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
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
mercy promysed vs by hys gospell for thus shall we well defyne what belefe is yf we ernestly beholdâ— y â— nature of gods promysses whyche belefe so hangeth vpon the promesse hys propre foundatioÌ„ that yf ye take the promesse awaye it forthwyth fayleth goeth to nought Wherfore so longe as the Lorde offerethe vs hys mercy by hys promesse in the gospell yf we faythfully trust thervnto we be counted in faith to receyue hys word And thus doth the Apostle defyne fayth where he saith fayth is the grounde of thynges that be trusted vpon and the proufe of thiÌ„ges not sene He meaneth that fayth is none other thing but a certayne sure possession of all suche thinges as be promised vs by God an euidence of thinges that as yet do not appeare I meane of the lyfe euerlastyng wherof we coÌ„ceyue an hope and an expectation vpon the trust we haue in the goodnes of god so lyberally offered vs in his gospell And for as moche as al gods promyses are stronge in Christe and after a maner performed and made good in him it foloweth vndoubtydly that Christ hym selfe is the euerlasting Butte and marke of oure fayth in whome it may beholde all the ryches of gods depe mercye Fayth is the gifte of God IF we well ponder and weye with our selues how blynd thê oure wit is and howe farre vnhable to attayne vnto Gods heuenly secrecies with what doubte and mystrust oure hert laboureth within vs then shall we well perceyue howe farre faith surmounteth and passeth all oure naturall power howe also it is a singuler and excelleÌ„t gyfte of God For sythe that no man as Paul reasoneth is of secret counsell wyth mans wyll but only the spirite of maÌ„ whyche is in man howe maye it be that man can haue any certayne knowledge of gods counsell And for as moche as Gods open trouth is very weake amoÌ„ges vs in those thinges that here we se before our eyes how shuld it be strong and sure where god only promyseth those thinges that neuer were sene by eye nor yet coÌ„ceyued in maÌ„s wytte Now it is euident and playne that fayth is a lyghtenynge of y e holy ghost wherby our wyttes be lyghtened and our hertes established strengthened with a sure staye of conscieÌ„ce being throughly persuaded in our selues that God of hys promyse is so true faythfull and iuste that he can not but performe what so euer he hath bounde him self to by hys holy worde and promesse And for thys cause fayth is called y â— pledge or ernest because it setteth oure conscience at the staye of gods trouth It is also named a seale wherwith our hartes be sealed marked agaynst the daye of the Lorde for the Lorde himselfe is he that beareth wytnesse to oure spirite y t God is our father and we his dere beloued sonnes In christ we he made rightuouse by Fayth FOr as moche as it is euident and playne y t Christe is the euerlastyng Butte and marke of fayth we can none other wyse fele what profites benefytes we take by fayth theÌ„ onely by lokynge and hauynge a directe eye towardes him for vnto this purpose was Christe gyuen vs of the father that in hym we myght obteyne euerlastynge lyfe as he hym selfe sayth thys is the euerlastynge lyfe euen to knowe one god the father and whom he hath sent Iesus Christe Also he saith he that beleueth in me shall not dye for euer that yf he dye he shall lyue But how maye thys com to passe forsoth thus we that be vncleane by reason of synne muste be pourged and clensed in hym for no vncleane thinge shal entre into the kyngdome of God Christe therfore maketh vs parteners and as ioyntpatentes wyth hym so y t though of oure selues we be synners yet for Christes rightwysnes we be accepted for righteouse at the iugement seate of god And thus spoyled of our own rightousnes we be cladde and endewed with Christes righteousnesse So where as by workes we be vnrighteouse by fayth in Christ we be made ryghteouse I saye we be iustifyed by fayth not that we haue any rightousnes within vs of our selues but that Christes ryghtuousnes is counted for our rightuousnes and our wickednes is nothing at al layde to our charge so that wyth one worde we may call thys rightousnes forgyuenes of synnes The Apostle clerely declareth thys whyles oftentymes he setteth the rightuousnes of workes wyth the rightuousnes of fayth and sheweth howe y â— one ouerwhelmeth and turneth the other vpsyde downe Nowe by what fashion Christe hath dedeserued vs thys ryghtousnes and in what partes it is conteyned ye shall se in the symbole of faith where euery Article seuerally by it selfe shalbe orderly rehersed whervpon is founded the hole belefe of a christen maÌ„ By Fayth we be halowed and as it were seasoned to the obedience of the law LYke as Christ through his rightwysnes is a meane for vs vnto God y e father that he beyng as it were our suretie we be takeÌ„ reputed for ryghtwyse so by the partakynge of his holy spirite he haloweth vs to all purenes and innocency For vpon him rested the spirite of the Lorde aboue al measure I meane the spirite of wysedome and vnderstandynge of couÌ„sel streÌ„gth knowlege feare of the Lorde so that of hys plently fulnes we all receyue and drinke vp largely grace for grace They therfore be deceyued that boaste theyr Fayth in Christe where they be vtterlye voyde destitute of the halowynge of hys spirite For scripture teacheth that Christe is not onely made our ryghtwysnes but our halowyng also for by the selfe same couenaunt y t the Lorde maketh wyth vs in Christ he promyseth both to pardon our wyckednes and also to wryte hys law in our hertes Therfore the kepynge of the law is no worke of our hability but of a spiritual power wherby our hertes be pourged frome their corruption made softe in the obedience of ryghtuousnes Now then the vse of the lawe to Christen men is a farre other thinge from that it shuld be without fayth for wheÌ„ ones God graueth in our hertes a loue of hys ryghtousnes then the outwarde doctryne of the lawe whyche before dyd nothynge but accuse vs aswell of weakenes as of trangression is nowe becomme a lyghte to our feete that we shoulde not straye from the strayght waye it is nowe our wysedoÌ„ wherby we be enformed and styred to al honestie it is our nurtonre whiche woll not suffre vs to renne to moche at large in our selfe wyll and luste Of repentauÌ„ce and new byrth HErevpon it is easy to vnderstaÌ„de why repentauÌ„ce is alwaye ioyned wyth faythe in Christe why also the Lorde affirmeth that no maÌ„ can entre into the kyngdom of heauen except he be borne a newe for repentauÌ„ce betokeneth a retournynge wherby we byd the frowardenesse of thys world farewell and repare