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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03087	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.	1547 (1547)	STC 13213; ESTC S103980	258,817	620

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 shal be 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 cōmaundementes 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 cōmaundement 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

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 ¶ Answer 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 shal be 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 shal be 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

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 shal be filled wyth bountuousnes But when thou turneste awaye thy face they shal be trobled Thoue shalte take awaye theyr breath and they shall fayle and returne to theyr dust Thou shalt sende forth thy spirite and they shal be 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 shal be 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

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

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

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 commaūdemente 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 cōmaunded 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 cōtinued 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 assēble 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

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 shal be 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 shal be 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 shal be 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 shal be 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 shal be 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

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 shal be 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 shal be 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 heauēly 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 cōsidered 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

body shal ryse agayne thorowe the power of God but neuertheles it shall not be subiecte to any incōmoditie or miseries wherwith it is now afflicted yea rather it shal be 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 shal be 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

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 shal be 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 tēporal 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 shal be putte to such hinderaunce shal be p●●uided for and that they also which haue left their monasteries shal be brought to christiā equite so that no body shall haue cause to cōplaine of wronge Further it is conuenient that they which shal be deliuered out 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 shal be conuerted vnto the Lorde the vayle shal be 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 plētifully And for asmuch as S. Paul taught 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 wil be 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

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