agayne vnto y e Lordes waye Nowe Chryste because he is not the ministre of synne dothe washe away our synnes and decke vs wyth hys ryghtwysnes to the intent we shulde not stayne thys hys grace wyth new fylthynes agayne but ones chosen to be gods sonnes shulde consecrate and direct al our lyfe from hensforth to the glory of our father Thys worke of repentauÌ„ce haÌ„geth on our newe byrth whych new byrth standeth vpon two partes the sleynge of our flesh I meane of thys corruption naturally spronge in vs and a spirituall quyckenynge wherby y e nature of mans is restored to her clennes wherfore vpoÌ„ thys meditation we muste laboure employ our selues al oure lyue loÌ„ge that we ones deed to sinne and to our selues maye lyue to Christe to his ryghtuousnes And wheras this new byrth caÌ„ neuer be perfect so longe as we lyue in the pryson of thys mortall body it muste nedes be that this same mynd and study of repentauÌ„ce ought styl to continue in vs euen vnto death Howe ryghtwysnesse of good workes and of faythe maye stande togither GOod workes that come of suche a purenes of conscience doubtles be stronge and allowed before god For sythe god seeth his owne ryghtuousnesse in them he can not but allowe them yet must we take hede least we beare oure self so hault in the vayne affiauÌ„ce and trust of our good workes that we forget not how we be iustifyed by the fayth in Christ alonely For there is no righteousnes of workes afore God except it answereth to his rightousnes so y t who so goeth about to be iustifyed by his owne workes it is not ynoughe for hym to brynge out one good dede or two but he must shewe forth a perfecte obedience of the lawe whyche thyng is farre awey yea frome those that seme moost of all to haue profyted gone forwarde afore other in the Lordes law Besyde thys although y â— ryghtuousnes of god coulde be content and pleased with one good dede only and no mo yet shulde not god fynde so muche as one good dede in all hys sayntes y t worthely eueÌ„ of the self workes deseruynge he myghte prayse and commende as rightwyse For this is y e very trouth seme it neuer so great a meruel that no worke we do is perfect on euery syde but is blemyshed w t some wart eyther in one parte or other Wherfore syth we be synners foyled with many remnauntes of vyces we muste nedes be iustified an other waye thaÌ„ by our selfe Now certeinly we haue alwaye greate nede of Christe that by hys perfectnes oure vnperfectnesse maye be couered by hys purenes oure vnclennes maye be washed by his obedieÌ„ce our iniquitie maie be blotted out fynally y t for his rightousnesse we maie befreely taken as rightuouse w tout any respect of our workes whyche in no wyse can be of suche valoure to stande in the iudgemeÌ„t of God Thys notwythstandynge so longe as these our spottes whyche other wayes myght blemyshe stayne oure workê before God be thus hyd and kepte close the Lorde consydereth in them nothynge but hyghe purenesse and holynesse where vpon he vouchesaueth to gyue them hyghe tytles of prayses for he calleth and also estemeth them euen ryghtousnesses yea and promyseth vnto theÌ„ large rewardes So maye we then shortly conclude that oure felowshyp wyth Christe is of such strength force that for it we be not onely freely reputed ryghtuous but also our workes be reckened vs for iustice and ryghtuousnesse and be aboundantly recompensed wyth an euerlastyng rewarde The Symbole of fayth or Christen Crede WE tolde you heretofore what profyte we take by our fayth in Christ nowe shall ye heare what our faith ought to beholde in Christ what to conceyue of him to the stablyshment and confermynge of it Certaynely thys is declared in the Simbole or ChristeÌ„ Crede as howe Christe is made vnto vs by his father our wysdome raunsome lyfe ryghtwysnes and holynes Nowe it maketh no greate matter who was the maker of this Symboll or by what personê this abrydgenieÌ„t of faith was set forthe whiche in it hath no humane doctrine but is gathered of most certain recordes of scripture And because no man shulde muse why we knowledge our selues to beleue in the father the sonne the holy ghoste we woli some what speake hereof afore we entre into the Crede When we name the father the sonne and the holy holy ghost we make vs nat thre goddes but in most symple and pure vnite of God aswel the scripture as the very experieÌ„ce of godlynes shewe vs God the father hys sonne and the spirite so y t our vnderstanding caÌ„ not conceyue the father but it must also coÌ„pryse aswell the sonne in whome shyneth y e fathers lyuely ymage the spirite in whom his power and might is opened In one God therfore let vs fyxe the hole thought of our mynd and yet in the mean season coÌ„sider y â— father w t y e soÌ„ne and his holy gost I beleue in one God the father almyghty maker of heauen and earth By these wordê we be taught to beleue not nakedly that there is a God but also to know that he is our God and to trust that we be of the noÌ„ber of those whom he promyseth to be their God whome also he taketh for his owne people Thys God is called almighty wherby is meaned that by his prouidence he disposeth al thinges and at his pleasure gouerneth through his power and myght ordereth them when we cal him maker of heauen and earthe we muste therwith vnderstande y t he coÌ„tinually nourisheth susteyneth and quyckeneth whatsoeuer ones he made And in Iesus Christ hys onely sonne our Lorde WHere aboue we sayd that Christ is he euerlastyng butte of our fayth thys is easy to se for asâ—â—ch as all y e partes of our heâ— be here represented in hym 〈◊〉 call hym Iesus which 〈◊〉 was gyuen hym from heauen because he was sent to saue hys people frome theyr synnes And therfore the scripture sayth y t there is none other name gyuen vnto men wherby they myght be saued This additioÌ„ or surname christ betokeneth y t he was aÌ„noynted and throughly endowed wyth all the graces of the holy ghost whiche in scripture be rehersed vnder the name of oyle because wythout theÌ„ through drought and barennesse we wyther and dekaye Throughe this annoin tynge of the father â—as he first made kyng subduâ—â—â— vnto him selfe all power in heauen and in earth that in hym we mought also be kynges hauyng power ouer the deuyll synne deathe hell So theÌ„ was he coÌ„secrated prest that through his sacrifice he myght pacifye the father bryng vs in fauour agayn with hym to y e inteÌ„t that in him we also myght be preestes offryng vnto the father prayers thankes our selues and all ours by thys same Christe our mediatour and reconcyler Furthermore he is called y â— son of God
of hys owne brayne forge hym a god as he him selfe lusteth but seketh the knowledge of y â— true god euen at god hym selfe and taketh him to be none other thaÌ„ suche as he sheweth and declareth him selfe to be What we ought to knowe of God SYth the very maiestie of god passeth y â— capacite of mans vnderstandyng so farre that it is impossible for him to coÌ„ceyue it it is expedient for vs to honour rather his hyghnes then rashely to serche it least of suche incomprehensible lyght we be vtterly stryken downe For this cause then god muste be sought and searched out in his workes as by certayne foresteppes for Goddes workes in scripture be called the shewes of thinges inuisible for as muche as they represente before our eyes suche thynges concernyng y â— lorde as other wayes coulde nat be seye This I saye not that god wold kepe our myndes in doubte by vayne and voyde speculations but that it is ynoughe for vs to knowe y â— true religion I meane faithe coupled with the feare of god and that the same is fyrste breathed into vs nourished and strengthened only by god for in this vniuersall ordre and coursâ— of thynges we beholde the immortalitie of our god froÌ„ whom all thynges flowe haue theyâ— begyÌ„ning we se also his myght in that he made such a worke vpholdeth y â— same his wysdom in that he hathe set in so goodly ordre suche an infinite dyuersitie of creatures keapeth theÌ„ alwayes in the same to the eschewyng of coÌ„fusioÌ„ We marke also hys goodnes whiche was the very cause bothe that these workes were made and that nowe also they stande sure and stroÌ„ge his rightwysnes in that so woÌ„derfully he declareth hym selfe in defendyng the godly and punishing the vngodly we perceiue also hys hyghe mercy in that so gentylly he suffreth our wyckednes to y â— inteÌ„t we shulde returne as his mercy giueth vs occasion to do Here vpoÌ„ myght we at large be enformed as muche as were sufficieÌ„t for vs of Gods maiestie and goodnesse and what he is but y â— our dulnes is so greate the eyesyght of our mynde so blount and daselyng at so open a lyght Neyther is it onely a blyndnes that thus causeth vs to stomble but there is also suche a frowarde and cankred opinioÌ„ in vs as in ponderyng the workes of God taketh euery thyng a mysse and cleane out of course yea tourneth vp set downe all y e heuenly wysoome so eudiently apparaunt in creatures We muste therfore nedes come to Goddes worde for in it by it I meane in the holy scriptures God is by his workes wonderous wel descrybed vnto vs where the workes theÌ„ selfes be weyed and estemed not after our frowarde iudgement but by the rule of the euerlasting truth Here thaÌ„ we learne that our God is the only and euerlasting fountayne of all lyfe ryghtwysenes wysdome power goodnes mercy from whom lyke as without exception al goodnes dothe come so all prayse ought worthely to be rendred to him as his owne And by this meanes all thyngê though they euidently appeare in euery seuerall parte bothe of heauen and earthe yet to what purpose they serue what they maye do and vnto what vse we muste vnderstande theÌ„ we shall easely espye wheÌ„ we step downe to our selues consyder howe god setteth forth his owne lyfe wysdome and power in vs and howe he practiseth his ryghtewysenes goodnesse and mercy towardes vs. Of man MAn was fyrste made to the ymage lykenesse of God that in all hys ornamentes and iewelles wher w t he was rychly decked of god he shulde honour the maker of the same and worshyp hym with suche kyndenes as became him But forasmuch as he trustyng so muche vpon the excellencye of hys owne nature that he had quyte forgoten whence he came and wherby he was mainteyned attempted to auaunce hym selfe aboue god it was necessary he shulde be spoyled of all goddes benefites wheron he was so folyshely proude to the entent that wheras he that was so rychely endowed of Goddes bounteousnesse thought scorne to know his maker in hys felicitie shulde nowe beyng naked and destitute of all his wealthe learne to knowe h yÌ„ in hys mysery Wherfore so many of vs as be spronge of the sede of Adam be borne very fleshe of fleshe y e lykenee of God vtterly abolyshed and extincte in vs so that nowe vpon what parte so euer of man we cast our eye we can se nothyng but that is vnpure vnhalowed and abominable afore god For y e wysdome of man being blynded and wrapte in infinite errours with standeth alwayes the wysdome of god his forwarde wyl full of corrupte affections hateth nothynge worse then gods ryghtwysnes his powers vntoward to all good workes run hedlong vpon all wyckednes Of free Wyll SCriptures euery where wytnesse that man is the seruaunt of syn wherby is meant that his disposicion is so tourned from the ryghtwysenes of God as he can neyther thynke luste nor employe hym to any thyng but y â— is vngodly croked nawty and vnpure for the harte beyng so in the inner partes enuenomed with y e poyson of syn can breathe nothyng but the fruites of synne Yet it may nat be so taken that man is forsed to synne as by vrgent necessitie for he synneth of hys propre and most ready wyl But forasmuche as his affectioÌ„s be corrupte he vtterly abhorreth al ryghtwysenes of God and gredely renneth vpon all kynde of wickednes And so he is clene shut out from the free power to chose good from badde whiche they call free wyll Of synne and deathe SYnne in scriptâ—â—e is called not so muche the corruption of nature whiche indede is the heade spryng of al vyce as y e ragyng lustes that spryng therof yea the heynous abominacions that brast out of these lustes as murther thefte aduoutry and other lyke Wetherfore syÌ„ners euen from our mothers wombe be all borne to the wrathe and vengeaunce of God and euer the elder we waxe the more greuous iudgement we heape vpoÌ„ vs so that all our lyfe longe we go forwarde vnto deathe for sythe it is no doubte but all iniquitie is cursed of goddes ryght wysnes what shall we wretches loke for at hys hande but very confusion for that bryngeth his displeasure with it for asmuche as we be pressed with so greuouse a burden of synnes and corrupted with so infinite drosse of vnclennes Thys thought thoughe it be hable to ouerthrowe a maÌ„ with the fear therof euen dryue him downe with despayre yet to vs it is necessary that we beyng thus striped of our owne ryght wysnes destitute of all trustynge in our owne power and put backe froÌ„ all hope of lyfe maye learne to fall downe lowe afore the lorde knowyng howe beggarly we be of our selues howe miserable and very villaynes and thus knowyng our owne wickednes dishabilitye fal that we maye gyue him all the prayse of
rest in y â— they might haue some release of their labour As touching y â— first cause no doubte it ceased at the commynge of Christ for he is the truthe at whose presence forthwith all figures and tokens vanysh he is the body at whose comminge shadowes be left Therfore sayth Paul the sabboth was but a shadow of a thinge to come the trouth wherof he expoundeth where he teacheth we be buryed with Christ that by hys deathe we myght dye to the corruption of our fleshe Nowe this is not done in one day but in the hole coursse of our lyfe it must be practised vntyll at laste beynge vtterly dead in our selues we maye be fylled with the lyfe of God ChristiaÌ„s therfore ought not to haue any supersticiouse keping of dayes But for as moche as the two latter causes ought not to be accompted with the olde shadowes but serue a lyke for all tymes therfore though the sabboth day be abolyshed yet neuerthelesse amonges vs euen at thys daye this coÌ„maundement hath hys place that at certayne dayes we shulde mete togither for the hearing of goddes worde for y e breakinge of the mystical bread and for common prayers to be made also that seruauÌ„tes and workemen maye haue release from their labours for it can not be brought to passe our infirmitie is so greate that such assembles can be kept euery day Wherfore for y e destroieng of supersticion the Iewes sabboth daye is taken away but for the kepinge styll of good ordre and peax in the churche an other day is assigned to that be houfe Therfore as the trouth was gyuen vnto the Iewes vnder a figure so it is set forth to vs without shadowes Fyrste that all our lyfe longe we shuld practise a coÌ„tinual saboth that is to saye a rest frome our workes that the Lorde by his spirite myght worke in vs. Seconde that we shoulde kepe the lawful ordinaunces of the churche appointed for goddes worde to be herde for sacramentes to be ministred and general prayers to be made Thirdly that we shulde not vngentylly ouercharg our feruauntes and prentyses with worke Honour thy father and thy mother c. HEre is gyuen vs in commaundement to haue a redy seruice of hert towardes our parentes and other which in stede of parentes haue rule ouer vs by the ordinaunce of god as the kyng and other his deputies I meane that we embrace theÌ„ w t al reuereÌ„ce obedience kyndnesse and al the seruice we caÌ„ do For this is the will of the Lord that we shuld recompence those that brought vs into this lyfe with kyndnes for kyndnes And it maketh no mater whether they be worthy or vnworthye to whome this honour is gyuen for what soeuer they be God hath set them ouer vs in stede of our parentes and heddes and wol we honoure them yea thys is the first commaundemeÌ„t that hath any promes knit vnto it as Paul saith wherin whiles God promiseth the blessing of this lyfe to those that honour their pareÌ„tes with due reuereÌ„ce according to theyr bounden duetie he meaueth also that his most certayne curse shall lyght on their neckes that be stubburne and disobedient to their parentes or other superiour powers But thê one thing by y e waye is to be marked that we be not commaunded to obey them but onely in the Lorde we maye not therfore for theyr pleasure trangresse the lawe of the Lorde for then we ought not to take them for our parentes and heddes but for straungers which go aboute to withdrawe vs frome the obedience of our true father Thou shalt not kyll IN thys commaundement is forbyddeÌ„ al violeÌ„ce force wronge and generally all maner of trespace whereby oure neyghbours body is hurt for if we remeÌ„bre how man is made to the ymage of God we ought to esteme him as an halowed thinge so y t he caÌ„ not be distayned but y e ymage of God muste be distayned also Thou shalt not commit adultery HEre god daÌ„neth all kynd of horedom and vncleannesse for the Lorde hathe ioyned togither y e man and womaÌ„ in the lawe of mariage onely And wyth hys blessynge also hath he halowed that couple goynge togither by hys authoritie Wherby it is manifeste y â— all other ioynyng saue only in mariage is cursed before him Wherfore so many as haue not the gyft to refrayne whyche is a singulear gyft and standeth not in mans power let them case the intemperancy of their flesh with the honest remedy of mariage for mariage is honorable amoÌ„ges all men but hore mongers and adnouterers god will iudge Thou shalte not steale VTterly we be forbyd one of vs to lye in awaite for the goodes of an other For god wyl not y t in his people be anye wrongful takinges whereby y â— pore shuld be vexed oppressed nor any disceytes wherby the simple shuld be coÌ„pased about Wherfore yf we woll kepe our haÌ„dâ—s pure innoceÌ„t froÌ„ thefte muste refrayne aswel frome all craft and subteltie as from violent extorcions Thou shalte beare no false wytnes c. IN this coÌ„maundement the Lord damneth al sclaunderous checkes tawntes euyll reapportes wherby oure brothers good name is appeyred he forbydeth also al maner lyes wherby in any part oure brother is hurte for seynge a good name is more precious then al other treasures doubtles it can be no lesse hurtful for vs to be robbed of oure good name then of our temporall goodes for to the vndoing and spoylynge of a man a false wytnes somtyme worketh more myschiefe then the violent force of handes Wherfore lyke as in the other commaundement aboue remeÌ„bred the hand had a restraynt so in thys hathe the tongue Thou shalt not desyre thy neyghbours house thou shalte not desyre thy neyghboures wyfe nor hys seruauÌ„te nor his mayde nor his oxe nor his asse nor anye thynge that is thy neyghbours HEre the Lord maketh a restreynte vpon as manye as raunge ouer the lystes and boundes of charitie for where as other commaundementes forbyd vs to do contrary to the rule of loue this forbyddeth vs euen to thynke any suche thing in herte Wherfore by this coÌ„maundement be reproued hatred enuye and malyce euen aswell as murdre in the other preceptes aboue rehersed lust also and inwarde vnclennesse of hert be here condemned aswell as horedome and aduoutrye in dede And where in the other commaundement were restreynede robhery and gile here is also couetousnesse plucked in by the bryddell where afore all opprobriouse wordes were â—estrayned here is also repreued malice of mynde it selfe So we se here howe vniuersall a commaundemeÌ„t this is that extendeth so on euery syde God requireth suche a wonderous affection and brotherly loue so feruent y t by no lust he wyl haue it aryse against y e welth and profite of our neyghboure Thys is then y e pythe of this coÌ„maundement that suche a studye and minde we ought to haue y t webe incensed ne
not as other faythfull men be by election onely and fauoure but that he is the verye true natural sonne therfore is he named y e only because he myght be knowen frome the rest He is also oure Lord not onely by hys godheade whyche he had euermore the selfe same wyth the father but also in that selfe fleshe wherin he was exhâ—â—ited vnto us For there is but one God of whom be al thinges as Paule sayth and one Lorde Iesus Chryst through whom be all togither Which was conceiued by the holy ghost borne of the virgine Marye HEre we lerne by what maner y â— soÌ„ne of God became our Iesus that is our sauiour and our Christ that is to saye the annointed kynge to defende vs and preeste to brynge vs in fauoure with the father for he put vpoÌ„ him our fleshe to thys intente that he nowe made the sonne of man shoulde make vs the sonnes of God wyth hym takyng vpoÌ„ hym oure pouertie to aduaunce vs vnto hys rychesse bearynge our weakenes to strengthen vs by his power receyuynge our mortalitie to gyue vs his immortalitie commynge downe vpon the erth to exalt vs vnto heaueÌ„ Borne he was of the virgine Mary euen because he might be knoweÌ„ the very sonne of AbrahaÌ„ and Dauid whyche was promysed in the lawe and Prophetes a very maÌ„ like vnto vs in euery point onely synne excepted he was tempted wyth our infirmityes to thintent he myght lerne to haue compassion and beare w t vs. Thys same Iesus was coÌ„ceyued in the woÌ„be of y â— virgine by a wonderfull vnspeakable power of y â— holy goste to thinteÌ„t he myght be borne not defyled with any fleshy corruption but be sanctified in most hyghe and perfecte purenesse Suffered vnder Ponce Pylate was crucyfyed dead buryed and desceÌ„ded vnto hell IN these wordê we be taught after what sort Iesus paied our raunsome for thys was cause why he was borne a mortal maÌ„ For verely where as god was ê“uoked to wrath through the disobedience of man Iesus through his obedience put it awaye shewynge him obedieÌ„t to hys father euen vnto deathe And so iÌ„ his deth he offred him selfe a sacrifyce to the father wherby hys ryghtwysnes myght ones â—or euer be appeased wherby y â— faithful mought be halowed for euermore wherby also the euerlastynge satisfactioÌ„ mought be fully wrough and fynyshed He shed hys holy bloud for the pryce of our raunsome to thintent both the fury of God whyche was kyndled agaynst vs myght be qwenched and also our wyckednes purged There is no parte of hys deth that lacketh a misterye He suffred vnder Ponce Pilate that is to wyt he was condemned by sentence of a iudge for a felon and euyldoer for this purpose y t we throughe hym thus condemned myght be quyte at the barre of the hygh iudge he was crucified that in the crosse whych by Gods lawe was cursed he shuld susteyne our curse whyche curse oure synnes dyd deserue he dyed that throughe hys deth he myghte ouercome deathe that gaped vpoÌ„ vs and henge ouer our heddes and y â— he myght swalowe vp y t same death whyche elles had not he bene shuld haue swalowed vs vp He was buryed to thynteÌ„t we hys felowes by the vertue of hys deathe shulde be buryed to synne enfraunchyshed from the dominion of the deuyll and of deathe And where we saye he wente downe into hell it is meaÌ„t he was extremely haÌ„dled of God that he felte the horryble sharpenesse of gods iudgement in that he dyd put hym self betwene vs Gods wrath and on our behalfe satisfied the rygoure and sharpe iudgement of God so dyd he paye suffer the due paynes not for his own iniquite for he hadde none in hym but for our wyckednes Not that y â— father was at any tyme angry agaynst hym for howe coulde he be angrye with hys most deare sonne in whom is all hys delyte and pleasure or howe coulde he be pacyfyed wyth hys prayer wyth whome he were displeased but in this sense we say he bare the weight of goddes rygorousnes because beynge thus strycken and as it were scourged by the hande of God he felte all the tokens and sygnes wherwythe god in hys fume is wonte to punysshe synners in so moche that when the Passion waxed stronge ouer hym he was constreyned streyned to crye my God my God why hast y u forsaken me And the thyrde daye he rose agayne frome death he ascended into heauen and sytteth on the ryght hande of God the father almyghty frome thence he shall come to iudge the quycke and the deed OF Christes rysynge agayn we maye gather a sure trust of victorye that we shall ouercome death for lyke as he coulde not be holden downe by al y â— panges of death but mightely dyd brast forth beyonde all deathes power so dyd he represse and quenche all hys stinges and that in suche wyse as he is nat hable to styng vs now any more at leaste waye to our destruction So then his rising agayne is fyrst a ryght certayn trueth and euen the grounde of our rysyng to come and also of this our presente quickenyng wherby we be raysed vp vnto a newnesse of lyfe By his asceÌ„sion or mounting vp vnto heauen he opened vs the way vnto the kyngedome of heauen whiche in Adam was agaynste all men shut for he ascended in to heaueÌ„ in our fleshe as it were in our name to the intente that euen nowe in hym by hope we may possesse heauen and after a maner syt euen amonges the heaueÌ„ly sprites And assuredly he is not there w tout our hygh profyte for accordyng to the office of his euerlastyng presthod he weÌ„t into the saÌ„ctuary of god not made of mans hande and there he laboureth as a continual attourney and mediatour for vs afore the father where we saye he sytteth on the ryght hande of god the father it meaneth that he is crouned proclaymed kynge iudge Lorde ouer al thinges y t by his power he myght coÌ„serue and gouerne vs that his kyngdome and glory maye be our strength power and boaste against hel It signifieth also that he hath receyued to dispose at his pleasure al the maye be made perfyte and fylled that is to wytte that his iudgement moughte be manifested in whiche daye he alone shall be sette vp on hyghe and shall be all togyther in all men gatherynge and receyuyng his faythfull into glorye when satans kingdom shal be brought to confusyon vtterly throwe doune The thyrde Thy wyll be done in earthe as it is in heauen IN this petition we desyre of god that as he is wonte in heauen so in erth he wovouchsaue to order and dispose all thinges as his gracious pleasure shalbe to bring euery thyng to passe as shall lyke his wisdom best to vse al creatures at his own pleasure and to
brought to suche obedience we suffre our selues to be ordred at tharbitremeÌ„t of gods prouisioÌ„ easely we shal lerne to continue in prayer and referrynge oure requestes vnto the lorde pacyently to awayt his pleasure beynge assured that god is alway present with vs though it seme not so and that when he seeth his tyme he wol declare that he gaue no deafe eares to our praiers That yf after longe awaytyng our mynd caÌ„not attayne what it hath profyted by prayer nor fele any frute goten therby yet our fayth shall certyfye vs of that that by felynge we coulde not perceyue euen how we haue obteyned that expedient was for vs. And thus shall faythe worke that in pouertie we maye possesse aboundance and in trouble comforte for yf all togyther go to wreck fayle vs yet shal god neuer fayle vs neuer forsake vs sithens he can not disapoynte the awaytynge and longe suffrauÌ„ce of his him alone may we haue in steade of all thynges for he coÌ„teyneth in hym all goodnes whiche without doubte in tyme to come he woll shewe vs all at large and most fully Of Sacramentes wherfore they properly serue SAcramentes be ordeyned that both before god and man they shulde be exercyses of our fayth Before the lorde they exercyse our faythe whyles they establysshe it in gods truthe for where as the Lorde perceyued it expedyent for the ignoraunt of our fleshe he dyd setforth heaueÌ„ly mysteries to be beholden vnder carnall elementes Not that any suche powers be gyuen to the selfe natures of thynges as be propowned to vs in sacramentes but that by the lordes word they be signed hereunto For y â— promesse coÌ„meth alwaye afore whiche promes is conteyned in the worde then foloweth the token to strengthen seale the promesse to make it of more authoritie amonges vs eueÌ„ as the Lorde forseech that it is expedient for the capacite of oure weakenesse For vndoubted so smal and weake is oure faithe that except it be propped vp on euery syde born vp by al meanes and wayes possible anone it wolle qwayle be shaken a peeces and ouerthroweÌ„ Nowe this fayth is also amonges meÌ„ exercised by sacramentes whyles by the same it goeth opeÌ„lye to shewe her selfe to the worlde and is styrred vp to render due prayses to the Lorde What a sacrament is and how many there be A SacrameÌ„t is therfore properly an outewarde signe wherin God representeth and wytnesseth his good wyll towardes vs to susteyne the weakenesse of our fayth Or an other waye more shorte also more playne A sacrament is a wytnesse of gods fauoure declared by an outwarde sygne Now there be dyuers holso me sacramentes in the church and namely seuen recounted of the fathers Matrimonie Baptisme Confirmation Penaunce Eucharistia comonly called the sacrament of the aultare Orders and extreme vnction Matrimonye god hym selfe did fyrste institute in paradyse and saynt Paule calleth it honorable in all thynges By penauÌ„ce we atteyne the hyghe benefite of absolution neyther oughte we to neglecte the power or keyes of the churche sythe to it Chryste sayeth Whose synnes so euer ye forgyue shalbe forgyuen whose synnes ye reteyne shalbe reteyned And agayn he saith Who heareth you heareth me The sacrament of orders is wherby by layeng on of y â— handes persons of suche qualities and condicions as Paule describeth to Timothie and Tite shulde be called and elected not only to ministre sacramentes but moche rather to preache gods worde purely syncerely to the people Confirmation and extreme vnction the auncient fathers of the churche takyng occasion and groundyng themselfes vpon the doynges and actes of thappostles haue receiued But of baptisme Eucharistia bycause they be the principall sacramentes in the new testament instituted expressely by Chryste hymselfe I intende somewhat more at large to intreate Of Baptisme BAptisme is gyuen vs of God bothe to serue oure faythe before hym and to serue our professioÌ„ before men Fayth hath eye to the promyse wherby the mercyful father offerethe vs the felawshyp of his Christe that we endowed with hym myghte be partakers of his goodes And two thinges it chiefly representeth vnto vs the clensynge whiche we haue in Christes bloude and the â—leynge of our fleshe whiche we haue obteyned throughe his deathe For the Lorde coÌ„mauÌ„ded his to be baptised into remyssyon of synnes And Paule teacheth that the churche is halowed of Christ her spouse and washed in the lauer of water in the worde of lyfe Furthermore he declareth that we be baptysed into Christes deathe buryed with hym to thinteÌ„t we might walke in newnes of lyfe wherby it is not meaned that the cause or power of clensyng and of newe byrth is in the water but onely that in this sacrament is perceiued a knowledge of suche gyftes when we be accounted to take obteyne purchase that whiche we beleue to be gyuen vs of the Lorde whither we fyrste espye it or whyther it were knowen to vs afore and be here more certaynly enformed of the same Nowe as touchyng our profession before men this Sacrament also serueth for it is a marke or token wherby we openly professe that we wyll be accompted amonges the people of god that with all other godly personnes by lyke relygion we worshyppe that same one god Syth then in Baptysme the couenaunt of the lord is specyally made with vs therefore of good ryght we baptise also our infauntes in that they be felowes and partakers with vs of the euerlasting couenaunt wherein the Lorde promyseth hym selfe to be the God and graciouse lorde not to vs onely but to oure seede also Of the lordes souper or sacrament of the aultare UNto what ende the mystery of this sacrament whiche saynt Paule calleth the lordes souper is called of the fathers Eucharistia and Synaxis was ordeyned whervnto it serueth the promesse there added euydeÌ„tly declareth which is to acertayne vs that the lordes body was ones so offered so betrayed for our sakes that now it is ours yea and euermore shall be and that his bloude was ones so sprynkled and shed for vs that it shulde be ours for euermore The bodyly eye seeth but the sygnes figures of bread and wyne but the inwarde eye of fayth vnder those signes seeth how the lord gyueth the true partakynge of his body and bloude For all thoughe he beynge now taken vp into heauen kepeth his residence in heauen and no longer in earthe I meane in personall and humayne lykenes yet no distauÌ„ce of place can let him to fede his faythefull with his owne selfe so to worke that they thoughe heauen earthe be neuer so far asunder shulde yet haue moste presente felowshyp and companye with hym And hereof haue we a lesson gyuen vs in this sacrament so certayne and manifeste that we muste fastly beleue that chryst with all his rychesse is here gyuen and presented vnto vs