That all men be borne to re­ligion or godlynes.

BEcause no man at all can be founde, be he neuer so barbarouse, neuer so rudely & [...]uyl brought vp, but hathe some fe­lyng of religiō or godlynes, & is naturally disposed to the same: it is playne that we all be made to this purpose and ende, that we shulde knowledge the maie­stie of our maker and the same [Page] so knowledged to imbrace, and with al feare, loue and reuerēce to worshyp. But (to let the vn­godly alone which seke nothing els but to drowne this opiniō of God planted in theyr myndes and to wype y^e same out of theyr memory) we at least which pro­fesse godlynes and wolde be cal­led Christes folke, nedes muste thynke that this brykle and vn­stable lyfe ought to be nothyng els then a certayne saye or me­ditatiō of immortalitie. Nowe, the euerlastyng and immortall lyfe we can no where fynde but in god. Wherfore the chief care and thought of our lyfe shulde be to seke god, and with all the endeuours of our mynde to get [Page 2] vp vnto hym, and to repose our selues nowhere elles, saue in him allonely.

What difference is betwene the false and true religiō.

FOr as muche as we knowe this by our comō sence and vnderstandyng, that if our lyfe be destitute and voyde of religiō we lyue moste wretchedly, yea & differ nothynge at all from the brute and vnreasonable bea­stes, there is no man that woll seme to abhorre vtterly from al godlines religion and seruice of god. But nowe certaynly in the maner and forme of expressyng and declarynge this religion is [Page] doubtles no lytle difference: for the most parte of mē be nat tou­ched with the true and syncere feare of god, but bycause, whi­ther they wyl or nat, they be pricked with this thought (whiche euer amonge hathe recourse in their myndes) y^• there is a cer­tayne diuinitie or Godhed, at whose pleasure they stād or fal, beynge I saye therfore stryken with the opiniō of so great a po­wer, least they myght happen to sturre the same against them by their ouermoche negligence or despysīg: they gyue some maner of worship (such as it is) vnto this Godhed and power. In the meane season yet leadyng a moost beastly and lawles lyfe & [Page 3] castyng vp all studies and ende­uours of honestye and good be­hauour: they shewe thēselues excedyng careles and wonder­full recheles in despysynge the ryghtfull dome and sharpe sen­tence of god. And then, because they measure not god by his in finite maiesty, but by y^• loutishe and grosse vanitie of theyr wyt, they so departe and traytrously shrynke awaye from the trewe god. Wherfore with what care so euer they afterwarde busye them selues howe they maye worshyppe god, they are neuer the better, but labour in vayne, because they worshyp not the euerlastyng God, but the drea­mes, fansyes, & dotages of their [Page] herte in stede of god. But as for true religion & godlynes surely it standeth nat in feare, whiche wolde fayne indede flee the iud­gement of god, and therfore be­cause it can nat flee it, feareth it but it rather lyeth in trewe and syncere affection, in louyng god as a father, and fearynge hym with all reuerence as a moste drad soueraigne lorde, euermore imbrasyng his ryghteousnes & hatyng wors then deathe to of­fende his maiestie. So who soeuer is roted in thys godlynes and true religion dareth nat of hys owne brayne forge hym a god as he him selfe lusteth, but seketh the knowledge of y^• true god, euen at god hym selfe, and [Page 4] taketh him to be none other, thā suche as he sheweth and decla­reth him selfe to be.

What we ought to knowe of God.

SYth the very maiestie of god passeth y^• capacite of mans vnderstandyng, so farre that it is impossible for him to cōceyue it, it is expedient for vs to ho­nour rather his hyghnes, then rashely to serche it, least of suche incomprehensible lyght we be vtterly stryken downe. For this cause then, god muste be sought and searched out in his workes as by certayne foresteppes, for Goddes workes in scripture be [Page] called the shewes of thinges in­uisible, for as muche as they represente before our eyes suche thynges concernyng y^• lorde as other wayes coulde nat be seye. This I saye, not that god wold kepe our myndes in doubte, by vayne and voyde speculations, but that it is ynoughe for vs to knowe y^• true religion, I meane faithe coupled with the feare of god, and that the same is fyrste breathed into vs, nourished and strengthened only by god, for in this vniuersall ordre and cours [...] of thynges, we beholde the im­mortalitie of our god, frō whom all thynges flowe & haue they [...] begȳning, we se also his myght in that he made such a worke & [Page 5] vpholdeth y^• same, his wysdom in that he hathe set in so goodly ordre suche an infinite dyuer­sitie of creatures, & keapeth thē alwayes in the same to the es­chewyng of cōfusiō. We marke also hys goodnes, whiche was the very cause bothe that these workes were made, and that nowe also they stande sure and strōge, his rightwysnes in that so wōderfully he declareth hym selfe in defendyng the godly and punishing the vngodly, we per­ceiue also hys hyghe mercy, in that so gentylly he suffreth our wyckednes, to y^• intēt we shulde returne as his mercy giueth vs occasion to do. Here vpō myght we at large be enformed (as [Page] muche as were sufficiēt for vs) of Gods maiestie and goodnesse and what he is, but y^• our dul­nes is so greate & the eyesyght of our mynde so blount and da­selyng at so open a lyght. Ney­ther is it onely a blyndnes that thus causeth vs to stomble, but there is also suche a frowarde and cankred opiniō in vs, as in ponderyng the workes of God taketh euery thyng a mysse and cleane out of course, yea & tour­neth vp set downe all y^e heuenly wysoome so eudiently appa­raunt in creatures. We muste therfore nedes come to Goddes worde, for in it, & by it (I meane in the holy scriptures) God is by his workes wonderous wel [Page 6] descrybed vnto vs, where the workes thē selfes be weyed and estemed not after our frowarde iudgement, but by the rule of the euerlasting truth. Here thā we learne that our God is the only and euerlasting fountayne of all lyfe, ryghtwysenes, wys­dome, power, goodnes & mercy, from whom lyke as without exception al goodnes dothe come, so all prayse ought worthely to be rendred to him as his owne. And by this meanes all thyngꝭ though they euidently appeare in euery seuerall parte bothe of heauen and earthe, yet to what purpose they serue, what they maye do, and vnto what vse we muste vnderstande thē, we shall [Page] easely espye whē we step downe to our selues, & consyder howe god setteth forth his owne lyfe, wysdome and power in vs, and howe he practiseth his ryghte­wysenes, goodnesse, and mercy towardes vs.

Of man.

MAn was fyrste made to the ymage & lykenesse of God, [...]. 1. that in all hys ornamentes and iewelles wher w^t he was rychly decked of god, he shulde honour the maker of the same and wor­shyp hym with suche kyndenes as became him. But forasmuch as he, trustyng so muche vpon the excellencye of hys owne [Page 7] nature that he had quyte forgo­ten whence he came, and wher­by he was mainteyned, attempted to auaunce hym selfe aboue god, it was necessary he shulde be spoyled of all goddes benefi­tes wheron he was so folyshely proude, to the entent that wher­as he that was so rychely endo­wed of Goddes bounteousnesse thought scorne to know his ma­ker in hys felicitie, shulde nowe beyng naked and destitute of all his wealthe, learne to knowe h^y ̄ in hys mysery. Wherfore so many of vs as be spronge of the sede of Adam, be borne very fleshe of fleshe, y^e lykenee of God vtterly abolyshed and extincte in vs, so that nowe vpon what [Page] parte so euer of man we cast our eye, we can se nothyng, but that is vnpure, vnhalowed and ab­ominable afore god. For y^e wys­dome of man being blynded and wrapte in infinite errours, with standeth alwayes the wysdome of god, his forwarde wyl full of corrupte affections, hateth no­thynge worse then gods ryght­wysnes his powers vntoward to all good workes run hedlong vpon all wyckednes.

Of free Wyll.

SCriptures euery where wytnesse that man is the seruaunt of syn,Ioan. [...]. Ro. 6. 2 Pa. 2. wherby is meant that his disposicion is so tourned from the ryghtwyse­nes [Page 8] of God, as he can neyther thynke, luste, nor employe hym to any thyng, but y^• is vngodly, croked, nawty and vnpure, for the harte beyng so in the inner partes enuenomed with y^e poy­son of syn, can breathe nothyng but the fruites of synne. Yet it may nat be so taken, that man is forsed to synne, as by vrgent necessitie, for he synneth of hys propre and most ready wyl. But forasmuche as his affectiōs be corrupte, he vtterly abhorreth al ryghtwysenes of God, and gredely renneth vpon all kynde of wickednes. And so he is clene shut out from the free power to chose good from badde whiche they call free wyll.

Of synne and deathe.

SYnne in script [...]e, is called not so muche the corruption of nature, whiche indede is the heade spryng of al vyce, as y^e ra­gyng lustes that spryng therof, yea the heynous abominacions that brast out of these lustes, as murther, thefte, aduoutry, and other lyke. Wetherfore sȳners euen from our mothers wombe be all borne to the wrathe and vengeaunce of God, and euer the elder we waxe, the more greuous iudgement we heape vpō vs, so that all our lyfe longe we go forwarde vnto deathe, for sythe it is no doubte but all ini­quitie is cursed of goddes ryght wysnes, what shall we wret­ches [Page 9] loke for at hys hande, but very confusion, for that bryng­eth his displeasure with it, for asmuche as we be pressed with so greuouse a burden of synnes and corrupted with so infinite drosse of vnclennes. Thys thought, thoughe it be hable to ouerthrowe a mā with the fear therof & euen dryue him downe with despayre, yet to vs it is ne­cessary, that we beyng thus striped of our owne ryght wysnes, destitute of all trustynge in our owne power, and put backe frō all hope of lyfe, maye learne to fall downe lowe afore the lorde knowyng howe beggarly we be of our selues, howe miserable, and very villaynes, and thus [Page] knowyng our owne wickednes, dishabilitye & fal that we maye gyue him all the prayse of holy­nes, power, and saluation.

By what maner we be restored agayne to lyfe and healthe.

FRom this knowledge of our selfe, so playnly shewing vs howe we be nothyng at all, (if it can earnestly settle in our hertes) there is a playne and redy way to a more true knowledge of God, yea he hym selfe hathe nowe opened vs the fyrste gate into his kyngdome, thus vnder mynyng the two moste noysom pestilences, I meane the vnre­gardyng of goddes vengeaunce [Page 10] and y^e false trust on our selues. For then we begyn to lyfte vp our eyes vnto heauen, whiche afore dyd cleaue faste vnto the grounde, and we that afore reposed in our selues nowe thynke longe for the Lorde. That same lord & father of mercy although oure synne hathe deserued the contrary, yet for his vnspeake­able mercy of hys owne mere goodnes, sheweth hym selfe to the troubled and astonyed con­scieces, and calleth vs home a­gayn by what meanes he knoweth most expediēt for our weakenesse, from straieng to the right way, from deathe to lyfe, from perdition to sauegarde, yea and from the kyngdome of the de­uyll [Page] to hys owne kyngedome. Wherfore euen to so many as the lorde vouchsaueth to restore to y^• enheritaūce of his heauēly lyfe, he vseth such maner trade, that they beyng sore wounded in conscience by theyr synnes, and weryed with the burthen therof, myght be styrred to fear him. Fyrste of al therfore he gy­ueth vs his lawe, to exercise vs vnto that knowledge.

Of the lawe of the Lorde.

IN the lawe of god is delyue­red vs the most perfecte rule of all ryghtwysnes whiche we maye well call the euerlastynge wyll of the Lorde. For there in two tables hath he playnly and fully declared what so euer he [Page 11] requireth of vs. In the fyrste what worshyp his maiestie alloweth, and in the other what of­fices of loue be due to our neyghbour in fewe cōmaundementes he hathe expressed. Let vs ther­fore heare the lawe, which done we shall se what learnynge we muste take of it, and what truit we ought to gather therof.

[Page]ONe pece of this cōmaundemēt is in stede of a preface to the hole lawe, for whyles he affyrmeth that he hym selfe is the Lorde our God, he meaneth that he is suche one as hathe authoritie to cōmaunde, and to whose commaundementes we ought to obey. As he sayeth by his prophet.M [...]la. 1. If I be the father, where is loue? If I be the lorde, wher is feare? he also reherseth hys benefytes, to reproue our vnkyndenes, if we obey not hys voyce. For with the same good­nes wherby he preserued y^• people of the Iues ones out of the bondage of Egypt, dothe he al­so delyuer all hys seruaūtes frō theyr perpetual Egypt that is [Page 12] And where as he forbyddeth to haue any other goddes, he re­strayneth vs that we shuld not gyue that is gods dutie to any other, then to him alonely. He sayth therfore. Afore my face, wherby he declareth, y^t he wyll not only be knowen as a god by outwarde confession, but also y^• he wyll be truely takē for the only god īwardely in hert. These thinges belong properly to god alone, which without sacrilege can be gyuen to none other, so that him onely we ought to ho­nour, in him to repose our trust and hope, him to thāk for what soeuer good and holy thing we haue, & vnto him to rendre all prayse of goodnes & holynesse.

The pyth of the law

TO what purpose al the cō ­maundemētes of the law pertayne: sufficiently declareth Christe oure Lorde, where he sayth that the hole lawe is con­teyned in two principal cōmaū ­demes, that is, to loue the Lorde god wyth all oure herte, with all our soule, and with all our power, & to loue our neygh­bour as our selues, whiche ex­position he toke our euen of the selfe lawe, for the firste parte is red Deut. vi. and the other Le­uiti .xix.

What profyt commeth vnto vs by the Law onely.

LO here a true exemplar & president of the ryght and [Page 22] holy lyfe, yea a very perfecte y­mage of ryghtwysnes it selfe, so that yf any mā can inlyuing expresse y^e law of god, the same can lacke nothinge to hys per­fection afore god, In so moche (as he hym selfe is wytnesse) he promiseth to those that kepe his lawe not alonly excellent prosperities and commodities of this lyfe (which be reckened Leuiti .xxvi. and Deut. xxvii.) but also the rewarde of euerla­stynge lyfe. On the contrary part he thretneth punyshment of euerlastynge deathe to those that haue not fulfylled what so euer he hath gyuen them in cō ­maundement to be done. Mo­ses also whē he had publyshed [Page] the law, called to wytnesse hea­uen and earthe, that he had set­forth to the people good and e­uyll, lyfe and deathe. Nowe where as he shew vs the waye of lyfe, we must se what profyt we haue by thys appoyntynge and shewynge of the waye. Ue­rely yf our wyl were al togither framed and bent vnto the obe­dience of gods wyll, then were the onely knowledge of the law ynough for our saluacion, but seynge oure nature beynge fles­shely and corrupte, warreth ly­ke an extreme aduersary aga­ynst gods lawe a thynge of the spirite, and is in nothing amen­ded by her good nurtur and in­structions, therfore the lawe it [Page 23] selfe whiche was vnto our sal­uation (yf it coulde haue had good hearers) is nowe become an occasion of synne and death, for asmoche as we be all cast & conuict as transgressours ther­of, So the more openly it de­clareth y^e ryghtwysnes of god the more hemously dothe it vt­ter our wyckednes. And agayn the higher transgressiō the law hathe to laye to our charge, the more greuous iugemēt are we condemned to. Thus nowe the promyse of lyfe is vtterly takē awaye, and onely remayneth y^• curse and that vpon al our nec­kes by occasion of the lawe.

The law is meane vnto Christ.

[Page]NOwe thoughe the wye­kednes and damnacion of vs all be sealed vp and confer­med with witnesse of the lawe, yet this is not therfore done to the intent we shoulde fall into despayre, or in this extreme plū ge run hedlong to oure ownede struction, for the Apostell decla­reth vs all damned by iudge­ment of the lawe,Rom. 5. to thintent e­uery mouthe shuld be stopped, and all the worlde be brought vnder gods daunger. And yet the same Apostle sayth in an o­ther place that god hath shut vp all men vnder vnbelefe,Rom. 11. not to destroye all, nor to suffre thē to perishe, but to haue mercy v­pon al. The Lorde therfore will [Page 24] that we by y^e law thus beynge warned of our owne weakenes and vnclennesse: shoulde take comfort vpō the trust of his power and mercye, and that in Christ, for whose sake he she­weth him selfe so tender & mer­cyfull a father vnto vs. In the lawe can it not be sene that he rewardeth but onely perfecte rightwysnesse, whiche all we [...]acke, where as otherwyse he is a strayght iudge of synnes. But in Christ his face is all ful of fauour & grace euen toward wretches and vnworthy syn­ners This so wonderfull a to­ken of his exceding, loue he she­wed vs by gyuyng vp his own sonne for vs, in whom he hath [Page] agaynst other he extendeth the rygorousnes of his iudgemēt, let vs suffer the cause to rest in his handes, for thys thynge he woll haue vnknowen vnto vs all, and that not without good skyll, for neither the dulnesse of ourewyt is hable to abide such a lyght, ne the sklēder capacitie of the same is in any part suffi­cient to conceyue so greate a po­wer of his wysedom, For verely here who so euer wyll attempte to aduaūce him selfe, not refreynynge the rashnes of hys wyt, shall fynde it true y^t Salomon sayth,Prou. 50. whoso woll serche the maiesty: shal be oppressed of the glory. Let vs only determyne this wyth our selues, that this [Page 26] same ordinaunce of the Lorde, though it be secret vnto vs, yet it is righteous and holy, for yf he wolde destroye al mankynd, doubtles he maye of ryght do it. And surely in those whom he calleth backe agayne frome dā ­nacion: we can se nothinge but his hygh goodnes. Let vs thā conceyue with oure selues that the chosē be y^e vessels of mercy, as they be in dede, and that the forsakē be the vessels of wrath and not but of a iuste cause. But of thē both we maye take occasiō and matter to aduaunce gods glory. Neyther yet shall we (as many men do) for a sure establyshment and knowlege of our saluaciō clyme vp to heauē [Page] and sawcely enserch what God hath decreed of vs afore the worlde began, whiche thought can no other thing do, but bring vs in a miserable doubte and trouble, But let vs rather be cō tent wyth the wytnesse wher­wyth y^e Lorde hath sufficiently made our saluacion strong and sure, for lyke as in Christe were all the chosen euen as many as afore the foundatiō of the earth was layd,Ephe. 1. ordeined vnto lyfe: so is he y^e person in whom resteth the assuraūce of our saluacion, yf we by faith receyue and em­brace him. For what other thīg do we serche in the election, but to be partetakers of the euer­lastinge lyfe? And this saluaciō [Page 27] we obteyne in Christe whiche was the selfe lyfe frome the be­gynnyng,Ioan. 1. and was made ruler ouer vs vnto lyfe, that all those that beleue in hym shulde not peryshe, but haue euerlastynge lyfe. Wherfore yf we possessinge Christ by fayth possesse also in hym euerlastynge lyfe,Ioan. 5. it is no point of oure charge to make any further enquirye of gods eternall counsell,Rom. 5. 1. 10. 3. Christe is not onely a glasse wherin gods wyl is represented vnto vs, but also an euidence wherin it is after a maner sealed vp for vs.

What is true fayth.

THe christiane fayth ought to be taken neyther for a bare knowledg of God, neyther [Page] yet for suche an vnderstandyng of scripture, as lyke a fansye flyeng here & there in the brayne▪ worketh no good mocion no [...] goostly affection in the herte, as whē commenly men conceyue in their heades certayne opini­ons of suche matters as seme to haue strong reasons to make with them. But it is a sounde & stedfast belefe of herte, wherby we safely rest aud staye our consciences in gods mercy promy­sed vs by hys gospell, for thus shall we well defyne what be­lefe is, yf we ernestly behold [...] y^• nature of gods promysses, whyche belefe so hangeth vpon the promesse hys propre foundatiō that yf ye take the promesse a­waye, [Page 28] it forthwyth fayleth & goeth to nought. Wherfore so longe as the Lorde offerethe vs hys mercy by hys promesse in the gospell, yf we faythfully trust thervnto we be counted in faith to receyue hys word.Hebr. 11. And thus doth the Apostle defyne fayth, where he saith, fayth is the grounde of thynges that be trusted vpon, and the proufe of thīges not sene, He meaneth that fayth is none other thing, but a certayne & sure possession of all suche thinges, as be pro­mised vs by God, & an euidence of thinges that as yet do not appeare, I meane of the lyfe e­uerlastyng, wherof we cōceyue an hope and an expectation v­pon [Page] the trust we haue in the goodnes of god so lyberally offered vs in his gospell.2. Cor. 15. And for as moche as al gods promyses are stronge in Christe, and after a maner performed and made good in him, it foloweth vn­doubtydly that Christ hym sel­fe is the euerlasting Butte and marke of oure fayth, in whome it may beholde all the ryches of gods depe mercye.

Fayth is the gifte of God

IF we well ponder and weye with our selues, how blynd thꝭ oure wit is and howe farre vnhable to attayne vnto Gods heuenly secrecies, & with what doubte and mystrust oure hert laboureth within vs, then shall [Page 29] we well perceyue howe farre faith surmounteth and passeth all oure naturall power, howe also it is a singuler and excellēt gyfte of God, For sythe that no man (as Paul reasoneth) is of secret counsell wyth mans wyll,1. Cor. [...]. but only the spirite of mā, whyche is in man, howe maye it be that man can haue any certayne knowledge of gods co­unsell? And for as moche as Gods open trouth is very weake amōges vs, in those thinges that here we se before our eyes, how shuld it be strong and sure, where god only promyseth those thinges that neuer were sene by eye, nor yet cōceyued in mās wytte? Now it is euident and [Page] playne that fayth is a lyghte­nynge of y^e holy ghost, wherby our wyttes be lyghtened and our hertes established & streng­thened with a sure staye of con­sciēce, being throughly persua­ded in our selues that God of hys promyse is so true, fayth­full, and iuste, that he can not but performe what so euer he hath bounde him self to by hys holy worde and promesse. And for thys cause fayth is called y^• pledge or ernest because it set­teth oure conscience at the staye of gods trouth, It is also na­med a seale wherwith our har­tes be sealed & marked agaynst the daye of the Lorde,2. Cor. 1. Ephe. 1. Rom. 8. for the Lorde himselfe is he that bea­reth [Page 30] wytnesse to oure spirite y^t God is our father and we his dere beloued sonnes.

In christ we he made rightuouse by Fayth.

FOr as moche as it is eui­dent and playne, y^t Christe is the euerlastyng Butte, and marke of fayth, we can none o­ther wyse fele what profites & benefytes we take by fayth, thē onely by lokynge and hauynge a directe eye towardes him, for vnto this purpose was Christe gyuen vs of the father,Ioan. 17. that in hym we myght obteyne euer­lastynge lyfe as he hym selfe sayth, thys is the euerlastynge lyfe,Ioan. 11. euen to knowe one god the father, and whom he hath sent [Page] Iesus Christe. Also he saith, he that beleueth in me, shall not dye for euer, that yf he dye he shall lyue. But how maye thys com to passe? forsoth thus, we that be vncleane by reason of synne, muste be pourged and clensed in hym, for no vncleane thinge shal entre into the kyng­dome of God. Christe therfore maketh vs parteners and as ioyntpatentes wyth hym, so y^t though of oure selues we be synners, yet for Christes rightwysnes we be accepted for righte­ouse at the iugement seate of god, And thus spoyled of our own rightousnes we be cladde, and endewed with Christes righteousnesse. So where as [Page 31] by workes we be vnrighteouse, by fayth in Christ we be made ryghteouse, I saye we be iusti­fyed by fayth, not that we haue any rightousnes within vs of our selues, but that Christes ryghtuousnes is counted for our rightuousnes, and our wic­kednes is nothing at al layde to our charge, so that, wyth one worde, we may call thys righ­tousnes forgyuenes of synnes. The Apostle clerely declareth thys,Rom. 10. Pilip. 3. whyles oftentymes he setteth the rightuousnes of wor­kes wyth the rightuousnes of fayth, and sheweth howe y^• one ouerwhelmeth and turneth the other vpsyde downe Nowe by what fashion Christe hath de­deserued [Page] vs thys ryghtousnes and in what partes it is conteyned ye shall se in the symbole of faith where euery Article seue­rally by it selfe shalbe orderly rehersed, whervpon is founded the hole belefe of a christen mā.

By Fayth we be halowed and as it were seasoned to the obedience of the law.

LYke as Christ through his rightwysnes is a meane for vs vnto God y^e father, that he beyng as it were our suretie we be takē & reputed for ryght­wyse, so by the partakynge of his holy spirite he haloweth vs to all purenes and innocency. For vpon him rested the spirite of the Lorde aboue al measure, [Page 32] I meane the spirite of wyse­dome and vnderstandynge,Esa. 61. 12 of coūsel, strēgth, knowlege, feare of the Lorde, so that of hys plently & fulnes we all receyue and drinke vp largely grace for grace. They therfore be decey­ued that boaste theyr Fayth in Christe, where they be vtterlye voyde & destitute of the halow­ynge of hys spirite. For scrip­ture teacheth that Christe is not onely made our ryghtwys­nes,Iere. 31. but our halowyng also, for by the selfe same couenaunt y^t the Lorde maketh wyth vs in Christ, he promyseth both to pardon our wyckednes, and al­so to wryte hys law in our her­tes. Therfore the kepynge of [Page] the law is no worke of our ha­bility, but of a spiritual power, wherby our hertes be pourged frome their corruption & made softe in the obedience of rygh­tuousnes. Now then the vse of the lawe to Christen men is a farre other thinge from that it shuld be without fayth, for whē ones God graueth in our her­tes a loue of hys ryghtousnes, then the outwarde doctryne of the lawe whyche before dyd no­thynge but accuse vs aswell of weakenes as of trangression, is nowe becomme a lyghte to our feete that we shoulde not straye from the strayght waye,Psal. 119. it is nowe our wysedō,Deut. 4. wherby we be enformed, and styred to al [Page 33] honestie,Psalm. 11 [...]. it is our nurtonre whiche woll not suffre vs to renne to moche at large in our selfe wyll and luste.

Of repentaūce and new byrth.

HErevpon it is easy to vn­derstāde,Mat. 3. and in other places. why repentaūce is alwaye ioyned wyth faythe in Christe, why also the Lorde affirmeth, that no mā can entre into the kyngdom of heauen ex­cept he be borne a newe,Ioan. 3. for re­pentaūce betokeneth a retour­nynge, wherby we byd the fro­wardenesse of thys world fare­well and repare agayne vnto y^e Lordes waye. Nowe Chryste because he is not the ministre of synne, dothe washe away our synnes, and decke vs wyth [Page] hys ryghtwysnes to the intent we shulde not stayne thys hys grace wyth new fylthynes a­gayne, but ones chosen to be gods sonnes shulde consecrate and direct al our lyfe from hensforth to the glory of our father. Thys worke of repentaūce hā ­geth on our newe byrth,Rom. 6. Colos. 5. & alibi. whych new byrth, standeth vpon two partes, the sleynge of our flesh, I meane of thys corruption naturally spronge in vs, and a spirituall quyckenynge wherby y^e nature of mans is restored to her clennes. wherfore vpō thys meditation we muste laboure & employ our selues al oure lyue lōge, that we ones deed to sinne and to our selues maye lyue to [Page 34] Christe & to his ryghtuousnes. And wheras this new byrth cā neuer be perfect so longe as we lyue in the pryson of thys mor­tall body, it muste nedes be that this same mynd and study of repentaūce ought styl to continue in vs euen vnto death.

Howe ryghtwysnesse of good workes and of faythe maye stande togither.

GOod workes that come of suche a purenes of consci­ence doubtles be stronge and al­lowed before god, For sythe god seeth his owne ryghtuousnesse in them, he can not but allowe them, yet must we take hede, least we beare oure self so hault in the vayne affiaūce and trust [Page] of our good workes, that we forget not how we be iustifyed by the fayth in Christ alonely. For there is no righteousnes of workes afore God, except it answereth to his rightousnes, so y^t who so goeth about to be iusti­fyed by his owne workes, it is not ynoughe for hym, to brynge out one good dede or two, but he must shewe forth a perfecte obedience of the lawe, whyche thyng is farre awey yea frome those that seme moost of all to haue profyted & gone forwarde afore other in the Lordes law, Besyde thys although y^• rygh­tuousnes of god coulde be con­tent and pleased with one good dede only, and no mo, yet shulde [Page 35] not god fynde so muche as one good dede in all hys sayntes, y^t worthely euē of the self workes deseruynge he myghte prayse and commende as rightwyse. For this is y^e very trouth, seme it neuer so great a meruel, that no worke we do is perfect on e­uery syde, but is blemyshed w^t some wart eyther in one parte or other Wherfore syth we be synners foyled with many remnauntes of vyces, we muste ne­des be iustified an other waye thā by our selfe. Now certeinly we haue alwaye greate nede of Christe, that by hys perfectnes oure vnperfectnesse maye be couered, by hys purenes oure vnclennes maye be washed by [Page] his obediēce our iniquitie maie be blotted out, fynally y^t for his rightousnesse we maie befreely taken as rightuouse w^tout any respect of our workes, whyche in no wyse can be of suche va­loure to stande in the iudgemēt of God. Thys notwythstan­dynge, so longe as these our spottes whyche other wayes myght blemyshe & stayne oure workꝭ before God, be thus hyd and kepte close, the Lorde con­sydereth in them nothynge but hyghe purenesse and holynesse, where vpon he vouchesaueth to gyue them hyghe tytles of prayses, for he calleth and also estemeth them euen ryghtous­nesses yea and promyseth vnto [Page 36] thē large rewardes. So maye we then shortly conclude that oure felowshyp wyth Christe is of such strength & force, that for it we be not onely freely re­puted ryghtuous but also our workes be reckened vs for iu­stice and ryghtuousnesse, and be aboundantly recompensed wyth an euerlastyng rewarde.

Continuance of prayer.

THis then it behoueth vs to loke vpon, that we go not about to bynd god to any circumstancies, lyke as we be taught in this prayer, nor to assigne him any law, or apoynt hym any condycyon. For afore we conceyue any prayer for vs, we fyrste requyre and forespeke that his wyll be done, whereby nowe we subdue oure wylle to his, that as with a brydell [Page] nowe restreyned, it shulde not p̄sume to force god to a course or trade. If our myndes ones brought to suche obedience, we suffre our selues to be ordred at tharbitremēt of gods prouisiō, easely we shal lerne to continue in prayer, and referrynge oure requestes vnto the lorde, pacy­ently to awayt his pleasure, be­ynge assured that god is alway present with vs, though it seme not so, and that when he seeth his tyme, he wol declare that he gaue no deafe eares to our praiers. That yf after longe away­tyng, our mynd cānot attayne what it hath profyted by pray­er, nor fele any frute goten therby: yet our fayth shall certyfye [Page 72] vs of that, that by felynge we coulde not perceyue, euen how we haue obteyned that expedi­ent was for vs. And thus shall faythe worke, that in pouertie we maye possesse aboundance, and in trouble comforte, for yf all togyther go to wreck & fayle vs, yet shal god neuer fayle vs, neuer forsake vs, sithens he can not disapoynte the awaytynge and longe suffraūce of his, him alone may we haue in steade of all thynges, for he cōteyneth in hym all goodnes, whiche with­out doubte in tyme to come, he woll shewe vs all at large and most fully.

Of Sacramentes, wherfore they properly serue.

SAcramentes be ordeyned that both before god and man they shulde be exer­cyses of our fayth. Before the lorde they exercyse our faythe, whyles they establysshe it in gods truthe, for where as the Lorde perceyued it expedyent for the ignoraunt of our fleshe, he dyd setforth heauēly myste­ries to be beholden vnder car­nall elementes. Not that any suche powers be gyuen to the selfe natures of thynges, as be propowned to vs in sacramen­tes, but that by the lordes word they be signed hereunto. For y^• promesse cōmeth alwaye afore, [Page 47] whiche promes is conteyned in the worde, then foloweth the token to strengthen & seale the promesse, & to make it of more authoritie amonges vs, euē as the Lorde forseech, that it is ex­pedient for the capacite of oure weakenesse. For vndoubted so smal and weake is oure faithe, that except it be propped vp on euery syde, & born vp by al meanes and wayes possible, anone it wolle qwayle, be shaken a peeces, and ouerthrowē. Nowe this fayth is also amonges mē exercised by sacramentes, why­les by the same it goeth opēlye to shewe her selfe to the worlde, and is styrred vp to render due prayses to the Lorde,

What a sacrament is, and how many there be.

A Sacramēt is therfore properly an outewarde signe, wherin God representeth and wytnesseth his good wyll towardes vs, to susteyne the weakenesse of our fayth. Or an other waye more shorte & also more playne, A sacrament is a wytnesse of gods fauoure, de­clared by an outwarde sygne. Now there be dyuers holso me sacramentes in the church, and namely seuen recounted of the fathers, Matrimonie, Baptis­me, Confirmation, Penaunce, Eucharistia comonly called the sacrament of the aultare, Or­ders, [Page] and extreme vnction.

Matrimonye,Wedolcke god hym selfe did fyrste institute in paradyse,Gene. 1. and saynt Paule calleth it ho­norable in all thynges.Hebre. 13.

By penaūce we atteyne the hyghe benefite of absolution,Penaūce neyther oughte we to neglecte the power or keyes of the chur­che, sythe to it Chryste sayeth, Whose synnes so euer ye for­gyue shalbe forgyuen,Iohan. 20. & whose synnes ye reteyne shalbe retey­ned.Luc. 10. And agayn he saith, Who heareth you, heareth me.

The sacrament of orders,Order. is wherby, by layeng on of y^• handes, persons of suche qualities and condicions, as Paule de­scribeth to Timothie1. Timo. 3. and TiteTit. 1. [Page] shulde be called and elected not only to ministre sacramentes but moche rather to preache gods worde purely & syncerely to the people.

ConfirmationConfyr. and extremeExtreme vnction. vnction the auncient fathers of the churche takyng occasion and groundyng themselfes v­pon the doynges and actes of thappostles haue receiued. But of baptisme & Eucharistia bycause they be the principall sacramentes & in the new testa­ment instituted expressely by Chryste hymselfe, I intende somewhat more at large to in­treate.

Of Baptisme.

BAptisme is gyuen vs of God, bothe to serue oure faythe before hym, and to serue our professiō before men. Fayth hath eye to the promyse, wherby the mercyful father of­ferethe vs the felawshyp of his Christe, that we endowed with hym myghte be partakers of his goodes. And two thinges it chiefly representeth vnto vs, the clensynge, [...]urgation. whiche we haue in Christes bloude, and the [...]leynge of our fleshe,Mortificatiō. whiche we haue obteyned throughe his deathe. For the Lorde cōmaū ­ded his to be baptised into re­myssyon [Page] of synnes.Ephe. 5. And Paule teacheth that the churche is ha­lowed of Christ her spouse, and washed in the lauer of water in the worde of lyfe. Further­more he declareth that we be baptysed into Christes deathe,Roma. 6. buryed with hym, to thintēt we might walke in newnes of lyfe, wherby it is not meaned that the cause or power of clensyng and of newe byrth is in the wa­ter, but onely that in this sacrament is perceiued a knowledge of suche gyftes: when we be ac­counted to take, obteyne & pur­chase that, whiche we beleue to be gyuen vs of the Lorde, whither we fyrste espye it, or whyther it were knowen to vs [Page 67] afore, and be here more certaynly enformed of the same. Nowe as touchyng our profession be­fore men, this Sacrament also serueth, for it is a marke or to­ken wherby we openly professe that we wyll be accompted a­monges the people of god, that with all other godly personnes by lyke relygion we worshyppe that same one god. Syth then in Baptysme the couenaunt of the lord is specyally made with vs: therefore of good ryght we baptise also our infauntes in that they be felowes and partakers with vs of the euerlasting couenaunt, wherein the Lorde promyseth hym selfe to be the God and graciouse lorde, not [Page] to vs onely, but to oure seede also.

Of the lordes souper, or sacrament of the aultare.

UNto what ende the my­stery of this sacrament,1. Cor. 11. whiche saynt Paule calleth the lordes souper, & is called of the fathers Eucharistia and Sy­naxis, was ordeyned, & wher­vnto it serueth, the promesse there added euydētly declareth which is to acertayne vs, that the lordes body was ones so of­fered, so betrayed for our sakes that now it is ours, yea and e­uermore shall be, and that his bloude was ones so sprynkled [Page 78] and shed for vs, that it shulde be ours for euermore. The bo­dyly eye seeth but the sygnes & figures of bread and wyne, but the inwarde eye of fayth vnder those signes seeth how the lord gyueth the true partakynge of his body and bloude, For all thoughe he beynge now taken vp into heauen, kepeth his re­sidence in heauen and no lon­ger in earthe, I meane in personall and humayne lykenes, yet no distaūce of place can let him to fede his faythefull with his owne selfe, & so to worke that they (thoughe heauen & earthe be neuer so far asunder) shulde yet haue moste presente felow­shyp and companye with hym. [Page] And hereof haue we a lesson gyuen vs in this sacrament so certayne and manifeste, that we muste fastly beleue that chryst with all his rychesse is here gy­uen and presented vnto vs, no lesse then yf he stode euen personally present, to be sene as he is in his maiestie with our eyes & to be felte with our handes, yea and that with suche power and myght, that not onely he bryn­geth to our soules an vndoub­ted truste of euerlastynge lyfe, but maketh vs sure also of the immortalitie of our flesh beyng quyckened of his immortall fleshe, & after a maner takynge part of his immortalitie. Wherfore vnder the sygnes of bread [Page 66] and wyne be presented and mi­nistred vnto vs the body and bloude, to thintent we myghte lerne y^• they be not onely ours, but also serue vnto vs for lyfe and nourysshyng. Thus when we se this most sacred and my­sticall bread, anone we must cō ceyue this similitude, that lyke as breade nourysheth, sustey­neth, and preserueth the lyfe of our natural body: so is the bo­dy of Chryste the fode, comfort, and defence of our gostly lyfe. When we se the forme of wine, loke what profyte wyne bryn­geth to mans bodye, the same muste we recken, spyritually to be brought vnto vs in Chry­stes bloude. Now, this mystery [Page] as it is a proufe and declaratiō of the great bounty of God to­wardes vs: so it ought to mo­nysshe vs, that we be not vn­kynd for the same his goodnes and excedyng liberalitie shew­ed vnto vs, but rather as oure duetie is, auaunce the same w^t prayses, and magnifye it with thankesgyuyng. And further­more that we shulde embrace one of vs an other with suche an vnite, as we se the membres of one body knyt and fastened amonges theym selues. For there can be no quycker spurre to sturre brotherly loue amon­ges vs, then whiles Chryste, thus gyuynge hym selfe to vs doth not onely allure vs by his [Page 80] exemple, euery one of vs frely to yelde and gyue hym selfe to other, but also lyke as he ma­keth hym selfe commune amonges vs all, so in hym he maketh vs all to be as one. But wolde god we wolde lerne to measure & to contemplate in our mynde the greatnes of this so hyghe a sacrament gyuen vs of god. wolde god I saye we consyde­red howe fowle a synne ingra­tytude is, how horrible peynes and punishemētes do ensue of the vnreuerent handlynge and ꝓhanation of this sacramēt. Neither is it to be thought y^• those moste graue thretninges y^• s. Paule pronounceth be fru­strat & voyd.1. Cor. 11. For thus he saith. [Page] Wherfore who so euer eateth this bread and dryncketh the cuppe of the lorde vnworthely, shall be gyltie of the body and bloude of the lorde. Let a man therfore examine hym selfe and so let hym eate of that breade & dryncke of that cuppe. For he that eateth and dryncketh vn­worthyly, eateth and dryncketh his owne damnation, not de­cernynge the body of the lorde.

Of the Pastors and herdmen of the churche, and of theyr power.

FOr as moche as the lorde wyll that bothe his worde and the Sacramentes be mi­nistred [Page 71] by men vnto vs: it be­houeth Curates or herdmen to be set in offyce ouer the church, which with pure doctrine may enforme the people bothe pry­uely and apertly, ministre Sa­cramentes, and with good ex­emple instruct men vnto holy­nes and purenes of lyfe. Who so despiceth this institution & this order, be vnruely and dis­obedient not agaynst men but agaynst god, in that they facti­ously withdrawe them selues from the felowshyp of the churche which without this ministe­rie, by no meanes can stande, for that hath no lytell authori­tie, that the Lorde ones witnessed, sayenge, that he hym selfe [Page] [...] [Page 71] [...] [Page] is receyued, when they be receyued, [...] and that he is caste oute, when they be caste out, And to thintent theyr office shulde be no vyle thynge ne vnregarded, they be endowed with a special commaundement of byndynge and loosynge, [...] hauynge therto a promesse, that what so euer in earthe they bynde or loose, [...] 20. the same is bounde and loosed in heauen. And Chryst hym self expounynge his worde decla­reth that to bynde, is to holde synnes, and to loose, is to re­lease them. Nowe by what fas­shyon they loose, the apostle ex­pouneth, when he saythe, [...] that the gospell is a power to saue euery beleuer. Agayne what [Page 81] waye they bynde, he declareth when he saith that the Apostles haue a redy vengeaūce against all disobediēce.2. Cor. 10. For the summe of the gospell is that we be īer­uauntes of synne and death, & that we be losed and made free through the raunsome whiche is in Chryst Iesu, and as many as do not receyue hym for their redemer, be bounde with newe bondes of a greater condemnation. But we muste remembre that all this power which scripture gyueth to pastours and byshoppes is conteyned within the mynistery of the worde, for Chryst gaue not properly this power to men, but to his word, ordeynynge men onely the my­nisters [Page] thereof. Wherefore in goddes worde whereof they be made disposers & layers out, boldely let them ieoparde euen all thynges, and constreyne all the power, glory, and pryde of the worlde to stowpe and obeye vnto it, by it let them cōmaund all men, from the hyghest to the loweste, let them buylde Chry­stes house, pull down Satans kyngdom, fede the shepe, staye the wolues, teache and exhorte those that wyll lerne, reproue the stubberne: but all togyther in the worde, from whiche word yf they swarue to theyr owne dreames, and fanses: they be no longer estemed for pastours and shepeherdes, but rather [Page 82] (for asmoche as they be pestilē wolues) ought to be dryuen a­waye and deposed. For Chryste commaundeth none other to be hearde, then suche as teache vs the thynges that they haue ta­ken of his worde.

Of mens traditions.

SIthe we haue a generall sentence of Paule,1. Cor. 14 y^t all thynges in thassembles & churches should be done co­mely & in good order: ciuile or­dinaūces, wherby as with bon­des an order and comly fasshy­on is kepte in the companye of the Christians, and a con­corde thereby conserued, ought not to be reckened amonges [Page] mens traditions: but must ra­ther be referred vnto the rule of the Apostle, so that they be not beleued as thinges neces­sary to our saluation, nor bynd the consciences to any superstition through them, nor be kept as any worshyppynge of god, nor that any holynes be repo­sed in them. But such ordinaū ­ces as vnder a tytle of spiritu­all lawes be thruste vpon vs, to bynde oure consciences, as thynges necessary to gods ho­nour, all suche lawes I saye ought we earnestly to resyste, for they do not only ouerthrow the libertie whiche Christ pur­chased vs, but also dymme the true relygion, and defile gods [Page 83] maiesty, who alone wol raygne in our consciences by his word Let this then abyde for a sure gron̄d,1. Cor. 3. that all thinges be ours and we Chrystes, and that god in vayne is worshypped where be taught doctrines,Mat. 15 the com­maundementes of men.

Of excommunication.

EXcōmunication is, wher­by notable horemongers, aduouterers, vsurers, ex­tortioners, spoylers, rouers, pyrates, brallers, ryoters, dron­kardes, seditious persons, wa­sters, after they haue ben admonished, and do not amende, be reiecte and banysshed from the [Page] company of the faythfull,Mat. 18. ac­cordynge to the lordes cōmaundement, not that the churche casteth them vnto perpetuall ru­yne and despayre, but it dain­neth theyr lyfe & maners and excepte they amende, the chur­che ascerteyneth them of theyr damnatiō. This order is ther­fore necessary amōges the faithfull, that sith the churche is the body of Chryst, [...]. 1. it ought not to be defyled with such stynkyng members, which redounde vn­to the shame of their head. And moreouer least by company of suche a naughty sorte (as it cō ­monly chaūseth) the good also myght he corrupte, It is also profitable for them selues, that [Page 84] their lewdnes be thus chastised which, where as other wayes by sufferaunce, they wold waxe more wilful and obstinate, now dryuen thus to shame, myghte lerne to amende, whiche thyng yf they can be wonne vnto, the churche gentyllye receyueth theym into her felowshyppe a­gayne, and to the partakynge of that same vnite, from whens they were banysshed and shut out. And least any man should proudly despyse the iudgement of the churche, or lytell regarde that he by the churche is thus condemned, the Lorde wyt­nesseth that this iudgemente of the faythfull is none other thynge then the publysshynge [Page] of his owne sentence, [...] and that it is approued in heauen, what they do in earth.L [...]c. 10. For they haue gods worde, wherby they may damne the froward, they haue agayne Gods worde whereby they maye receyue those that retourne vnto grace.

Of ciuile rulers and gouernours.

THe Lord wytnesseth, that not onely he allowed temporall gouernaūces and the office of magistrates, but also for that with suche hono­rable auctoritie he setteth forth theyr dignitie: hyghly he com­mendeth the same vnto vs, for [Page 85] he assureth vs y^• it is the worke of his wysdome, that kynges raygne,Pro. [...]. that counselours dis­cerne iustyce, that the honora­ble be iudges of the erth, yea & otherwhyles he callethe theym goddes, bycause they supplye and exequute his rowm,Psal. 82. In an other place also they be reapor­ted to exercyse iudgement euen for god and not for man.Deut. 1. Fur­thermore Paule recyteth the offices,2. Par [...] [...]. amonges the gyftes of god,Rom. [...]. and where as he maketh a longer treatye of them, he manifestly teacheth that their power is the ordinaūce of god, & that them selfes be ministers of god to the prayse of the weldoers, and to the vengeaunce of the [Page] [...] [...] in [...] me [...] to [...] gods [...] yea all [...] they hyther­ [...] [...] employe, that [...] the vniuersalle [...] true religion with [...] or spot, that they [...] the people with good [...], [...] that bothe openly and and pryuately they procure the weale, cōmoditie & rest of their dominions. This can not be done but by iustice and iudge­ment, which two thynges espe­cially be cōmitted vnto them of the prophet Iustice is to mayn [Page] [...] [Page] [...] [Page] his heauenly myste [...] [...] [...]crete counseles [...] [...]arye to monissh [...] [...] when they come [...] scryptures [...] with [...] and pleasau [...] [...]