same haue mercie on me for thy sonnes Iesus Christe whiche for our sakes was made a sacrifice Kindle my minde with thy lighte and gouerne me with thy holy spirite whiche thou haste promised vs for thy sōnes sake Thus in our praier we must euer cōprehēd Christ the mediatour as the church hath vsen in collets A fourme of calling vpon Christ frō the beginning adding these wordes in th ende thorow Christ our Lorde Moreouer this is a true inuocation acceptable to God O Lorde Iesu Christe the sonne of God heare me loke vpō me pitie me and geue me thy holy spirite and eternal lyfe Thus we reade that S. Stephan Act. viij called vpō Christ Lorde Iesu receiue my spirite Such prayer attibuteth vnto Christ the glorie of diuinitie for that that God hath reueiled him selfe in hym and worketh together with hym as we reade Io. v. what so euer the father worketh the same doeth the sonne also And in the xiiij He that seeth me seeth the father I am in the father and the father is in me This is the sentence of such an inuocation Lorde Iesu Christe sōne of God healpe me geue me thy holy spirite which together cōfesseth the father the sōne whiche is mediatoure and the holy gooste Wherefore this article of the diuine substaūce and of the thre persons must be learned and exercised in dayly prayers But forasmuch as this sincere doctrine of true and godly inuocatiō is horribly darkened Agaynst the inuocation of dead sayntes and ymages thorow that abomimable wickednesse and madnes vpon Idols whiche is cōmitted in calling vpō dead men their images bones wherunto they haue boūd not only diuine power but also a certen peculiar strēgth and efficacie of saintes wheras yet it is euidēt that we must assigne the power working of god to nothing in which god him selfe hath not expressedly witnessed in his worde that he wyl gyue the same but it is playne that deade mē helpe nobody Nor worke in ydoles for these causes I saye the people muste be called backe from suche ydolotrye vnto the true and religiouse inuocation of God as to a moste godlye worke and principall worshypping of God wherin we chiefely learne and feele which is the true fayth yea this is the only worke wherby the true people of God may be most discerned from the vngodly Of the creation and gouernaunce of al thinges OVre hole saluatiō and euerlasting lyfe consisteth herin that we truly knowe God in oure Lorde Iesus Christe that is to saye with a sure and lyuely fayth In thys knowledge the chiefest poynt is to knowe that it is God which made all thinges and preserueth and gouerneth the same alone wherfore the preachers shall studye to declare to the people wyth singuler dylygence and to beate into their heads those places of the scripture that teach and testifie of the eternal substaūce of God of his power knowledge goodnesse and seueritie for wythout this knowledge and fayth we can neuer truely and effectuously fele our sinnes much lesse repent and amende our selues neyther shal the law alone driue vs therunto for what shal eyther his preceptes or threates moue or feare vs of whose power bowntuousnes or seueritie as yet we knowe or fele nothinge substantially and effectuosely wherfore he that wil comme to God muste necessarily knowe afore hande and beleue that it is God which made preserueth and iudgeth all men and largelye rewardeth them that loue him Very many boste them selues to knowe God but in that that thei studi not to frame their life according to the wil of god dispising the worde of God they beare sufficiente witnes of thē selfe to the cōtrary namely that they say in theyr hertes there is no God though they confesse the same before men It is therfore ryght necessarye that preachers often tymes and with great diligence do propounde and beate in to theyr eares the common place of creation preseruacion and gouernaūce of all thynges And in the article of the creation of thynges the pastours shal diligently teach that that Lorde whiche delyuered the ten commaundementes the whole holy scripture and the gospell it selfe is the only true God and maker of thinges whiche of no thinge created heauen earth the sea and whatsoeuer is conteined in thē our selues also and alone preserueth the same throughe his power and hath partly made the other creatures subiecte vnto vs beinge created to his ymage appoyntynge them to a profitable vse and partly ordeyned them to the ministerye of the health both of the bodye and soule Wherfore the preachers shal often allege faythfully declare and printe in the mindes of theyr herers those places of the scripture that teache that God made vs and al other thinges of no thinge and that we were fashoned after the ymage of god finally that inferiour creatures be subiecte vnto oure rule by Goddes ordinance and that the superiour creatures be appoynted to procure oure healthe that the same herers maye dayly lerne more and more the almightines and goodnes of Goddes maiestie and that in them selues and in all other thinges that they handle in whyche they be occupyed whyche they beholde here or by any meanes do exercise they knowe hym haue him in reuerēce prayse him cal vpon him And that therby they may trust more fully in the almightines goodnes of God and more cherefully obey his cōmaūdementes and also feare his wrathe the more and that they maye vse all thinges whiche they do vse in this lyfe as the moste holy creatures and gistes of God and our sauiour wyth more holynes dayly and thankfulnes and larger liberalytie towardes theyr neighbours ▪ For this cause the prophets in the prayses of God do so magnifie and sette before our eyes with moste elegant descripcions the principal and notablest workes of God in the vniuersall nature of thynges as the heauens the son the moone the sterres the Why the holy scripture often propoūneth vnto vs the merueylous workes of God clowdes the wyndes mystes rayne dewe snowe froste thunder lyghtnynge mountaynes valleys fildes contreys medowes springes riuers standinge waters sondry trees and herbes the pryncypall kyndes of beastes both tame and wylde men and other innumerable workes of God For whiche many psalmes doe greatly magnifie the glory of God as psal xix xcv Ciiii. Cxxxvi. Cxlv. Cxlvii Cxlviii Iob doeth the same thinge from the xxxviii Chapiter to th ende of his booke And Esay in the .xl. chapter vnto th ende of hys boke Lyke places ye shal finde in other canonicall bookes euery where This contemplaciō of the notable workes of God and admiracion of the diuine maieste was the cause why Christe the Lorde hym selfe and other sayntes lyfted vp theyr eyes and handes to heauē whē they praye And in the fourme of prayinge the Lorde taught vs to saye Oure father whiche arte in heauen for when we behold wyth oure eyes and myndes those mooste excellent and wonderfull workes
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
promise For it hath a peculiar and large promise of longe lyfe in the lande whiche the Lorde our God gyueth namely in whiche God is called vpon and worshipped whereupon his eyes loke to shewe bountiousnes on it For it becometh them to haue longe lyfe in the people of God whiche submitte them selues and shewe them selues obedient and thankefull to theyr parentes to the powers and to all men So in the sixte comaundement the preachers shal teache fyrste that by manslaughter all violence and wronge agaynst the bodie of our neighbours al reuengeaunce and vniust cōmotion of the mynde angre wrath hatred enuye and all signes wordes and dedes that come of angre be forbidden as Christe hym selfe interpreted thys sayinge Mathewe v. Secondly they shal teach that God warneth vs in thys precepte of oure natural arrogācie iniquitie and impacience Thorow whych vices it cometh to passe that we can suffer nothyng that is vnpleasaunt vnto vs but wee wyll haue all other to folowe oure lustes though they be naughti and infinite where as we in the meane ceasone wyll not onely omitte to do the thinges that be right and good to our neyghbours but we wyll also cōmitte many vnrightful and vnseamely thynges God than wyll condemne wyth thys commaundement oure naturall ignoraunce vnpatientnes luste and those that spryng therof I meane anger hatred enuy brawlynge fyghtyng etc. And God wyl set before oure eyes howe euyl these thinges be forbidding slaughter by name but aswel that that is cōmitted wyth the mynde as wyth the handes Whereby he requireth that as we abhorre all slaughter so we shoulde abhorre all causes and affection of slaughter and to do our neighbour any wrōge Thirdly they shall admonishe that God wyll with thys precepte when our vice is knowen prouoke vs to repent it and dryue vs to seeke his grace and mercie in Christe whiche onely appeaseth the wrath of God deserued thorowe these our euylles and abolisheth and mortifieth the remnauntes thereof with the holy goste and worketh and encreaseth softnes in vs that we maye ouercome the vice of impatientnes and frowarde way wardnes in other wyth oure patience gentlenes and humanitie and recompence wronges done wyth benifittes and be gentle and good towardes all men forgyuynge as Christe hath forgyuen vs. Ephe. iiij wherunto thys commaundement ministreth vnto vs an instruction in Christe In the seuenth cōmaundemēt thou shalt not committe auoutrie the people shall be taughte that God forbiddeth and damneth all copulations beside matrimonie whiche he hym selfe ordeyned and moreuer al lust and inordinate motions all intemperaunce al delites and pleasures vnseamely for christian men al riote and vncomelines in meates drynkes garmentes gesture wordes and dedes of whiche any cause of vnchastnes may rise or of any perturbation wherby the bodie shall be made vnpliable rebellious and stubburne towarde the seruice of the spirite Secondly that God warneth and accuseth vs in thys commaundement of our natural lecherie fylthy and immoderate conrupiscēce in al thynges whiche he him selfe gaue to susteyne and cherishe our bodies Thyrdly that thorow the knowledge of thys disease we are dryuen to repentaunce of the same and to seeke the grace and mercie of Christe whiche turneth away the fathers wrath deserued thorowe thys euyll and whiche quencheth the remnauntes of thys disease remaynynge in the fleshe and worketh in vs true cōtinencie chastitie and perfecte holines in all thynges that beinge healped wyth the assistence of the holy gost we maye resiste euyl concupiscences and al intemperaunce cleansinge oure selues from all fylth of the fleshe and of the spirite and workynge holines wyth the feare of God ij Cor. vij To the perfourmaunce wherof thys cōmaundement warneth and steareth vs as a scholemaister Lykewyse out of the eight commaundement thou shalt not steale we muste learne that God here by theft forbiddeth al fraud and wronge in matters perteyuynge to the vse of thys lyfe And furthermore all couetousnes nigardnes desire of more thē other haue and slacknes of due liberalitie Secondly that in thys commaundement God warneth and accuseth vs of thys couetousnes desire of more carefulnes nigardnes in thinges pertaining to this lyfe Thyrdly that he dryueth vs thorow the knowledge and condemnation of this euyl to repentaunce therof and fayth in Christe whiche remoueth the wrath of God deserued thorowe thys erockednes and damned desire and represseth the same in vs and cōtrarie wyse steareth vp and cōfirmeth suche truste of his goodnes that we maye surely certifie oure selues that God the heauenly father regardeth vs and hath care of vs and that he wyl ministre al thinges aboundauntly wherby we may susteyne cherishe and also delite this our life Thorow which truste beinge raysed vp let vs also learne to exercise true liberalitie towardes our neighbour leauing of all carefulnes for this lyfe and let vs gyue liberally to al men of that that the almightie hath gyuen vs asmuche as we be able and asmuche as the necessitie of oure neighboure requireth Whereunto this cōmaūdemēt exhorteth vs as a scholemaister In the ninth precept we must teache that God by false wytnesse forbiddeth all wordes and sayinges yea silence and dissēbling of witnesse and priuie prayse whereby the fame and reputation of our neighbours is hurted or not defended as we would haue ours to be defēded of other Finally al false and vayne speache that profiteth nothynge neither them to whom it is spoken nor them of whom it is spoken Secondly that God wyll brynge vs to acknowledge thys corruption of our nature this ambition maleuolence enuie etc. wherewyth we diminishe the estimation and excellencie of other and dissemble neglect yea and often couer and darken the thynges that pertayne to the prayse and reputation of our neighbour Thirdly that God wyll thorowe the knowledge of thys oure frowardnes prouoke vs to repētaūce therof raise vp in vs a diligence and desire to cal for the grace of Christe whiche came to pacifie thys wrath of God agaynste these oure euylles and to quenche them in vs wyth his holie spirite and to beginne suche humilitie of mynde suche loue of an others dignitie and excellencie that we be delited with the good estimation honest fame and worthy praises of other and that we wyll labour to set forth those good thynges wyth no lesse diligence then our owne fame and dignitie and that we vse in al our cōmunication truth honest interpretation and gentlenes to the edification of the hearers speaking alwayes those thynges to other and of other as we wishe other to speake to vs and of vs wyth a right iudgement of the spirite In the tenth commaūdement thou shalt not couette etc. They must fyrst teache that by the couetynge of an others thynges as his house wyfe familie etc. all euyll concupiscence is generally prohibited and all inclination motions and prones to euyll and al lothsomnes and neglecting of good workes Secondly mē must be diligently warned of this that they loke exactly vpon this commaundement and
into the people in sermons ¶ The article of the trinitie AL though mannes reason vnderstandeth not the nature of God yet God hath opened hym selfe in the worde and in his sonne that we maye knowe him asmuch as he hath reuelated him selfe and calle vpon him After whiche sorte whan we calle vpon God the father there is a greate difference betwene our inuocation and the inuocation of all other people and nations and this difference coÌ„sisteth cheifely in ij pointes One is that inuocation thus ordered is derected to the true and natural God Thother is that our inuocation so vsed must needes please God and not be voyde and frustrate Wherfore the preachers must teach out of the holy scripture of the true and almightie Thre persoÌ„s but one substaunce God the father the onely begotten sonne and the holie goste that they be one God of the same deuine nature and power but yet three distincted personnes And that thys one God made and maynteneth all thynges Further that the sonne of God by the vnspeakeable purpose and vnmeasurable mercie of God dyd put on mannes nature that he might be a sacrifice and a raunsome for vs and that these two natures that is to saye mannes nature and Goddes is one and vndiuided personne Iesus Christe Two natures vnited in Christ Howe be it these two natures be so knytte in Christe that they be not confounded or mixte but eche hath by it selfe his owne substaunce and proprietie As al these thynges are well knowen out of the worde of God administred by the Apostles and Prophetes and be declared in sundry confessions of the holie fathers agaynste sundrie heresies in the crede made in the counsel of Nice and in the crede of Athanasius Item in the agreable decrees and confestions of the olde and very holy counselles as Nicene CoÌ„staÌ„tinopolitane Ephesine CalchedoneÌ„se coÌ„staÌ„tinopolitane againe Further by the wrytinges of the fathers coÌ„seÌ„ting herunto whiche faught earnestly for the worde of God as by the bokes of Athanasius Basilius Nazianzenus and Augustine it appeareth Wherfore the sentence and doctrine of thys article muste be diligently propouned to the people and commended and defended that the true knowledged of God may be mayntayned and that we maye retayne a difference betwene the inuocation of christian men and other nations whiche is verye necessarye namely that thou mayste call vpon thys true God the father of Iesus Christe together wyth his sonne Iesus Christe and the holie gooste whiche hath reueyled hym selfe in the sonne for whose sake he wyll be mercifull and wyll geue the holie gooste to them that thus call vpon hym in fayeth whiche also stireeth vp in the hertes of men the true knowledge of God feare fayeth and other motions The differeÌ„ce betwene the iâ—uocation of Christians and other nations of newe lyfe For thoughe the excellente Philolophers among the heatheÌ„ the Iewes and the Mahometistes do glorye that they worshyppe not ymages and Idolles but the eternal God maker of heaueÌ„ and earth of meÌ„ and of all other thinges neuertheles semge that they wil not acknowledge thys God whiche hath opened him selfe in his word by his sonne our Lorde Iesus Christ they do not worship and call vpon the true God but they worshippe the vayne imaginations of their owne hertes and handes Neither can they persuade them selues that God is mercifull vnto them and heareth them because they refuse the Gospell and the onelye mediatoure And therfore their inuocation can in no wyse be directed to the true God the father of our Lorde and sauiour Iesus Christ but these men imagin to theÌ„ selues A peculiar God whiche is not the father of oure mediatour Iesus Christe and therfore is not the true God for whiche cause they can not persuade them sellues that theyr prayers be harde Their inuocation then haÌ„geth and abideth in the vayne deuices of theyr owne reason in images and Idoles staÌ„ding before theÌ„ and they remaine verie strauÌ„gers and abominable to the true God bicause they lyue without Christ and the worde of God as Christ sayeth he that honoureth not the sonne honoureth not the father And Paule to the Roma v. thorowe Christe we haue entraunce vnto the father Thus God also reueiled hym selfe to Iohn How the holy Trinitie was reueiled to Iohn Baptiste at the baptisme of Christ the sonne of Zacharie that he afterwarde mighte instructe the churche of true knowledge and right inuocation for in thys sorte God eternall the father witnesseth his soÌ„ne Thys is my beloued sonne in whom I am wel pleased the sonne him selfe standeth at baptisme the holie goste coÌ„meth downe opeÌ„ly vpon him to testifie that the holie gooste should be geuen both to Christ and to his coÌ„gregation Wherfore thre personnes appeared in thys place This appering theÌ„ ought to be wel considered of euerie christen man whiche chaunced not for Ihon his sake onely but for the whole congregation his sake that the same might offre praiers to the only eternall and almightie God the father of our Lorde Iesus Christ which made al thinges with the eternal soÌ„ne and the holy gost And whiche also wyl heare the churche gouerne and sanctifie it wyth his holy spirite for Christe the mediatoure his sake The wordes of Baptisme signifie the same thinge wheras it is saied I baptise the A declaration of the wordes of baptisme in the name of the father and of the sonne and of the holie goste For here be three personnes numbred of one equall power and diuitie to whoÌ„ alone the whole cause of our saluatioÌ„ is ascribed for thys is the meaning of the wordes I baptise the that is to saye I testifie by thys token of dipping or sprinklynge that thy synnes be forgeuen the and that thou art receyued into the grace of the eternall and the true God the father of Iesus Christ and that for this his soÌ„nes sake Item that the holie gooste shal worke in the effectuouslie Surely thys is an highe doctrine and aboue mannes wysedome of the nature wyl and efficacie of God towardes vs whiche maketh a difference betwene vs and al heythen comprehending most ample promises as we wyll declare herafter of whiche promises it is very requisite that the people be admonished as often as the texte of the scripture requireth it that the congregation maye be well instructed of the one and singuler diuine substaunce and of the there personnes For thys article muste be obserued of al meÌ„ and exercised in our dayly inuocation And our inuocation muste be discerned froÌ„ the inuocation of the heathen the Iewes and the mahometistes that we do beleue that God certaynly heareth vs if in oure prayer we apprehende the mediatour wherof no heathen Iewe no mahometist can certifie hym selfe For thus we must pray Almightie and eternal god the father of oure Lorde Iesus Christ which with thy A fourme of christen prayer onely begotten sonne and the holy gost madest al thinges and preseruest the
Lorde as Iosaphat saide to his officers and therefore that God wil require a straite cōpte of the gouerners of his people toucthing their administratiō If the preachers shal propoune and declare to the people after this sorte what thinges God hath commaunded and dyd to the olde people aswel in heapinge most ample benifites vpon them as in chastisynge wyth horrible punishmentes and if they shal sette forth al the exemples that God hath exhibited in the scriptures to be considered either of his bountiousnes and seueritie or of hys kindnes and vnkindnes of the people they shal for theyr measure perfourme that thing that the Lorde witnessed of hym selfe I come not to breake the lawe but to fulfil it And that that the apostle saieth we abolishe not the law but astablish it ¶ Of preachinge appropriated to the newe Testament The preachinge of the newe Testament is to preach repentaunce and remission of sinnes in the name of our Lorde Iesu Christe For so the Lorde him selfe sayde and prescribed Luke xxiiii Bicause it is so written and so it be houed Christe to suffre and to ryse agayne from the deade the third daye and that repētaunce and forgyuenes of sinnes shoulde be preached in his name amonge al nations begynninge at Ierusalem Out of this cōmaundement of Christe S. Petre also testified before the assemble of the Iewes and the priestes actes v. in this sorte The God of our fathers hath raised vp Iesus whome ye slue hanged vpon the crosse This prince and sauiour God hath exalted with his ryght hande to gyue repētaunce and remission of sinnes vnto Israel In lyke maner he preacheth also before Cornelius act x. he cōmaunded that we shoulde preach to the people and testifie that it is he that was appoynted of God a iudge of the dead and quicke to him al the prophetes beare witnes that whosoeuer beleueth in hym shall receyue remission of sinnes thorowgh hys name Paule also in the synagoge at antioche of pisidia actes xiii sayeth thus Be it knowen to euerie one of you bretherne that thorowgh thys man remission of sinnes is preached vnto you thorough thys man euerye one that beleueth is instified frō al thinges from which ye coulde not be iustified by the lawe of Moyses So he sayeth also to the elders whiche he called from Ephesus to Milites cha xx ye knowe from the first daye that I entred in to Asia howe I was with yon at al tymes seruing God with al humblenes of minde and wyth manye teares and tentations which chaunced vnto me thorough the layinges awaite of the Iewes how I ouer slipped nothinge that myght be profitable vnto you but preached vnto you and taught you openly and in euerie house testifiyng both to the Iewes also to the greekes that repētaunce that is towarde God and that faith that is towardes our Lorde Iesus By these testimonies it is euident that A double preachyng of the Gospell there be two partes of the preachinge of the gospel or newe testament that is to saye a preachinge of repentaunce and of remission of sinnes Wherefore the preachinge of the newe testamēt must be ginne at repētaunce as the exemples of Iohan baptiste of oure Lorde Iesus Christe and the apostles doe teach For al these men beganne theyr preachinge wyth these wordes repent your former lyfe for the kingdome of God approcheth and beleue the gospel that is to saye the preachinge of remission of sinnes But in thys place the preachers muste declare what repētaunce we ought to vnderstande Whiche is true repentaunce For thys saiynge muste not be taken of euery repentaunce but of that that is towarde God which Christ the Lorde him selfe raiseth vp in our myndes And that is true contritiō and a iust griefe for our sinnes which we haue committed in thought wordes or deedes agaynste the lawe of God Whiche griefe anguish driueth vs to fle to Christe with fayth and truste that for hys sake we shal be deliuered from al our sinnes and frō the wrath of God and that for hys sake we shal be nombred amonge the ryghteous before God and shal be compted heyres of euerlastinge lyfe This is a verie euangelical and Christian repentaunce For it is not inoughe for holsome repētaunce to be grieued and vexed for oure synnes and to feare the iudge mēt of God with which repentaunce Cain and Iudas perished wherewith at length al vngodlye men perishe after that they beginne to feele what anger of God what dānation they haue purchased to them selfe thorough theyr sinful actes But as Paule sayeth we must necessarely haue repētaunce towardes God that is to saye we muste therfore be greued for our sinnes and feare the iudgemēt of God because we haue offēded god our creator and redemer and haue forsaken hym thorough sinnes that besydes contrition for our sinnes there be in vs also a burninge desire and studie of reconciliatiō with God a truste to obtaine the same and a sure purpose to amende our lyues and to yelde our selues wholy in to the obediēce of God Al whiche thinges a true repentaunce muste haue desire and perceyue and that thorough our onely bischoppe and redemer Iesus Cehrist which alone stirreth vp and worketh true repentaunce in vs whyle he maketh the preachinge of repentaunce effectual in our hertes gyuinge his encrease Of the preachinge of repentaunce But to raise vp this repētaunce in our hertes we must cheifely vse the preachinge of the death and passiō of our Lorde Iesus Christe wherewith he satisfied God the father for our sinnes And we muste also vse a continual declaration and repetinge of the lawe of God wherein God sheweth what thinges he alloweth in vs and what he disaloweth and how gētly and bountiously he handleth them that obey hys commaūdimentes and howe rigorously That repentaunce muste be taught out of the ignominious death of Christe he punisheth thē that contemne the same Wherefore the preachers in theyr sermons and in the administration of the sacramētes must preach the death of the Lorde with singuler diligence and sette before the eyes of the people and warne them studiously that the sonne of God whiche neuer committed anye sinne suffred that most bitter and shāful death onely for our sinnes For thei shal teach that thei be so abominable in the sight of the lorde that they could be purged with none other sacrifice with no merites or peynes either of men or angells but only with the precious death of the sonne of God For this cause the preachers shall admonish mē of the greatnes of sinne and of the wrath of God and they shal stirre them vp to repent earnessly And because Christe our Lorde is the onely glasse and exemplar of a godly lyfe we maie learne certainly and substantially out of the lyfe and obedience of Christe to what maner of lyfe we be made and called what stubburnes ther is in vs agaynst god and what corruption of nature whereby
into his death etc. And a litle after we knowe that our olde man is crucified wyth hym that the bodie of synne myght be abolished that hereafter we serue not synne that is to saye that God hath set vs forth an exemple in Christe in whom we shoulde learne that our olde man must dye and that therefore he is euer subiecte to the crosse For he that is dead sayeth Paule is iustified from synne Therfore as necessarie as it is that oure olde man dye and cease from synnes so necessarie is the crosse without whiche the olde man can neither be tamed nor mortified Besyde thys profitte and necessitie of the crosse the dignitie also and glorie of the same muste be diligently commended to the people For God woulde haue his owne sonne in whom he had delite as he testified wyth a voice from heauen to be exalted by the crosse and death and to be crouned with glorie and honour Hebr. ij If then the sonne of God suffered so horrible thynges and thâ—rowe the crosse entred into glorie the disciple is not greater nor ought to be in better case then the maister Wherefore thoughe there were none other profitte in the crosse yet for thys cause onely we oughte to suffre it patiently and gladly that we maye be made lyke vnto Christe For seinge that Christ was ryght deare and acceptable vnto God thorowe obedience of the crosse the fathers wyll was that al whiche shoulde be glorified wyth him should suffre with him as Paule fayeth Ro. viij Whom he knewe aforehande the same he preordined lyke the Image of his sonne etc. And a litle after And if we be chyldren then be we heyres heyres I saye of God and coheyres wyth Christe if we suffre wyth him that we may be glorified wyth hym Our afliction also is planted in the passion of Christe for thorow baptisme we are grafted into his death Ro. vi So that we maye knowe certaynly that our crosse sufferinges please God as the passion of his sonne pleased hym For he is our head and we are his membres wherfore aflictions are come to both For whiche cause it was sayed to Paule persecuting the christiaÌ„s Saul Saul why persecutest thou me Wherfore if the heade if selfe were subiecte to the same as Paule witnesseth Cor. i. I reioyse in my tribulations for you etc. The crosse then is an entraunce to glory and lyfe as Paule sayeâ—h ij Timo. ii Thys is a sure saying if we be dead with him we shall lyue wyth hym if we suffre we shall reygne wyth hym etc. Neither is our tribulation at anie tyme equal wyth the greatnes of glorie according to the sayinge of Paule Ro. viii I compte that the aflictions of thys present worlde are not equall wyth the glorie whiche shal be reueyled towardes vs. Seinge then that euerie crosse is from God and Satan wyth the whole worlde can not hurte one heare of oure heade wyth out the wyll of our father men oughte to be warned diligeÌ„tly that in trouble they turne not their eyes so muche vpon the malice of Satan and wicked men as to the good wil and fatherly affection of God whiche aflicteth vs for thys purpose that we maye acknowledge our synnes and weakenes that we may be moued to true and holesome repentaunce of our sinnes and driuen to seeke grace in Christe and that we maye go forwarde in al godlines fayth inuocation and magnifiyng of Goddes name mortifiynge the fleshe and euer more fully facionynge our selues to the Image of Christe that beinge dayly more and more werie and full of thys lyfe we maye more gredely desire the lyfe to come and sone after enioye it plentuousely and reygne wyth Christe in euerlastyng glorie If these thynges shal be prynted in men diligently and commended vnto them they shal be easely retayned that they be not discouraged in aduersities that some fall not into impatiencie some slee to vngodlie aides agaynst affictions but hauing their mindes stablished wyth the trust of Goddes goodnes they shall gladly submitte them seues to the yoke of the Lorde and shall fynde rest to theyr soules Mat. xi Chiefely seinge that we haue thys coÌ„solation that God is faythfull whiche wyll not suffre vs to be tempted aboue that that we be able to beare yea wyth tentation he shal make away out that we maye suffre Besydes thys we haue an healpe and moste present counsell ordeined of God in al maner of persecutions as agaynst the Deuyll hym selfe we haue the Lordes worde agaynst violent and wycked men we haue officers ordeined of God agaynste diseases we haue sundry remedies and the arte of phisicke Finally agaynst al these togythrr we haue a mightie weapon the prayer of fayth Wherefore there is no cause why we should aske healpe of Satan in aduersitie or of magike or of other which serue the deuyll and not God as all they be that labour to seduce vs or to dryue vs froÌ„ the obedience of God Wherfore let vs vse the saied remedies commended of God agaynst the euyls that vexe vs and lette vs vse them accordynge to the worde of God wyth a good and simple conscience and if God wyl not streyght waye take our aflictions from vs by those remedies whiche he hym selfe hath ordeyned and appoynted to put awaye such euyls let vs suffre styll the hande of the Lorde with a contented mynde and neuerthelesse let vs aske coÌ„solation and healpe of hym with coÌ„tinuall and buruyng praiers thorow our Lorde Iesus Christ our onely Sauiour Vndoubtedly at length he shall turne all our aduersities to our health and profitte both present and to come ¶ Of the churche of God THe visible churche of God in this life is a coÌ„pany of personnes truly beleuyng the worde of God deliuered vnto vs by Christe and the Apostles of personnes borne agayne thorowe the holy goste In whiche companie manie abyde in thys lyfe not borne agayne hauyng sinnes agaynst theyr conscience and yet coÌ„sentyng in doctrine and true vse of the sacramentes As in Paules tyme there were at Corinthe and in other places amonge christians both godlie men hauing the holie goste and also some that synned agaynste theyr conscience whiche neuertheles spake not agaynst the true doctrine and ryght vse of the sacramentes but toke them wyth other in the congregation And it is receyued by custome that the godlie be called the quicke meÌ„bres of the churche These men whyle they be not excommunicated may execute ecclesiastical offices in teaching and ministringe the sacrameÌ„tes neither shal theyr vngodlines hurt the godlines of them whiche vse theyr ministerie wythout allowyng of their vngodlines Al be it then that the congregations and ministers of the same ought to take diligent hede that vnworthy men be not receyued to the holie ministerie and if they be receyued that as sone as theyr vngodlines is spied they be remoued from the same agayne neuertheles of what meane sorte so euer they be that ministre in holie thynges
whyle the congregation suffereth them they to whom they ministre the sacrameÌ„tes of Christ must neuer regarde the person or worthines of the ministers but the commaundement and promise of Christe in the holie ministerie For the Lorde maketh those thynges which he hym selfe hath ordeined in his churche to be effectuous vnto the health of his though the ministers be neuer so vnworthy and he requireth that the fayeth of his people be grouÌ„ded vpon his worde and not vpon the worthinesse of the ministers Therefore Christe sayeth he that heareth you heareth me that is to say it is my worde and it worketh thorowe me the fayeth of myne muste leane hereupon and not vpoÌ„ the vertue and worthines of the ministers For thys cause he compareth the churche to a fishers nette wherewith good and euyl fishes are taken And math xiij He testifieth that the euyll muste not be seuered from the good before the later daye The churche muste be exercised here and warre vndre the crosse not onely against fleshe and bloud but also against the deuyll hym selfe some of the membres thereof as it were stonpynge and gyuynge place some beinge quite ouerthrowen and some recoueryng them selues agayne and renuinge the fyghte And though manie in the churche shall gyue place to Satan and to the fleshe and shall be oppressed of these enemies yet euer some membres of the congregation must stande and ouercome some tyme more and sometyme fewer Wherfore there shal euer be some visible congregation on the earth as Christe hym selfe promiseth Mathewe the laste Lo I am wyth you vnto the ende of the worlde And Esaie xlix The Lorde sayeth And I haue made thys couenaunt wyth them sayth the Lorde my spirite which is vpon the and the workes whiche I haue putte in thy mouth shall not departe from thy mouth nor from the mouth of thy sede sayth the Lorde from thys tyme vnto euerlastyng Thys sentence teacheth what the church is and that it shall endure euer And it is a great consolation to holde both partes that we maye be sure that God hath not cast awaye whole mankynde but that he wyll euer heare and saue vs. But where wyll he do thys thynge Answer Not amonge the heathen or desperate Iewes or Mahometistes or obstinate aduersaries of Christe but amonge theÌ„ onely whiche heare retayne and beleue the worde whiche the heauenlie father hath putte in the mouthe of the Prophetes and of his sonne and call vpon hym accordynge to his moste ample promises Thys consolation taken out of the doctrine concernynge the congregation is diligently to be considered and printed deeply into our myndes and therefore the preachers muste often rehearse these thynges to the people Furthermore that grosse and pernitious errour of the Donatistes and Anabaptistes muste be reproued whiche called the people from the worde of God and the sacrameÌ„tes to the person of the ministers deniyng there ministery to be effectuous which had sinnes agaynst conscience How be it this is the coÌ„maundement of God in the callynge of byshoppes and ministers that suche ministers be chosen for the coÌ„gregations as be not reproueable And if while they be in theyr ministerie they fal into wycked actes that they be remoued from the same agayne accordyng to the ordre whiche the Lorde hath appoynted wherof we wyll speake hereafter In the meane whyle as I sayed we muste euer haue regarde to the commaundement of God in the worde and the sacramentes and not to the person of the ministers For we speake here of the visible churche wherin good and badde be mengled togyther in thys lyfe And god made mankinde for this purpose that there myght be some amonge whom he myght be knowen whiche should call vpon him and magnifie hym And therfore also he sent his sonne oure Lorde Iesus Christ and in hym he hath opened the exceding rytches of his grace towardes vs that they myghâ—e be vnfolded and distributed amonge vs wherby many myght be saued And bicause that these workes of Goddes goodnes muste be manifeste in the worlde there muste needes be a visible churche that is to saye suche a companie in whiche thys wyl of God towardes meÌ„ is preached and celebrated Therefore the Psalme sayeth of suche a visible churche Their sounde went into all the worlde But that the churche maye be knowen and discerned from other polities and people it hath certayne propre signes namely these that folowe The first signe is true doctrine deliuered to the church in the Gospel by Christe and the Apostles after a true vnderstanding The seconde is the true and lawfull vse of the sacrameÌ„tes which Christ ordeined The thirde signe is confession of godlie doctrine whiche is made both in callyng vpon God and reteynynge the coÌ„munion and discipline of Christe wyth the sayntes and also in professynge and maynteinyng the Gospel when neede is amonge them whiche be wythout the churche ¶ Of the vnitie or concorde of the churche AL be it that the churche in manie thynges be vnlyke the politike orders of the worlde for it is subiecte vnto the crosse yet it is like in that poynt that is principall and best in all comon weales that is to saye in greate vnitie and coniunction of the membres amonge them selues And the coniunction and vnitie of the churche consisteth in three poyntes chiefely The first is a coÌ„sent in the doctrine of the Gospell and true vnderstandynge of the same which seinge that the Iewes Mahometistes heretikes and aduersaries of the Gospell haue not they be not the membres of the churche though the Iewes and Mahometistes glorie much that they worshyppe the true God and manie of theÌ„ lyue well and honestly For it is certayne that they are not of the people of God and ther fore that they be cast away from God and damned for euer as many as blaspheme the sonne of God our sauiour and professe opeÌ„ly that they acknowledge hym not nor receyue his doctrine deliuered to the churche by Christ and his Apostles Therfore they be the enemies of god and subiected to eternall damnation In lyke maner though heretikes and persecutours of the Gospell reteyne some articles of the euangelicall doctrine and boste them selues to be christians and manie of them lyue honestly and excell in vertues of the outwarde lyfe yet they be not membres of the churche For the sentence Math. xij is sure and certayne he that blasphemeth the holie goste it shall not be forgyuen hym in thys worlde nor in the worlde to come For to blaspheme the holie gost is to speake euil of the allowed truth whiche was reueyled by the holie goste and the ministerie of the Apostles Item ij Iohn i. Euerie one that transgresseth and tarieth not in the doctrine of Christe hath not God So Gala. i. If anie man preache a Gospell to you besyde that that ye haue receyued be he accursed Hereof it maye be knowen also that they be none of the churche of Christ whiche folow straunge doctrine bicause that suche haue
For seinge that our prayer hath the promise of God laied before it it foloweth that he which doubteth whether he be hearde or no doubteth also whether God be true whether he perfourm the thynge that he promiseth And there can be no greater shame done to God then if we doubte whether he be true And therfore the prayer of a man that doubteth can obtayne nothynge as Iames teacheth i. Chap. He that doubteth is lyke the waues of the sea whiche is tossed wyth the wyndes Let not a doubtynge man thinke that he shal receyue any thynge of the Lorde A man that wanereth in all his dedes can do nothynge wyth a quiet conscience In the meane whyle the preachers muste loke hereunto that they gently handle the weake consciences of the godlie which stagger in the promises of God and that they healpe theyr weakenes wyth some good cōsolation teachyng that Christe wyll mercifully beare their weaknes for a ceason as he beare the weakenes of his disciples to whō euen after his resurrection he vnbrayded vn beliefe wyth muche softnes But they shall exhorte them to praye thus constantly wyth the disciples Lorde encrease our fayth Thirdly they shal teache the people that God hath cōmaunded vs that what so euer good thynges we lacke we shoulde aske thē of hym and also that he wyll remoue the euyls that oppresse vs. Aske sayeth Christe Math. vij And ye shal receyue Item Iohn xvi Aske and ye shal receyue that your ioy maye be ful Luke xviij He teacheth vs with an apte similitude that we muste praye euer and wythout ceasyng The Lorde requireth the same thynge in the beginnyng of the ten commaundementes when he sayeth I am the Lorde thy God thou shalte not haue straunge Goddes before me sanctifie my name For he that acknowledgeth the Lorde his God that is to saye hym whiche onely giueth all good thynges and alone putteth awaye all euyll and he that setteth his trust in no creature besydes the Lorde and therefore desireth wyth all his herte all his soule and all his strength to sanctifie extoll and glorifie the name of the Lorde this mā must needes aske al thynges of God and require healpe of hym agaynst al euyls and prayse and magnifie hym for the same accordynge to the Psalme l. Call vpon me in the day of tribulation and I wyl deliuer the and thou shalt glorifie me Wherfore as he sinneth agaynste the lawe whiche honoureth not his parentes whiche committeth thefte lyeth and offendeth agaynste other commaundementes so they synne ryghte greuously and agaynste the principall commaundementes of the lawe whiche call not vpon God in theyr doinges neither aske of hym what thynge so euer they neede whether it be corporall or spirituall And that thys synne maye be more easely auoyded it is a christian and godlie ordinaunce that chyldren be diligently instructed and accustomed to prayer and that a fourme maner and ordre of praying be appoynted vnto them when where howe oftē and what they ought to pray Not that this thynge be made by a lawe wherby their cōsciences maye be entangled in superstition but onely that theyr myndes maye be induced and accustomed to praye whom also it is conuenient to allure to praye wyth chyldishe entisementes and gyftes For what so euer is broughte into custome in youth the same cleaueth faste in al ages whether it be good or bad Agayne thynges not accustomed are learned wyth greate difficultie in olde age though they be ryghte profitable and good and though we greatly desire to haue the vse of the same But to them that feare God and set much by his commaundementes there is nothynge harde Lette the ministers then admonishe the parentes that they also healpe them therein that chyldren may be enstructed and accustomed to prayer from their chyldhode chiefely when they go to bedde when they ryse whē they come to the table and go from the same in the tēple when the tyme requireth not to herken to the readynge of the holie scripture or sermons or when they muste synge wyth the congregation It shal be good also for the confirmation of godlines in them to accustome them to praye alwayes when they be alone or to call to theyr myndes some parte of the holie scripture or some workes of God For it is incredible howe manie and greuous euyls maye be auoyded if idlenes and those their wanton and wanderynge thoughtes when they are alone be restrayned wyth godlie prayers or holie meditations And God commaūded by Moyses also suche an institution and exercise of chyldren saying Deut. vi These wordes which I commaunde the thys daye shal be in thine herte and thou shalt declare them and print them in and muse vpon them sittynge in thyne house and walkynge in thy iourney goyng to bedde and rysynge And that we myghte haue no cause of excuse either that we haue no leysure by reason of oure businesse or that we can not learne howe we shoulde praye Christe hym selfe hath not onely warned vs that we neede not manie wordes but he also hath sette before vs a moste apte shorte and easy fourme of praying which we cal the Lordes prayer wherin he hath briefely comprehended what so euer we maye praye for so that we learne truely to vnderstande and weigh it And howe it ought to be vnderstanded and pondred the preachers maye teache out of our institution if they haue not a more commodious waye them selues ¶ A shorte exposition of the Lordes prayer ANd this is a summe of those thinges that ought to be considered in thys fourme of praying First we muste marke the fūdation of godlie prayer whiche is the truste of fatherlie beniuolence whereof the Lorde warned vs in thys that he commaunded to call God father though we be miserable synners Thys truste before al thinges must be confirmed thorowe fayeth in oure Lorde Iesus Christe that we maye determine that God is a father to vs also and that he wyll denie no fatherlie thynge to vs beinge nowe his chyldren for Christes sake his onely begotten sonne amonge manie brethern in whom he hath receyued vs into fauour beinge disherited and caste awaye for synne and hath begotten vs agayne and adopted vs into his sonnes and made vs partakers heyres of eternall lyfe Wherfore accordyng to his fatherlie loue towardes vs he wyll suffre hym selfe to be entreated if we shall pray in the name of his sonne as he hymselfe hathe commaunded vs. He made mencion of the heauens that we should remember that for asmuch as we are now lifted vp into heauēly thynges in Christ we ought to aske heauenly thinges to thynke vpon the same Wherfore in thinges that wepraye for or woulde haue taken awaye of God he hath prescribed this order that our wishes for spiritual thinges should go before our wyshes for bodely thynges For firste he teacheth vs to pray that the name of god be sāctified that is to say that the name of God the eternal power of God wysedome and
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 heaueÌ„ly 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 theÌ„ 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 whoÌ„ 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 theÌ„ 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. IteÌ„ 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 ouerfloweÌ„ the whole worlde and that it maye be taken away the people muste be diligently called backe froÌ„ 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 froÌ„ 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 coÌ„uenient 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 vpoÌ„ 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 meÌ„ 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 SataÌ„ 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 condemnyâ—â— 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
the Sacramente of Christes bodie and bloude The olde fathers administred thys Sacramente of the supper of the Lorde euen to infantes wyth Baptisme But seynge that that custome is worne awaye not wythout a cause it is conuenient and it perteyneth to godlines that the parētes wyth the godfathers and the kinsfolke whiche obteyne the moste holie Sacrament of regeneration for theyr infantes shoulde vse the supper of the Lorde wyth singuler desire of the spirite that they maye receyue the communion of Christe to them selues whiche they obteyne in Baptisme for theyr infātes Which thing healpeth to the edification of other also yea of the whole congregation and it commendeth the holie cōmunion of Christe to other Therfore that all thynges maye be done more diligently and wyth greater religion in the administration of holie Baptisme we wyll that when so euer it maye be conueniently done the Catechisme or instruction of the parentes and godfathers and the exorcisme of the infātes be exhibited the day before the holie daye or sunday that baptisme shal be ministred For seinge that Baptisme muste be ministred in an high administration whē al the church is gathered togither it is cōuenient that in these holie actions suche moderation of both the sacramētes be vsed that maye healpe to steare vp the deuotion of the people and that thorowe longe taryinge it gyue not some occasion of negligēce or of diminishynge the godlie feruentnes of the mynde Wherefore when it maye so be it shall be profitable to seperate in tyme the handlinge of the Catechisme and exorcisme from the ministration of baptisme after the custome of the olde fathers But when the people can not be commodiously present bicause that manie of them dwell farre from the temple or for some other iuste cause then the exorcisme and Catechisme may be handled wyth Baptisme Howe be it the pastours shall laboure as muche as is possible that thys moste holie Sacrament of Baptisme whiche is the first adoption receyuyng and entrynge into the kyngdome of Christe be not administred and receyued but before the whole congregation wyth greate grauitie and reuerence Whē the Catechisme then and exorcisme shal be handled the daye before Baptime let the infantes be brought forth at the euening assēble at the whiche people bycause of the holie day folowyng or sundaye is wont to be present The parentes and the kinsfolke after the exemple of the olde saintes muste also be presente and brynge theyr Infantes to the temple Which and other being come togyther the pastours and ministers muste fyrste playnely declare the misterie of holie Baptisme and the exceadynge benifittes of God exhibited therein to them whiche brought the chyldren and to the reste of the people with singuler grauitie and religion Secondly they shal exhorte thē to a godlie and faythfull receyuyng of so greate a Sacramente and so inestimable benefittes of Christe Then they shall require of the parētes godfathers to renounce Satā the worlde and to confesse the principal articles of our fayth and religion whiche confession and renunciation they muste make playnly and grauely before the whole congregation ¶ A fourme of Catechisme that is to saye of institution exhortation and demaundes made to the godfathers and all them that brynge infantes to holie Baptisme FYrste the pastoure other ministers standynge by hym shall thus exhorte them whiche brynge the infantes to Baptisme Beloued in Christe Iesu we heare dayly out of the worde of God and learne by our owne experience that all we from the fal of Adam are conceyued and borne in synnes that we are giltie of the wrath of God and damned thorowe the synne of Adam except we be deliuered by the death and merites of the sonne of God Christe Iesu our onely sauiour Seinge then that these present infantes be borne in the same state and condition that we were it is playne that they also be spotted wyth originall synne and disease and that they be subiecte to eternall death and damnation But God the father accordynge to his vnspeakeable gentlenes and mercie towardes mankynde sent his sonne to saue the worlde Wherfore he wyll also that these infantes be saued He bare the synnes of all the worlde and deliuered and saued aswell the infantes as vs whiche be of greater age from synnes death the diuel and euerlastynge damnation which would haue the infantes to be offered vnto hym that he myghte gyue them his blessynge Wherfore according to your christiā godlines take thys childe bryng him vnto Christ and offre hym wyth your godly prayers that he may obteyne of him remission of his synnes and be remoued into the kyngdome of grace beinge deliuered from the tirrannie of Satan and that he maye be made heyre of eternal saluation And be ye most certeine hereof that oure Lorde Iesus Christe wyll mercifully regarde thys worke of your charitie towardes thys infant and that he wyll heare your prayers for he him selfe thus cōmaunded wyth hys worde Suffre the litleones to come vnto me for vnto such perteyneth the kingdome of God Wherefore beloued I exhorte you and beseche you as manie as be present that you wyll religiously considre wyth your selues the greatnes of thys ministration and worke that we go aboute For ye se howe the churche humbly but constantly bryngeth hither these miserable weake infantes destitute of al strēgth Wyth whiche dede they confesse playnely that they be the childrē of the wrath of God of synne and euerlastyng death They pray for them wyth godlie and feruent wishes desiring to obteyne for them the grace and healpe of God that thorowe baptisme beinge borne agayne of God they may be the chyldren of God Thynke not then that anie triflynge or chyldishe thynge is handled in thys holie administration wherein warre is taken in hande agaynste Satan wherein he is not onely dryuen out of the infant but the infant is bound with an othe that he euer warre agayng hym as the enemie of his kynge Christ vnto his last breath wyth all his power Wherefore God must be called vpon wyth greate confidence and moste feruent prayers that he wyll not onely deliuer thys chylde from the power of Satan but also strēgthen and defende hym that thorowe out all his lyfe and chiefely in the poynt of death he maye stande fyght agaynst Satan valiauntly Wherefore lyfte ye vp your myndes also and thynke that you muste in thys place heare the worde of God wyth singuler deuotion that you muste call vpon God with lyuely fayth and that here you are prouoked to prayer for a moste weightie cause Therefore behaue your selues so that God maye se your religion and allowe it neither suffre ye that thys moste holie Sacramente of Baptisme be vnworthelie handled thorowe you and be made a mocke vnto Satan and so shame be done to God whiche here powreth forth so greate ryches of his grace For he hym selfe calleth thys Sacramente the lauer of regeneration whereby he maketh vs his owne sonnes heyres of
holie scripture the priestes haue nothyng more then the lay men but all thynges are commune to both and one breade of the Lorde and one cuppe is sette before al men togyther and equally Thus the Lorde instituted thus the olde churche obserued alwayes Therefore none other thynge coulde be instituted of meÌ„ neither dyd the fathers euer institute anie other thynge But in these later tymes when the gouernours of congregations dyd vtterlie neglecte theyr office thys abuse crepte in secretely that in the holy supper the Lordes breade onely should be distributed whether priestes or laye men dyd communicate But that all the abuses that haue crepte into thys Sacrament maye be vtterly takeÌ„ away and rooted vp by the true vse of thys Sacrament whiche the Lorde hym selfe coÌ„maunded the pastours and preachers shall diligently warne and exhort the people that as often as they come togyther to the holie supper of the Lorde with the bretherne they gyue them selues wholy to the Lorde to be his disciples that they thynke that all his wordes be spoken vnto them and that they beleue them certeynely that they feruently desire the communion of the Lorde to be encreased in them and that they receyue the same offered in the SacrameÌ„t wyth a faithfull and thankeful minde briefely that they euer go forwarde in the faith of Christ and in the whole newe lyfe wyth Christ neither stande there as dispisers of so great gyftes whiche in the holie supper be offered to all that are present nor make to them selues an hurtfull spectacle of a blessed teaste Surely he that is not meete to receyue the Sacrament is not meete neither to praye wyth the coÌ„gregation as S. Chrisostome doth rightly gather Thys Sacrament is not only the meate of the stronger but also the medicine of the weake onely lette no man receyue it whiche sticketh in synnes agaynste his conscience For he that coÌ„tinueth in such sinnes wyll not lyue in Christe the Lorde he refuseth his communion in dede and vtterly renounceth Christ and his kyngdome Wherfore he must absteyne froÌ„ those SacrameÌ„tes in whiche the coÌ„munion of Christe is exhibited And such sticke also in the condemnation of hell and haue no parte in the kyngdome of Christe Wherfore they can neither be present nor ought to be present at the holie supper nor pray wyth the congregation For no man that determineth to continue in open synnes and in the despite of God can call vpon God his father wyth true fayth and praye for the sanctification of his name the commyng of his kyngdome and obedience of his wyll But they that repent them selues of theyr synnes that desire the grace of God and reteyne the coÌ„munion and lyfe in Christe our Lorde and wishe the same to be encreased in them neither be commaunded by the congregation to absteyne these men I saye maye muche lyfte vp and conforte them selues wyth fayth and kendle them selues wyth the desire of a newe lyfe thorowe the participation of Sacramentes at euerie supper whereat they be present Therfore they ought not in anie wyse to despice so great bountuousnes of Christ the Lorde beinge freely offered to them but 〈◊〉 ther receyue it wyth mooste feruent 〈◊〉 and great thankefulnes remembryng 〈◊〉 blessed worde of the Lorde alluryng◠〈…〉 to him Come vnto me al ye that 〈…〉 Item take eate thys is my bodie 〈…〉 of thys al thys is my bloude etc. 〈…〉 thys meate and drynke he truly refresheth and receyueth vs vnto euerlastyng lyfe The fathers in the primitiue church which obserued the Apostles tradition estemed so muche these wordes of Christ that they excoÌ„municated them that were present at the Lordes supper and woulde not be parte takers of the sacramentes wyth the rest For thys cause was that ordeined that we reade distinct ij of the coÌ„stitutions wheÌ„ the consecration is ended let al coÌ„municate they that wil not let them not come into the temple For so the Apostles ordeyned and the holie Romaine churche holdeth Lo this decree speaketh of one consecration and it requireth that al that be present do coÌ„municate and that vndre the payne of excoÌ„munication It witnesseth also that the Apostles so constituted whiche had receiued it of the Lorde Item that the Romaine church doth so holde which thinge also al other coÌ„gregations obserued as many as had â—eteined thordinauÌ„ce of the lorde of thapostles This is the cause why S. Chrisostome so sore rebuked theÌ„ whiche in his coÌ„gregation taried in the temple at the celebration of the Lordes supper yet did not coÌ„municate and he saied that they stode at the Lordes supper vnshaÌ„fastly and stubburnly and not wythout the dispite of Christ and coÌ„tempt of his so great bountuousnes which he offereth vs in the holie supper For thei that be not the meÌ„bres of Christ neither of true repeÌ„tauÌ„ce and griefe of their synnes seeke renuinge of lyfe in Christe but wil coÌ„tinue in their sinnes willingly or haue offended the coÌ„gregation of Christe with so greuous sinnes that except they first repent and approue them selues wyth a better lyfe thei caÌ„ not come to the Lordes borde al these whiles the Lordes moste holy supper is ministred oughte to be awaye and not once to beholde the Sacrament of the Lorde as S. Chrisostome with greate grauitie warneth and that out of the deede and wordes of the Lorde whiche as he hym selfe did so he coÌ„maunded that this supper shoulde not be celebrated but wyth his disciples wyth suche I saye which haue gyuen them selues to his worde which desire remission of synnes and saluation out of true repeÌ„taunce and griefe of synnes which be made part takers of the newe TestameÌ„t and be the sonnes of God Al which thinges as we shewed before are coÌ„preheÌ„ded in the very wordes of the Lorde As the pastours then muste deligently teache and dissuade them whiche wyth the rest of the congregation can not communicate bycause they sticke in open synnes that they be not present at the holie supper and testifie vnto them that if they stande at the supper wyth suche a mynde they do spite vnto Christe and that it shall be damnation vnto them So they muste also diligently warne and exhort them which wyth a good conscience may be present at the supper that is to saye whiche truly beleue in Christ the Lorde that they receyue the Sacramentes wyth other membres of Christe But forasmuch as thys institution of the Lorde that all they whiche be present at the same supper of the Lorde should communicate of one breade and cuppe his bodie and bloude is to muche out of vse and couered a greate whyle sithens thorowe commune ignoraunce it shall be needefull to call men backe agayne treateably and gently to the obseruation of thys tradition of the Lorde and they muste beware that the myndes of the simple whiche neuertheles be the true disciples of the Lorde and are entangled in no mischiuous and wycked actes for the whiche they shoulde be restrayned from the Lordes
preaching of the crosse and of the death of Christe ⧠Of the communion of wayfaring men and sicke folke When it shall chaunce that wayefaryng men or such as cōmitte them selues to daungerous iourneis or be sicke shal require the Lordes supper vpon workynge dayes fearyng that they can not come to the communion the nexte holy daye the pastours shall ministre the Lordes supper vnto them vpon any daye after that they haue receyued of them a conuenient confession of theyr sinnes and fayth in Christ Howe be it as much as maye be it shal be done in the mornyng and at suche time as some assemble of the people is wont to be gathered or at the leste they shal call some together to thys ministration of the supper When then they haue admonished and exhorted in the assemble suche as wyll take iourneis in hande or be sickely of these misteries and the whole fayth in Christe they shall administre the holy supper and distribute the sacramentes in that fourme and facion that we described before saueing that they maye omitte singyng and reade all thynges whiche neuertheles muste be done playnely and clearely and wyth greate grauitie But if the sicke folke be in suche case that they can not come to the temple the pastours muste go to them and giue them the holy supper at home so that they do all thynges according to the fourme prescribed or thys that foloweth whiche is peculiarly appoynted for sicke folke asmuche as the state of them to whom the sacramēt shal be ministred wyll suffre and asmuch as shal make for the edification of saith in them that be present The pastours muste also exhort the people that not onely theyr householde but also the neighbours and kinsfolke of the sicke endeuoure to come together to the celebration of that holie supper and to receyue the sacramentes together ⧠Howe sicke folke muste be visited and howe the communion muste be celebrated wyth them ⧠An other exhortation to the sycke person My brother in the Lorde forasmuche as the Lorde visiteth the wyth sicknes of the bodie that thou mayest reste the better in his wil thou must faythfully cōsidre recompt first that diseases are sent to vs frō the Lord God for none other cause then for synnes and that originall synne whiche was deriued from Adā vnto vs draweth death wyth it selfe and what so euer perteyneth to the kingdome of death that is to saye al maner of diseases sicknesses miseries and calamities For if we had continued in originall ryghtuousnes wythout synne death should not haue had any right vpon vs muche lesse diseases and other calamities Further thou muste remembre that leste we should despeare by reason of our sinnes diseases and other tētations and anguishes of death the Gospel was giuen vs that out of the same we shoulde learne and beleue that Christe the sonne of God deliuereth vs frō synnes and saueth vs if we beleue in hym and that two maner wayes Firste in purifiynge our hertes frō the wyll and gylt of synnes here in earth by the Gospell and sacramentes Act. xv purifiynge their hertes wyth fayth Secondly when that oure consciences be thus cleansed from synnes and reconciled to God the father by fayth in takyng away and purgyng synne by litle and litle out of our nature that at length beinge made pure and perfecte from all vices and holie in all poyntes we maye lyue wyth the holie God in heauē in diuine rightuousnes and innocencie Thyrdly that for the workyng and fulfyllynge hereof God oure father sendeth vnto vs sūdrie diseases death it selfe not bicause he is angrie wyth vs or wyll destroye vs but bicause thorowe verie fatherlie beniuolence and care he wyl steare vs vp vnto true repentaunce of synnes and fayth of his sonne and so deliuer vs bothe frō synnes wherin we yet sticke and moreouer from all euyls both corporall and spirituall vnto whiche we be subiect by reason of synnes whiche thing the holie scriptures testifie abūdātly For thus saith S. Paule i. Cor. xi When we are iudged of the Lorde we are corrected that we be not dāned wyth thys worlde Roma viij To them that loue God all thynges worke health neither can anie thynge disseuer them from the loue of God whiche is in Christe Iesu not afflictition nor anguyshe nor persecution etc. Fourthly forasmuch as these thynges be euen so as I haue said and bicause thou arte taught certified out of the Gospell which the sonne of God him selfe preached and cōfirmed with his death and resurrection that al thy synnes are caste vpon Christe yea vtterly taken awaye and abolished for euer of Christe him selfe so that God hath now no cause of wrath and condemnation agaynste the beleuynge in Christ but the grace of the father mercie lyfe and health be certeynely restored to the thorowe Christe considre all these so exceading benifites of god towards the wyth sure and certeyne fayth and confirme thys truste in thy selfe that God the father compteth the not nowe for suche one as thou waste borne of Adā and made tho rowe thyne owne synnes that is to saye hatefull vnto hym and appoynted vnto destruction but compteth the for Christes sake deare and destined to eternall lyfe and be thou persuaded that thou shalt lyue for euer by the ryghtuousnes and lyfe of Christe in perfecte blisfulnes as certeynly as it is certeyne that he suffered the wrath of God and death not for his owne synnes but for thine Seinge then that it is so see that thou comforte thy selfe wyth so great benifites and knowledge certeynely that synne death and hell hath nowe no ryght vpon the but that Christe the lambe of God hath taken away al those Iohn i. For he hath translated those thynges vpon hym selfe he hath ouercomed them by hym selfe and blotted them out foreuer Wherefore be of God comforte thy synnes be forgiuen the and there is no cause if from thy herte thou beleue in Christe the Lorde but thou maist certeynely and constantly thorowe Christe oure Lorde loke for al grace consolation tymely healpe and saluation from God Therefore wyth suche truste cōmitte and gyue vp thy selfe wholy to his mercifull and fatherly wyll sayinge wyth Dauid God is my lyght of whō shal I be a frayed Heauenly father thy wyll be done Into thy handes I commende my spirite Amen After thys exhortation if the state of the sicke person wyll suffre the pastoure shall reade before hym and the present congregatiō the Lordes wordes out of the .vi. of Iohn Frō thys place verely verely I saye vnto you excepte ye eate the fleshe of the sonne of man vnto the wordes of the Euāgeliste These wordes he spake in the synagoge And he shall declare the same texte for the cōforte and edification aswel of the sicke as of the congregation that is present But the exposition shal be moderated accordyng to the commoditie of the sicke person When thexposition is ended lette the pastour rehearse a commune confession
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
doctrine most diligētli and that it be lerned and kept perpetualy And this is a singular benifit of God that he preserueth hys worde beinge sette furth in certayne bokes from the beginning vnto the ende of the worlde wherein we haue a sure knowlege and doctrine of hym to lyue godly and blisfully and by the same we maye lerne the beginning the growynge furth and the spreadinge abrode of thys doctriue in to the hole worlde Thys benifite I saie of God is right excellent and verie inestimable wherefore that studie and care wherewith mē labour that this boke of lyfe and euerlaystinge saluacion maye be kepte sincere and faythfully taught and declared to men that they maye lerne thereby the true knowlege of God is vndoubtedly an office of godlines a seruice of god most acceptable For which cause God instituted the kyngedome of Iuda and mainteined it wonderfully so manye hundred yeres name ly that there mighte be a people a monge whome this booke shoulde be rightly kepte and a monge whom there shoulde remayne sure testimone is of God and of his wyl towardes vs vnto the cominge of Christ So God preserued also after the comminge of Christe and shall euer preserue some kyngdomes and cōmen weales where this boke shal be kepte to the ende of the worlde Seinge than that God and our father regardeth so much that this boke be religiousli kepte taught and lerned it is surely the office of all princes and of them that ministre the commē weale to erecte Scholes and so to prouide mete teachers for the same and such maner of teaching the youth of Christ that thys heauenlie doctrine comprehended in the holie Byble maye euer be kepte pure and faythfully taught in the congregacion For thys cause it is well knowen that at the beginning the Apostles euer instituted scholes in the congregations There be moreouer other liberal sciēces right goodlie giftes of God whereby great commodites are procured to the commē lyfe of men and preserued whyche also be verie necessarie for the ciuile administracion of the worldly matters It is than expediēt that the youth be enstructed herein Wherfore if we shall suffer schooles to fall downe and the studie of lerninge to perishe in shorte tyme the congregations shall want pastours and teachers and professours of other good sciences and the commen weale shall lacke gouerners whereby both the congregations and the common weale must nedes vtterly perishe and be ouerthrowen Wherefore we wyl that in euerie towne aswel smale as great latine scholes be erected for the behofe of the youth as the condion of euerie place wyll suffer And that the scholemasters and such as shal worcke with them in scholasticale labour may haue theyr rewarde and wages with lesse charge of the people we wyll by thaduise and assente of oure diosesanes after that we haue tried the cōmodite thereof depute certaine vicarages and other prebēdes to this vse Neuertheles the children shal also paie parte of the stipēd to the maisters namely such as nede not the almes of the congregacion Which rewarde euerie scholmaster shal equally dyuide with his assistantes Further more what order shal be kepte in euerie schoole what fourmes there shal be what howres shal be appoynted to teach the youth the scholmaster shal so order as it shal seme moste conuenient for the teachinge of children after that he hath consulted wyth the pastour and suche as we shal make visitours or ouerseers of this matter peculierly For as in other thynges so in schooles also a conuenient order is of greate importaunce The sholemasters and theyr fellowes shall haue theyr office inioyned vnto them by the consul of euerie place the pastour beinge present To these persōs the scholemasters shal promise that they wyll applye theyr office faythfully teach the youth after thys sorte First that they wyll teach the chyldren of the lowest fourme to reade and write and for that purpos they shal vse latyne bookes wherein is the Lordes praier the crede the ten cōmaundementes and such like thynges pertainyng to the institution of chyldren in religion so that wyth the first letters they may acquaynte theym selues wyth the preceptes of godlines Hereunto they shall adde the reading of Donate And the scholemasters shall prescriebe to these children certayne latine wordes or sentences daily in the eueninge whyche they shal render the next daye in the moringe They whiche haue lerned to reade and beginne to assaye to write shal be remoued to another fourme And the boke of Cato shal be red vnto them and thei shal be sette to lerne Donate wythout boke whom whan they haue learned some commen grammer shal be sette before thē which they shall also lerne wythout booke in order worde bi worde And the high procuratours of scholes shall principaully haue a regarde hereunto that the childrē lerne some certaine and regular grammer For that is necessarie for manie causes But bicause greate labour and continuall repeticion is requisite to the printinge of grammaticall rules in childrē and the children themselues abhorre from thys labour the most parte of sholemasters neglect the rules of grammar or teache thē negligently and make haste to the readinge of poets and Tullie and such like authors whyche is pleasaunter both to the teachers and heares than the perpetual repeticion of the rules of grammare is But by this preposterous maner of teachinge the youth is greatli hindred for thei neuer lerne to speake certaineli and purely whan they be not accustomed to certayne rules of speakynge Wherefore the sholemasters must be enioyned with singular diligence and bounde by an other to teache a certayne accustoumed and reguler grammer and certayne preceptes of speakinge to beate in the same with cōueniēt interrogaciones and answeres that they maye be grammarians and knowe acertayne way to speake latine In thys companie than of the seconde fourme the childrē shal be reteined so lōg til they haue perfectly lerned Donate and al grammar rules And herwyth besides Cato Aesopes fables and some dialoges of Mosellane or Erasmus shal be expouned and such other good for exercises and preludies And the thynges that shal be interpreted vpon one daye aboute eueninge they thē selues shall interprete the same the nexte daye with the declinacion and cōiugacion of some nownes and verbes wher rules of the gendre case preterperfectetens supine shal be demaunded of thē as al good scholmasters know they must do and wil do also diligently Further more this fourme must be daily exercised in writinge and euerie one shall delyuer to the master some enioyned writinge After the children haue lerned the Etimologie or rules of grammare metely well a thirde fourme shal be appointed of suche as haue profited so far in learninge To these children the masters shal expoune Tirence and the Aeneis of Virgil and they must procure that they learne perfectly the rules of construction which the masters shal declare with plaine and euident exemples Further in the repetion of