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
A CATECHISME or institution of the Christen Religion Newely set forthe by Richard Tauerner Anno. M.D.XXXIX Cum Priuilegio ad imprimendum solum RICHARD TAVERner to the Christen Readers FOR asmuche as nat only fathers and mothers whiche by the lawe of god be commaunded to teache theyr chyldren godfathers and godmothers whiche be as it were suerties for the same purpose haue bene of longe tyme in suche sorte blynded and vtterly ignoraunt in Christes doctrine whiche neuertheles they professe that they be nat able to Catechise that is to say to institute teache bryng vp and instructe theyr chyldren for whom the one haue promised to the churche at the Christening of the same the other are bouÌ„den by goddes lawe as afore is remembred to se them taught and ryghtly instructed in the christeÌ„ faythe and lawes of god but also the prestes theÌ„selues whiche be theyr curates and pastoures where as by Paules sentence they ought to be apte to teache partely for defaulte of lerning and partly for neglectynge theyr flocke lyke careles hyrelinges be be exceading defectiue in this be halfe I therfore moued of christen charitie to vtter the lytle talent that God hathe endowed me with am enforced accordynge to the example of learned men in other couÌ„treis to set forthe vnto my couÌ„trey men some handsome and compendiouse Catechisme which is so called because it instructeth and bryngeth vp the yoÌ„ge christiaÌ„ in Christes lawe For vndoubted suche one is to be setforthe in the churche to be lerned and as it were droÌ„ken in of chyldren to be ofteÌ„ reuolued of men and women yea and to be continually caryed in the haÌ„des or bosomes but much rather iÌ„ the hertes of all ages for an instruction to the ignorauÌ„t persons a coÌ„forte to the troubled reioyce to the faythfull spurre to the slouthfull brydell to the arrogant relief to the desperate occupation to the ydle refresshyng to the occupied to be shorte an argumeÌ„t and mater for sklender shepherdes whervpon to instructe theyr cure Nowe therfore lyke as the kynges most excellent maiesty moste worthy to be compared vnto the godly kynge Ezechias whiche destroyed the moste detestable ydolatrie of the brasen serpeÌ„t by the hygh prouidence of God traueileth dayly of a wonderfull zeale he beareth to the auauÌ„cement of godes true religion to banysh all poprie and Romyshe marchaundyse within this his graces realme to the vnspeakable healthe of his people the churche of EnglaÌ„de to the supremacie wherof he is by the said prouideÌ„ce of god nowe at last in spyte of all his enemies restored So semblably it shalbe your parte to embrace suche pure true and sincere doctrine of Christe as setteth forth the same so vtterly to renouÌ„ce nat only the Romisshe byshop our archenemie and the moste pestileÌ„t ouerthrower of al god lynes but also his deuelyshe lawes constitutions and supersticious thynges whiche haue hertofore intangled our consciences contrary to the Euangelicall libertie and trouthe of gods worde That if ye shall appeare louyngly gredely to embrace this brief worke wherin is coÌ„prysed aswell compendiously as purely the hole doctrine of the christen religion ye shall occasion me not only nat to repente me of my paynes taken for your sakes in this behalfe but also to take the lyke when so euer I shal espy that my industry and diligeÌ„ce may serue to your edification profyt instruction and pleasure whiche thynge is my onely desire and instauÌ„t prayer as best knoweth god that seeth all to whom be all glory prayse and thankes for euer and euer Amen GOD SAVE THE KYNGE AN INSTITVcion or Catechisme of the Christen Religion That all men be borne to religion or godlynes BEcause no man at all can be founde be he neuer so barbarouse neuer so rudely â—uyl brought vp but hathe some felyng of religioÌ„ or godlynes is naturally disposed to the same it is playne that we all be made to this purpose and ende that we shulde knowledge the maiestie of our maker and the same so knowledged to imbrace and with al feare loue and reuereÌ„ce to worshyp But to let the vngodly alone which seke nothing els but to drowne this opinioÌ„ of God planted in theyr myndes and to wype y e same out of theyr memory we at least which professe godlynes and wolde be called Christes folke nedes muste thynke that this brykle and vnstable lyfe ought to be nothyng els then a certayne saye or meditatioÌ„ of immortalitie Nowe the euerlastyng and immortall lyfe we can no where fynde but in god Wherfore the chief care and thought of our lyfe shulde be to seke god and with all the endeuours of our mynde to get vp vnto hym and to repose our selues nowhere elles saue in him allonely What difference is betwene the false and true religioÌ„ FOr as muche as we knowe this by our comoÌ„ sence and vnderstandyng that if our lyfe be destitute and voyde of religioÌ„ we lyue moste wretchedly yea differ nothynge at all from the brute and vnreasonable beastes there is no man that woll seme to abhorre vtterly from al godlines religion and seruice of god But nowe certaynly in the maner and forme of expressyng and declarynge this religion is doubtles no lytle difference for the most parte of meÌ„ be nat touched with the true and syncere feare of god but bycause whither they wyl or nat they be pricked with this thought whiche euer amonge hathe recourse in their myndes y â— there is a certayne diuinitie or Godhed at whose pleasure they staÌ„d or fal beynge I saye therfore stryken with the opinioÌ„ of so great a power least they myght happen to sturre the same against them by their ouermoche negligence or despysiÌ„g they gyue some maner of worship such as it is vnto this Godhed and power In the meane season yet leadyng a moost beastly and lawles lyfe castyng vp all studies and endeuours of honestye and good behauour they shewe theÌ„selues excedyng careles and wonderfull recheles in despysynge the ryghtfull dome and sharpe sentence of god And then because they measure not god by his in finite maiesty but by y â— loutishe and grosse vanitie of theyr wyt they so departe and traytrously shrynke awaye from the trewe god Wherfore with what care so euer they afterwarde busye them selues howe they maye worshyppe god they are neuer the better but labour in vayne because they worshyp not the euerlastyng God but the dreames fansyes dotages of their herte in stede of god But as for true religion godlynes surely it standeth nat in feare whiche wolde fayne indede flee the iudgement of god and therfore because it can nat flee it feareth it but it rather lyeth in trewe and syncere affection in louyng god as a father and fearynge hym with all reuerence as a moste drad soueraigne lorde euermore imbrasyng his ryghteousnes hatyng wors then deathe to offende his maiestie So who soeuer is roted in thys godlynes and true religion dareth nat
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