The Account Reckoning and Confession of Faith, Letter 2 – Prayer in verse
An Epiſtle vvritten to a good Lady / for the comfort of a frende of hers, wherin the Nouations erroure now reuiued by the Anabaptiſtes is confuted, and the ſynne agaynſte the holy Goſte playnly declared.
MAdame, wher as it pleaſed your good Ladyſhippe to require me to write vntounto you my mynd concernynge the true ſence and meanynge of thys place of S. Paule in hys Epiſtle to the Hebrewes:Hebr…. 6. It can not be that they whych were once lyghtned and hauehave taſted of the heauenly gyfte, and were become partetakers of the holy Gooſte, and hauehave taſted of the good word of God, and of the power of the worlde to comme yf they fall awaye (and as concernynge them ſelues, crucifie the ſonne of God a freſſhe, and make a mocke of hym) that they ſhuld be renued agayn by repentaunce.
Madame, Many in tyme paſt, and at thys preſent daye myſtakyng thys texte & not truly vnderſtādynge it,The errour of the Nouatianes & now of the Anabaptiſtes. both hauehave bene and are encombred with the Nouacyons erroure, whyche is. That after man by baptyme and the holy Gooſt is regenerated, and hath taſted of the grace of God, and hath enbraced Chriſt and hys holy worde, yf he fall to ſynne agayn, he is without remedye of ſaluacyon.
Vndowtedly thys is a veray damnable errour, enoughe to brynge all them that are infected therwith to deſperacion. But albeit they grounde thys theyr erroure vponupon thys afore alledged texte of S. Paule, & certayne other textes: yet they myſſe the cuſſion, becauſe they take thys ſcripture to ſtraytly, not referryng it to many other places of ſcripture, whiche playnly ſhewe: That when ſoeuer and howe often ſo euer a ſynner repē teth hym truly of hys ſynnes, and cō mitteth hymſelfe wyth a ſure faythe vntounto ye mercy of God thorow Chriſt, God receyueth hym agayne to grace and ſaluacion.
Doutleſſe no prophecie in the ſcripture hath any priuate interpretaciō,2 Petri. 1. but muſte nedes be expounded accordynge to the generall articles of the Chriſten fayth and agreable to other textes of holy ſcripture, and ſo muſt thys texte be alſo.
Nowe truth it is: that ther is almoſte innumerable textes in holy ſcripture, that moſt playnly do declare: that whan ſo ouer a true repentaūt ſīner by vnfayned fayth returneth vntounto god, & aſketh mercy for chriſtes ſake, he ſhall vndoutly hauehave it. And albeit ye holy ſcripture is ful of ſuch places, yet here by Goddes grace, I wyl ſhewe and reherſe to you ſome of them, to geue you occaſion to marke them and ſuche lyke places as you ſhal fynd almoſte in eueryevery leaffe of the Byble.
A iuſt man falleth ſeuen tymes, and ryſeth vp agayn.Pro. 24. Marke the ſcripture ſayth: he ryſeth vp agayn.
The wyckedneſſe of the wicked ſhal not hurte hym,Ezech. 33. whan ſo euer he conuerteth. Note that it ſayth: whan ſo euer he conuerteth.
Let the vngodly man forſake hys own waye,Eſa. 55. and the vnrighteouſe hys own imaginacions and turne agayn vntounto the Lorde, ſo ſhal he be mercyful vntounto hym.
Thou diſobedience Iſrael tourne agayn (ſayth the Lorde) and I wyl not let my wrath fal vponupon you.Iere. 3
Iere. 8Thus ſayth the Lorde: do men fal ſo, that they ryſe not vp agayn? Or yf Iſrael do repente, wyl not God turne agayn to them?
Zacha. 1.Turne you vntounto me (ſayth the Lorde God of hooſtes) and I wyl turne me vntounto you.
Apoc. 2.Remembre from whence thou art fallen, and do the fyrſte workes.
Luc. 15.Marke in the goſpel of Luke the example of the vnthriftie ſonne.
Luc. 22.Alſo Chriſte ſayd vntounto Peter: Peter I hauehave prayed for the, that thy fayth fayle not, and whan thou art conuerted, ſtrength thy brethern. Marke, he ſayth: whan thou art conuerted. Loo, yf you weye theſe places of ſcripture afore alledged, and almoſt innumerable mo of the ſame ſorte, you ſhal perceaue euidentlye, that though a chriſtian hauehave ſīned neuer ſo oft (as who doth not dayly offend God) yet whan ſo euer he returneth vntounto God by true repentaunce (whych conſiſteth of inward contricyon and a ſure fayth in Chriſte Ieſu) he is aſſured by the worde of God to recouer and receaue agayn the grace, fauour and mercy of God, whych thorow his diſobedience he had worthely loſte, and immediatly to enioyeful, abſolute and perfecte remiſſyon and forgiuenes of al his ſynnes thorowe Ieſus Chriſte, in whom he repoſeth al hys fayth, truſte and confidence of ſaluacion.Iohn. 3. The goſpel aſſureth hym no leſſe ſayinge: So God loued the worlde, that he gaue hys only begotten ſonne, that who ſo euer beleueth in hym ſhuld not peryſh, but hauehave euerlaſtyng lyfe.
More ouer, yf you marke wel the examples of godly men, whych are regiſtred in holy ſcripture, you ſhall playnly perceaue, that albeit they were hyghly in Goddes fauoure, yet for al that, many of them had greate falles, and committed very heynouſe offences, but they dyd ryſe vp agayn returninge to Goddes mercy by true repentaunce and fayth, and ſo recouered agayne their former grace, whych they thorowe theyr owne foly had loſt.
Aarō was ſo much fauored of god, yt by Goddes callīg he was made the hygh byſhop & curate ouer his people.Aaron. And yet at the lyght requeſt of the Iſraelites, he let them make and worſhip the golden Calfe contrarie to his conſcience, by reaſon wherof both he and they cōmitted that moſte deteſtable ſynne of Idolatrie, and yet he by true repētaunce and fayth returning to grace was ſaued.
Dauid..Dauid Goddes deare dearlyng, after that he had ye knowlege of God, and had muche taſted of hys grace, beynge indued abundantly wyth the holy gooſt and gracious gyftes from aboue, fel both into the ſynne of adultery and murther. And yet by true & vnfayned repentaunce, returnyng to Goddes mercy was accepted and receaued agayne into Goddes fauour.
Manaſſes.Manaſſes alſo contrary vntounto hys conſcience fel wyllyngly to Idolatrie but yet he roſe agayne by true repentaunce and fayth, & recouered again the grace of God.
The ſynful Corinthian. 1. Cor. 5.So lykewyſe that wycked mā of the cytie of Corinthus whō S. Paule ſtraytly charged the Corinthians to excōmunicate and exclude out of ye holy congregacion of Chriſten men, and that they ſhulde neither eate nor drynke wyth hym, becauſe of his opē and abhominable cryme of inceſte & outragiouſe whordome: and yet whā he declared hymſelfe to be truely repentaunt for hys great & infamouſe ſynne. S. Paule admoniſhed them wyth al gentleneſſe and chriſten charitie to receyue hym agayne into the congregacion as a chriſtian brother,2. Cor. …. and ſo to eſteme hym and take hym.
What ſhal I ſay of Peter Chriſtes Apoſtle?Peter. had not he a ſure knowlege of Chriſt, confeſſyng hym openly before all the Apoſtles to be very Chriſt the ſonne of the lyuynge God? was not he euen than indued wyth the holy gooſt and grace from aboue, vntounto whome Ieſus Chriſt ſaid:Mat. 16. Bleſſed art thou Symon the ſonne of Ionas, for fleſhe & bloude hath not opened that vntounto thee, but my father whych is in heauen? And yet after al thys he had ſuche a fal, that contrary to his owne conſcience, willynglye wythout any cōpulſion, threates, or impriſonmēt, he dyd moſte cowardly and ſhamefully forſake and deny Chriſt, not without blaſphemye, ſweryng that he neuer knewe hym, curſyng and cōmyttyng hym ſelfe to the deuel yf euer he had to do wyth hym.
What wold the Nouacian and Anabaptiſte ſaye vntounto thys? was it not a fal? could ther be any greater ſynne than thys? was it not done of knowledge? was it not done wyllyngly? was it not agaynſt hys owne conſcience? Yes doutleſſe, it was no leſſe but agaynſt hys owne conſcience. But yet thanckes be vntounto almyghtie God, it was not ye ſynne of blaſphemy agaynſt the holy goſt, neyther the ſynne vntounto death,1. Iohn. 5. the whych S Iohn ſpeaketh of, for he continued not ther in vntounto hys ende, but immediatly he wente furthe of the byſhoppes houſe and wepte bytterly, very much lamē ting hys heynouſe offence, & by fayth he returned agayne vntounto Chriſt, knowyng hys mercy to be infinite & with out meaſure,Math. 26. and ſo he was accepted vntounto grace agayn, and Chriſt appeared vntounto hym (to his great comforte) after he aroſe agayn from deathe to lyfe, & afterwardes ſendynge downe hys holy ſpirite, indued hym wyth wonderfull gyftes of grace from aboue. And than Peter becamme a ſtronge champyon, ſettynge furth Chriſte to be the only ſauyoure of the whole worlde, preachynge and openly confeſſing hym before al men, without any feare other of the ſcribes phariſeis or Magiſtrates.
Now good Madame, laye thys example of S. Peter to thys texte of S. Paule to the Hebrues: It can not be that they whych were once lyghtned. &c. Yf they fall awaye. &c. that they ſhuld be renued agayn by repētaūce.
If a mā wolde applie the aforſayd example of S. Peter vntounto thys texte of S. Paule, he wolde thinke that Peter ſhulde vtterly hauehave ben caſt away from Goddes fauour mercy & grace. For fyrſt it cā not be denied, but that he was once lyghtned, that is: indued wyth the true knowlege of Chriſte to be the only Meſſias and ſauioure of the worlde. Secondlye, he had alſo taiſted of the heauenlye gyfte, whyche was a true faythe in Chriſte Ieſus, openlye confeſſynge the ſame before all the Apoſtles, beynge fullye perſuaded in hys owne conſcience what Chriſt was. Thyrdly, that Peter was becōme parttaker of the holy gooſt, & had taſted of ye good worde of God, it appereth euidētly by Chriſtes ſentence, ſayeng: Bleſſed art yu Simō, for fleaſhe and bloude (that is man) ſhewed thee not that, but my father whych is in heauen. Whych was, by the inſpiracion of hys holy ſpirite. Finally, Peter had a taſte of ye world to come. For he dyd ſe in ye montayne the tranſfiguracion of Chriſt, and ſo dyd Iames the more,Mat, 17. and Iohn the Euāgeliſt alſo. Wherin the preſence of them all Chriſt was tranſfygured and ſhewed hymſelf vntounto them in the fourme of a glorifyed bodye, ſo that his face dyd ſhyne as the Sunne, and hys clothes appeared as whyt as the lyght. Ther appeared alſo among thē Moſes and Elias. And euen there the cleare voyce of God the father of heauen was playnly herde amonge thē out of the cloude, ſayeng vponupon Chriſt. Thys is my dearly beloued ſonne, in whome I delyte. Heare hym.
Loo, al thys and muche more Peter both herd & ſawe, beyng almoſt cō tinually in Chriſtes company, eating and drynkyng wyth hym, hearynge daylye hys heauenlye doctrine, preachyng and teachynge, ſeynge euerye where (as occaſion ſerued) hys great and wonderful myracles. And yet for al thys, what a great fall Peter had, it appeareth playnlye by hys deniall of Chriſt hys louyng maiſter and ſauiour, and by the circumſtances therof, whych I touched before. But yet to make Peters fall more horrible, Chriſt ſayd vntounto hym and vntounto al the other hys Apoſtles, when he ſent thē forth to preache the Goſpel of ſaluacion: He that denyeth me before men,Mat. 10. I ſhall deny hym alſo before my father. Alaſſe good Peter, what caſe ſtandeſt thou in nowe? How doth thys ſayeng of Chriſt touche the? Remembringe thys ſayeng of Chriſt, art thou not vtterly at thy wyttes ende? Is it not moſt certain & true, yt thou haſt to horribly fallē after that thou haddeſt taſted of al theſe gracious gyftes before reherſed? Haſt thou not contrarye to thyne owne conſcience moſte ſhamefully denyed thy maiſter and ſauiour Chriſt before mē? Ah good ſoule what ſhal becōe of thee? howe wilt thou anſwer for thy ſelfe? For it ſemeth here playnly, that both S. Paule in the afore alleged place to the Hebr. & alſo Chriſt himſelfe in the ſcripture afore reherſed hauehave gyuen ſentence of condēnaciō againſt the. Wherfore, bothe the Nouacion & the Anabaptiſt groū dyng them ſelues vpō theſe two places of holy ſcripture, wil plainly pronoūce the to be a reprobat, & that thou art diſpatched & vtterly caſt away frō al hope of ſaluacion. But here let vsus not to lyghtly paſſe ouer, but earneſtly waye & depely conſyder, what may be ſayd in thys matter on Peters behalfe. And fyrſt it may be ryghtly anſwered, that that place of S. Paul vntounto the Hebrues,Heb. 6. maketh nothynge agaynſt S. Peter, neither yet agaynſt any chriſten man, howe greuouſly or howe often ſo euer he hath ſynned, ſo that he hath not vtterly forſakē Chriſt and fallen cleane awaye from hym. For S. Paule ſayeth: It can not be that they whych were once lyghtned. &c. Yf they fal awaye. &c. yt they ſhulde be renued by repentaunce.
Marke here diligentlye, that S. Paule ſayeth:It is not al one thyng to fal, and to fal awaye. A prouerbe. yf they fal awaye. He ſayeth not: Yf they fal. But: yf they fal awaye. For it is not al one thynge to fal, and: to fal awaye. For Peter dyd fal, but he dyd not fall awaye frome Chriſt, but returned vntounto hym again An olde prouerbe it is: A man rūneth very farre, that neuer returneth agayne. Al we chriſtianes do dayly fal, for we dayly breake Goddes cōmaundementes, but yet we do not fal away from Chriſt, neither refuſe we hym to be our ſauiour, but acknowleging our manyfolde ſynnes and offences we dayly returne vntounto hym agayne, by true repentaunce, faith and amendement of lyfe, nothyng doutyng of hys great and vnmeaſurable mercye towardes vsus.
They fal awaye from Chriſt that vtterly forſake hym and refuſe hym to be their ſauioure,who falleth away frō Chriſt and neuer returneth vntounto him agayne to obtaine his mercy, but are become playne apoſtataes, vtterly forſakynge the chriſten fayth, making but a mocke of Chriſt, perſeueryng in their obſtinate apoſtaſye and vnbeleue euen tyll theyr lyues end:1. Timo. 1. 2. Tim. 4. As dyd Iudas the traitour Iulianus apoſtata, Symon Magus, Porphirius, Hymeneus and Alexander the Coperſmyth.
Secondarely,Math. 10. As touching that ſayeng and threatnynge of Chriſt, ſayeng: He that denyeth me before men,A good & general rule to be noted. I ſhal deny him before my father. &c. It is to be conſydered, that al the terrible threatnynges that are in ye holy ſcripture threatned agaynſte greate ſynners are threatned condicionally,A good & general rule to be noted. that is to ſaye: yf the ſynners do not truly repēte and returne vntounto God by fayth and amendement of lyfe, thys plage and punyſhement or that, ſhall lyght vponupon them. But yf they at the preachyng, readynge or hearynge of Goddes holy worde do repente and returne vntounto God, by fayth & godly lyfe, than that plage threatned ſhal not once touche them. Example by the Niniuites vponupon whom Ionas Goddes miniſtre and preacher (or rather God by hym) pronounced thys terrible iudgement,Ione. 3. ſayinge: ther are yet fortye dayes, & thē ſhal Niniue be ouerthrowen. But ther as the ſcripture ſayth: the people of Niniue beleued God and earneſtly repented them of their greate ſynnes, and ſo was the ſentence of God retracted, and the citie ſaued and not ouerthrowne. So lykewyſe thys terrible ſentence of Chriſte: He that denyeth me before men, I ſhal denye hym before my father. muſt nedes hauehave thys condicyō ioyned with it:A condicion. If he doth not repent, neyther returne agayn: But Peter dyd both repence and returne agayn vntounto Chriſte. For al be it hys fayth was weake and faynt (as was the fayth of al the Apoſtles) yet it was not vtterly extincte.Luce. 22. For Chriſte had ſayd vntounto hym befor: Symon. I hauehave prayed for the, that thy fayth fayle not. And in any wyſe take hede, and note thys wel: Chriſte ſayd not: He that denyeth me, I ſhal denye hym, though he repente and returne. But remember well that Chriſte ſayd: I camme not to cal the righteouſe but ſynners vntounto repentaunce.Mat. 9. Peter therfore repented, and returned vntounto Chriſte agayn, and ſo was receyued vntounto grace and was ſaued.
Wherfore good Madame, in thys harde texte of S. Paule vntounto the Hebrewes, waye wel thys condicion: (Yf they fal awaye.) For they only fall awaye, whyche committe that moſte horryble cryme, which is called in the holy ſcripture, the ſynne vntounto deathe, blaſphemye agaynſt the ſpirite, and the ſīne agaynſt the holy goſt, which neuer ſhal be forgeuen, neyther in thys worlde neyther in the worlde to come.
But here it myght be demaunded,Queſtion. what ye ſynne agaynſt the holy gooſt is, and wherin it differeth from al other greuouſe ſynnes. Wherunto I anſwere.Anſwere. That ther is difference in ſynnes, it maye clearly be gathered of Chriſtes wordes,Math. 12. ſayinge: I ſaye vntounto you. Al ſynne and blaſphemie ſhal be forgyuen vntounto men, but the blaſphemie againſt the ſpirite ſhal not be forgyuen vntounto men.
Loo, here is the matter playnly opened by our ſauiour Chriſte what kynd of ſynnes ſhal be forgeuen, and what neuer forgyuen. Blaſphemie agaynſt the ſpirite ſhal neuer be forgyuen: al other ſynne and blaſphemie ſhall be forgyuen. And Chriſte in ſayinge: All ſynne ſhalbe forgyuen, compriſeth both original ſynne,Thre ſortes of ſynnes. Synne. Blaſphemy Blaſphemi againſt the ſpirite. and alſo actuall ſynne. Moreouer Chriſte ſpeaketh here of thre ſortes of ſynnes. The firſte he calleth ſynne, the ſecond blaſphemie, & the thyrd, blaſphemye agaynſt the ſpirite. Whych the ſcripture alſo calleth: the ſinne vntounto death, and the ſynne agaynſt the holy goſt. Theſe thre kyndes of ſynnes, & the difference of eueryevery of thē I intende by goddes help ſeuerally to declare vntounto you ſo ſhortly as I cā, & ſo for this tyme cōmitte you vntounto god. And fyrſte conſyder wel what ſynne is.
Synne is eueryevery wylful diſobedience, acte or dede,1 Synne. that is done contrarie vntounto the lawe & commaūdemētes of God, without murmur, grudge or euel ſpeakyng other againſt the law, cōmaundemētes or God hym ſelfe yt is the maker and giuer of the lawe. As is Idolatrie, ſuperſticion, periurie, ſwerynge vnaduiſedly, breakyng of the holy daye, diſhonoryng father & mother, murther, malice, hatred, enuie, wrath, ſtrife, treaſō, ſediciō, ſclaū der, whordome, thefte and ſuch lyke.
Al theſe and ſuch other are called, and are in dede ſynne, ſo longe as the doers of them do neyther murmur, repyne, grudge nor ſpeake euel agaī ſte God or hys holy lawe, neyther alowe in their cōſcience the thing and euel yt they do, but rather do vtterly diſalowe, accuſe & cōdēpne in thier owne cōſciēce thoſe their owne dānable actes as euel and deteſtable. The ſeconde kynde of ſynne is Blaſphemye, marke it wel, and conſider howe it differeth fyrſte from ſynne, & thā frō the ſynne againſt ye holy gooſt
Blaſphemie is more heinouſe thā is ſynne alone, for al blaſphemie is ſyn,2 Blaſphem. but all ſynne is not blaſphemie. For truth it is that blaſphemie cōpriſeth in it ſelfe both ſynne, and alſo a murmure, grudge, reuylynge, euel ſpeakīg, ſclaūder & reproche of god & godlynes, but it is alwaye coupled wyth ignoraunce and vnbelefe, and procedeth not of ſuche obſtinate malice as continueth to the ende of the lyfe, as doth the ſynne againſt the holy gooſt. In thys ſynne of blaſphemie S. Paule offended before hys conuerſion vntounto the fayth of Chriſt Ieſu.1. Tim. 1 For thus he ſpeaketh of hym ſelfe: Before, I was a blaſphemer, and a perſecutour and a tyraunt, but I obtayned mercy, becauſe I dyd it ignorantly in vnbeleue. Loo, here is it playne and euident, that thys blaſphemie though it be a great offence, yet it is remiſſible and forgyueable, and is not excluded from grace and mercy, becauſe it procedeth of ignoraūce and not of knowlege, nor of obſtinate malice that doth endure to the lyues ende. Neither is it the ſynne vntounto death, and therfore we maye lawfully pray for ſuche blaſphemers.1. Iohn. 5. As S. Iohn ſayeth: Yf any man ſe his brother ſynne a ſynne not vntounto death, let hym aſke, and he ſhall gyue hym lyfe.
In thys ſymple blaſphemy (for ſo we may call it) many of the Iewes offended, takyng Chriſt to be nothynge leſſe, than the ſonne of Dauid, or Meſſias, becauſe hys parentes were very poore, and himſelfe ſuppoſed to be but a poore carpenters ſonne, which bare but a ſymple porte in the worlde. Yea & ſome of them that crucifyed Chriſte were ouerwhelmed in thys ſymple blaſphemie. And therfore Chriſt prayed for them ſayinge:Luc. 23. Father forgeue them for they knowe not what they do. So Peter in hys ſermon excuſed ye crucifiers of Chriſte, ſayinge.Act. 3. Now deare brethrē I know that you hauehave done it thorowe ignoraunce. &c. Repente you therfore and returne, that your ſynnes maye be done awaye. So dyd S. Steuen alſo praye for hys perſecutours,Act. 7. whome before he called ſtyfnecked, aduerſaries of the holye gooſt, traitours and murtherers of Chriſt. Doutleſſe he wolde not hauehave prayed for them ſo earneſtly, vnleſſe theyr ſynnes had bene forgeueable. And therfore their ſynne and offence was no more but ſimple blaſphemie.
¶The thyrde kynde of Synne, is blaſphemie agaynſt the ſpirite.
3 Blaſphemie agaīſt the ſpirite.They cōmitte blaſphemie againſt the ſpirite, or ſynne agaynſt the holy gooſt, which willyngly, vponupon knowlege, and aduiſedly, contrarie to their owne conſcience do deny, forſake, impugne, ſclaūder, reuile, and perſecute the playne, open, manifeſt & knowen truth, ſtyfly, maliciouſlye & obduratly ꝑſeuerīg & cōtinuīg wythout vnfayned repentaūce in that their wylfull blyndneſſe and obſtinate malyce ſo longe as they lyue in thys worlde. As dyd Pharao, Saul, Herode, Iudas the traytour, Iulianus apoſtata, Porphirius, Hymeneus and Alexander the Coperſmyth wyth other.
But marke thys diligentlye: that we can not (as farre as I can perceaue) certaynlye iudge of theſe blaſphemers agaynſt the ſpirite, before the tyme of their departure out of thys preſent lyfe: becauſe we can not certaynly knowe, whether at the ende of their lyfe they can repēt & by fayth returne and take holde of the mercy of God,Conictures are vncertain. Luc. 23. or not.
We maye coniecture, but we can not (as I ſuppoſe) certaynly diffine of them. Let vsus conſyder, that the theſe that hange on ye ryght hāde of Chriſt, euen at the laſt houre repented, and wyth a ſtronge and faythfull prayer cōmitted hym ſelfe wholly vntounto the mercy of Chriſte, and was ſaued. In conſideracion wherof, let vsus thinke it to be our bounden dutie (as the prophetes, Chriſt and hys Apoſtles dyd) to reuoke and cal backe agayne open ſynners and blaſphemers to earneſt repentaunce for theyr owne ſynfulneſſe, and to hauehave a ſure truſte in the mercye of God, and in the meryte of Chriſtes paſſion and death, thoughe they be euen at the departure out of thys preſent lyfe. For it is neuer to late ſo longe as lyfe laſteth. Let vsus therfore wyth al feruentneſſe call vponupon them & exhorte them in any wyſe, with a good corage and a ſure and vndoutful fayth aſke, call and crye for Goddes mercye, for hys ſwete ſonne our ſauiour Ieſus Chriſtes ſake, and vndoutedly they ſhal hauehave it. For ſyth the begynnyng of the worlde hytherto was ther neuer one that in faythe aſked mercy hertely, but he had it, thorowe the graciouſe goodneſſe of oure aforeſayd moſte mercyfull Sauiour Ieſus Chriſte, vntounto whome wyth the Father and the holy Gooſt be all honoure, laude and prayſe worlde with out ende. Amen.
Yours at cōmaundement to al hys ſymple power Thomas Cotteſforde.
1 Tim. 1.Gyue all the honour laude and prayſe to God only.
¶The prayer of Daniel turned into metre and applied vntounto our tyme. Daniel. ix.
O Lorde thou hygh & fearful God
By whōe al thynges doth moue
Thy mercyes great are ſure to ſuche
As thy preceptes doth louelove.
¶We ſinful men hauehave ſore trāſgreſt
Agaynſt thy lawes diuine
Full frowardly we hauehave fledde backe
From theſe preceptes of thyne.
¶Thy prophetes dere to ſpeake were
In ſettyng forth thy name.
Both rych & poore as bolde were bent preſt
For to gaynſaye the ſame.
¶To the therfore yu Lorde of hooſtes
All iuſtice doth belonge
To poure on vsus ſuche ſhame & grefe
In thys we hauehave no wronge.
¶Our ſhame is great & due to al
Our flyght is but in vayne.
To tread ſtraūge landes our ſyn hath ſought
Our ſhame doth ſtyl remain.
¶But though ſuche ſhame a reward iuſt
To al in common be
Yet mercy Lorde and to forgyue
Doth ſtyl belonge to thee.
¶In dede (o Lorde) as for our ſelues
No leſſe confeſſe we can.
But that thy lawes we ſet at nought
Muche leſſe hauehave kept them than
¶Thy prophetes ſpake we wold not heare
Ne of thee ſtande in awe
Straūge plages frō tyme to tyme we felt
For breakynge of thy lawe,
¶The ſorce wherof ſo fearſly bent
Was ſuche as hath not ben.
For all the plages in Moſes lawe
Fell on thys realme for ſynne.
¶And yet to the who made his ſute
Hys path waye ſo to gyde?
That flyeng vice might learn thy law
And therin to abyde.
¶Wherfore thou ſaweſt al wolde not help
And couldſt not hold thyn hand
But haſte thy curſe which now doeth fall.
VponUpon thys ſynful lande.
¶For as thou arte a ryghteous God
Thy workes do ſo appere
Cōſumyng ſuche as ſcorne doth take
Thy louely voyce to heare.
¶But yet (o lorde) ye broughteſt forth
Thy flocke from Egypt lande
Wherby thy name was largely ſpreb
So nowe ſtretch forth thyne hande
¶But we hauehave ſynned more thē they
Oh Lorde yet ſtaye thy rodd
As for thys lāde was ſomtyme thyn
And thou alſo our God.
¶Our ſynnes & eke our fathers faultes
This daye to paſſe hath brought
That al whych border vsus about
They ſet vsus cleane at nought.
¶Now thā (o Lorde) hyd not thy face
Oh heare thy ſeruauntes crye.
Beholde thyne houſe ſomtyme ful ryche
Howe waſt it doth nowe lye.
Thy truth is fled, thy flocke faſt boūd
As ſhepe led to be ſlayne.
Thy fooes preuayle & proſper muche
Though myſchefe they mayntayne.
And wylt not thou thy fooes confoūd
That thus thy workes reproue?
At leaſt yet for thy names ſake
Their vile intentes remoue.
For why, as for our owne deſertes
We can no ſuche thynge hauehave.
It is for thy great mercies ſake
That we ſuche thynges do craue.
¶Forgyue vsus Lorde intreated be
To heare vsus make no ſtaye
We beare thy name, it is thy cauſe
Oh Lorde make no delaye.
FINIS.
End of the text · Ulrich Zwingli, The Account Reckoning and Confession of Faith (1555)