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
holynes power and saluation By what maner we be restored agayne to lyfe and healthe FRom this knowledge of our selfe so playnly shewing vs howe we be nothyng at all if it can earnestly settle in our hertes there is a playne and redy way to a more true knowledge of God yea he hym selfe hathe nowe opened vs the fyrste gate into his kyngdome thus vnder mynyng the two moste noysom pestilences I meane the vnregardyng of goddes vengeaunce and y e false trust on our selues For then we begyn to lyfte vp our eyes vnto heauen whiche afore dyd cleaue faste vnto the grounde and we that afore reposed in our selues nowe thynke longe for the Lorde That same lord father of mercy although oure synne hathe deserued the contrary yet for his vnspeakeable mercy of hys owne mere goodnes sheweth hym selfe to the troubled and astonyed conscieces and calleth vs home agayn by what meanes he knoweth most expediēt for our weakenesse from straieng to the right way from deathe to lyfe from perdition to sauegarde yea and from the kyngdome of the deuyll to hys owne kyngedome Wherfore euen to so many as the lorde vouchsaueth to restore to y ◠enheritaūce of his heauēly lyfe he vseth such maner trade that they beyng sore wounded in conscience by theyr synnes and weryed with the burthen therof myght be styrred to fear him Fyrste of al therfore he gyueth vs his lawe to exercise vs vnto that knowledge Of the lawe of the Lorde IN the lawe of god is delyuered vs the most perfecte rule of all ryghtwysnes whiche we maye well call the euerlastynge wyll of the Lorde For there in two tables hath he playnly and fully declared what so euer he requireth of vs. In the fyrste what worshyp his maiestie alloweth and in the other what offices of loue be due to our neyghbour in fewe cōmaundementes he hathe expressed Let vs therfore heare the lawe which done we shall se what learnynge we muste take of it and what truit we ought to gather therof Exod. xx I am the Lorde thy god whiche haue brought the out of the lāde of Aegypt from the house of bōdage Thou shalte haue no straunge Goddes afore my face ONe pece of this cōmaundemēt is in stede of a preface to the hole lawe for whyles he affyrmeth that he hym selfe is the Lorde our God he meaneth that he is suche one as hathe authoritie to cōmaunde and to whose commaundementes we ought to obey As he sayeth by his prophet If I be the father where is loue If I be the lorde wher is feare he also reherseth hys benefytes to reproue our vnkyndenes if we obey not hys voyce For with the same goodnes wherby he preserued y ◠people of the Iues ones out of the bondage of Egypt dothe he also delyuer all hys seruaūtes frō theyr perpetual Egypt that is And where as he forbyddeth to haue any other goddes he restrayneth vs that we shuld not gyue that is gods dutie to any other then to him alonely He sayth therfore Afore my face wherby he declareth y t he wyll not only be knowen as a god by outwarde confession but also y ◠he wyll be truely takē for the only god īwardely in hert These thinges belong properly to god alone which without sacrilege can be gyuen to none other so that him onely we ought to honour in him to repose our trust and hope him to thāk for what soeuer good and holy thing we haue vnto him to rendre all prayse of goodnes holynesse Thou shalte not make thy self any grauen ymage nor any lykenesse of any thinge that is in heauē aboue or ī erth beneth nor in the water vnder the earthe Thou shalte not bowe downe to thē to worshype them LYke as in y e first commaūdement god declared him selfe to be but one so nowe he sheweth what a God he is and howe he wyll be honoured He forbyddeth therfore to make him any lykenes And the cause hereof he sheweth in Deut. and in Esay for that no bodyly substaunce can be resembled to a spirite He further forbyddeth vs to honour any ymage as a thinge of holynes Let vs lerne then y ◠the worshypping of God is a spiritual thinge for lyke as god him selfe is a spirite so he woll be worshypped in spirite trouth He addeth therfore an horryble thretnyng wherby he wold we knewe how greuously he is displeased w t the breache of this cōmaundement I am thy Lorde God This is afmoch as yf he should faye that he onely is the Lorde God on whom we ought to hange and that he cā suffer none to be hys felowe or matched with hym y ◠he wil also defēde his maiestie glory yf any go about to transpose it to grauen ymanges or other thinges with such vengeaūce as shal be neyther short nor sengle but y ◠shall reache to our childrē our childrēs childrē and vnto their childrē also euē as many as folowe theyr fathers wyckednes lyk as again he setteth forthe euerlastynge mercy grace to the godly and their ofsprynge also euen to as many as loue him and kepe hys lawe In thys thynge he sheweth vs the largenes of his mercy stretched forthe into a thousande generations where as he assigneth hys vengeaūce to reache onely but to foure generations Thou shalte not take the name of thy Lorde God in vayne HEre he forbyddeth vs to abuse hys holy name in swerynge eyther for folysh tryfles or to establyshe our owne lyes Othes ought not to serue neyther to selfe wyll nor pleasure but to very necessity wher eyther the glory of God must be vpholden or a thinge affermed that belongeth to the furtheraunce of our neyghbours Utterly he forbyddeth vs to de file his holy name in any thing but to vse it reuerently wyth hygh dignitie accordinge to his holynes whether we swere or what other worde so euer we speake of him And for asmoche as the principall vse of the takynge of gods holy name chiefly consisteth in callinge vpon him here we may vnderstand that we haue a cōmaundement to call vpon him In conclusion he appointeth the penaltie least those shulde trust to escape his reuengeaūce that haue abused the holynes of hys name by perturyes and blasphemous othes and therfore addeth that the Lorde woll not haue him vnreuenged that taketh the name of hys Lord God in vayne Remember thou kepe holy the sabboth daye WE haue marked three causes of this commaundement for it pleased God vnder the quyete of the seuenth daye to gyue the people of Israell a fygure of a ghostly rest wherein the fayth full ought to cease from their owne wyll workes and suffer God to worke in thē Seconde he wolde also that one certayne daye were assigned wherin the people shulde assemble togither to heare the lawe and to do their honest ceremonies Thirdly God wolde that seruaūtes and suche as be at other mens commandement shulde haue one day to
tychled with no maner of lust contrary to the lawe of charitie and that we be redy wyth all our hert to yelde euery man that is his Now that muste we recken to be euery mans own whych by our boundeÌ„ duty we owe vnto him The pyth of the law TO what purpose al the coÌ„maundemeÌ„tes of the law pertayne sufficiently declareth Christe oure Lorde where he sayth that the hole lawe is conteyned in two principal coÌ„mauÌ„demes that is to loue the Lorde god wyth all oure herte with all our soule and with all our power to loue our neyghbour as our selues whiche exposition he toke our euen of the selfe lawe for the firste parte is red Deut. vi and the other Leuiti .xix. What profyt commeth vnto vs by the Law onely LO here a true exemplar president of the ryght and holy lyfe yea a very perfecte ymage of ryghtwysnes it selfe so that yf any maÌ„ can inlyuing expresse y e law of god the same can lacke nothinge to hys perfection afore god In so moche as he hym selfe is wytnesse he promiseth to those that kepe his lawe not alonly excellent prosperities and commodities of this lyfe which be reckened Leuiti .xxvi. and Deut. xxvii but also the rewarde of euerlastynge lyfe On the contrary part he thretneth punyshment of euerlastynge deathe to those that haue not fulfylled what so euer he hath gyuen them in coÌ„maundement to be done Moses also wheÌ„ he had publyshed the law called to wytnesse heauen and earthe that he had setforth to the people good and euyll lyfe and deathe Nowe where as he shew vs the waye of lyfe we must se what profyt we haue by thys appoyntynge and shewynge of the waye Uerely yf our wyl were al togither framed and bent vnto the obedience of gods wyll then were the onely knowledge of the law ynough for our saluacion but seynge oure nature beynge flesshely and corrupte warreth lyke an extreme aduersary agaynst gods lawe a thynge of the spirite and is in nothing amended by her good nurtur and instructions therfore the lawe it selfe whiche was vnto our saluation yf it coulde haue had good hearers is nowe become an occasion of synne and death for asmoche as we be all cast conuict as transgressours therof So the more openly it declareth y e ryghtwysnes of god the more hemously dothe it vtter our wyckednes And agayn the higher transgressioÌ„ the law hathe to laye to our charge the more greuous iugemeÌ„t are we condemned to Thus nowe the promyse of lyfe is vtterly takeÌ„ awaye and onely remayneth y â— curse and that vpon al our neckes by occasion of the lawe The law is meane vnto Christ. NOwe thoughe the wyekednes and damnacion of vs all be sealed vp and confermed with witnesse of the lawe yet this is not therfore done to the intent we shoulde fall into despayre or in this extreme pluÌ„ge run hedlong to oure ownede struction for the Apostell declareth vs all damned by iudgement of the lawe to thintent euery mouthe shuld be stopped and all the worlde be brought vnder gods daunger And yet the same Apostle sayth in an other place that god hath shut vp all men vnder vnbelefe not to destroye all nor to suffre theÌ„ to perishe but to haue mercy vpon al. The Lorde therfore will that we by y e law thus beynge warned of our owne weakenes and vnclennesse shoulde take comfort vpoÌ„ the trust of his power and mercye and that in Christ for whose sake he sheweth him selfe so tender mercyfull a father vnto vs. In the lawe can it not be sene that he rewardeth but onely perfecte rightwysnesse whiche all we â—acke where as otherwyse he is a strayght iudge of synnes But in Christ his face is all ful of fauour grace euen toward wretches and vnworthy synners This so wonderfull a token of his exceding loue he shewed vs by gyuyng vp his own sonne for vs in whom he hath agaynst other he extendeth the rygorousnes of his iudgemeÌ„t let vs suffer the cause to rest in his handes for thys thynge he woll haue vnknowen vnto vs all and that not without good skyll for neither the dulnesse of ourewyt is hable to abide such a lyght ne the skleÌ„der capacitie of the same is in any part sufficient to conceyue so greate a power of his wysedom For verely here who so euer wyll attempte to aduauÌ„ce him selfe not refreynynge the rashnes of hys wyt shall fynde it true y t Salomon sayth whoso woll serche the maiesty shal be oppressed of the glory Let vs only determyne this wyth our selues that this same ordinaunce of the Lorde though it be secret vnto vs yet it is righteous and holy for yf he wolde destroye al mankynd doubtles he maye of ryght do it And surely in those whom he calleth backe agayne frome daÌ„nacion we can se nothinge but his hygh goodnes Let vs thaÌ„ conceyue with oure selues that the choseÌ„ be y e vessels of mercy as they be in dede and that the forsakeÌ„ be the vessels of wrath and not but of a iuste cause But of theÌ„ both we maye take occasioÌ„ and matter to aduaunce gods glory Neyther yet shall we as many men do for a sure establyshment and knowlege of our saluacioÌ„ clyme vp to heaueÌ„ and sawcely enserch what God hath decreed of vs afore the worlde began whiche thought can no other thing do but bring vs in a miserable doubte and trouble But let vs rather be coÌ„tent wyth the wytnesse wherwyth y e Lorde hath sufficiently made our saluacion strong and sure for lyke as in Christe were all the chosen euen as many as afore the foundatioÌ„ of the earth was layd ordeined vnto lyfe so is he y e person in whom resteth the assurauÌ„ce of our saluacion yf we by faith receyue and embrace him For what other thiÌ„g do we serche in the election but to be partetakers of the euerlastinge lyfe And this saluacioÌ„ we obteyne in Christe whiche was the selfe lyfe frome the begynnyng and was made ruler ouer vs vnto lyfe that all those that beleue in hym shulde not peryshe but haue euerlastynge lyfe Wherfore yf we possessinge Christ by fayth possesse also in hym euerlastynge lyfe it is no point of oure charge to make any further enquirye of gods eternall counsell Christe is not onely a glasse wherin gods wyl is represented vnto vs but also an euidence wherin it is after a maner sealed vp for vs. What is true fayth THe christiane fayth ought to be taken neyther for a bare knowledg of God neyther yet for suche an vnderstandyng of scripture as lyke a fansye flyeng here there in the brayne â–ª worketh no good mocion noâ— goostly affection in the herte as wheÌ„ commenly men conceyue in their heades certayne opinions of suche matters as seme to haue strong reasons to make with them But it is a sounde stedfast belefe of herte wherby we safely rest aud staye our consciences in gods
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