo healpe them therein, that chyldren may be enſtructed, and accuſtomed to prayer from their chyldhode, chiefely when they go to bedde, when they ryſe, whē they come to the table, and go from the ſame, in the tē ple, when the tyme requireth not to herken to the readynge of the holie ſcripture, or ſermons, or when they muſte ſynge wyth the congregation. It ſhal be good alſo for the confirmation of godlines in them, to accuſtome them to praye alwayes, when they be alone, or to call to theyr myndes ſome parte of the holie ſcripture, or ſome workes of God. For it is incredible howe manie and greuous euyls maye be auoyded, if idlenes, and thoſe their wanton, and wanderynge thoughtes, when they are alone, be reſtrayned wyth godlie prayers, or holie meditations. And God commaūded by Moyſes alſo ſuche an inſtitution, and exerciſe of chyldren, ſaying. Deut. vi. Theſe wordes, which I commaunde the thys daye, ſhalbe in thine herte, and thou ſhalt declare them, and print them in, and muſe vpon them ſittynge in thyne houſe, and walkynge in thy iourney, goyng to bedde, and ryſynge. And that we myghte haue no cauſe of excuſe, either that we haue no leyſure, by reaſon of oure buſineſſe, or that we can not learne, howe we ſhoulde praye, Chriſte hym ſelfe hath not onely warned vs that we neede not manie wordes, but he alſo hath ſette before vs a moſte apte, ſhorte, and eaſy fourme of praying, which we cal the Lordes prayer, wherin he hath briefely comprehended what ſo euer we maye praye for, ſo that we learne truely to vnderſtande, and weigh it. And howe it ought to be vnderſtanded, and pondred the preachers maye teache out of our inſtitution if they haue not a more commodious waye them ſelues.

¶ A ſhorte expoſition of the Lordes prayer.

ANd this is a ſumme of thoſe thinges, that ought to be conſidered in thys fourme of praying. Firſt we muſte marke the fūdation of godlie prayer, whiche is the truſte of fatherlie beniuolence, whereof the Lorde warned vs in thys, that he commaunded to call God father, though we be miſerable ſynners. Thys truſte before al thinges muſt be confirmed thorowe fayeth in oure Lorde Ieſus Chriſte, that we maye determine, that God is a father to vs alſo, and that he wyll denie no fatherlie thynge to vs beinge nowe his chyldren, for Chriſtes ſake his onely begotten ſonne, amonge manie brethern, in whom he hath receyued vs into fauour beinge diſherited, and caſte awaye for ſynne, and hath begotten vs agayne, and adopted vs into his ſonnes, and made vs partakers, & heyres of eternall lyfe. Wherfore accordyng to his fatherlie loue towardes vs, he wyll ſuffre hym ſelfe to be entreated, if we ſhall pray in the name of his ſonne, as he hymſelfe hathe commaunded vs. He made mencion of the heauens, that we ſhould remember, that for aſmuch as we are now lifted vp into heauē ly thynges in Chriſt, we ought to aſke heauenly thinges, & to thynke vpon the ſame. Wherfore, in thinges that wepraye for, or woulde haue taken awaye of God, he hath preſcribed this order, that our wiſhes for ſpiritual thinges ſhould go before our wyſhes for bodely thynges. For firſte, he teacheth vs to pray, that the name of god be ſā ctified, that is to ſay: that the name of God the eternal power of God, wyſedome and goodnes, diuine maieſtie, God hymſelfe in Chriſt the Lord may be preached, glorified, acknoledged, called vpon, and magnified among our ſelues, and in all the world thorowe manifeſt, ſincere, and conſtant confeſſion, and preachyng of the Goſpel openly, and priuately, with al mennes wordes and dedes. The ſecond wiſh is, that at this preachyng of Gods name, his kyngdome come dayly to vs, & to al called to the ſame more mightely, and aboundauntly, that is to ſay, that the heauenly father wil poure vpon vs euer more plentifully the ſpirit of his ſonne, which maye brynge to paſſe, that a iuſt, and pure miniſtration of religion, and diſpenſation of the worde, ſacramētes, and holy lernyng may floryſh and preuayle among vs, and euery where, all they whiche beleue in his name beyng ſo ioyned together, and copled as it were members into his bodye ſo that thys ſelfe ſame body maye be repared, and augmented, both in number of thē that pertayne to the church, & alſo in encreaſe of their godlines, which be alredy come to the church, by euery manne that liueth in Chriſt ſpecially by the holy miniſtre of the church.

But becauſe ſinne dwelling in vs, and offences commyng from without, hindre thys worke of the holy Goſt, that though we be in the church, in the kyngdom of Chriſt, and therein be dayly enſtructed to godlines, yet we go ſlouly forwarde in the ſame, he dyd well to adde the thirde petition, wherewyth we praye that Goddes wyll be done in vs, whiche yet lyue in the earth, and be depreſſed with the groſſe lompe of the bodie, ſo as it is done in heauē by the holie ſpirites, thys burthen of the fleſhe, and theſe lettes of the worlde beinge remoued, wyth lyke prompnes and ſtudie, whether we muſte do, or ſuſfre any thynge for the name of Chriſt.

And bicauſe that as long as we lyue here we haue neede of meate, and drynke, and other neceſſaries of thys lyfe, as proſperous health, and good adminiſtration of the common weale, in the fourth petition we deſire that alſo, vndre the name of dayly breade that we maye the better, and more cōmodiouſlie ſanctifie the name of God, promute his kyngdome, and go forwarde in the ſame wyth all godlines. We are commaunded to aſke theſe neceſſaries of lyfe dayly, that we maye conſidre, that they be not layed vp in oure ſtorehouſes, but in the prouidence of God, and that they be euer miniſtred vnto vs of the free beniuolence of God, and not gotten by our induſtrie, or ſtrength, howe be it euerie man oughte to applie his induſtrie, and labour to thys bountuouſnes of God, accordynge to the worde of God. He addeth our, and dayly bread, epiouſion, that is to ſaye, that, whiche the inſtant, and preſent vſe of lyfe requireth, that he maye teach vs, that in theſe bodilie thynges we oughte to aſke nor gette no more, then the neede of our lyfe requireth, to prouide the kyngdome of Chriſte in our neighbours, and moreouer that we ſhoulde acknowledge that meaſure of thys oure neede, that the heauenlie father hath limited, and not that oure vnmeaſurable deſire appointeth, to whom it perteineth alone to meate out to vs his chyldren oure meaſure, that we maye thinke that to be our breade, and not doubte but that it ſhall ſuffice vs abundauntly to lyue well, and godlie, that the heauenlie father ſhall gyue vs, what ſo euer it be.

In theſe partes then of thys fourme of prayinge, the Lorde hath taughte vs, what good thinges we muſte pray for of the heauenlie father both ſpirituall, and corporall. Afterwarde he teacheth to praye for the remouing of euyls, namely our miſdedes and ſynnes, whiche we euer cōmitte, and the puniſhmentes that we owe to Goddes iuſtice for the ſame. Wherefore he taughte vs to praye. Forgyue vs oure dettes. For we do neuer our duetie ſo religiouſlie in thoſe thinges whiche God hath cōmaunded, but that yet we owe a great deale more vnto the full obedience of Gods lawe. Nowe we do not onely runne into thoſe dettes of the law not fulfilled, and heape daylie more and more, but alſo we committe manie thinges playnlie againſt the lawe, for which we are endetted to God of greuous puniſhmentes. And we can paye neither of theſe two kyndes of dettes. For we do not only neuer ſatiſfie the lawe, whereby we runne in newe dettes of the lawe not fulfilled, but alſo oftentymes we committe manie thynges agaynſte the lawe of God, whereby we runne into infinite dettes of puniſhmentes. Wherefore the Lorde taught vs to fleee onely to the mercie of the heauenlie father thorowe hym ſelfe (for we muſte praye for all theſe thynges in his name) and to deſire forgyuenes of oure dettes, and he addeth no condition of ſatiſfiyng. For the Lorde alone hath ſatiſfied for our ſynnes, and he gyueth vs that ſatiſfaction, when we committe our ſelues vnto him. But he woulde haue vs to profeſſe, that we wyll forgyue all the dettes that oure neighbours maye owe vnto vs, either bicauſe againſt humanitie they haue done vs wrong or bicauſe they haue not done theyr duetie towardes vs, and he wyl that this thinge be ſurely perfourmed.

For ſeinge that God in al his commaundementes, preſcribeth onely thoſe thynges vnto vs, whiche perteine to our health, and felicitie, he made this the ſumme of our preceptes, that we loue, and healpe one an other with a ſincere herte, and perpetuall beniuolence, and he requireth verie ſtraitlie that frō the hert we forgiue one an other mutual offences, which euer more happen thorow the naughtines, and weaknes of our nature, yea and that we ſtudie one to ouercome an others wronges with benifites, and leaue the reuengeaunce to hym, and praye that he wil remitte the ſame to them that hurte vs. He wyll haue ſuche a ſure and perpetuall beniuolence to growe amonge vs, and to be confirmed with all kindes of gentlenes. Moreouer bicauſe no man can aſke of the heauenlie father forgiuenes of his dettes, except he humble him ſelfe al togither vndre his hāde and vtterly yelde him ſelfe to his commaundementes, the Lorde hath well preſcribed in this fourme of praying, that we ſhould profeſſe before the heauenlie father, that we woulde forgiue our bretherne what ſo euer dueties or puniſhmentes, they myghte ſeme to be endetted for vnto vs, in that place of prayer, where we pray vnto him to forgiue vs our dettes, whiche we owe vnto him infinite, either for oure obedience whiche we haue not fullie perfourmed, or for the puniſhmentes that we deſerue both for neglectyng our dueties, and alſo for the deſpitefull wronges that we do to his maieſtie cōmittynge ſo manie thynges againſte the duetie that we owe him.

Which our dettes if we rightlie acknowledge, as we muſte needes acknowledge thē if we aſke forgiuenes of them with all oure herte, we ſhal not doubt, but that the wronges that oure neighbours do vs, be the fatherlie chaſtiſement of God muche gentler then we haue deſerued, and that they ſhalbe alſo an holeſome remedie for vs againſte ſynnes. For whiche cauſes it ſhall be eaſie for vs earneſtly to forgiue oure neighbours al offences. Therfore the preachers ſhal admoniſhe the people with ſinguler diligence aboute this place (As we forgiue) alſo that it is not ſuche a maner of forgyuynge, as though we did aſke of God that he woulde ſo forgiue vs our ſynnes, as we forgiue, but that it is a profeſſion of forgiuenes, whiche we alſo make to our detters before the heauēly father, as we require of him to forgiue vs our dettes, as if we ſhoulde ſaye, O heauenly father forgyue vs oure dettes, as for vs we gladlie remitte, and forgyue al them, that maye ſeme to owe vs anie thinge. For we acknowledge that we ſuffre ſo greuous thinges of no bodie, but that we haue deſerued muche worſe, and therfore we beare thē gladly, and forgiue them wyth all our hertes that haue done vs anie harme.

But bycauſe it is not inough that God forgyue vs our ſynnes and the paynes that we haue deſerued for them, but alſo it is neceſſarie that we be kepte by him, that Satan drawe vs not afterwarde to ſinnes thorowe ſundrie tentations, the Lorde hath added an other petition for the remouinge of euylles, leade ought not to pray for, which thinge is done more wayes then can be numbred. For the correction of theſe abuſes, thoſe wordes of Paule, Ro. viij. ought to be diligently commended, and weighed. For we knowe not the thynge that we ſhall praye, as it behoueth, but the ſpirite it ſelfe prayeth for vs wyth vnſpeakeable gronynges. For if we oure ſelues knowe not what, or howe we ſhoulde praye, and if prayer be the propre worke of the holie goſte, it is meete, that the people be called backe to thoſe prayers, that are propouned in the holy ſcriptures, that they maye learne to pray to God according to his wyll, and be certaine that theyr prayers be allowed.

The ſeconde abuſe in prayinge is, when we aſke any thinge of them, of whō it ought not to be aſked, as when men praye ſaintes, whiche nowe lyue wyth the Lorde, that they wyll make interceſſion for them, that they wyl gyue thē thoſe thynges that they neede as when they pray S. Sebaſtian to defende them agaynſte arowes, and venimmes. S. Antonie agaynſt the Apoſteme called commonly S. Antonies fyer. S. Appollonie agaynſt the touthache. etc. Itē when they call vpon the Images, and ſtockes of ſaintes, as the ſayntes them ſelues, as they do, whiche vow pilgrimages to certayn ſtockes, which idolatrie hath welnigh ouerflowē the whole worlde, and that it maye be taken away the people muſte be diligently called backe frō ſayntes to God, chiefely wyth theſe argumentes. Fyrſt that there is no commaundement, that we ſhoulde cal vpon ſayntes departed, wherefore we can be but doubtfull whether that be well done, or no, whether it be acceptable to god, or vnacceptable. And that, that is done with doubtyng, can not be done of fayth, and therefore it is ſynne. For what ſo euer is not of fayth, is ſynne, as S. Paule witneſſeth Ro. viij.

Secondly it is euident that the prayers that be in the ſcriptures were made of the ſpirite of God hym ſelfe, and came frō him, and therefore that they be moſt perfecte, and chiefely to be folowed of vs. But in all the ſcripture there is no exemple of ſuche inuocation directed to ſayntes, wherfore no man can vſe ſuche a fourme, for therein he ſhal ſet the authoritie of men before the authority of god For he foloweth their authoritie, whoſe exemples he vſeth in prayings, and therfore ſetteth it before the authoritie of the holie goſte. And that is a wonderous greate diſpite agaynſt the diuine maieſtie. Further if we ſhall vſe the fourme of prayinge, whiche the ſcripture propouneth, the ſame ſhall ſhewe howe muche it is not cōuenient to cal vpon ſayntes. For who would not tremble to ſay to ſaynt Petre, or to ſome other of the ſayntes, oure father whiche arte in heauen, whiche kynde of prayinge Chriſte him ſelfe preſcribed vnto vs. For he is not God, he is not our father. Neither can it agree at all, if we would cal vpon S. Petre, or ſome other wyth ſome Pſalme. They then that cal vpō ſayntes, do it out of the Imaginations of men. Therefore ſeinge that no man can preferre the deuiſes of men, before the doctrine, and exemples of the holy goſte wythout a moſte haynous diſpite of God, and ſeinge that al the exemples of praiers deliuered by the holy goſte, teache to cal vpon God onely, neither is there any, wherein ſayntes be ſpoken vnto, euery man eaſely perceyueth howe vnworthie a thynge it is for chriſten mē, which ought to ſeeke the healpe of God wyth true prayers, to vſe thys newe inuention of callynge vpon ſayntes, whiche in no wyſe agreeth wyth the doctrine, and exemples of the holie goſte, wherein they refuſe to folowe the rule of the holy goſte, wherevnto they ought to ſticke with al reuerence.

Thyrdly ſuche an abuſe is ſtroungly reiected by the worde of God, whiche oure ſauiour Chriſt layed agaynſt Satā, Mat. iiij. Thou ſhalte reuerence the Lorde thy God, and him only ſhalt thou worſhyp. And god wyll haue none other Mediatoure, but his ſonne our Lorde Ieſus Chriſte. i. Timo. ij. For there is one God, one Mediatoure of God, and men, a man Ieſus Chriſte, whiche hath gyuen hym ſelfe a price of redemption for all. And god witneſſeth that he wil heare for his ſake, and wyll ſo be worſhypped. As we haue a teſtimonie of Chriſte, thou arte a prieſt for euer. Item Math. xi. Come vnto me all ye that faynt, and be laden, and I wil refreſhe you. Iohn. xv. What ſoeuer ye ſhall aſke in my name he ſhall gyue it you. And Ro. ij. Whom God hath ſette forth a reconler. For therfore our truſt is fixed in Chriſte bicauſe that of hym we haue a promiſe, and commaundement of God, but of the ſaintes we haue no ſuche worde, that God wyll be worſhipped thorowe the inuocation of them or that he wyll heare vs for theyr ſakes. Therefore it is an horrible wyckedneſſe to tranſferre & remoue the truſte due to Chriſt vnto ſayntes wythout the worde, and commaundement of God. Moreouer that ſeruice is condemned for this cauſe, that it was inſtituted onely by mannes opinion. But in condemny •• thys abuſe lette the preachers vſe ſuch moderation, that rude men beginne not to thinke, or ſpeake vnreuerently of the ſayntes. For it is one thynge to call vpon ſayntes, and an other, to haue them in reuerence, and honour. We muſte honour them, but we muſte not call vpon them, nor worſhyppe them, whiche thynge yet the comon people do.

And this is a true honour, and godly veneration of ſayntes, to prayſe God for that, that he adourned them with ſo godly giftes I meane conſtant fayth, true feare, and ſundrie vertues. Al whiche thynges muſt be ſet before the people, that they may diligently thynke vpon them, and magnifie them, and chiefely prayſe God, and gyue him thankes whiche worketh ſuche thynges in ſayntes. Furthermore they ſhal alſo prayſe the ſaintes, which vſed thoſe benifites ſo godly. For thys waye the fayth of Chriſt is confirmed in vs, that God wyll alſo be good vnto vs accordynge to our portion, and there is a deſire ſteared vp in vs to folowe their exemples. Thus the olde church worſhypped the ſayntes, which thing appeareth by certayne ſoleme prayers called collectes. For thus the churche prayeth.

¶ In the memorie of the Apoſtles, Petre and Paule.

Gd whiche haſte conſecrated thys daye wyth the martyrdome of thine apoſtles Petre, and Paule, graunt to thy churche to folowe theyr precepte in all thynges, by whō it receyued the begynnyng of religion, thorowe Chriſte our Lorde.

God whiche haſt giuen vs thys preſent day honourable in the natiuitie of bleſſed Iohn, graunte thy people the grace of ſpirituall ioyes, and guyde the mindes of al the faithfull into the waye of euerlaſtynge lyfe thorowe Chriſte our Lorde.

Graunt vs we beſeche the Lorde, to folowe the thynge that we haue in reuerence, that we maye learne to loue euen oure enemies, for we celebrate his natiuitie, whiche coulde praye euen for his perſecutours, thorowe Chriſte our Lorde.

Graunt we beſech the almightie God that we maye quenche the flames of oure vices, whiche gaueſt the bleſſed Laurence thy martyre to ouercome the fyer of his tormentes thorowe our Lorde Ieſus Chriſte.

God whiche amonge other miracles of thy power gaueſte the victorie of martyrdome euen in a fraile kynde, graunte mercifully that we maye walke vnto the, by hyr exemples, whoſe natiuitie we celebrate thorowe Chriſte our Lorde.

God which makeſt vs merie with the yerely ſolemnitie of thy martyr bleſſed Cecilie, graunt that we may folowe hyr in exemple of godlie conuerſation, whom we reuerence wyth humanitie.

Of thys ſort be all ſuche prayers, that be anie thinge olde. In other made longe afterwarde, though there be ſomewhat mengled of the merites, and interceſſions of ſayntes, yet they be not called vpon, as Lordes, they be not ſpokē to, they be not deſired, that they wyll offre theyr owne merites for vs to the father, or that they wil healpe vs with their interceſſions, but God onely the father of our Lorde Ieſus Chriſte is called vpon, and deſired, that he wyl vouchſafe to recompēce the good dedes euē of his ſayntes in vs, and that he wyll both ſteare vp, and make effectuous theyr interceſſion for vs thorow our Lorde Ieſus Chriſt, not by the vertue of the ſayntes.

The thirde abuſe is when the wordes of a prayer otherwyſe godlie, and chriſtian are drawen to an vngodly and vnlawfull ende, as when thorowe the Lordes prayer we wil ſtaunche bloude, or dryue awaye wolues, that they deuoure not our ſheepe. As ſome go about to wreſt the Pſalme. xxxv. To auoyed woundes. Of whiche kinde innumerable ſuperſtitiōs, and impieties are vſed of vngodlie enchaunters. Therefore the preachers ſhal warne the people diligently how greuous a ſynne it is, howe great wydkednes to abuſe the word of god to ſuch witchcraftes, and enchauntmentes. Which abuſe is pernitious, and abhommable, no leſſe thē the abuſe of other falſe, and idolatrious doctrine.

The fourth abuſe is, when the ende of prayer is peruerted, when men reherſe the wordes of the prayers wyth thys opinion, that they thynke they do acceptable ſeruice to God, and to the ſayntes euen wyth thys worke of reherſyng, whereas we muſt pray to God, not to do hym ſome ſeruice wyth that worke, but that we may call for the free healpe of God, being in daunger of perils, and euyls, whiche we haue deſerued, or that being vnworthie we may receyue benifittes whiche we haue not deſerued. And that we maye praye wyth a fuller feelynge, both of our owne miſerie, and of the diuine goodnes of Chriſte, and wyth feruenter deſire of Goddes healpe, we muſte vſe holy wordes in our prayes. But the comon people hath ben brought into thys errour longe ſithens by vnfaythfull paſtours, that they offre the wordes of the Lordes prayer, of the Angels ſalutation, of the Pſalmes, and other prayers to God, the bleſſed virgin, & other ſayntes, as ſome acceptable ſeruice, or gift, wherby they thinke they deſerue muche of God, and ſayntes, & that they purge their ſynnes and obtayne the benifittes of God. Which abuſe of praying doth not onely fyght with the worde of God, but alſo is foliſhe, and mad euen by the iudgemente of reaſon, and it may eaſely be taken away, if the people be ſo enſtructed of prayer, as we haue ſhewed before.

The fyrſt abuſe in prayinge, and no leſſe to be reproued and corrected is thys, that men communely beleue that theyr prayer is more commended to God, and ſoner hearde by reaſon of places, of whiche they thynke ſome to be more holy, then ſome, as if the prayers be made at certaine grauen ſtockes or relikes of ſayntes, or other places, wherevnto men go on pilgrimage, whiche is a greate diſpitefull wronge to the grace and merite of our Lorde Ieſu Chriſte, by whom onely our prayers be acceptable vnto God, in what place ſo euer they be made, as he hym ſelfe promiſed. Iohn. xv. What ſoeuer ye aſke the father in my name, he ſhall gyue it you. And moreouer he ſayed to the womā of Samarie. Woman beleue me the houre cometh when ye ſhall worſhippe the father neither in thys hille, nor at Hieruſalē, God is a ſpirite, and they that worſhip him, muſt worſhippe hym in ſpirite, and truth, Iohn iiij. And Mathew. xviij. He ſayeth. If two of you conſente togyther vpon the earth of anie thynge, what ſo euer they aſke, it ſhalbe done vnto them of my father, whiche is in heauen. For where two or three are gathered togyther in my name, there am I in the middeſt of them. Lo here the Lorde promiſeth that we ſhall be hearde, if we conſent in prayer, and that he wyl be a meane betwene vs and obtayne al thynges for vs of the father, whē ſo euer, and where ſo euer we ſhall come and agree in his name. Theſe promiſes al they diminiſhe, that thynke they ſhall be hearde more certaynly, and ſoner in anie place for the reſpect of grauen ſtockes, or relikes of ſayntes, or ſome other outward prerogatiue of the place. Howebeit it becometh vs to come to the temples, and cōmon places, and it healpeth to praye more deuoutly for this cauſe, that the congregation cometh togyther in thoſe places to prayer, and bycauſe we are there more ſteared vp to praier thorowe the miniſterie of the worde, and other holie exerciſes, and thorowe the very cō panie of men prayinge togyther wyth vs. So priuate places haue thys comoditie to prayer, that in them we maye praye wyth a more attentiue minde, and more lifted vp to God. For in theſe places there chaūce fewer thynges to call our myndes frō the thinges that we go about in our prayers. For thys cauſe we reade that the Lorde Ieſus prayed often in mountaynes, and gardines, as he comaunded vs to praye to the father in ſecrete ſhyttynge the chambre. For that oure prayer maye be hearde, no place by it ſelfe healpeth more then other, but the efficacie of prayer leaneth altogyther vpon the merite of Chriſte, and his interceſſion for vs, and vpon a ſure fayth of the promiſes of God, in whiche a beleuing mynde receyueth the merite, and interceſſion of Chriſte. And where as prayers were wonte to be ſayed amonge the forefathers and holy aſſembles celebrated, at the ſepulchres of holy martyres, it was done for thys purpoſe, that thorow the remembraunce of the fayeth, whiche ſhined forth ſo goodly in the martyres, the people ſhoulde be more ſteared, & enflamed to pray God to gyue them lyke godlines and fayth and alſo ſhoulde more encourage them ſelues to the ſame. For both the place it ſelfe, and alſo the prayſes of the martyres, which were wonte to be declared wyth the preachyng of the Goſpell, and vſe of the Sacramentes, dyd warne, and teſtifie that the vertues of the martyres were the gyftes of the free goodnes of God, obteyned vnto them by the merite of Chriſt, and wrought in thē thorowe the holie goſte, and therefore ſette before vs that we ſhould aſke the ſame thinges of the heauēly father, and truſt to haue them thorowe Chriſte, and the more ſteare vp our ſelues to the deſire of them.

¶ Of the true & falſe vſe of Images.

IT is playnely knowen that the cōmon people be yet ſore entangled in the abuſe and ſuperſtition of Images, and grauen ſtockes. For moſte cōmonly they thynke that then they praye with effecte, when they ſaye theyr prayers before grauē wodde, and Images, & therefore they are wont to decke thē ſundrie wayes, and to honour, and worſhippe them wyth burning of candles, with incenſe, and other oblations, and furthermore wyth vowed pilgrimages from farre places. Yea and they attribute to ſome a certaine ſtrength to healpe with no leſſe furour of wyckednes and Idolatrie, then we reade that the heathen, and the Iewes dyd in tymes paſte. Therefore the paſtours ſhall labour diligently to call the people from this Idolemadnes, and al abuſe of Images, and grauen ſtockes. Firſt then they ſhall teache that there cā be no vſe of Images vnto chriſten men, but when Images are ſette forth, whiche declare true thynges, and ſuche, and after that ſorte, that the remembraunce of thoſe thynges may healpe to ſteare vp faith and prouoke men to the office of godlines. And though there were none other faute, yet thys thinge is moſte vnworthie of chriſtian men in the vſe of Images, that liynge Images are ſette forth, whiche offre to the thoughtes of men thynges either playnely or partly fayned, and alſo oftentymes ſuperſtitious and vngodlie. For as they paynt or graue Antonie wyth fyer, and a pigge, Rocke wyth a ſore, whiche the Angel cureth Leonarde wyth a chaine, they are vngodlie faynynges, wherewyth the miſerable people are taught to aſke remedie of Antonie agaynſte the fierie boyle wyth the gyfte of pigges, of Rocke remedie agaynſt the peſtilence wyth gyftes and ſeruice peculiar to hym, of Leonarde eſcapynge or looſynge of chaines. The temples for the moſte yart are ful of ſuche falſe Images, whiche cauſe and confirme manifeſt vngodlines, and Idolatrie. Whiche vngodlie Images ſeinge that they oughte to be ſuffered of chriſten men in no place, it is euidēt how vnworthie a thing it is that they be ſeen in tēples, where God onely in Chriſt ſhould be preached, and wor ſhipped, and that in ſpirite, and truth. Bokes whiche cōteine falſe, and vngodlie doctrines be taken out of the hādes of chriſten people and that ryghte well, for we muſte auoyed all occaſions of offence. What ſhamefull ſpite is it then to the diuine maieſtie to ſette forth in places dedicated to his name, and ſeruice, a doctrine of ſo manifeſt vngodlines in pictures, and Images, chiefely ſeing that they wyll haue Images to be the bokes of the laye people.

There is an abuſe alſo of Images, and grauen wodde in this point, that the reſemblaunces of ſayntes are grauen, and made wyth the garmentes, and trimminge of the worlde facioned after the wantonues, and pompe of the worlde, from whiche vanitie, and ryote the ſayntes dyd greatly abhorre. Therefore thorowe thys liynge of Images and grauen ſtockes, the exemples of moderation, & humiltie, which were in the ſaintes in al their lyfe, and vſe of thynges of thys preſent world, be not onely obſcured, but alſo the contrarie vices are commended. For mē gather that they alſo ſhould deſire thoſe thynges, whiche they ſe to be aſſigned to ſayntes now liuing in heauē, as ornamētes. For euen the Poete Terence perceiued how muche pictures repreſenting naughtie actes wyth ſome commendation do prouoke men to folowe naughtines. For the Poete bryngeth in a yonge man openly declaryng, that he was ncouraged to fornication by beholding a table, wherin the fornication of Iuppiter was painted, and that he gathered this thynge thereof. Should not I ſeelie man do the ſame.

Further the preachers with lyke diligēce oughte to teache the people to forgette the worſhyppnge of grauen wodde, and Images, that they fall not doune before them, or howe their knees. For that the ſcripture calleth worſhyppynge, and forbiddeth it moſte ſtraitly, both in many other places, and alſo in the ten cōmaundemētes, adding a threatnynge of reuengiaunce vnto the thirde, and fourth generation. For thus he commaundeth, Exo. xx. Make not to thy ſelfe a grauē Image, neither anie lykeneſſe of heauenlie thinges, nor earthlie, nor of them that be vndre the earth in the waters, thou ſhalte not worſhyppe, that is to ſaye, thou ſhalte not fall doune to them, or bowe thy knees, neither ſhalt thou do them ſeruice or reuerence. For I am the Lorde thy God, a ielous god, whiche puniſhe the iniquitie of the fathers in the chyldren vnto the thirde and forth generatiō. Therfore the preachers ſhal warne, and teach the people wyth all diligence, firſt that all they whiche fall doune before Images, and grauen wodde, bowe theyr knees and encline theyr heades, or putte of theyr cappes, lyfte vp theyr handes and eyes to them, after the maner of prayinge do openly agaynſt thys commaundement of God.

Furthermore that they alſo do the ſame, whiche cloth, and decke them, whiche ſenſe them, ſette vp candels, offre, and hange vp giftes, ſing Hymnes, and do them honours and worſhippinges due to God alone, whē I ſaye they are exhibited to ſeeke the ſecrete healpe of God. For peculiar honours, and worſhippynges are due to princes, and honourable perſonages. For ſo the interpreter of the ſcripture doth tranſlate the worde ſupplicare, which ſignifieth to bowe doune hū bly. But we muſte ſhewe them theſe ſignes of beniuolence, and reuerence, oure mynde euer beholdyng, and worſhippyng the maieſtie of God in thē, and ſeekyng the healpe of God, not theyr healpe, yea and not onely of them, but by them, and accordynge to the worde of God. But as for Idolles as they feele nothynge, nor be inſtrumentes of anie worke of God, whereunto they myght miniſtre wyth theyr wyll, and worke, God would haue no honour gyuen to them. Frō whiche Idolatrie the Apoſtle alſo draweth vs wrytyng to the Cor. Neither be ye worſhippers of Images, as ſome of them were. Item flee from the worſhippynge of Images. i. Cor. x. And. i. Iohn. v. My little chyldrē beware of Images. Further they which attribute ſome ſecrete power of God to Images (as men are wonte to attribute vnto thoſe Images, to whiche they go on pilgrimage) they make them ſelues Goddes of Images, and committe that moſte groſſe wyckednes, whiche God cōdemneth euerie wherein the ſcriptures, & alſo in the ſeconde ſentence of the ten cōmaundementes, where he forbiddeth vs to haue, and to worſhyppe ſtraunge Goddes, for whiche alſo in tyme paſte, after the moſte earneſt threates of the prophetes, he puniſhed wyth extreme calamities the Iewes, and other nations, and draue them out of the lande of his promiſe and bountuouſnes. In this vngodlines they ſtycke alſo whiche make theyr prayers turnyng them ſelues, and bowing before Images, and grauen ſtockes, for thys cauſe, that they truſte, that they ſhall ſo be more effecttuouſe.

Therefore the preachers ſhall wyth all poſſible ſtudie call back, diſſuade, and fraye awaye the people from thys ſo deteſtable, and moſte noyſome ſuperſtitions, wycked worſhppynges, and Idolatries, which haue longe time horribly reigned thorow all people of chriſtendome. And for thys purpoſe they ſhall often rehearſe, and declare vnto thē, what terrible puniſhmentes God in the law, and the prophetes hath threatened, and throwen vpon them, whiche had wrapped them ſelues in thys abominable acte of Ilatrie.

They muſt alſo diligently admoniſhe the people of the daunger of vngodlines, which is euer ioyned with the vſe of images, chiefly of thoſe, by whiche thynges, and men hauing ſome commendation of holines are repreſēted. For mannes nature is merueilous prone to Idolatrie. Wherefore we ought to ſuſpecte ſo great diligence of makyng Images and grauen ſtockes, and ſettynge them in temples, whiche thynge though it were only done for an ornament, & to prouoke the mindes of the beholders to good thoughtes yet the greate coſte whiche is ſpent aboute ſuche Images, and grauen wodde that feele nothynge, and be the workes of men, is drawen from the lyuely Images, the membres of Chriſte, whiche are Goddes creatures. And moreouer there wanteth not a ſore occaſion of the abuſe it ſelfe. Wherefore ſaynt Epiphanius, whoſe epiſtle ſaynte Herome added to his wrytynges agaynſte Iohn byſhoppe of Hieruſalem, teſtified thus: They haue iudged that it is agaynſt our religion, and the authoritie of the ſcriptures to haue Images in temples. And thys he wrote as the common ſentence of the churche, wherof no man ſhoulde doubte.

Therefore the preachers ſhall exhort the people, that they rather gette them the holy Bible, whiche thynge they maye do better cheape, then images, that they diligētly read the ſame, and that they learne to acknowledge, wondre at, remembre, and worſhyppe the diuine maieſtie, out of the creation of all thynges, and merueylous gouernaunce of God, and preſeruation, and protectiō of the godly from the begynynge, and puniſhmē tes of the wicked, which the bible ſetteth before vs, rather than to learne the ſame in carned ſtockes. Further that they be preſent in the holy aſſembles, heare the treatyng of the worde of God religiouſly, receyue the Sacramentes godly, and praye faythfully. For God hym ſelfe hath layed theſe thinges before vs for thys entent, that we ſhould gette preſerue and encraſe in vs thereby knowledge, loue, and zeale of hym. Wherefore whyle we rightly vſe theſe inſtrumentes of religion, we are ſure that the encraſe of the holie goſte is preſent, and all perill of ſuperſtition is away, whereas in the vſe of Images daunger wanteth not, as in an inuention of mā, and the holy goſte can not be preſent wyth them. For howe much ſo euer the diligence of ſetting Images in temples, and the admonition of holy thynges, which they aſſigne to thoſe Images, be decked wyth wordes, and paynted forth, yet it can not be denied, but that what ſo euer can be brought for ſettynge forth of Images and carned wodde in temples, is but the inuētion of mē, whiche ſomuch is not grounded vpō Gods worde, that God forbadde the olde people ſuche vſe of Images, and the holy fathers in the new people ſuffered it not, whiche thing appeareth playnely out of the deede, and wrytyng of ſaint Epiphanius, whereof we made mention before.

Wherefore the preachers ſhal diligently teache and warne the people, that it is tyme that we worſhippe, and honour God in ſpirite, and truth, and that we godly vſe thoſe inſtrumentes, whiche he hym ſelfe hath gyuen vs to ſteare vp thys worſhypping, with religious readynge, and hearynge the holy ſcriptures, and ſermons, whereby the ſame ſcriptures are declared openly, or priuately, moreouer wyth religious vſyng of the Sacramētes, cōtinuaunce of holy prayers, and alſo wyth a godly cōſideration, and cōtemplation of the workes, and iudgementes of God, whiche euer offre them ſelues to oure eyes, to oure handes, to oure myndes, and whiche we euer enioye and take fruite of them, of whiche ſtearynge of oure myndes towardes God, and kendlynge of ſtudie to all the offices of godlines, we haue ſpoken a lytle before in the expoſition of the ſeconde commaundement.

The godlie preachers ſhal alſo adde this thynge and printe it in the people diligently about thys place, that what outwarde goodes ſo euer God hath gyuen vs, we muſte beſtowe the ſame vpon the lyuely Images of Chriſte, our neighbours, the membres of Chriſte, that we may feede Chriſte in them, gyue hym drynke, cloth hym, harbour hym, cure hym and comforte hym beinge ſycke, and ſuccour hym being in bondes. And that we caſte not awaye oure goods in makyng deckyng, clothyng, and honouring Images and carued ſtockes, whiche haue no lyfe, no feelynge, namely wodde, ſtones, metalles, vayne workes of our owne handes. Finally vpon thynges that be abominable to God, as he often wytneſſeth in his prophetes. Which in the laſte iudgement, when he ſhal teſtifie that to be done, or not done to hym what ſo euer we dyd, or omitted to do to the leſte bretherne, that lyued with vs, vndoubtedly he ſhal ſpeake terribly vnto thē, which neglecting his membres the lyuely Images in pouertie, penurie, and miſeries, haue poured out not theyr owne goodes, but his vpō carued ſtockes, and Images, whiche haue no feelyng of ſuche benifittes. Therfore the preachers ſhall diligently go about vtterly to roote out of the mindes of chriſtiā people this errour alſo of praying before Images, and ſtockes, and the reſt which we haue noted. For they fight againſt the chiefeſt pointis of the ten commaundementes. And they ſhal teach and declare, and prynt in alwaies thoſe thynges, out of which the people may learne al deuotion to praye to God religiouſly and effectuouſly, and that they accuſtome them ſelues, and ſtycke faſt to that holeſome exerciſe of godlines, ſo that what euyl ſo euer chaunce to them, or hange ouer them, or what ſo euer good thynge they deſire, they go euer forthwyth, and the ryghte waye to the heauenly father, thorowe oure onely mediatour Chriſte, and cal vpon hym onely in the name of his ſonne, wyth a ſure truſte of childrē towardes his more then fatherly loue, wyth earneſte feare alſo and reuerence, and carefull ſupplication, of mynde towardes his maieſtie. And to ſteare vp, kendle, and feede ſuche inuocation, and praiyng. Let them vſe thoſe inſtrumentes religiouſly, whiche God hym ſelfe hath appoynted, and cōmēded for thys purpoſe, I meane holy aſſembles, the diuine ſcriptures, the ſacramentes, and a godly contemplation of al his gyftes, workes, and iudgementes.

¶ Of chriſtian faſte.

THe holy ſcriptures ſette faſtynge Auguſtine to Conſulaine Prieſt epiſt. lxxxviij. Of the faſtes of the olde fathers I, ſayth he, in the wrytynges of the Apoſtles, and euangeliſtes, and all the newe teſtament, reuoluyng that thinge in my mynde, I ſe that faſtynge is commaunded. But vpon what dayes we ſhoulde faſte or not faſt by the commaū demente of the Lorde, or the Apoſtles I finde it not determined. before vs, as a certeyne peculiar preparation, and way to more earneſt prayer for the remiſſion of ſinnes, for the ſinguler mercie, & grace of God and other ſinguler benifittes, and gyftes. As the Niniuites humbly prayed to God wyth moſte ſtraite faſtyng, for remiſſion of ſynnes, and forgyuenes of the puniſhment, which God had declared vnto them. Ionas iij. Such a faſte it was alſo, whiche God cō maunded to the people of Iſrael the .x. daye of the .viij. moneth, whiche was the daye of purgation, in whiche all the people humbly praye God for the remiſſion of ſynnes. Leuiti. iij.

God alſo cōmaunded ſuch a faſt Ioel. ij. When the people was puniſhed of corne, and wyth greuous warre for theyr ſynnes. Turne vnto me (ſayeth he) wyth all your herte, wyth faſtyng, weepyng, and bewaylynge. Item in the ſame place. Blowe vp a trompe in Sion, ſanctifie a faſte. etc. Such a faſt alſo is deſcribed. i. Samuel. vij. and thei came togyther in Maſphath, and drue water & ſhedde it forth in the ſyght of the Lorde and faſted on that daye, and ſayed there, we haue ſynned vnto the Lorde. Item Dauides faſte in the ſyckenes of his ſonne, whom he had fyrſte of Bathſeba. God ſtrucke alſo the yonge chylde, whom the wyfe of Vrias brought forth vnto Dauid, and he was deſpeyred of, and Dauid humbly praied to the Lorde for the yonge chylde, and Dauid faſted a faſte, and wente aſyde, and laye vpon the grounde. Item Achab, when Elias had declared vnto hym the reuengeaūce of god for the death of Naboth. i. Kynges. xx. Of thys ſorte was that faſte of Paule which cō tinued three dayes, when the Lorde had conuerted hym nigh Damaſco, and had taken away his ſight actes. ix. The faſte that Ioſaphat ordeyned, when the Moabites, and Ammonites had brought forth an huge armie agaynſt hym, was ioyned wyth prayer for the ſinguler benifitte, and healpe of god. The faſte of Eſdras was lyke, whē he prepared to returne into Iurie. And that which Heſter inioyned to hyr people whē ſhe wold ſpeake to the kinge for the health of the people. Of the ſame ſorte it was alſo, which the congregation of the ſayntes at Antioche, inioyned to them ſelues, when laying on their handes they ſhoulde ſende forth Paule, and Barnabas to preache the Goſpel to the heathen Actes. xiij. And it was alſo ſuch a faſte whiche the ſame two Apoſtles kepte, when they woulde appoynte elders in the congregations of Aſia, whiche they had wonne to Chriſte, Act. xiiij.

And that faſting ought alway to be ioyned to euerie earneſt and ſolemne prayer, the thyng that Paule wryteth of maried folkes teacheth ſufficiently. Let the huſbande rendre due beniuolence to his wyfe, and lykewyſe the wife to hyr huſbande, defraude not one an other, excepte anie thynge be done of agremente for a reaſon, that ye maye gyue your ſelues to faſtynge, and prayer.

The preachers ſhall diligently obſerue theſe, and ſuche other teſtimonies of the holy ſcripture concernynge faſtynge, and they ſhal faithfully teach the people by the ſame. Fyrſt that faſtyng is a certeyne propre maner, and a certeyne parte of careful, and earneſt prayer vnto God, as the places alledged, and ſuch other teſtifie, and that it is not a worke acceptable to God, by it ſelf, or holſome vnto vs.

Secondly they ſhal diligētly warne this alſo, that faſting, as prayer, excepte it be obſerued out of true fayeth, and earneſt repentaunce for our ſynnes, it is not onely a thing vnacceptable to God, but alſo abominable, as if we faſte by reaſon of the inſtitution, and cuſtome of men, or alſo to boſte our ſelues, whiche thinge Chriſte the Lorde noted, Math. vi. They darken theyr faces, that it maye appeare vnto men, that they faſte. A true faſte, and acceptable to God muſte be taken in hande wyllyngly, of mannes owne accorde, of one whiche feeleth the burthen of ſynnes in his conſcience, whiche feareth the angre & reuēgeaunce of God for his ſinnes, whiche therefore is dryuen diligētly to ſeeke and praye for remiſſion of ſynnes, or whiche deſireth to make readie hym ſelfe, and after a certeyne wyſe to ſanctifie him ſelfe to pray more religiouſly for the benifittes of God.

Wherfore thys thynge whiche is in Ioel ij. Chap. muſte be euer diligently beaten into the people, when we ſpeake of faſtynge. Turne vnto me, ſayeth the Lorde, wyth all your herte, wyth faſtyng. etc. that men may learne that no faſtynge pleaſeth God, but that, that ſpringeth out of true repentaunce, and lyuely griefe for ſynnes, and true conuerſion to the mercie of God, of whom we ſeeke remiſſion of ſinnes wyth ſinguler, and feruent deſire.

Thyrdly the preachers ſhall teache out f the alledged places, and ſuche lyke, that faſtyng is not onely abſtinence from meate and drynke, but that there is required moreouer (foraſmuche as faſtyng oughte to be a parte of carefull prayer for remiſſion of ſinnes, and the grace of God) that on the faſtynge dayes we wythdrawe our ſelues vtterly from al pleaſures, and buſynes of this lyfe, and gyue our ſelues wholy to prayer, wyth great humilitie of all our lyfe cōming from the herte, and chaſtiſynge of the bodie. Hereof it came that the Lorde in Ioell commaunded to ſanctifie a faſte, to call an aſſē ble, to gather the elders together, the ſpouſe, and the ſpouſeſſe, al the inhabitauntes of the lande into the houſe of God, and crie vnto the Lorde. He cōmaundeth alſo the infantes, and the ſuckelynges to be broughte, that by the ſyght and pitie of them they myghte be moued to greater repentaunce of theyr ſynnes, and feruenter prayer for forgiuenes.

This is the cauſe why God ſo ſore rebuketh the Iewes, Eſaie. lviij. Bycauſe on the faſting dayes they regarded theyr buſynes, and required theyr dettes. And he teſtifyeth, that he abhorreth theyr faſtynges, and that they be not thoſe, that he commaunded. In whiche place thys thinge is diligently to be conſidered, that therefore he hearde not their prayers, nor accepted theyr faſtes, bicauſe they folowed theyr owne deſires vpon the faſtyng dayes. Lo, ſayeth he, in your faſtinges, your wyll is founde. Wherefore it is conuenient that vpon thoſe dayes when faſtynges are preſcribed, the people abſteyne frō all other workes, and buſynes, and wholy gyue them ſelues to heare Gods worde, and to praye. For thys cōmon prayer of the churche, hath a verie large promiſe propouned, Math. xviij. If two of you conſent together vpon earth. etc. Therefore we muſte aſſemble together vnto prayer, and we muſt applie the ſame that we do none other thing and that our hert, and mynde be bent wholy bent thereunto. Howbeit in priuate faſtes in which the whole congregation is not called togyther to the worde of God, and praier: honeſte, and moderate labours of the body nothynge hyndre faſtynge, as they hyndre not prayer. For the laboure it ſelfe healpeth to chaſtiſe the bodie, and to drawe the mynde from the vauinitie of the world, and to moue it to prayer, and alſo to ſuccour the poore. And though at al tymes we muſt vſe labour of the bodie for thys purpoſe, that we may eaſe the neede, of our brethern, whē we deſirouſly call for the mercie, and bountuouſnes of God. Then let thys ſayinge of Paule haue place: He that hath ſtolen, lette him ſteale no more, but let him rather worke wyth his handes, that he maye ſuccoure the needie. But that faſte that we take vpon vs of carefull deſire to appeaſe, and to praye God, wherof we recited ſome exemples out of the ſcripture, byndeth a man wholy o prayers, and other exerciſes of religion, and draweth hym from al other cares, and buſines. As we maye ſe in the faſte of Dauid, whiche he toke vpon hym, his ſonne borne of Bathſeba beinge ſycke, he laye onely in duſte, lamented, and knocked vpon the mercie of God wyth prayers. Paule dyd the ſame thynge in that faſte of three dayes, when the Lorde had conuerted hym.

Fourthly the preachers ſhall teache, that large almes muſte be added to a godly faſt, that al vniuſte burthens of our neighbours muſt be looſed, and diſcharged, and that we muſt ſuccour the needie liberally. For ſo the Lorde fayeth, Eſaie. lviij. Shoulde thys be the faſt that I haue choſen, that a mā ſhould daily vexe his ſoule, & wryth his heade lyke a circle, and caſte on ſacke cloth, and aſhes? Wylt thou call thys a faſte, and an acceptable daye to the Lorde? Is not thys rather the faſte, that the Lorde hath choſen? Looſe vngodly bondes, remitte vſuries vniuſtly oppreſſynge, make them free, that be broken wyth pouertie, and breake all burthens of dettes, breake thy breade to the hūgrie, harbour the needie, and harbourles, when thou ſeeſt the naked, cloth hym.

For thys cauſe the holie fathers condemned all faſtes, as not chriſtian, nor acceptable to God, though neuer ſo ſtraite abſtinence be kept in them and ſharpe chaſtiſyng of the bodie vſed, if they that faſte conuerte not thē ſelues from ſynnes wyth all their hertes to the Lorde, and ſettynge aſyde all cares, and buſines of thys lyfe, giue them ſelues wholy to prayer, and other exerciſes of religion, and vſe moſte liberalitie towardes the pore. Wherfore they taught that they which wil faſte godly ſhoulde beſtowe all that vpon the pore that they had ſpared in faſtynge. whiche is a verie rightfull thynge, and takē out of the verie nature of godlines. I ſaye that the faythfull whyle they ſtudiouſly cal for the mercie of God, and deſire his liberalitie, ſhew thē ſelues alſo at that tyme chiefly, mercifull, and bountuous to their needie neighbours. For we pleaſe God wyth ſuch ſacrifices. Hebr. xiij.

Out of thys doctrine of chriſtian faſtes the councell Cabilonenſe enacted that there is required to true faſtyng, that the faſters The olde fathers celebrated the communiō of the ſupper of the Lorde on faſtynge dayes at euentyde as ye may ſe in Athanaſius de virginitate. be preſēt at the euening praiers, which done and the cōmunion celebrated, and alines diſtributed, they ſhoulde receyue meate. For the olde fathers celebrated the cōmunion of the holy euchariſtia, or thankeſgyuynge on faſtinges dayes at euētyde. But thys much of cōmon faſtyng. For chriſtian men haue a double faſte, a priuate faſte whiche euerie man ioyneth to hym ſelfe, or to his familie onely. And a cōmon faſte, which the gouernours of the cōmon weale, or the prouoſtes of the church, inioyne to the whole cōgregation, for ſome cōmon, and greate neceſſitie that lyeth vpon all men.

When Dauid bewayled his ſynne, and prayed that health myght be reſtored to his ſicke ſonne, he kepte a priuate faſte. The faſt of Cornilius was priuate, whereof Luke ſpeaketh, act. x. Item the faſte of the Prophetiſſe. But the faſte of the Niniuites, Heſter, Ioſaphat, and of many other was a cōmon faſte, which thynge is required Ioell. ij. And an yerely faſte in the daye of purgation, is inioyned. Leuiti. xxiij.

The holy biſhoppes in olde tyme, and the auncient church kept two maner of theſe cōmon faſtes. Some were yerely at certeine and appoynted tymes. Some were not certeyne, but were vſed accordyng to the neceſſitie that happened, that they myght be readier to prayer. Of the fyrſt ſorte lent is, and other faſtes returning euery yere at certeine dayes, whiche dayly haue bene heaped in numbre wyth mennes traditions, but verie muche hath bene wythdrawen from godlie abſtinence, and religious ſtudie of prayinge to god. For the inſtitutiō of the olde churche is longe ſithens corrupted. For the olde byſhoppes diligently exhorted the people to faſte, but they lefte mennes conſcience free, neither condemned them, whiche would not or coulde not faſte. As Paule alſo onely exhorteth to faſte, and the Lorde him ſelfe layed no commaundement vpon vs cōcernyng thys thinge, but taught only how it ſhould be kepte to the acceptation of the father, not of men. In thys moderation of exhortation, and chriſtian libertie, manie wyll faſte godlie, and truly. Now whereas faſtes be moſt ſtraitly inioyned, no parte of faſtynge or litle is kepte, yea the greateſt parte of the people know not what a true faſte is. And if anie faſte, and chaſtiſe theyr bodies, they do it wyth manifeſte vngodlines, and deſpite of Goddes grace, for wyth that worke they wyll ſatiſfie for theyr ſynnes, and deſerue ſomewhat. Forthermore the fathers condē ned them openly, whiche were more careful for choyſe of meates, then for true abſtinēce and chaſtiſyng of the bodie. And they reproued them alſo, which though they vexed thē ſelues wyth abſtinence, yet in faſtynge they regarded nothynge elles but abſtinence nor dyd no more. For we muſt faſte for thys entent, that we maye be more readie, attentyue and feruent to prayer. Now a daies faſting is thoughte nothynge els, then to abſteyne from the fleſhe of foure foted beaſtes, of birdes. etc. For they ſerue theyr gul more daintily, and exquiſitely wyth fiſhes, and other meates vpon faſtyng dayes, then vpō other and they take aſmuche at dynner, as myght ſuffice for a good ſupper to. And further that they maye ſeme accordynge to the olde cuſtome to take meat after the euening praiers, they haue thoſe prayers before none, Euenſonge. whiche accordynge to the name ſhoulde be ſayed in the euenyng. What other thynge is thys, then a mocke, and deſpite of the diuine maieſtie. From whiche the preachers muſte diſſuade the people wyth greate diligence, and call them agayne to the true maner of faſtyng, whiche we haue declared. But we wyl determine at a conuenient tyme of the maner of inioynynge, and keepyng cōmon faſtes, and we wyll vſe ſuche moderation as we truſte ſhall profitte oure people vnto the maynteynyng, and amplifyinge of the ſtudies of godlines, euen as thys muſte be the ende, and marke of all eccleſiaſticall ordinaunces, that they ſerue to the maynteynyng and ſettyng forth of godlines.

Wherefore as often as there ſhalbe occaſion of treatynge of fayſtynge, either out of the ſcriptures, that ſhalbe expouned, or by reaſon of the tyme appoynted to faſtes, or thorowe ſome other chaunce, the preachers ſhal diligently warne the people of the vngodlines and abuſes of faſtes, and ſhall labour to corret thē. Firſt, and before all thinges, ſette no man thynke that he oughte to faſte for thys purpoſe, that he maye deſerue ſomwhat of God wyth that worke, neither let hym be perſuaded that anie faſt, be it neuer ſo hard, is allowed of God, except it be taken vpon vs out of true repentaunce of ſynnes, and a ſure truſte of Goddes mercie to be obteyned for oure Lordes ſake Ieſus Chriſte, that is to ſaye, with a conuerſion to God from the whole hert. Further that faſtyng be ſo ordeyned, and kept, that it ſerue to true, and godly humblynge, chaſtiſynge. and ſanctifyinge of the bodie, that the ſpirite maye be readier to prayer, and other exerciſes of religion. Thys is a godlie and acceptable faſt, wherunto the preachers muſt buſily exhorte the people.

And cheiefly the preachers ſhall call the people frō that vngodlines, thorow whiche ſome faſte vnto ſayntes, either of inioyned ſatiſfaction, as they call it, or of theyr owne wylles, or that they maye obteine with that worke certeyne benifittes of the ſayntes thē ſelues, or that they may haue theyr interceſſion before God for certeyne benifittes. For as we ſayed before, chriſtian taſtyng is a certeyne preparation of a true, and faythfull prayer vnto God, thorow Chriſt our Lorde and not a worke wherewyth God is worſhypped by it ſelfe, muche leſſe wherewyth we might deſerue anie thyng at the ſayntes handes. For wyth faſtyng we humble oure ſelues, and pray for remiſſion of ſynnes, and Origene in Leui. Ho. x. Chap. xvi. Faſte from euyl doinges abſteine fom euyl communication, conteyne frō euil thoughtes. Touche not the ſtolen breade of peruers doctrine deſire not the deceyuable meate of philoſophie, whiche maye ſeduce the frō the truth. Suche a faſt pleaſeth god. Item Athaſius de virginitate. for the holy goſte, wherby we may do thoſe thinges that be acceptable vnto God, which neuertheles are onely acceptable thorowe Chriſte, not for oure merite, bycauſe that God onely is to be called vpon, and worſhypped of vs, and not the ſayntes.

And foraſmuche as the true maner of faſtyng is ſo muche corrupted, and exceſſe in meates, and drynkes ſo much encreaſed, that ſome on the faſtynge dayes wyll abſteyne verie ſtraitly from meate, and ſome tymes from drynke to, vſynge onely water, whiche the next daye, and on the verie holie dayes of the ſaintes, whereunto they prepared thē ſelues wyth faſtynge, are not aſhamed to drynke tyll they be dronken, & to lyue ſhamfully, the preachers (whiche thinge the holie fathers dyd alſo) ſhall chiefely beate in abſtinence frō ſynnes, and all exceſſe, and fleſhly pleaſures, and they ſhall exhorte them to moderation, and temperance of lyfe, whiche thynge we reade that the Apoſtles did alſo, Thus the people at length ſhal be broughte to true and godly faſtyng.

¶ Of holie oblations. 〈1 page duplicate〉 〈1 page duplicate〉

THE people muſte diligently be taughte thys thynge that Chriſte is that only acceptable, and propiciatorie Chriſoſtome in the epiſtle to the Hebr. Homeli. xvii. chapi. ix. And Cirill. to the quenes of the ryght faythe do teſtifye of the one onely offeringe. ſacrifice, thorowe whiche we obteyne of God, grace, ſaluation, and al benifittes, as all the prophetes, and the Apoſtles wytneſſe, and chiefly the epiſtle to the Hebrues from the fourth Cha. vnto the tenth. Nowe moreouer thorowe Chriſte we offre to god the father both our bodies, and oure ſoules, an acceptable ſacrifice thorowe fayth, vnto the prayſe, & glorie of his name. Whereunto S. Paule exhorteth vs, Ro. xij. ſaiyng, I beſeche you bretherne by the mercie of God, that ye giue your bodies, that is to ſaye, your ſelues, and your whole lyfe a lyuely ſacrifice, holy, acceptable to God, your reaſonable ſeruice, and frame not your ſelues after the figure of thys worlde. etc. So Chap. xv. He glorieth that he ſo adminiſtred the Goſpoll of God, that the offering of the heathen ſhoulde be acceptable, ſanctified thorowe the holie goſte. Suche a ſacrifice is that alſo, whereof the Pſal. li. ſyngeth A broken ſpirite, and an humbled herte thorowe the true knowledge of ſynne, and repentaunce (for ſo he meaneth) is a ſacrifice vnto God. For they which thorowe the goſpell haue truly knowen Chriſt & by Chriſt haue wholy yelded them ſelues vnto God, whē being circūuēted of Satan & ouercommed of theyr owne luſtes they fal into great ſynnes, and therefore be puniſhed of God, and exerciſed with ſundrie afliction, they offre to god in their prayers for grace, an hert ſtrycken wyth the repentaunce of ſynnes, and touched with the feare of gods iudgemēt, and an hūbled, and brokē ſpirite. Whē God conforteth theſe men agayne, and lyfteth vp theyr conſcience, and deliuereth from all perils and tribulations, they thāke God, they glorifie hym, and offre vnto hym a ſacrifice of prayſe, the fruite of lyppes confeſſing vnto his name, Hebr. xiij. As the Pſal. Cvij. wytneſſeth, rehearſyng vp the chiefeſt daungers, and calamities, wherewith God is wont to chaſtiſe, and exerciſe men. They cryed to the Lorde, when they were aflicted, and he deliuered them from theyr neceſſities wherefore they gyue thākes vnto the Lorde for his mercie, and for his wonderful actes towardes the chyldren of men.

To theſe ſacrifices of prayinge, magnifiynge God, and gyuynge of thankes, the ſacrifice of liberalitie towardes oure neighbours, chiefly the needie, is ioyned. For with ſuche ſacrifices we pleaſe God, Hebr. xiij. For when the godly praye for ſo ample benifites of God, or gyue thankes for receyuyng the ſame, thē the verie nature, and proprietie of godlines requireth, that for Gods ſake, and his prayſe, they be liberall, and bountuous towardes the pore, chiefely ſeynge that they knowe that God accepteth theſe benifittes, as done vnto hym ſelfe. For which cauſe God commaunded the fathers alſo in the olde teſtament, that at thoſe three yerelie feaſtes, in which al the males ſhould appeare in his ſyght, they ſhoulde not come emptie before him, but that euery mā ſhould offre accordynge to his abilitie of that bleſſynge, that euerie one had receyued of the Lorde, Exod. xxij. and Deut. xv. Which oblations he would haue to be gyuen forth to ſuſteine the Leuites, wydowes, orphanes, ſtraungers, and other pore people. And ther fore the olde churche reteyned that cuſtome that when they come togyther to heare the worde, and to receyue the ſacramentes, the faythfull ſhoulde offre theyr oblations to the Lorde, and conſecrate them to hym for the vſe of the pore.

Out of theſe places of the ſcripture, and inſtitution of the olde churche the preachers ſhall teache the people, fyrſte that the ſacrifice of Chriſte is that onely propitiatorie ſacrifice, of good ſauour, whiche by it ſelfe is accepted to God the father, and deſerueth vnto vs forgyuenes of ſynnes, grace, and other benifittes of God, and that it is the ſacrifice which was ſhadowed in al the ſacrifices of the law, & whiche made al the other acceptable vnto God. As alſo the ſacrifice of our ſelues, and what ſo euer pleaſaunte thynges we can do to God, be allowed, and accepted of God for reſpecte of thys onely propitiatorie ſacrifice. Without Chriſt there is nothynge acceptable. No man can do any acceptable thynge wythout Chriſt.

Wherefore the preachers muſte buſely beate into the people that they thynke not, that, acceptable ſeruice, or worſhyppe maye be done vnto God, with any ſacrifice or oblation be it neuer ſo precious, for the dignifie, and worthines either of the thynge, or of the offerer, if the ſame ſacrifice, or oblation be not offered, and made acceptable in Chriſte the Lorde thorowe his merite.

Secondly that they go not about to giue any other ſacrifices to God, thē thoſe which we rehearſed before, that is to ſay, the ſacrifice of them ſelues, of a bruſed ſpirite, and herte afflicted thorowe ſynnes. Item a ſacrifice of prayſe, and thankeſgyuynge for the benifittes that they haue receyued, wyth liberalitie towardes the pore, and other thinges, that make for the promotynge of the kyngdome of Chriſte. Wherfore to offre to God great gyftes, to buylde, adourne, and enriche tēples, altares, monaſteries farther then that it prouoketh the religion of Chriſt wyth thys falſe opinion, as thoughe theſe thynges were muche moore acceptable to God then if ſuche gyftes were beſtowed vpon the pore for Chriſtes ſake, be in no wiſe thoſe ſacrifices, which God requireth, or alloweth, but wherewyth the wrath of God is more prouoked. And therefore the people muſt be warned, that corporal goodes muſt be offered to God for none other vſe, then that the religion of Chriſte maye be furthered, that the holie miniſterie maye be ordeyned, and maynteyned, that the neceſſitie of the pore maye be prouided for. Finally that there maye be miniſtered to euerie bodie as muche as is needfull to lyue godly.

Therefore to buylde huge temples, and to decke them wyth more thynges, then be requiſite to thys purpoſe, that the congregation maye haue a comelie place, whereunto they maye come togyther to heare Goddes worde, to receiue the ſacramentes, and to do other thinges perteynyng to religion, is not allowed of God. For theſe thynges make nothing for the edification of faith in Chriſt or for the health of our neighbours, wherevnto all chriſtian mēnes benifites, and good workes ſhould be referred, ſeing that Chriſt Ieſus is the ſumme of all the commaundementes of God, and thende of the lawe, that we (I ſaye) maye truly knowe him, and take holde vpon hym, ſo that we maye lyue in hym, and he in vs. And further ſeinge that the ende of the law is loue out of a pure hert and good conſcience, and fayth vnfayued. i. Timo. i. Therefore lette the thynge that S. Hierome teacheth haue place, that is to wit, that the temples of chriſten men muſte be ſo builded, and decked, that out of them it may appeare, our riches, and glorie to be ſette in the croſſe of Chriſt, and that we ſerue ſuche a Lorde, that gathered his congregation in the moſte pouertie of the worlde wythout golde. The matter ſtode otherwiſe with the people of the olde teſtament, wich had theyr peculiar rites, theyr ceremonies, theyr policie, their ornamētes in the tabernacle, and in the temple, all whiche thynges after the cōmyng of Chriſte, ceaſed. That people had onely one temple, whiche they decked wyth ſome outwarde gorgiouſnes, & in the meane whyle neuertheles they were commaunded that they ſhoulde haue no begger amonge them. Deut. xv.

In the daye of iudgemente when Chriſte ſhall pronounce the laſte ſentence of al men, he ſhall ſay thus. I haue hungred, thyrſted, I was naked, a ſtraunger, weake, in bondes and you miniſtered vnto me. For what ſo euer ye dyd to one of theſe litleones, I take it to be done vnto my ſelfe, entre therefore into the kyngedome of my father, whiche was prepared for you from the begynning. But to thoſe, whiche haue not done theſe thynges to his litleones, he ſhall ſaye. Go into euerlaſtyng fyer. etc. But we ſhal heare no mention made of buyldyng of temples, and monaſteries, and deckynge of the ſame. Let the paſtours then teach the people to exhibite true worſhippynges vnto God, to decke his true, and liuely temples, that is to ſuccour the pore and afflicted, whiche be the true membres, and bretherne of Chriſte.

Thys thynge God hym ſelfe dyd not onely commaunde vs, but the holie fathers alſo require the ſame of vs. S. Ambroſe wryteth thus in the .ij. boke of offices. Chap. xx. When the Lorde ſhal cōplayne, and require why the goodes of the churche, golde, and coſtlie veſſels were not beſtowed vpon the vſe of the pore, and redemyng of priſoners, if a man wyll laye the ornamentes of temples, for his excuſe, and ſaye, I was a feard leſt the temple of God ſhoulde want ornamentes, he ſhall heare of the Lorde: Sacramentes require not golde, neither do thoſe thynges pleaſe by reaſon of golde, whiche are not bought wyth golde. The raunſomming of priſoners, is the verie ornamēt of ſacramentes, and they be verie precious veſſelles, whiche redeme ſoules from death. That is the true treaſure of the Lord, which worketh the ſame thynge, that his bloude wrought. Then (ſayeth he) I acknowledge the veſſel of the Lordes bloud, when the chalice redemeth them from the enemie, whom the bloud redemed from ſynne. etc. But our naturall blyndnes, and rebellion agaynſte God, cauſeth, that we neuer worſhyppe him according to his preſcription. And thorowe our naturall pryde, and vngentlenes, and neglectyng of our bretherne, it cometh to paſſe, that we thinke thoſe thynges vaynly waſted, and loſte, or not well beſtowed, whiche are ſpent vpon the needie, and deſpiſed men before the worlde. Therefore men fall ſo farre, that they had leuer offre theyr gyftes to God for an ornament of wodde, ſtones, and deade bones, and for the maynteinaunce of vnprofitable felowes, then for the vſe of the pore, where as yet he teſtifieth that he wyll compte thoſe thinges done vnto him ſelfe, what ſo euer we beſtowe vpon the pore for his ſake, promiſyng that he wyl recompence the ſame in thys worlde, and in the worlde to come.

Wherefore thys falſe, and peruerſe opinion of the fleſhe muſte be earneſtly rebuked, and diligently corrected, that they maye omitte thoſe ſacrifices vnacceptable to god, and that they ſuccour the needie, and afflicted perſones wyth true ſacrifices, and acceptable to God. And the preachers muſt teach and exhorte the people diligently, that they brynge all their gyftes, and oblations into a cōmon treaſurie of the churche, and that liberallie. And they ſhall declare moreouer that this is the deutie not onely of the riche, but alſo of all men, after the meaſure of the goodes, whiche the Lorde hath graunted to euerie one of them. For Chriſte offered him ſelfe for al men, no leſſe for the pore, then for the riche. It becometh then al mē to be thākfull, and to remembre that pore wydowe whiche by the iudgement of Chriſte in offerynge of a farthynge gaue more into the cō mon hutche, then all the other. Marke. xij.

We alſo, God wyllyng, ſhall take ſuche ordre for the makynge of a cōmon treaſurie of the churche, wherwyth not onely the pore and beggers ſhal be ſuccurred, but alſo ſtipendes ſhall be appoynted for certayne towarde yonge men, whiche ſhall be brought vp, and inſtituted vnto the miniſteries of the churche.

Wherefore the preachers ſhal diligently exhort the people, that they offre their oblations to the Lorde liberally, as often as they come togyther to heare the Lordes worde, to the holie baptiſme, to the receyuynge of the cōmunion of the ſupper of the Lorde, to the cōmon prayers, or on the ſūdayes, and other accuſtomed feſtes, when mariages are bleſſed, when thankes are gyuen to the Lorde for them, which haue recouered them ſelues from ſome ſyckenes, whē women lately deliuered go to churche, and when ſo euer god hath gyuen peculiar gyftes to men, whiche thynge he doeth euen dayly. For we dayly enioye the moſte ample benifites of God, wherefore we muſt dayly declare our thākfulnes, wyth godlie oblations, that the miniſterie of the churche maye be euer repared and ſuſteyned, and that all mennes neceſſities maye be bountuouſly ſuccurred. For it is a great, and an vngodlie vnthākefulnes, that whereas men beſtowed ſo manie thinges moſt liberally vpon ſtones, wodde, and dead mennes bones, vpon ſtationaries, and ſuch other vnprofitable fellowes, and were cōſtrained to bye ſacramentes and other eccleſiaſticall thynges wyth money, nowe in the lyght of the Goſpell they wyll not contribute a litle to maynteyne the neceſſarie, and holeſome miniſterie of the churche, to feede the pore, the membres of Chriſte oure bretherne, chiefly ſeinge that they be deliuered of manie ſuperfluous charges, whiche we haue rehearſed. Therefore the people muſt be called by the preachers with greate diligence frō thoſe ſuperſtitious oblations whiche they were wonte to offre vnto dead ſayntes, theyr ſtockes, and relikes, and they muſte be enſtructed, and exhorted to true, and acceptable ſacrifices vnto God, wherof we haue ſpoken.

¶ A forefence, and commaundemente agaynſte the errours of the anabaptiſtes.

VVe are many wayes premoniſhed both out of the worde of God, and alſo out of hiſtories of eccleſiaſtical matters, that Satan laboureth by al meanes to ſteare vp and to brynge into the church ſundrie ſclaunders, and offences aſwell of doctrine, as of lyfe. Wherefore the paſtours ſhall watch diligently to turne awaye and diſapoynt theſe pernitious endeuours of Satā, and to keepe and deliuer the people of God from all falſe doctrine. In whiche thynge they muſte watche chiefely at this tyme. For it is manifeſt that the anabaptiſtes runne vp and doune in moſte places, and with merueylous craftes, and giles creepe in, amonge the ſimple, whiche alſo haue dryuen not a fewe out of theyr wittes, whō they hold entāgled, & caught in a ſnare.

Agaynſt this incōuenience it ſhal be right expedient, if the paſtours often enſtructe the people of thoſe articles of oure religion, for whiche the anabaptiſtes chiefely moue controuerſies, and cōfute their dotyng dreames ſubſtātially out of the worde of God. Hereby the people certaynly knowyng how vngodly theyr opinions be, being ſo armed aforehande ſhal eaſely determine that the authours of ſuche doctrine muſt be neceſſarily eſchued, and condemned. And the more that they ſhal abhorre frō the vngodly faininges and blaſphemies of theſe men, the more eaſely they ſhall be reteyned in the ſtudie of ſincere doctrine, and eccleſiaſtical conſent. And the diligent handlynge and large expoſition of ſuche places cauſeth al men in the cōgretion to be more plentifully, and certeynely enſtructed, and confirmed in the doctrine of Chriſte. And that the people maye be armed aforehande agaynſte the vngodlie imaginations of theſe men, the preachers muſte entreate playnely, and clearely of all theyr articles and ſhewe howe noyſome, and peſtilent they be, and full of all pernitious perturbation of the cōmon weale, ſedition, & horrible blaſphemies againſt god, and his holy Goſpell. For ſome make for the ouerthrowyng of outwarde politie, ſome for the confirmation, and ignoraūce of ſynnes, to blow vp a truſte of oure owne ryghtuouſnes, and eſtabliſhe a contempte, and violation of the ſacramētes, & holy miniſterie of the church. The chiefeſt then of theſe muſte be declared to the people by name, and often repeted.

As theſe be, where as they ſay, that to adminiſtre the cōmon weale, to exerciſe cōmon iudgementes to puniſhe yll doers, be offices and workes contrarie to the preceptes of Chriſt, whiche a chriſtian man ought not to do. Itē that to offre an othe, or to ſweare at the commaundement of them that adminiſtre the cōmon power, or be lawfull Iudges is agaynſt the Goſpell. Item that it is ſinne for a man to haue anie thynge propre, but that all chriſten men oughte to make theyr goodes common. Item that a Catabaptiſte maye forſake his wyfe, whiche alloweth not his errours, and contrarie wyſe.

It is euident that theſe errours be ſeditious, and that they muſte be aſwell reſtrayned, as other ſeditious deuiſes, and dedes are wonte to be. Wherefore the cōmon officers muſte puniſhe theſe felowes with cō ueniēt rigorouſnes. And the preachers muſt ſhewe the people by the ſcriptures that theſe Imaginations be agaynſt the Goſpell, and that they haue theyr begynnyng frō the naturall arrogantie of mē, rebellion, and cōfuſion, whiche fyghte agaynſte the kyngdome of Chriſte. The Anabaptiſtes whiche keepe not the difference of ſpirituall and politike lyfe, vnderſtande not that the Goſpell teacheth the knowledge of God, and the inuocation of hym, in Chriſte Ieſu oure Lorde, and eternall ryghtuouſnes, and that neuertheles it improueth not theſe outward thynges, to eate, and to drynke wyth thankeſgyuyng. Item theſe ciuile thynges, to gouerne the common weale, exerciſe Iudgementes to make warre, to go a warfare, to obeye the officers, to marie, to keepe oure owne goodes, to gette, and mainteyne riches with labour, and lawfull bargaynes, to ſet forth ſciences profitable for our lyfe, to teache wel the youth, and ſuche lyke, whiche in godlie men are the verie worſhippinges of God. Theſe thinges further godlines, and cōmon tranquillitie, and it is profitable to amplifie thys dignitie of polityke thynges, whiche when they beginne to vnderſtande, then mē ſhall applie them ſelues more gladly to this diuine ordinaunce, and they ſhall learne to exerciſe fayeth, and loue in theſe actions of life. And they ſhall obeye the officers wyth all theyr hertes, and as muche as in them lieth they ſhall ſtudie to maynteyne common peace, and honeſt maner of lyuyng.

But beſyde the forſayed ſeditious opinions, ſome haue brought forth yet more abominable, of whiche company they were that inuaded the Citie Monſter, whiche taughte that the officers diſſentyng frō them oughte to be abrogate, and they dyd ſette vp a newe tirannie vndre the name of the kingdome of Chriſte. Whiche thynge perteyneth not only to the ouerthrowynge, and reprouynge of the ordinaunce of God, as euerie cōmon power is, but it is a ſinne agaynſt the cōmaundement cōcerning the magnifiyng of Gods name, vndre a falſe pretence of Gods name, to oppreſſe the cōmon officers, and to turne the Goſpell into an outwarde politike gouernaunce. And to make this leude doctrine more pleaſaunt, they fayned the holy goſte to be the authour of theyr furour, falſly imaginyng viſions, and prophetes, whiche they brought forth moſt vnſhamefaſtly agaynſt the word of God wryttē, which they taugh to be playnely deſpiſed. All whiche thynges be the actes of extreme vngodlines, and barbarouſnes, whiche God is wont to puniſhe with notable, and horrible exemples euen in thys lyfe, as appeared in the verie ſame men of Monſter, whom we named before. For the thynges that chaunced amonge them, were ſurely horrible, and to be cōpared with the moſte notable thynges that euer happened in the worlde. The preachers ſhall exhorte men diligently to conſidre religiouſly theſe ſo ſore, rigorous, and terrible exemples and iudgementes of God, whiche being cō ſidered they wyll more vehemently abhorre both from Anabaptiſtes, and all other heretikes, and they ſhall learne to iudge, and determine more certainly of hearing the word of God, which God hym ſelfe hath ſo boūtuouſnes ſet before vs in the holy ſcriptures and ſo merueilouſly preſerueth vnto thys daye. And they ſhal begynne to order theyr lyfe accordyng to the preſcription of Gods worde, wyth all feare, and godly carefulnes they ſhall alſo haunt eccleſiaſtical aſſembles ſtudiouſly, and they ſhall caſte awaye the loue of them ſelues, and the deſpiſynge of the congregation, and the holie miniſterie, and ſhall not inuade other mennes offices.

Surely our aduerſarie the deuyl ceaſeth not nor ſlu breth, but watcheth, and ſeeketh to pull men from God wyth infinite craftes, gyles, deceits, and ſclaūders. Wherefore the preachers ſhal exhort the people wyth great diligence to the feare of the Lorde, and they ſhall be reteyned in ſinceritie of fayth, and communion of the congregation, and ledde in the waye of the Lorde wyth continuall prayers, holeſome doctrine, and diligent exhortation.

An other kynde of vngodlie doctrine, wherewyth the Anabaptiſtes fight agaynſt the congregation of Chriſte, is concernyng ſpirituall matters. For fyrſte they denie original ſynne, and they wyl not acknowledge howe greate filthines, howe greate impietie and euer peſtilent corruption was broughte vpon vs all thorowe the fall of Adam. Further bicauſe they admitte not original ſinne, they alſo refuſe the baptiiſme of chyldren, and in aſmuche as in them lyeth, they drawe awaye the moſte parte of men from God, and eternall ſaluation.

Thyrdly they boſte them ſelues to be ryghtuous, and to pleaſe God, not purely and abſolutely for Chriſtes ſake, but for theyr owne mortification of them ſelues, for theyr owne good workes, and perſecution, if they ſuffre any. Wherfore thei deuiſe many workes to them ſelues, for which they haue not the commaundement of God, and boſte them ſelues wyth arrogant hypocriſie, they refuſe the dignitie of ciuile matters, and thei thynke that, that imagined croſſe is a greate paſſion, aſmuche as they maye they quenche the doctrine of fayth, teachyng men to truſt in their owne workes.

Fourthly they deſpiſe the outwarde miniſterie and doctrine of the churche, they denie that God worketh by them. They teach that we muſt loke for priuate illuminations and vilions. Wherefore they auoyed the cō mon ſermons of the churche, and holie aſſembles of the people of Chriſte, they withdrawe frō the ſacramentes, whiche they wil to be nothyng els, than outward ſygnes of oure profeſſiō, and felowſhip, as the badges of capitaines be in warre, thei deni that they be workes and ceremonies inſtituted of god for this purpoſe, that in them we ſhulde acknowledge, embrace, and receyue thorough fayth the mercie of God, & the merite and cō muniō of Chriſt, and that God worketh by theſe ſignes, and exhibiteth vnto vs the gytes in dede, whiche he offereth wyth theſe ſignes.

And though all the Anabaptiſtes do not holde all theſe vngodlie opinions, yet there be verie fewe, that haue not the moſte parte of theſe. And there be ſome, whiche followe, and teache thynges yet more abmominable then theſe.

Agaynſt theſe common errours of Anabaptiſtes, the preachers muſt teach the people, at certayne tymes, and declare the verie ſame places of the ſcripture, for which chiefly the Anabaptiſtes make all thys buſines. Wherin they ſhall not onely do the congregations good in thys poynte, that they ſhall be ware leſte the leauen of the Anabaptiſtes ſpreade anie farther, and corrupte more, but they ſhal alſo brynge to paſſe that the faythful of Chriſte ſhall be more plentuouſly, and certaynely enſtructed, and cōfirmed of al the doctrine of Chriſte, and chiefely of the controuerſies, whiche theſe heretikes moue, that is to ſaye, of ciuile officers, of the dignitie of the politike thinges, of othes, of cōmon iudgemētes, of puniſhmētes, of the proprietie of goodes, of lawful bargaines. And it ſhal be verie profitable oftē to repete theſe thynges in teachynge, that the myndes of Chriſtes faithful may be armed againſt the doinges of the Anabaptiſtes. They ſhal labour diligently to declare out of the ſcriptures, and propre teſtimonies of the holy goſte, that this whole maner of ciuile lyfe, fellowſhip and gouernaunce was taught, and ordeined vndoubtedly of God hym ſelfe, that they be the verie workes, and benifittes of God, whiche he wyll adurne wyth his benifittes, as Paule teſtifieth, Ro. xiij. And all the prophetes, and Apoſtles preache wyth Moyſes, that it is the commaundement of God, that we ſhoulde obey the officers lawefully ordeyned, that the ſubiectes be not rebellious to the officers, nor go aboute to plucke them frō theyr place. And thys place of S. Paule concernyng officers muſte be truely, proprely, and diligently declared, by reaſon of the buſie ſpirites, whiche thynke that the kyngdome of Chriſte is not wel exalted, excepte all earthlie powers be aboliſhed, and that they vſe not the libertie, whiche he gaue excepte they caſte of all yokes of mannes bondage. But the Goſpell teacheth, and offereth a ſpirituall kyngdome, that is to ſay, that Chriſt ſitteth on the ryght hande of his father, and prayeth for vs, and gyueth forgyuenes of ſynnes, and the holy goſte vnto the church, that is to ſaye, to thē that beleue in hym, and call vpon hym. The Goſpell not onely wythdraweth nothynge from the ciuile lyfe, fellowſhippe, or gouernaunce, nor troubleth nothynge in the ſame, but alſo it encourageth, & inſtructeth, rightly to maynteyne thys lyfe, felowſhip, and gouernaunce of ciuile matters. For it bryngeth to paſſe that all they whiche beleue the Goſpel, ſubmitte them ſelues to all men wyth all theyr hertes for the Lorde Chriſtes ſake, that they ſerue al maner of men, and do them good in all thynges, that perteyne to the neede of the bodie, or to ciuile ſocietie. Therefore in thys ciuile lyfe & ſocietie they exerciſe theyr fayth and ſhewe exemples of loue towardes their neighbours, wyth whom they lyue, in all theyr neceſſities all maner of wayes. What ſoeuer gētle behauiour there is in the world what ſo euer perteyneth, or healpeth to faythfull, and honeſt ciuilitie, and participation of preſent thynges, and to the maynteinyng and adurnyng of the common weale, that chriſtē mē only do rightly vnderſtand, & labour to perfourme moſt prōptly. In like maner the paſtours muſt often ſubſtantially declare, and excuſſe thoſe doctrines alſo, that perteyne to a ſpirituall lyfe, for whiche the Anabaptiſtes make muche buſines, as, of originall ſynne, of the baptiſme of infātes of the rightuouſnes of fayth, and theſe thinges they ſhall teache out of the holie ſcriptures, as, of original ſynne, what an horrible euyll it is, bycauſe mannes reaſon doeth no ſe thoſe thynges to be damned, whiche remayne in the nature of man, I meane the ignoraunce of God, want of the feare of God and diſtruſting of God. Item that God alloweth the baptiſme of our infantes, receyueth our infantes into his chyldren thorowe baptiſme, and maketh them heyres of his grace, and euerlaſtyng lyfe. That remiſſion of ſynnes, the communion of Chriſte, the felowſhoppe of a newe, and bleſſed lyfe is only in the congregation of Chriſt, and not amonge the Iewes, or Turbes, or other men amonge whom the Goſpell is not preached the ſacramentes of Chriſte are not adminiſtered, but rather the name, and doctrine of Chriſt is blaſphemed. The matter ſtanding thus, and ſeinge that it is euident that God wyl be the God of our ſeede alſo, that is to ſaye, a ſauiour, and authour of a newe, and bleſſed lyfe, to vs, which thorowe Chriſt be made the ſonnes of Abraham, and heyres of the promyſe, and couenaunte, whiche God Gene. xvij. Gala, iii. made wyth hym the father of all them that beleue, the matter beinge thus (I ſaye) ſurely we maye conclude, and it is playne, that our infantes borne of vs ſynners and loſte through ſynnes, muſte be offered to Chriſt, & be incorporated to him thorowe baptiſme, that by hym they maye be waſhed in the churche from ſynnes, and haue his ryghtuouſenes gyuē thē, & put vpon them. For ſeing that the kingdome of Chriſt is reueiled amounge vs, and the miſtery of redemptiō, and ſaluation wrought by Chriſte, is more clearely, and abundaūtly exhibited and preached then before (for manye Kynges, and prophetes deſired to heare, and ſee the thinges that we heare and ſe, and it was not giuen to them) it muſte needes be that they playnlie knowe not the Goſpell of Chriſte and cōmunion of ſayntes amonge them ſelues, that were ſayntes in dede, and acceptable to God, or els that they inuade Chriſte, and his churche with a wicked furie, whoſoeuer they be that wyl not haue our infantes to be purged from ſynnes wyth the Sacramente of regeneration, and to be planted in the churche of God, ſeinge that it behoued infantes of the olde people to be ſanctified, and planted into the bodie of Chriſt, whiche is the churche, wyth that Sacramente, that God then gaue them for thys purpoſe. For why ſhoulde oure infantes perteyne leſſe to the kyngdome of God then theirs, ſeinge that thorow Chriſt we be grafted in the holy roote of that people, and made partakers of the bleſſed fatnes of thys Olyue? Ro. x Furthermore we haue giuē vnto vs a mig tier ſpirite, Romo. viij. But we be gotten i ſynnes, aſwel as the Iewes, and haue neede to be deliuered from ſynnes thorowe Chriſt and to be brought vnto the life of God, and that in Chriſtes church. For there is not ſaluation wythout the churche, where neither the worde, nor Sacrament is. Infantes then muſte be planted into the church, & we muſt gyue them the ſigne that wytneſſeth, that the promiſe perteyneth vnto thē. And foraſmuche as in this time the Goſpel, the grace of God, and redemption of Chriſte be more clearely, and effectuouſly exhibited and preached in the churche both wyth wordes, and ſacramentes, then amonge the olde people, euerie man ſurely beinge rightly warned hereof, excepte he be a verie vngodlie perſon ſhall acknowledge that oure infantes alſo muſte be waſhed from ſynnes by baptiſme, whiche is the Sacrament of regeneration, and that they muſte be planted into Chriſte our Lorde, and his churche, in whiche church Chriſte worketh thorowe his worde, and ſacramentes, as Epheſ . v. Paule ſayeth that Chriſt loued the cōgregation, and gaue him ſelfe for it, to ſanctifie it, and cleanſe it, wyth the lauer of water. etc. He deſcribeth not the congregation wythout ſignes, and without the worde. Wherefore he ſayeth alſo in an other place, one bodie, one ſpirite, one Lorde, one fayth, one baptiſme. Whiche thynges ſurely do teſtifie that they whiche perteyne to the cōgregation, be planted into the ſame wyth ſome outwarde ſigne alſo. If mē ſhall be warned hereof often, and ſubſtantially, they ſhal reuerentlie vſe holie baptiſme, they ſhal come to it, and ſtande by it more religiouſly, and they ſhal more feruently pray for the grace of God to them ſelues, and to the infātes, and wyth purer myndes, and greater ſanctification of them ſelues they ſhal labour to offre to Chriſte the Lorde both their owne chyldren, and alſo the chyldren of the whole church, according to the Lordes wordes, ſuffre the litelones to come vnto me for the kingdome of heauen perteyneth to ſuch. Whiche moſte ſweete ſayinge of the Lorde oure ſauioure they ſhall alſo embrace wyth more certeyne fayth, and wyth greater deuotion gyue God thankes for his ſo greate benifitte. Men ſhall moreouer be moued, and enflamed to procure theyr chyldren beinge grafted in Chriſte to be brought vp to hym, and to his churche wyth greater diligence, and they ſhall cauſe them to be noſſeled in the knowledge of him, that they may profite the church, and whē they be growen vp, they ſhall dedicate them betymes, as the membres of Chriſte, vnto his churche, being the ſonnes, and heyres of God, and ioynte heyres wyth Chriſt.

In lyke maner the rightuouſnes of fayth muſt be declared, and ſette forth, by comparyng of the Anabaptiſticall imaginations. For that compariſon ſhall brynge greater lyght to thys miniſterie, I ſaye when it ſhal be playnely ſhewed howe greate difference there is betwene the true ryghtuouſnes of Chriſt, and the hypocriſie of theſe heretikes. For that rightuouſnes, that the Goſpel teacheth, is to take handfaſt of Chriſt the lorde with ſure faith, ſo that the mynde truſt therin conſtantly, and call vpon God the father thorowe Chriſte wyth the cōfidence of chyldren, and ſtudie to glorifie the ſame wyth good workes, wherewyth our neighbours may be holpen by al poſſible meanes, accordynge to all the power of the holie goſte, that it hath receyued. But the rightuouſnes whiche the Anabaptiſtes teache, and wherin they boſte themſelues, is al ſpent in workes fained by thē ſelues, and in ſuffraūce of euyls, whiche they laye, or pulle vpon them ſelues, bicauſe they abſtaine from the adminiſtration of the cōmon weale, whereby neuertheles ſinguler benifittes are exhibited vnto men, bycauſe they contemne other ciuile ſocietie, reiecte iudgementes, refuſe to go a warre fare, eſchewe bying and ſellyng and other contractes neceſſarie in thys lyfe, wyth all whiche thynges chriſten men ſhall ſtudie to do good to theyr bretherne, and neighbours. Furthermore bycauſe alſo they wythdrawe them ſelues from eccleſiaſticall communion, and mocke holie aſſembles, cō mon doctrine, and the Sacramentes of the church, and denie their healpe to their neghbours. Finallie bycauſe that wyth obſtinate madnes they ſuffre ſpoilynge of theyr goodes, exile, impriſonment, ſcourgynges, and maymyng of theyr lymmes, and ſūdrie kindes of death, for theſe forſayed thynges, and other ſeditious ſayinges, & doinges. Theſe be the good workes of theſe felowes, this is theyr rightuouſnes, whiche when the preachers ſhal trie in theyr ſermons, and priuate admonitiōs wyth the diuine ſcriptures, and trie the nature of chriſten religion, and ſhal cōpare them wyth verie good workes, and wyth the ryghtuouſnes of fayth, the knowledge, and deſire of true ryghtuouſnes ſhall be merueylouſly confirmed, and kendled amonge the people of Chriſte, and they ſhall eſchewe, and abhorre hypocriſie, and thys counterfaited ryghtuouſnes of frantike felowes.

Thus when the preachers ſhal with ſinguler diligence declare and commende often to the people, howe the Lorde inſtituted the miniſterie of the church, and howe reuerently he would haue it executed, and receyued, what great thinges he vouchſafeth to worke thorow the ſame vnto our health, exhibiting his grace, and the redemption, and communion of his ſonne thorowe theſe thynges, mē ſhall more eſteme the holie miniſterie, and vſe it more religiouſly, omitting thoſe vaine illuminations, and viſions, whiche frantike men loke for, and exhorte other to ſeeke, the common miniſterie of the churche beinge deſpiſed.

We thoughte it good to putte into thys place, thys generall and ſhorte inſtruction concernynge the errours, wycked doctrines, and pernitious ſiſme of the Catabaptiſtes that the preachers being warned may learne, howe they maye call them backe into the way of holſome doctrine, and eccleſiaſticall communion, whom they haue founde ſeduced of thoſe madde ſpirites, and be not yet obſtinate with hereticall furie. And that they maye arme them, whiche ſtande yet in the holeſome doctrine, and conſent of the cō gregation, agaynſte the gyles, and hypocriſie of them, whom Satan holdeth cōfirmed in thys madnes, and keepe them in the ſinceritie of fayth, and cōmunion of the cōgregation, and drawe them from al felowſhip, and cōmunion of thoſe felowes. For their talke, as a canker, eateth vp the hole fleſh in the bodie of Chriſte. And foraſmuche as heretikes be verie ſubtile, and haue a wonderfull madde zeale to defende theyr vngodlie imaginatiōs, the feders of the Lordes flocke leſte anie periſhe thorowe theyr ſlouggiſhnes, or ignorantie, & be caried away by theſe wolues, muſte furniſhe them ſelues againſt theyr Sophiſtrie, and diueliſhe ſubtilties wyth readyng of the holie ſcriptures, and thoſe wrytynges, whiche in oure tyme haue bene ſette forth of godlie, and learned men agaynſt theſe thynges.

After thys ſorte then lette the paſtours watche in theyr ſermons agaynſte deceites, and craftie awaytes, wyth the care of euery man one by one, if neede be, of them whiche be committed to theyr charge. But who ſo euer perceiueth that there is ſome one in the citie, toune or village, where he dwelleth, whiche cōſenteth to the errours of the Anabaptiſtes, and alloweth them, we cōmaunde ſuch a man by the authoritie of the electorall dignitie, whiche we execute, that he vtter the ſame perſonne to the cōſtable, or gouernoure of the place wyth all ſpeede, whiche thynge becometh a good and a chriſtian citizin to do, whiche ought to preferre the ſinceritie of religion, and health of the churche before all other commodities. And we commaunde oure officers that they procure ſpedely the perſonne that ſhalbe accuſed, or ſuſpected of anabaptiſme to be called before them, hauyng wyth them the paſtoure, and other meete miniſtrrs of the churche, and other good, and godly men. Then the paſtour, or ſome of the miniſters, whiche ſhall be better furniſhed for that purpoſe, ſhall propoune to hym, that is accuſed of anabaptiſticall errours, thoſe thinges wherof he is accuſed. Whiche man if he ſhall cōfeſſe anie errour, he ſhal be kept in ſome tollerable cō mō priſon, til at cōuenient leaſure he may be more fully examined, and taught. But if he acknowledge no errour, neither can be conuicted thereof by true witneſſes, they ſhall lette hym go free. But concernynge them, whiche ſhal confeſſe them ſelues to be of the Anabaptiſtes opinion in one, or two doctrines, we wyll haue thys thynge obſerued. The officer of that place, where ſuche one ſhalbe, as ſone as he maye, ſhall call the ſuperintendent of that cōgregation, and other fitte for that purpoſe, both of the miniſters, and alſo of other tryed men of the congregation. Before theſe men, and the officer, the ſuperintendent, or byſhoppe moue interrogatories to hym, whiche is fallen into anie anabaptiſticall doctrine, not onely of that, that he hym ſelfe acknowledgeth, but of the principall imaginations of theſe men, wherof we ſpake before, if he ſhall perchaunce be founde, or if there be feare that he is ſnared in ſome other madde doctrines, For there be catabaptiſtes, whiche beare aboute in theyr breſt that deteſtable, and damnable indaical errour, whiche faine that the church ſhall be before the laſte daye, a certeyne worldlie kyngdome, wherein the godlie ſhall reygne and deſtroy with weapons al the vngodly, and holde all the kingdomes in the worlde. Some confounde the natures in Chriſte, partly acknowledgynge in hym the diuine nature onely, and partly the manhode onely. Therfore they muſt be dilligētly demaū ded of theſe, and ſuche other errours, and they muſt be earneſtly and wyth all ſoftnes of the ſpirite of Chriſte, warned of thoſe errours, whiche they acknowledge, and they muſt be brought again frō al errours to the ſinceritie of faith, and conſent of the congregation. And thys thynge muſte be often aſſayed. For we go about theyr ſaluation, for whom the ſonne of God was crucified, and ſuffered a moſte bitter and ſhamefull death, that they myghte be called backe from errours. Wherefore we muſte ſhonne no labour, ſo that we maye brynge agayne Chriſtes ſheepe begynnyg to ſtraye to the ſheepfolde of Chriſt. We muſt aſſay then ſo lōge to deliuer ſuche frō theyr errours as longe as of charitie we ſhall perceyue anie hope to remaine, that we may winne our neighbour

If the Lorde ſhall be preſent at thys correction of men in errours, and ſhal gyue his encreaſe, that ſome maye turne from theyr errours, we wyl that thoſe whiche haue ſuffered them ſelues to be brought agayne into the waye, ſhal playnely, and particulerly renie and abiure that errour, into which they are fallen, and al other vngodlie doctrines, whiche chiefly in thys tyme vexe the church, before all them, that ſhall be preſent in theyr exammation and conuerſion.

But if anie refuſyng godlie admonition, and doctrine ſhall obſtinately continue in theyr impietie, the officer of that place, muſte brynge theyr cauſe before an higher magiſtrate. He ſhall puniſhe ſuche accordynge to the ſtate of the perſonne, and erroure, wyth baniſhmente, or other ſore paynes after the law of the empire, and the tēporal cōſtitutiō decreed, & ſet forth cōceruyng theſe matters.

For we wyll that thys be knowen to all men, that none in our dominions, or places ſubiecte to our rule ſhalbe ſuffered, that dareth alowe one or more of the Anabaptiſticall errours.

We wyl haue the ſame maner vſed, with all them, whiche ſteare vp, ſpreade abrode, or allowe anie falſe doctrine that fighteth with the receyued articles of our fayth.

¶ Of the adminiſtration of religion, that is to ſaye, of the handlynge, and diſpenſation of the doctrine, Sacramentes, and diſcipline of Chriſt in the churche. And fyrſte of the maner, and ordre of holy ſermons.

ON the ſondaies and holie daies the preachers ſhal reherſe, and declare to the people the wonted leſſon of the Goſpell, betwene the adminiſtration of the Sacramente, as the cuſtome is, and out of that leſſon they ſhal teache the people, admoniſhe, and argue thoſe thinges which they ſhall perceyue to be moſte neceſſarie, and profitable for chriſtian lyfe. And foraſmuch as al the leſſons of the holy ſcripture preache vnto vs of God, to be acknowledged in Chriſte, of his almightines, and mercie, of repentaunce, and forgyuenes of ſynnes in the name of Chriſte, a wyſe and faithful preacher ſhal eaſely choſe that thing chiefely out of euerie leſſon, that ſhall make to the health, and edification of the preſent congregation. Wherfore the paſtours muſt haue great care of the people, and trye at certeyne tymes, howe muche euerie one hath profited in religion, in what partenerie one ſtaggereth, and is readie to fal, whether it be in the doctrine of fayth, or concernynge the truſt of Gods mercie, or in the feare of the iudgement of God, or in patience, loue, or orderynge of maners, that timelie, and holeſome remedies maye euer be brought out of the worde of God, as out of a plentifull apothe caries ſhop, and layed to the greuous diſeaſes and vices of the people.

The leſſons of the ſcripture beinge recited in the begynnynge of ſermons, muſte be diligently declared to the people, and that whole togither. For the worde of God muſt be propouned to the people, that they maye learne it, and be enſtructed to godlines therby. Wherfore ſo muche ſhalbe declared, as was reade to the people, that they maye receyue ſome fruite of godlines thereby. But the preachers and miniſters of the cōgregations ſhall labour diligently herein, that the doctrine, and exhortation, whiche they wyll vſe before the leſſons, euer be referred to thoſe thynges, wherein the people is weakeſte, and they ſhall inſtantly beate in the thynges, whiche they ſhall perceyue to further the amendemēt of the people, and holeſome inſtitution, whiche thynge we ſe that the holy fathers dyd alſo, which fyrſt declared in ordre the leſſon that was recited, and afterwarde taryed in thoſe places chiefely in teachyng, exhortyng, and reprouyng, that ſemed moſte to further the inſtitution, admonition, and correction of the people.

But bycauſe all doctrine, and exhortation is then ryghtly perceyued, and lette to ſinke deeper into the mynde, if it be deriued out of certaine principles knowen before, as fundacion, and cōcluded in the ſame, the preachers muſte referre all doctrine, and exortation in theyr ſermones, to ſome place of a Catachiſme or inſtitution, as to the ten commaundementes, to the articles of our faithe, the Lordes praier, the Sacramentes, and ſuche lyke principall poyntes of our religion. And bycauſe that the whole chriſtiane doctrine, and what ſo euer perteyneth to godlines, conſiſteth in theſe ſūmaries, and be meetelie well knowē to the people, it bringeth great light to the doctrine and it moueth the people the more, if the ſermons ſhalbe referred to theſe poyntes, as to a certeyne marke, and they ſhall ſhewe the people, to what parte of the catechiſme that, that they teache, perteyneth. Thys thynge ſhall healpe muche to thys purpoſe, that the people maye, dayly growe more, and more in all godlines, fayeth in Chriſte, and loue towarde theyr neighbour.

The paſtoure muſte alſo teache the people, the common offices, and dueties of thys lyfe, accordynge to euerie mannes vocation, as the office of maried folke one towardes an other, the office of the parentes towarde theyr chyldrē, and cōtrary wiſe. What maiſters owe to their ſeruaūtes, and ſeruauntes to theyr maiſters. Howe the officers oughte to be eſtemed, and all other gouernours, howe greate reuerence we owe them, howe we oughte to lyue wyth oure ſuperiours, equalles, and inferiours. Theſe thynges muſt be often propouned, and repeted in ſermons, chiefely on the holie dayes, when a greate cōpany of people reſorteth togyther. And the prayſes of ciuile lyfe muſte be diligētly beaten into mē, and chiefely the youth muſte be accuſtomed wyth great diligence, and arte, to learne to haue a reuerent opinion of the officers, of the lawes, and of al politike thinges. This reuerence is profitable to the common weale, and is the nurſe of great vertues.

On the ſundayes, and holie dayes at the euenyng prayers ſome exhortation muſte be made, which ſhalbe choſen out of the epiſtle of the ſundaye, or holie day, whiche the preachers, when it is reade to the people, ſhal interprete diligently They may, if they wyll, declare to the people the actes of the Apoſtles, or one of the euangeliſtes, or ſome epiſtle of Paule, or the Pſa ter in ordre. But let none of the preachers take in hāde to declare the bokes of Moyſes, the hiſtories of the olde Teſtamente, the prophetes, but they to whom the Deanes ſhal committe that matter. We wyll alſo that vpon the ſundayes, and holie dayes, aſwel in the mornynges, as eueninges holie aſſembles be vſed, holie leſſons be propouned and prayers be made, if there be miniſters inowe, and if muche people come thereunto. For ſo ſeruauntes and other of the common people ſhall be better prouided for, which can not euer come to the principall aſſembles of the churche. In the mornyng let the catechiſme be declared, if it maye be, if not, let it be declared at euentide when the people reſorte togyther. For a certeyne houre on the holie dayes muſte be appoynted for the ruder ſorte, and the youth to haue the Catechiſme declared. And that houre for the Catechiſme ſhalbe appoynted that is moſte conuenient for the people. And A Catechiſme is an introductiō inſtitution, and inſtruction of the vnlearned. in the wicke dayes, two dayes, or one at the leſte, muſte be appoynted for the Catechiſme, from Marche, to Nouember. From that tyme vnto the ſpryngtyde, the Catechiſme maye be omitted on the workynge dayes, by reaſon of youge chyldren, whiche can not be preſent for the great colde.

In euerie congregation ſuche miniſters muſt be choſen to the handling of the Catechiſme as may be foūd moſt readie, & meete thereunto, though they be not prieſtes, or in other ordinarie miniſteries. But howe, and after what fourme the Catechiſme muſt be expouned, we wyll declare hereafter. In cities we wyll that euen vpon the workynge dayes, there be two holy aſſēbles euerie day in the which, holie leſſons ſhalbe reade, with prayers, and Pſalmes, if miniſters wante not, and if the people wyll be entreated to come togyther diligently. Let ſuche houres be appoynted for theſe aſſembles, as ſhal be moſte comodiouſe to the people.

In villages, if it maye be for the people, let holie aſſembles be called togyther thryſe a wieke, in whiche mornynge prayers and exhortations ſhall be vſed out the ſcriptures. If by reaſon of the negligence of the people it can not be done ſo often, they ſhall procure that they come togyther once, or twyſe.

¶ Of the holy Sacramentes generally.

LEtte the paſtours, and teachers remembre that it is there duetie, to enſtruct the people diligentlie not onely in the adminiſtration it ſelfe of the Sacramētes, but alſo oftē in their ſermons when the place ſhall require it, what is done, and exhibited in the handlynge, and diſpenſation of euery Sacrament. How mē ought to prepare them ſelues to receyue the Sacramētes, and wyth what truſt we muſt take them, and wherein we muſte putte confidence of receyuing the benifitte of God in the Sacramentes, and howe much diligence & religion is required to the handlyng of ſacramētes, not only of them which thē ſelues vſe the ſacramētes, but alſo of thē which be preſent at the adminiſtration, and diſpenſation of the ſame, and chiefly of the miniſters whiche exhibite, and diſtribute thē to other.

But chiefely they ſhall warne the people that they thynke not, that they maye obteine the grace of God, and communion wyth Chriſte, in the Sacramentes thorowe the ſtrēgth, and worthines of outwarde worke, either in him, that miniſtreth the ſacramētes or of hym that receyueth thē, but onely thorowe the ſtrength of God, and merite of Chriſte, whiche wil worke in his worde and Sacramentes, and perfourme al thoſe thinges vndoubtedly, whiche he offereth in the Sacramentes, and teſtifieth wyth his wordes, to all them, whiche receyue the Sacramentes accordynge to his worde wyth true fayth.

¶ Of Baptiſme.

BAptiſme is a Sacrament of regeneration, whereby we be planted and incorporated into Chriſte the Lorde, and be buried into his death, and put on the ſame, and be made thorowe hym the ſonnes, and heryes of God. Wherefore we muſte handle, and receyue thys Sacrament wyth greate reuerence, and religion. And therfore we muſt vſe that maner of adminiſtrynge thys Sacramente, and ſuche tyme muſte be appoynted for the adminiſtration of the ſame, that all thynges maye ſerue to ſteare vp, and encreaſe reuerence, and religion, that this holy Sacramnent may be godly, and holeſomly adminiſtred and receiued.

Amonge the auncient fathers Baptiſme was openly miniſtred onely at two tymes in the yere, at Eſter, & Witſontyde. Which conſtitution bicauſe it ſhoulde be harde perchaunce to renue, we wyl that Baptiſme be miniſtred onely vpon the ſundayes, and holie dayes, when the whole congregation is wonte to come togyther, if the weakenes of the infantes lette not the ſame, ſo that it is to be feared, that they wyll not lyue tyll the nexte holie daye, for oure mynde is that the handlyng of the Sacrament of Chriſtes bodie, and bloude called Euchariſtia maye be ioyned with Baptiſme, and that they which brynge the infantes to Baptiſme, maye vſe the bodie, and bloude of oure Lorde Ieſus Chriſt after the maner, and inſtitution of the primitiue churche.

But that all thynges maye be miniſtred, and receyued religiouſly, and reuerently, the par •• es of the infātes ſhall ſignifie the matter betymes to the paſtours, and wyth the godfathers ſhall humbly require Baptiſme for their infantes. That if the parentes, or the godfathers, or both be ſubiecte to manifeſt crimes, they may be corrected of the paſtoure, if they wyll admitte correction, or if they be incorrigible, that they maye be kepte from the communion of Baptiſme, leſt they be preſent at ſo diuine a miniſtration vnto damnation, and wyth daunger of offending the churche. For they aſwell make them ſelues gyltie of the bodie, and death of Chriſt, whiche vnworthelie be preſent at thys Sacramente of Baptiſme, and require the ſame for theyr Infantes wythout true fayeth in Chriſte, as they whiche take the bodie, and bloude of the Lorde vnworthely, that is to ſaye, not after the inſtitution of Chriſte, namely wythout true repentaūce, and faith in Chriſte. Whrefore if ſuche come vnto the paſtours to aſke holie Baptiſme, whether they be the parentes of the chyldren, or theyr godfathers, as be defiled wyth manifeſte crimes, and abominatiōs, the preachers ſhall exhorte them vnto repentaunce, and warne them, that they be not preſent at the adminiſtration of the Sacramente for that tyme leſte they pull damnation vpon them ſelues, and offende the churche. For ſuche by reaſon of theyr wycked actes haue no parte in the kyngdome of God, neyther be they to be admitted to the participation of the ſacramentes, excepte they repent openly. But if the parentes be founde in ſuche crimes, they ſhall deſire theyr kinſfolke, or other frendes, whiche be as yet the true, and lyuely membres of the churche, that in theyr ſteede they wyll aſke Baptiſme for theyr infantes. If the godfathers ſhalbe iudged vnworthie of the church, other ſhal be deſired, which haue good teſtimonie. In the requeſt of Baptiſme the paſtours ſhal aſke them, whether the infantes haue not receiued Baptiſme already, whiche thinge is wont to chaunce, when the chylde is in perill of death. For if they be baptiſed, then the paſtours ſhall do thoſe thynges, that we wyll declare hereafter cō cernyng ſuche infantes. But if they be not baptiſed, or not certeynly baptiſed, or not as it behoued, and if the parentes, and godfathers be not ſubiecte to thoſe crimes, for whiche they ſhoulde be kepte of from Baptiſme, they muſte be diligently warned by the paſtours of the exceadynge benefitte of regeneration in Chriſte, whiche they deſire to theyr chyldren. Item of the horrible fall, and gilte from whiche the infantes are deliuered in Baptiſme thorowe Chriſte. Then he ſhall exhorte them, that they be preſent religiouſly at the exorciſme, and Catechiſme, and ſo afterward at the miniſtration of baptiſme, laſte of all that they vſe togyther the Sacrament of the bodie, and bloude of the Lorde. For it becometh thys thynge to be done, not onely for thys cauſe, that they be the membres of Chriſte, and it behoueth not to be preſent at the Lordes borde wythout part takynge, but alſo bycauſe it is an vnworthie thynge, to aſke the communion of Chriſt for infantes, and to receyue it in baptiſme, and not to receiue the ſame in the Sacrament for them ſelues, wherein it is offered to thē alſo. For if they aſke, and receyue the communion of Chriſt in Baptiſme with true fayth, they can not but aſke the ſame for them ſelues, and receiue it deſirouſly beinge offered in the Sacramente of Chriſtes bodie, and bloude.

The olde fathers adminiſtred thys Sacramente of the ſupper of the Lorde euen to infantes wyth Baptiſme. But ſeynge that, that cuſtome is worne awaye, not wythout a cauſe, it is conuenient, and it perteyneth to godlines, that the parētes wyth the godfathers, and the kinſfolke, whiche obteyne the moſte holie Sacrament of regeneration for theyr infantes ſhoulde vſe the ſupper of the Lorde, wyth ſinguler deſire of the ſpirite that they maye receyue the communion of Chriſte to them ſelues, whiche they obteyne in Baptiſme for theyr infātes. Which thing healpeth to the edification of other alſo, yea of the whole congregation, and it commendeth the holie cōmunion of Chriſte to other.

Therfore that all thynges maye be done more diligently, and wyth greater religion in the adminiſtration of holie Baptiſme, we wyll that, when ſo euer it maye be conueniently done, the Catechiſme or inſtruction of the parentes, and godfathers, and the exorciſme of the infātes be exhibited the day before the holie daye, or ſunday, that baptiſme ſhalbe miniſtred. For ſeinge that Baptiſme muſte be miniſtred in an high adminiſtration, whē al the church is gathered togither, it is cōuenient that in theſe holie actions, ſuche moderation of both the ſacramētes be vſed, that maye healpe to ſteare vp the deuotion of the people, and that thorowe longe taryinge it gyue not ſome occaſion of negligēce, or of diminiſhynge the godlie feruentnes of the mynde. Wherefore, when it maye ſo be, it ſhall be profitable to ſeperate in tyme the handlinge of the Catechiſme and exorciſme from the miniſtration of baptiſme after the cuſtome of the olde fathers. But when the people can not be commodiouſly preſent, bicauſe that manie of them dwell farre from the temple, or for ſome other iuſte cauſe, then the exorciſme and Catechiſme may be handled wyth Baptiſme.

Howe be it the paſtours ſhall laboure, as muche as is poſſible, that thys moſte holie Sacrament of Baptiſme, whiche is the firſt adoption, receyuyng, and entrynge into the kyngdome of Chriſte, be not adminiſtred, and receyued, but before the whole congregation, wyth greate grauitie and reuerence.

Whē the Catechiſme then, and exorciſme ſhalbe handled the daye before Baptime: let the infantes be brought forth at the euening aſſēble, at the whiche people, bycauſe of the holie day folowyng, or ſundaye, is wont to be preſent. The parentes, and the kinſfolke after the exemple of the olde ſaintes muſte alſo be preſente, and brynge theyr Infantes to the temple. Which, and other being come togyther, the paſtours, and miniſters muſte fyrſte playnely declare the miſterie of holie Baptiſme, and the exceadynge benifittes of God exhibited therein, to them, whiche brought the chyldren, and to the reſte of the people, with ſinguler grauitie, and religion. Secondly they ſhal exhorte thē to a godlie, and faythfull receyuyng of ſo greate a Sacramente, and ſo ineſtimable benefittes of Chriſte. Then they ſhall require of the parētes, & godfathers to renounce Satā, & the worlde, and to confeſſe the principal articles of our fayth, and religion, whiche confeſſion and renunciation they muſte make playnly, and grauely before the whole congregation.

¶ A fourme of Catechiſme, that is to ſaye, of inſtitution, exhortation, and demaundes made to the godfathers, and all them that brynge infantes to holie Baptiſme.

FYrſte the paſtoure, other miniſters ſtandynge by hym, ſhall thus exhorte them, whiche brynge the infantes to Baptiſme.

Beloued in Chriſte Ieſu, we heare dayly out of the worde of God, and learne by our owne experience that all we, from the fal of Adam, are conceyued, and borne in ſynnes, that we are giltie of the wrath of God, and damned thorowe the ſynne of Adam, except we be deliuered by the death, and merites of the ſonne of God Chriſte Ieſu our onely ſauiour. Seinge then that theſe preſent infantes be borne in the ſame ſtate and condition, that we were, it is playne, that they alſo be ſpotted wyth originall ſynne and diſeaſe, and that they be ſubiecte to eternall death, and damnation. But God the father accordynge to his vnſpeakeable gentlenes, and mercie towardes mankynde, ſent his ſonne, to ſaue the worlde. Wherfore he wyll alſo that theſe infantes be ſaued. He bare the ſynnes of all the worlde, and deliuered, and ſaued aſwell the infantes, as vs, whiche be of greater age, from ſynnes, death, the diuel, and euerlaſtynge damnation, which would haue the infantes to be offered vnto hym, that he myghte gyue them his bleſſynge.

Wherfore according to your chriſtiā godlines take thys childe, bryng him vnto Chriſt and offre hym wyth your godly prayers, that he may obteyne of him remiſſion of his ſynnes, and be remoued into the kyngdome of grace, beinge deliuered from the tirrannie of Satan, and that he maye be made heyre of eternal ſaluation. And be ye moſt certeine hereof, that oure Lorde Ieſus Chriſte wyll mercifully regarde thys worke of your charitie, towardes thys infant, and that he wyll heare your prayers, for he him ſelfe thus cō maunded wyth hys worde: Suffre the litleones to come vnto me, for vnto ſuch perteyneth the kingdome of God. Wherefore, beloued I exhorte you, and beſeche you as manie as be preſent, that you wyll religiouſly conſidre wyth your ſelues the greatnes of thys miniſtration, and worke, that we go aboute. For ye ſe howe the churche humbly, but conſtantly bryngeth hither theſe miſerable weake infantes, & deſtitute of al ſtrēgth. Wyth whiche dede they confeſſe playnely, that they be the childrē of the wrath of God of ſynne, and euerlaſtyng death. They pray for them wyth godlie, and feruent wiſhes, deſiring to obteyne for them the grace, and healpe of God, that thorowe baptiſme beinge borne agayne of God, they may be the chyldren of God. Thynke not then, that anie triflynge, or chyldiſhe thynge is handled in thys holie adminiſtration, wherein warre is taken in hande agaynſte Satan, wherein he is not onely dryuen out of the infant, but the infant is bound with an othe, that he euer warre agayng hym, as the enemie of his kynge Chriſt vnto his laſt breath wyth all his power. Wherefore God muſt be called vpon wyth greate confidence, and moſte feruent prayers, that he wyll not onely deliuer thys chylde from the power of Satan, but alſo ſtrēgthen, and defende hym that thorowe out all his lyfe, and chiefely in the poynt of death, he maye ſtande, & fyght agaynſt Satan valiauntly.

Wherefore lyfte ye vp your myndes alſo, and thynke that you muſte in thys place heare the worde of God wyth ſinguler deuotion, that you muſte call vpon God with lyuely fayth, and that here you are prouoked to prayer for a moſte weightie cauſe.

Therefore behaue your ſelues ſo, that God maye ſe your religion, and allowe it, neither ſuffre ye that thys moſte holie Sacramente of Baptiſme, be vnworthelie handled thorowe you, and be made a mocke vnto Satan, and ſo ſhame be done to God, whiche here powreth forth ſo greate ryches of his grace. For he hym ſelfe calleth thys Sacramente, the lauer of regeneration, whereby he maketh vs his owne ſonnes, heyres of euerlaſtynge lyfe, and part takers of all his benifittes, bycauſe we be the coheyres of his Chriſte, beinge deliuered from the tirannie of the diuell, ſynne, death, and hell. Wherefore I beſeche you for Gods ſake, and your ſaluation, that ye wyll worthely eſteme and thankefully embrace ſo wonderfull abundaunt grace of God, whiche is exhibited in thys Sacrament. For Baptiſme is a greate comforte vnto vs in oure daungers, and afflictions, and it is the fyrſte entraunce vnto all the benifittes of God, and to the bleſſed feloſhyppe of all ſaintes.

Therefore that we maye conſidre thys vnſpeakeable benifitte of God wyth a preſenter minde, and greater religion, we muſt fyrſte remembre, into howe greate euyls the fall of Adam thrue vs. And contrariewyſe how vnmeaſurable grace God exhibited to mankynde thorow his ſonne in that, that he hath redemed vs from the ſame euylles by baptiſme. Thirdly howe thys ſo great mercie of God ought to be euer before our eyes in all perilles, and with howe great prayſes we ſhould magnifie the grace of god, which we haue receyued thorowe baptiſme.

Fyrſte then we muſte conſidre wyth all diligence, that all we thorowe the ſynne of Adam, and enuie of Satan, be ſubiect to the wrath of God, and moreouer damned, and be holden priſonners vnder the power, and kyngdome of the diuell, vndre death, ſynne, and hell, ſo that we being by nature the children of wrath, coulde appeaſe God by no ſtrength of man, no vertues, or workes. For all that is in vs, and all our workes be curſed of God, and ſubiecte to the tirannie of Satan, by reaſon of our corrupted nature.

For ſeinge that thorowe the inobedience of our fyrſt Adam (of whō we are all borne into this natural, and earthlie lyfe) we come al into the worlde giltie, and curſed of God ſo that we muſte all dye in hym, and beare his earthie Image in thys mortall bodie, it feloweth, that all our lyfe, and all the dedes of our nature ſo corrupted, be condemned of God, though they appeare neuer ſo godlie, and holie before men. For what ſo euer is borne of fleſhe, is fleſh, that is to ſay, ſtraūge from God, repugning to the ſpirite, and adiudged to death, and hell. Wherefore fleſhe and bloud ſhal not atteine to the kyngdome of God. For whatſoeuer is fleſhe, it ſauoureth fleſhely thynges, and ſo lyueth, it is an aduerſarie to God, for it is not ſubiecte to the lawe of God. Wherefore they that be fleſhely can not pleaſe God, the wyſedome of the fleſhe is death. And therefore oure Lorde Chriſte diſputyng wyth Nicodemus concludeth thus. Verely, verely I ſaye vnto the, excepte a man be borne agayne of water and of the ſpirite, he can not entre into the kyngdome of God.

Secondly we muſt conſidre, howe plentifull the grace of God gyuen to vs in baptiſme, is, wherin his bountuouſnes, and loue towardes men, truly appeareth in aſmuche as he hath ſaued vs, not thorowe the workes of ryghtuouſnes, whiche we had done, but accordyng to his mercie, by the lauer of regeneration, and renouation of the holie goſt. For he, thorow the vertue of his worde waſheth awaye, and aboliſheth whatſoeuer maketh vs giltie, and condemneth vs, as in olde tyme, he drouned in the redde ſea, the enemies of his people, and deſtroyed al mā kynde wyth the floude, eyghte ſoules reſerued, whiche were ſaued in the arke. So this lauer of water ſaueth vs, thorow the word, not in waſhyng away the fyl h of the fleſhe as it chaunſeth in all other waſhynges, but thorowe the certification of a good cōſcience towardes God, by the reſurrectiō of Ieſus Chriſt. For by the vertue of Goddes couenaunt we are cleanſed in our cōſciences, and we are certified both thorow the worde, and an outwarde ſigne, that all the ſynnes that defiled, and condemned vs, be playnly aboliſhed, bycauſe they be forgyuē and be dead. Therfore thorowe baptiſme, we determine certeynly, that we are acceptable vnto God and ioyned vnto hym wyth an euerlaſtyng couenaunt of grace, ſo that nothynge can ſeperate vs frō hym, or condemne vs. Wherfore henſforth we muſte not onely eſchewe ſynnes, but alſo feare them, and abhorre frō them, none otherwyſe then from hel, as men dead vnto ſynnes. For all we, as S. Paule wytneſſeth, whiche be baptiſed into Chriſte Ieſus, be baptiſed into his death, for we are buryed wyth hym into death. Therfore we be dead to ſynne, and to the whole olde mā, and broughte forth in Chriſte ſo farre, that nothynge can condemne vs, or ſeperate vs from the grace of God. For he that is deade is iuſtified from ſynne, he is no more ſubiecte to the tirannie of ſynne, death, and hell, though he feele the remnauntes of ſynne in the fleſhe, yet thoſe be not imputed vnto cō demnation by reaſon of the iuſtification of the ſpirite in Chriſte.

Furthermore Baptiſme worketh a newe lyfe in vs, and acceptable to God. For as Chriſte was reyſed from the deade, by the glory of the father, ſo he worketh in vs with his ſpirite, that we alſo maye walke in newnes of lyfe. For if we be grafted in hym by the lykenes of his death, ſurely we ſhal alſo be part takers of his reſurrection vnto euerlaſtyng lyfe, knowinge thys that oure olde man is crucified wyth him, that the bodie of ſynne ſhould be aboliſhed, that hereafter we ſerue not vnto ſynne.

Wherfore let vs recōpte that we be dead to ſinnes in dede, and liue to God in Chriſt our Lorde, in whom alſo we be circumciſed wyth a circūciſion made wythout handes, whyle we put of the bodie of ſynnes, thorow the circūciſion of Chriſt. We are buried wyth hym thorow baptiſme, wherein we haue alſo ryſen agayne wyth hym, by the fayth of the workynge of God. For God whiche rayſed Chriſte from the deade, hath quickened vs with him, euen when we were dead thorowe ſynnes, by the vncircumciſion of the fleſhe, or fleſhly lyfe. For though our lyfe be hidden in God with Chriſt, yet whē Chriſte our lyfe ſhall appeare, then ſhall we alſo in hym be manifeſted in glorie, as men, whom God of his exceadyng mercie, hath begotten agayne into a lyuely hope, thorow the reſurrection of Ieſus Chriſte from the dead, vnto (I ſaye) an incorriruptible inheritaunce, vndefiled, and that fadeth not away, not of corruptible ſeede, but vncorruptible, namely the lyuely worde of God, by which worde baptiſme conſiſteth, and worketh all the forſayed thynges in vs truely, and effectuouſly.

Thyrdly we ſhall cōfort our ſelues with ſo great excellencie of the grace of God, and benifittes beſtowed vpon vs thorowe baptiſme, and we ſhall euer thanke God, and that ſo muche the more ſtudiouſly, as we ſhall be oppreſſed, wyth more greuous calamities, confirmynge our fayth hereby, that God worketh in vs, mortifieth the olde mā and repayreth the newe, though not after a viſible ſorte, yet by the vertue of baptiſme thorowe the worde, and the ſpirite. Wherefore lette vs confirme oure conſciences, and thynke that God careth for vs, and that for the merite of his ſonne, we be acceptable, and deare to hym, and when we be exerciſed wyth aduerſitie, and ſundrie miſeries, we muſt remēbre, that we are baptiſed, and that in baptiſme al our ſinnes, & euils be ouercomed, and deade, and that they be dayly waſted, and oboliſhed more and more thorowe the croſſe and ſūdry afflictions, which God ſendeth vnto vs, and that the newe man is continually renued and repared thorow the vertue of the reſurrection of Chriſte. Therfore of ryght we oughte to thanke God, for his ſo vnſpeakeable mercie, and we muſte alſo praye therwyth, that he wyll vouchſafe euer to further, and at the laſt to finiſhe his worke whiche he hath begonne in vs, and in all them, whom he hath called to baptiſme. The preachers ſhal vſe ſuch exhortatiōs lō ger or ſhorter, accordyng to the tyme, out of the forſaid places of the ſcripture, and other lyke, and then they ſhall adde the interrogations folowyng.

¶ Interrogatiōs, or demaūdes, which ſhall be propouned to the godfathers, and to the parentes of infantes.

Do ye beleue that thoſe thynges be true, whiche I ſhewed you out of the worde of God, concernyng the corruption of nature, thorowe originall ſynnne, and concernynge regeneration in Chriſt our Lorde, and euerlaſtyng communion wyth God, whiche is exhibited thorowe holie baptiſme.

¶ Anſwere. ¶ We beleue.

Do you require then, wyth al your hertes, and wyth true fayth, that thys your infant, whom ye haue brought and offered to Chriſte, be deliuered from thys corruption of nature, thorowe the merite, and vertue of Chriſte in baptiſme, and be reconciled to God, and borne againe into a new and perpetuall lyfe.

¶ Anſwer. ¶ We require it.

Do ye then renounce in your name, and in the name of the chylde, the deuyll and all his workes?

¶ Anſwere. ¶ We renounce.

And the worlde alſo, and all his concupiſcence.

¶ Anſwere. ¶ We renounce.

Do ye beleue in God the father almightie maker of heauen, and earth?

¶ Anſwere. We beleue.

And do ye beleue that God wyll be a father to you, and to thys Infante, when it is baptiſed, and that he wyll keepe you frō all euyll, thorowe his almightie power, wyſedome, and mercie, and heape benifittes vpon you, and that therefore you oughte to feare hym, and loue hym aboue al thynges?

¶ Anſwere. We beleue.

Do ye beleue in our Lorde Ieſus Chriſte his onely ſonne, which to redeme vs became mā, ſuffered & died, & was rayſed frō death, aſcended into heauē, and ſitteth on the ryght hāde of the father, & frō thēce gouerneth his churche, thorowe his almightie power, and ſhal come in thende of the worlde & appeare to al mē, a iudge of the dead, and the quicke.

¶ Anſwere. We beleue.

Do ye confeſſe out of this fayth, that our Lorde Ieſus Chriſte is alſo your Sauiour, and Sauiour of thys chylde, whiche by his death hathe purged your ſynnes alſo, and hath recōciled you to God and inſtified you thorowe his reſurrection, and wyl at length fully finiſhe vp the Image, and lyfe of God in you, beinge cleanſed from all ſynne?

Anſwere. We confeſſe.

Do ye beleue alſo in the holie goſte, the holie and vniuerſall churche, the communion of ſaintes, the remiſſion of ſynnes, the reſurrection of the fleſhe, and lyfe euerlaſting

Anſwere. We beleue.

Out of thys confeſſion do you beleue, that the holie goſte wyl be your teacher, and comforter, and the teacher and comforter of thys chylde, and that you be the true membres of the bodie of Chriſ e oure Lorde, and of his churche, and that thys childe by baptiſme ſhall be a membre of Chriſte, and his churche, wherein he ſhall haue remiſſion of ſinnes, a ſure hope of reſurrection, and life euerlaſtynge.

Anſwere. We beleue.

Wyll ye then take the infante from baptiſme, and compte hym for a verie ſonne of God, a brother, and membre of Chriſte, and as ſoone as he cometh to the vſe of reaſon, if peraduenture he ſhall leeſe his parentes, or, if they ſhall be negligente in thys behalfe, wyll ye take the charge of him, that he may learne the ten commaundementes, the articles of oure fayth, the Lordes prayer, the ſacramentes both at home, and in the congregation, that from his chyldehode he maye beginne to vnderſtande the miſterie of baptiſme, and the benefittes of Chriſte gyuen to hym therin, and afterwarde when he is wel inſtructed in the religion of Chriſte, that he confeſſe his fayth in the congregation wyth his owne mouth, and thorow the participation of Chriſte, that he gyue hym ſelfe to obedience towardes God, and the congregation.

¶ Anſwere. We wyll.
Here the paſt oure ſhall exhorte agayne the parentes, and the multitude ſtandyng by.

Remēbre then beloued, that ye muſt with all faythfulnes and diligence perfourme the thynge, that ye haue promiſed here in the ſight of god & Chriſt our ſauiour, which is amonge vs, and before his holie cōgregation. And all you parentes, godfathers, and other that ſtāde by, acknowledge this childe after that he hath receyued baptiſme, as the ſonne of God, and membre of Ieſus Chriſt to whom the Angelles be preſente as miniſters, and ſerue hym, neither doubte ye but that what ſo euer good, or euyll ye do to thys ſeelie Infant, you do the ſame to God, and to Chriſte the Lorde. Lette it not be anie payne to you then, that euery one of you accordynge to his ſtate, kynred, and vncation, procure thys chylde to be godlie, and religiouſly broughte vp, and inſtructed, that at length he maye keepe all thoſe thinges, that Chriſte oure Sauiour commaunded to vs. It perteyneth then vnto you, whiche are giuen of God to thys chylde, to be parentes, kynſfolke, or godfathers to procure, as ſone as he is growen vp, to brynge hym to ſcholes, to the cōgregatiō, that he may be inſtructed moore fully in the miſteries of Chriſte, and in other thynges, that he may perceyue the grace, and exceadyng benifittes of God gyuen in baptiſme, that he gyue accompt of his fayth before the cōgregation, that he renounce in dede the diuyl, & the worlde wyth al concupiſcences, that he wholie gyue hym ſelfe to Chriſte our Lorde, and to his cōgregation to be obedient in all poyntes, accordyng to his goſpel, and ſo cōtinue in Chriſt our Lorde vnto thende, and euer go forward in newnes of lyfe, as a lyuely membre of Chriſte, and that beinge a fruiteful braunch in thys vinyarde he brynge forth the plentifull fruite of all good workes, to the prayſe of God and edification of the churche.

Here foloweth the Exorciſme, or adiuration.

HEre the paſt oure ſhall cōmaunde the chylde to be brought nere him and ſhal demaūd his name, which knowen, he ſhal ſay: I cōmaunde all euyll ſpirites, in the name of oure Lorde Ieſu Chriſt, to departe frō thys infant, and to do hym no hurt anie maner of wayes.

After thys makyng the figure of the croſſe wyth his thombe vpon his foreheade, and vpon his breſt, let hym ſaye.

Take the figure of the holie croſſe, in thy foreheade, that thou neuer be aſhamed of God, and Chriſt thy ſauiour, or of his Goſpell, take it alſo on thy breſt, that the power of Chriſte crucified may be euer thy ſuccour and ſure protection in all thynge.

Then let hym ſaye to the people. The Lorde be wyth you. Let the the people anſwere. And wyth thy ſpirite. The paſtour. Let vs praye. Almightie, and euerlaſtyng God the father of oure Lorde Ieſus Chriſte, I call the vpon thys N. thy ſeruaunte, for whom the churche requireth the Sacramente of baptiſme, and therein thy grace, and ſpirituall regeneration, and thou ſaydeſte, aſke and ye ſhal receyue. etc. ſo gyue thy grace, and mercie to thys chylde, as thy church prayeth the that he maye obteine the redemption of thy ſonne, and inheritaunce of euerlaſtynge, and bleſſed lyfe, whiche thy cōgregation ſeeketh for hym, thorowe baptiſme. Open to hym the dore of thy kyngdome, at whiche thy churche knocketh for hym, thorowe Chriſte our Lorde. Amen.

Let vs praye.

Further almightie God, whiche in olde tyme dyddeſte deſtroye the wycked worlde wyth the floude, accordynge to thy terrible iudgement, and dyddeſte preſerue onely the familie of godly Noe, eighte ſoules, of thy vnſpeakable mercie, and which alſo dyddeſt droune in the redde ſea, obſtinate Pharao the Kynge of the Egiptians wyth all his armie, and warlike power, and cauſediſt thy people of Iſrael to paſſe ouer with dry feete and wouldeſt ſhadowe in them holy baptiſtiſme, the lauer of regeneration, furthermore whiche dyddeſte conſecrate Iordane wyth the Baptiſme of thy ſonne Chriſte Ieſu, and other waters to holie deepynge, and waſhynge of ſynnes, we praye the for thy exceadynge mercie loke fauourably vpon thys Infante, gyue hym true fayeth, and thy holie ſpirite, that what ſo euer fylth he hath taken of Adam, it maye be drouned, and be put awaye by thys holie floude, that being ſeperated from the numbre of the vngodlie, he maye be kepte ſafe in the holie arke of the churche, and maye confeſſe and ſanctifie thy name wyth a luſtie, and feruent ſpirite, and ſerue thy kyngdome wyth conſtant truſte and ſure hope, that at length he maye atteyne to the promiſes of eternal lyfe wyth all the godlie. Amen.

The paſtour. The Lorde be with you. The people. And wyth thy ſpirite. Heare the Goſpell of oure Lorde Ieſus Chriſte. Marke. x.

In that tyme they broughte chyldren to Ieſus, that he might toutch them. But the diſciples rebuked them, that broughte them. When Ieſus ſawe that, he toke indigna ion and ſayed vnto them, ſulfure the litleoues to come vnto me. etc.

Beleue theſe wordes, and thys deede of our Lorde Ieſu Chriſte vpō them, and doubt not but that he wyll ſo receyue your chyldren alſo, and embrace them wyth the armes of his mercie, and gyue them the bleſſynge of eternall lyfe, and the euerlaſting communion of the kyngdome of God. The ſame Lorde, and our Sauiour Ieſus Chriſte confirme and encreaſe thys your fayth. Amen.

After thys the paſtoure ſhall laye his handes vpon the chyldes heade, and the godfathers touching the child ſhall praye wyth hym. Oure father whiche arte. etc. Then they ſhall alſo rehearſe the crede. I beleue in God the father. etc.

¶ Let vs praye.

After thys the churche ſhall ſynge the Pſal. Cxiiij. Item. Cxv. and. Cxxxvi. When Iſraell went forth. etc. Not to vs Lorde. etc. Item prayſe the name of the Lorde. etc. Ye ſeruauntes prayſe the Lorde.

The paſtour. The Lorde be with you. ¶ The people. And wyth thy ſpirite.

Let vs praye.

Almightie, and euerlaſtynge God, heauenlie father, we gyue the eternall thankes, that thou haſte vouchſafed to cal vs to thys knowledge of thy grace, & fayth towardes the. Encreaſe, and confirme this fayth in vs euermore. Gyue thy holie ſpirite to thys infant, that he maye be borne agayne, and be made heyre of euerlaſtyng ſaluation, which of thy groce, and mercie thou haſt promiſed to thy holie churche, to olde men, and to children, thorow our Lorde Ieſus Chriſt, which liueth, and reigneth wyth the nowe and for euer. Amen.

Thus gyuynge his bleſſynge let hym dimiſſe the congregation. Of adminiſtration of Baptiſme.

The daye folowinge let the infantes beinge exorciſed the daye before, be broughte agayne to the cōgregation, a litle before the ſupper of the Lorde, whō there the paſtour, after that the Goſpel is reade, and declared and the crede ſonge, ſhal bid, to be broughte to the foūtſtone, and ſhal exhort the parētes the godfathers, and kinſfolke after the maner folowinge.

Beloued in Chriſt, yeſterday by the grace of God we hearde, how exceading, and vnſpeakable mercie is exhibited in Baptiſme. Ye haue renounced Satā, and the worlde, ye haue cōfeſſed the fayth of Chriſte, & ye haue promiſed obedience to Chriſt, and the cōgregation, and ye haue required of God the father, that for his ſōnes ſake our Lorde Ieſus Chriſt, he will deliuer theſe infātes from the kingdome of darkenes, and ſettle thē in the kingdome of his beloued ſōne. You muſt remēbre theſe thinges, and doubt nothing, but that we ſhal receyue all theſe thynges, that we require, if we beleue. Therefore liftynge vp your mindes vnto the Lorde, appeare ye here with all religion, as in the ſighte of almightie God, the father, the ſōne, and the holie goſt, and receiue ye ſure fayth, and thankeſgiuing the benifitte of regeneration, and adoptiō into euerlaſtyng life, of the one god him ſelfe, the father, the ſonne, and the holie goſte. And bicauſe the Lorde hym ſelfe commaunded vs to baptiſe in the name of the father, the ſōne, and the holie goſt, vndoubtedly god him ſelfe baptiſeth our infātes, cleanſeth thē frō ſinnes, deliuereth thē frō euerlaſting death, putteth vpō thē his owne rightuouſnes, and gyueth them life eternal. We muſt acknowledge with true faith, and euer magnifie theſe exceading benifittes of God. Wherfore that we may ſteare vp our fayth and mindes. Let vs heare the wordes of S. Paule folowing, concernynge thys matter.

To Tite Chapter. iij.

But after that the goodnes, and loue of oure ſauiour God towardes mē appeared, not of the workes of ryghtuouſnes whiche we dyd, but after his mercie he ſaued vs, by the lauer of regeneration and renuing of the holie goſte. etc.

The paſtour. The Lorde be wyth you. The people. And wyth thy ſpirite.

The Lorde Ieſus ſaid vnto his diſciples All power in heauen, and in earth, is gyuen vnto me. Go ye therfore into al the worlde, and preache the Goſpell to al creatures, and teach al the heathē, baptiſing thē in the name of the father, & the ſonne, & the holie goſt. etc

The paſtour. The Lorde be with you. The people. And wyth thy ſpiritie.

Let vs praye.

Almightie, and mercifull God, and father, thou diddeſt promiſe to Abraham oure father, and the father of all that beleue, and in him thou dyddeſte promiſe to vs alſo his chyldren, that thou wouldeſte be a God to vs, and to oure ſeede. Wherefore, as thou diddeſt receyue the infantes of the olde people into grace, and into thyne owne people by circumciſiō. And thy ſonne Chriſte Ieſus our Lorde, and ſauiour, admitted chyldrē offered vnto hym right gently, and bleſſed thē teſtifiynge that the kyngdome of God perteyneth to ſuch. So let it be thy pleaſure, to begette our infantes agayne, and to adopte thē into ſonnes, vnto the felowſhip of euerlaſtynge lyfe, by the ſacrament of baptiſme. Graūt then heauēly father, that we may earneſtly requir ſo gret riches of grace ſetfurth in baptiſme, for theſe infātes, & that we may acknowledge, and receyue them wyth true fayth beinge offered both in the worde, and in the ſacrament, finallie that we maye euer thanke the, and magnifie the for them. And impute not to theſe infantes the ſynne of Adam, iſſued into thē, and engendred by their parentes, & regarde not the merites of theyr parentes, and of all thys people, but let the death, and merite of thy ſonne our Lorde Ieſus Chriſt preuayle in them, and impute vnto them his rightuouſnes, and obedience. Plant them into his death, and reſurrection, make them membres of his bodie, put hym vpon thē, that they maye be thy ſonnes, and heyres, and continue for euer. Graunte vs alſo that after Baptiſme, we maye acknowledge them for thy chyldren, and membres of the bodie of thy ſonne, that we may godly brynge them vp in the feare of the, vnto thy glorie, that we maye healpe them in all corporall, and ſpirituall thynges, that alſo by them thy holie name maye be more magnified, the kyngdome of thy ſonne enlarged, thy wyl be done in thys earth, as in heauen. Furthermore keepe them ſafe, gyue them bountuouſly the neceſſaries of lyfe, and preſerue them from all euyll. Amen.

Thys prayer ended, lette the paſtoure require the Infantes to be gyuen hym, let hym aſke the names, that they ſhall haue, and lette hym Baptiſe them, ſaiynge.

I baptiſe the, N. in the name of the father the ſonne, and the holie goſte.

Let the godfathers forthwith receyue the Infant from Baptiſme, the prieſt ſaying, as it foloweth.

The almyghtie euerlaſtynge God, and father of oure Lorde Ieſus Chriſte, whiche hath begotten the agayne wyth water, and the holie goſte, and hath forgiuen the al thy ſynnes, confirme the wyth his grace, vnto euerlaſtynge lyfe. Amen.

The Paſtour. The peace of the Lorde be wyth you. Anſwere. Amen.

Here lette the whole congregation ſynge in Douche. Nowe all thankes. etc. or the Pſalme. God be mercifull vnto vs. Then let the paſtour go forth in the miniſtratiō of the Lordes ſupper.

¶ How baptiſme muſt be meniſtead at other tymes.

But if the infantes be weake ſo that it is to be feared that they wyll not lyue to the nexte ſondaie, or holye daie, or if for weyghtie matters Baptiſme cannot bee miniſtred vppon thoſe dayes, the Paſtoures ſhall warne the people, that yet they bringe their chyldren to bee Baptiſed at thoſe houres whan after the cuſtoume, the people reſorteteth together to heare the lordes wo de.

But if that thynge cannot bee doone neyther, baptiſme in the meane whyle muſt not be denyed to the infantes offered therevnto, whan ſo euer they be brought for as much as lieth in vs, we muſt not ſuffer that any departe out of this lyfe, without the ſacrament of baptiſme. For the Lorde inſtituted baptiſme that it maye be to vs a ſacrament of regenecion and waſſhinge of ſinnes from whiche in this lyfe no man is free, no not an infante one daye olde for it is oure parte, to do in all thynges after the Lordes word, and to receyue his giftes, and benefites that way, that he him ſelfe hath appoynted vnto vs.

Whan baptiſme than ſhalbe myniſtred vpon workynge dayes, lette the paſtours ioyne to gether in order the Catechiſme, exorciſme, and baptiſme, and they ſhal moderate their exhortacions, & prayers according to the companie, and ſtrength of the child. For if thei ſe that the childe is in daunger of lyfe, and that the cōpanye is ſmall, they ſhal be ſhorte in all thynges. And they ſhall vſe only the firſt part of the admonicion, which we willed to be ſaide before the Catachiſme vnto theſe wordes, wherefore, we exhorte, and praye you beloued. etc. So they ſhal vſe the firſte parte only of the demaundes of euery article and in the exorciſme thei ſhal vſe only one praier wyth the Lordes prayer, the Crede and the Goſpell. Which thinges premiſed, lette them Baptiſe the infante furthwith, and let them exhort the parentes, God fathers, and other that ſtand by, that thei determine certainly that the infant whether he lyue or dye, is the ſonne of God, and heyre of euerlaſtinge life, and if he lyue that they procure him to be broughte vp vnto religiō and goddes glorye, according to the exhortacion ſette before, whiche beginneth. After that beloued, etc.

¶ Of baptiſme miniſtred to childrē aſſone as they be borne for danger of lyfe.

The peple ſhalbe taught and warned in ſermōs that they preſume, not lightly to miniſtre priuatli, this moſt diuine ſacramēt for it is worthie to be miniſtred in the cōgregacion & bi peculiar miniſters, with al grauitie and reuerēce and that maketh much for this purpoſe that it maye be holeſomely myniſtred, and receyued. But if exterme neceſſitie pres vs, that thei that be preſēt with the child beinge in danger, mayei ioyne them ſelues together in the Lorde, and lyftinge vp their mindes religiouſly vnto God, lette them calle for his mercye promiſed, and exhibited in Chriſt Ieſus our Lord vpon the infante, and whan they haue ſayde the Lordes prayer, lette them baptiſ him in the name of the father, the ſōne, and the hollye goſt. Which done lette them not doubte, but that their infante is trulye baptiſed, waſhed from ſinnes borne agayne in Chriſt, and made the ſonne, and heire of god lette thē than giue thankes to god, for this his ſo greate benifite, and let them not thynke that baptiſme muſte be renued in children ſo baptiſed for in all pointes, aſmuch as we maye, we muſte ſo do althynges, as the Lord hath appoynted. If any godlie man be preſent, whan the infant is in extremitie, lette hys miniſterie be vſed to baptyſme.

Further if it chaunce that the infante ſo baptiſed at home, do liue, it is conuenient, that he be brought afterwarde to the temple of hys parentes kynſfolke, and godfathers, which muſt com with a good company, and religiouſly, as men that ought to giue thankes for this excedinge benifite of regeneracion miniſtred to their infante, and to offer him to god, and his ſauiour in the congregatiō. The paſtours than ſhall aſke theis men after what ſort, and with what wordes they baptiſed the infante, whether they dyd baptiſe him, as the Lord commaunded in water, and in the name of the father, the ſonne, and the holye goſt. Whiche if they ſhall anſwer that they called god vpon the childe, and prayed for him, and baptiſed in the name of the father the ſonne, and the holye goſte, and that thei beleue that he is truly clenſed from ſinnes, & borne againe to God, the paſtours muſt confirme them in this belefe and in no wiſe Baptiſe ſuche an infante againe. And that men maye be more cōforted, and the celebration of ſo great a ſacrament, more augmented, and the benifite of Chriſt beſtowed vppon the childe throughe Baptiſme more commended, the preachers ſhall alowe the ſame in the congregacion, vſinge a leſſon of the holye Goſpel and praier after this ſorte

The paſtor whā thei become which bring ſuch an infante vnto the Lorde, ſhal firſt demande of them.

Beloued in Chriſte, foraſmuche, as we be al borne in ſynne, and the wrath of God, giltie of eternall death, and damnacion, and can by none other meanes get remiſſyon of ſinnes, righteouſnes, and euerlaſtinge lyfe, than through faith in Chriſt, and foraſmuch as alſo this infant is borne ſubiect to theſe euils, I meane of death, and the wrath of god I aſke of you, whether he were offered to Chriſt, and plāted in hym through baptiſme If they anſwere that they ſo beleue, he ſhal aſke thē further, by whom it was done, and who wer preſēt. And whā they haue named them, he ſhall aſke him, whiche bi there relacion, Baptiſed the childe if he bee preſent, or other whiche then were preſente whether the name of the Lorde were called vpon him and prayer made for him. If they anſwere that they did ſo, he ſhall aſke how the childe was baptiſed. If thei than anſwere in water and wyth theſe wordes, I baptiſe the in the name of the father the ſonne, and the holye goſt, he ſhal aſke them laſte of all, whether they certainly knowe that thei haue rightly vſed the worde of god, and if they anſwere, that thei know and remembre that they dyd ſo, lette the paſtoure ſaye this moreouer.

Foraſmuch as beloued in Chriſte, I here that althynges concerninge the baptiſme of this infante, haue been done in the name of God, and according to his inſtitution, I pronounce in the name of Chriſte, that ye haue doone well. For infantes wante the grace of God, whych our ſauiour Chriſt denieth not vnto theym, whenſoeuer it is aſked for children, according to his worde for he hath not bound the benifite of his redemption to anye places, times, or perſōnes. For in what place ſoeuer they that beleue in hym come to gether in hys name, he is preſent in the middeſt of them, and whan he is caled vpon thoroughe fayth, he worketh in hys worde, and ſacramentes, and he performeth in ded whatſoeuer he offreth in hys ſacramentes, promiſeth in hys wordes. And to confirme this fayeth, and that we maye ſterre vp our ſelues, to thanke the Lorde for thys hys ſo greate benifyte miniſtred to this infante by baptiſme, lette vs heare out of the goſpell, howe the Lorde wyll haue children brought vnto hym, and howe he wyll bountouſlye bleſſe them, whyche be offered vnto hym.

Marcke. x.

¶ And thei brought children vnto him, that he myght touche them. etc.

By theſe wordes of Chriſte we bee certified that as manye infantes, as bee offered vnto Chriſt according to his word, pertayne to the kingdome of God, bee the chyldren of God, the mēbres of Chriſt, that the Angels be preſent with them as myniſtres, and that al the creatures of god be ſubiecte vnto thē, to do them good. Wherfore we muſt miniſtre to ſuch with ſinguler diligēce, that they maye bee well broughte vp in Chriſte, and growe in him, and this charge pertaineth to you parētes, kinſfolkes, godfathers, and all other frendes, which be of the body of thys our congregacion. I commende than thys infante, the ſonne, and heire of God, the brother, and coheire of chriſt, the mēbre of chriſt and youre membre in Chriſte: to your faithfulnes, & charge, that ye procure hym wyth al diligence to be noryſhied, brought vp and enſtructed to the Lord, to whom he is borne again, and to the kingdom of god, to which he is borne againe, eueri man accordinge to his vocation, and power, that aſſone as he can for hys age, he maye learne to keepe all thoſe thinges, that Chriſte commaunded to bee kepte. Wherefore it pertayneth to you chiefely parentes, godfathers, and kinſfoke thought all other in this congregation, and all chryſtian men to whome ſoeuer he ſhall come, ought not to denye theire labour and healpe to procure, that this infante aſſone as he may for his age, be brought to the ſchole, and to the congregaciō, and be enſtructed in the miſteries wyth all faythfulnes, that he may lerne to acknoledge, and magnifie the moſte ample benifites of God receyued in baptiſme, that afterwarde he maye profeſſe his faith him ſelfe in the congregacion, that with his owne voyce he maye renounce ſatan, and the worlde with all his entyſementes, and workes before the holy congregacion that he may bynd himſelfe to Chriſt, and to his congregacion, vnto all obedience, and continue in the ſame vnto the ende, as a liuelye membre of Chriſt, and a branch continuyng in Chriſt, and brynging furth plentiful frute vnto the praiſe and glorie of god, and edificacion of his church, After thys let him ſaie lainge his hande on the childe, The lord bee with you. Anſwere. And with thy ſpirite. Lette vs praye. Lorde God the father of oure Lorde Ieſus Chriſt, whiche haſte be gotten agayne this infant of water, and the holye goſte, and haſte giuen him in holye Baptiſme, remiſſion of all ſinnes, confirme the ſame with thy grace, and guide, and further this new life, whyche thou haſte giuen, and fynyſhe it vp where vnto thou haſte bounde the infante with this hollye Sacramente. Graunte alſo to hys parentes, and to vs all that we maye faythfully, and diligently ſerue the in takinge charge of, hym that thoroughe hym, and vs all, they name dayly be more, and more ſanctified and thei kingdom promoted, vnto the full fruiſion of bleſfulnes, thorough Chriſt our Lord. Amē.

But if they, whiche offre the infante, can not anſwere ſufficiently to the ſayd demandes, ſo that thei graūt that they doe not wel knowe what they thought, or dyd in baptiſing, being, ſore trobled with the preſent dā ger, as it often chauceth than, omittinge curious diſputacions, lette the paſtoure iudge ſuch an infante not to be yet baptiſed, and let him do all thoſe thinges that pertaninge to this miniſtracion, as we deſcribed before that is to ſay, let him vſe an admonicion and catechiſme to theim that brynge the chylde, and an exorſiſme of the childe, the commen confeſſion of the faith, and al other thinges, which done lette him baptiſe the infant with out condicion, in the name of the father the ſoonne, and the hollye goſte.

¶ Of the confirmacion of thildren baptiſed And ſōlemne profeſſion of theyr fayth in Chriſt, and of therir obedience to be ſhewed to Chriſte, and to his congregation.

THys cuſtome hath beene obſerued in the olde, and newe teſtament, of the inſtitution of God, that thoſe, whych in theyr firſt infancie were receiued into the grace of the Lord, a mong the olde people, by circumſicion, and in the newe people by baptiſme, aſſone as they had vnderſtanded this benifite of God, whiche they had receyued, and aſſone as they hadde a fore conceyued fayth in God, they them ſelues ſhoulde profeſſe theyre fayth in the congregacion, and they them ſelues ſhoulde bynde them ſelues to the obedience of God, and of the cōgregacion.

At whyche confeſſion of fayth, and profeſſion of obedience in the cōgregacion they were wonte to bee ſolemly confirmed of the congregacion in religion, thoroughe praier, and ſome token of Goddes confirmacion, which vnder Moſes conſiſted in ſacrifices, and oblations, and in the tyme of the Goſpell, in layinge on of handes and participation of the ſupper of the Lord. For this is the nature of true, and liuelye fayth, that eueri man deſireth to ſette forth, and magnifye the benifites, that god hath ſhewed him, and for his parte to offer, and cōſecrate himſelfe, to the glorifiynge of his name with all offices of godlines. Wherfor the Pſal. xxii. ſingeth of the is my prayſe, in the great congregacion. Pſal. xxxv, I wyl giue thankes vnto the in a greate aſſemble. et. ce.

Forthermore we are ſo grafted in Chriſt thorough Baptiſme, and ſo made the members of his bodye, that is to ſaye, of the congregacion, and ſo ioyned in Chriſt to other members of Chriſt, that we muſt ſerue al them, with whom we haue anye aquaintaunce any perticipacion of kindnes, cheifely for the furtheraunce of godlines, & religion, and afterwarde alſo in thynges neceſſarye for this preſent life, I meane that one of vs acknoledge another, and embrace one another in Chriſte with ſincere loue. And fyrſt that we teach one another, warne, correct, cōforte and exhorte in thoſe thynges, that pertaine to a new lyfe in Chriſt. Secōdly that we alſo helpe one another in thynges neceſſarye for this preſent lyfe, with coūcel, worke, and ſeruiſe.

Therfore the comunion of both liues in Chriſte the Lord, and the recompenſation of good turnes one to another, requireth that euerie man openly offere and giue himſelfe to this felowſhyppe of the outwarde, and inward man, and to this change an recompenſacion of benefites. Seynge than, that this confeſſion of fayth, and geuyng of our ſelues to the obedience of Chriſte, and commendacion of his church, which the very nature of fayth, and neceſſite of this cōmunicacion of Chriſte requireth, canne not be done in baptiſme, whan infantes be baptiſed, it muſt nedes be done of them, that were baptiſed in their infantie, whan they be meetely wel enſtructed of relegion, and whan they ſome what vnderſtande thoſe greate benifites that we giue in baptiſme.

But whan they ſolemly profeſſe their fayth, and obedience before the cōgregacion the verie nature of fayth requireth agayne, that the cōgregacion praie for them ſolemli, and deſire for them the encreaſe of the holye goſt, that he wyll confirme, and preſerue thē in the fayth of Chriſte, and obedience of the congregacion, and that he will euer leade hym into all truethe. And for aſmuche as ſuch praier made in the name of Chriſt, and truſte of his promiſes can not bee but effectuous, it pertanieth to the myniſterie of the congregacion, to ſtrengthen theym with the confirmacion of the hollye Goſt, for whom the churche hath prayed. Therefore oure elders folowinge the exemple of Chriſt, and the Apoſtle did vſe laiyng on of handes, as a ſigne, at this confirmacion.

This ceremonie thā obſerued in the fayth of Chriſt becauſe it is vndoutedly the office of faith, and chriſtian loue, agreable all maner of wayes to the wordes, and inſtitutions of the Lord, and edifiyng the religion of Chriſt we wyl that it be reſtored in the congregacion to a godlie, and holeſome vſe, all abuſes remoued, that haue crepte into the place of this ceremonie, whiche howe ſhameful, and noyſome they were to oure religion euerie Chriſtian manne maye eaſelye iudge.

Heretofore this miniſterie of confirmacion was a peculier worcke of a ſuffragayne.

But foraſmuche as al thinges in the church muſt be referred, ordained, and done for the commune profite of Chriſten menne, wee wil that hereafter this miniſterye of confirmacion, if it can not be done commodiouſly by a ſuffragayne, or not as it ought to be done, ſhalbe done by viſitours, twyſe a yere in principall ſolemnities. For where as at the begynninge, the office of confirmacion was only committed to biſhoppes, biſhoprikes were not ſo large as they be nowe, nether wer theyr dioces greater, than that the biſhops might viſit once a yere euery pariſh and here him ſelfe, and confirme the childrē beinge catechiſed, or inſtructed. But nowe the world is other wyſe, and biſhoprikes be after another faſhion, ſo that it is impoſſible that one byſhoppe, or ſuſtragaine maye wyth conueniēt leaſure adminiſtre this confirmaciō in hys dioceſe. For euerie yere ther growe vp ſome in euerye churche, whome it ſhal be come to profeſſe their fayth, and to be ſolemli cōfirmed. Wherefore foraſmuch as euerie congregation hath neade of yerely lookinge to, and viſitation, and ſolemne profeſſion of fayth and confirmacion of them, which in age, and knoledge of Chriſt be growen ſo fare: the neceſſarie procuracion of the Lordes flocke committed vnto vs conſtrayneth vs, that wee prouide that the congregacion wante not a mete miniſter for thys purpoſe. For the health of the ſhepe of chriſt muſte not ſerue the perſonnes of the myniſters, but the perſones of the miniſters muſt ſerue to their health, that al thinges maye be done according to this ſayinge, al are yours whether it be Paule, or Apollo, or Cephas. i. Cor. iij.

And as S. Hierome witneſſeth this confirmacion was not therefore the proper office of biſhoppes in olde time, bicauſe it was not lawful for other to adminiſtre the ſame ſeing that euē commen miniſters yea euerie Chriſten man, if ordinare miniſtres wāted, might miniſter Baptiſme, a muche more excellent ſacramēt, but it was cōmitted to byſhops peculiarly for this cauſe, that the byſhops of euerie cōgregacion, mighte attaine more certaine knoledge, & might haue more holeſome care, and charge while they them ſelues enquired euerie yere with what faith fulnes, and diligence the paſtours hade inſtructed bothe the reſt, and cheifly the yong children of Chriſt.

It holpe alſo togreater conſent of religiō, and reuerence and obedience towardes the holie miniſterie, when eureie one profeſſed hys fayth, and obedience of Chriſte to one biſhoppe.

But foraſmuch as to many congregacions be cōmitted to the charge of one biſhop, that euerie one can not be viſited by one biſhoppe, or ſuffragane, we muſt neades procure that this office of examinacion, and confirmacion, which cannot bee deferred more than a yere without the great incommoditie of the congregacions, and peril of religion, bee executed by more perſonnes, ſeinge that it cannot be doone by one, howbeit the pariſh preiſtes in euery cōgregacion with their companions, certaine dayes before the comming of the viſiters, ſhal diligently prepare the children, whome they purpoſe to offre to confirmacion to make theyr confeſſyon of fayth, and profeſſion of Chriſten communion and obediēce decētly and ſemely, whiche muſt be done of theym after this ſorte. The demande. Doſt thou profeſſe thy ſelfe to be a chriſtian Anſwer. I profeſſe. Demaunde. What is it to be a Chriſtian: Anſwere. To be borne agayn in Chriſt, and to haue remiſſion of ſinnes, and partipation of euerlaſtinge lyfe through him. Demaunde. Wher by truſteſte thou, that theſe thynges be geuen the? Anſwere. Bicauſe I am Baptiſed in the name of the father, the ſonne, and the holie goſt. Demaunde. What beleueſt thou of God the father, the ſonne, and the holie gooſte: Anſwere. The ſame that the articles of oure crede do comprehende. Demā. Rehearſe them. Anſwer. I do beleue in God the father almightie. etc.

¶ Let the chylde in this place recite al the articles of the crede playnely, and diſtinctlie.

Demaun. What vnderſtādeſt thou, whā thou ſayeſt, I beleue in God the father, in the ſonne, and in the holie goſte: Anſwere. That they be three perſonnes of one ſubſtance, and power, and yet but one God. Demaun. Why ſayeſt thou God almighti maker of heauen and earth? Anſwere. Bycauſe I beleue that god, as he made al othe thynges, ſo he made me of nothynge by hi onely ſonne, oure Lorde Ieſus Chriſte, and preſerueth, and gouerneth thorowe the ſame Ieſus Chriſte alone, and is preſent in euerie place, and worketh all good thynges in all men, thorowe his onely euer wyſe purpoſe and ryghtuous wyl. Demaund. How doeſt thou vnderſtand the ſecond article of Chriſt our Lorde? Anſwere. I knowledge thereby that our nature thorowe the fal of Adam is ſo corrupted, that no angell, nor man coulde purge oure ſynnes, and ſatiſfie for them, ſo that it was neceſſarie that the eternal worde the ſonne of God, ſhoulde be made man, cō ceyued of the holie goſte, and borne of the ſubſtance of the virgin Marie, a verie man vndoubtedly, but wythout ſinne, which thorowe his death ſatiſfied for our ſynnes, and thorowe his reſurrection, and aſcention into heauen, he ſat vs wyth hym ſelfe in heauenly thynges, to whom the father hath gyuen alpower in heauē and in earth, that he may gouerne vs, and reſtore in vs his owne Image, and at length, when he ſhall come to iudge the quicke, and the deade, that he may ayſe vs from the deade, and that he maye gyue to vs, whiche were perfectly framed againe to his owne Image, the enheritaunce of eternall bliffulnes in heauen, and deliuer other to be puniſhed in euerlaſtynge fyre, whiche haue obſtinately deſpiſed him. Demaund. What is the meanyng of the thirde article: Anſwere. Thus, that Chriſte the Lorde hath gyuē the holy goſte to vs, which thorowe the miniſterie of the Goſpel gathereth togyther the faythfull into his congregation, wherin they muſt be euer ſteared vp vnto repentaunce, and vnto fayth, and to receyue remiſſion of ſynnes by the worde of God, and ſacramētes of the communion of Chriſt, and ſo in leadyng a lyfe holie, godly, and profitable to theyr neyghbours, wyth a good cōſcience, that they loke for Chriſt the ſauiour, which ſhal take thē vp to him ſelfe in heauen out of thys worlde, and ſhall alſo rayſe vp agayne theyr bodies in the daye of iudgement vnto an heauenlie life. Demaun. Doeſt thou then ſurelie beleue al theſe thinges? Anſwere. I beleue them al, and I praye God, that he wyl vouchſafe to encreaſe this fayth in me. Demaunde. What ought thys fayth to worke in the. Anſw. That I doubte nothynge, but that God, and the father of oure Lorde Ieſus Chriſte, whiche wyth this his ſonne, ſent vs his word, and gaue vs all thynges, is the only true God, that he made all thynges of nothynge, that he onely worketh, and gyueth all good thynges, and that he wyl ſhewe hym ſelfe a father vnto me alſo, for the ſame his ſōnes ſake our Lorde Ieſus Chriſte, that he waſhed me from ſynnes wyth holie Baptiſme, that he gaue me his holie ſpirite, that he incorporated me to his deare ſonne, & ſo receiued me into his church and adopted me, to be his ſonne, and heyre, that alſo he wyll keepe me in his congregation, gyue me in the ſame repentaunce, and remiſſion of ſynnes, and the communion of his ſonne, that thorowe hym I may euer cal vpō his name with childrens truſt, and that in the renuing of my ſelf, I may profit dayly vnto his Image, furthemore I beleue that thorowe his worde and ſacramentes he wyll confirme, and encreaſe the ſame in me, ſo that I maye ſtudie continually to ſanctifie his name, and to ſerue his congregation wyth all maner of good workes, tyl he take me out of thys worlde vnto heauenlie ioyes and the bleſſed reſurrection. Al which thynges I acknowledge that thei be perfourmed vnto me, and ſhal be thorowe the onely free mercie of the heauenlie father, and thorowe the ineſtable merite of his ſonne oure Lorde Ieſus Chriſt. Demaund. God and our heauenlie father encreaſe and confirme this thy fayth, thorowe his ſonne oure Lorde Ieſus Chriſte. Amen. Doeſt thou thynke then, and doeſt thou acknowledge in thys fayth, that thou art verily the ſonne of god, & his hey e the brother, and ioynt heyre of our lorde Ieſu Chriſt, and therfore a mēbre of his bodie, which the cōgregation is? Anſ. I thinke ſo, & acknowledge truſtyng in the moſt certeyne promiſe of Gods beniuolēce and in the merite of our lorde Ieſus Chriſt. Dem. Doeth that pleaſe the thē, and doeſt thou allowe it, and wilte thou continue in the ſame, that thy godfathers promiſed, and profeſſed in thy name at holy baptiſme, when in thy ſteede thei renoūced Satā, & the world, and bound the to Chriſte and to his congregation that thou ſhouldeſt be thorowlie obedient to the Goſpel: Anſ. I allowe theſe thinges, and by the healpe of our Lorde Ieſus Chriſt, I wyl cōtinue in the ſame vnto thende. Dem. And doeſt thou thy ſelfe renounce Satan, and all his workes, wyth thy herte, and mouth here in the ſyght of God, and before his holie cō gregation: Anſ. I renounce. Dema. And the worlde, and all his cōcupiſcences: Anſ. I renounce. Dema. And doeſt thou wholy giue ſelfe vnto al obedience of Chriſt and his cō gregation? Anſ. I wholy giue ouer my ſelfe thereunto. Dema. How waſt thou firſt adopted, of God to be his ſonne, & to be receyued into his cōgregation: Anſ. By holie baptiſme. Dema. What is baptiſme: The la •• e of regeneration, wherby I am waſhed from ſinnes, and grafted in Chriſte the Lorde, and haue put him vpon me. Dem. Wilt thou cō tinue in this cōmuniō of Chriſt vnto thende? Anſ. I will by the healpe of our Lorde Ieſu Chriſt. Dem. What requireth this cōmuniō of Chriſte: Anſ. That I cōtinue in this doctrine, that I haue cōfeſſed, & in al the articles of our fayeth, and that I beleue that I haue remiſſion of ſinnes in Chriſt the Lord, & that I am iuſtified, acceptable to God, and heyre of euerlaſtynge lyfe, for this deare beloued ſōnes ſake, & not thorow myne owne merite of rigtuouſnes, further that I ſtudie to liue according to al the cōmaūdementes of God And that I may go forwarde in this knowledge of God, and obediēce, it requireth that I diligently heare the worde of God by the miniſters chiefely vpō the ſūdaies, and holy dayes, and if the Elders of the congregation, or other that wyll ſhewe me ſuche loue, do reproue me of ſinne, that I take it in good parte, and amende my lyfe, that I alſo thorow a ſincere zeale of Chriſt, & their health, warne my neighbours liuing il, and inordinately, and amende them if I can, but if I cā not, that I take other wyth me, whiche I thinke may do more wyth them, and if they wyl not heare them neither, that I bring the whole matter before the elders of the cōgregatiōs, whō if they deſpiſe to heare, & be therfore excōmunicated, that I take thē for heathē, & publicanes, and auoide their cōpanies aſmuch as my vocacion wil ſuffer, and ciuile buſines wyth them, and their neceſſitie accordyng to the word of God. Demaūd. What doeth the communion of the congregacion of Chriſt require beſide? Anſw. It requireth alſo, that I receyue the ſupper of the Lorde with other Chriſtian men, to whom I come, and with whom I dwell, as one, that is one breade, and one bodie with them in Chriſte. Demaunde. What is this ſacramēt? Anſ. It is the communion of the bodye, and bloude of Chriſt, whiche in the Lordes ſupper, whā it is celebrated accordinge to the inſtitution of the lord, be truly exhibited with the bread and wine? De. To what vſe doeſt thou receiue the bodie, and bloude of the Lord. Anſwer. That mi fayth in him, and truſte of the newe, and eternal teſtament, of the grace of God, redemptiō of Chriſt, and communion wyth hym, maye be confirmed in me more, and more, and that I maye lyue leſſe to my ſelfe, & more in hym, & that he may repaire a new & holy life in me For as cōcerning mine owne fleſh, and bloud, I canne do nothyng but ſinne, and lyue an vngodly lyfe. Demā.

What more doeth the communion of the congregation require? Anſ. That I adde my prayers to the commen prayers of the churche, that I come together with thē, and gyue their oblations and almes lyberally to the vſe of the pore, and ſo behaue my ſelfe in al thynges as a mēbre of Chriſte ioyned in Chriſte, and cleauynge togyther with all godly men, and that I acknowledge, and reuerently vſe in all thynges, thoſe, whom the Lorde hath made feeders of his cōgregatiōs curates of ſoules, and elders, as it becometh an obedient ſonne of God, finally that I be thankeful for theſe exceadinge benifittes, the Goſpel, and cōmunion of his ſōne our Lorde Ieſus Chriſt. Dema. Wilt thou faythfully perfourme, and obſerue, al theſe thynges, as thou haſte nowe profeſſed. I wyll, by the healpe of oure Lorde Ieſus Chriſte.

After that one of the chyldrē hath rehearſed a ful cōfeſſion of his fayth, & hath profeſſed the obedience of Chriſt before the whole cōgregation, it ſhal be ſufficient to propoune queſtiōs to the other childrē after thys ſorte. Demaūd. Doeſt thou alſo thy ſonne beleue, and cōfeſſe, and wylt thou wholy gyue ouer thy ſelfe vnto the cōmunion, and obedience of Chriſt, and his cōgregatiō, as thou heardeſt euen now thys childe to beleue, and cō feſſe, that he woulde bynde hym ſelfe to the obedience of Chriſte, and his congregation.

Here it ſhall ſuffice, that euerie one anſwere thus for hym ſelfe.

I beleue, and confeſſe the ſame, and yelde vp my ſelfe to Chriſte, and his cōgregation, truſting in the grace and healpe of our Lord and ſauiour Ieſus Chriſt. But where chyldren be not ſo exerciſed in the knowledge of religion, that they can anſwere by herte according to the preſcribed fourme, the viſiter, whiche ſhal adminiſter confirmation, muſte reade al the anſwers to ſuche children, and it ſhalbe ſufficient, if they anſwere ſimply, that they beleue the thinges, that were read, how be it he ſhall labour ſo to declare all thinges vnto them, that they may vnderſtande what thei go about, and what thei cōfeſſe, and profeſſe. Howbeit they muſt be diligently warned, that they remēbre, that they ſtand in the ſight of god, whō they cā not deceyue, which beholdeth the herte. And that therefore they muſt procure with al reuerēce, that they declare the ſame thinge in their lyfe, that they profeſſe wyth their mouth, and thynke in their herte.

But, as we warned before, al the chyldrē one by one muſte be exerciſed, and prepared hereunto, and diligētly examined the wieke before, by the miniſters and Elders of euerie congregation, and the paſtours and Elders muſt bring no childrē before the viſiter to be cōfirmed, but ſuch as they truſt, know the ſumme of religion, and beleue truely in Chriſte. It is not to be required preciſely, that the childrē anſwer featly cōcerning the wordes, for it chaūceth oftē, that they which be wel enſtructed in the knowledge of faith can not verie handſomely vtter the thynges that they meane, chiefly in an open place, either for ſhame or ſome other weakneſſe of minde. Wherefore we muſte more regarde, which childrē truly vnderſtāde the thynges that perteine to religion, then which cā featly declare them with wordes, wherein thoſe excell moore often, whiche haue leſſe godlie myndes. Nowe further, when the children, which ſhalbe confirmed, haue confeſſed their fayth, and profeſſed the obediēce of the Goſpell, the cōgregation muſte be warned, that they humbly pray for theſe chyldrē. Whoſe prayer the paſtoure ſhall offre to the Lorde, wyth ſuche a collecte.

The Collecte.

Almightie, and merciful God, heauēly father, whiche onely workeſt in vs to wil and to performe the thynges that pleaſe the, and be good in dede, we beſech the for theſe childrē, whō thou haſt gyuen to thy church, and haſt begottē againe to thy ſelfe by holy baptiſme, and in whom thou haſte powred that light, that they acknowledge and cōfeſſe before the cōgregatiō thy grace, and benifittes towardes them ſelues, and their redemption in Chriſt Ieſu, and wil wholy giue ouer thē ſelues to the, and thy congregation, to be obedient to thy cōmaundementes, confirme this thy worke, which thou haſt wrought in them, encreaſe in them the gift of thy ſpirite that euer going forwarde in the knowledge and obedience of thy Goſpell, in thy cōgregation, they may cōtinue to thende, and that they go no where aſide from that fayth, and obedience of the Goſpell, whiche they haue now confeſſed and profeſſed, beinge ſeduced thorowe ſome peruerſe doctrine, or dryuen forth by the luſtes of the fleſhe. Graūt them that they luckely ſpringinge vp in thy ſonne our Lorde Ieſu Chriſte, the heade of vs all, may grow into him tyl they come to mānes age fully, and perfectly in al wyſedome, holines and rightuouſnes, that they may more fully know, and more feruently loue the, the father, and thy ſōne our Lorde Ieſus Chriſt and that they may confeſſe, exhalt, and magnifie the ſame more earneſtly, and effectuouſly before their neyghbours, both in wordes and deedes. And as thou haſte promiſed vs, that thou wilt giue vs, what ſo euer we ſhal aſke of the in the name of thy deare ſonne, & as thy ſonne promiſed vs, that thou wouldeſt gyue vs requirynge the, a good ſpirite much more prōptly, then any father gyueth his children good thinges, when they praye him: ſo giue theſe chyldrē the thinge, that we pray the for, thorowe thy ſonne Chriſt, that when we ſhal now ſay our hādes vpō them in thy name and ſhall certifie them by thys ſigne, that thy fatherly hande ſhall be euer ſtretched forth vpon thē, and that they ſhall neuer wante thy holy ſpirite to keepe, leade, and gouerne thē in the way of health, and in a very chriſtian life, graunt thou, I ſay, vnto them, that they maye acknowledge theſe thinges wyth true fayth, and that they may certeynly beleue, that thou wilte defende thē with thy almightie ryghte hande, and keepe them frō al euil, and deliuer them, and leade them to al good workes. Finally that thou wylt neuer take thy holy ſpirite from them thorowe our Lorde Ieſus Chriſt.

Here the paſtour laying his hā des vpon them, ſhal ſay.

O Lorde Ieſu Chriſt the ſonne of God, which ſaideſt in the Goſpel. If you then beinge euyl, cā gyue good gyftes to your children, howe muche more ſhal my father giue the holie goſte to them, that aſke hym. Item, If two conſent together vpon the earth. etc. Confirme thys thy ſeruante wyth thy holie ſpirite, that he may cōtinue in the obedience of thy Goſpell, and ſtrongly reſiſt the diuel and his owne weakenes, and not greue the holie goſte, or trouble or offende thy churche wyth ſclaunders, but that his whole lyfe maye ſerue to the prayſe of thy glorie, his owne health and commune profitte of thy congregation, as thou haſt preſcribed to vs, and as thou haſte promiſed that thou wylte gyue to them that aſke the. Amen.

After thys lette the Hymne be ſonge. Nowe al thankes. etc.

Nowe a good whyle ſithens the ſigne of oyle was wonte to be vſed in confirmation but bycauſe they abuſed thys ſigne mooſt ſuperſtitiouſly, and foraſmuche as alſo amonge chriſtian men, ſignes and ſhadowes of ſpiritual thinges ought not to be ſo much regarded, as the thynge, and trueth it ſelfe, the ſigne of layinge on of handes ſhall be ſufficient in thys miniſtration, whiche the Apoſtles, and olde fathers thoughte ſufficient. And that thys Ceremonie maye be hādled wyth greater granitie, and reuerence and wyth more fruite both of the chyldren and of the whole congregation, the deanes wyth the viſiters, or pariſhe prieſtes, of euerie congregation, ſhal choſe out ſuche a place in the temples frō whence the cōfeſſion, and profeſſion of the chyldren, and other thinges that muſte be done there wyth all, maye be clearely hearde, and perceyued of the whole congregation.

Of the Lordes ſupper.

MEn muſte be muche, and often taught, and warned of this moſt holie Sacrament, that it is, as Paule witneſſeth a cōmunion of the bodye and bloude of oure Lorde Ieſus Chriſt wherin we muſte ſo celebrate the remēbraūce of him, wyth greate religion, and graue preachynge of his death, and reſurrection, and of al thinges, which he was made for vs, whiche he dyd and ſuffered for oure ſaluation, that our fayth in hym may be cō firmed, that we maye cleaue faſter and lyne more fully in hym, and he in vs.

And foraſmuch as the Lorde, when he iuſtituted thys holie ſupper, dyd ſaye. Do thys in remembraunce of me, the preachers ſhall diligently warne thys alſo, that the Lorde cōmaunded, that we ſhoulde do thoſe thynges in this Sacrament, whiche he hym ſelfe ſhewed to be done by his exemple.

Therefore we muſte ſet the ſame acte of the Lorde before vs, neither muſte we in any wyſe decline from the ſame, or chaunge any thynge of it, though an Angel from heauen, or an Apoſtle did counſel and bidde vs ſo to do. Which thinge the right holy biſhop, and martyr Ciprian, gathereth well and truely out of theſe, and many other wordes of the Lorde. For if Chriſt be our onely Lorde, and maiſter, we as the miniſters, and diſciples of hym muſte needes folowe and do, not the worde or dede of anie man, or Angel, but we muſte folowe, and do wyth al reuerence the thynges that he dyd, and layed before vs to do, neither maye we regarde, what other dyd before vs, but what Chriſte oure Lorde fyrſte dyd, whiche is before al thynges. And al they that do not thys, but chaunge ſomewhat of the inſtitution of the Lorde in thys moſte holie miſterie, ought not to be iudged his vicares, or his prieſtes, ſeing that for the traditions of men, they caſte away the commaundement of Chriſte. The holie martyr wryteth theſe, and muche moore ſeuere and earneſte thynges in the ſame Epiſtle, agaynſte them, that in the adminiſtration of this moſt holy Sacramēt chaung any point of that the Lorde hym ſelfe did in his ſupper. For he cōmaunded vs to do that onely. Nowe if we conſider howe Chriſte inſtituted this holye ſupper, it appeareth clearelie out of the declarations of the euangeliſtes, and ſaynt. Paull, that firſt he made his holie ſupper with his diſciples, and that he made the ſame, one, and commune to al that were preſēt and with ſuche diſciples, as had wholye gyue theym ſelues to hys doctrine. For thoughe Iudas were a fayned diſciple, and as Chriſt calleth him a diuyll, neuertheles, the other diſciples dyd not yet knowe that, for he dyd cleane to the Lorde in outwarde profeſſion, and lyfe, as the reſt did.

But the Lorde, whan he gaue his diſciples, an exemple in hys ſupper, where as he admitted Iudas, he would not followe hys owne ſecret iudgement, but that open & manifeſt iudgemēt, which his diſciples might, & ſhoulde folowe afterwarde. For thys cauſe n the old church, which obſerued that thing hat it had receiued of the Apoſteles, no mā as admitted vnto the holye communion, whiche hadde not witneſſed hymſelfe, to be he diſciple of the Lorde. Further more ſuch 〈◊〉 any companie, and congregacion of the aythful, had one ſupper only, and that com une to al, ſo that thei al receiued the lordes ody in one bread, and his blod, in one cup. Whereof Paule writeth thus. The cuppe of bleſſing, whiche we bleſſe, that is to ſaye, wherwyth we giue thankes, is it not the cō munion of the bloude of Chriſte? And the breade, whiche we breake, is it not the communion of the bodye of Chriſte? For we beinge many are one breade, and one bodie for we receiue al of one bread, and of one cuppe, Loo, the Apoſtle ſpeaketh of one cup, in whō one man gyueth not thankes for hym ſelfe, and he ſpeaketh of one bread, whiche all we that come together breake beinge commune and he witneſſeth, that this is the cōmunion of the bodie, and bloude of Chriſte, whyche communion all we receyue together oute o one Sacrament, and we confirme the ſame, becauſe we are the members, and bodye o Chriſt. Wherefore the Apoſtle willinge t ſtrēgth the thinge, that he had ſay, I meame that the breade, whiche we breake in the holie ſupper, is the communion of the bodie o Chriſt, vſed theſe wordes, we, beinge many ſaieth he, are one breade, and one bodie, as •• he woulde ſaye, one breade is broken, an one ſacrament is diſtributed amonge vs beinge manie for this purpoſe, that we being many, which receiue this ſacramēt with tr •• faith, ſhoulde be more and more vnited in one bodie, euen the bodie of Chriſt, and th we ſhould altogether abide, and liue in hi and he in vs, after that we hade gotten the true communion of his bodie.

Thys is ſingulerly to be noted, that the Apoſtle willinge to proue that we, which in the holye ſupper of the Lorde, are partakers of the Lordes bodye, and bloude, be one bodye, added furthwith. For al we be parttakers of one bread, whereby he ſignifyed alſo the communion of one cuppe. Lette vs than conſider this reaſon of the Apoſtle diligentli. For if we teſtifie, and declare therebi, that we are one bodye, and one breade of Chriſt, and that we truly receyue, and obteyne the communion of Chriſtes bodye and bloude from the Lordes table, whā al we that come ogether to the Lordes table, be parttakers f one breade, and one cup, two thinges ſuer •• folow hereof, one, that they, which in one ongregacion of the faythfull, doe miniſter ore than one ſupper of the Lord, teſtifie of •• em ſelues therby, that they be not one bo ye, and one breade of Chriſt, nether rightly •• ceiue nor haue the cōmunion of the Lordes odye, and bloude. The other is, that they, hiche be preſent at the Lordes ſupper, and •• eyue not the ſacramentes, teſtifie by thys •• eir abſtinences from the lordes table, that •• wil not be a mēber with other Chriſti •• s, whyche receyue the ſacramentes, that they wyll not be one bodye with them, and one breade of Chriſte, if they be ſufficiently enſtructed of thys inſtitution of the Lorde, and haue not a lawful cauſe to abſtaine frō the ſacramentes.

Therefore for thys verye cauſe, that the Lord conmanded vs to do that, in his holie ſupper, that he himſelfe dyd, and he celebrated it wyth thoſe hys diſciples only, whych had wholy giuen thēſelues to hys doctrine, and euer folowed hym, and celebrated one ſupper only, the prechers ſhal obſerue two thynges. Firſt they ſhall teach, and exhorte the people wyth all diligence, that in thys moſt holy ſacrament they ſhewe them ſelues the true diſciples of the Lord, that is to ſaye, ſuch as putte al their truſt in the Lord hymſelf, and haue bound them ſelues wholy to his worde, and folowe the fame ſtudiouſly in al thinges. For thus the lord ſayeth Iohn. iij. If ye abyde in my worde, ye are my diſciples in deade. But they that wyll declare themſelues to be faythful miniſtres of the Lorde, in the adminiſtracion of theſe miſteries, ſhall not admitte anie other to the lordes ſupper, but ſuch as be tried, and haue confeſſed before the congregacion, that they haue giuen thē ſelues to the Lorde, and haue proued the ſame with theyr life, as the Lord alſo celebrated the ſupper wyth choſen diſciples. Secondly that in one cōgregaciō of the faythfull, one ſupper be miniſtred, and that the paſtour himſelf celebrate it, if he may by anie meanes, at ſuch tyme whan the whole congregacion is wont to come together, as vpon ſondayes, and holye dayes, if ſo be there ſhalbe preſent, that wyl communicate, as men, that be one bodye, and one breade of Chriſt, and are ſo outwardly alſo ioyned together of the Lord that thei pertain to one congregacion, and paſtoral cure, and receiue the communiō of the Lord out of one bread, and one cuppe.

The ſeconde thynge that the Lorde dyd in his ſupper, is this, he gaue thanges to the father, and that in ſuch language, as the diſciples might vnderſtand al thinges, and be ſterred vp wyth hym to prayſe God. For whyche cauſe the paſtours ſhall warne the people, firſte, that in the adminiſtracion of thys ſacrament, we muſt gyue thankes to God throughe oure Lorde Ieſus Chriſte, for al the benifites that he hath gyuen, and giueth to vs dayly, and cheifely for that benifite, out of whyche al other come, and be made true benifites vnto vs, I meane, that he ſo loued vs, that he gaue vs hys ſonne a redemer, that, all that beleue in him ſhoulde not periſhe, but haue euerlaſting lyfe Iohn iij. wherefore he hath giuen vs all thynges wyth hym. Ro. viij. remyſſion of ſynnes, the ſpirite of adoption, and al thinges that may dooe vs good ether in body or ſoule, in this lyfe or in the life to come.

Secondly that the prieſte, and miniſtre of this ſacrament in gyuinge thankes to God, giueth thankes in his owne name, and in the name of the whole cōgregacion wherfor the people muſt lyft vp theyr mindes, and herkē to the thinges, that are ſpoken of the prieſt, that thei maye praiſe, and thanke God together with the preiſt. For in thys giuinge of thankes, as Chriſoſtome well warneth, all thinges muſt be commune betwene the people, and the prieſte, where vnto all men that be preſent, are called, whan the preiſte ſaieth, lifte vp your hertes. Item lette vs giue thankes to oure Lord God. And they promiſe the ſame, whan they Anſwer, we haue vnto the Lord. It is worthi and right. For in old time as S. Cipriane teſtifieth, whan the prieſte, or miniſtre ſayde, lyfte vp your hertes, the people aunſwered, we haue vnto the Lorde. But all theſe thinges muſt be done before the Lord in ſpirite, and truth. Wherefore the people muſt wyth all dyligence, ioyne they myndes wyth the wordes of the prieſt, tha with one hert, & one mouth thei may magnifi and thank God with him. The. iii. and principal poynt in the Lordes ſupper is this, that he diſtributed the bread, and the cuppe to al, and bad al take both, that al ſhould eate the bread, and drink of the cup, and added. This is mi bodi, which is giuē for you This is mi bloud of the new Teſtamēte, which for you and for many, is ſhed furth vnto the remyſſion of ſins. Out of theſe wordes of the Lord, the paſtour ſhal teach the people with great reuerēce, and diligence that this is the principal point and work in the ſupper of the Lord that ſacramētes be diſtributed according to the inſttituciō of our Lorde Ieſus Chriſt and receyued with true faith in Chriſt, with this faith, I ſaie, that we certanly beleue that our Lord Ieſus Chriſt himſelfe is here preſent in the mideſt of vs, and that he himſelf, though i be bi the miniſterie of the church, doth truly giue vs his body, & blod and together althinges, whatſoeuer he obteined, & deſerued by the offryng of his bodye on the croſſe, I meane remiſſiō of ſins, the euerlaſtyng couenant of Gods grace, the bleſſed adoption of God, that we be the ſons, & heires of God, & is coheires. Out of theſe thinges, y paſtors hal teach, & warne the peple with al poſſible iligence. Firſt that they come to theſe moſt deuyne miſteries, not as the common ſorte were wont to do heretofore, wyth cold myndes far from a faythful, and religious conſideration of the thynges, that bee here executed, but that they ſterre vp theim ſelues, and come with a godly burning deſyre of Chriſt flamynge furthe with true repentaunce, and griefe of ſynnes, and fayth fixed vpon oure Lord. Further that thei heare & embrace the wordes here of the lord, and al giftes, as the words & giftes of ſaluatiō & euerlaſting life as thei be in dede. For this actiō is a proper, and principal work of our ſaluatiō, wherin Chriſt himſelf offceth, & geueth to vs, all his thinges, that he was made for vs, that he ſuffred and deſerued, & accordinge to hys name Ieſus, he ſheweth himſelf a ſauiour vnto vs in wordes and dedes. Neyther is there anye word, or dede of his ſet before vs to be folowed or done, that doth not properly, and effectuouſly make to our euerlaſtyng helth, ſo that we take holde of it, and vſe it with true fayth. As in this preſent action of the holye ſupper, he hath heaped together with ſinguler, and moſt feruente deſyre to do vs good, and hath comprehended in a ſumme, and ſet befor vs to be knowne, embraced, and enioyed al thoſe thynges, that for oure ſaluation, he ſpake, commaunded, ſuffred, dyd, and willed vs to do. Wherfore whan we here thoſe holſome wordes of Chryſt in the holy Supper, Take, eate, drynke, Surely we muſt receyue the Sacramentes with great religion and moſte bounden thankfulnes of mynde. And it is a great abhominatiō, to diſpiſe the Lorde callyng vs ſo gently, and ſo louingly bidding vs to this feaſt of health, and meat of euerlaſtyng lyfe, & not to make haſt moſt gredely to this heauenly, and bleſſed banket

Thirdly, the paſtours ſhal warne the peple, that they dout nothing but the Lord him ſelfe is preſent in the myddeſt of theym, and geueth them this very body and bloude, that thei euer may more fully liue in hym, and he in thē, and that they may dayly grow more and more into hym, whych is the heade, and be moued of him, as hys lyuely, and vncorrupt members, and require of him confidently al good thynges, and al euils to be taken away, and finally that they may receiue the thynges moſt aboundantly, which thei aſke For as we receiue hym in this ſacrament ſo we receiue with him al thinges that pertain to the children of God.

And foraſmuch, as this exhibition, and receiuyng of the body and bloude of Chryſte, this thinge, and action is ſo heauenlye, and diuine a matter of fayth, and of the newe teſtament, the paſtours ſhall warne this alſo, that men excludyng the iudgement of theyr owne reaſon, geue fayth ſimply to the Lordes wordes, and that they ſtudy to receyue this heauenly meat, and this bleſſed communion of our onelye ſauioure and Lorde with ſinguler deſire, and thankfulnes of mynde.

Fourthly, the preachers ſhall diligentlye warne the people, that they erneſtly conſidre thoſe moſt bleſſed wordes of the Lord, which is geuē for you, which is ſhed furth for you and for many vnto the forgeuenes of ſinnes Item this is the newe teſtamēt in my bloud or this is the bloud of the newe teſtamente. For by this only thyng, that Chryſt on the croſſe offred his holi body and bloud to the father for our ſinnes, we be recōſiled to God and deliuered from the power of ſatan, and hel, beyng made the ſonnes & heyres of God and the newe leyge of grace, the teſtamente of eternal ſaluation, is ordained, and confirmed betwene God and vs, that God wilbe our father alſo, and acknowledge vs to bee his people: yea, his ſonnes and heyres, that he wyll driue al euils from vs, and heape al good thynges vpon vs, both preſent, and to come, finally that in the laſt day he wil raiſe vs from the dead, and ſettle vs in an heauenly and ful bleſſed lyfe.

The fourth thinge that the Lorde deliuered, and dyd in his holye ſupper is this, that he ſaide, Do this in the remembraūce of me. And he gaue manie other holſome cōmaundementes to his diſciples, and exhortacions. For he taught thē, and warned them afore hande wyth manye wordes, of hys paſſion, and the fruit that we receyue by the ſame, of his reſurrection and heauenly kingdome, of the office, and miniſterie of chriſten men, and chiefely of theyr apoſtolike offyce to preach hys kingdome in al the world, and together in to it the ſcatered children of God, and to confirme and further them in the ſame. For this cauſe than the preachers ſhal warne diligently, as often as this ſacrament is miniſtred, that thei muſt ſtudiouſly ſtirre vp, and celebrated the remembraunce of Chriſte by godlye, and diligente handelynge, and preaching of the Goſpel, whereby thei ſhal faithfully declare to the people, how neceſſarie it was for vs that the ſonne of God ſhoulde take oure fleſh, and with hys death deliuer vs from eternall death, and the terannye of Satan, and howe greate benifites he obtayned, and gaue vs, and dayly gyueth vs thoought hys death, and reſurrection, that is to wit remiſſion of ſinnes, the ſpirite of adoption, a newe, and bleſſed powre of liuinge, the felloſhippe of reſurrection vnto a verie heauenlye, diuine, and euerlaſtinge lyfe. All whiche thinges muſte be muſte religiouſly preached, and conſidered in the holie ſupper.

Wherefore in this muſt hollie action the doctrine of the Goſpell, and the lawe muſte be diligently beaten in, that the Lordes death and reſurrectiō, and al thinges, that he was made for vs, that he dyd and ſuffred, that he obteyned for vs, and perfourmed and dayly perfourmeth, be muſte ſtudyouſly preached and that the remembraunce of him be fully, and perfectly celebrated, to this end that our fayth in him, and new and bleſſed lyfe in the lame, maye be euer confirmed, and augmented. Therefore we vſe yet of the cuſtome of the olde church, that open, and principal ſermons be made a boute this miniſtracion of the holye maſſe.

The paſtours, and teachers of cōgregacions ſhall often and faythfully warne, and enſtructe the people of all theſe thinges. So the choſen of God ſhal eaſly ſuffer them ſelues to be led awaye from al abuſes of thys moſt reuerende and holie ſacramente and be brought agayne to the true, and holſome vſe of the ſame. For the ſhepe of Chriſte knowe the voyce of theyr ſhepeherde, and folowe him hertely. This maner ſurly canne not be obſcure, or vncertayn to they in that ſauour anye thynge of Chriſt. All chriſtiane Doctrine conſiſteth herein, and is grounded hervpon, that men be taught to kepe all thoſe thinges, that oure Lorde Ieſus Chriſte commaunded, as the father hym ſelfe witneſſed of hym from heauen, ſayinge, Thys is my welbeloued ſonne, here him. And he ſayeth of himſelfe to the Apoſtles, al power in heauen, and erth is giuen to me, teach and make all the heathen my diſciples, baptiſe them in the name of the father, and the ſōne, and the holye goſte, and teache them to kepe al theſe thſnges that I haue commaunded you.

But it is euident that this our only maſter, and Lorde, inſtituted the ſacramente of thanckes gyuinge wyth theſe wordes, and commended it vnto vs. Do this in the remē braunce of me, meaninge that, that he hymſelfe dyd, and that, that the Euangeliſtes Mathew, Marcke, Luke, and Paule clearely deſcribe vnto vs, as we ſhewed before.

Who is he than, whiche beinge well admoniſhed hereof, wil not cōclude furthwith that al they that wil chriſtianely, and holeſomely handle this ſacrament, muſt conſider and folowe (as S. Ciprian very godly warneth) not that, that ſome other hath done before vs, no not what the hole world doth, or thyncketh to be done, but what Chriſte the Lord dyd, and cōmaunded to be done, which is before al thinges, whych is the maker and redemer of the world, nether only the higheſt amonge vs, but alſo our only maſter, and teacher, and finaly they muſt further conſyder that all they, whyche dare other wiſe adminiſter this ſacrament, do adminiſter it vnworthyly, that is to ſay: other wiſe than it be cometh and thei do make them ſelues gyltie of the body, and bloud of the Lord. The fautes that we haue cōmitted heretofore in this moſt holy miſtery, vſing it otherwyſe, than the Lord cōmaunded, the Lord hath mercifully forgeuē vnto his, which haue put al their truſt in him, & his merite, & not in the worke of the ſacramēt other myniſtred, or receiued But we to whom the lorde hath giuen ſure knoledge of his inſtituciō, and commaundemēt ſhal not be pardonned, if we neglect the thing that Chriſt did in this ſacrament, and commaunded vs to do preferring that befor the Lords inſtitution, that hath ben brought in by men ſwaruynge from hys worde, and cōmaūdmēt. Before al thinges the paſtours muſt labour to take out of mennes myndes that falſe, and wicked opinion, wherebi men thincke communly, that the prieſte in maſſes offreth vp Chriſte oure Lorde to God the father, after that 〈◊〉 •• at wyth hys intention and prayer he 〈◊〉 Chriſte to become a newe, and acceptable ſacryfice to the father for the ſaluacio •• en, applyeth and communicateth the 〈◊〉 of the paſſion of chriſt and of the ſauing ••• rifice, wherebi the lord hym ſelfe offred h •••• lfe to the father a ſacrifice the croſſe, to hem, that receiue not the ſame with theyr owne fayth

For to make men partakers in the ſupper of the Lorde, of the ſacrifice, and merite of oure Lorde Ieſu Chriſte, the miniſter canne helpe no more, than that firſte he exſibite, and miniſtre the holye ſupper as the Lord inſtituted, and than faythfully declare, and celebrate religiouſly the miniſterie of it, the redemption, and communion of oure Lord Ieſus Chriſte and further more diſpenſe the ſacramentes, whereby he maye ſtirre vp, and confirme in them, that be preſent, tru faith in Chriſt, by which faith euerye man maie him ſelfe apprehend, and receyue the merite, and ſacrifice of Chriſte as gyuen vnto hym. Fynaly that he praye for ſuche fayth to all men in the name of the hole congregacion, and of his owne charite. For he, that without hys owne fayth ether miniſtreth thys ſupper of the Lorde, or is preſente at it, or receyueth it, pulleth damnacion vpon hym ſelfe, and is made gyltie of the Lor s body, and blond.

But it is plaine, that 〈…〉 euerie where in this errour, that they beleue, if they be preſent whan the prieſte ſayeth maſſe, and take parte of the maſſe only wyth theyr preſence, that this verie worcke and ſacrifice of the preiſte whereby he offer ••• th ſonne to the father for their ſinnes, that 〈…〉 ſetteth him before the father with his 〈…〉 prayer, is of ſuche efficacie, that it turneth al euil from them, and bringeth them al felicite of bodie and ſoule, though they continue in all maner of ſinnes, and miſcheues againſte God, and their cōſciēce, and nether perceiue or receyue the ſacramentes oute of the maſſe but onely beholde the outwarde action, as a ſpectacle, and honour it wyth bowynge of knes, and other geſtures, and ſignes of veneracion.

But what more ſpightfull ſhame can be doone to goddes maieſte, and to the kynge of glorye Ieſu Chriſte, than that thys moſte diuine ſacrament, whiche he himſelfe inſtituted, and commended vnto vs, that throught it we ſhoulde be confirmed in fayth towardes hym, and ſhoulde dye more, and more to ſinnes, and liue more fully in hym, is ſo peruerted, that of goddes inſtituciō, it is made a playn inuention of manne, and ſuche one, that men truſt moſte in it, againſt God and our Lorde Chriſte. For thorowe thys worke of the maſſe, thei are made more careles, and ſtronger in theyr ſynnes, and contempte of Chriſte, thynkynge that, by that ceremonie the wrath of God is turned from them, and all other euilles. That the grace of God is gotten to them, and all bliſfulnes, though thorowe theyr whole lyfe, they be agaynſte God, and abuſe all thynges agaynſt God and that wythout anie earneſt thoughte of repentaunce. Wherefore the preachers ſhall enſtruct the people wyth al diligence of this vngodlie truſte of the worke and ſacrifice of a prieſt, and they ſhall call them frō the ſame by all maner of wayes.

And where as the holie fathers call the miniſtration of thys Sacrament a ſacrifice and oblation, and wryte ſometyme that the prieſt in adminiſtrynge the ſupper, offereth Chriſte, let the preachers knowe, and teache other when neede ſhall be, that the holie fathers by the name of a ſacrifice, vnderſtode not application, whiche was deuiſed a great whyle after the fathers, and preuaiſed wyth other abuſes, but a ſolemne remembraunce of the ſacrifice of Chriſte, as Auguſtine expouneth it.

For whyle the ſupper of the Lorde is miniſtred, as the Lorde inſtituted it, the ſacrifice of Chriſte is celebrated, and exhibited therein thorowe the preachynge of his death and diſtribution of the ſacramentes, that al they, whiche rightly vſe the holie ſupper, receiue the fruit of this ſacrifice. The paſtours ſhall warne moreouer that it is no ſmal abuſe of thys Sacrament, that it is wonte to be ſet forth, and caried about to be gaſed vpō and to be worſhypped wyth golde, and ſyluer, and other ſuche carnall ornamentes, and that wyth thys opinion, as though thys cariynge aboute, and ſhewing forth, and outwarde worſhppyng of the Sacramēt were able to turne away all incōmodities, though they do not once thynke of true repentaunce of ſinnes, & fayth in our Lorde Ieſus Chriſt. Wherfore we wyl in anie wyſe, that the paſtours hereafter ſet not forth, nor cary about the Sacramēt wyth lyke diligence they ſhal teache the people, that the Lorde inſtituted, and commended to all that beleue in hym both partes of the Sacrament, the cuppe no leſſe then the bread, that in them they might receyue his bodie and bloude. For thus it is in Paule, I receyued of the Lorde that, that I deliuered alſo vnto you. But the Apoſtle deliuered to the whole congregation of the Corhinthians the communion aſwell of the cup, as of the breade. Wherefore ſome make a raſhe, and a lyght argumēt, that the Lorde in his ſupper gaue the whole Sacrament to his Apoſtles, whiche were all prieſtes, and that we can not gather therof, that the cuppe muſt be alſo gyuē to the lay mē. For in thys Sacrament, ſaith S. Chriſoſtome, and that out of the teſtimonies of the holie ſcripture, the prieſtes haue nothyng more, then the lay men, but all thynges are commune to both, and one breade of the Lorde, and one cuppe, is ſette before al men togyther, and equally. Thus the Lorde inſtituted, thus the olde churche obſerued alwayes. Therefore none other thynge coulde be inſtituted of mē, neither dyd the fathers euer inſtitute anie other thynge. But in theſe later tymes, when the gouernours of congregations dyd vtterlie neglecte theyr office, thys abuſe crepte in ſecretely, that in the holy ſupper the Lordes breade onely ſhould be diſtributed, whether prieſtes or laye men dyd communicate.

But that all the abuſes, that haue crepte into thys Sacrament maye be vtterly takē away, and rooted vp, by the true vſe of thys Sacrament, whiche the Lorde hym ſelfe cō maunded, the paſtours and preachers ſhall diligently warne, and exhort the people, that as often as they come togyther to the holie ſupper of the Lorde with the bretherne, they gyue them ſelues wholy to the Lorde, to be his diſciples, that they thynke that all his wordes be ſpoken vnto them, and that they beleue them certeynely, that they feruently deſire the communion of the Lorde to be encreaſed in them, and that they receyue the ſame offered in the Sacramēt wyth a faithfull and thankeful minde, briefely that they euer go forwarde in the faith of Chriſt, and in the whole newe lyfe wyth Chriſt, neither ſtande there as diſpiſers of ſo great gyftes, whiche in the holie ſupper be offered to all that are preſent, nor make to them ſelues an hurtfull ſpectacle of a bleſſed teaſte. Surely he that is not meete to receyue the Sacrament, is not meete neither to praye wyth the cōgregation, as S. Chriſoſtome doth rightly gather. Thys Sacrament is not only the meate of the ſtronger, but alſo the medicine of the weake, onely lette no man receyue it, whiche ſticketh in ſynnes agaynſte his conſcience. For he that cōtinueth in ſuch ſinnes, wyll not lyue in Chriſte the Lorde, he refuſeth his communion in dede, and vtterly renounceth Chriſt and his kyngdome. Wherfore he muſt abſteyne frō thoſe Sacramētes in whiche the cōmunion of Chriſte is exhibited. And ſuch ſticke alſo in the condemnation of hell, and haue no parte in the kyngdome of Chriſte. Wherfore they can neither be preſent, nor ought to be preſent at the holie ſupper, nor pray wyth the congregation. For no man that determineth to continue in open ſynnes, and in the deſpite of God, can call vpon God his father wyth true fayth, and praye for the ſanctification of his name, the commyng of his kyngdome, and obedience of his wyll. But they that repent them ſelues of theyr ſynnes, that deſire the grace of God, and reteyne the cōmunion, and lyfe in Chriſte our Lorde, and wiſhe the ſame to be encreaſed in them, neither be commaunded by the congregation to abſteyne, theſe men I ſaye, maye muche lyfte vp, and conforte them ſelues wyth fayth, and kendle them ſelues wyth the deſire of a newe lyfe, thorowe the participation of Sacramentes at euerie ſupper, whereat they be preſent.

Therfore they ought not in anie wyſe to deſpice ſo great bountuouſnes of Chriſt the Lorde, beinge freely offered to them, but 〈◊〉 ther receyue it wyth mooſte feruent 〈◊〉 and great thankefulnes, remembryng 〈◊〉 bleſſed worde of the Lorde alluryng 〈…〉 to him. Come vnto me al ye that 〈…〉 . Item, take, eate, thys is my bodie. 〈…〉 of thys al, thys is my bloude. etc. 〈…〉 thys meate and drynke, he truly refreſheth and receyueth vs vnto euerlaſtyng lyfe.

The fathers in the primitiue church which obſerued the Apoſtles tradition, eſtemed ſo muche theſe wordes of Chriſt, that they excōmunicated them, that were preſent at the Lordes ſupper, and woulde not be parte takers of the ſacramentes wyth the reſt.

For thys cauſe was that ordeined, that we reade, diſtinct. ij. of the cōſtitutions, whē the conſecration is ended, let al cōmunicate, they that wil not, let them not come into the temple. For ſo the Apoſtles ordeyned, and the holie Romaine churche holdeth.

Lo this decree ſpeaketh of one conſecration, and it requireth that al, that be preſent, do cōmunicate, and that vndre the payne of excōmunication. It witneſſeth alſo that the Apoſtles ſo conſtituted, whiche had receiued it of the Lorde. Item that the Romaine church doth ſo holde, which thinge alſo al other cō gregations obſerued as many as had eteined thordinaūce of the lorde, & of thapoſtles.

This is the cauſe why S. Chriſoſtome ſo ſore rebuked thē whiche in his cōgregation taried in the temple at the celebration of the Lordes ſupper, & yet did not cōmunicate, and he ſaied that they ſtode at the Lordes ſupper vnſhāfaſtly, and ſtubburnly, and not wythout the diſpite of Chriſt, and cōtempt of his ſo great bountuouſnes, which he offereth vs in the holie ſupper.

For thei that be not the mēbres of Chriſt neither of true repētaūce, and griefe of their ſynnes, ſeeke renuinge of lyfe in Chriſte, but wil cōtinue in their ſinnes willingly, or haue offended the cōgregation of Chriſte with ſo greuous ſinnes, that except they firſt repent and approue them ſelues wyth a better lyfe thei cā not come to the Lordes borde, al theſe whiles the Lordes moſte holy ſupper is miniſtred oughte to be awaye, and not once to beholde the Sacrament of the Lorde, as S. Chriſoſtome with greate grauitie warneth and that out of the deede, and wordes of the Lorde, whiche as he hym ſelfe did, ſo he cō maunded that this ſupper ſhoulde not be celebrated, but wyth his diſciples, wyth ſuche I ſaye, which haue gyuen them ſelues to his worde, which deſire remiſſion of ſynnes and ſaluation out of true repētaunce, and griefe of ſynnes, which be made part takers of the newe Teſtamēt, and be the ſonnes of God. Al which thinges, as we ſhewed before, are cōprehēded in the very wordes of the Lorde.

As the paſtours then, muſte deligently teache and diſſuade them, whiche wyth the reſt of the congregation, can not communicate, bycauſe they ſticke in open ſynnes, that they be not preſent at the holie ſupper, and teſtifie vnto them, that if they ſtande at the ſupper wyth ſuche a mynde, they do ſpite vnto Chriſte, and that it ſhall be damnation vnto them. So they muſte alſo diligently warne, and exhort them, which wyth a good conſcience may be preſent at the ſupper, that is to ſaye, whiche truly beleue in Chriſt the Lorde, that they receyue the Sacramentes wyth other membres of Chriſte.

But foraſmuch as thys inſtitution of the Lorde, that all they, whiche be preſent at the ſame ſupper of the Lorde, ſhould communicate of one breade and cuppe, his bodie and bloude, is to muche out of vſe, and couered a greate whyle ſithens, thorowe commune ignoraunce, it ſhall be needefull to call men backe agayne treateably, and gently to the obſeruation of thys tradition of the Lorde, and they muſte beware, that the myndes of the ſimple, whiche neuertheles be the true diſciples of the Lorde, and are entangled in no miſchiuous, and wycked actes, for the whiche they ſhoulde be reſtrayned from the Lordes bourde, be ſtriken, and troubled wyth ſore rebukes, or vntymely thruſtynge vnto the receyuynge of the Sacrament. For there be not a fewe, whiche though they can not thorowlie vnderſtande this miſterie, and the perfecte vſe of Sacramentes, yet they haue ſuche fayth in Chriſte, that they can praye wyth the congregation, and be ſomewhat edified in fayth, thorow holie doctrine and exhortations, that be wonte to be vſed, aboute the holie ſupper, and the miniſtration thereof, yea and they maye be taughte, and moued by litle and litle to a perfecter knowledge of thys miſterie, and an oftner vſe of the Sacramentes euen by thys, that they be preſent at the holie ſupper, which abſteyne not from the Lordes ſupper of anie contempte of the Sacramentes, which they acknowledge in them ſelues, but of a certeine weakenes of men, and prepoſterous reuerence of the Sacramente. Theſe men the paſtoures muſte fatherlie, and gentlie teach, and enſtructe dayly of theſe miſteries and brynge them fayre and ſoftlie to a perfecter knowledge, and vſe of the ſame, declarynge diligently, and printynge in them the thynges, that we haue taughte in this place concerning the true, and perfect adminiſtratiō, and vſe of this Sacramēt, and they muſt not fray them away, and driue them frō the hole action of the ſupper, whyle they haue anie hope of them, that they wil go forward in the ſtudie and communion of Chriſt.

¶ At what tyme the ſupper of the Lorde muſte be celebrated.

Therfore that thys moſte holie Sacrament may be better knowen among al godlie men, and that the true vſe of it maye be more eaſely reſtored, and muche eſtemed, we wyll that it be miniſtred, as ſone as the people of euerie cōgregation for the moſte part be well enſtructe out of Goddes worde of the true vſe of it, onely vpon the ſundayes and holie dayes, or vpon ſuche dayes when great companies aſſemble together to commune prayer. Thys thynge was obſerued in the time of the fathers alſo in greater, and muche more populous cōgregations, then we haue. For the Lorde inſtituted not thys Sacramēt vnto vs for a thinge to be beholded, but he commaunded it to be miniſtred, for the commune and holſome receyuyng of his bodie and bloude, whiche thynges al the membres ought equally to receyue in euery great holie aſſemble from one table and one altare. Hereof S. Ciprian amonge other alledgeth thys cauſe why we celebrate this holy ſupper in the mornyng, whereas Chriſte dyd it after ſupper, bycauſe, ſayeth he, that when we ſuppe we can not cal the commune people to our feaſte, that we maye celebrate the trueth of the Sacrament, al the brotherhode beinge preſent. Theſe be the wordes of Ciprian, whiche he toke out of the doctrine of Paul. i. Cor. x. which we alledged before. For the truth of thys Sacrament is, as the Apoſtle teacheth in the ſame place, that all we, whiche are the membres and bodie of Chriſte ſhould receyue the bodie and bloud out of the ſame Sacramēt. Wherfore the fathers iudged that thys ſupper is not truly & rightly celebrated, except the whole brotherhode be preſent, I meane thys commune ſupper. For the holie biſhoppes dyd ſometymes celebrate the holie ſupper priuately, that is to ſaye, the whole congregation not beinge preſent, ſometymes wyth ſtraungers, and ſometymes wyth the better and feruenter ſorte of bretherne, and that in their peculiar prayinge places, and ſometymes alſo in priuate houſes wyth ſicke folke, of whoſe communion we wyll ſpeake hereafter. And theſe the holie fathers called priuate maſſes, not bicauſe that in them the Sacramentes were diſtributed to no bodie, but bycauſe they were diſtributed to fewe, and the whole cō gregation not beinge preſent, and that euen as it were in a priuate place. For the holie fathers celebrated no ſupper wythout diſtribution of the Sacramentes. For they doubted not but that, that dyd vtterly fyghte wyth the Lordes Inſtitution.

Of the preparation to the ſupper of the Lorde.

Seinge that the Lordes ſupper, as we ſayed before, ought not to be celebrated but wyth his diſciples, and for aſmuche as the miniſters muſt be faythfull diſpoſers of the miſteries of God, and muſt take great hede that they caſte not an holie thynge before dogges, and pearles before ſwyne, we wyll that the paſtours admitte no mā to the Lordes ſupper, which hath not firſt offered him ſelfe to thē, and after that he hath firſt made a confeſſion of his ſynnes being Catechiſed he receyue abſolution accordyng to the Lordes worde. And that there may be a certeine and appoynted tyme for the doinge hereof, I meane that they whiche ſhall cōmunicate be prepared, and ſanctified to the cōmunion of Chriſt with an holy inſtructiō, and prayer, let the paſtours procure that the people be called together in the temple at euentyde the day before the celebration of the Lordes ſupper, and lette them make a preparation, and ſanctification vnto the Lordes bourde, after thys ſorte. Wheree clerkes ſhall be, or ſcholers, let them in the meane ceaſon, while the people come together ſyng a Pſalme, or two with a dominical antiphone or Hymne, whiche yet we wyll haue to be pure, that is to ſaye, diffenting in no parte from the holie ſcripture. To theſe let them adde the ſonge of the Lordes mother, Magnificat, and ſome conuenient Collecte.

Afterwarde when the people be come together, they ſhall ſynge a Pſalme in the Douche tonge. And then the paſtour or miniſtre, to whom the office of thys preparation is committed, ſhall reade ſome place of the Lordes ſupper, out of the Euangeliſtes or out of Paule Chap. x. xi. Of the firſte to the Corhinthi. or out of the Lordes ſermon Iohn. vi. For though the Lorde ſpeake not in that place of the Sacramēt of the ſupper whiche he had not yet made, neuertheles he preacheth of the true eatynge of his bodie, and drynkyng of his bloude, for the exhibition wherof he afterwarde inſtituted the holie ſupper. Out of ſuch leſſons the miniſters ſhall diligently teache the people, to what vſe the Lorde ordeined his ſupper, and howe we may receiue it holſomely, after this ſort.

¶ Aſhorte inſtitution or ſermon of the Lordes ſupper.

Foraſmuche as we entende to keepe tomorowe the moſte holie ſupper of our ſauiour Chriſte, by his healpe, for the celebration of a bleſſed remembraūce of him, and cō firmation of our fayth, firſt it is conuenient to declare with fewe wordes, and call to our mindes the miſterie of this right diuine Sacrament.

Before al thinges then the Lorde offereth vnto vs his fleſhe, and his bloude, and biddeth vs to take the ſame, and affirming that we ſhall not haue lyfe, but ſhall remayne in euerlaſting death, excepte we eate his fleſhe and drinke his bloud. Let vs remembre and acknowledge that our fleſhe and bloud, that is to ſaye, our whole nature is thorow wickednes ſo loſte, & adiudged to eternal death by the iuſt wrath of God, that of our ſelues we can neuer obteyne euerlaſtynge life, and the inheritaunce of the heauenly kingdome.

Thys remembraunce, & acknowledging of our deſtruction ought vnterly to humble and caſte vs doune before the Lorde, and to cutte our hertes wyth ſuche repentaunce of ſynnes, that we ſhoulde be pricked forth, and enflamed to ſeeke, & receyue with ſure fayth and greatly deſire the grace of God offered to vs in the worde and ſacramentes, and the reſtitution, and renuinge of our ſelues, thorowe the cōmunion of Chriſte, and holſome participation of his fleſhe and bloude. Furthermore let vs diligently conſidre, that the eternal worde of God, the ſonne of God al. mightie to deliuer vs out of thys meſerie, was made fleſh, was made our brother, that there myght be ſome holie fleſhe, and holie bloude, that is to ſaye, a verie heauenlie, and diuine man, by whom the fleſhe and bloude of all vs mighte be reſtored, and ſanctified, whiche thinge is then brought to paſſe, whē we truly eate his fleſh and drinke his bloud Iohn. vi. Here it is meete that we be moued the more to wondre at, and to embrace with certeyner fayth and gredier wil in this onely begotten ſonne of God our ſauiour, the exceadynge, and vnſpeakable loue of God towardes vs, whiche gaue his ſonne vnto vs, that beleuyng in him, we ſhould not periſhe, as we were borne, and as we deſerued but haue euerlaſtynge lyfe, whiche he deſerued, and gyueth vnto vs.

Thirdly let vs acknowledge, and firmely beleue that the Lorde Ieſus truely offereth vnto vs this his ſanctifiyng fleſhe, and bloude in his holie ſupper wyth viſible ſignes of breade, and wyne by the miniſterie of the congregation, and exibiteth the ſame vnto the remiſſion of ſynnes, to be meate of euerlaſtyng lyfe, to confirme the couenaunt of Gods adoption, and of euerlaſtyng lyfe, for ſo be his wordes. Wherefore they cā not deceyue, and they ſhall remayne when heauen and earth paſſe awaye, and they truely exhibite, and gyue vnto vs the thinges that they preache, ſo that we applie true fayeth vnto them. Take, ſayeth he, eate, thys is my bodie, that is gyuen for you. Item, drinke of thys all, thys is my bloud of the newe teſtament, whiche is ſhedde forth for you, and for many vnto the remiſſion of ſynnes, we muſt receyue theſe wordes wyth true fayth, and doubte nothynge, but that the Lorde, when we celebrate the holie ſupper after his inſtitution is in the middeſte of vs, and offereth hym ſelfe vnto vs, by the miniſterie of the congregation, whiche he inſtituted for the ſame purpoſe, and deliuereth his bodie, and bloude, and all his merites, and ſatiſfaction for oure ſynnes, whiche he perfourmed, his bodie, and his bloude beynge offered on the croſſe, remiſſion of ſynnes, and the grace of the father, and the ryghte of the Teſtament of the euerlaſtynge couenaunte, of adoption and communion vnto the lyfe of God, ſo that the breade that we breake in the holie ſupper is truely euen to vs the communion of his bodie, and the cuppe at whiche we bleſſe the communion of his bloude. Therefore lette vs euer religiouſly conſidre, why the Lorde doeth often exhibite vnto vs, thys holie, and holeſome communion of himſelfe in the ſacrament, namely for this purpoſe that he maye brynge vs daily in to the knowlege of our ſinnes, and more erneſt repentaunce, that we maye deſire more feruently remiſſion of the ſame by him, and receyue it with perfecter fayth, & gredier mindes, and ſo be more confirmed, and ſette for warde in a new lyfe thorough the true communion of him, that ſo we maye daily more and more abide, and lyue in hym, and he in vs, and be more fully his dodie and mēbers and he our heade, whiche thinge we profeſſe whan we all receiue the communion of him, in his ſacrament, ſo beinge parttakers of his bodye, and bloude, as we in cōmen be parttakes of one brade, and cuppe.

Finally we muſt praye, and labour alſo, to receyue theſe heauenlye giftes wyth true fayth, and greate reuerence, and that we celebrate the holeſome remēbraūce of the Lord wyth godly ioye, and pleaſaunt thankfullnes, and that we gyue vp our ſelues, and all ours to him, and teſtifie the ſame with collacions, and almes for the vſe of the poore lyberally, and accordinge to euerie mans power, finally that we euer prayſe, and magnifie Chriſte, in al oure wordes, and worckes for theſe ſo greate benifites, for his incarnacion whereby he was made oure heade, and brother, for hys moſt bitter death, whereby he ſatiſfied for our ſinnes, for his reſurrection, and aſcenciō in to heauen & heauēly kingdō, which he adminiſtreth at the ryght hand of the father, & maketh vs perfect, and abſolute in his lyfe beinge quickened with his ſpirite and ſette in heauenlye thinges, whiche lyfe he hath gyuen in the lyfe of God, and it is an euerlaſtinge lyfe, for this holeſome communion of hys bodie and bloude, whereby we are confirmed in this ſame lyfe of God, and are ſette forwarde, and euer finyſhed vp. For al which thynges we muſt chiefely geue thanckes in the cōmunion of this ſupper. And foraſmuch as our God is ſuch one, as alloweth not wickednes, nether canne all thei ſtande before him, which worcke iniquitie it is neceſſarie that we knowe, that thoſe men muſte not be admitted to the ſupper of the Lorde, that is to ſaye, to his communion, whiche lyue without true faith, and loue, by whome the glorie of God is manifeſtly blemiſched, and hys congregacion is offended, I meane all vnbeleuers, and manyfeſt Idolaters, whiche calle vppon, and worſhippe ſaints departed, Angels or other creatures, whiche honour paynted, or grauen ſtockes. Item all enchaunters, and ſothſaiers, which wil preſerue catel, and other thinges againſt perils, with their conſecrations, yea, and I meane thoſe to, which beleue ſhuch enchaumentes, and the manifeſt deſpicers, and blaſphemers of God, the mockers of goddes worde, and ſacramētes. Item al thoſe, which at appointed tymes wildely continue in neglectinge ſermons, and other open exerciſes of the congregacion, which obeye not accordinge to goddes commaundement theyr parentes, ordinarye officers, and maiſters, but ſpeake euil of thē, and rayle vpon thē, do thē ſpight, and reſiſte them ſeditiouſly, and ſtubburnly, whiche bringe not vp their children, familie. & ſhuch as they haue charge of, nor enſtructe them to godlynes, honeſtie, and iuſtice. Furthermore I meane murtherers, and all thoſe, whych willingely continue in hatred of their bretherne, in braulinges, and ſhedinge of their neygboures bloude. Item al whoremongers, aduo •• erers, and Dronkerdes, al theues, vſerers, raueners, diſers, vnlaufull gainers, exerciſers of faulſe marchandiſes, al thoſe lykewiſe which lyue idely without a lawful excuſe, and burthen other, al ilſpeakers, liers, periuers, backbyters, and whych confeſſe not the truth, and rightuouſnes, and confirme not the ſame wyth theyr teſtimonies, where they are bounde to do it by reaſone of their vocacion. All theſe felowes, as longe as thei liue, and continue in ſuch ſinnes, nether haue a true purpoſe to amende their liues, maye in no wiſe be admitted to the holye ſupper of the Lorde, ſeinge that they be reſtrayned, and excluded from thens by God, by his owne worde.

Foraſmuch as deareli beloued in the lord we wyll celebrate to morowe by goddes grace, the moſt holye ſupper of oure Lorde Ieſu Chriſt, where in he hath giuen vs hys fleſh for meate, and his bloud for drincke, to confirme oure fayth, and verie chriſtane life: it is conuenient, that euerye man trye hym ſelfe, with greate diligence as S. Paule exhorteth vs. For thys ſacrament was giuen of the Lord for ſinguler cōſolacion, and comforte to wretched, and afflicted conſciences, which do erneſtly fele, and confeſſe their ſinnes, whyche be ſtriken with the feare of the wrath of god, and of death, and hongre, and thurſte the rightuouſnes of God. But if euerie one of vs will examen oure ſelues, as S. Paule teacheth, we ſhall fynde none other thynge, but all maner of horrible ſinnes, and euerlaſtinge death, which we haue deſerued thorought oure ſynnes. For the rewarde of ſinne is death frome whyche we can by no meanes deliuer oure ſelues. Wherefore our Lord Ieſus Chriſt taking pitie vpon vs, was made man for oure ſynnes, that he myght fulfyll the lawe, and the whole wil of God for vs, and procure our ſaluacion, and that he hymſelfe might ſuffer death, and al that we had deſerued thorough our ſinnes, only for vs and our redēption. Which thing that we might firmely beleue, and that thorough faith we might ioyfully lyue after his will, whā ſupper was ended, he toke breade, gaue thankes, and brake it, ſayinge, take, eate, this is my bodye, that is gyuen for you, that is to ſaye, that I am made man, and further whatſoeuer I do, and ſuffer, all that is yours and it is giuen to you, and is done for your ſaluacion. For the teſtificacion, and confirmacion whereof, and that you maye daily a hide & liue more, & more in me, and I in you I giue my bodye vnto you to be meate, and meate of euerlaſtynge lyfe. After the ſame maner he toke the cuppe alſo, ſaiyng, Take, drincke of thys all, thys is the cuppe of the new teſtament in my bloude, whiche is ſhed furth for you, and for many, vnto remiſſion of ſynnes. As often as ye ſhall do thys, do it in the remembraunce of me, that is to ſaye, ſeinge that I haue now taken the charge of you, and haue tranſlated your ſynnes vpon me, I will deliuer miſelfe vnto death for thē, I wil ſhedde mi bloude, I wil deſerue grace, and remiſſion of ſinnes for you, and I wyll ſette vp a newe teſtament, wherein ſynnes ſhalbe perdoned, and all remembraunce of thē ſhalbe aboliſhed. For a pledge, and witneſſe of al theſe thynges, and to cōfirme, and further my life in you, I giue you my bloud to drincke. He than that eateth of this breade after thys ſorte, and dryncketh of the cuppe, and firmely beleueth theſe wordes, whiche he heareth of the Lorde, and ſignes, whiche he receiueth, eateth truly, & holeſomely the fleſh of Chriſt, and drinketh his bloude, and more fully receiueth in to him ſelfe hole God, and man, with al his merites and fauour, where wyth the father embraceth hym, wyth the ryght and participation of euerlainge lyfe, he abydeth in Chriſt the Lorde, and the Lord in him, & he ſhal liue for euer. Let vs thā god li recompēſe theſe thinges with our ſelues & let vs confirme, and ſter vp our faith in him lette vs celebrate the remembraunce of hym worthely, let vs moſt ſtudoyuſly in al oure wordes, and dedes exalte his death, reſurreccion, heauenlye glorie, and kingdome, let vs reioyſe in our owne behalfe that this ſonne of God died for our ſinnes, roſſe againe forour inſtificacion, aſcended into heauen, and reigneth at the right hand of the father, furthermore lette vs couragiouſli euerie one of vs take vp our croſſe, and valiantly folowe this our capitaine, and loue one another according to his cōmaundemēt, as he loued vs. For al we are one bread, & one bodi, becauſe we be parttakers of one breade and one cup.

After this praier, there ſhall a praier be made for al the neceſſites of the congregaciō and cheifely for thoſe men, which ſhall communicate the nexte daye.

And whan the people haue ended their ſecrete praier, the miniſter ſhal cōclude the preparacion with this collecte.

Almightie euerlaſtinge God, heauealye father, becauſe we can pleaſe the only in thy deare ſonne, ſanctifie our bodies, and ſoules, and graunte vs, that to morowe we maye receiue the holeſome communion of him, in his holie ſupper with a godlie, and faithfull deſier, and all thanckefulnes, that beinge confirmed agayne conceruynge thy perpetual mercie, and loue towardes vs, and euer goinge forwarde in a new life, we maye liue vnto the and ſerue the thorough our Lorde Ieſus Chriſt with more feare, and ſtudie, to the prayſe of thy name, and profyte of thy people. A men.

¶ How the Lordes ſupper muſt be celebrated

Whan the people be come to gether vnto this miniſtration, for aſmuch as it is agreable to godlines, that as often as we appere before the lorde, before althinges we ſhould acknowledge, and confeſſe our ſinnes, and praye for remiſſion of the ſame, the miniſter, whiche ſhall adminiſter the Lordes ſupper, whan he ſhal come to the altare ſhall make a confeſſion in the name of the whole cōgregacion, and that in the douche tonge, whiche al maye vnderſtande, after this ſorte.

Almightye euerlaſtinge God, the father of our Lorde Ieſus Chriſte, the maker of all thynges, the iudge of all men, we acknowlege, and we lament, that we were conceiued and borne in ſinnes, and that therefore we be prone to al euils, and abhorre from all good thynges, that we haue alſo tranſgreſſed thy holie commaundmentes with out ende, and meaſure in deſpiſinge the, and thy worde, in diſtruſtinge thy aide, in truſting our ſelues, and the worlde in wycked ſtudies, and workes, where with we haue moſt greuouſli offended thy maieſtie, and hurted oure neighboures. Therefore we haue more, and more buried oure ſelues in to eternall death. And we are ſorie for it with al our hertes, and we deſire pardone of the for al the thinges that we haue commited agaynſt the, we calle for thy helpe againſt ſinne dwellinge in vs, and Satan the kendler thereof kepe vs that we do nothyng hereafter againſt the, and couer the wickednes, that remaneth in vs, with the rightuouſnes of they ſonne and repreſſe it in vs with thy ſpirite, and at length purdge it cleane out. Haue mercye vpon vs moſt gentle father, thorough thy ſonne oure Lord Ieſus Chriſte. Giue, and encreaſe thy holye ſpirite in vs, which maie teach vs to acknowlege our ſynnes truly, and thoroughly, and to be pricked wyth a liuelye repentaunce of the ſame, and with true fayth to apprehend, and retayne remiſſion of them in Chriſt our Lord, that dyinge to ſinnes dailye more and more, we maie ſerue, and pleaſe the in anewe lyfe to the glorie of thy name, and edifiynge of thy congregacion. For we acknowledge that thou iuſtly requireſt theſe thynges of vs, wherefore wee deſire to perfourme the ſame. Vouchſafe thou o father of heauen, which haſt giuen vs a wil, to graunte vs alſo that we maye ſtudye to do thoſe thynges with al oure hertes, whiche pertaine to oure helth, thorough oure Lorde Ieſus Chriſte.

God ſo loued the worlde that he gaue his only begotten ſonne, that al whych beleue in him, ſhoulde haue lyfe euerlainge.

¶ This is a ſure ſainge, and worthey of all embrachynge that Ieſus Chriſte came in to this worlde to ſaue ſinners.

The father loueth the ſonne, and hath giuen althinges in to his handes, he that beleueth in the ſonne, hath lyfe euerlaſtynge.

All the prophetes beare wytneſſe vnto Chriſt, that all that beleue in him, receiue remiſſion of theyr ſinnes thorought hym.

My litel children if anye haue ſynned, we haue o iuſte aduocate with the father, Ieſus Chriſt and he is an attomement for our ſynnes.

Whan the paſtour hath ſhewed to The people one of the ſayde Goſpels He ſhal ſaye further.

Becauſe our bleſſed Lorde hath lefte thys power to his congregacion, that it maye abſolue them from ſinnes, and reſtore them in to the ſauour of the heauenlie father, which being repētance for theyr ſinnes, do truly beleue in chriſt the lord, I the miniſter of chriſt & the congregacion, declare and pronoūce remiſſion of ſynnes, the fauoure of God, and life euerlaſtinge, thorought our Lord Ieſus Chriſt, to all thē, which be ſorie for their ſinnes, which haue true faith in Chriſt the Lord and deſire to opproue them ſelues vnto him

After this where clerckes or ſcholars ſhal be, they ſhal ſyng ſome what in latine taken out of the holye ſcriptures, for an entraunce or begininge.

After that thei ſhal ſinge kyrie eleſon, and gloria in excelſes, but becauſe that kyrie eleſon, is a cōmune praier of the congregacion and gloria in excelſes is alſo a cōmune thankes giuing, let the people ſing both in douch

After this ſonge, he that ſhall execute the holie miniſterie, ſhal recite a collect in douch but yet ſo that all the people maye well vnderſtand it. For therefore the miniſtre ſpeaketh thys ſentence to the people, The Lorde be with you, And, let vs praie, and the people anſwereth, And with thy ſpirite, ſignifiinge thereby that they alſo praye together with the miniſter. For ſo Chriſoſtome interpreteth this ſaiynge.

And becauſe thys muſt be a cōmune praier of the whole congregacion, it is called a collet, for that, that a praier gathered of the wyſhes of al that be preſēte, is offred to god by the miniſter, or becauſe it is a prayer of the cōgregacion gathered together, and prainge together vnto the Lord, But the purer collectes, and more cōſonāt to the holie ſcriptures muſt be choſen out, of which ſorte, we wil cauſe ſome to be ſet furth After the collectes there ſhall folowe, accordynge to the cuſtoume, a leſſon of an epiſtle, which ſhalbe red in ſuche a place (the reader turninge hys face to the people) that it maie be hearde, and vnderſtāded of the whole cōgregaciō. Wher fore it ſhalbe alſo red in douch, becauſe that leſſon pertayneth to the inſtruction, and admonition of all the people.

After the epiſtle, where clerckes be lette alleluia be ſonge in latine, or a graile, or ſequence, if they haue anye pure, and ſome douch ſonge. Than let the Goſpel be red in douche to the people, whych reading, an interpretacion, and ordinarie ſermon, ſhall folowe furth with, and after the ſermon, a praier for al ſtates of men and neceſſites of the congregation after this ſorte.

Almightie euerlaſtinge God, and mercyfull father, which by thy dere ſonne our Lord Ieſus Chriſt, and his Apoſtles cōmaundeſt, that we ſhoulde come before the in his name and diddeſt promiſe, that thou wouldeſt mercifully giue vs, whatſoeuer agreinge together we ſhould aſke in his name, we beſeche the by thy ſonne, our only ſauiour, firſt that thou wilte mercifully forgiue vs al our ſinnes, & iniquites, which we acknowledge and cōfeſſe here in thy ſighte, and that thou wilte fauourally turne awaye from vs thorough the bloude and ſatiſfaction of thy ſonne our mediator, thy moſt iuſte wrath, whyche we haue deſerued thorough ſo manifolde tranſgreſſion of thy commaundementes. But confirme thou in vs thy holye ſpirite, that we maye holy giue ouer our ſelues to the obedience of the now and euer, that calinge vpon the alwaies for our ſelues, and for other we maye obteine thy grace, and helpe.

We praie therefore cheifely for thy congregacions, deliuer them from a olues, hired ſeruauntes which ether ſpoile, and deuour thy ſhepe miſerabli, or tratrououſly for ſake them, and deſtroy them, and proudly reioiſe, and delite thēſelues in theyr deſtruction. Geue thē good and faithful miniſters, and paſtours, & preſerue the ſame. Encreaſe thy holie ſpirite in al perſones, whiche be at this holie miniſterie, that therein they maye faythfully ſerue the, and with the profite of thy flocke, that thy ſcatered ſheepe, maye thorough thy goſpell be gathered to thy deareſōne, the high, and only true ſhepeherde and biſhoppe of oure ſoules Ieſus Chriſte, from all ſtraynge ether of errours, or of ſynnes, breifely that they maie be brought againe to the true communion of him, that there maye be one flocke, and one ſhepeherde.

So we praie the alſo holie father for thy ſeruauntes the miniſters of ciuile gouernaū ces, for our moſt gracious emperour, & king for all other kynges princes, and magiſtrates. And ſpecially we praie the for our moſt reuerende archebiſoppe, and ryght excellent prince, for his conſel, and officers for the conſel, and magyſtrates of thys citie. Gyue all theſe thy holie ſpirite, that they maye truly knowe, and embrace Chriſte thy ſonne, to whom thou haſt giuen al power, and al iudgement in heauen, and in erth, and that accordinge to their ſtrength they maye ſo ſerue his kingdome, that thei maie ſo gouerne vs, whiche are in dede ſubiectes to them, but be the creatures of thy hande, and the ſhepe of thy paſtures, that in thys place, and euerye where we maye lyue a peacible, and quiete life with al godlines, and honeſti, and being deliuered fro al fear of our enimies, we maie ſerue the in al righteouſnes, and holines we pray alſo heauenlie father for al thoſe, moreouer, whiche yet pertayne not to thy kyngedome, cauſe the lyght of thy goſpel to ſhyne vnto them alſo, drawe thē to they ſonne oure ſauioure, that beleuinge in him they bee ſaued with vs. And as touchinge them, whom thou haſte ſome what drawen vnto hym, ſo that thei graunt him to be their ſauiour, and the ſauioure of al men, but neuer theles thei haue not yet bound them ſelues to al obedience of the goſpel, encreaſe in theſe the faith, and knowledge of they ſōne, which thou haſt giuen thē, that they maye thoroughlye geue ouer their ſelues vnto the obedience of him, and of his congregacion, and that they may magnifie the in the ſame thorugh out al their lyfe wyth godlie ſaiynges, and doinges.

Furthermore we praye the father, mercyful God, the great conforter of the afflicted, for al thoſe, whome thou chaſtiſeſt with the croſſe, and ſome affliction, and exerciſeſt vnto patience with pouertie, exile, fetters, infamie diſceaſes, and other calamites, and miſchaunces. Graunt to them, that thei maye acknowlege thy fatherlie and medicinable hand, vndre which thei maye humble thē ſelues with al their hertes. Conforte their minnes wyth fayth, and confidence of thy mercye, whiche moderateth all thinges, yea euen aduerſites for the helth of thine, and deliuer them from al euils. Graunte to vs alſo, that thorough their correction, and puniſhment, we maye acknow ege that we haue deſerued thinges much more greuous, that we maye amende oure liues in time, before worſe plages happen vnto vs. Laſt of al, we praie the eternal God, heauēlye father, for vs, which here come together in thy ſight, to thi word, praier and ſacramentes, lighten the eyes of our minde, graunte vs to conſidre with perfecte fayth, that we haue a nature corrupted from the beginning, that our fleſh & bloud cannot enioy thy kingdome, but only commit ſin, & delerue eternal death, and encreaſe the ſame deſtruction with daily ſinnes, and that thou moſt mercifull father of thy vnmeaſurable mercy dideſt loke vpon vs, and ſendeſt into this world thy eternal worde, thy ſonne our fleſh and brother, that he myght deliuer vs by his death, from this our deſtruction, and reſtore vs to thy Image and prayſe of thy name, that thou deliuereſt him to the croſſe and death, and that he gladly offred himſelf vnto the in the croſſe for our ſinnes, and ſatiſfied for the ſame through loue and pitie of vs, that he reconſiled vs vnto the, and more ouer that he offered vnto vs his bodye and bloud to be meate and drinke, that we may lyue in him, and he in vs. Graunt heauenly father, that we may conſider and apprehend al theſe thynges with true and liuely fayth now, and throughout al our lyues, that deniyng our ſelues, we may vtterly refuſe the folyſh and blynd iudgement of our reaſon, and repreſſe naughtie and noyſome luſtes, and wholy geue ouer our ſelues to him, thy dere ſonne our Lord, and onely ſauiour, and reſtorer that we ſeke, and receiue comfort in al thynges, al helpe, ayde, and ſauegarde in hym onely, in his death, croſſe and reſurrection. Now alſo let vs receiue his holy body and bloud with ſincere fayth, and al thanke fulnes, and let vs euer magnifie him, and the in hym, for all thy exceadyng benifites, whych thou haſt geuen in makynge, gouernyng, and reſtoryng vs, for the incarnation paſſion and death of thy ſonne, whereby he purged oure ſynnes, and reconſiled vs vnto the, for his reſurrection, aſcēſion into heauen, and heauenly gouernaunce, wherby he reſtored vs vnto the, and moueth, and renueth vs vnto al thy pleaſure.

Finally for this moſt ample benifite that he here deliuered hym ſelfe vnto vs to be meate and drynke vnto eternall lyfe, that ſo thy diuine name may be dayly more & more ſanctified by vs & in vs, thy kingdome may be eſtabliſhed and ſpredde abrode by vs vnto other, that all thynges maye be done amonge vs in the earth accordyng to thy wil with ſuche feruētie, and cherefulnes, as they be done in heauen. And that theſe thynges maye be done in vs, gyue vs alſo our dayly breade, all neceſſarie thynges for our bodies proſperous health, and peace, that we maye enioye theſe thynges vnto the glorie of thy name. And forgiue vs our dettes, and ſinnes whiche we dayly committe, and mercifully pardone vs of the puniſhmentes whiche we haue deſerued, as we alſo in the ſight of thy maieſtie, do gladly, and hertely forgyue all them, whiche haue offended vs. And ſuffre not our tentator, the olde enemie, which ſtudieth euer to leade vs frō the, and thy worde to ouerthrowe vs at anie tyme wyth his tē tations. But deliuer vs from hym, and all euyl, for thou onely art our God and father thyne is the kyngdome, the power, and glorie for euer. Amen.

¶ An other, and a ſhorte fourme of prayinge.

Mercifull God, heauenly father, whiche commaundedeſt vs to come together in thy name, and in the name of thy ſonne oure Lorde and ſauiour Chriſte, and thorowe the ſame our onely Mediatour to praye the for al thynges, the whiche we deſire for our ſelues, and for other addynge a moſte ample promiſe, that we ſhoulde obteyne, what ſoeuer we woulde aſke of them, truſtyng in this thy cōmaundement and promiſe, we ſtande in the ſyght of thy diuine maieſtie, we praye and beſeche the, in the name of thy deare ſonne, our onely ſauiour, that thou wilt forgyue vs all our iniquities and ſynnes, that thou wylte renue our hertes wyth thy holie ſpirite, and ſteare vp, and kendle the ſame, to thy ſonne Chriſte, & that for all the neceſſities of thy cōgregation & of al mē we may call vpon the, and obteyne what ſo euer is good for vs vnto the glorie of thy name.

We praye the then chiefely for thy congregations, deliuer and preſerue them from al thoſe miniſters, whom thou haſt not ſent, ſende them ſuche miniſters, whiche wyth all faythfulnes, and diligence wyl ſeeke thy ſcatered ſheepe, and brynge them to Chriſt our Lorde, which is onely their good ſhepeherde and wyll ſtudie to feede them faythfully vndre hym, that all vngodlines, hereſies, ſectes all naughtie doctrines, and peruerſe ſeruice of God may be taken away, and that in the vnitie of true fayth, and knowledge of thy ſonne, we maye growe and go forwarde to al thynges that pleaſe the.

So we pray the alſo for the Emperoure, for our kynge, for all kynges, princes, and comune powers, and officers, and ſpecially for oure moſte reuerende archbiſhoppe, for his counſellers, and officers for the counſell and communaltie of thys Citie, graunt that all theſe maye execute theyr office according to thy wyll, that they maye turne awaye all noyſome thynges from theyr ſubiectes, and procure and maynteyne all good thynges, that beinge deliuered out of the handes of our enemies we maye ſerue the wyth a quiet mynde in all holines, and ryghtuouſnes.

We praye furthermore mercifull father for all men, as thou wylte be the ſauiour of all men, drawe them to thy ſonne, which yet perteyne not to hym, and graunt that they, whom thou haſte drawen to hym alreadie, maye growe and be confirmed dayly more, and more in the knowledge, & loue of him.

We praye alſo for them, whom thou chaſtifeſt wyth ſundrie miſeries and afflictions for an exemple vnto vs, that thou wylt conforte them, and deliuer them from al euilles & graūt vs that we may diligently regarde thy fatherlie nurture, whiche thou ſetteſt before vs in them, conſiderynge that we haue deſerued greuouſer thinges, that in time we maye iudge, and amende our ſelues, that it be not needful, that we be corrected, and condemned of the.

Graunt alſo to vs all, whiche here in thy ſight come together to thy worde, prayer, almes and diuine ſacramentes, that we maye truly come together onely in thy name, and in the name of thy deare ſonne, that we may take holde of thy diuine law, and holie Goſpel wyth true fayth, that dying dayly more and more to our ſelues, we may wholy giue ouer our ſelues to thy deare ſonne, our onely ſauiour, which onely thorowe his ſtripes and moſte bitter death, hath redemed vs frō ſinnes, and eternal damnation, hath reſtored vs into thy fauour, thorow his reſurrection and heauenly kyngdome, hath called vs vnto him ſelfe into his congregation, and hath planted vs into hym ſelfe vnto euerlyſtyng lyfe, and made vs his owne membres, that we ſhoulde lyue more and more in hym, and he in vs, that thy holie name maye be more largely ſanctified by vs in all oure lyfe, and all our doinges, that thy kyngdome may be amplified, by vs, and in other, that at lēgth all thynges maye be done amonge vs vpon earth, wyth ſuche prompnes and cherefulnes, as they be done in heauen. And for thys purpoſe, that we maye wholy liue and ſerue vnto the, gyue vs alſo our dayly bread. etc. as in the prayer before. After thys ſolemne prayer lette the whole congregation ſynge the Crede. For thys confeſſion of our fayth when the Goſpell is hearde, and declared oughte to be done of ryght by all men communely, as al equally heard the Goſpel, and the declaration therof.

And bicauſe no man can heare the Goſpell wyth fayth, and knowe, and cōſidre out of the ſame howe greate loue and gentlenes God hath ſhewed towardes vs in that, that he gaue vs his ſonne, and all thynges wyth hym, which ſhal not out of this fayth wholy gyue ouer, and bynde hym ſelfe to oure Lorde Ieſus Chriſte, thys thynge foloweth alſo out of the nature of true fayth, that the faythfull ſtudie to declare thys byndyng of them ſelues to the obedience of Chriſte, and thankefulnes of theyr myndes for ſo greate godnes of God towardes thē ſelues, which at that tyme they more earneſtly remembre wyth holie oblations for Chriſte being needie in his litleons. Therefore whyle the Crede is in ſyngynge, lette the faythfull offre theyr free oblations, euerie mā according to the bleſſyng, whiche he hath receyued of the liberall and bountuous hande of God. To whiche office of fayth and godlines, the paſtours and teachers ſhall diligētly exhort the people, teachyng them, that theſe oblations ought to folowe the confeſſion of fayth and prayer euen by the verie nature of true religion, neither cā be abſent from the ſame, when we wante not wherewyth to declare thys liberalitie. And that thys worke of religion maye be cōueniently done, and rightly commended to the faythfull, we wyl that there be ſome notable place appoynted in euerie temple, not farre frō the altare, which euerie man maye comely go to, and where the faythful may offre theyr oblations opē ly before the whole congregation. Whiche after that the ſacramēt is ended, the officers of the holie treaſure ſhall gather together, and ſhal lay the ſame vp in the treaſurie, the congregation lokyng vpon them.

It was the maner of the olde church, and that taken out of Goddes worde, that after the preachyng of the Goſpell, before the miniſtration of the Sacramēt ſhould beginne, not onely thoſe ſhoulde be commaunded to go out of the tēple, whiche were not admitted into the cōgregation, nor perteined there vnto, but they alſo whiche were yet in repē taunce, and not reconciled to the congregation wyth open abſolution of ſinnes. Therfore bycauſe thys diſcipline was taughte of the Lorde hym ſelfe, and oughte of ryghte to be called agayne into the congregation, the paſtours ſhall diligently, and often exhorte thoſe, whiche lyue in ſuche ſynnes, as be againſt theyr conſcience, that they leaue them and turne them ſelues wyth all theyr hertes vnto the Lorde. And after that they be reſtored into the fauour of God, and begynne agayne to be the true diſciples of the Lorde, then lette them be preſent at the Lordes ſupper, and communicate.

But if anie will not ſuffre them ſelues to be brought thereunto, and wyll continue in theyr ſynnes wyth ſo great cōtempt of God and his Chriſte, let the preachers declare to ſuche, that they maye not be preſent at the Lordes holie ſupper, and if they take vpon them to be preſent, that they do deſpite vnto Chriſte, and prouoke vpon them ſelues the muſte greuous iudgement of God. As for other whiche lyue not wyth an euyll conſcience, and yet receyue not the ſacramet wyth other, or ſeldome receiue it: the paſtour muſt often warne them, that it perteyneth to the dutie of a chriſten man, to be often partaker of the Lordes bourde, and ſo to feede, and ſtrēgthen his fayth, and to witnes the ſame vnto the congregation to the edification of many, ſeinge that God hath inſtituted thys moſte holie exerciſe of religion for his, that they myght therby be eſtabliſhed and enflamed in fayth, and ſtudy of godlines. Wherfore we ſee that they, whiche neglect ſo great a benifite of God, become dayly colder in al godlines, and religion. For they greuouſly offende God thorowe cōtempt of his bountuouſnes, and they hurt the cōgregation verie ſore wyth that euyll exemple, and moreouer they make thē ſelues giltie of the Lordes bodie and bloude, abhorryng this meate and drynke of euerlaſtynge lyfe, ſo irreligiouſly and ſo vnthankefully.

But foraſmuch as both the knowledge of thys miſterie, and moreouer al the diſcipline of the congregation, is ſo much gone out of vſe, and therof cometh ſo great weakenes of the verie faythful: the paſtours muſt reſtore to the people, the knowledge & exiſtimation of ſo greate miſteries, wyth conuenient and tymelie admonition, and not trouble anie man wyth vntimely rigorouſnes, as we admoniſhed before. For firſte the ſheepe of Chriſte ſo miſerably ſcatered, and diſeaſed, muſte be fully broughte to Chriſte, and be healed, before that any rigorous diſcipline be reſtored, and exerciſed amonge them. But howe ſo euer the reſt be handled in the congregation at thys tyme, they neuertheles that ſhall be admitted to the communion, as ſone as they haue made theyr oblation, muſt go together to that place, that ſhall be appoynted vnto them, nigh to the altare. For in euerie temple, there muſte ſome place be appoynted nigh the altare for them, whiche ſhal communicate, accordyng to the oportunitie and fitnes of euerie temple. They then whiche ſhal be admitted to the cōmunion of the Lordes bourde, ſhal ſtande in that place, the men in theyr propre place, and the womē in theyr place, and there they ſhall gyue thā kes, and pray religiouſly wyth the paſtour. The gyuynge of thankes ſhall be handled after the accuſtomed maner, but in douche that the people vniuerſally may gyue thankes, as both the exemple, and the commaundement of the Lorde requireth, and alſo the olde churche obſerued.

The prieſt. The Lorde be with you. ¶ The people. And wyth thy ſpirite. The prieſt. Lyfte vp your hertes. The people. We haue vnto the Lorde. The prieſt. Lette vs gyue thankes vnto the Lorde oure God. The people. It is meete, and right.

It is verely a thing worthy, right, meete and holſome, that we gyue thankes vnto the alwayes, and euerie where, that we prayſe and magnifie the, Lorde holie father, almightie, euerlaſtyng God, thorowe Ieſus Chriſt our Lorde, by whom thou madeſt vs of nothinge vnto thy image, and haſte appoynted al other creatures to our vſes, and where as we thorowe the ſynne of Adam ſlidynge frō the were made thyne enemies, and therefore ſubiecte to death, and eternall damnation, thou of thy infinite mercie, and vnſpeakable loue, dyddeſt ſende the ſame thy ſonne, the eternall worde, into thys worlde, who thorowe the croſſe, and death deliuered vs from ſynnes and the power of the Deuyll, and brought vs agayne into thy fauoure, by his holie ſpirite, whom he ſent to vs from the, and gaue his bodie, and bloude to be the fode of a newe, and eternall lyfe, that being more confirmed thorowe the truſte of thy mercie, and loue, we ſhould euer go forward to all that, that is thy pleaſure by renuinge, and ſanctifiynge of our ſelues, and that we ſhould glorifie, and exalte the here and euermore in all our wordes, and dedes, and ſinge vnto the without ende, with al thy holie Angels, and beloued chyldren. After theſe thinges, Sanctus ſhall be ſonge, where clerkes be, in latine, but of the people in douche, one ſyde anſwerynge the other, thryſe of bothe partes. As for that, that is wont to be added The Lorde God of hoſtes, and Benedictus it ſhal be ſonge cōmunely of the whole congregation, and therefore in douche.

Streyght waye after thys, let the prieſt ſynge the wordes of the Lordes ſupper in douche. Our Lorde the nighte, in whiche he was deliuered. etc. But theſe wordes muſte be ſonge of the prieſt wyth great reuerence, and playnely, that they maye be wel vnderſtanded of all men. And the people ſhal ſaye to theſe wordes. Amen. Whiche all the olde church obſerued, and the Grekes do yet obſerue the ſame. For the whole ſubſtance of this Sacrament, is conteyned in theſe wordes. And it conſiſteth altogether in the true vnderſtandyng, and fayth of theſe wordes, that the Sacrament be holeſomely adminiſtred and receyued.

Whē the people then haue anſwered. Amen. The prieſt ſhall adde, lette vs praye. Oure father whiche arte in heauen. etc.

To whiche prayer of the Lorde, the people ſhal ſay agayne. Amen.

¶ The prieſt. The Lordes peace be euer wyth you. ¶ The people. And with thy ſpirite.

After thys, they which be admitted to the cōmunion, and do loke for the ſame in their place, ſhal come to the Lordes bourde religiouſly. Firſte men, and then women, and the whole Sacrament ſhal be gyuen to them al that they may be partakers of the body and bloud of the Lorde, receiuing not only bread but alſo the Cuppe, euen as he inſtituted it.

¶ At the exhibition of the bodi, let the the paſtour ſaye.

Take, and eate to thy health the body of the Lorde, whiche was deliuered for thy ſynnes.

¶ At the exhibition of the cuppe.

Take, and drinke to thy health the bloud of the Lorde, whiche was ſhedde for thy ſynnes.

¶ After the communion, lette Agnus dei be ſonge both in douche, and in latine, one ſyde anſweryng the other, where clerkes be. And then lette thys douch ſonge, be ſonge. Gotte ſey gelobette. Item Ieſus Chriſtus Vnſer Heylant. If the communion ſhall gyue ſo muche tyme, and leaſure.

¶ When the communion is ended, let the prieſt ſynge turnyng to the people. The Lorde be wyth ynn.

The people. And with thy ſpirite. ¶ The prieſt. Let vs praye.

Almightie, euerlaſtynge God, we gyue thankes to thy exceadynge godnes, bicauſe thou haſte fedde vs wyth the bodie of thy only begottē ſonne, and gyuen vs his bloud to drynke. We humbly beſeche the, worke in vs wyth thy ſpirite, that as we haue receyued thys diuine Sacrament wyth oure mouthes, ſo we maye alſo receyue and euer holde faſt with true fayth, thy grace, remiſſion of ſynnes, and communion with Chriſt thy ſonne. Al whiche thinges, thou haſte exhibited vnto vs in theſe ſacramentes, thorow our Lorde Ieſus Chriſte thy ſonne, whiche lyueth, and reygneth wyth the in vnitie of the holie goſt, verie God and verie man, foreuer. Amen.

We gyue the thankes father, almightie God, whiche haſte refreſhed vs wyth the ſinguler gyfte of thy bodie and bloude, we beſeche thy goodneſſe, that the ſame maye healpe to confirme our fayth in the, and to kendle mutual loue amonge vs, by the ſame our Lorde Ieſus Chriſt. etc.

¶ Laſte of all lette the paſtoure bleſſe the people wyth theſe wordes.

The Lorde bleſſe the, and keepe the, the Lorde lighten his coūtenaunce vpon the, and haue mercie on the. The Lorde lyfte vp his face vpon the, and ſettle the in peace.

God haue mercie on vs, and bleſſe vs, lyghten his countenaunce vpō vs, and gyue vs his peace. Amen.

God the father, the ſonne, and the holie goſte bleſſe and keepe vs. Amen.

The bleſſyng of god the father, the ſonne and the holie gooſte be wyth vs, & remaine wyth vs for euer. Amen.

But where clerkes be not, as in villages, there lette all be reade, and ſonge in douche. But lette the ſonges be ſo moderated, as in euerie congregation ſhall make to the edification of godlines.

But foraſmuche as our Lorde inſtituted thys his ſacrament onely for thys purpoſe that we ſhoulde eate it, and drynke it for the remēbraunce of him, and not that we ſhould ſet it forth, or carie it about to be loked vpon foraſmuch as ſundrie abuſes be brought in, the true vſe of this ſacramēt being ouer paſſed & ſo this ſacrament hath bene drawen to horrible ſuperſtition, and vngodlines, for the takyng awaye both of this ſuperſtition and vngodlines, and alſo ſundrie ſcruples of the worke, and irreligious queſtions aboute theſe miſteries, the paſtours, and they that adminiſtre the Sacramente, ſhall endeuoure them ſelues, that as often as the ſupper ſhalbe miniſtred, whether it be in the cō gregatiō, or in priuate houſes for ſicke folke, they compte the numbre of them certeynely whiche ſhall communicate, that accordynge to the ſame, thei may receiue pieces of bread and meaſure of wyne. As for the remnauntes, after that the communion is ended, lette the paſtours them ſelues receyue them forthwith, and lette them not keepe the ſame nor lay them vp in any place, nor eary them away, or ſet them forth to be beholded. For the worde of God, whiche ſaueth vs, if we beleue, and obey it, and damneth perpetually, if we do not beleue, nor obey it, hath thus preſcribed cōcerning his ſacramētes. Take, and eate, this is my bodie. Take, and drinke this is my bloude. Therfore we muſt ſtand in thys inſtitution of Chriſte, and not inſtitute a newe vſage wythout Goddes worde about thys moſte holy Sacrament. And bicauſe alſo that here the Lordes death muſte be preached, and the communion of hym cō firmed in vs, that thorowe hym we maye be daily more crucified to the world, al worldly pompe muſte lykewyſe be taken frō thys miniſtration, and all tynges muſte be ſo ordeined and moderated, that thei may healpe forth, and adurne the preaching of the croſſe and of the death of Chriſte.

Of the communion of wayfaring men and ſicke folke.

When it ſhall chaunce that wayefaryng men, or ſuch as cōmitte them ſelues to daungerous iourneis, or be ſicke, ſhal require the Lordes ſupper vpon workynge dayes, fearyng that they can not come to the communion the nexte holy daye, the paſtours ſhall miniſtre the Lordes ſupper vnto them vpon any daye, after that they haue receyued of them a conuenient confeſſion of theyr ſinnes and fayth in Chriſt. Howe be it, as much as maye be, it ſhalbe done in the mornyng, and at ſuche time as ſome aſſemble of the people is wont to be gathered, or at the leſte, they ſhal call ſome together to thys miniſtration of the ſupper. When then they haue admoniſhed, and exhorted in the aſſemble ſuche as wyll take iourneis in hande, or be ſickely, of theſe miſteries, and the whole fayth in Chriſte: they ſhall adminiſtre the holy ſupper, and diſtribute the ſacramentes, in that fourme, and facion, that we deſcribed before ſaueing that they maye omitte ſingyng, and reade all thynges, whiche neuertheles muſte be done playnely, and clearely, and wyth greate grauitie. But if the ſicke folke be in ſuche caſe, that they can not come to the temple, the paſtours muſte go to them, and giue them the holy ſupper at home, ſo that they do all thynges according to the fourme preſcribed, or thys that foloweth, whiche is peculiarly appoynted for ſicke folke, aſmuche as the ſtate of them, to whom the ſacramēt ſhalbe miniſtred, wyll ſuffre, and aſmuch as ſhal make for the edification of ſaith in them that be preſent.

The paſtours muſte alſo exhort the people, that not onely theyr houſeholde, but alſo the neighbours and kinſfolke of the ſicke, endeuoure to come together to the celebration of that holie ſupper, and to receyue the ſacramentes together.

Howe ſicke folke muſte be viſited and howe the communion muſte be celebrated wyth them. An other exhortation to the ſycke perſon.

My brother in the Lorde, foraſmuche as the Lorde viſiteth the wyth ſicknes of the bodie, that thou mayeſt reſte the better in his wil thou muſt faythfully cōſidre & recompt firſt, that diſeaſes are ſent to vs frō the Lord God for none other cauſe, then for ſynnes, and that originall ſynne, whiche was deriued from Adā vnto vs, draweth death wyth it ſelfe, and what ſo euer perteyneth to the kingdome of death, that is to ſaye, al maner of diſeaſes, ſickneſſes, miſeries, and calamities. For if we had continued in originall ryghtuouſnes wythout ſynne, death ſhould not haue had any right vpon vs, muche leſſe diſeaſes, and other calamities.

Further thou muſte remembre that, leſte we ſhould deſpeare by reaſon of our ſinnes, diſeaſes, and other tētations and anguiſhes of death, the Goſpel was giuen vs, that out of the ſame we ſhoulde learne, and beleue that Chriſte the ſonne of God deliuereth vs frō ſynnes and ſaueth vs, if we beleue in hym, and that two maner wayes. Firſte in purifiynge our hertes frō the wyll, and gylt of ſynnes, here in earth by the Goſpell, and ſacramentes. Act. xv. purifiynge their hertes wyth fayth. Secondly when that oure conſciences be thus cleanſed from ſynnes, and reconciled to God the father by fayth, in takyng away and purgyng ſynne by litle and litle out of our nature, that at length beinge made pure and perfecte from all vices, and holie in all poyntes, we maye lyue wyth the holie God in heauē, in diuine rightuouſnes and innocencie. Thyrdly that, for the workyng and fulfyllynge hereof, God oure father ſendeth vnto vs ſūdrie diſeaſes & death it ſelfe, not bicauſe he is angrie wyth vs, or wyll deſtroye vs, but bicauſe thorowe verie fatherlie beniuolence and care, he wyl ſteare vs vp vnto true repentaunce of ſynnes and fayth of his ſonne, and ſo deliuer vs bothe frō ſynnes, wherin we yet ſticke, and moreouer from all euyls both corporall, and ſpirituall, vnto whiche we be ſubiect by reaſon of ſynnes, whiche thing the holie ſcriptures teſtifie abūdātly. For thus ſaith S. Paule. i. Cor. xi. When we are iudged of the Lorde, we are corrected, that we be not dāned wyth thys worlde. Roma. viij. To them that loue God, all thynges worke health, neither can anie thynge diſſeuer them from the loue of God, whiche is in Chriſte Ieſu, not afflictition, nor anguyſhe, nor perſecution. etc.

Fourthly foraſmuch as theſe thynges be euen ſo as I haue ſaid, and bicauſe thou arte taught & certified out of the Goſpell, which the ſonne of God him ſelfe preached and cō firmed with his death and reſurrection, that al thy ſynnes are caſte vpon Chriſte, yea vtterly taken awaye and aboliſhed for euer of Chriſte him ſelfe, ſo that God hath now no cauſe of wrath, and condemnation agaynſte the beleuynge in Chriſt, but the grace of the father, mercie, lyfe and health be certeynely reſtored to the thorowe Chriſte, conſidre all theſe ſo exceading benifites of god towards the wyth ſure and certeyne fayth, and confirme thys truſte in thy ſelfe, that God the father compteth the not nowe for ſuche one, as thou waſte borne of Adā and made tho rowe thyne owne ſynnes, that is to ſaye, hatefull vnto hym and appoynted vnto deſtruction, but compteth the for Chriſtes ſake deare, and deſtined to eternall lyfe, and be thou perſuaded that thou ſhalt lyue for euer by the ryghtuouſnes and lyfe of Chriſte in perfecte bliſfulnes as certeynly, as it is certeyne that he ſuffered the wrath of God and death not for his owne ſynnes, but for thine. Seinge then that it is ſo, ſee that thou comforte thy ſelfe wyth ſo great benifites and knowledge certeynely that ſynne, death, and hell hath nowe no ryght vpon the, but that Chriſte the lambe of God hath taken away al thoſe. Iohn. i. For he hath tranſlated thoſe thynges vpon hym ſelfe, he hath ouercomed them by hym ſelfe, and blotted them out foreuer. Wherefore be of God comforte, thy ſynnes be forgiuen the, and there is no cauſe (if from thy herte thou beleue in Chriſte the Lorde) but thou maiſt certeynely, and conſtantly thorowe Chriſte oure Lorde, loke for al grace, conſolation, tymely healpe, and ſaluation from God. Therefore wyth ſuche truſte cōmitte, and gyue vp thy ſelfe wholy to his mercifull and fatherly wyll, ſayinge wyth Dauid, God is my lyght, of whō ſhal I be a frayed? Heauenly father thy wyll be done. Into thy handes I commende my ſpirite. Amen.

After thys exhortation, if the ſtate of the ſicke perſon wyll ſuffre, the paſtoure ſhall reade before hym, and the preſent congregatiō, the Lordes wordes out of the .vi. of Iohn Frō thys place verely, verely I ſaye vnto you, excepte ye eate the fleſhe of the ſonne of man: vnto the wordes of the Euāgeliſte. Theſe wordes he ſpake in the ſynagoge.

And he ſhall declare the ſame texte for the cō forte and edification, aſwel of the ſicke, as of the congregation, that is preſent. But the expoſition ſhalbe moderated accordyng to the commoditie of the ſicke perſon. When thexpoſition is ended, lette the paſtour rehearſe a commune confeſſion of ſynnes, whereunto he ſhall adde an abſolution. Then he ſhall recite the Crede, & ſhal make ſuche a prayer.

¶ The paſtour. The Lorde be with you. ¶ They whiche be preſent. And wyth thy ſpirite.

Almightie, euerlaſtyng God, whiche of thy exceadyng mercie haſte gyuen vs thy ſonne and all thynges wyth hym, lighten our hertes and myndes, that we may certeynly beleue and acknowledge thy ſonne to be oure onely ſauiour, and the in hym our God and father, and that we maye ſo receyue and enioye the communion of his bodie and bloud from thys his table ordeined by his cōmaū dement, that his newe and diuine lyfe wyth al truſt of his grace, and ſure expectation, of bleſſed reſurrection may be cōfirmed and encreaſed in thys oure ſicke brother, or ſicke ſiſter and in vs all, that we alſo may be content to ſuſteyne thy hande in this preſent viſitation and loke wyth affiaunce for thy callyng out of thys wycked worlde, and that as longe as it ſhall pleaſe the, we maye lyue here, and more ſanctifie thy name, and ſette forth thy kyngdome, thorowe the ſame thy beloued ſonne our Lorde.

Here the paſtoure ſhall ſaye the Lordes prayer. That done, he ſhall wiſhe peace to the ſicke perſon, and all that be preſent. Thē he ſhall rehearſe the wordes of the ſupper playnely and reuerently. The Lorde that night that he was betrayed. etc.

When he hath rehearſed thoſe wordes, lette hym giue the whole Sacrament to the ſicke perſonnes, and to thoſe of the ſtanders by, which ſhal offre them ſelues giſtes to the Lordes bourde, as it behoueth, wyth thoſe wordes, that we rehearſed before. After the cōmnunion, let hym cōclude the Lordes ſupper with thākeſgiuyng & bleſſyng, as is deſcribed before. The ſicke folke alſo muſte be euer exhorted to liberalitie towards the pore

Of cōmunion in priuate houſes for men in health.

Bicauſe ſome both of the ordre of knighthode and men of other degrees dwell farther from temples, then that they can euer come together to the commune aſſemble of theyr pariſh in the winter & other incommodious tymes of the yere, the paſtours ſhall not be grieued to celebrate the holie ſupper in theyr houſes at conuenient tymes, when they ſhall require it, and when there ſhall be iuſt cauſes ſo to do by thē ſelues, or by other meete miniſters, after the maner, and facion that is deſcribed before. But they whiche dwell ſo nigh the temples of theyr pariſhes that they maye well come together to the cō mune communion of theyr pariſh, ſhal haue no priuate cōmunion in theyr houſes adminiſtred, whiche thynge the olde holie fathers forbadde to be done.

Of conuerſion from ſinnes, or repentaunce and chriſtian excommunication.

IT is greatly to be lamēted that mannes weakenes & the diuyls power is ſo great that ſo manie of thē which be receyued amonge the childrē of God, fal ſo ſone frō the begonne obedience of God, and caſte awaye the grace, whiche they had receyued, and the holie goſte, beinge vnthankefull towardes God theyr father, whom they offende ſo vngodly, and towardes theyr ſauiour Chriſt, whō they madly put from them and agaynſte the holy goſte, whom they ſo traiterouſly agrieue, and finallie moſte noyſome agaynſte thē ſelues. For they prouoke the wrath of God agaynſt thē ſelues, which ſhall puniſhe thē euē with temporal paynes and not onely them, but alſo thoſe that be ioyned vnto them by any meanes. Whiche thynge the hiſtorie of Saul, Dauid, and other teſtifieth. Furthermore they take from them ſelues the mooſte excellent conſolation in thys lyfe, I meane, the callynge vpon God. For they that cōtinue in ſynne againſt theyr conſcience, can not call vpon God. Finallie they bynde them ſelues to eternal dā nation, and that, that is moſte horrible, they whiche haue fallen, ſuffre not them ſelues to be moued for the moſte parte, that they may returne vnto God. Wherefore it ſhall perteyne to a good paſtour to be euer more buſie aboute hym ſelfe, and other in godlie exhortatiōs, that they may worke theyr health wyth feare & trēbling, as Paule ſayeth, and that they ſuffre not the gyfte of God to be idle in them, and to vaniſhe awaye, but that they ſteare vp, and exerciſe the ſame, deſiring that the ſame may be confirmed in them, fleinge peruerſe entiſementes, and reſiſtynge naughtie affections, as we ſayed before, in the place of good workes.

But if any man hath fallen, and hath ſinned euen agaynſt his conſcience, ſecretely or openly, let hym neuertheles heare the worde of god, ſo fatherly alluring vs vnto amendment, when he ſayeth, in Ezechiell, as truely as I lyue, I wyll not the death of a ſynner but that he be conuerted, and lyue.

Therfore God would alſo, and ſo greatly commaunded that in the cōgregation the doctrine of repentaunce ſhould be beaten in, whiche he hym ſelfe beganne in Paradiſe, when he rebuked Adam, and Eue after the fall, and cōforted them agayne wyth a moſt ample promiſe of grace, by the ſeede that ſhoulde come. Al the ſermons of the prophetes teach the ſame thinge, and therfore Iohn Baptiſt, and Chriſt hym ſelfe, and the Apoſtles groūded the ſumme of theyr preaching hereupon. Come agayne to your ſelues, repent. etc.

As for repentaunce, it is a griefe and anguiſhe of mynde, by reaſon of ſynne, out of a faythful conſideration of the filthines, and abomination, whiche the lawe ſheweth to be in ſynne, and out of the feare of Gods iudgement agaynſt ſinne, which the law threateneth, driuynge vs to ſeeke forgyuenes of ſynnes, and the grace of God wyth all diligence. And therfore Ioell. ij. Cutte, ſayeth he your hertes, and not your garmentes, and turne to the Lorde your God, for he is gentle and mercifull, patient, and of great compaſſiō, recōcileable touchyng wickednes. etc.

Itē in Eſai. Where ſhal the Lorde dwel? in a broken, and humbled ſpirite. etc.

Pſalme. xxxviij. My bones haue no peace frō the ſight of my ſynnes. Eſaie. i. Ceaſe to do frowardly, learne to do well,

The preachers muſt be diligent to ſteare vp thys repentaunce wyth preachynge of Goddes worde, whiche is taughte vs in the lawe, and Goſpell. For thereby ſynne is vttered and reproued, as Paule ſayth, thorowe the lawe is the knowledge of ſynne. It admoniſheth alſo that theſe miſerable calamities of mankynd, ſo manie warres, ſo daungerous commotions, and all deſtruction of peace, and politie wyth other euyls, whiche dayly ſprynge vp newe, by the puniſhmētes of Goddes angre kendled agaynſte vs for ſynnes. Finally it rehearſeth vnto vs terrible exemples of gods chaſtiſinge, the floude, the dronynge of Pharao, the deſtruction of the kyngdome of Iſrael, and Hieruſalē. etc

And where as the Lordes word teſtifieth that what ſo euer aduerſitie chaunceth vnto vs, it is ſent from God for oure ſynnes, the ſame worde of the Lorde by theſe dayly miſeries and incommodities, admoneſheth vs of our ſinnes, and calleth vs vnto repētaūce Finally the Goſpel moſt vehemently rebuketh the contempte of Chriſt, that men wyll not acknowledge hym, and his exceadynge benifites, that they refuſe his grace offered to them, that they neglecte to cal vpon God wyth true fayth thorowe hym. For whiche contempte, it threateneth preſent peynes and euerlaſtyng to come.

All theſe thynges muſte be often beaten in, that men maye be ſteared vp to true contrition, whereunto they healpe verie muche, if they be ſet forth grauely, and religiouſly.

But the Goſpell doeth alſo by the truſte of Goddes graces rayſe vp, and comforte myndes being diſcouraged thorowe repentaunce. For it biddeth an hert bruſed and ſorowinge for ſynnes, to acknowledge, and embrace mercie promiſed in Chriſte, and to determine, that it ſhall certeynely obteyue remiſſion of ſynnes, if it beleue that ſynnes be forgyuen vs freely, not for oure merites, but for Chriſtes ſake, whiche offered hym ſelfe a ſacrifice for vs vnto the father, as we haue declared before, and as it is clearly ſet forth, Ro. iij. Epheſi. ij. and in other places. But to obteyne thys conſolation, we muſte holde faſte the worde of the Goſpel. Wherfore priuate abſolution muſte be reteyned, and vſed in congregations, that thorowe it the voice of the Goſpell maye be preached to euerie man by hym ſelfe, and that the benifites of Chriſte maye be ſo exhibited, as Chriſt ſayth. Iohn. xx. Whoſe ſinnes ye ſhal remitte, they be remitted. etc. Item mat. xviij. Thou ſhalte not onely forgyue ſeuē tymes, but ſeuentie tymes ſeuen tymes. So Luke xvij. If he ſhall ſynne ſeuen tymes in a daye agaynſt the, and beinge ſeuen times conuerted, ſhall ſaye, it repenteth me, forgyue hym.

Theſe ſentences teache clearely, and preſcribe that they whiche acknowledge theyr ſynnes, and be ſtriken wyth repentaunce of the ſame, muſte not be lefte in doubte of forgyuenes, but that remiſſion of ſynnes muſte be preached vnto them in the name, and by the commaundement of Chriſt, and that they muſt be abſolued from ſynnes. Which abſolution they muſte receyue, and embrace as a ſure voice of the Goſpell, and beleue that they obteine remiſſion of ſinnes not for the worthines of thys worke, of whiche ſort the heathen had an abſolution, but for Chriſtes ſake. Therfore that thys godly benifite of abſolution maye be more commodiouſly reteined in cōgregations, we haue enioyned to all curates, and other miniſters of cōgregations, which adminiſtre the ſacramentes, that they admitte no bodie to the communion of the Lordes ſupper, whiche hath not receyued before priuate abſolution of the paſtour, and other miniſters of ſacramentes. And for the reteynyng of this abſolution in congregations, priuate cōfeſſion muſte alſo be kepte, not that numbring of ſynnes is neceſſarie, but bicauſe that priuate teachinge, and the conſolation of priuate abſolution, whiche is wonte to be vſed in confeſſion, is verie profitable, and neceſſarie for manie. Howe be it euerie man muſte humbly confeſſe, that he hath ſynned, and muſte be ſorie from the herte, that he hath offended God, and muſte haue a certeyne, and ſure purpoſe to amende his lyfe, and to gouerne the ſame from thence forth accordynge to the worde of God, in the feare of God, obedience, inuocation of Goddes name, and thankeſgyuyng, ſo that he be offenſiue to no bodie, but edifie many in godlines, and further them to al good thynges. Further euerie mā muſt open to the miniſtre of Chriſte, to whom he confeſſeth his ſynnes, thoſe fautes, and miſdeedes chiefely, whiche moſte trouble, and vexe his conſcience, and for whiche he hath neede of counſell, inſtruction, and conſolation out of the worde of God, that he may afterwarde lyue wyth more warines of ſynnynge, and certeyner truſte of the mercie of God, and ſo ſerue God the better. After theſe thynges, it is conuenient to require abſolution.

Suche cōfeſſion avayleth much to warne and enſtructe the repentant, and that the paſtour maye knowe them before abſolution, that they may the better be enſtructed to the amendement of life, and that the paſtour alſo maye knowe whether he, whiche confeſſeth requireth abſolution vnfeynedly. For pearles muſte not be caſt before ſwyne. And he that promiſe h not amendmente of lyfe, muſte not be abſolued. For the repentaunce of ſuche a man muſte needes be fayned.

In this confeſſion the paſtour muſt heare and examen euerie man of his fayth, and require of hym the ten commaundementes in ordre, and warne that men learne to knowe, that it is ſynne agaynſte God, when they tranſgreſſe the ſaid commaundementes, that ſo they maye perceyue, what ſynne is, and thys examination, and enſtruction muſte be vſed wyth ſinguler diligence in yonge and rude perſonnes. After this, he that requireth abſolution muſt be demaunded, whether he wil earneſtly amēde his life, & liue frō thēce forth in the feare of God, and obey God vnfaynedly. If he promiſe that he wyl ſo do, he muſt be demaunded, whether he hath borne an offence to anie bodie, or hath vniuſtly hurted anie bodie, that aſmuche as may be, ſuch ſclaunderous offence be taken away againe and that he labour to be reconciled to hym, whom he hath offēded. If the crime, and offence be opē, as if a mā keepe an other mans wyfe, or vſe vnlawful companie wyth ſome other woman openly, or beare manifeſt hatred agaynſte ſome bodie, or wythholdeth ſome mannes goodes, if there be anie ſuche manifeſt ſclaunder, the abſolution muſte be deferred, tyl the offence be openly remoued. He that aſketh abſolution muſt alſo be warned, that true repentaunce is required, and that, that is no ſmall mattter, but an earneſt, and vehement griefe for ſinne, with a faythfull deſire of forgyuenes, and ſure purpoſe of amendemēt of life, and that God is moſt greuouſly offended, if anie man require abſolution not of true repentaunce, but rather for mennes pleaſure, or for cuſtome.

Finally, they which cōfeſſe muſt be warned, that it perteineth to true repentaunce, to auoyed diligently all occaſions of ſynnes, al places, tymes, cōpanies of men, whiche may offre any occaſion of ſynne, and to fyghte ſtrongly agaynſt euyll luſtes, and entyſementes of ſynnes, and euer to call vpon the healpe of God. For thus fayth, and inuocation muſte be exerciſed in true repentaunce.

When he then whiche deſireth to be abſolued, hath promiſed that he wyll do al the thynges, that I haue rehearſed, lette hym be abſolued frō ſynnes in the name of Chriſte, and after abſolution, lette hym be admitted to the communion of the Lordes ſupper.

Of excommunication.

IF any man continue in manifeſte abominable crimes, or if he may by conuenient witneſſes, be cōuinced of ſuche a crime, as ought to be puniſhed, and for which according to Goddes worde he can haue no part in the kyngdome of God, and neuertheles the mā is not moued wyth the remēbraunce of the wrath of God, in the daunger whereof he lyueth, nor of the greuous puniſhment that he deſerueth, nor of the cōmune ſclaunder, and ſtomblynge blocke, whiche he layeth before other, and wyll not conuerte vnto the Lorde, the paſtoure wyth other godly men, whiche ſhall be choſen and appoynted out of tounes, and villages for this purpoſe muſte warne ſuche a perſon wyth grauitie, that he come to hym ſelfe, repent his ſynnes and turne to God his father and ſauiour, that he remoue the ſtombling blocke, which he hath layed before the congregation, and finally that he ſeeke recōciliation with God and the cōgregation by worthy repētaunce. And the verie obedience due vnto Chriſt requireth, that euerie man in his pariſhe obeye ſuche exhortation with al ſubiection, and humilitie. For it is a parte of the miniſterie, whereof Chriſte ſpeaketh, Luke. x. He that heareth you, heareth me, he that deſpiceth you, deſpiſeth me. etc. If he then whiche hath liued with an open ſcaunder, admitteth ſuch an exhortation, and promiſeth amendment, fyrſt he muſte take away the offence, that he had cauſed, as if he keepe vnlawfull company wyth ſome woman, he muſte put hyr awaye from hym, if he hath borne open hatred agaynſt any man, he muſte be reconciled vnto hym, aſmuche as perteyneth to hymſelfe. etc. This done, he muſt come to his paſtour, confeſſe his ſinnes, and promiſe a better lyfe, and ſo require, and receyue abſolution, and then be admitted to the Lordes ſupper.

But if ſuche a man, whiche continueth in open ſynnes, wyl not come to the paſtours, and other miniſters of repentaunce beinge called, lette him be called thriſe, or if he come and yet abyde obſtinately in his wycked actes after the thirde admonition, let the whole matter be brought before the ſuperintēdant, by the paſtoure and one of them, which ſhal be ioyned with the paſtour by the appoyntment of the cōgregation to execute thys buſines. The ſuperintendāt muſt come to that congregation, where ſuche an obſtinate wicked perſon ſhal be, and ſhall call hym againe before hym ſelfe, with the paſtour and other appoynted to that office. And if he haue not yet lefte his naughtie actes, nor amēded his lyfe, neither yet earneſtly promiſeth amendment, all theſe perſonnes muſte pronounce a ſētence together agaynſt ſuch one, and iudge hym worthy to be caſt out of the congregation, and to be excommunicated, and wyth that theyr commune ſentence they ſhall exclude hym from all communion of the congregation. And he, whom they ſhall ſo excō municate, muſte bee compted of all the congregation as one not perteynyng to the bodie of Chriſte, and he muſte not be admitted to the holie ſupper, or to Baptiſme, or to the inſtitutynge of the miniſters of the churche, or to the bleſſynge of mariage, whiche is wont to be done in the congregation. Howe be it he ſhall not be forbidden to come to ſermons, yea he ſhall be exhorted the more to heare ſermons, that by the worde of God he maye be admoniſhed of the wrath of God, of euerlaſting, and preſent puniſhmentes, of his vnthankefulnes agaynſte the mercie of God, and the bitter death of Chriſt. For the miniſterie of the Goſpell muſte euer iudge of al mē in the world good, and hadde, muſt rebuke the ſynne of all men, accordynge to thys ſaying of Chriſte. The ſpirite ſhal rebuke the worlde of ſynne. etc.

And that men maye rightly vnderſtande the miniſterie, and ſtrength of excōmunication, and that a true doctrine of thys matter may be reteyned in cōgregations, this thing is diligently to be marked, and taughte. I meane, what difference there is betwene eccleſiaſtical, and ciuile puniſhmentes. The ciuile officer reſtrayneth, and puniſheth mē by the cōmaundement of God with bodily puniſhmētes, enpriſonment, exile, loſſe of goodes and death. And he muſt execute this his office, not only for cōmune peace, but alſo for the glorie of God, and to reteyne diſcipline amonge men. Ro. xiij. Of whiche thinge the miniſters muſt often admoniſhe the people. And if the ciuile officer graunt to a man being excōmunicate the vſe of the politike ſtate and cōpanie with citizins, the excōmunication of the cōgregation, muſt not hindre ciuile cōmunion, and the true, and obedient membres of the cōgregation may vſe the cōpany of ſuch a perſon in ciuile matters, and in the adminiſtration of the cōmune weale, in commune iudgementes, in byinge, and ſellinge, and ſuche other buſines of ciuile felowſhyp and of the neceſſitie of this life. But in other matters not neceſſarie, the mēbres of Chriſt muſt auoied the cōpany of ſuch, leſt they defile thē ſelues with other mēnes ſinnes. Yea they muſte ſo behaue them ſelues towardes ſuch men, that both the perſonnes thē ſelues and alſo other maye vnderſtande that they be ſore agrieued wyth theyr wicked actes, and ſclaunders, wherewith they trouble the congregation of God.

If any die in excōmunication, let not the other mēbres of the congregation be preſent at his buriall, but let them compte hym as a caſt awaye, ſeinge that he died wythout the inuocation of the name of Chriſte, and acknowledgyng of his ſynnes.

Therfore the ſuperentendant, the paſtour and other deputed to this miniſterie, muſte vſe excōmunication onely agaynſt open il liuers, whiche wyl not amende, and not in ciuile matters, as to require dettes, for of theſe thinges the politike iudgemētes of the officers muſte gyue ſentence, and obſerue that waye, whiche is deſcribed in our reformation ſet forth heretofore, cōcerning this matter and if neede ſhal require, it ſhall be yet more largely deſcribed by the aduiſe of our counſell. The paſtours then, and teachers of congregations muſt diligētly teach, and warne men, that they deſpice not excōmunication, nor doubte, but that he whiche is lawfully excommunicated, is verely reiected of God, and that God to cōfirme the feare of excommunication, puniſheth them often wyth bodilie paynes, whiche deſpice the excōmunication of the cōgregation. For neither the bleſſing nor curſing of the congregation, and of godly men can be in vayne, as it is wrytten Gene. xiij. I wyl bleſſe them, that bleſſe the, and curſe them that curſe the. And pſal. Cx. Let his dayes be fewe, and let an other take his biſhopriche. Item, let him put on a curſe, as a garmēt. The exēple alſo of the Cor. teſtifieth the ſame. So when S. Ambroſe had excōmunicated Stilico the ſcribe, the diuell inuaded him forthwyth. Wherefore there is no doubte, but that he ſhall ſurely be puniſhed of God, whiche deſpiſeth lawfull excommunication.

But if the Lorde wyll gyue grace, that he whiche is excōmunicated, wyll come to hym ſelfe againe and leaue his wicked deedes, for whiche he was excōmunicated and wyll acknowledge, and confeſſe his ſynnes, and be reconciled to hym, whom he hath offended, and aſketh humbly remiſſion of his ſynnes, and diſobedience agaynſt God, and the cō gregation, let the paſtour abſolue thys man before the altare and reſtore him to Chriſte, and to the congregation, if he hertely cōfeſſe that he wyl obeye Chriſt, and the congregation in all theſe poyntes, as a true penitent. Howe be it the other alſo whiche be appoynted to this miniſterie muſt ſtande by the paſtour, as witneſſes of thoſe thinges, that the man, whiche ſhalbe abſolued, promiſeth, and as witneſſes of the right handling of the abſolution.

And that no mā may haue occaſion to require iudgementes, by whiche he maye obteyne his ryght in dettes without vnlawful delaies, and great charges, we by the aduiſe of our counſell wil take ſuch away in iudgementes, which are executed in our name, and in the names of archdeacons, that they ſhall be dryuen to do that, that is ryghte, and the ſame wythout abuſe of excommunication, and wronge of the kayes of Chriſte.

Of the appoyntyng, and inſtitution of paſtours.

AL men endued wyth the true feare of God and religion, vnderſtande that thoffice of prieſthod, that is to ſay, the miniſterie of preaching the Goſpel, and diſpoſyng the ſacramentes, and diſcipline of Chriſte, is, and was frō the beginning of the worlde, and ſhal be to thende of the ſame right neceſſarie, and holeſome amonge al other offices & miniſteries, wherby the cōmodities of mannes life are procured. For God ſent his ſonne into this world whiche was promiſed from the begynynge to mankynde, to execute thys office, he ſent alſo to men his moſte excellente prophetes, and patriarkes, and he mainteineth the ſame miniſterie thorowe all ages by wonderfull meanes, & reſtoreth it oftē times gloriouſly.

Wherfore he hath enioyned to al curates of congregations, that they labour wyth all religion that thys treaſure of euerlaſtynge life, thys miniſterie of ſaluation and bleſſed cōmunion with him and his Chriſte, be not cōmitted but to faythful, and meete mē, that it may be euer kept ſincere, nor be quēched at any tyme, as it hath chaunced amonge the heathen. Wherfore we ought moſt diligently to cōſidre, and to renue in the cōgregatiōs as muche as is poſſible, the thinges that the holy goſte hath preſcribed, cōcerning the religion of this miniſterie both in other places & alſo to Timothe. Neither is it to be doubted, but that biſhops were made preſidentes ouer all prieſtes chiefely for thys cauſe, that they ſhoulde take ſinguler care and ſtudie, that the puritie of chriſtian doctrine, and diſcipline might be mainteined in cōgregatiōs, and that meete mē might be admitted to the adminiſtration thereof. And it is manifeſte that the cōgregations frō the beginninge of the worlde haue ben moſte greuouſly endā maged thorowe the negligence, ſluggiſhnes raſhnes and boldnes of them whiche were made ouerſeers of the doctrine & diſcipline of Chriſte. As other commune weales alſo were then moſte afflicted, and came to ruine whē thei began to be adminiſtred by naughtie officers. For euer there wāt rather meete gouernours in commune weaels to keepe, mainteine and execute good lawes, thē there want good and cōmodious lawes. Wherefore we hertely wiſhe that principal diligēce be vſed hereof, that faythfull and meete curates be appointed to euerie cōgregation, as it is moſte neceſſarie, and as it toucheth oure office chiefely. Let no man then take it in ill parte, that we deuiſe a waye and meane wherby they that ſhalbe admitted to the procuration of cōgregations may be examined and tried with more religion, thē heretofore.

As for vs, we wyl not take from any mā his right of appoyntyng curates to congregations. But we exhort al men, whiche take this authoritie vpon them, that thorowe fauour & carnall loue, or for ſome other cauſe they thruſt not ſuch into the congregations, which be ſclēderly furniſhed, or litle willing to execute thys moſte holie miniſterie, but that they ſeeke out wyth all diligence ſuche as wyll and be able to execute thys office, which thing the verie fayth of Chriſt greatly requireth of al chriſtian men, but chiefely of them, to whom congregations be ſingnlerly committed for the ſame purpoſe.

And that we alſo may execute oure office in this behalfe, we cōmaund that no man be admitted to the cure of any congregation, whiche is not diligently tried and allowed by thoſe examiners, whō we ſhall appoynte to this office, and bryngeth frō thexaminers a teſtimony of his probatiō, to thoſe to whō it ſhal perteine to inueſt, & to our ſuffragane.

In the examination of theſe mē, thre thinges muſt chiefely be required. Firſt that he, that ſhall be admitted to the holy miniſterie of the congregation, bringe to the examiners a cōuenient teſtimonie ſealed in letters worthy of credite, concerninge his vocation, and former life. For God forbiddeth ſuche to be admitted to this right excellent office, which openly deſpice his lawes, and be ſubiecte to manifeſte wycked actes.

Secondly the perſone muſt be examined whether he ſufficiently vnderſtande the doctrine of Chriſt, a ſomme wherof we haue cō prehended in this boke. And whether he acknowledge that the ſame doctrine in a ſūme is truly deſcribed in this boke, as ſurely it is the onely, and vndoubted doctrine of Chriſte, whiche the true catholike churche of Chriſte euer holdeth, and foloweth.

Thyrdly it muſt be required of him that ſhall be admitted to the gouernaunce of the cōgregation of Chriſt, whē it ſhalbe perceiued that he vnderſtādeth ſufficiently this doctrine and cōfeſſeth it to be true, that he promiſe to continue in the ſame doctrine, and to deliuer the ſame faythfully to thē, of whom he ſhalbe made curate for that purpoſe, and to folowe the preſcripte of thys boke in all thinges diligētly, and to execute his office in al pointes with al faythfulnes and diligēce.

When he is thus examined and proued, the examiners muſt giue him a teſtimony of theyr cōprobation vnto thē, whoſe office is to inueſt him, and to the ſuffragane. Which ſuffragane ſhall vſe nothinge in the ceremonies of ordination, nor enioyne anie thynge in ordeynynge, that agreeth not wyth thys ſame doctrine of Chriſte ſette forth in thys boke. For it is euidente that thys doctrine, whiche is comprehended in thys boke, is the verie chriſtian doctrine, and the certeyne ſentence, and fayth of the catholike churche.

Now it perteineth to vs by reaſon of our byſhoplye office, that we maynteyne not thoſe obſeruaunces, whiche haue crepte in beſyde the cōmaundement of God, and vnto the deſtruction of many prieſtes, but rather that we ſeeke out, and deuiſe that waye and meane, whereby we maye fynde meete miniſters vnto our congregations, and that they may execute their miniſterie with good conſcience not encombred with vniuſt traditions of men or vowes, and call vpon God wyth ſure truſt, and be occupied in their miniſterie godly and luckely.

We truſt alſo that they which nowe adminiſtre oure cōgregations, wyl gladly applie them ſelues to this maner of teachynge and vſynge of holy ceremonies, when they ſhall haue thorowly perceyued it, and not leade a lyfe diſagreinge to the ſame. If it chaunce otherwyſe in anie place, the viſiters ſhall haue commaundementes ſo to prouide the congregations of neceſſary and meete miniſters, that no man ſhall haue cauſe to complayne of anie vniuſte burthen.

Of bleſſynge of mariages.

THey whiche haue mutually promiſed matrimonie betwene them ſelues, ſhal go both the ſpouſe and the ſpouſeſſe, wyth their parentes of both ſydes, or other kynſfolke, or two, or three friendes, to the Paſtoure, or to ſome other miniſtre appoynted thereunto, and ſhall ſignifie vnto them theyr hand faſtynge, and require the bleſſynge of the congregation whiche ſhal diligently demaunde of them whether theyr handfaſtynge were made after the wyll of the parentes of both parties, or of thē vndre whoſe gouernaunce and power they be, whether they haue done all other thynges lawfully, and after a chriſtian facion, whether theyr be anye lawefull impediment of theyr copulation. For if there be any impediment that they can not lawefully and wythout ſclaunder be ioyned together in matrimonie, let not the paſtoure alowe theyr mariage in any wyſe, or bleſſe it in the cōgregation, tyll that lette be remoned, and theyr copulation be alowed by thē, whiche ſhall be appoynted to ſuche matters and cauſes by our cōmaundement. Further the miniſtre ſhall exhorte them that they ſolemniſe ſuche a mariage as becommeth chriſtians, and that they folowe not the pompe, and exceſſe of the heathen. Then lette hym wryte both theyr names, and aſke the banes vpon three holie dayes, or ſundayes after thys ſorte.

Iohn N. and Anne N. haue made promiſe eche to other of holie matrimonie, and thei deſire that the ſame be alowed and bleſſed of the congregation. Therefore they require that the congregation wyll praye for them, that they maye beginne thys kynde of lyfe in the Lordes name, and that they maye lyue in the ſame vnto the prayſe and glorie of God. If anie man know anie lawful impediment of theyr copulation, let him ſhewe the ſame in tyme to the glorie of Chriſt, and for the remouinge of an offence to the cōgregation.

Such a publication, as I ſayed, muſte be made vpon three holy dayes nexte enſuinge one an other, except ſome ſpecial, and weightie cauſe require an other thynge, and ſuffre not ſo longe delayinge. But no man muſte haue anie thinge diſpenſed of thys thryſe aſkynge, excepte they permitte it, to whom we ſhal cōmitte the office of cauſes of matrimony, and when it is manifeſte, that there is no lawfull lette of theyr matrimonie. Howbeit the banes of ſuche perſonnes alſo muſte be aſked in the cōgregation at the leſt vpon one holy daye.

Furthermore we wyll haue thys thynge obſerued, that the weddyng of al perſonnes whether the brides be virgines or widowes be confirmed and ſanctified in the cōgregation by the worde of God, and prayer, and that they come to the congregation wyth al ſobrietie, and honeſtie, as it becommeth thē whiche come together in the Lorde, and truly deſire the bleſſyng of the Lorde vnto their mariage. Wherefore they ſhall endeuoure them ſelues to brynge verie many wyth thē vnto the holie aſſemble, thoughe chriſtian moderatiō requireth not ſo many to be bidden to the mariage feaſt. For the prayers of many are godly deſired. But bicauſe they come together to praye for the grace, and good ſpirite of God to be gyuen to the deſpouſed perſonnes thorowe our Lorde Ieſus Chriſte, and hym crucified: they muſte ſo appeare in his ſyghte, that the glorie of the croſſe of Chriſt be not blemiſhed by worldly pompe and exceſſe.

Finally they muſt come into the tēple at that houre, when Chriſtes congregation cometh together at other times, and they muſt be at the begynnynge of the holie aſſemble that wyth the reſte of the people of Chriſte they may heare the lordes worde, and make theyr prayers to God.

When they then be preſent in the temple wyth the congregation, in a place appoynted thereunto, whiche ſhalbe open to al men the paſtour ſhall ſaye to the brydgrome and the bryde.

Be ye then preſente here in the ſyghte of God oure father, and of oure Lorde Ieſus Chriſte, before his congregation, to profeſſe your mariage, which ye haue promiſed eche to other in the Lorde, and that ye maye receyue bleſſing and ſanctification of the ſame from the Lorde, by the miniſtre of the cōgregacion?

The anſwer of the brydgrome and the bryde. We are preſent for that purpoſe. ¶ Then the Paſtoure ſhal ſaye further.

Seinge then that after the open aſkynge of banes, no bodie hath come forth, whiche woulde gayneſaye the coniunction of theſe perſonnes, or coulde declare anie lawful impedement by reaſon of kinred, or of affinitie or for ſome other cauſe, the heauenly father vouchſafe to confirme that, that he hath wrought in you.

And that ye maie the better vnderſtande, and acknowlege how great a grace, and benifite the heauenlie father hath gyuen youe herin, which hath ioyned you together with holie matrimonie, and that ye maye lerne to giue him condigne thanckes for this his beniuolence, and bountiouſnes towardes you and embrace one a nother wyth more firme fayth, as ioyned to gether by the hande of God, & cal for his helpe with more cōfidēce, and euer ſerue him in this ſtate finally that ye maye more fully knowe the promiſſe and office of matrimonie, and perfurme the ſame more promptly, ye ſhal heare with reuerente mindes ſome teſtimonies, of the ſcripture, and a religious exhortacion out of the ſame. And firſt ye ſhal here out of the ſecōde. Cha of Geneſ. the firſte inſtitution of holye matrimonie. God ſaide, it is not good that mā be a loue, lette vs make hym an helpe, to be with him, & God ſent a ſleepe vpon Adā &c.

¶ Nowe heare ye the voice of Chriſt. out of the goſpel Math. xix.

¶ The phariſeis came vnto Ieſus tēptinge hym, and ſayinge to hym, maye a man make a diuorce with his wife for euerie cauſe? etc.

Thirdly heare ye alſo the cōmaundement of the holie Goſt concerning the office of mariage. For thus he preſcribed to maried folke Ephe. v.

Men loue your wiues, as Chriſt loued the congregation &c. reade furth to the ende of the Chapter.

Out of theſe places the deſpouſed perſones, and reſt of the congregacion muſt be warned, that they lerne, and conſidre firſte, howe holie a kinde of lyfe, and howe acceptable to God matrimonie is. For by theſe places we knowe, that God him ſelfe inſtituted holye wedlocke, and that in paradiſe man beinge yet perfecte, and holye, and that he hath greatly bleſſed thys copulaſion, and ioyneth hymſelfe all thoſe together, whyche contracte matrimonie in hys name, and gyueth the huſband to be an heade, and ſauiour to the wyfe, as Chriſte is the heade, and the ſauioure of the congregacion and further more giueth the wife a bodie, and a helpe to the huſbande, that here in thys worlde they maye leade a godlye, honeſt, and ioyous lyfe together.

Hereof a godlie minde ſhal certainly conclude, that this copulacion of man, and woman is without doubte acceptable to God, and therefore holye, and luckie which thinge appeareth by this, that God planteth in thē, whyche be ioyned in matrimonye, ſo greate and ſo meruailous faythfulnes, loue, and moſt ſerniceable mindes, both towardes thē ſelues mutually, & alſo towardes their children, kinſfoke, and allied by any meane to ether parte. For God is loue, and he that abydeth in loue, abideth in god, and the whole lawe is fulfiled with the loue of oure neighboure. Where fore in what ſoeuer ſtate of life more faithfulnes, and loue, and a redier mynde to procure the commodites of oure neighboures accordinge to the Lordes word is wounte to ſpring furth, the ſame vndoub tedli is more acceptable to God, more holie, and bleſſed. But there is no ſurer faythfulnes, no feruenter loue, no nerer frendſhippe no prompter will to warne on another than that is, which is among ſuche maryed folke, as be ioined together in the lord, and ſofurth amonge their children, and all thoſe, whome mariage hath allied together on both parttes. Wherfor al they, whō god hath brought to thys kynde of lyfe, ought to geue greate thankes vnto God for this ſo greate a benifite, that he hath called thē, to ſo holie a kind of life, and ſo acceptable to him ſelfe. Nether muſt the huſbaunde other wyle receiue hys ſpouſe, nor the ſpouſe hir huſbande, than deliuered and ioined together with the Lordes hāde, and whatſoeuer aduerſite ſhal chaunce in matrimonie (as this copulacion is as you woulde ſaye a ſingler ſhoppe of godlie, and faythfull inuocation) they muſt fle to God with ſure confidence, and require helpe, and conſolation of him. For the moſt beninge father canne not for ſake hys chyldren in that kinde of life, to whiche he himſelfe appoynted them, he cannot but aſwage the difficulties, and exerciſes of obediēce, which he hym ſelfe will haue to be in this ſtate, to trie, and to ſtirreup the fayth of hys, and not to afflycte them.

The paſtoures thā ſhal diligently warne and exhorte that men conclude theſe thinges out of the forſayde places of the ſcripture concerninge the hollines of matrimonie and the helpe of God prepared for thys ſtate, and that they learne thereby to gyue God thanked for this ſo great a benifite, and call for his helpe with confidence in all diſtreſſes that ſhal happen in thys ſtate.

Further more they ſhal teach and warne this alſo out of the ſame places with al poſſible diligence, with how greate beniuolence and loue they that be coupled in matrimonie ought to embrace one another, by what meanes, and with what redines of mynde the one oughte to do the other good, wyth what diligence the man muſt ſhew himſelfe an heade, and ſauioure to his wife, and the womā a bodie, and faythful helpe in al thinges to hir huſband, breifely with what care they muſt mainteine betwene themſelues agrement of mindes, and auoyde all diſſeuering of the ſame, ſeinge that they muſt nedes be one fleſhe, one mā, and liue together with one minde and one herte, and haue al thiges commune both thoſe that pertayne to God and thoſe that partaine to menne. Greate is the coniunction and nere is the frendſhyppe of allies, and kinſfolke, and other frendes amonge them ſelues, and the ſame be greater betwene parentes, and children, but the greateſt of al muſt be betwene maried perſons.

For they muſt be ſo glued one to another with the affectiō of loue, that they make one mā, al other being left, and ſet apart, Imean not as touchig charite, & other duties, but as touchinge the vſe, & companie of the hole life

Such an exhortation muſt be made wyth more, or fewer wordes, as it ſhal appere conuenient, or neceſſarie for the preſent congregacion, and the deſpouſed perſones whiche done, the paſtour ſhal exhorte the newly maried folke, and the whole congregation that they make their praiers religioſly to God yt wyll graunte to the perſonnes entrynge in to holye wedlocke, ſo to beginne it, and kepe it thorough all their lyfe, as they be taught out of the worde of God. Whan the congregacion hath ended hir praiers in ſilence, lette the miniſter bidde the bridegrome, and the bride to come nere, and firſt lette hym demaunde the bridegrome after thys ſorte.

Iohan N. haſte thou than determined before the Lorde to take Anne N. to thy wyfe in the Lorde, and ſo to lyue wyth hir all thy life, as thou heardeſt euen now, that it is required of a Chriſtiane huſbande.

Anſwere. I haue ſo determined by the Lordes helpe. Haſt thou alſo determyned Anne N. before the Lorde to take Iohan N. to thy huſband in the Lord and ſo to liue wyth him thorough out al thi life, as thou waſt taught euen nowe, that it is required of a Chriſtian wyfe.

Anſwere. I haue determined by the Lordes helpe. Than if perchaunce they haue ringes lette them put them one vpon anothers finger, and ſo lette the miniſter ioine their right handes together, and ſaye, that, that God hath ioyned, lette no man diſſeuer. And lette the paſtoure ſaye more ouer wyth a lowde voyce, that maye be hearde of all men.

Foraſmuche as than this Iohan N. deſireth thys Anne to be hys wife in the Lorde, and this Anne deſireth thys Iohan to be hir huſbande in the Lorde, and one hath made the other a promiſſe of holie, and Chriſtian matrimonie, and haue now both profeſſed the ſame openly, and haue confirmed it with giuinge of ringes ech to other, and ioininge of handes, I the miniſter of Chriſt, and the congregacion, pronounce that they be ioyned together with lawfull, & chriſtian matrimony, & I confirme this their mariage in the name of the father, the ſonne, and the holie Goſt. Amen. After this lette the pſal. Cxxvij. be redde, or ſounge, excepte the Lorde builde the houſe &c. And the Pſalme. Cxxviij. Bleſſed are all they, whiche feare the Lorde &c.

¶ Than lette the miniſter conclude the whole matter with this prayer.

Almyghtie God, and heauenlye father, whiche with thyn owne worde haſt witneſſed, that it is not good for man to be alone, and therefore at the begynninge madeſt a wife to man of himſelfe, and diddeſt ioyne hir to him for an helpe, that thei might paſſe theyr whole lyfe luckely in all holynes, and rightuouſnes, and diddeſt ordaine the man to be the heade, & the ſauiour of the woman, which alſo ſhoulde gouerne, and ayde the wyfe his bodye to al godlines, and honeſtie, and haſt adourned, and bleſſed this copulation, as holie, and acceptable to the, in it ſelfe a ſyngular exerciſe, and aide of fayth thorought thy goodnes, we beſeche the for thy ſonnes ſake our Lorde, whō thou wouldeſt haue to be borne of a virgine deſpouſed, and ioined to Ioſeph in holie matrimonie, which alſo honoured matrimonie wyth hys preſence, and wyth the begininge of his miracles, and woulde haue it to be a token and miſterie of his exceadinge loue to wardes the congregacion, we beſeche the I ſaye, that thou wilt mercifully perdonne theſe thy children, if anie thinge hath crepte in, and mingled it ſelfe in their copulation at the beginning, or at this preſent, beſide thi conſtitutiō thorough mannes weaknes, and the craftye ſnares of Satan, and that thou wilte keepe them in the feare, and obedience of the, and encreaſe theſe thi giftes in the daily. Strenthen thou, and encreaſe their fayth, that they doubte not, but that they are ioyned together with thy hande, thoughe it bee by oure miniſterie, that they maye be one man in th ſonne our Lorde Ieſus Chriſte, and ſo lyue, and ſerue the with one herte, and one minde, that no creature may euer diſſeuer them, or anye thinge dimyniſhe this greate loue and conſent betwene them, but that the huſbāde maye be an heade to the wyfe and the wife an helpe to the huſbāde in al thinges, which thou aloweſt in them. Giue them alſo plentiful fruite of their bodies, holye ſeede, and children of thy kyngdome. graunte that thei maye brynge theym vp to thy glorye, that thy holye name maye be euer more ſanctified, and glorified by them, and by theyr chyldren, and by vs with them, in al our wordes and dedes, and that ſo thy kingdome maye be euer prōmoted, and amplified, and that al oure conuerſation vpon erth, maye be ſo framed to thy pleaſure, wyth lyke readynes of mynde and zeale, as they whiche be in heauē obeie they wil. And that theſe thinges maie preuaile in vs, and be dayly encreaſed, gyue vs alſo our dayly breade, neceſſarie thinges for the bodye, proſperous health, peace, and tranquillite, that we maye gette, and enioye thoſe thinges, that be nedeful for oure life, to thi glorie. Forgiue vs alſo our dettes, which we dayly renne in to, thoroughe neglectinge oure duties, forgeue vs oure ſynnes, wherewith we offēde the perpetually, and remoue mercyfully thei ſcourges, which we wel deſerue through our miſdedes, and ſynnes, as we alſo before thine eyes doe gladli forgiue al them, whiche maye ſeme to owe vs anye thynge, either in omittinge theyr dutie, or in dowinge wronge, nether leade vs in to anye tentation, whom thou inſtly examineſt, and tryeſt wyth ſonder tentations, on the ryght hande, and the lyſte, with proſperite, and aduerſite. But deliuer vs frō the deuil the olde craftie enenie. Satan, and from al hys ſubtillities, and violente inuaſions, wherewith he tempteth vs ſondrie waies, and euer laboreth to pulle vs from the, and thi cōmaundementes, deliuer vs I ſaye that we maye neuer decline from the, and thy worde, nor ſuffer oure ſelues at anye tyme to bee drawen awaye, therwyth entiſementes, or terrible threates, but that we maye continue to the ende in the fayth of thy worde, and in the obedience of thy commaundementes, as they true, and germain children, for thou arte our only God, and father, thine is the kingdome and the power, and the glorie with our lord Ieſu Chriſte, thy ſonne, and the holye goſte, now, and euerlaſtingly.

Lorde God, whyche wouldeſt ioyn man, and woman in matrimonie, and haſt bleſſed them with the fruite of the wōbe, and wouldeſt that in theyr copulacion, a ſacrament of thy loue towardes the congregacion ſhould be ſette furth, we beſeche thy mercifulnes, that thou wilte not ſuffer this thy inſtitucion, and holie worcke to be in anye wife violated in thy ſeruauntes, or thy bleſſinge to be turned from thē, but preſerue thē thorough thy bountuouſnes, and encreaſe in them the thinge, that thou haſt begonne to the welth of them, and of thy congregacion, and giue them the ample bleſſinge of thy mercye, thorough our Lorde Ieſus Chriſt.

The paſtoures ſhal cauſe alſo, the names of them, whome he hath maried, or baptiſed to be writtē in a boke with a note of the daie and the yere.

And foraſmuche as the ingnorauncie of degres, of conſanguinite, and affinite, cauſeth often tymes muche buſines, and manye errous, we wil procure that they ſhalbe clearely, and diſtinctly ſette furth, whiche the paſtoures ſhal often declare to the people. Furthermore greuous offences, and many periuries growe of this, that yonge perſones promiſe matrimonie one to a nother raſhly, and priuily, with out witneſſes. For it ſone chaū ceth that they forſweare theyr promiſſes we wil therefore that no promiſſe of matrimoni bee ratified, that is made the parentes not knowinge of it, or not conſentynge ther vnto or agaynſt the myndes of their kynſfoke, or tutors, if theyr parentes be abſēt or not able to rule themſelues. But if the parentes kinſfolke, or tutors, wil haue yonge men, or maidens beinge of ripe age, to differre mariage, or dryue theym to vnpleaſaunte mariages (which thing as it fighteth with humanite, and with the worde of God, ſo it is alſo forbiden by the lawes) than they that be ſo burthened, ſhal bringe the matter before the paſtours, and officers, whiche ſhal labour to aſwage the rigorouſnes of the parentes, kinſfolke, or tutors wyth a frendlie exhortacion and if they can preuaile nothinge with that exhortacion, they ſhall referre the mater to an ordinarie officer, which by iudicial authoritie ſhall reſiſte the vniuſt rigorouſnes of the parentes, kinſfolke, or tutors, and he ſhal choſe, and appoynte ſome honeſt and wyſe men, by whoſe aduiſe, ſome thinge ſhalbe determined to the glori of God, welth of the yong perſons and edificacion of the churche concerninge the mariage of theym, to whō their parentes, kynſfolke, or tutors be ſome what vngentle in thys behalfe. And if anye haue nether parētes, nor tutors, neuertheles the deſpouſation, and promiſſe of mariage, which they make, is not to be compted of effecte, if both the parties acknowlege it not, or if there were not at the leſt three or foure witneſſes, at the handfaſtinge, which muſte be honeſt men, and worthey to be beleued. For mariage is an holie thing, and therefore we muſt go aboute the ſame with good aduiſement, and with the feare of God, not thorough anie paſſion, or deſire of the fleſh, raſchnes, gylte, deceyte, and nawghtie craftes.

Whereof the paſtours muſt often warne the people, and declare howe vnſemelye a thinge it is for Chriſtian menne, to contracte matrimonie, the ryght holie copulacion of men, ſecretely, and raſchly, that hereby yong men, and maydens maye be ware that they knytte not thēſelues together foliſhlye, and craftely, whereof periuries, debates, diuorces, and miſeries, and that, that is moſt greuous of all, the wrathe of God is wonte to folowe.

But that thoſe cōtrouerſies, which 〈◊〉 often about matrimonie, may be more commodiouſlye declared, and decided, and hat ignorante perſones maye be the better prouided for, we wil appoynte iudgementes in certayne places of our dominion, to whiche ſuche matrimoniall cauſes ſhalbe referred.

It ſhal alſo pertayne to the paſtoures, to enſtruct to the people certaye tymes in the yere of Matrimonye, wyth what religion, and reuerence it ought to be taken in hande, and to be kepte. And they muſt teach wyth ſingular diligence, what an holie copulacion of men marige is, and what an excellent benifite it is of goddes prouidence, to obtyne a good, and tractable huſbande, or wyfe, that they maye learne to praie God humbly, and relygiouſly that he wyll prouide them, and theyr children of conuenient mariages. Let the paſtoures alſo warne how grate a ſinne it is, and howe it is forbidden of God with a peculier curſe, not to regarde religion aboue al thinges in contractynge of mariage that euerye body ſeke principally a companion of fayth, whiche dothe knowledge, call vpon, and worſhippe Chriſt the Lord, which maye be with him one man in the Lord, and an helpe to goforwarde in the fayth, and ſeruice of Chriſt. Item after a conſideracion of a conſente in religion, that they muſte alſo ſe, that there be a ſinguler cōſente of myndes and a likenes of maners, and honeſt deſiers, whiche are wounte to be ſignes of goddes copulation fruther more that they muſt prefere the affinite of godlye, and honeſt men, by whom a man maye be encreaſed in godlines, and honeſtie, before the affinite of riche men, from whome only outwarde ryches come vnto vs.

The paſtours than ſhal endeuoure them ſelues to enſtructe the people diligently of the holines, nature, and hole ſtrength of this moſt holye copulacion, as we haue here deſcribed it, that the youth knowinge the inſtitution of God and the dignitie of thys coniunction, maye learne to a voide al thoſe thin ges which in cōtracting and keping of wedlocke, are contrarie to the ordinaūce of God, and to the holynes of that kinde of life, finally that they may enter into, and mayntayn thys holie purpoſe of liuinge, as God hath cōmaunded, and as it may be to theyr welth

Of Buriynge.

AS touchyng dead perſonnes, wee wyl haue thys difference obſerued that if any departe in the manifeſt contempte of Chriſt, their corpſes ſhal not be buried amonge the bodies of the faythful, nor anye of the miniſters of the congregation ſhal folow them to theyr graues.

But if thei departe in the communion of Chriſt and of hys congregacion, cheyfely if in the extreme danger of life they haue profeſſed the ſame, and haue receyued the holy ſacrament of the Lordes bodye, and bloude, and abſolucion, ſuche I ſaye ſhalbe caryed furth honorably, and bee buried in places appoynted there vnto. Neyther ſhall anye thinge either be required of anye man, or receyued for ſuch buriynge, which thynge cannot be done without the manifeſte wickednes of Simonie.

While the corpes is caried furth, it ſhalbe lawefull to ſynge in the mydde waye, the Pſalme. From the deepe, or ſuche other lyke ſonges.

And that the people maye be more diligently admoniſhed of thoſe thynges, which are to be conſidered aboute burials, it ſhall not be vnprofitable, if a certeyne tyme of buriall ſhall be appoynted, at whiche tyme ſome apte place of ſcripture maye be reade, wyth a ſhort expoſition of the place, and admonition, and exhortatiō deriued out of the ſame, wherein thynges of thys ſorte ſhal be ſette forth. Chiefely the exceading greatnes of ſynne, and of the wrath of God, wherevpon death enſued.

Secondly the ſinguler, and ineſtimable benifite of the redemption of Chriſt, whiche trāſlated ſynne vpon him ſelfe, and in diyng ouercame death, briefely purchaſed, and prepared to all the faythfull a newe and heauē ly lyfe, thorowe his moſte holie reſurrection and aſcention. And hereof a conſolation ſhal be taken, and applied to the departed perſon who beinge tranſlated from death to lyfe, thorowe fayth in Chriſte, lyueth wyth the Lorde, and reſtynge in eternall peace, loketh for vs. Hereunto lette an exhortation be added for thē that ſtande by, namely that they ſhoulde dayly dye more and more to ſynne, and prepare them ſelues to the heauenly life that is to come, and ſo praye God continually, that he wyll graunt them a luckie, and good ende of thys lyfe. And if there be anie notable proues of goddes goodnes declared towardes the deade perſon in his lyfe, or death, the miniſtre ſhall declare and prayſe the ſame, wyth a good and godly commemoration to the glorie of God and edification of the church, wherin neuertheles he muſt beware that he ſeme not to haue gone about to pleaſe mennes eares, but to haue regarded wyth a pure herte the inſtitution of the congregation and commendations of gods gyftes.

And as cōcernig buriyng, there is a moſt apte place in the firſt epiſtle of Paule, Theſſalo. Chap. iiij. We wyl not that ye be ignoraunt, concernyng them that ſleepe. etc. Out of which place there may be a ſermon made after thys ſorte.

For aſmuch as we are come togethee by the callynge of God to burie our brother, a membre of the ſame body of Chriſte, and ſeinge alſo that in the companie of Chriſtian men all thynges muſte be done to commune edification, we haue thought good to declare ſome thynge vnto you more exactly out of the ſermon, that S. Paul made of them that ſleepe, that by the healpe of the holy goſte, we maye receyue ſome godly and chriſtian cōſolation thereof, in the ſundry tentatiōs of our fayth, and in the ſtraites of death.

S. Paule then wryteth after thys ſorte, iiij. Theſſ. I wyll not that ye be ignoraunte bretherne, concernynge them that are fallen a ſleepe, that ye ſorowe not, as other mē do.

Thys is that notable place of S. Paule concernyng them that ſleepe, that is to ſaye, concernynge chriſtian men departed, whiche we ought to take, not as a deuiſe of mā, but as the true, and ſincere oracle of god, wherof we maye not onely gette conſolation in thys mornefull ſorowe, whiche we be in, by reaſon of the death of our brother, but alſo healpe and conforte agaynſt the terrours of death.

The philoſophers haue diſputed of the deſpiſyng of death wyth many, and ſundry argumentes, as when they ſay, that death is a commune dette of mankynde, and an ende of all the miſeries, that chaunce to the lyfe. Whiche ſayinges amonge men in proſperous health, and ſuch as are careles, as touchyng Goddes iudgement, ſeme godly, and haue a colour of wyſedome. But in the true terrours of death, they are vayne, and can brynge no ſubſtantiall conſolation. For if 〈◊〉 mā loke more narrowly vpon the cauſes of death, he ſhall fynde, that death is in dede as Paule ſayeth, the rewarde of ſynne. And as Moyſes ſpeaketh alſo, we are waſted thorowe thy wrath and by reaſon of thy hote indignation we are throwen donne. Thou haſt ſette our iniquities before thy ſyght. etc. Now it is well knowen that God ſo hateth ſynne, that he wyll puniſhe the ſame, not only for a tyme, but for euer. Death thē is ſuch a puniſhmēt of the moſte ryghtful wrath of God, that man ſhall not onely be depriued of thys lyfe, but alſo of euerlaſtynge ſaluation, and ſhall be adiudged to euerlaſtynge damnation. So farre of it is then, that the ende of euyl is in death, as the philoſophers falſely perſuaded them ſelues, that rather, if ye haue a reſpecte to ſynne, it is a dore, and entrie vnto euerlaſtyng miſerie.

Theſe thinges than muſt be knowen, cō ſidered, and ſette before our eyes continually, not that we ſhoulde take thereof an accaſion to deſpeyre, or to doubte of our ſaluation, as the heathen and vngodly do, but rather that beinge moued wyth thys condeſideration, we maye be ſteared vp and dryuen to Chriſte, to ſeeke our only ſaluation in his Goſpel thorowe faith, and to require of him onely deliueraunce from death.

And though death bringe certeine deſtruction and condemnation wyth it, if you put Chriſte a parte, and haue a reſpecte to ſynne yet ſeinge that Chriſt neuer committed any ſynne, & verie giltles, if ye regarde his owne perſon, ſuffred death, ſurely ſhe had no right at all agaynſt hym. Wherof it came to paſſe that ſhe coulde not holde hym, nor deſtroye hym, but was compelled to reſtore him. For where as he was deade in the fleſhe, and afterwarde buried, forthwyth vpon the thyrde daye he roſe agayne wyth greate glorie, and ſo openly and euidently declared the ſame, his reſurrection, not onely by the teſtimonie of Angels and ſundry appearynges to his diſciples, but alſo by his aſcenſion into heauen, and wonderfull ſendynge of the holie goſte, and many other miracles, and ſignes that nothynge more certeyne euer chaunced vndre the ſunne.

Neither did he riſe from the dead for his owne cauſe onely, but for aſmuch as he aboliſhed our dette and ſinne thorowe his death the mercie and bountuouſnes of God is ſo great towardes vs, whiche beleue in Chriſt that he wyll not onely forgyue our ſynnes for Chriſtes ſake, but wyll alſo gyue vs the fruite of his reſurrection, and in verie death preſerue vs vnto euerlaſtynge lyfe. He the •• that truſteth in Chriſte, is plāted into Chriſt thorow faith, ſo far that he is made a mēbre of hym. Your bodies, ſayeth Paule, be the membres of Chriſte. And in an other place. God hath putte all thynges vndre his feete, and hath made hym an heade aboue al thinges vnto the congregation it ſelfe, whiche is his bodye, the fulfyllynge of hym, whiche fulfylleth al thynges in all. Seing then that Chriſte the heade of the congregation atteyned to euerlaſtyng lyfe, and glorie thorowe his reſurrection from death, it is not poſſible that one of his membres planted in him thorowe fayth ſhoulde not atteyne to the ſame. For though it be deade, buried, rottē, waſted corrupted, yet it muſte needes come to paſſe that it ſhalbe rayſed vp againe in due tyme vnto lighte, and lyfe, and ſo enioyne eternall bliſfulnes with Chriſte. For thys cauſe chriſtian men departed are not called deade, but are ſayed to be a ſleepe, euerye where in the ſcriptures.

S. Paule confirmeth this our fayth, whē he ſaith, that as Ieſus died, and roſe againe: ſo God ſhal bringe them agayne with hym whiche are fallen a ſleepe thorowe Ieſus.

He ſayth thus alſo, Philip. iij. Our cōuerſation is in heauen from whence we loke for a ſauiour Ieſus the Lorde, which ſhal tranſfigure our baſe bodie that he may make it like vnto his glorious bodie. etc. Whiche thynge that it may be more euident, the Apoſtle teacheth vs, not onely that the deliueraunce of the faythful frō death, & rayſyng vp againe vnto euerlaſtyng reſte, ſhalbe moſte certeine but alſo he addeth wyth expreſſe wordes. i. Theſſa. iiij. with howe great glorie, and maieſtie theſe thynges ſhalbe done. For thus he ſpeaketh. Thys we ſay to you in the worde of the Lorde, that no man ſhulde thynke that theſe be dreames, or imaginations of mēnes braynes, but that it is the Lordes worde, and therefore heauē and earth muſt needes paſſe awaye rather then one iote thereof ſhoulde fayle, and thys is that true and euerlaſtyng and vnchaungeable worde of the Lorde, that we, whiche ſhall lyue and remayne vnto the Lordes cōming, ſhal not preuent thē, whiche ſleepe. For the Lorde him ſelfe ſhall deſcende from heauen wyth a ſhoute and voice of the Archangell, and trompe of God, that is to ſaye, wyth ſo great glorie and maieſtie, as was neuer ſene in the earth before, and the deade ſhal fyrſte ryſe agayne wyth Chriſte, and then we, whiche ſhalbe aliue, which ſhal remayne, ſhalbe caught vp with them in the cloudes, into the ayre to mete the Lorde, and ſo we ſhalbe euer wyth the Lorde.

Seinge then that thys our brother, whō we haue nowe brought to hys graue, was baptiſed in the name of Chriſte, and embraced his goſpell, and confirmed, and declared the ſame his fayth with communicatinge at the Lordes ſupper, and finally departed in the confeſſion of Chriſt, we haue good hope that God hath forgiuen him hys ſinnes for Chriſt ſake, hath receyued hym in to the fauour, and ſo ioyned him to the death, and reſurrection of hys beloued ſonne, that at the ſounde of the trompe of the archaungel, in a moment, in the twinckling of an eye, he ſhal come out of hys graue to meete Chriſt, and ſhall obteyne with al the ſayntes the inheritaūce of the heauenly kingdome, and enioye euerlaſtinge bliſfulnes.

Wherefore lette vs alſo giue thankes to oure Lorde God for him, and lette vs beſech hym erneſtly that he wyll brynge vs to the true knowledge of Chriſt thorough the holi goſt, whereby we maye ouer come death, and be kepte in death it ſelfe vnto euerlaſtinge life, thorough Chriſte our Lorde praie ye, oure father which art &c.

Foraſmuch as it hath pleaſed almyghtye God, that accordynge to hys mercye, he woulde take thys oure brother out of thys worlde vnto hym ſelfe, to whoſe buriall we are come together of brotherlie loue in the name of Chriſte, it ſhall not be vnprofitable to ſet before you the Euangelicall leſſon, of Lazarus rayſed vp by Chriſte, whiche is in Iohn, Chap. xi. in thys ſorte.

Martha ſayed vnto Ieſus, Lorde if thou haddeſt bene here, my brother had not bene dead. etc. In this Goſpell Chriſte promiſeth to Martha that hir brother ſhall ryſe againe and ſtreighte waye he called hym agayne to lyfe, beinge foure dayes dead.

Howbeit we muſt not thinke, that Chriſt wyth thys notable miracle woulde ſignifie, that euery mā after foure dayes ſhal be rayſed vp to this temporall and momētaine life as Lazarꝰ was, but with this acte he would cōfirme and eſtabliſhe the truth of his Goſpell, whiche he comprehended in thys place with fewe wordes, and as it were in a ſūme ſaiyng, I am the reſurrectiō and lyfe, he that beleueth in me though he be deade, he ſhall lyue, and euery one that lyueth, and beleueth in me, ſhall not dye for euer.

And though the face of death by reaſon of ſinne be very terrible, and horrible, as one that of hir owne nature draweth wyth hir euerlaſtyng dānation, yet ſeing that Chriſte hath aboliſhed ſinne, and eſcaped the dominion of death thorowe his reſurrection, he hath taken alſo frō death, all hir power, and ſtrength, ſo that who ſo beleueth in him, and is planted into his body thorowe fayth, as a liuely mēbre, he ſhall be preſerued in death it ſelfe, and ſhalbe trāſlated frō death to lyfe. As Paule teſtifieth, Chriſt is riſſen from the deade, he was the firſt fruite of thē, that had fallen a ſleepe. For ſeing that death came by man, the reſurrection of the dead, cometh alſo by man. For as by Adam all men dye, ſo by Chriſte al men be quickened. etc.

Wherfore the death of thē, whiche cleane to the body of Chriſte thorowe fayth, ought not to be compted ſuche, as ſhoulde haue ſtrēgth to deſtroye and condemne, but ſuche as before God is compted precious, and is, as it were entroniſed, & cōſecrated of Chriſt to be the dore, and entry into euerlaſting life Though the bodie then beinge buried in the earth, vaniſhe away, and be cōfounded from the eyes of mē, yet God, which is almightie preſerueth the life of it. As a grayne of corne caſt vpō the earth, firſt dieth, and afterward bringeth forth fruite: ſo god hath alſo ordeined, that mānes body being now rotten, and conſumed, ſhoulde yet be reſtored agayne vnto lyfe.

This is a diuinite, and an vnchaungeable truth, that this ſelfe ſame body ſhal ryſe agayne thorowe the power of God, but neuertheles it ſhall not be ſubiecte to any incō moditie, or miſeries, wherwith it is now afflicted, yea rather it ſhalbe clarified wyth ſo great, and ſo excellēt glorie, as mānes minde cā atteine with no thought. Paule then ſpeaketh after this ſorte. It is ſowen in corruption, and riſeth againe in incorruptibilitie, it is ſowen in diſhonour, and riſeth in glorie, it is ſowen in weakenes, and ryſeth in power, it is ſowen a natural bodie, and riſeth agayne a ſpiritual body. etc. Iohn alſo writeth thus. Now we are the chyldrē of god, and it hath not yet appeared what we ſhall be. But we know that when he ſhal appeare, we ſhalbe lyke vnto hym. etc.

Seing then that ſo ſinguler and excellent glorie is layed vp for vs thorow Chriſt Ieſus, and nothinge ought to be more certeine vnto vs, thē this redemption frō death, and reſurrectiō vnto eternal ſaluation, not ſurely for ani of our merites towards god, but for Chriſtes ſake in whō we beleue. Vndoubtedly we oughte to endeuour our ſelues by all meanes, that ſome fruites of thys glorious reſurreccion may appeare in vs thorow the holy goſte euen in thys temporall lyfe, that is to ſay, that we riſe agayne frō ſinnes and liue a blameles lyfe, that we doubte not and deſpeyre wyth the vnfaythfull, but loke for the cōminge of oure Lorde Ieſu Chriſte wyth a ſure truſte.

This our brother alſo, whō we brought forth euen nowe to be buried, ſeinge that beinge baptiſed, he acknowledged, and profeſſed the ſame Ieſus Chriſt, to be the true, and onely authour of his ſaluatiō, we ought not to doubt, but that he is coupled to the death and reſurrection of Ieſus Chriſte, that now thorowe Chriſte he hath obteyned remiſſion of his ſinnes, and hath receiued with Chriſt and all the ſayntes the enheritaunce of euerlaſtyng lyfe and peace. Wherfore let vs all gyue God thākes together, and let vs pray hym, to mainteyne true, and certeyne knowledge of Chriſte in vs, and to make the ſame effectuous in vs thorowe his reſurrection.

Praye ye, and ſaye the Lordes prayer.

An other ſermon at a burial of a yonge man, or yonge woman.

Chriſtian loue, & cōpaſſion hath brought vs to thys place to the buryall of a yonge man in Goddes name. Seinge then that we can do nothynge, that maye be either more fruitefull or more comfortable to vs, then if we exerciſe oure ſelues in Goddes worde, and conſidre the doctrine, and actes of oure Lorde Ieſu Chriſte diligently, lette vs ſette before vs that leſſon of the Goſpell, whiche is wrytten in Luke, Chap. vij.

And it came to paſſe afterwarde, that Ieſus went into a Citie called Naim, and many of his diſciples wente wyth hym, and a great multitude. And as he approched to the gate of the Citie, beholde a corpſe was in cariynge forth. etc.

If it be a yonge mayden let the Goſpel of Mathew be reade Chapiter. ix.

A certeine Prince came to Ieſus, and worſhypped hym, ſayinge: my daughter dyed euen nowe, but come and lay thy hande vpō hir, and ſhe ſhall lyue. etc.

Thys preſent hiſtorie of the Goſpell ſetteth before vs a notable miracle of a maiden rayſed vp agayne by Chriſt. Whiche deede we muſte not ſo take, as though Chriſt dyd ſignifie, that all deade men before they be buried muſte be called agayne into this life, whiche is temporall, wretched, and ſubiecte to death, but his purpoſe was to ſtabliſhe the truth of his Goſpell, and by the waye to declare alſo thys thynge, that the fruite of his Goſpell, and heauenlie ryches, perteyneth not only to aged mē, but alſo to yonge perſonnes. And where as we ſee both olde men, and yonge to dye, thereof we may gather that the ſame cometh not to paſſe at all auentures, and by chaunce, but by a certeine wōderful wyſedome, and purpoſe of God.

God alſo wyll ſette before our eyes thorowe ſuche exemples howe vncerteyne the lotte of thys lyfe is, and admoniſhe vs therwyth, that we paſſe not ouer thys lyfe wyth negligence, and ſluggiſhnes, but ſeing wythout Chriſte there is no ſaluation, nor bliſfulnes, that we prepare our ſelues to the true knowledge of Chriſte, and to chriſtian obedience. Furthermore he woulde declare the greatnes of original ſynne, by the death of thys yonge perſonne. For though after mannes iudgement there be greater hope of ſaluation in the death of a yonge man, in whom ſo greate outwarde ſynnes be not founde, as in men of more age, yet in theyr cauſes we muſte vſe Goddes iudgemente, and not mannes. Neither oughte we in anie wyſe to thynke, that anie man ſhall obteyne ſaluation thorowe his owne innocencie. But ſeinge that death, whiche is the rewarde of ſynne, inuadeth both yonge and olde, it is a playne teſtimonie, that they be not free frō ſynne, but are comprehended in that general ſentence of Paule to the Romaines, where he ſayeth, by one man ſynne entred into the world, and death thorow ſinne, and ſo death went ouer all men, foraſmuche as we haue ſynned.

Furthermore the nature of ſinne vttereth it ſelfe euen in chyldrē, as they growe in age by ſundrie fruites of vices.

Wherfore God forfende, that we ſhould thynke that yonge men obteyne ſaluation thorowe the merite of their owne innocencie. Yea they oughte aſwell as olde menne to acknowledge, that they receyue theyr whole ſaluation thorowe the innocencie of Chriſt. Wherfore that yonge men maye be ſaued, they muſte needes enioye the innocencie of Chriſte. For as Peter ſayeth, there is none other name gyuē to men, wherein they muſt be ſaued, but in the name of Ieſus Chriſte. Nowe yonge folke, are ſo planted in Chriſte thorowe Baptiſme, that they are made his lyuely mēbres, & by that meanes haue right to all his goodes. For Paule ſayeth, al you that be baptiſed haue putte on Chriſte. For as before God there is neither bondmā nor free, neither male, nor female, ſo there is neither chylde nor olde man, but all we be one in Chriſte Ieſu. Vndoubtedly Chriſte hath deſerued thorowe his death forgyuenes of ſynne, and is riſſen agayne from death.

Wherefore it is a thynge ryghte certeyne, that younge folke alſo beinge Baptiſed in Chriſte, haue alreadie obteyned remiſſion of ſynnes, and that it is not poſſible, that they ſhoulde vtterly periſhe in death, but contrarie wyſe they muſte needes be rayſed vp agayne frō death to life thorowe Chriſt. For ſo Paule ſayth, we are buried with him thorowe Baptiſme vnto death. If we be grafted in hym, by the lykenes of his death, we ſhall alſo be partakers of his reſurrection.

Seinge then thys yonge perſonne, whoſe corpſe we broughte forth euen nowe, was baptiſed in the name of Chriſt, and brought vp in Chriſtian doctrine, and moreouer acknowledged Chriſt to be his only ſaluation and openly declared this his fayth, by communicatynge at the Lordes Supper, ſurely we haue a good hope, that this death, is not death in deede, but rather is a ſleepe vnto hym, out of whiche ſleepe he ſhall be rayſed inconuenient tyme, vnto the poſſeſſion of the inheritaunce of the heauenly kyngdome.

Wherefore remembrynge ſo great bountuouſnes, lette vs onely gyue thankes to the Lorde God, and praye, that he wyll teache vs earneſtly, to conſidre the thynges that be in the Pſalme writer, namely that our daies be ſhorte, that we ſlide awaye violently lyke a ſhoure of rayne, that we are as it were a dreame, that we maye be chaunged incontiuently lyke an herbe, whiche floriſheth and is freſhe in the morninge, and in the euening wythereth, and is cutte vp. And theſe thynges we muſte do for thys entente, that we may come to our ſelues in tyme, and be conuerted to a better lyfe, that we may leade an honeſte lyfe, and acceptable to God in the feare of the Lord, and finally that in death it ſelfe we may be preſerued vnto euerlaſtyng lyfe thorowe Chriſte our Lorde.

¶ Praye ye to God. Our father. etc. When the prayer is done, let the mininiſter ſaye.

The Lorde be wyth you. Let vs praye.

Almightie God, and moſte louynge father, encreaſe in vs the belefe of the reſurrection, where vnto thou haſte called vs thorowe oure Lorde Ieſus Chriſte, that beinge grounded vpon thys beliefe, we maye comforte oure ſelues in the death of thys oure brother (or ſiſter) whoſe bodie we haue now committed to the earth, accordyng to thy ordinaunce, and that we maye alſo comforte oure ſelues in other calamities, whyche in thys valleye of teares, we worthyly ſuffre for oure ſynnes. Further that we maye lifte vp oure myndes, and thoughtes vnto the heauenlye lyfe to come, and ſeke the thinges that are aboue, where Chriſte thy ſonne is, ſittinge at they right hande, finally that diinge to ſinne daily, we maye ſerue the al the dayes of oure lyfe in all ſanctification, and ryghtuouſnes, throughe the ſame Chriſte oure Lorde.

We gyue thanckes vnto the almyghtye God, hauenlie father for that, that thou haſt vouchſafed to cal this our brother (or ſiſter) to the knowledge of thi deare ſonne, and his communion, and to preſerue him in the ſame and nowe to ſende for hym, and remoue him to thy kingdome Graunte vs we beſech the thorough the ſame thy ſonne, that in thys place, and in al other we maie truly acknowlege our ſynnes, earneſtly lament them, and knowe, and prayſe the dayly more and more in the newnes of lyfe, and that ſo beynge ſtrenghthned with good hope, we maie loke for that bleſſed hope and appearinge of the glorie of the greate God and oure ſauiour Ieſus Chriſte, whiche liueth God and raigneth with the, in the vnite of the holye goſte, thorough out al generations. Amen.

And for the conſolacion of the faythfull in the Lord, and mouinge the zeale of godlynes, it ſhallbe conuenient, whan the corpſe is brought to the burynge place, to propoune, and declare before the people gathered ther together, the leſſon folowinge out of the .xv. Chap. of the firſt to the Corinth, But nowe Chriſte is riſen from the dead &c vnto this place what dooe we &c.

Thys I ſaye brethern that fleſhe, and bloude, vnto the ende of the Chap.

For our conuerſacion is in heauen vnto the ende of the Chap.

And if we be dead with Chriſte, we beleue, that we ſhall lyue wyth hym &c. vnto thys place, lette not ſynne than reigne. &c.

¶ Of holy and feſtiual dayes.

FIrſt we wyl that oure men vpon ſondaies apply them ſelues wholy to the Lord, and ceaſe from all corporal worckes, and buſines, and alſo from all iorneyes not neceſſarye, and practiſing of merchaundiſes. As God comaūded in his lawe. In ſix dayes lette them finiſh, and make an ende of all their worcke, and lette them ſanctifie the ſondaye altogether vnto the Lorde, that vpon that daie they maye be enſtructed and renued in faith, and religion, out of goddes word. And ſeuerli it is a great profe that, that man careth litle for God, and his owne ſaluacion, which of the whole weke, wyl not beſtowe ſomuch as one daye vpon heauenlye matters, to make hym ſelfe readye vpon that daye, and to come together with a godlye zeale, to heare goddes worde, and to receyue the diuine ſacramentes, and to praye together with the ſayntes. For the ſpirite of the newe teſtament ought to kendle in vs a much more feruent ſtudie of theſe thynges, than was ſtirred vp in the olde people thorough the lawe.

Wherefore the preachers ſhal oftē warne the people how greate a ſinne it is, to ſpende thoſe dayes in idlenes, ſurfettinge, dronckennes riotte, in nawghtye and filthye luſtes, as we ſe done communely, which be appointed to God, and to relygious, and ſpirituall exerciſes. For thorough this vngodlines the calamites that we ſuffer, and that hange yet ſorer ouer oure heades, are ſpecially prouoked. The paſtours than muſt pulle the people from thys vngodlines wyth all poſſible diligence by goddes worde.

¶ Beſide ſondaies we wyl haue holy daies to be kepte, and celebrated.

Chriſtmas. The daie of Stephane and Iohan. Of Circumciſion. Of the Epiphanie. ¶ Of the conuerſion of Paule. ¶ Of the purificacion of Marie. ¶ Of the Annunciation. ¶ The thurſdaie and fridaie before Eaſter, for thys entente, that vpon thoſe dayes the hiſtorie of the paſſion of Chriſte maye be propouned, and declared to the people. ¶ Eaſter daye with the two dayes folowinge. ¶ Aſcenſion daye. ¶ Whitteſondaye with the mondaie folowinge. The day of the natiuite of Iohn Baptiſt Of Peter, and Paule. The daie of the viſitacion of Marie. Of Michael, vpon which daie a ſermon ſhalbe made of the Angels, out of thys place, Math. xviij. Their Angels euer ſe the face &c. Item hebru. i. Angels be miniſtringe ſpirites &c. ¶ Out of theſe places the paſtours ſhall warne the people of this ſinguler benifite of God to wardes vs, in that, that he hath gyuen hys Angels to be the miniſters of oure welth, and they ſhall exhorte them, to gyue God thankes continually for thys benifite and to take hede, that they grieue not the Angels with theyr ſynnes, but rather ſtudie to make them gladde wyth all holynes, and godlynes.

Vpon the feſteas of the Apoſtles we wyl that the people ceaſe from labour, til the end of the holye ſermon, & than it ſhalbe lawfull for euerie man to returue to his worcke. For it is euident that to ceaſe from labour after dinner, is hurteful to agreat parte of the people. For in that time commenly they offende God with carnal wantōnes, more greuously than vpon other dayes. Therefore they that will kepe theſe h lye dayes holye, muſt ſe hereunto, that they alſo ſanctifie thē wholy to God, and paſſe them ouer with godlie exerciſes of religion, and not beſtowe them vpon thoſe thynges, whereby the wrath of God, is cheifely prouoked. Vpō thoſe holye dayes, on which we celebrate, and extol ſuch benifites of God, as be peculierly mentioned in the hiſtories of the holie ſcripture, the ſame hiſtories ſhalbe propouned, and declared to the people.

And wereas we haue no certayne knowlege of the Apoſtles doynges, beſyde thoſe thynges that we reade in the Goſpels, the Actes of the Apoſtles, and in theyr Epiſtles vpon the holye dayes of thoſe Apoſtles, of whome the holye ſcripture maketh no peculiar mention, the paſtoures muſte warne the people, and enſtructe thē of the office of the Apoſtles, and of the miniſterie of the goſpel generally, out of theſe leſſons of the Goſpel. Ieſus ſente his twelue diſciples &c. Mathe. x. Item Iohā. xv. I am a true vyue, and you be braunches &c. Or out of ſome other lyke leſſon. For hidden writinges called Apocripha or ſuche hiſtories, as men doubte of the certaintie therof ought not to be red in churches, whiche thinge was alſo decreed in the holye counſels.

Forther vpon thoſe dayes, on whiche the memories of the more notable ſayntes haue ben cuſtomeably celebrated heretofore, whether men ceaſe from bodylye labour vpon thoſe dayes, or not, lette the paſtours make holye ſermons, and theyr in, if there be anye hiſtorie of thoſe ſaintes worthey belefe lette them bringe furth out of the ſame pure examples of fayth and true frutes of fayth, and lette thē preach and exalte the ſame that they may be folowed.

So yet that ſome leſſon of the holye ſcripture be red aforehande at the beginninge, that the ſermon maye be deriued out of that leſſon cheifely, as we reade that the holye fathers dyd alſo. And if anye ſuperſticious tales, monſtrous, & falſe miracles of ſaynetes haue ben accuſtommed to be ſette furth heretofore vpon thoſe dayes, the poſtours ſhal ſtudie to bringe furth, and confute thoſe lyes, as in lyke maner al falſe worſhippinge of ſayntes. And lette them alwayes declare in theſe ſermons wyth al faythfulnes, and diligēce, how ſondrie, and horrible impieties and abommacions, haue flowē ouer the people thoroughe ſuche monſtrous praiſes, and falſe worſhippinges of ſaintes, where with as the glorie of God, ſo the honour of ſaintes alſo hath ben horibly defaced, & obſcured

Wherefore as often as anie holie daye, or memorie of Sayntes ſhal happen, the miniſters of the congregacions ſhall warne the people, howe the memories of ſaintes maye be godly celebrated, namely thus, firſt that we knowe theyr fayth, and the frutes of the ſame, that we haue in reuerence the gyftes, and meruaylous worckes of God, that we prayſe, and magnifie God for them, further that thereby we confirme in our ſelues faith and hope towardes God, and praye God with more confidence, to giue vs lyke fayth, and to confirme the ſame, for aſmuch as he hath promyſed that he wylbe our God no-leſſe, than he is the God of the Sayntes departed. Thirdly that we be enflamed by the examples of the Sayntes to folowe them godly, that we alſo maie raiſe vp the giſte of God that is giuē vs, and religiuoſſi folowe the ſteppes of the Saintes euery man accordinge to his vocacion. Finally foraſmuch as almoſt in al the other holye dayes, yea euen in thoſe whyche were appoynted for the remēbraunce of Chriſt the ſauiour, manifold ſuperſtition is crepte in, and manie vngodlie fables, and very heathniſh obſeruaciōs haue borne aſwinge lette the paſtours enquire diligently what parte of theſe toyes, and ſuperſtitions remayneth yet in ani people, and lette them confute the ſame erneſtly by the ſcriptures, and call men backe agayne from thoſe erroures to worſhippe God in ſpirite, and truth, and that purely, and ſimply accordinge to his word. For he hath redeined vs with the precious bloud of his ſonne Chriſt the vnſpotted lambe, from theſe vaine rites deliuered from the fathers. i. Peter. i.

¶ Of faſtinge dayes, and of lent.

TThe paſtours, and teachers of congregacyons ſhall dilygently teach the people what true faſtynge is out of thoſe thynges, that we haue touched before concerninge Chriſtian faſte. For thereby anye man maye eaſely ſe, that a true faſte, and ſuche as wee beginne out of true fayth, muſt be taken vpon vs willingly with true repentaunce, and wyth a godlye geale to make our ſupplicacious to God, not bi anie neceſſite of a lawe, not for the cuſtome of men, other wyſe they ſhall teach that it is not only of none effecte before God, but is alſo abominacion vnto hym. For it is euident, that, that wil to faſte, that repentaunce, and deſire to praye humbly to God, can be ſtiered vp by no commaundement outwardly vſed. For we haue not receiued the ſpirite of Chriſt by the lawe, but thorough the hearinge of the Goſpell. Gala. iij. Wherefore nether the Lorde himſelfe Chriſte, nor the Apoſtles or the ſaintes either after them, preſcribed anye certayne daye for faſtinge by a lawe, but only exhorted the congregacion, and euerie Chriſtian man to faſt godli, their conſciences in the meane while beinge boūde with no lawe. So in the olde teſtament faſtinge was commaunded by the lawe only vpon one daye in the yere. Wherefore it can not become vs the miniſters of the new teſtament, not of the letter, but of the ſpirite, to make lawes of faſtynge, and there wyth to ſnare the conſciences of Chriſtian people.

Therefore we thincke it ſhalbe ſufficient, that the paſtours exhorte the people diligētely to godlie faſtes, and vpō the faſting daies to allure them with thoſe exerciſes of religion, whyche the fathers alſo vſed. Whereof we haue entreated before in theyr place.

Wherefore we wil haue lente to be kepte after thys ſorte, Firſte, that the preachers admoniſch the congregacion dyligently as at al other ceaſons, ſo at this tyme alſo, of their weaknes, and of theyr ſynnes, and exhorte them to true, and liuelie repentaunce, Secōdly that they declare that the more religious ſorte of Chriſten men, and the feruenter in the zeale of Chriſte haue euer obſerued to giue them ſelues ſomewhat more at certaine tymes to the worckes of repentaunce, as faſting, erneſt ſupplications, and liberal almes, by that meanes renuinge in them ſelues the ſtudie of godlines, and ſtirring vp themſelues frō their natural faintnes, and ſluggiſhnes in goinge forwarde in the waye of the Lorde. For our nature is ſo defiled with vngodlines, and peruerſe luſtes of thinges partaining to this life, that all care of god, wareth feble, and colde in vs, if we do not often raiſe it vp, and kendle it with ſinguler meditacion of goddes worde, and feruent preayers to God.

Further more lette them declare that the obſeruacion of lente was inſtituted of the olde fathers for thys purpoſe, that if anie in the reſt of the yere had fallen in to ſome greuous ſinnes, or liued careleſly, being touched with no iuſte repentaunce of theyr ſinnes or other wyſe had behaued them ſelues neglygētli in religion both which euils are woūte to inuade verie manie, ſuch perſones ſhould be ſtirred vp, and kendled at this tyme to erneſt repentaunce of their ſinnes, and liuelye exerciſes of godlines, by ſondrie, and graue ſermōs, bi religious ſupplicatiōs of the whol congregacions, and alſo by the examples of them that were more feruent in the zeale of godlines, that they alſo myght applye them ſelues to relygious faſtes, and praiers,

Therefore that oure men maye be ſo deliuered from that ſuperſticion, and hypocriſie, where wyth they prouoked the wrath of God more greuouſly vpon thē, that neuertheles they maye wante nothinge, whereby they maye be allured, & ſette forwarde both to liuelye, and effections repentaunce of ſinnes, and to a cōſtante carefulnes, to go fore ward in the Lordes waye, by which thinges the wrath of God is pacified, and his benifites be more plentuouſly obtained, we wyl, that euerie daye in the lente (if it maye be obtayned that the people wil come together) holye aſſembles bee made, and that leſſons be reliouſlired, and declared out of the ſcriptures, which do more vehementli prouoke to repentaunce of ſynnes, and to a diligēte ſtudye to goe forewarde in the waye of Chriſt. Whereout the paſtoures ſhall make erneſt, and feruent exhortations, and adde therevn to ſomewhat longe prayers, and they ſhall kepe this aſſēbles ſomewhat later & farther furth in the daye chiefely three dayes in the weeke, namely vpon the ſeconde the fourth, and the ſixte daye, that they, in whom a wyl to faſt godly is ſtirred vp, maye haue more occaſion, and oportunite therunto.

For we can not wel hope that the olde maner of faſtinge maye be called againe chiefely among vs Germaines which was to differ meate vnto the euening, and to beſtowe the whole daie in holie doctrin, and praiers. Wherefore we ſhal be contente, if we maye obtayne, that after leſſōs, ſermons, and prayers, which ſhalbe ended at noone tyme, than, as the cuſtome nowe is, euerye man take meate accordynge to the neceſſite of nature, and as euery man is ſtirred vp to faſte, ſo that we calle it not ennynge whan it is not yet none, as we doe now a dayes to foliſhly I had almoſt ſayde peruerſly

But whereas we chiefely require lenten exerciſes three dayes only in the weeke, noman ſhal thincke that we do remiſſi, and neglygently herein, which wyll godly conſider to how fewe the true religion of faſtinge is knowen now a dayes, where as in Chriſtiā congregacions all thynges muſt be inſtituted, and done in ſpirite, and truth, and by all meanes we muſte fle al hypocriſie, which is abominable to God. Thus we reade that in the tyme of the holye fathers.

Ambroſe, and Auguſtine, euen at Rome, and in mani other places, vpon the fifte, and ſeuenth daye of the weke faſtyng was remitted in the lent. Vpon the dayes of the foure tymes communli called quatuor temporum embring daies, let holy leſſōs, ſermones, and praiers, erneſt and ſomwhat longe, be vſed, and later in the daie, as in lente, and lette the people be ſtirred vp diligently to true repē taunce, and the worckes of the ſame, faſting praier, and almes.

Of difference of meates.

NO true Chriſtian doubteth hereof, al the fathers haue witneſſed, and taught it with manie wordes, that the onlie difference of meates, with out the abſtinence of thynges dilitinge this fleſhe, whiche maye more prepare, and ſancſifie our bodies to the ſpirite of Chriſt in vs for the performance of alworkes of godlynes, is a verye vayne thynge, and vnpleaſaunt to God, as he himſelfe hath wytneſſed Eſaye, lviii. yea that it is an abomynable thinge, if anye truſt of merite be putte in it before hym, which thinge he hym ſelfe hath alſo witneſſed. Eſaie. i. cha. howbeit, among Chriſten men there haue been now a greate whyle not a fewe, whych haue thought that it is a true faſte, if vpon certaine dayes they abſtayne only from the fleſhe of fowle, and foure footed beaſtes, thoughe in the meane ceaſon they dilitiouſly fede them ſelues with the fleſhe of fiſthes, and other meates much coſtlier, and delicater, than the commune vſe of fleſhe is. The olde fathers in manye cogregations, were wounte to faſte vpon the fourth, and ſyxte daye of the weke, to which dayes ſome after warde added the ſaturdaie alſo, herof cam the cuſtome to abſtain from fleſh, and egges vpon thoſe dayes. For the old fathers vpon faſtinge dayes abſtayned from thoſe meates, howbeit they abſtained not onely from thoſe, but alſo from fiſhes, and all delycate meates, and from wyne to.

But for aſmuche as it hath been begonne a good wyle ſithens, that grauntes be made to all ſortes of men, and not to princes only to eate al maner of meates both in lent, and vpon other faſtinge dayes, and our biſchoplye office requireth that we ordaine all thinges amonge our men acordinge to the word of God, and to the edification of fayth, conſideringe theſe thinges, we ſee not what we maye enioyne to oure men concerninge the only differrence of meates, we commaunde our paſtours and preachers this one thyng, that they teach the people what is the true and Chriſtian abſtinence, and moderatiō of meate and drincke, and other thinges, which God hath geuē for the nede of the body, and that they exhort them to the ſame moſt diligently, I ſaye to that obſtimence, whereby the fleſhe is more ſubdued, and made more obediēt to the ſpirite, and that the pore maye feale ſome comforte, while we giue thē that, that we withdrawe from our ſelues. They ſhall alſo warne this diligently, that all abſtinence of thinges, which the Lord hath created, and giuen to vs for oure vſe, if we take it not vpon vs for this intent, that thorough the ſame religion towardes God, and liberalitie towardes our neyghbour maye be encreced, is very heathiniſh and Monkiſhe ſuperſtition, whiche God abhorreth though it be rigorous, and cauſe a ſharpe chaſtiſemēt of the bodye. Howe wyll God take ſuch an vnſhamefaſt faininge of abſtinence, yea rather not a fayning but a verie wicked mocking of the diuie maieſtie while vpon thoſe dayes, in which abſtimence of fleſh is boſted men fede to the full, and delite them ſelu •• wyth ſuche, and other meates much more coſtlye, and delicate than the cōmune meates of fleſh be. But for our parte we erneſtly deſire, and exhorte al our men, and euerye one of the paſtours, that they laboure to warne and exhorte them of whom they haue charge to turne them ſelues from the exceſſe, in tem perante and waſtfulnes, whyche they nowe vſe, to true ſparing and moderacion of meates, and drinkes, and other thynges, whyche this bodye nedeth, remembringe this ſaying of the Lorde, Take hede to your ſelues leſte at anye tyme your hertes be laden with ſurfettinge, and dronckennes, and cares of this worlde Item Petr. i. v. Be ſobre, and watch, for your aduerſarie the diuel, walketh about lyke a roringe lion, ſeekinge whom he made deuoure.

Of certayne other rites and ceremo nies of the churche.

THat holie daies maye be conſecrated, and ſanctified truli, and wholy to God, we wyl that nothing be omitted, that pertaineth to the ſtirring vp, and prickinge furth of the people to this ſantificacion of Chriſt.

Wherefore in toūnes, and great villages, where ſchloles, or more miniſters of the ongregacion ſhalbe we will that an aſſēble of the people be appoynted there in the mornyng early as it ſhal be moſte commodious for the people, for the behofe of ſeruauntes, and workemen, whiche can not alwayes be preſente at the appoynted tyme of Goddes ſeruice, and betwene thys aſſemble, and the oppoynted tyme of commune ſeruice, there ſhalbe at the leſte the ſpace of an houre, that they whiche wyll be preſent at the commune ſeruice, maye haue leaſure to prepare them ſelues thereunto. Let this aſſēble be begonne wyth a douch Pſalme, and let it alſo depart wyth a douch Pſalme. Finally let there be made ſuche a ſermon as ſhall declare the Catechiſme, wyth a ſhorte expoſition of the Goſpell.

And if there be in any congregation ſuch a numbre of clerkes, as both wyll, and can ſynge the mornynge prayers, let them endenoure them ſelues to ſyng ſonges out of the ſcripture onely, and that wyth true fayth, and pure myndes, that they maye ſteare vp, and confirme theyr fayth in Chriſte. And if it chaunce that ſome of the people come thither, let ſome leſſon be reade vnto them, and let them alſo be diligently moued to cōmune prayer. Where ſcholers be, let them come in to the church a litle before the commune ſeruice, and ſynge in latine theſe three Pſalmes, Tedeum laudamus, Benedictus dominus deus. etc. wyth ſome pure antiphonie agreinge wyth the ſcriptures, and a Reſponſorie and thus they maye be exerciſed in the ſcriptures, for the knowledge wherof they go to ſchole cheifely.

At the euenynge prayers, before the commyng together of the people the ſame vſage ſhalbe obſerued, and in the ſteede of Tedeum Laudamus, and Benedictus, they maye ſynge ſome pure Hymne, and Magnificat. When the people be come together, let them ſynge a Pſalme or two in douch, and then Magnificat, and afterwarde let the Catechiſme be handled, and let ſome leſſon be takē out of the ſcriptures, and reade to the people, whereunto there ſhalbe added a cōmune prayer, or collecte. And ſo let the people departe wyth thankeſgyuynge, and bleſſynge.

If there be a cuſtome receyued in any place to ſynge prayſes a litle before nyghte, the ſame maye be obſerued, ſo yet that in the ſteede of Salue regina, and ſuche lyke, ſome Hymne in douch with a commune prayer be ſonge to Chriſte the Lorde.

¶ Of eccleſiaſtical rites vpon workyng dayes.

IN cities and other places, where a meetely greate multitude of people, and miniſters be, lette there be appoynted at the leſt two aſſembles euerie daie, in the mornynge, and in the euenynge, and that at houres moſte commodious for the people. In euerie aſſemble lette a leſſon be reade, and briefe expoſition of the ſame wyth Douche Pſalmes at the begynnyng, and the ending and laſte of al with commune prayer. In verie populus cities, if the people, and miniſters wyll permitte it, there ſhall be two aſſembles before none, one verie early in the mornyng for workmen, and hyred ſeruaūtes the other after the ryſynge of the ſunne for ſtraungers, and citizins alſo, of whō there is a great multitude euerie where, whiche ſhal heaue leaſure inough to appeare before God euerie daye, that they maye heare his worde and make their prayers.

To whiche thynge the preachers ſhall earneſtly and diligently moue the people, for we haue verie greate neede of continuall doctrine, exhortation, and prayers vnto god. It is conuenient for them then, to whō God hath gyuen a ſufficient lyuynge, ſo that they maye omitte their handie worke ſo longe, to occupie thē ſelues the more in ſpiritual workes, to prayſe God, and to make ſupplications vnto hym for theyr neighbours, chiefely ſeing that if anie tyme be beſtowed vpon ſuche ſpirituall and godly exerciſes, they do not onely leeſe nothynge of theſe temporall thynges, but they rather gayne, muche temporall, and ſpirituall riches.

And that the people maye come wyth greater companie to ſuche aſſembles, vpon the working daies, the whole ſeruice, which conſiſteth in ſyngyng, readyng, preachynge and prayers, ſhall endure but an houre. And the mornynge aſſemble of workmen ſhall be dimiſſed ſomewhat ſoner.

But as for the holie ſupper of the Lorde, which the Lorde inſtituted not to be ſet forth for a vayne fyght but to be receyued for a cō mune remembraunce of his death, and reſurrection, and a true communion of his bodie, and bloude thorowe the Sacrament, we ſee no cauſe why it ſhoulde be obſerued vpō the working dayes, when there is not a ful, and iuſt aſſemble of the people. For to handle thys right holie ceremonie, or to allure men to handle it otherwyſe, then it was inſtituted, and cōmaunded of God, maketh vs giltie of the Lordes bodie and bloude, the continuall, & dayly abuſes of which Sacramēt, howe great calamities they haue brought in to the world, we feele (alas) dayly to much. And if a lyuely and effectuous remēbraunce of Chriſte, and gods benefites cā not be obteined and kepte with holy leſſons, Pſalmes and prayers, what other thynge ſhall we bringe to paſſe with the often celebration of the Lordes ſupper, then to heape vp offences and gilt againſt the Lordes body and bloud For how cā they rightly vſe the ſacramētes whiche can not encreaſe, and confirme their fayth, out of the pure doctrine of Chriſt, and cōtinual praier. The old and feruent fathers in the true zeale of godlines, thoughte that the matter was in right good caſe with thē if with ſemely attention, and earneſt repentaunce of miſdeedes, they myghte celebrate the Lordes ſupper with their people, in whō the fayth of Chriſt as yet was more lyuely at the leſt, vpon the ſundaies. The paſtours that dwel in villages ſhall ordeyne two aſſembles of the people euerie weke, and three in the wynter, in whiche ſome leſſon ſhall be had wyth cōmune prayer.

¶ Of peculiar dayes of ſupplicatious communely called profeſſions.

DAyes of ſuch ſupplications ſhalbe appointed at certeine times, namely when ſome notable neceſſitie, or occaſion ſhall chaunce, whiche may prouoke vs to cal for the healpe of the God more vehemently as when we be aflicted of God wyth intemperatnes, or corruption of the ayer, wyth wante of vitaile, ſeditions, warres, or wyth ſome other viſitation, or at the leſt when we be preſſed by reaſon of the greuous wicked actes of the whole people, or of the miniſters whiche haue rule of thē.

When theſe thinges happen, lette vs vnderſtande that we are chaſtiſed of God. Wherfore let vs turne to him wyth all oure herte, and wyth mooſte earneſt attention of mynde, in faſting, in weeping and lamētations, as he him ſelfe warneth vs to do by his prophetes. We reade moreouer that the prophete Samuel, Kyng Ioſaphat, Eſdras, Ieremie, and the Niniuites with other inſtituted, and called together aſſembles for ſuche ſupplications. We knowe alſo that ſuche prayers were made by the whole cōgregation of Ieruſalem when Petre was taken, whereby they obteined alſo deliueraunce of the ſame perſon.

There ſhall be then an ordinarie daye of ſupplication appoynted, euerie moneth, and that vpon weneſdaye, or fridaye, as it ſhall be moſte commodious for the people. And the whole people ſhal come together to thys conuocation, none otherwiſe then they do vpon holy dayes. Then ſome leſſon conuenient for the place, and time ſhalbe recited whereby the people, may be ſteared vp to acknowledgyng of ſynne, and amendement of the ſame, wherewyth we prouoke the anger of God agaynſt vs, and deſerue al maner of calamities. Furthermore they ſhall alſo be moued to prayer for remiſſion of ſinnes, for Goddes mercie and healpe, and alſo they ſhall be ſteared to liberall almes.

Whereunto there ſhall ſuccede a litanie in douch, after the fourme, that foloweth.

And whē the people haue alſo ſayd their priuate prayers, at length the paſtoure ſhall ende commune prayers wyth ſome one of thoſe collectes, that folowe the litanie here.

Beſides theſe cōmune prayers, in Cities and where a greate companie of people is, a litanie ſhall be ſonge wyth them that come together in the ſpirite, and commune prayers ſhall be made vpon an appoynted daye euerie weeke.

But in thoſe ſupplications, which are appoynted for ſome notable neceſſitie, and afflictiō ſent of God, an holy daye, and faſting ſhall be proclaymed to the whole people, at leſt vnto the ende of cōmune prayers.

And in ſuche ſolemne dayes of ſupplication, ſome vehemente and earneſte leſſons, ſhall be reade out of the Prophetes, concernyng repentaunce and renuinge, and correction of lyfe, and out of the ſame, the intollerable wrath of God ſhall be propouned to the people moſt diligently, and vehemently.

Litanie. Lorde haue mercie, Chriſte haue mercie, Lorde haue mercie, Chriſte heare vs, O God the heauēli father haue mercy on vs O God the ſonne redemer of the worlde haue mercie on vs. O God the holy goſte, haue mercie on vs. ¶ Be fauourable. Spare vs O Lorde Be fauourable. Deliuer vs O Lorde From al ſynne. Deliuer vs O Lorde. From al errour. Deliuer vs O Lorde. From all euyll. Deliuer vs O Lorde. From the awaytes of the diuyll. Deli. etc. From ſodeyne, and euyll death. Deliuer. etc. From peſtilence and hungre. Deliuer. etc. From warre and ſlaughter. Deliuer vs. From ſedition, and priuie hatred. Deliuer. From lightenyng and tempeſtes. Deliuer. From euerlaſtynge death. Deliuer vs etc. By the miſterie of thy holy incarnation, Deliuer vs O Lorde. By thy holy natiuitie. Deliuer vs. etc. By thy Baptiſme, faſtynge and tentations. Deliner vs O Lorde. By thyne agonie and ſweatynge of bloude. Deliuer vs O Lorde. By thy croſſe and paſſion. Deliuer vs. etc. By thy death and buriynge. Deliuer vs. By thy reſurrection and aſcenſion. Deliuer. By the commyng of the holy goſte the comforter. Deliuer vs O Lorde. In all tymes of our tribulation. Deliuer. In all tymes of our proſperitie. Deliuer vs. In the houre of death. Deliuer vs O Lorde. In the daye of Iudgement. Deliuer vs. etc.

We ſynners, beſeche the to heare vs.

That thou wylte vouchſafe to rule and gouerne thy holy and catholike churche. We.

That thou wylte vouchſafe to keepe the biſhoppes, paſtours, & miniſters of the church in holſome doctrine, and holy lyfe. We be.

That thou wylte vouchſafe to take awaye ſectes, and al offenſes. We beſeche the to. etc.

That thou wylt vouchſafe to brynge them agayne into the waye of truth, whiche ſtray and be ſeduced. We beſeche the to heare vs.

That thou wylt vouchſafe to treade Satan vndre our feete. We beſeche the to heare vs.

That thou wylt ſende forth faythful workmen into thy harueſt. We be.

That thou wylt vouchſafe to gyue to al the hearers encreaſe of thi worde, and the fruite of thy ſpirite. We beſeche the to here vs.

That thou wylt vouchſafe to lifte them vp that be fallen, and to ſtrengthen them that ſtande. We beſeche the to heare vs.

That thou wylte vouchſafe to conforte and healpe the weaklinges and ſuche as be tempted. We beſeche the to heare vs.

That thou wylte vouchſafe to gyue peace and concorde to al kynges and princes. We.

That thou wylte vouchſafe to gyue oure Emperour perpetuall victorie agaynſte the enemies of God. We beſeche.

That thou wylte vouchſafe to guyde & defende our prince wyth his officers. We be.

That thou wylte vouchſafe to bleſſe, and preſerue our officer and cominaltie. We be.

That thou wylte vouchſafe to regarde, and ſaue the aflicted, and ſuche as be in daunger.

We beſeche the to heare vs.

That thou wilt vouchſafe to giue luckie deliueraunce, and encreaſe to women wyth chylde, and nurſes. We beſeche the.

That thou wylte vouchſafe to cheriſhe, and keepe Infantes, and ſicke folke. We beſech.

That thou wylt vouchſafe to deliuer priſoners. We beſeche the to heare vs.

That thou wylte vouchſafe to defende Orphanes and wydowes, and to prouide for them. We beſeche the to heare vs.

That thou wylte vouchſafe to haue mercie on all men. We beſeche the to heare vs.

That thou wilt vouchſafe to perdon, and cō uert our enemies, perſecutours and ſclaunderers. We beſeche the to heare vs.

That thou wylt vouchſafe to gyue and preſerue the fruites of the earth. We be.

That thou wilt vouchſafe to heare vs. We.

The lambe of God which takeſt away the ſinnes of the worlde. Haue mercie on vs.

The lambe of God whiche takeſt away the ſynnes of the worlde. Haue mercie on vs.

The lambe of God whiche takeſt away the ſynnnes of the worlde. Gyue vs peace.

Chriſte heare vs.

Lorde haue mercie on vs.

Chriſte haue mercie on vs.

Lorde haue mercie on vs.

Amen.

A prayer or collecte after litanie.

The miniſter.

Lorde deale not with vs after our ſinnes.

The Quier.

Neither rendre vnto vs according to our iniquities.

The miniſter.

O God the mercifull father, whiche deſpifeſt not the groning of the cōtrite, nor contempneſt the affection of them that morne, be preſēt at our prayers, which we poure forth before the in the affictions, which cōtinually laie vpon vs, and heare the ſame mercifully that the thynge, that the gyles of Satā, and mē entende, maye be brought to naught, and diſperſed by the deuiſe of thy goodnes, that beinge hurte wyth no perſecutions, we may euer giue the thankes in thy holy congregation, thorowe Ieſus Chriſt our Lorde. Amē.

An other Collecte.

The miniſter.

Call vpon me in the daye of tribulation.

The Quier.

And I wyll deliuer the, and thou ſhalte glorifie me.

The miniſtre.

Spare Lorde, ſpare oure ſynnes. And thoughe continuall payne be due vnto vs, whiche ſynne wythout ceaſyng, yet graunte we beſeche the, that the thynge, that we deſerue vnto perpetuall deſtruction, may paſſe frō vs vnto the furtheraunce of vertue, thorowe our Lorde, etc.

An other Collecte.

The miniſtre.

Healpe vs O God our health.

The Quier.

And for the glorie of thy name deliuer vs and be mercifull to oure ſynnes for thy names ſake.

The miniſter.

Almightie, euerlaſtynge God, by whoſe ſpirite the whole bodie of the congregation is ſanctified, and gouerned, heare vs praying for al ordres, and degres, that bi the gift of thy grace al the ſame may ſerue the faithfully, thorowe our Lorde, etc.

An other Collecte.

The miniſter.

Shewe vs Lorde thy mercie.

The Quier.

And gyue vs thy ſaluation.

The miniſter.

God from whom all holie deſires, good purpoſes, and ryghtuous workes procede, gyue thy ſeruauntes that peace, whiche the worlde can not gyue, that our hertes beinge wholy cōſecrated, to thy cōmaundementes, and the feare of our enemies being remoued oure tyme thorowe thy protection maye be wythout ſtormes and quiet, thorowe oure Lorde, etc.

An other Collecte.

The miniſter.

Entre not Lorde into iudgemente wyth thy ſeruaunt.

The Quier.

For no liuing creature ſhalbe iuſtified in thy ſyght.

The miniſter.

Almightie God, which knoweſt that we beinge in the middeſt of ſo great perels, can not ſtande, by reaſon of mannes weakenes graunt vs ſaluation of bodie, and ſoule, that by thy healpe, we may ouercome thoſe thinges, whiche aflicte vs for oure ſynnes, thorowe our Lorde, etc.

Of cōmune almes.

IT is the propre, and neceſſarie office of euerie cōgregation rightly ordred, and inſtituted, to prouide that none amonge thē want neceſſarie thynges to lyue well and godly, but that euerie mā, whom God hath broughte, and enioyned to eche cōgregation, be miniſtred vnto, aſmuche as ſhall ſuffice hym to lyue godly, and moreouer that they procure that no mā liue idly, and be burtheuous to other, to which miniſterie the primitiue churche appointed Stephane wyth his cōpanions. Act. vi. Wherefore we wyll alſo procure that in euerie cōgregation ſome mē of notable godlines, wyſedome and faythfulnes, beinge approued by the teſtimonies of euerie cōgregatiō, ſhalbe appointed by the viſiters, as many as ſhal ſeme to ſuffice, for that purpoſe in euerie place. Theſe men ſhal note the names of all needie folke, and ſhall diligētly obſerue, in what neede euerie man is, and howe he liueth, and they ſhal alſo exhort euerie man to worke, accordynge to his ſtrēgth, and ſhal withdrawe almes frō them that cā worke, and wyl not, according to the ſaiynge of Paule, he that worketh not, lette hym not eate.

It ſhall perteyne to theſe prouoſtes of the holy almes, to laye vp in the eccleſiaſticall treaſurie all maner almes, and oblatiōs, that godly men ſhal offre to the Lorde in the congregatiō, or giue priuately, and therout they ſhal diſtribute to pore folke according to euerie mānes neceſſitie, and ſhal giue an accōpte of al that they receyue, and lay forth to thē, whom we wyll appoynt thereunto.

And that mē may offre their giftes to the Lorde more liberally, we wyl that there be a peculiar place, and cheſt ordeyned in euerie tēple for this purpoſe, not farre frō the alter that it maye be in the ſighte of al the people. And the preachers ſhall diligently exhorte the people, that they appeare not emptie before the Lorde, chiefely vpon ſūdaies, and as oftē, as a great cōpanie is gathered together, when baptiſme is miniſtred, the Lordes ſupper, cōfirmation, the bleſſing of mariage, and when men reſorte together, to a buriall. Itē as oftē as mē priuately either deſire the healpe of God in ſome greate neceſſitie, or gyue thākes to God for ſinguler benifitee, as whē the Lorde hath ſent, or remoued diſeaſes, or other daungers, or hath otherwyſe dealte bountuouſly wyth vs.

Furthermore we wyll that the foure offeryng daies in a yere be kept, that thei which communicate at the Lordes table, may offre ſome gifte foure tymes in the yere, whiche thing they ought to do no we the more gladly for that, that they knowe, that they truly offre to Chriſt him ſelfe in his mēbres, according to his worde, wherfore they ſhal heare in time to come that bleſſed voice. Come the bleſſed of my father, & poſſeſſe a kyngdome prepared for you frō the begynnynge of the worlde, for I hungred, and you gaue me to eate. etc. We wyl alſo prouide by the healpe of God, that in no parte of theſe ablations of the faythfull, be gyuen to anie bodie, but ſuche as neede in deede, and chiefely to Citizins, and Iudwellers of euerie place, and amonge thoſe to them principally, that be in greateſt neede, as to widowes, Orphanes ſicke folke, & ſuch as be otherwiſe oppreſſed with nede & miſerie. Finalli aſmuch as may be ſpared, ſhall alſo be giuen to ſtraungers.

And foraſmuche as this maner of gatherynge and diſtributing the offerynges, and almes of the faythfull was taught of God him ſelfe both in the newe teſtament, and in the olde, the faythfull wyl gladly applie thē ſelues therunto, and wil much rather cōferre theſe their almes into the cōmune treaſurie of the cōgregatiō, thē diſtribute the ſame to poure folke after their owne myndes. For when moſt approued mē ſhal be made ouerſeers of this matter by the hole cōgregatiōs after the inſtitution of the holie goſte, what man is there that wyl ſtande ſo much in his owne conceyte, that he wyll not beleue, that ſuche men, ſhall both ſe better than he hymſelfe canne, in whome Chriſt the Lorde is to be cheriſhed, and wyth a more ſincere iudgement diſtribute to the membres of Chriſte. For God is not abſente with his bleſſinges from his owne inſtitucions.

As for commen almes remayninge, and other reuenues giuen to the Lord for the vſe of the poore, Item the goodes that fraternites haue for the ſame liberalite, we wyl procure that they ſhalbe broughte together by the viſitours into the commune treaſurie of euerye cōgregacion, that al poore folke maie be more lyberally ſuccoured. It is a verye harde thinge, and full of buſines to miniſter thinges neceſſarie for lyfe, to all perſones that nede, neuertheles bi the helpe of Chriſt the Lorde, wee wyll ſo order this promiſion for the pore, and cauſe it ſo to be adminiſtred that we doubte not it ſhall ſhortely come to 〈1 page duplicate〉 〈1 page duplicate〉 paſſe, that al maner of neceſſarie thinges ſhal be liberally miniſtred to all ſuch as nede vn fainedly, and that wilful beggerie ſhalbe taken awaye, and euerye man putte to ſuch labour as ſhalbe profitable, and comodious for him, ſo that he ſhal burthen no man with out cauſe. If theyr remainie in anye plaſe hoſpitalles for poore people, for orphanes, for olde men and women, for ſicke, and leproſſe perſones, we ſhal procure, that the ſame ſhal be diligently loked vpon, and reformed, that nedie, and miſerable folke, for whome thoſe prouiſions were made, maye haue conſolacion, and comforte from thens as largely, and cōmodiouſly as maye be, And the cheife deacons of congregacions, and wardens of the holie treaſure ſhal haue charge of them, ſo that by them, whiche heretofore haue had the procuration of ſuch hoſpitalles, all thynges ſhalbe ſo adminiſtred, as they were firſt inſtituted, that all the neceſſites of the faythful maie be moſt commodiouſly holpen, and ſuccourred, accordynge to the Lordes commaundment, and that alfautes, and incommodites whyche are wounte to crepe into theſe holi inſtitutions ſhalbe reſiſted in tyme and that effectuoſly.

Of erectinge of Scholes for Children.

GOd hath comprehended in the writinges of the prophetes and the Apoſtles, hys doctrine of ſaluacion, whereby he bringeth men to euerlaſtinge life, and ſheweth vs awaye to calle vpon him, and to praye to hym fore thinges, that be verie neceſſarie to paſſe furth this preſent life handſomely, and honeſtly. He hath cōmaūded that men be taught this doctrine moſt diligētli and, that it be lerned, and kept perpetualy. And this is a ſingular benifit of God, that he preſerueth hys worde beinge ſette furth in certayne bokes, from the beginning, vnto the ende of the worlde, wherein we haue a ſure knowlege, and doctrine of hym, to lyue godly, and bliſfully, and by the ſame we maye lerne the beginning the growynge furth, and the ſpreadinge abrode of thys doctriue, in to the hole worlde. Thys benifite I ſaie of God is right excellent, and verie ineſtimable wherefore that ſtudie, and care, wherewith mē labour, that this boke of lyfe, and euerlayſtinge ſaluacion maye be kepte ſincere, and faythfully taught and declared to men, that they maye lerne thereby the true knowlege of God, is vndoubtedly an office of godlines, & a ſeruice of god moſt acceptable. For which cauſe God inſtituted the kyngedome of Iuda, and mainteined it wonderfully ſo manye hundred yeres, name ly that there mighte be a people, a monge whome this booke ſhoulde be rightly kepte, and a monge whom there ſhoulde remayne ſure teſtimone is of God, and of his wyl towardes vs, vnto the cominge of Chriſt. So God preſerued alſo after the comminge of Chriſte, and ſhall euer preſerue ſome kyngdomes, and cōmen weales, where this boke ſhalbe kepte to the ende of the worlde.

Seinge than that God, and our father regardeth ſo much that this boke be religiouſli kepte, taught and lerned, it is ſurely the office of all princes, and of them that miniſtre the commē weale, to erecte Scholes, and ſo to prouide mete teachers for the ſame, and ſuch maner of teaching the youth of Chriſt, that thys heauenlie doctrine comprehended in the holie Byble, maye euer be kepte pure and faythfully taught in the congregacion.

For thys cauſe it is well knowen, that at the beginning the Apoſtles euer inſtituted ſcholes in the congregations.

There be moreouer other liberal ſciēces, right goodlie giftes of God, whereby great commodites are procured to the commē lyfe of men, and preſerued, whyche alſo be verie neceſſarie for the ciuile adminiſtracion of the worldly matters. It is than expediēt, that the youth be enſtructed herein. Wherfore if we ſhall ſuffer ſchooles to fall downe, and the ſtudie of lerninge to periſhe, in ſhorte tyme the congregations ſhall want paſtours and teachers, and profeſſours of other good ſciences, and the commen weale ſhall lacke gouerners, whereby both the congregations, and the common weale muſt nedes vtterly periſhe, and be ouerthrowen.

Wherefore we wyl, that in euerie towne aſwel ſmale, as great, latine ſcholes be erected for the behofe of the youth, as the condion of euerie place wyll ſuffer. And that the ſcholemaſters, and ſuch as ſhal worcke with them in ſcholaſticale labour, may haue theyr rewarde and wages with leſſe charge of the people, we wyll by thaduiſe, and aſſente of oure dioſeſanes after that we haue tried the cōmodite thereof, depute certaine vicarages, and other prebēdes to this vſe. Neuertheles the children ſhal alſo paie parte of the ſtipēd to the maiſters, namely ſuch, as nede not the almes of the congregacion. Which rewarde euerie ſcholmaſter ſhal equally dyuide with his aſſiſtantes.

Further more what order ſhalbe kepte in euerie ſchoole, what fourmes there ſhalbe, what howres ſhalbe appoynted to teach the youth: the ſcholmaſter ſhal ſo order, as it ſhal ſeme moſte conuenient for the teachinge of children, after that he hath conſulted wyth the paſtour, and ſuche as we ſhal make viſitours, or ouerſeers of this matter peculierly. For as in other thynges ſo in ſchooles alſo a conuenient order is of greate importaunce. The ſholemaſters, and theyr fellowes ſhall haue theyr office inioyned vnto them by the conſul of euerie place, the paſtour beinge preſent. To theſe perſōs the ſcholemaſters ſhal promiſe, that they wyll applye theyr office faythfully & teach the youth after thys ſorte

Firſt that they wyll teach the chyldren of the loweſt fourme to reade, and write, and for that purpoſ they ſhal vſe latyne bookes, wherein is the Lordes praier, the crede, & the ten cōmaundementes, and ſuch like thynges pertainyng to the inſtitution of chyldren in religion, ſo that wyth the firſt letters they may acquaynte theym ſelues wyth the preceptes of godlines. Hereunto they ſhall adde the reading of Donate. And the ſcholemaſters ſhall preſcriebe to theſe children certayne latine wordes or ſentences daily in the eueninge whyche they ſhal render the next daye in the moringe. They whiche haue lerned to reade, and beginne to aſſaye to write, ſhalbe remoued to another fourme. And the boke of Cato ſhalbe red vnto them, and thei ſhalbe ſette to lerne Donate wythout boke whom whan they haue learned, ſome commen grammer ſhalbe ſette before thē, which they ſhall alſo lerne wythout booke in order worde bi worde. And the high procuratours of ſcholes ſhall principaully haue a regarde hereunto, that the childrē lerne ſome certaine and regular grammer. For that is neceſſarie for manie cauſes. But bicauſe greate labour and continuall repeticion is requiſite to the printinge of grammaticall rules in childrē, and the children themſelues abhorre from thys labour, the moſt parte of ſholemaſters neglect the rules of grammar, or teache thē negligently and make haſte to the readinge of poets, and Tullie, and ſuch like authors, whyche is pleaſaunter both to the teachers, and heares, than the perpetual repeticion of the rules of grammare is. But by this prepoſterous maner of teachinge, the youth is greatli hindred, for thei neuer lerne to ſpeake certaineli, and purely, whan they be not accuſtomed to certayne rules of ſpeakynge. Wherefore the ſholemaſters muſt be enioyned with ſingular diligence, and bounde by an other to teache a certayne accuſtoumed, and reguler grammer, and certayne preceptes of ſpeakinge, & to beate in the ſame with cōueniēt interrogaciones, and anſweres that they maye be grammarians, and knowe acertayne way to ſpeake latine. In thys companie than of the ſeconde fourme, the childrē ſhalbe reteined ſo lōg, til they haue perfectly lerned Donate, and al grammar rules. And herwyth beſides Cato, Aeſopes fables, and ſome dialoges of Moſellane, or Eraſmus, ſhalbe expouned, and ſuch other good for exerciſes, and preludies.

And the thynges that ſhalbe interpreted vpon one daye aboute eueninge, they thē ſelues ſhall interprete the ſame the nexte daye, with the declinacion, and cōiugacion of ſome nownes, and verbes, wher rules of the gendre, caſe, preterperfectetens, & ſupine ſhalbe demaunded of thē, as al good ſcholmaſters know they muſt do, and wil do alſo diligently. Further more this fourme muſt be daily exerciſed in writinge, and euerie one ſhall delyuer to the maſter ſome enioyned writinge

After the children haue lerned the Etimologie or rules of grammare metely well, a thirde fourme ſhal be appointed of ſuche, as haue profited ſo far in learninge. To theſe children the maſters ſhal expoune Tirence, and the Aeneis of Virgil, and they muſt procure, that they learne perfectly the rules of conſtruction which the maſters ſhal declare with plaine, and euident exemples. Further in the repetion of a leſſon, theſe two exerciſes muſt be diligently retained, namely that the childrē do euer declare the conſtructiō of the text, and alſo adde the rules ſo that they recite the coniugations, and declinations and ſhewe the rules of the ſame. In this exerciſe of repetinge, and examininge, a lerned, and faithful maſter ſhal teach, how manie waies the ſame ſentence maye be ſpoken in latine, with ſuch declaracions of the propriete, and elegancie of the latine toung, they ſhal cauſe more plentious fruit than may be here fully expreſſed. But this matter conſiſteth altogether in the faythfulnes, and dexterite of the maſter. Wherfore men thoroughly learned faythfull, and prompte in teachinge, muſt be ſought furth, to haue the gouernance of ſcholes, cheifely in greate townes.

In thys fourme there ſhalbe a certayne howre appoynted euerye weeke, at whyche howre the childrē ſhal reherſe wythout boke the rules of grammar, that they forget them not. The maſters maye alſo change thir lectures, and in the howre deputed to virgil, expoune Tullies epiſtles. In thys furme alſo euerie childe ſhall write, and delyuer euery weeke a latine Epiſtle, that together thei may learne both to ſpeake & to write latyne

The fourth fourme ſhalbe of thē, whiche haue lerned theyr grammare rules, and conſtruction, and haue attained a metly good latyne toung. To thē afterwarde ſome logike ſhalbe red, as the logik of Ceſarius, Philip, or Sturmius, and ſome eaſie accentinge, as of Murmelius, or ſome other lyke. In thys fourme more ouer ſome bookes of Ouides Metamorphoſis, de Pōto, and Tullies offices ſhalbe red, The childrē of this fourme ſhal alſo be ſterred vp to write verſes which they ſhall deliuer to the maſter euerie month. But foraſmuch as manie be of that nature, that thei lern to mak verſes with much difficultie, the ſhole maſter ſhal vſe ſuch moderacion in requiringe thys ſtudie, that he maye exerciſe euerie one in that, that he ſhall perceyue the nature of euerie one, to preuaile in. Howe be it he ſhall exhorte the dulle alſo to this arte, that thei do not vtterly caſte a waie thys art, for the greate profite, which it hath vndoubtedly. But they ſhall ſtirre them to trauaile furth as much as they canne, and to write ſome verſes though they be but fewe. For this exerciſe maketh perfite grammarians, and putteth the youth in remembraūce of manie neceſſarie thinges of figures, of ſō drie wayes to ſpeake latine, and fedeth maruailouſly copie of latine ſpeach.

Two howres a weeke ſhal ſuffice for the readinge of logike. But whan it is ended, it muſt be begonne a gayne. At other howres the maſter ſhal interprete to theim, to whom logike is red, the greke grammare, if they be fitte for that purpoſe, & whan he hath ended the grammare he ſhal expoune Heſiodus, or Phocilides, or ſome like thinge, as a wiſe maſter ſhal percieue to be profitable for the children. But the exerciſes of grammar rules, and conſtruction ſhal not be omitted in thys fourme, but ſhalbe vſed in the repeticion of Ouide.

Theſe be the lectures, whiche maye conuenently be reade the ſeconde, thirde, fifte, and ſixte daye of the weke. For ſeinge that chriſtiā ſcholes ought chifely to ſerue for the mainteinaunce, and furtheraūce of the knowlege of God among men, and to retaine, and promote the doctrine of Chriſte, and the hole true Chriſtian religion, we wyll, and commaund that vpon the furth daie of the weke the ſchole ceaſe frō other lectures, and exerciſes, and that thys daye be beſtowed vpon teaching the catechiſme, and demaūde, what the chilhren canne ſaye therein, And we wyll do oure endeuoure that ſome commē, and vniforme Catechiſme ſhalbe vſed thorought the hole dioceſe. For we muſt not graunte to the ſcholemaſters that euerie one ſhall make a newe catechiſme, but we wyll that they all vſe the receyued, whiche they ſhal ſo decylre, and beate in to children, that the youth maye be kepte, and euer furthered in the ſyncere knowlege of Chriſt, in fayth, and communion of the congregacion.

And the ſelfe ſame doctrine muſt be taught in the ſcholes and in the cōgrgaciōs. Which thinges the ouerſeers of the congregacions, ſhal cheifly loke to. Furthermore the ſcholemayſter ſhal exhorte his elder ſholars to the communion of the Lords ſupper, but let him firſt enſtructe them diligently of this ſacrament, and examen them.

Finally in this fourth daye of the weke, whan the catechiſme ſhabe handled, let eueri childe of the loweſt fourme be hearde, whether he can faye in latine, and in hys mother toung the partes of the catechiſme, that is to ſaye, the Lordes praier, the crede, the ten commaundmentes, the wordes of baptiſme, and of the Lordes ſupper, and of diſcipline, and chriſtian correction, as they are wrytten, Math. xviij.

Vpon the ſame day the ſchole maſter ſhal grammatically interprete to hys elder ſholers, and to ſuche as canne attaine to it, the Goſpel of the ſondaye nexte folowyng, and ſhal declare the ſume of that leſſon to them, and ſhewe them what thinges are touched therein concerninge faith, and other vertues that, the ſcholemaſter, and the youth may accuſtome them ſelues to knowe more certainly, and to ſerch out more religiouſli, the thiuges that be taught in the Goſples lette the Saturday be beſtowed vpon Muſike, that vpon that daye the rules of Muſike may be taught and the yong men enſtructed, and exerciſed to ſinge, cheifely thoſe ſonges, which vpon the nexte ſondaye ſhalbe ſounge in the temple. For ſcholemayſters and ſcholars muſt not only be preſent at the ſonges in the congregacions befor other, but they muſt al ſo beare the cheifeſte ſtroke, not only vpon holie dayes, but alſo vpon other dayes, whā there ſhalbe holye aſſembles as it ſhalbe appointed, after the cōdicion, and commodites of euerie place. In this mater ſuche moderacion muſt be kept, that the childrens heath be not hurted in the winter thorought colde, if they be deteined to long in the temple, and that they be not ſo occupied in ſinginge that theyr ſtudy of lerninge be hindred. It pertaineth alſo to the maintenaunce and encreſe of grauite, and religion in temples, that to ſondrie, and longe ſonges be not vſed. But theſe thinges, and ſuche other that pertaine to the dignitie of holie aſſembles & edificaciō of the people of Chriſt, the viſiters ſhal appoint accordinge to the oportunitie of euerie place.

¶ Of the ſchole of deuinitie,

But for maiteinaunce of Chriſtean doctrine, and holeſome adminiſtration of churches, thoſe firſte beginninges are not onely required, whyche be gotten in the ſcholes of children, but furthermore it is neceſſarie that men giuen theym ſelues altogether, to lerne perfetly the vniuerſal ſcripture of the prophetes, and the Apoſtles, and to excuſſe al the hearde queſtions whyche haue exerciſed the churche from the begninge, Item to knowe the waye, and meane, whereby the holy fathers in theyr time defēded the Lordes truth in the cōgregacion, and kepete the ſame pure vnto vs, and finallye howe we maye in our time defende, and retaiue the ſame.

That there maye bee euer in the congregation meete men, and well furniſhed to ſet furthe, and defende the doctrine of Chriſte, and that ſo the true doctrine of Chriſt reueled vnto vs from God, and comended and beclared by the Appoſtles, which the true catholike church of Chriſte hath euer holden, maye be kepte, and ſprede furth vnto oure poſterite by the grace, and goodnes of chriſt thys of righte ought to be chiefeſte care of great princes, and al gouerners of commenweales, as in dede, it is the principall ſeruice of God.

For theſe cauſes the Apoſtles, and their diſciples inſtituted in theyr congregacions ſuch peculiar lectures and ſcholes, as we read of Iohan the Euāgeliſte, Pof olicarpus, of the ſcholes erected Antioch, Alexandre and conſtātinople. And ſuch wer ſcholes at the beginning, whych nowe be eccleſiaſtical colleges.

And this maner of inſtitutinge ſuch ſcholes was verie profitable to the cōgregacions for foure cauſes. Firſt that the writinges of the Apoſtles, and prophet in ſuch colleges, and ſcholes, might be preſerued from periſhinge. Secōdly that there myght euer be witneſſes of the Apoſtolike writinges, whyche ſhoulde be true, and which counterfeit. For euen ſtreyght waye at the beginninge ſome wrytinges were carred aboute vnder the name of the Apoſtles vntruly, whyche were furth with reiected, and noted by theſe ſcholes. As we reade that Ihon the Euangeliſte reproued one, for addyng a falſe appendice, to the Actes of the Apoſtles. Thirdlye, that ſuch ſcoles might bear witnes, what doctrin and vnderſtandinge of the ſcriptures was taught by the Apoſtles, leaſt ſtraunge doctrines, and enterpretations of the ſcriptures and ſuche as fyght with the doctrine of the Apoſtles might crepe in, the authours wher of ſhould be vnknowne, or elles aduerſaries to this teſtimoni of the cōgregacion. Fourthly that out of ſuche colleges, and ſcholes meete teachers and gouerners might be taken for other churches alſo. Theſe, I thinck wer the cauſes, whither wer alwaies in the congregations ſuch companies and colledges from the beginninge, whyche after that they wer enriched by the liberalitie of princes, and godlye men, thei were broughte to ſuch colledges of Cannons, as we ſe nowe a dayes.

But foraſmuch as the ſtudie of the holie ſcriptures is euer quēched a greate while ſithens in theſe colledges, & many other ſlanders pernitious to the cōgregations ar com in with a lamentable ignorance of holy matters, ſurely, the great nede, & neceſſitie of the congregations requireth, that ſcholes be reſtored, and preſerued aſmuche as the Lorde wyl helpe thereunto.

Wherfore we alſo haue purpoſed to erect, and cōſtitute ſuch a ſchole of Diuinitie at Bonne, wherein after the cuſtome, ſome mete readers ſhal teach the holye ſcriptures and other good learnyng, in which we wyll alſo procure that the ſtudentes ſhal haue a place, and a table as the maner is in other vniuerſities. And moreouer, we wyl depute ſomwhat for pore younge men.

There ſhall then be appoynted for a beginning ſeuē profeſſours in this our ſchole. The firſte ſhall profeſſe diuinitie, and ſhall teache openly two dayes of the wieke in the olde teſtament, and two other in the newe, to whoſe iudgement we wyll permitte, that he ſhall chuſe out of the holie bokes, thoſe, that he thynketh wyll be moſte profitable for the hearers, as in the olde Teſtament, Geneſis, Deutoronomie, the Pſalmes, Eſaie. In the newe, Paule, Iohn, Luke. And this profeſſoure ſhall ſo moderate his doctrine, that it agre with this ſūme of holie doctrine, which we haue deſcribed in thys boke, and whiche is in deede the doctrine, and meanyng of the true, and catholike churche of Chriſte. This principall reader of diuinitie ſhall alſo exerciſe the office of the ſuperintendant in the cō gregrations nigh aboute, and as the rector of thys ſchole, he ſhall haue charge of the other reders and ſhal warne thē of their duti if neede be, and if they do not their duties he ſhal bryng the matter before them, whō we wyl appoint to be vphoders, and maynteyners of thys our ordinaunce. He ſhal labour alſo to maynteyne mutuall cōcorde betwene the profeſſours, that one hurte not an other wyth wordes, writinges, or other wayes. And he ſhall decree, and put in execution, by the aduiſe and aſſent of the other readers, thynges perteynynge to the diſcipline, and correction of the youth.

The ſeconde reader ſhal alſo examine the holie ſcripture, but there wythall he ſhall teache the hebrue tonge. Two daye in the wicke, he ſhall enterprite ſome boke, wyth a theological expoſition. Foure dayes he ſhall reade hebrue in order. Firſt he ſhal teach the grammer, and then he ſhall expoune ſome boke of the Bible, and therin he ſhal declare the rules, and vſe of the grammer, that thys tonge maye be more certeynely knowen of yonge men, and be made more familiar vnto them.

The thyrde profeſſour ſhal reade logike, and the greke tonge, both twaine euerie day in the wieke, in the which he muſte teache, as vpon the ſeconde, the thyrde, the fifte, the ſixt day of the wieke. Which thynge ſhal not be harde vnto hym, whiche hath atteyned but euen a meane knowledge of both the artes. For he that hath once wel perceyued the ru es of Logike, ſhall not haue muche a do to teache them.

But he ſhal chuſe ſome cōmune, and good Logike, as is the Logike of Ceſarius, philip. or Sturmius. And he ſhal not chaunge that, that he hath begonne to teache, and moreouer as often as he hath ended the ſame, he ſhall adde ſome boke of Aritoteles his Logike, whom he ſhall interprete in greke. But he ſhall choſe the eaſiar bokes, as is the boke of Porphyrius or of the Predicamentes, or ſome parte of the Analitikes, that the youth maye be prepared to the readyng of Ariſtotle. And he ſhall moderate all theſe thynges accordynge to the capacitie of the hearers. When the boke of Ariſtotle is finiſhed, he ſhall returne to the accoſtomed Logike of Ceſarie, Philippe or Sturmius.

In the other houre, when he muſte reade greke, this reader ſhal firſt teache the grammar, and afterward Heſiodus, or ſome part of Homere, or ſome Tragidies of Euripides, or Sophocles, or ſome oratiō of Iſocrates, or ſomewhat of Luciane, or Herodotus. Thoſe ended he ſhall returne to the grammare.

The fourth reader ſhall profeſſe Rhetorike, and ſhall reade euerie daye twyſe, one houre he ſhal beſtowe vpon the preceptes of Rhetorike, and he ſhal chuſe ſome good Rhethorike cōmunely vſed in the ſcholes, which ended he ſhall expoune Eraſmus his boke de copia rerum, and after that ſome bokes of Quintilian, namely the ſecond, the thirde the eight, and the tenth.

On the other houre he ſhal expoune ſome ration of Cicero, wherein aſmuche as he ſhall thynke needfull, he ſhall declare howe the oration agreeth wyth the rules, and preceptes of Rhethorike. Howbeit ſome tymes in the ſteede of oratiōs, he ſhall mengle ſome what out of the poetes. This reader of Rhethorike ſhal alſo profeſſe moral philoſophie. Therefore in the houre deputed to thys lecture, he ſhall expoune ſometymes Tullies offices, and ſometymes he ſhal interprete Ariſtotles his Ethikes in greke, and ſhall introduce the youth to the readynge of theſe bokes.

The fifte reader ſhal be a grammarian, for though thys ſchole ſhall be appoynted and inſtituted for thē that haue learned grā mare in the ſcholes of chyldren, yet for as muche as the wittes of chyldren, and yonge folke be vnlike, and ſome when they come to theſe cōmune lectures, knowe not theyr grā mare fully, and ſome forget the ſame, it ſhall be neceſſarie that amonge other cōmune lectures ſome chyldely exerciſe in grammare be alſo reteyned.

Lette the profeſſours then, whē they haue tried the learnynge of euerie one, diſtribute the chyldrē into certeyne, fourmes, as euerie one hath profited in learning, and lette them pricke thoſe forwarde, whiche haue not bene ſufficiently trained in grammare, to learne the ſame more perfectly. To thys reader there muſte be two houres aſſigned euerie daye, in whiche he ſhall cauſe the youth to rehearſe wythout boke the rules of grammare, euerie one in ordre. And thys cuſtome muſt needes be euer reteyned in ſcholes, and not chaunged. And foraſmuche as the youth vnwillingly ſuſteyneth thys exerciſe, the profeſſours muſte all agree vpon the maynteynaunce of thys ſtatute, and cōpell the youth wyth puniſhmentes to thys exerciſe, euerie one accordynge to his age, and according as he hath profited in learnynge, that they may make theyr hearers perfecte grammarians, whiche thinge healpeth excedynge muche to true and ſubſtantiall learnynge. For cōmune ſtudies are greatly endamaged in thys tyme, by reaſon that a perfecte inſtitution of grammare is neglected, and manie yonge men go to other profeſſions, and artes, before that they haue perfectly learned grammare. Of whiche hinderaunce though all faythfull enſtructours of youth complayne, and as muche as in them lyeth, woulde gladly remoue the ſame from theyr ſcholars, and compell them to learne grammare perfectly, yet they wante the authoritie, and ayde of them, whiche haue ſuperiour power in ſcholars. Wherefore we wyll that oure ouerfears ſhall diligently reſiſte thys euyll, and procure wyth all diligence that thys exerciſe of grammare be faythfully maynteyned, and ſette forth. In the other houre thys reader ſhall cauſe the chyldren to rehearſe without boke the accentynge of Mycillus, and ſhall require of them, that they exerciſe them ſelues in wrytyng of verſes. And for thys purpoſe he ſhall expoune ſome Poete vnto them.

We wyll that the ſixte profeſſoure ſhall reade Mathematicall ſciences, and naturall Philoſophie, and we thynke it ſufficient that he reade one houre in a daye. Therefore on the ſeconde, and thyrde daye of the wieke, he ſhall teache Arithmetike, and that done he ſhal reade the litle boke of the Sphere made by Iohn de Sacro buſto, whiche muſte be diligently declared to the youth. Afterward he ſhall returne to Arithmetike, and ſhal cō tinue therin. On the other two daies, namely vpon the fifte, and the ſixte, he ſhall profeſſe ſomewhat in naturall Philoſophie, and he ſhall chuſe ſome vſed, and approued boke in thys arte, as ſummula Alberti, or Philippes boke De anima, or ſome ſuch that is not veri lōge, nor obſcure. Whā theſe be ended, he ſhall take in hande to declare ſome ſhort Coſmographie, as the Coſmographie of Appian, wherein he ſhal teache the youth the maner of comptyng diligently.

The ſeuenth reader ſhall be a lawyar, whyche ſhalle expowne the Inſtitutions of Iuſtinian one houre euerie daye. For it ſhal be good to introduce gentlemēnes children, and the chyldren of other worſhypfull Citizins, whiche ſhall come to thys ſchole, to the knowledge of the lawe, teachynge the fyrſte principles of thys arte. Whiche thing ſhall haue thys commoditie, that while they trauayle in the lawe, they ſhal perceiue how greate the vſe of other artes is, chiefely of Rhethorike, and Logike.

But bycauſe manie chyldren, and yonge men ſhall come into thys ſchole, a phiſition, and an Apothecharies ſhoppe ſhall be needfull. Where we wyll haue an eye to this cō moditie alſo.

Euerie wieke on the fourth day thre profeſſours ſhall come togyther, the Rethoritian, the Logitian, and the Grammarian, that they maye examen the yonge mennes wrytynges, as well proſe as verſes, and amende ſome of them, that the youth maye ſee what thynges be fautie, and learne to auoyed the ſame, and to wryte better. The profeſſours alſo ſhall procure aſmuche as maye be, that the ſcholars do euer ſpeake latine.

Of diſputation.

It pleaſeth vs alſo that foure tymes in a yere, a diſputation of diuinitie be kept, vpon a ſaturdaye, in whiche diſputation the profeſſours, of diuinitie ſhall ſitte as Iudges by courſe. But the profeſſours of artes ſhall procure, that ſome diſputation, or declamation be vſed euerie moneth. In diſputations lette the better learned amonge the ſtudētes make argumentes, and then the profeſſours thē ſelues. At theſe diſputatiōs we wyl haue a Rector to be euer preſente, that they maye diſpute comely, and wyth friendlie myndes, and that the diſputations gyue not occaſion to pernitious brawlynges, and diſſentions. Further it ſhall perteyue to the Rector to ſee that profitable matters be ſette forth to be diſputed of, and ſuche as be offenſiue to no man. The ſame man ſhall diligently exhorte the youth to the holie communion, and ſhal laboure to bringe to paſſe, that they go to the Lordes table often in the yere. But they that ſhal come to the communion, ſhall fyrſte aſke abſolution, and then they ſhall be examined, what they haue profited in the doctrine of Chriſte.

But howe the houres ſhall be deſtributed, when euerie profeſſoure ſhall reade, the profeſſours them ſelues wyth the Rectour, ſhall appoynte, whom we wyl alſo to make ſtatutes by commune aduiſe, concernynge the maners of the ſtudentes, whereby they maye be allured, and dryuen to thoſe thynges, that perteyne to godlines, and other vertues, and whereby alſo they maye be an exemple to other men, of godlineſſe and honeſtie.

The Rectour then, and the profeſſours ſhall make lawes, that the Scholars at conuenient tymes go to the temple comely, and together, that they be preſent in the holie aſſembles, heare ſermons, praye wyth the cō gregation, vſe the Sacramentes, offre their gyfttes to Chriſte the Lorde for the pore, that they eſchue vngodly othes, euyll ſpeakyng, eurſynge, and all noyſome, and vncleane ſpeache, all gloutonie, dronkennes, and vnchaſtnes, that they weare comely and honeſt apparell, not iagged, or otherwiſe gaye, and proude, that theyr gounes come doune beneth theyr knees. Theſe thynges and ſuche lyke, perteynynge to diſcipline ſemely for chriſtian Scholars, and to honeſtie, ſhall be comprehended in ſtatutes, and ena ted with puniſhmentes.

Suche a Schole, out of which moſt ample cōmodities ſhal come to the congregation, and that eueri ordre of mē mai be wel inſtituted, and mainteined, ſo that not only the profeſſors ſhal haue iuſte ſtipendes, but alſo certeine poore ſcholars ſhalbe founde, if the reuenues of one abbaie be appoynted hereunto, which now be wretchedly waſted. For ye maye fynde many Monaſteries euerie where, in whiche there ſcarcely remaine fiue or ſixe monkes, and ſuch men, as neither be, nor cā be any waies profitable to the cōgregation, and whiche moſte ſhamefully waſte ſo greate riches conſecrated to Chriſte the Lorde, and to his cōgregation. Wherfore al princes, and ſuch as adminiſtre the ſupreme power ought to ſee that theſe thinges be corrected after a chriſtian ſort, and that theſe cō ſecrated gyftes of godly mē may be turned to that vſe, for which they were dedicated to the Lorde. Whiche thinge we truſte by the healpe of God we wyll procure not vnprofitably with the aduiſe of our men.

By what meanes a chriſtiā reformation of holy miniſterie, and cure of ſoules may be begonne, and practiſed in pariſhes.

THat pariſhes, and the holye miniſteries in the people of Chriſte, maye be ryghtly ſeene vnto, it is chiefely neceſſarie, that euerie pariſhe haue his meete miniſters, whiche wyll do theyr office in the congregations wyth al faythfulnes, and diligence. Wherfore firſt we wyl procure that al pariſhes be exactly viſited by wyſe and graue men, whiche woulde gladly Chriſtes worde to be promoted. Theſe men ſhal examē, what maner of paſtours, and miniſters be in euerie congregation. For if the people ſhal be ryghtly brought to Chriſt the Lorde and be inſtituted, & edified in faith towardes hym, they muſte needes haue ſuche guydes, and paſtours, as be learned vnto the kyngdome of God, as ſaynte Paule preſcribeth vnto his diſciples Timothe and Tite, and ſuch as burne wyth a zeale to brynge many therunto, finally ſuche as be meete to teache other to keepe thoſe thynges that Chriſte hath commaunded vs all to keepe, ſo that the paſtours and miniſters be furniſhed to teache other, faſte keepers of the faythfull worde, that they may be able to exhorte thorowe holeſome doctrine, and confute them, that gayneſaye the ſame. For if the ſalte be made vnſauerie, no thynge cā be ſalted therwyth, and if the light be darkened, darkenes obſcureth all thynges. But it behoueth paſtors, & techers of cōgregatiōs to be to other in the ſteede of ſalte, and a candle in the waye of the Lorde. You be, ſayeth Chriſte to his diſciples, the ſalte of the earth, and the light of the world. Wherefore by the healpe of God we wyll procure wyth as great diligence as we can, that in oure dominion ſuche be made paſtours, and miniſters ouer congregations, as wyth vnfeyned diligence laboure to lyue accordynge to the Canon taught of the holie goſte by the miniſterie of ſaynt Paule, and moſte ſtraitely required by all the Canons of the holie fathers, though being letted thorowe mannes weaknes they can not perfectly atteyne to the ſame, neuertheles at the leſte in the principall matters whiche perteyne to the holie miniſterie, they ſhall ordre all theyr doinges accordynge to thys Canon. Firſte then, whiche thynge is alſo neceſſary to the reformatiō of the church we haue determined to admitte none to the adminiſtration of congregations, e to ſuffre anie in the ſame, whiche is in a manifeſte crime of intemperantie, or vnchaſtnes, or couetouſnes, by vniuſt gaine, by vſurie, or any other fraude in bargaining, or in any wrōge done to his neighbour, yea whiche declareth not a true zeale to lyue temperately, iuſtly, gently, friendly, and godly, and to enſtructe their houſehold in the ſame way. For where thys zeale wanteth, there lyuely fayth can not be, nor the true knowledge of Chriſte. Howe can ſuche then teache fruitefully, and be meete witneſſes of the fayth in Chriſte? For, aſmuche as they buyld wyth doctrine, ſo muche they pull doune agayne with their vncleane lyfe. For it can not be that ſuche ſhould cōſtantly teache true doctrine, ſeinge they loue not God truely. Wherefore it is muche more tollerable to haue fewe, and the ſame verie godly paſtours, and feruent in the zeale of Chriſt, tyl God him ſelfe vouch ſafe to thruſte forth more meete workmen in to his harneſt, then to cōmitte the congregations, though they be neuer ſo ſmall, to their faythfulnes, whiche them ſelues knowe not Chriſt. For no man knoweth Chriſt, which ſtudieth not to obey his commaundementes and to keepe him ſelfe cleane frō wicked, and miſcheuous actes. i. Iohn. iij. Euerie one that ſinneth, hath not ſene God, nor knowē him.

And that al vnchaſtnes, and vncleane life may bemore eaſely turned awaye from the miniſters of the congregations, we beſeche, exhort and require of them al, whiche be now ſet ouer the cōgregations, or ſhal be hereafter, that wyth all diligence they ordre theyr lyfe ſo godly, temperately, chaſtly, and holily, that they maye be guydes to the people of Chriſte, not onely in doctrine, but alſo in exemple of life, and that they may bring the ſame to Chriſte, caſtinge before no man anie blocke to ſtumble at, thorowe diſſolute and vnchaſt lyfe.

But to whō it is not giuē to liue blameles, and holily without mariage, we thynke it not our parte to forbidde them holie mariage. But thys we beſeche them, and require of them, that if they wyl entre into holy mariage, they entre into it holily, and in the Lorde, that is to ſaye, lette them ſeeke them ſelues ſuche wyues, as they maye well hope ſhalbe an healpe to them, not onely to leade forth theyr priuate lyfe godly, and wythout reprofe, but alſo to execute the holie miniſterie of the cōgregation more readely, and religiouſly. Let them then deſire of the Lorde, and wyth godly diligēce let them ſeeke women excellinge in religion, and all honeſtie, godly, and holily brought vp, hauyng good teſtimonie amonge the congregation. For the holie goſte requireth ſuche wyues of the miniſters of the congregation, and the verie great neceſſitie of the congregations requireth the ſame.

They that deſire to marie them, whom they had for concubines before, ſhall not be permitted ſo to do wythout the conſent of the viſitors, whiche ſhall determine herein that, that ſhall ſeme to be profitable for the congregation, and conuenient for the holie miniſterie. For euen the familie of the paſtours muſt garniſhe the Goſpel of Chriſt, and theyr wyues muſte be an exemple to other wiues in al godlineſſe, and chaſtitie. As the holy goſte commaunded by S. Paule.

Secondly we haue determined to admit no man to thys miniſterie, nor to ſuffre anie therein, whiche applieth not the readynge of the holie Bible, and hath not profited ſo far in chriſtian doctrine, and lyfe, and alſo in the knowledge of adminiſtringe the congregation of God, that at the leſt he be able to declare the cuſtomable, and communely vſed leſſons, whiche are wonte to be propouned to the whole congregation out of the ſcriptures, and conueniently handle by the ſame the principal articles of oure doctrine, and moreouer enſtructe tollerably chyldren, and more aged folke, yea the vniuerſal people of Chriſt, in the religion of Chriſt.

Thirdly whereas that a mā may rightly ordre the holy miniſterie, & profitably ſerue the cōgregations therin, it is neceſſarie, that he entangle not hym ſelfe in the buſines of thys lyfe, but gyue hym ſelfe wholy with al diligence to readyng, doctrine, & prayer, we exhort and require by the cōmaundement of Chriſt, and by the authoritie of our archebiſhoply office, of al paſtours, and curates of ſoules, that they vtterly bid al worldly, and fleſhly cares, and buſines farewel, and caſte the ſame frō thē, as (beſide the lawe of god) the canons require with great ſeueritie. For cōcerning the neceſſaries of life, we wil faith fully procure, that euery mā ſhalbe liberally prouided for, that beinge diſcharged of the care of this lyfe, they maye wholy gyue thē ſelues both to lerne the holy ſcripture, and to ſtudy the ſame day and night, whiche onely enſtructeth vnto ſaluation thorowe fayth in Chriſt, and alſo to prayers, wyth which only we may obteyne the true vnderſtandyng of the ſcripture, and the gift and grace to de liuer the ſame wholſomely vnto other, and luckely to ſerue Chriſt the Lorde in thys office vnto the edification of the cōgregation.

Fourthly we cōmaund that the paſtours haue often cōuocations, and godly exerciſes in the ſame, whiche we wyl appoynte in certeyne, and conuenient places, and tymes, as the cōmoditie of the cōgregatiōs, and miniſters ſhall ſuffre, and herein they ſhall vſe none excuſe, excepte it be verie neceſſarie.

In theſe conuocations one ſhall faythfully, enſtructe, warne, and exhorte an other of the ſincere vnderſtandyng of the ſcriptures, and of the holeſome adminiſtracion of their office. For ſeing that the knowledge, and vſe of a paſtorall office, is ſo miſerably loſt, we wyll appoynte by oure viſitors, as much as we maye, ſome paſtours, and teachers in certaine places, which be ſome what more furniſhed in the knowledge, and religion of the holie miniſterie, to whōe the other paſtours and miniſters dweling nigh aboute, ſhal reſorte euery weke, or as often as it ſhalbe conuenient, and ſhal heare of them the expoſition of the ſcriptures, and other thinges pertaning to paſtoral cure, & ſo better furniſh thē ſelues vnto their office. And if caſes, and difficultes hapē in theyr miniſterie, out of which thei can not vnfolde thē ſelues, let thē vſe the counſel of theſe men. And if they be warned that thei haue erred, or don amis in ani thing let them take that warninge in good parte, and regarde it wel, and diligentli amend thē ſelues in that, wherein they erred, and lette them, if they haue not, fully execuited theyr office in anye pointe, recompenſe the ſame ſtudiouſly.

Further more we wil alſo inſtitute greatter conuocations to be kepe twiſe a yere, and beſide thoſe we wyll haue two to be kepte euerie yere in our cite of Colone, as the olde cuſtome is, wherunto the Deanes onli ſhal reſort, and thei which haue ſome peculier buſines there, or be called thither.

To theſe conuocatiōs than, the paſtours and Deanes euery man according to his ordre, ſhal come together ſtudiouſlye, neyther ſhal they abſent them ſelues from thens, except it be for a neceſſary cauſe, we wil prouyde alſo that euery congregation ſhalbe viſited euery yeare by mete viſiters, whiche if they haue perceiued any faute to haue crept into the pariſhes, which thei them ſelues cā not amende, they ſhall propoune the ſame in the greater conuocations, that it maye be amēded by the authoritie of a ſynode. Wher for we wyl chuſe men excellyng in wyſdom faythfulnes and authoritie, aſmuche as the Lord ſhal geue, to rule this conuocatiōs, and to execute viſitations, to whom we wil geue ſuch authoritie, that they maye reſiſt fautes, and inconueniences whan they aryſe, and vſe fit remedies.

Nowe all the actes of conuocations, and viſitations muſt be referred hereunto, that al pariſhes may haue faythful, and mete miniſters, whych may execute their miniſterye faythfully accordyng to Gods worde, and want not iuſt defence againſt vniuſt violēce and cauillations of wicked menne. And that thei, which haue not faithfully executed the holy miniſtery, or be found to haue committed any faut in their liuyng, be corrected or if that cannot be brought to paſſe, that they be remoued from the holy miniſtery. Finally, foraſmuch as ſondry chaunſes, & diſeaſes and other lets of the holy miniſtery happen dayly vnto paſtours, as vnto mē, this thing ſhal alſo be decreed in cōuocations, & viſitations, whā it happeneth to ſome miniſter by reaſon of ſiknes, or ſome other cauſe, that he cannot execute his miniſtery himſelfe, that ſome of his felowes, if ther be ſondry miniſters in the ſame congregation, as it happeneth in tounes or ſome of his neighbours, if any haue no felow, as it is wont to be in vilages, ſhal ſupply the rome of the miniſter, ſo empeſched, that the peple be not ani wher defrauded of the holye miniſtery of Chriſt.

Of the reformation of canonical colledges

CAnonical colledges ar now a daies for the moſt parte of two ſortes Some ther be, into which the ſons of Dukes, Erles, knightes and noble men are only receiued. Ther be other, in to which the children of other men ar admitted. Nowe where as all theſe wilbe counted clearkes, and partly alſo prieſtes, deacons, & ſubdeacons, and ſome cānons, that is to ſay reguler clarkes, if a lawful and canonical reformation of theſe perſons ſhoulde be taken in hand, it behoued ſurely, that al thei ſhuld buckle thē ſelfes to that maner of miniſtring to the cōgregatiō & alſo of liuyng, which the rules preſcribe to ſuch perſons, that is to ſai, they ſhould apply them ſelues to the cure of ſoules, and to the edifiyng of the reſte of the cōgregatiō in the doctrine of Chriſt, I mean that the preiſtes ſhould endeuour thē ſelues to preach and miniſter the ſacramentes, and gouerne eccleſiaſtical diſcipline, the deacons and ſubdeacons ſhould apply the miniſtery of the ſame doctrine and ſacramēts, and the diſtributing of almes, wherūto the other orders of the clerks ſhuld ſet their hands alſo, eueri mā according to his place & degre. For this is the proper office of al the cleargie, as the authorities of the cānōs and olde fathers teſtifie, to fede the flocke of Chriſt. Clerkes fede the ſhepe, I am fed ſayth Ierome to He liodo, where he numbreth him ſelfe amonge Monckes, and ſheweth a difference betwne Monckes and clearkes.

And where as in a chriſtian reformation of churches, we ought to haue a regard here vnto & to ſeke this thing with al diligēc nāely that al thinges may be reſtored in the cō gregations right cōmodiouſly, & with as lytle offence of mē as may be, that the reformatiō conſiſt not only in glorious writinges, & nothing in dede, for the chriſtian mē muſt do al thinges ſincerly, therfor in the reforma iō of eccleſiaſticall matters we muſt brynge to paſſe, that the holy miniſtery, and hole doctrine of Chriſt may be reſtored to a ſure inſtauratiō of religion, and to the welth of the vniuerſal congregatiō. This ende thā being ſet before vs, & ſincerely regarded, we think this way of reformation ſhould be taken in hand in canonical colleges.

Firſt we wil that our reuerēd chapter of the hieſt, and principal colledge, ſhal retaine and kepe ſtyl their free, and canonical election of al their felowes, and prelates, al their dignitie, old laws, libertes, and preuileges as they hane had of old time, and vſe the ſame frely, and frākly without let or perturbatiō of any man, howbeit vn er this cōditiō, that in doctrine, celebratiō of Maſſes, adminiſtratiō of the ſacramētes, and other eccleſiaſtical miniſteries, thei ſo behaue them ſelues, as it is deſcribed in thys our forme of reforma iō, and that thei ordre their life, as it becommeth thē that profes the diſcipline of clearks, and thei muſt paſſe other in religiō, that not only nobody be offēded with their conuerſa iō, but that manie by theyr exemple may be alured and ſtirred vp vnto al godlines, and honeſti Further that thei ſo order and moderat their leſſōs and ſōges in the tēple, that thei fech al thinges that thei wil read, or ſing out of the diuine ſcriptures or at the leſt that thei diſſēt not frō the ſame. Which thing that we may bring to paſſe more cōmodiouſly, & certainli we offer our ſelues to chuſe, & to ioyne mete mē for this purpoſe to thē, whō it ſhal pleaſe our ſuprēe cāons to depute to this matter which with their choſē mē, ſhal examen the bokes of holie leſſōs, and ſōges that ar now vſed, and ſhal frame al thinges that muſt be read, or ſonge in the temples thorough the yere, according to the rules of the holie ſcriptures. So that not only our principal Chap, & college, but alſo al other clerkes thorough oure citie, and dioceſe ſhal haue a forme, and maner, that they maye folowe to reade, and ſinge in temples. And that the vſe of the latine tounge maye be keptein congregacions: we wil that it be fre, and lawful not only to our principal Cha. and college, but alſo to al other colleges thorough our dioceſe, to vſe the latine tounge in goddes ſeruice, & yet ſo that wher as pariſhes be incorporated to colleges, thoſe leſſōs, and ſōges, which are vſed for the peple, be red and ſōg in douch, as it is cōſtituted in this our fourme of reformacion that the cōmen people maye vnderſtande the thinges, that ſhal bee red or ſonge out of the ſcripture, and adde their A men to the ſame.

Thirdly let the colleges of Canōs thorowe our whole dioſes prouide, that the pariſhes which they haue had long time in corporated, wante not mete paſtours, teachers, and ſcholemaſters. And that they be not defrauded of iuſte wages, leſt theſe cōgregacions ſhoulde want lawful miniſterie both of religiō, & alſo of cōmune lerninge. And if the colleges ſhall thyncke that they are burthened therewith, their maye ſome vicarages, whan they ſhall be vacant, be turned to thys vſe, which is right neceſſarie for the cōgregaciōs. Fourthly that there be appointed in our prē cipal college tow men of excellēt lerninge, & religion to preach to the cōmen people daily to whom let their be tow prebēdes aſſigned and it ſhalbe cōueniēt that they be exēpted frō the quiare for the purpoſe reherſed. Fiftly that thei order a ſchole of the college with ſingular diligēce, that the yonge princes, and Erles, whiche be appōinted to the high college, and alſo other maye be ſo taught, and enſtructed therein, that they maye be an ornament and aide boeth to thēſelues and alſo to other, and to the hole congregacion of God

Sixtly we require that eueri prelate, and cānon of our principal colledges execute the miniſterie, that is peculyarly enioyned to euery man faythfully, and diligently, that is to ſay, that the prouoſt, and eueri Archdeacō prouide euerye man in his Archdenerie, firſt that the congregations and ſcholes be fayth fulli loked vpō and renued in tyme. Secōdly that the goodes of the church be faithfully kept and diſtributed, and nothing waſted therof, or alienated from the congregation. Furthermore, that euery mā exerciſe his iuriſdictiō in his Archedenery after that ſorte and reformation, that hertofore we haue preſcribed in our ſeculer, and eccleſiaſtical iudgemētes, and will preſcribe hereafter by the aduiſe and conſent of our counſayle.

Finallye, let this be the proper charge of the proueſt, that aſmuch as he may, he mantain the goodes of al the churches, and ſuche as ſhalbe geuen to ſcholes, and that he bring to paſſe that al the miniſteries of the congregaciōs of hys Archedenery be reſtored, and preſerued euery where, and renued whā the matter ſhal ſo require accordinge to Gods word, and this is our forme of reformatiō. So it ſhal pertain to the Deane of the principal colledge, firſt to labour herein, that all eccleſiaſtical miniſteries, adminiſtrations of ſacramēts and their ceremones be ordred and executed chiefli in the principal college afterwarde in other cōgregatiōs alſo accordynge to the lordes worde and thys our reformatiō Secondly that all the Canons of the principal college, order theyr life wel and honeſtli, and liue in Chriſtian diſcipline, as their profeſſion requireth. Further that he beſtowe faithful labour aboute the colleges matters, that they maye be rightly, and timeli hādled and diſpatched as cōmodiouſly as maye be. Finalli that he haue a peculiar charge of the preachers of the high college, that there be euer mete mē appointed, and that they, which be appointed do their dutie diligently.

For the perfurmaunce of al theſe thinges the Subdeāe or Vicedeāe muſte be an helper to the Deane, and in the abſenſe of the Dean he muſt exequute al the forereherſed matters pertaning to the Deane.

The ouerfear of the Quiar ſhal procure, that al thinges be cōely, and religiouſly red, and ſoung in the Quiar, and in the aſſemble that is wounte to come to gether to the principal temple, and that al trobleſome, and vncomelie actiōs be eſchwed. The office of the ſcholerulers of the principal college ſhallbe, firſt, to prouide diligently that the ſchole of the high colege haue faithfull, and mete teachers, and that the ſame order, and exequite their lecturs, and eccleſiaſtical exerciſes rightli, and cōely. Secōdli to procure that the yonger Canons be ſtirred vp, warned, and pricked furth to godlie, and honeſt ſtudies of lerninge, and alſo to a ſemelie inſtitution, and framinge of their life, and maners. Further to watch that thei, which muſt be appointed to the holie miniſteries, be lawfully examined, and that no mā be admitted or ordained to any holy miniſtery, except he be approued accordinge to this our reformacion. Finally he ſhall faythfully exequite his wounted office in the chapter houſes, in demaundinge of ſentences, and in ſpeakinge, and aunſwering In the name of the chapter.

After the ſame ſorte other Canons alſo muſt faithfully applie their office, and miniſterie aſwel noble mē as prieſtes in reading, and in hādlinge matters of the college in the Chapter, and obeinge theyr prelates, as it is conuenient.

And whā Canons, which be prieſtes ſhal not be boūd to ſomanie maſſes, as they haue ben heretofore, it woulde pleaſe vs, that this waie be kepte cōcernig them hereafter, namely that tow of them be deputed, and bounde vpon the ſōdaies, and holie daies to celebrate the holie Euchariſta, and to diſpenſe ſacramentes. Tow to preache, whyche therefore ſhoulde be fre frō the Quiar, Tow to reade diuinite in the ſcholes. Tow to ſtudie the lawe, that they maye anſwere, and giue coū ſel to the college and the chapter in doubts that ſhalariſe, and that they maye exequite foraine buſines. And we woulde this diſtribucion of offices ſo to be ordred amōg preiſtes, that yet all ſhoulde be fellowes of the Chap. and ſhould haue their place there, and ſaye theyr mindes.

In like maner let the diacons applie their office not onely in reading the Goſpel at the holie Euchariſtia, but alſo in taking charge of the poore, and diſtributinge to the poore after the pleaſure of the Chap. the thynges, that they which communicate at the Lordes table, ſhall offre vnto the Lorde.

Nether muſt the vicares be idle lette them be preſent in the Quiar, whan the tyme ſhall require let thē giue eare to the holie lectures and ſermons. and endeuour that the ſame be done religiouſly, and cōely, further let them ſerue the people of Chriſt vnto edificacion euery mā according to the gift that God hath geuē him in other miniſteries of the cleargy

As for thoſe which heretofore were boūd to ſaye priuate maſſes, we wil haue thē to be preſēt at cōmune maſſes religiouſli, and that they al be parttakers of the ſacrament together wyth the reſt, & that they liue godli, and honeſtely beſide furth as it becometh men dediacted to holie thinges.

And bicauſe there be manie vicares, which after this reformaciō ſhal haue no miniſterie in the cōgregacion beſide holie lectures, and ſermōs, it ſemeth not an euil aduiſe vnto vs, if ſome prebendes of vicares after their diſſeaſe, whiche now haue them, be turned to other, and better vſes by the counſel, and conſente of our dioceſanes.

And foraſmuche as we ſe not, as we ſaide before, that it lieth in our power, to forbidde holie mariage to be vſed of anie man in the Lord, we wil that the congregations be provided for, therein, that the children or wyues of the miniſters deteine not the eccleſiaſticall reuenues after the death of the miniſters, but that al thinges returne to the congregacion furth wyth after the death of anie miniſter. And that euerie miniſter faithfulli mainteine thoſe goodes, which he hath of the cōgregacion, and diminiſh them in no parte, ether in pelferinge, or in neglectinge, as the Canons, and euerie mannes othe requireth.

After this ſorte we wiſh that our principal colege be renuid. Which waye and reformaciō we deſire that it maye alſo preuaile in S. Gereous college. Nether do we go abonte to bring in anie chaūge in other colleges, thā that the Canons, and vicares of all colleges firſt confirme thē ſelues to the fourme preſcribed in this boke in doctrine, celebration of maſſes, and other ceremonies, and that there fore they moderate and vſe theyr holie leſſōs, and ſounges in temples after the maner declared before, & whiche we wil declare more largely, hereafter. Secōdli that they prouide the pariſches, and ſcholes, which thei haue in corporated, of mete miniſters, and gyue to the ſame liberally the neceſſaries of life, that they maie applie their miniſteries to the true profite of the congregacion. Finally that in life, and maners they be an exemple vnto other of godlynes, and honeſtie, auoiding all ſpottes, and offences in theyr conuerſacion, aſmuche as they maye by the Lordes helpe.

But becauſe it is wel knowē that the greateſt parte of poſſeſſiōs came to colleges thorowe the liberalite of princes, erles, & knig htes, concerninge ſecondarie colleges we wyl ſeke theſe waies by the aduiſe, and aſſente of our men, that partli thei ſhalbe adiudged to the nobilite, ſo that none ſhalbe receiued in to them but gentlemen, partly they ſhalbe giuen to other honeſt men, vnder thys condicion that they proue their nobilite from theyr grandefathers, and greate grādfathers, and thei which be of the honeſt kinred of citezins proue thēſelues to be borne of lawful parentes, which were mē of honeſt cōdicion, & life.

As touchinge preſbiteral prebendes in other colleges, we wil that they be beſtowed vpon ſectures of diuinite, holie ſermons, and miniſtracion of the ſecramentes, and further more vpon lawiers and ſuch as gyue counſel to the colleges in temporal matters. And as touching the procuration of holie ſermōs and inſtitucion, and maintenaunce of ſcholes we wil haue al theſe thynges ſo ordred, and kepte, as we haue preſcrided to our principal college, aſmuch as the commoditie and faculties of euerie college wil ſuſteine,

And it is cōuenient that to thoſe principal miniſteries, where preſbiteral prebēdes wāte or ſuffice not, other prebendes be adiudged, and incorporated.

Thus we wil alſo haue the ſame waye obſerued, in vicares, & diacōs of other colleges which we haue ſet furth in our high college.

Veſſels of ſiluer, and golde, and other coſtlie veſſels and ornamentes of churches, and colleges thorough our dioceſe, we wil haue be put in an innentorie, and to be kepte diligētly, and that none of thē be alienated from their congregations, and colleges, or chaunged to another vſe with out the lawful conſent of vs, and oure prouincials. Wee haue obſerued alſo that the time of vacance in many colleges is required longer, than it is conuenient, whereby the cōgregacions are long deſtitute of their miniſteries, and the newe miniſters are burthened to much. Therefore that we may moderate this thing according to equitie, we wil that the tyme of wantinge new felowes be not prolonged more thā one yere. But as ſone as euerie man hath lawefully obteyned a prebende, lete him enioye it after the firſt yere, without anie diminucion excepte therebe ſome lawful, and cananical impediment.

We haue obſerued thys thynge alſo that reſidence of the firſt yere in manie colleges is required to preciſeli, and ſcrupuluſly, with out anie neceſſarie, or profitable cauſe. By whych ſuperſticion manye fellowes are drawen from thoſe miniſteries of which agreat deale more profite myght come both to the colleges, and alſo to the congregacions, than if they ſhoulde be preſent euerie howre. Yea and other incōmodites, and herte burninges are wounte to aryſe we will therefore that a remedie be laied to thys incommodite, and that the lawes of reſidence be ſo tempred, as Chriſtian charite, and true edificacion of the congregacions ſhall require, and as the condiciō, & facultes of euerie college ſhal permit

Finally we haue marcked that thoſe fellowes, that ſtudie in vniuerſites, be worſe entreated, thā right woulde. It pleaſeth vs ther fore that hereafter hole prebendes be graunted to thē, whiche by the permiſſion of theyr Chap, liue in vniuerſites, and apyroued ſcholes, howe beit ſuche moderacion ſhalbe vſed herein, as ſhalbe agreable to euerie mannes age, witte, and ſtudie. For ſeinge that al eccleſiaſtical prebendes were appointed for thys only purpoſe, that they, whiche are ſuſteined thereby ſhoulde profitably ſerue the congregacions, and ſet forth their commodites, ſurely it is muche mor right, and more worſhipful, and profitable both for the colleges, and alſo for the congregation to geue hole prebē des to theſe young felowes which abide in ſcholes, and furnyſh them ſelues with godly, and honeſt artes, wherwith they may afterward bryng greater profite to the colledges and to the congregations, than that thei ſhuld ſpende in their colledges thoſe good yeres idly in foule ignorancie, and ſo rather burthen the colledges, than do theym anye good.

¶ Of the reformation of monaſtaries both of men and women.

VVE canne not hope that the olde and true Mouckrie maye be reſtored agayne in thys tyme, as we haue no hope neither of reſtorynge of the olde diſcipline of Canons, of that ſorte as it was once, and as it is deſcribed of Sayncte Auguſtine in the booke of the maners of the congregacion. Wherefore we wyll be contente wyth that reformacion of the monaſteries whyche yet remaine, that we maye hope ſhalbe obtained, and kepte.

Firſte therefore we wyll, that all monaſteries conforme theim ſelues to that waye whiche we haue deſcribed in this booke, and ſhall hereafter appointe more largelye, in doctrine, in adminiſtracion of ſacramentes, and ceremonies, in repurgacion and moderacion of holie leſſons, and ſonges. Secondly that thei ſe the pariſhes which they haue incorporated, the reuenues, and tythes wherof they enioye, to be prouided of eccleſiaſticall and ſcholaſticall miniſteries, and of ſtipendes for theym, whiche muſte exequite miniſteries to the congregacions, in al pointes accordinge to that fourme which we preſcribed before to colleges.

Thirdlye we will that they whiche in monaſteries ſhall be founde meete to take the charge of ſoule ſhalbe apointed therūto, as alſo among the olde fathers clerckes, and paſtours bee choſen frō the cōpanie of monkes. And now the greate neceſſite of the congregacion requireth the ſame. Fourthly concerning thoſe which be vnfit to miniſtre, and haue not the gyfte, nor yet the wyll to lyue godly, and honeſtli in monaſteries, we ſe not that it is lawful for vs to deteine thē in monaſteries, to be certainely offenſiue to them ſelues and to other. Wherefore aſmuche as pertaineth vnto vs, we wyll not grudge to graunte to ſuche cloiſterers, if they vndre whome they liue, wil permitte the ſame, that leauinge theyr monaſteries, and monaſticall bondage, they ſhall conueye them ſelues to the commune honeſt, and chriſtiā life, and to liue in mariage, or wiueles, ſo that their purpoſe be godlie, and vnfained. To which kind of liuinge, it ſhall not diſpleaſe vs, that they whiche haue nede be holpen of the monaſteries, whiche they leaue.

Fiftly we will that they, whiche wil tarie in monaſteries, ſhal liue godly, and without offence, and kepe the commen diſcipline of chriſten men, and be contente to receiue thinges neceſſarie for the bodie by the adminiſtracion of the monaſterie, and not to waſte the goodes of the monaſteries in ſhamefull riot. For monaſtaries oughte to ſerue to the cheriſhyng of honeſt and godly ſtudies, and to bryng vp young men, which afterwarde may bryng certaine vtilitie to the cōgregations. Further we wyll haue the noumber of theſe mē ſo moderated, that euery yere ſome what may remain to the monaſteries, wher by ſome children may be holpē, which haue not wherwith thei mai be honeſtly brought vp, and be taught ſome craft to mayntayne thē ſelues thereby. And moreouer that yong folcke of more age maye bee holpen, whiche though thei haue a craft, wherbi thei be able to get their owne liuyng, yet they haue not wherwyth to ſet vp their craft, or to fynd a commodious mariage.

So it ſemeth good to vs alſo that monaſteries of beggynge friers be wholy dedicated to godly learnyng. For it is euidēt that thei were not made at the beginnynge that men ſhould begge, or only read and ſing in temples, or ſai maſſes, but for this purpoſe chiefly, that in them, men ſhould be brought vp, and framed vnto the congregations, whych myghte ſupply the negligence of paſtours, and ſuſteyne the holy miniſterye of the cure of ſoules, which than began to were out of vſe. Wherefore, we wyll prouyde, that they whiche in theſe monaſteries ſhalbe founde meete to miniſtre, ſhalbe deputed to the ſame in conuenient places.

And where as it is againſt chriſtian ſimplicite, and the verie rules of the olde holi fathers preſcribed vnto monckes, that cloiſterers ſhoulde ſhewe furth themſelues to be gaſed vpon, with ſuch diſgiſed, and ſo manifolde variyng garment, where as monckes apparel ſhoulde be baſe, and of ſmale price, not differinge muche in ſhape, and colour of the gramentes of other meane and baſe men it ſhal pleaſe vs that, they, whiche wil abyde in monaſteries ſhall vſe comen garmentes not much varnyinge from other apparel of good men which yet ſhalbe homelie, and honeſt, and ſo ordred as it ſhalbe conueniēt for euerie mans miniſterie and condicion of life

And becauſe it is right expedient for the cō gregaciōs that there be ſcholes, where in the youth maye be godly, and commodiouſly taught, and framed, we wyl do oure diligēce that wher oportunitie hereof ſhalbe, certaine monaſteries with the aduiſe and aſſente of our pronincialles, ſhalbe tourned in to ſcholes, in which wee wyll ſtudie to ſet learned and good ſcholemaſters, aſmuch as we maie and we will appointe ſome monaſteries for the nobilite, and ſome for other honeſt men, that in thē their children maye be godly, and honeſtly brought vp, and be furniſhed with good lerninge and honeſt maners.

And becauſe that folowinge the Lordes worde, we make it free to them, to whom it is not giuen to liue well, holy, and godly in monſteries to returne to the cōmune life of chriſten men, manie men feare ſondrie daungers that maye come hereof. For ſome of the order of gentlemen, and other worſhipfull men, becauſe they haue manie children and can not ſette furth al their daughters to mariag, feare leſt it maye chaunce, thorough this libertie of forſakinge monaſteries, that their daughters ſhal returne to them, and be burthenous vnto them, or at the leſt ſhalbe allured to vnauiſed, and vnſemelye mariages, or ſeduſed, to ſome other ſpotte of lyfe. For oure weaknes is verie much in continuyng in good, and honeſt ſtudies, and our old enemie Sathan layeth meruailous waites a gainſte al chriſtian reformacion of thinges. Some feare alſo that greate, and pernicious contenſions aboute inheritaunces wil come hereof, and an intolerable diminucion of patrimonies for thei are aferde, leſt the women which ſhal forſake their nonries, wil require their protion of inheritaunce, and not onely of that inheritaunce that ſhalbe deuided, but alſo of that, that is deuided already.

But as for vs, ſeing that in the whole reformation that we take in hand, we haue an hertie regard hereunto, and moſt ſtudiouſly referre al thynges to the ſame poynte, that we may augment al commodities vnto our men to the glory of God fyrſt ſpiritual, and ſecondly temporal, and not to intercepte, or diminiſhe any commoditie in any thyng, we wyſh aſmuch as we may poſſibly, to turne a way, and remoue both theſe thynges and al other, which men fear wyl happen, or which in dede wyl be paynful to ſome.

And therfore we exhort in the Lord moſt erneſtlye all virgins, cloyſterers and other whych are nowe in Abbaies, that they take good hede that this ſo neceſſarye, and holeſome worke of chriſtian reformation be not made open in any part to the il ſpeakyng of men nor hindred, nor defaced wyth anye abuſe, or offence, ſeyng that very many ſtomblyng blockes, and lettes otherwyſe happē to this worke, before it come to any purpoſe and be eſtabliſhed, throughe ſo great wekenes of men, and ſo ſharpe and continuall awaytes of Satan.

As for vs we muſt nedes folow the Lordes worde, and not to go before it, whyche word not onli enioyneth not to mā wiueles lyfe, nether by neceſſitie of commaundemēt nor by commendation, or exaction of a vow or by the occaſition of anye kynde of lyfe, or myniſtery: but alſo it byndeth, and moderateth the prayſe of wyueles lyfe, and not of euery wyueles lyfe, but of that, which may cauſe a man to cleaue to God and godly actions more faſtly, and with greate continuaunce. It moderateth the praiſe therof I ſay ſo ſtudiouſli, and with ſo ſinguler a promiſe that as often as it bryngeth furth any thing in the commendation of thys wyueles lyfe, and of the maner of ſeruyng. God wythout Mariage, it addeth furthwyth ſomewhat, wherby it admoniſheth that it is not geuen to euery body to ſerue God out of wedlock and that eueri man ought to conſider, what gift he hath receiued of the Lord, leſt labourynge to higher thynges, he bee not able to ſtand in the lower, and leſt whyle he foloweth the higher vertue, he leſe the lower, and laye a ſnare for himſelfe. Thus the Lordes mouth, & the holy goſt hath taught of wiueles lyfe. Math. xix. i. Cor. vij. i. Timo. v.

Seyng than that the Lord himſelfe, and maſter of religion commēdeth wineles lyfe after this ſort, and with this warines bothe by hymſelfe, and by his Apoſtle, it cannot ſurely be lawful to vs his diſciples, to laye a ſnare to men commeuded to oure charge, that we ſhould kepe thē in the grace of God ether by any renuyng of commaundementes, or exaction of vowes, whereby they periſhe, and to thruſt thē from that, that might be to them a better and a ſurer way (as it is to be ioyned in Matrimony to them which burne, and to dryue them to that, that is not good to theym, but daungerons. For as the Lorde wyll haue nothynge commaunded to manne in his name, but that, that certaynly pertayneth to his welth, ſo he wyll haue no vowe either to bee commended or required, whiche helpeth not to the ſame. For he came to ſaue that, that of mē had periſhed, and not to bryng them into anye daunger of ſaluation. He came not to preſſe doune his, wyth the burthen of vnprofitable comaundementes, but to deliuer them. Wherfore we muſt ſtand herein, nether can it be lawful vnto vs to depart from the religion of our office, eyther that we may turne away anye temporal diſpleaſures, or get cōmodities. For we muſt not do euyll, that good maye happen.

In the meane while, as all chriſten men ſo al cloiſterers to, muſt no leſſe religiouſly cōſidre the thinges, that the lorde ſo erneſtly cōmaundeth, & requireth cōcerning the reuerēce & obediēce of parētes, kinſfolk, & ſuch as in this lif ar made of the lord, our gonerners Item howe we ſhoulde not entre into mariage but in hym, that is to ſaye accordyng to his worde and pleaſure. Furthermore concernynge the eſchuinge of offences, and the luſte that we ſhoulde haue to approue oureſelues to all men vnto theyr wealth, and edification, in al our lyfe, and doinges. Item to folowe, and to ſtudie for all thoſe thynges that be acceptable, and of good reporte, and laudable, and wynne greater worſhyppe to the Goſpel.

Out of theſe commaundementes of the Lorde we admoniſhe and exhort in the Lorde and in his name, al virgines, cloiſterers, and al other men, what ſo euer they be, that they wyl godly conſidre, and lay vp in theyr hertes al theſe commaundementes of the Lorde that they trouble not them at any tyme with vntymely mariages, to whom they owe all honour, reuerence, and loue, and ſo diſworſhyppe the Goſpel of Chriſte, and be offenſiue to the cōgregation of God, and to other mē, which offenſe by the healpe of God thei might auoied. For if any aſke of God with true fayth, and cal for his ſpirite in the name of his ſonne oure Lorde Ieſus Chriſt, he wyl not denie his healpe to the perfourmance of thoſe thynges, whiche he ſo muche cōmaundeth, and requireth. Whiche thynge we ſee dayly in ſo many holy maydens, and wydowes, whom he preſerueth in ryght puritie of lyfe, wythout all foule ſuperſtition, and offēce, while there chaunce to them no meete huſbandes, to whom they myghte be maried. And there is no gyfte ſurely perteynyng to the edifiyng, and adournynge of his congregation, but God wyl bountuouſly gyue it vs euen in this tyme, ſo that we do not diſpice, nor caſte away his liberalitie, but ſeeke and praye for the ſame godly. Wherefore God wyll gyue no leſſe in thys tyme, virgines, and wydowes, and other holie men, whiche ſhall gelde them ſelues for the kingdome of heauen, then he dyd in the tyme of the holie fathers, if we ſhal godly require of hym theſe ornamentes of the congregation. And there be ſome ſurelye in thys tyme, to whome the gyfte of godlye wyueles lyfe hath chaunced from God, if onely they wyl vſe the ſame in the true feare of God, and zeale of promotynge the Goſpell. Therfore let al cloiſterers wyth al diligence, and carefulnes beware, that they abuſe not the libertie of Chriſte in any thynge, and make the good thynge, whiche they haue receyued of the Lorde, and the profeſſion of the Goſpell to be ſubiect to the yl ſpeakyng of men. But that they loke aboute them religiouſly, trie and diſcerne, whither the Lorde hath called them, and doth cal thē, & not whither carnal curioſitie and deſire dryueth them, which yet the Lorde wyl giue them grace to ouercome if onely they wyl diligently pray for it, and labour ſtudioſly to thys poynte, and facion thys whole lyfe wyth godly care, that they maye approue them ſelues to all men, but chiefely to them amonge whom they liue by Goddes ordinaunce, that they maye pleaſe them I ſaye unto theyr wealth, and edification, and ſeeke theyr owne in nothynge, but the thynges that profite other, as the Lorde requireth of all chriſten men by Paule.

To al theſe thynges we warne, and exhort cloiſterers after that ſort, and religion, that Paule dyd namely for the true profite of cloiſterers, for that, that is comely to them and healpeth them hereunto, that they maye cleaue the better to the Lorde, and more nighly, and wyth leſſe daunger of ſeperation.

And not in any wyſe after that ſort, & ſuperſtition, that we ſhoulde laye a ſnare to anie man, that is to ſaye, that we ſhoulde gyue any occaſion, to enterpriſe more thynges, and higher, then euerie mā hath receyued power of the Lorde, as we proteſted before. Wherfore as at other tymes ſo we euer adde alſo to thys oure admonition, and exhortion the ſentence of Paule, if they conteyne not, lette them be maried. For it is better to be maried, then to burne, what ſo euer men agaynſte the ſame haue willed, or commaunded, or require thorowe theyr authoritie, or fauour. For againſt that, that the Lord pronounceth to be better, no mā mai vowe or cōmaund, or require, or perfourme by any meanes.

Wherefore we beſeche, and exhorte in the Lorde the parētes, and kinſfolke of theſe perſonnes, that in them, whom God hath committed to theyr charge, which were borne of them, and be ioined to thē by bloude, or ſome other diuine copulation, they wyll not preferre temporall cōmodites, and ornamentes before euerlaſtyng, and that they wyl rather conſidre thys thynge well, and religiouſly, that our whole wealth lyeth in the free, and bolde inuocatiō of Goddes mercie, thorowe our Lorde Ieſus Chriſte. Which inuocation can not ſtande wyth an euyl conſcience. But they whiche burne bicauſe they haue not the gyfte of geldyng them ſelues for the kyngdome of God, if they refuſe the remedie of burnynge, that is to witte, holie wedlocke, they can verie ſcantly maintaine a good conſcience. For who ſo whyle he maye, ſtudieth not to embrace that, that God hath iudged better, he vndoudtedly diſpireth god, whoſe holſome counſel he regardeth not. The Lordes worde ſtandeth cleare and euident. It is better to be maried, then to burne. And it oughte to comforte godly parentes, whom God hath honoured, rather then burthened wyth a greate meanie of chyldren, that he hath promiſed, that all other thynges ſhalbe added vnto them, which ſeeke the kingdome of God, and the ryghtuouſnes thereof, thorowe his prouidence, whiche ſurely can neuer leaue his deſtitute of anie maner of true commodities. Lette them comforte them ſelues wyth thys, and ſuche other lyke promiſes of God. They whiche haue more chyldren, then that they cā thynke, that they may prouide meete mariages for them all, accordynge to the dignitie of theyr familie, lette them not doubte, if principally they ſeeke the kyngdome of God, and the ryghtuouſues thereof, for theyr daughters, and ſonnes permittynge vnto them holie mariage, where as they haue not receyued the gyfte to ſerue God wythout the ſame, let them not doubte I ſaye, but that God wyll ſurely bleſſe both their chldren, & other ſo plentifully, that they ſhall haue plaine experience, that there is nothynge more profitable, that nothinge obteineth greater bleſſing of god for al neceſſities of life, thē faithfully, & ſimply to folowe his word, and wil. Furthermore how horrible a thing ſhould it be to be heard, that chriſtian, & noble mē, or other wyſe exccellēt thorowe the ſinguler benifites of the Lorde, ſhoulde wyllyngly for temporal ritches, and worldfly glorie putte theyr chyldren in daunger oeternall damnation, and laye before them a ſnare of ſynne, whom they had begotte to God, to enioye eternall lyfe, and not to the diuyll to ſuffre euerlaſtyng damnation, and whom alſo they had conſecrated to Chriſte, to keepe al the thinges that he cōmaunded. Wo be vnto them, ſayeth the Lorde, by whō an occaſion of ſtumblyng commeth.

And if we hereafter by the councell, and aduiſe of our prouinciall ſtates, can healpe godly, and honeſte men aſwell noble, as other, whiche haue more chyldren, then they can, wel ioyne in matrimonie accordynge to theyr eſtate, that they maye couple all theyr chyldren whom the Lorde hath called to holy wedlocke, in mariages meete for them, we wyl omitte no faythfulnes, and diligence. In the meane whyle lette the parentes, and kinſfolke which haue the gouernāce of their yongers, laboure to ſhewe ſuche loue, and faythfulnes to theyr chyldren, and kinſfolke in thys behalfe, whereby they maye declare, that they deſire nothinge more, then the glorie of God to be ſette forth in the wealth of they friendes. So agayne lette yonge priſoners behaue them ſelues in ſuche ſorte towardes theyr parentes and Elders, as men whiche next after the obedience of God, deſire nothynge more then to ordre al theyr life to the acceptation, and worſhyppe of theyr parentes, and kinſfolke, and to do and ſuffre al thynges, that God wyl haue them to do, and ſuffre, accordyng to theyr pleaſure.

More then thys, neither we, nor other cā brynge any remedie, agaynſte the former inconuenience, whiche men feare wyll enſue of the remiſſion of monaſtical bondes, I meane that virgines cloiſterers returne not out of theyr abbayes to theyr frendes and be burthenous vnto them, and alſo a diſworſhippe thorow vnaduiſed mariages, or ſome worſe chaunge of lyfe that is. But that we maye eaſe theyr carefulnes, whiche are troubled wyth the other incommoditie, and feare leſte their inheritaunces, and patrimonies ſhal be diminiſhed, we beſeche thē, and exhorte thē in the Lorde, that firſt they wyl wel conſidre that we chriſten men ought ſo to regarde tē poral goodes, that we do not onely preferre them in no wyſe before eternall goodes, but alſo that they be not an hidraūce to the ſame in any poynte. Secondly lette them remembre that Goddes lawe, after whiche Abraham, and other holie fathees lyued, graunteth vnto parentes, that they maye ſo diſtribute theyr temporal goodes, amonge theyr chyldren, as they ſhall thynke moſte profitable, and worſhypfull both for theyr familie, and alſo for the congregation of Chriſt. For Abraham made Iſaac his iuſt heyre and gaue to his other chyldrē though they were lawfulli begottē, only certain portiōs of his goodes, ordered and diſtributed accordynge to his pleaſure. So Dauid made not his eld •• t ſonne to be ſucceſſour of his kyngdome but hym whom he iudged to be moſt meete to adminiſtre the ſame. For the ſame reaſon Moyſes his lawe, whiche God him ſelfe gaue, commaundeth that two partes of the inheritage be gyuen to the eldeſt ſonne.

Thys reaſon then being wel conſidered, if the ſame thynge ſhall ſeeme good to our dioceſanes, we wyll thus determine, concernynge the enheritaunces of them, which ſhal forſake Monaſteries, namely that none of them ſhall haue title to claime thoſe enheritances, whiche were diſtributed amonge the other heyres, before that they came out of theyr Abbayes. As for the enheritaunces, which ſhal chaunce after that they haue lefte their Abbaies, we wil take this ordre in thē.

If it be great hinderaunce to anie man, to admitte thē to lyke portions, which after ceſſion of inheritaunce, lefte their abbaies, becauſ that the perſone truſting in that ceſſion, and lokinge for agreater protion of inheritaunce, enterpriſed to marie or beganne ſom other trade of life, ſo that he ſhould be greatli endammaged if ſuch ceſſion of inheritaūce ſhould be voide, and if they ſhoulde clame againe their protion, whiche had giuen vp the ſame, at their entringe in to monaſteries, in ſuch a caſe we wil procure, that they whiche ſhalbe putte to ſuch hinderaunce, ſhalbe p •• uided for, and that they alſo which haue left their monaſteries, ſhalbe brought to chriſtiā equite, ſo that no body ſhall haue cauſe to cō plaine of wronge. Further it is conuenient that they which ſhalbe deliuered out of cloiſter bondage, ſhewe themſelues ſo thanckeful to God for his inconparable benifite of the pure doctrine of the goſpel reſtored vnto thē and of chriſtian libertie, that they ſhall ſone cōpte that ſufficient, that ſhalbe allotted vnto them how litel ſoeuer it be, only if they maie therewith ſerue God with a free, and ſafe cō ſcience. But howe ſoeuer theſe thinges ſhall happen, and howe ſoeuer theſe controuerſies maie be prouided for, yet Chriſtiā men muſt remembre, that we praie for dailie breade after the ſanctificaciō of goddes name and the cōminge of his kingdome, wherefore al carefulnes for temporal thinges muſt ſerue and gyue place to the ſanctificacion of goddes name, and to his kingdome.

Of fre, and not monaſticall Colleges of virgines.

FIrſt we will that euerie college ſhalbe lefte in that cōdition, cōcerning dignite of birth, wherein it is nowe, I meane that ſuche colleges as were appointed to the daughters of Erles be lefte to them, and ſuche as were appointed to knightes daughters, be diſtributed to the ſame.

Secondly that abbaſſes, and other virgines in colleges conforme themſelues to this our reformacion in doctrine, adminiſtration of the ſacramentes, & other ceremonies, item in the maner of readinge and ſinginge in the temples, ſo that they reade, and ſing al thinges in a tounge which they vnderſtande.

It ſhal be the abbaſſes parte to bringe vp and reteine the other virgines in the feare of the Lorde, in holie moderacion of lyfe and in al honeſte, and therfore to ſtirre thē vp with diligēt warning, and with the exēple of their owne life. Lette the other virgines ſhew thē ſelues obedient to the abbaſſe, and other rulers in all godlines, ſobrietie, & honeſt moderaciō of meates, drinckes, clothing, and other thinges, and doinges.

Of the ordre of ſel bretherne And laie brethern.

SElle brethern in their profeſſion are nexte to true monckrie, they liue together, they haunte ſcholes, and labour with their hādes. Wherefore we will maintein, and aide them for theſe purpoſes, requiring of them only that they purge, and moderate their ceremonies, leſſons, and ſonges, accordinge to this our reformacion, and that they liue a blameles life, in the communion of the congregation where they dwell, and in the obediēce of the cōmune paſtours.

So likewiſe laie bretherne ſuſtine them ſelues with their labours, miniſter to the ſicke, and burie the dead. Wherefore we wyll alſo helpe them fatherly, and aide them in thys their holie kinde of life, aſmanie as wil faith fulli exequite theſe miniſteries, & leade furth all their lyfe godly in the communion of the reſt of the cōgregacion, and in the obedience of the commune paſtours.

Al theſe perſones muſt be diligently examined bi the viſiters of their miniſteries, and of their other conuerſation, and they muſte lerne of the ſame a certaine form, and rule of theyr lyfe, and treade of lyuinge, and they muſt obſerue the ſame faythfully.

The concluſion of the worcke.

IT hath ſemed good vnto vs to publiſhe and ſet abrode amonge our men, al the premiſſes beynge thus deuiſed, deliberated and gathered together, accordyng to oure ſimplicite but yet faithfully, and with a true zeale of our Lorde Ieſus Chriſte, as a plaine introductiō to a chriſtiā reformaciō of eccleſiaſtical matters and therwyth aſmuch as the Lord ſhal permit, to ſatiſfie the office, and cō maūdemēt, which we acknowlege to be enioyned vnto vs bi God our creator, and alſo by the decree of the cōuocaciō of Rateſpone, which thinge moreouer our dioceſanes haue required of vs & haue cōmitted the ſame vnto vs to ſet an order therein. Which thinges neuertheles we ſet furth to be receyued, and obſerued of men committed to oure charge, none otherwiſe than as a beginninge of ſo holie, and neceſſarie a thinge vntil a generall reformacion of congregacions be made by the holie empire, by a fre, and chriſtian counſel, vniuerſall or nacionall, or by the moſt redoubted emperour our moſt gracious Lord, with the princes electors, other princes, & cō mune eſtates of the holie empire gathered together in the holie Goſte. Which that the Lord wil graunte to be appointed, and receiued with concorde of mindes for the ſettinge furth of hys glorie, and the promotinge of our helth, we ought cōtinually to deſire, and praie of the ſame Lorde, and our God. And where as in the meane ceaſon we offer thys our deuiſe to our men we do it for none other cauſe than we haue declared. We labour to a voide the faute of inobedience chefely towardes God, whyche hath ſondrie wayes preſcribed vnto vs in hys lawe this charge, and thys worcke. Secondly alſo towardes our ſuperiours, who inioyned the ſame thing vnto vs by the decre of the cōſel of Rateſpōe Furthermore we ſtudie to eſchue the crime of vnfaithfulnes towardes our ſubiectes, to whome requiring nowe the ſeconde tyme, a godli reformacion of eccleſiaſtical miniſterie and giueing vs authorite to order the ſame, we promiſed this our diligēce, which we alſo owe vnto thē, bi reaſon of our office of an Archbyſhop. Therefore that we maye perfourme though not fully, yet ſomewhat the thing, that was enioined to vs by God, and our ſauiour, and by our ſuperiors, and was required of oure men, and by vs promiſed vnto them, we bring furth theſe our deuiſes, and deliberate ſentences, and deliuer them vnto our men, ſekinge therewith to promote and maintayne, aſmuche as the Lorde will vouchſafe to graunte, a godlie concorde, and holeſome edificacion of al men, in doctrine, holie ceremonies, and diſcipline of Chriſte, and to preſerue oure men, chefely in thys ſo daungerous a time, in whiche ſo many hereſies and wicked opinions are daili more perniciouſli ſtirred vp aboute vs, from al falſe doctrine, and perdicion, which certainli foloweth, wicked doctrine. But if the Lorde hereafter ſhall reuele his wil vnto vs more largely, & ſhal giue vs more of hys grace, and ſpirite, we now kepe this liberte vnto vs, to enlarge, to ſhorten, to chaunge, to correcte to declare farther theſe our deuiſes, & inſtitutiōs howbeit none other wiſe thā after the worde of God, and as the Lorde ſhall graunt vs to perceyue, that the ſame is for hys glorie, and the edifcacion of his people, whome he hath cōmitted vnto vs. We thought good to declare, and teſtifie theſe thinges to al chriſtian men, which ſhal reade this boke vnto the glorie of God, and profite of his congregacion Whome almightie God, and our heauenlie father, vouchſafe to illumine dayely more plentifully wyth his ſpirite and to brynge them farther in to the knowledge of his wyl to giue, and encreaſe in theym mightie ſtrength to folowe the ſame in all poyntes, and at lēgth to make theym throughly bleſſed, through oure ſauioure the Lord Ieſus Chriſt to whō be praiſe, honoure, glory for euer and euer. Amen.

Finis.

Imprinted at London by Iohn Daye dwellyng in Sepulchres paryſhe at the ſygne of the Reſurrection a lytle aboue Houlbourne Conduyt ☞ () ☜