Catechism for Children, Sermons on the creed
¶A general preface / to be rehersed in the begynnynge of eueryevery sermon made vponupon the articles of our Faith, commonly called the Crede.
YHe holy apostle saynct Paule (good childern) writteth expressely,Hebr. xii. that withoute faith it is vnpossible to please God. Also Christ, himselfe saieth. He that beleuethe and is baptised, shall be saued.Mat. xvi. Now I trust ther is none among you, but he is desirous to please God, and enioye euerlastynge lyfe. Then yf you wyll attayne therto, you must chiefely and most diligently, applye youre myndes to learne the christian faythe and the articles of the same. For you hauehave hearde that without it there is nothing able to reconcile vsus to God ye father, to pacifie his wrath and to bringe vsus to the lyfe euerlastyng. For althoughe the tenne commaūdementes are an excellēt godly and heauenly doctrine, yet we can not be saued or iustifyed by theym. For we be not able of our owne strength and power to fulfyll the lawe and goddes holy commaundementes. But by theym, we onelye do learne what God requireth of vsus, and so be brought to the knowledge of our synne.Roma. iii. For this is the office of the lawe (as saincte Paule sayeth) to teache vsus our offences and to set before our eyes the great feare of God and the indignation whiche we hauehave deserued by breakynge his commaundementes, to the intent, that we acknowledgyng our owne weakenesse, shoulde flye to Goddes grace and mercye.
This feare of God is learned in the ten commaundementes, and it is the begynnyng of wysedome But the holy christian fayth is a muche more hyghe and excellente knowledge and wysedome, as sayncte Paule wytnesseth saying.i. Cori. ii We speake wysedome amonge theym that are perfecte, such wisdome as is not of thys worlde, nor of the rulers of thys worlde, whiche be mortall, but we teache the wysedome of God, whiche is secret and hyd, which God ordeyned before the worlde vntounto oure glorye, whiche wysedome none of the rulers of this worlde dyd knowe. These be the wordes of sayncte Paule, whereby he declareth that the science of fayth passeth al other sciences, and teacheth heauenly and eternall wisedome that excedeth all mennes philosophye. For by faythe we learne to knowe God, what he is, and what louelove he beareth towarde vsus, and howe great benefites he hath heaped vponupon vsus. For by fayth we be made ye childrē of God, and he giueth vntounto vsus the holy goost, whiche doeth lyghten and kyndle our hartes, that we maye begynne to kepe hys lawe, whiche els of our owne strengthe we were not able to kepe and fulfyll. Wherfore good children it is necessarie for you to learne ye doctrine of faithe, for without it we can not be iustified, or brought agayne into gods fauour. For no man is iust or rightuous before God, that hath not the holy gost, and he that will receyue the holy gooste, muste beleue in Christe (for by faith we receyue the holy goost) therefore by faith we be iustified. Agayne yf we wyll be saued, we must knowe God and our Lord Iesus Christ,Ioh. xv as it is written Iohn the .xvii. But we can not knowe God and his sonne Iesus Christ but by faith, therfore faith iustifieth vsus and bringeth lyfe euerlastyng. Wherfore good children applye your selfes dylygently to learne▪ the Christian faith the which nowe I wil shortely reherse vntounto you.
The Apostles Crede.
I Beleue in God the father almighty / maker of heauen and erth. And in Iesus christ his only sonne our Lord which was conceiued by the holye goost / borne of the virgin Marye. Suffred vnderunder Ponce Pylat / was crucified dead and buried / he descended into hel. And the third dai / he rose againe from death. He ascended into heauē. and sitteth on the ryghte hande of God the father almightye. From thence he shal come to iudge the quicke and the dead.
I Beleue in the holy gost. The holy Catholyke churche / The communion of saintes the forgiuenes of sinnes. The resurrection of the bodye. And lyfe euerlasting. Amen.
This is the summe of oure christian faith wherein God hath shewed vntounto vsus what he is, & how great benefites he hath gyuē and daily doth gyue vntounto vsus, to thentent that we should cast ye anchore of our faith vponupon him, & take sure holde of his mercye and goodnes, and comforte oure selues with the same bothe in oure lyfe tyme and also at our death. Wherfore good children be dilygent, not onelyonly to saye by rote the wourdes of your Crede, but also to vnderstande what is ment by the same, so yt whē you be asked any question therof, you maye be able to make a direct answere, and also in tyme to come to teache ye same to your children. For what thīg can be more shame to a Christen man, then to professe the relygion of Christ, and yet to be ignorant in the chief pointes of Christes faith, and his doctrine? Considering that eueryevery Christen man is bounde openly to declare his faith, whē nede shal so require and to instruct his children in the same, yt they maye come to the true knowledge of Christ.
This generall begynnynge muste go before eueryevery sermon of the Crede.
The first sermon of the Creation.
TO thentent good children that you maye the better vnderstande the true Christian faythe and doctrine, you muste fyrste of all learne and knowe that God is a spirituall or gostly substance,…. iiii. as Christ sayth Iohn the .iiii. God is not a bodily thing whiche maye be sene and felte. He is present in eueryevery place, he seeth and beholdeth all thinges, whiche we do, speake, or thynke, and yet he is not measured with any ende, tyme or place. And forasmuche as mannes witte coulde not serche or fynde out the knowlege of thys highe misterie of the substaunce of God, Christ himselfe the sonne of God dyd open to vsus that beleue in hym what God is. That is to say, that there is God the father, God the sonne, and God the holy goste, three persones, and yet one true and euerlastyng God. And it is your boūdē dutie (good children) diligently to learne thys lesson. And although these thinges passe all mennes capacities, and is a doctrine harde for you to learne, yet in tyme to come you shal heare more of this matier. In the meane season beare awaye (I praye you) thys one lesson, that there is one true and euerlastinge God, and yet three persones, the father, the sonne and the holy gost And this we call the Trinitie, because these thre, the father, the son and the holy goost are one godlye substaunce. And it is a great shame for you that be christē children, not to learne this lesson. For all you were baptised in the name of the father, and of the sonne and of the holy goost, and thereby you were made christen and the childrē of God, and obteyned remission of youre synnes. Wherfore it is your dutie to learne & knowe, in whose name you ar baptised, that so you maye truly know God and youre father which you hauehave in heauen. And this doth plainly and shortly teache vntounto you the Crede. For in the Crede wherin we saye thus: I beleue in God ye father almightye. And I beleue in Iesus Christ his onelyonly sonne, and last of all we saye. I beleue in ye holy gost, these thre sentences be asmuche to saye, as I beleue in God, whiche is the father, the sonne, and ye holy gost. Infidels and vngodly people do not knowe this, nor can vnderstande the same. But Christē men hauehave this mysterye so openlye declared vntounto them, in the worde of God, that babes and yong childrē may heare and learne this lesson, almost as soone as they be able to crepe out of their cradell. Wherefore we are boūde hartely to thāke God, which hath opened vntounto vsus so great wisedome and mysteries. Hereby you perceaue (good childerne) that in this shorte treatice called the Crede (as I said before) we be taught what God is, that is to saye, God the father, God the sonne and God the holy gost. Also herby we learne what great benefytes God hath gyuen vntounto vsus, and howe tenderly he loueth and fauoreth vsus lyke a moost gentle and mercifull father. In ye whiche knowlege, consisteth our felicitie, and blessednes. For yf we did only knowe, what God were, & dyd know nothing of his wil towarde vsus, whether he were our frende or foo, fauourable or angrie, pleased or displeased with vsus, then oure conscience beynge waueryng and doutful, shoulde be destitute and voide of comforte. Wherfore lysten to me dilygently good childerne, that you maye knowe what benefites those be which god hath gyuen among you, what louelove he beareth towarde you, and what is the hope of euerlastynge lyfe to the whiche we be called. The benefites of God towarde vsus be infynite and innumerable, yet neuertheles as God himself is thre persons, the father, the sonne and the holy gost, so there be thre specyall workes whereby he hath declared his singular louelove towarde vsus. The first is, that God the father hath creat & made vsus of nothing, and gyuen to vsus bodye and soule, and all thinges necessarye to the maintenaunce of our lyues, and hath made vsus lordes ouer al erthly creatures. The seconde is, that whan we were all borne in synne, God ye sonne dyd redeme vsus from our synnes and wicked lyfe. The thirde is that the holy gooste doth renewe our hartes, sanctifye vsus, and make vsus the temples of God. And in these thre benefytes, gyuen vntounto vsus by ye thre parsons of the most blessed Trinitie, consisteth the matier and effecte of the hole Crede. For this is the briefe summe of the Crede, to saye. I beleue in God the father, whiche did creat and make me. I beleue in God the sonne, whiche did redeme me. And I beleue in the holy gost, whiche hath sanctifyed and halowed me. For the whiche consyderations we entende to deuyde this our exposition made vpō the Crede, into thre partes, of ye which the first shalbe of ye Creation, the second of the Redemptiō, and the third of Sanctificatiō. And first we will entreat of the Creation, which is expressed in these wordes I beleue in God the father almightie, maker of heauē & earth. Where note good children, that this worde (I beleue) signifyeth asmuche in this place, as I truste. So that this sentence I beleue in God the father, is asmuch to saye, as I trust in God the father, and loke assuredly to receaue all good thinges at his hande. Wherefore this is the meanyng of the forsaid artycle that we ought to put oure trust in no creature, but in the true and liuing god only. For no creature cā do vsus any good or harme without the wil of him. We oure selues made not oure selues (as it is writtē in the psalme) nor we can nether saue ourselfes, nether delyuer vsus from any perrel. Therfore we ought to put our trust in God only, sticke fast to him, hang vponupon hym, and to loke for al good thinges at his hande. They therfore that trust in men, in theyr fauour or frēdship, they that trust in their owne learnyng, wysedome, riches, power, frendes, or any such thing, they do not truely beleue in God, truly & holly trust in him, nor loke for al good thinges from him, but rather dispise him, and worship for theyr God and make an ydole of that thynge, wherin they put their trust, and so greuously offēd god. Wherfore it must nedes be, that at the length thei must be brought to confusion and ruine that they may lerne by their owne fal and decay, that those wer but vaine thynges, wherin they put their truste & cō fidence, and that onelyonly God is the sure rocke and staye, vponupon whome who so euer leaneth, shall not be deceyued nor confounded. For it is the Lord god, whiche daily pourethe vponupon vsus infinite benefites whiche giueth vsus al thinges yt we hauehave nede of, & defendeth vsus from all thinges yt may hurt vsus ether in body or in soule. And this is ye fatherly louelove whiche he bereth toward vsus, to do al goodnes toward vsus, without our merites or deseruynges. Wherefore we ought to trust in him, yelde our selfes holly into his protection to loke for all good thinges at his hande, & with a mery harte and constant faith to cleaue to his goodnes in all thynges. And this is the highest and chiefest sacrifice wher with God is pleased & worshipped. And whosoeuer beleueth in him after thys sort, those he taketh for his welbelouyd children and in all thynges he declareth to thē, that he is their louyng father. Wherefore (good children) let vsus not put our trust in any creature, or in any worldly thing, but at all tymes let vsus fastē oure sure trust in our Lord God. So we shalbe made his children, and enioy lyfe euerlastinge.
Nowe considre good chyldren what a God he is, in whome we beleue, and in whome we put oure trust. He is God the father, the almyghtye maker of heauen and earthe. And these woordes good children ought not slyghtly to be passed ouer, for they be of greate weight and importaunce. Wherfore I pray you as it were in balance to wey them dyligently and learne to vnderstande theym. For these wordes conteine not in them worldly phylosophye or mannes sapience, but heauenly and Godly wysedome. Wherfore I praye you gyue good eare whiles I do declare them to you.
First this article teacheth vsus that God is almyghtye, that is to saye, that he hath power to worke & do all thinges whatsoeuer pleaseth hym, and no creature in heauen or earth is able to let or withstande him, and that no thynge is vnpossible vntounto him. And this is the foundacion and begynnynge of christian knowledge and faith, to beleue that God is almyghtye. The whiche many men do not beleue, and yet neuertheles they will be counted christen men, or rather great clarkes. In thys number be they, that do not beleue the bodye of Christ truely to be gyuen in the Lordes supper, to theym that receyue the sacramente, althoughe Christe hymselfe sayeth playnely. Take eate thys is my bodye. And why do they not beleue this? verely because they dyd neuer trulye beleue thys article, that God is almyghtye, but they thynke that God is not able to work or do that thing, which they can not compasse with their awne wit, and reason.
But you good children folowe not suche, but beleue you, with all youre hearte, that God is almyghtye, that he is able to worke and do all thynge that he wylleth and perfourme all thing that he speaketh or promiseth. And in so doyng you shall fynde great peace and quietnes in your consciences. For this is an excedyng comforte for vsus, stedfastly to beleue this article, that God is almyghty. For hereby we be perswaded, in all perels and aduersities to put our trust in him, forasmoche as he is able to delyuer vsus out of al troubles and affections, although they seme to mans reason remediles. Hereby also we be taught, to humble oure selues before God, and not to be proude, neyther to dyspyse or forget hym when all thynges goeth after our owne wyll, but to consyder that God is almightie, and able with a becke to ouerturne kingdomes, to cast downe the ryche, to exalte the poore, to punyshe the wicked, and to destroy vsus yf we prouoke him to angre. Wherefore good children marke well this worde. Almighty, whiche is as muche to saye as this. No man is so sore sycke, but God is able to heale hym. No man is so poore but God can make hym riche. No mā is so symple or dul wytted, whom he is not able to make wyse. No man is so vyle or lytle regarded, but he is able to promote him to highe honours. No man is so greate a synner but he is able to iustifye him. Wherefore in all chaunces we must put our truste in God onelye. For he is able to do what soeuer he willeth, and all thynge is subiecte vnderunder hys dominion.
Furthermore in this article God is called maker of heauen and earth, that is to saye, God made heauen and earthe and all thynge contayned therein of no thynge. For God made not these thynges as a carpenter maketh an house, (whiche can not woorke yf he lacke hys toyles & stuffe.) But he onelye sayde, lette it be done, and by and by all thinges were done. And therefore he hathe a newe title whiche was neuer herde among all the Philosophers, beynge called the creatour of the worlde, that is to saye, that by his woorde he wonderfullye made all thynges of nothynge. And as soone as he did speake, by and by al the worlde stode vp and was made.
Thus he made manne, and gaue hym bodye and soule, reason and wysedome, and dyd sette vnderunder his gouernaunce the yerth and all thyng that groweth theron, as all kynde of trees wyth their fruytes, all kyndes of herbes and floures, all fyshes of the sea, foules of the ayer and al maner of beastes tame or wylde, and he made man Lorde ouer all these creatures, that he myghte vse theym partely to his norishement and foode, and partely to hys apparell and ornament of hys bodye, in so muche that he made the Sunne Moone and all ye sterres for thys ende, that they shoulde serue mā. And (that is most comforte to vsus of all) he made al these creatures before he did creat mā, declaryng therby, that he is carefull for vsus and prouydeth suche thinges as we hauehave nede of, yea before we be borne.
Wherefore good children let vsus be of good chere, and putting our trust in God let vsus reason on this fashiō. For asmuch as God made heauē and earth, it is euidēt therby, that he is Lorde and mayster of the same, and that all thynges aswell in heauen as in earthe are donne accordyng to his wil. And forasmuche as he made all thynge for vsus, it is also manyfest therby, yt he willeth all creatures to do vsus seruice, let vsus therfore folow ye counsel of Christ who saith.Mat. vi. Be not careful for your life what ye shall eate or drynke, nor yet for your bodye what raiment ye shal put on. Is not ye lyfe more worth then meat? and the bodye, more of value then rayment? Beholde the foules of the ayer, the whiche do neyther sowe nor reape nor carye into the barnes, and yet your heauenly father doth feade theim. Are not you much better thē thei? Cōsider the lilies of the feld, how they growe. They labour not, thei spynne not. And yet I saye vntounto you, that Salomō himselfe (when he was in his most gorgious roialtie and glorye) was not apparelled lyke one of these. Nowe yf God dothe so apparell a floure (which althoughe it florysheth to day, yet to morow it wythereth away & is cast into a fournas) shal he not muche more do ye same for you, o ye men of litle faith? These be the wordes of Christ good children by the which he exhorteth vsus to put our trust and confidence in God our father, and stedfastlye to beleue, that he whiche hath gyuen to vsus our lyfe, is both able & willyng also to gyue vsus all thynges necessarye to the maintenaunce of our lyfe. For he is the maker of al thinges, & all creatures obey hys wyl and commaundement, and if there lacked any thinges yt shuld helpe vsus, he is able eueryevery daye to make all newe agayne, as eueryevery yeare he maketh all thynges to renewe and spryng agayn. Thus by these wordes we learne yt God hath made heauen and earth and all thynges conteyned therin for vsus, and for oure commoditie, and that he is, both can and wyl gyue vsus our dayly foode and lyuyng. Wherfore let no mā trust to his own wit reasō or cōpassinge, thinking ye he is able to get his liuing or riches by hys awne carefulnes or to maynteyne hys lyfe, but let vsus put our trust in God oure father almightie, he will feade nouryshe and mainteyne vsus, as long as it shall please him. Neuertheles it is our parte to laboure diligentlye, and eueryevery man is bounde to do his dutie in his vocatiō and calling. For God willeth not, that we shoulde be idle, and lye all the day on the one syde, lokyng that he shuld put meat in our moughtes, as the nourse dothe feade yong children, but he commaundeth vsus to plye our laboures and occupations and then to cast all carefulnes, and put it vntounto hym, Thus good children I hauehave expounded vntounto you ye first article of our belyfe, conteinyng the doctryne of the creation and making of the worlde, the whiche heauenly philosophie (to the intent you may the more easely beare it in youre memories) I wyl knit it vp in few wordes, that whē you be demaunded, howe vnderstande you the fyrste article of youre belyfe? you maye thus shortly answere. I beleue that God ye father hath made me, and al creatures in heauē and earth, that he hath gyuē to me and conserueth my bodye and soule, reason, senses, eyes, eares, & all my other members. Also I beleue that the same almyghtye Lorde and God doeth dayly gyue to me and to vsus al, meat, dryncke, cloth, wife, children, house, lande, ryches, cattell, and all thynges necessarye to the mayntenaunce of our lyues and yt he doth dayly defende kepe and preserue vsus from al peril, and delyuer vsus from all euell. And all thys he doethe of hys owne mere merciemercy and goodnes, without our worthynes or deseruynges. For the which benefites it is our dutie to render to hym continualll and euerlastyng thankes to obey hym in all thynges, & to take hede that we be not vnkynde to him, yt hathe shewed so greate kyndnesse towardes vsus.
¶A generall conclusion to be rehersed at the ende of eueryevery sermon made vponupon the Crede.
Thus you hauehave heard good children, the true and playne meanynge of this parte of the Crede. Now it is youre parte deapely to prynte the same in youre heartes, that you maye put your hole trust and confidence in the true and lyuynge God oure heauenly father.
And forasmuche as fayth is the worke of god, and the light of our hartes, whiche God putteth in vsus by hys worde and holy spirite, (so that we can not atteyne fayth and the knowledge of Christ withoute goddes word and true preachers) therfore accustome your selfes euē from youre tendre age to hear the worde of God, that he by his holy spirite maye moue and sturre vp your hertes to true fayth & knowledge of him. And beside that you shall desier God with moste harty praiers, that as he hath giuen you the gifte of fayth, so he wyll contynew and increase the same in you, that as you growe in age, so also you may growe in the knowledge of Christ. For he that beleueth in Christ, is made thereby the sonne of god, & heyre of lyfe euerlasting. And then he gyueth vsus his holye spirite to kyndle charitie in oure hartes, wherby we louelove God and kepe all hys commaundementes. All these benefytes we receyue by faythe in the whiche who so euer contynueth vntounto the ende of his lyfe, shalbe saued, the whiche God graunte to vsus all. Amen.
The seconde sermon of our Redemption.
mat xxvii. Mark. xv Luk. xxiii. Iohn. xix.I Declared vntounto you heretofore good childrē, that the Crede entreateth chiefly of thre thynges, that is to saye, of God the father that made the world, of God the sonne that redemed the worlde, and of God the holy goost that sanctifieth the worlde. And in the former sermon I taught you the hygh & heauenly philosophie, of the creation. Wherfore now I will vttre vntounto you the great mistery of our redempcion, whiche is conteyned in these wordes of the Crede. I beleue in Iesus Christ his only begotten sonne / our Lorde / whiche was conceyued by the holye goost / borne of the virgin Marie / suffered vnderunder Ponce Pilate / was crucified / dead and buried. He descended into hell. The thirde daye he rose from death. He ascēded to heauen. He sytteth on the ryghte hande of God the father almyghtie. From thense he shall come to iudge the quicke and the dead. In this seconde part of the Crede we may learne to know the secōde person in trinitie, the sōne of god, Iesus christ our lord. And as in ye first article ye hauehave learned what benefytes we receyue of God the father to the sustentation & maintenaūce of this temporal & transitorie lyfe, so in this seconde parte we shall lerne to know, how great treasures and ryche gyftes we hauehave receyued by ye sonne of God Iesus Christ, to the atteinyng of ye perfect & euerlastīg lyfe. And here you may cōsider good childrē how great was the miserie, & how horrible was the indignation of God whiche we were brought vntounto by Adam. So great it was, that neyther golde nor syluer nor anye other thynge was able to bye vsus out of the same, but onelyonly Iesus Christ ye sonne of God & yt by hys death & effusion of hys moost precious blod. And of this great misery and indignation of God towarde vsus this was the cause. At what tyme God had made Adam and Eue, and set thē in paradyse, he intreated them lyke a most louyng and gentle father. For he made theym lordes ouer al liuely creatures, both beastes fyshe and fowle, and did giuegive vntounto them al trees yt bare fruit, that thei might feade thereon. OnelyOnly he forbad theym that they shoulde not eate of the tree of knowlege of good & ylle. And yet he gaue theym warnynge of ye great losse & damage that they should suffer if they eat of that tree saying. When soeuer you shall tast of the fruyt of that tree, you shalbe made mortal and shall dye. Their dutie had bene vntounto so gentle a God and so mercifull a father, in their hartes to hauehave beleued him, trusted him, & loued him, to hauehave obeyed hym, and to kepe all his commaundemētes gladly. But our most craftye enemy Satan, enuying mans felicitie, spake to Eue by the serpent and sayde. No, you shall not dye, but you shall be lyke Gods, knowyng both good & euell. And with these most poysened wordes perswaded Eue, to eate of the fruyt whiche was forbydde. And Eue gaue of the same to Adam, who also did eat therof and so did breake gods commaundemente. Nowe I praye you marke good childrē, what thei lost by this their disobedience. First when Adam and Eue wer thus deceyued by ye serpent, and perswaded that God dyd not fauoure theym but had enuye at theim, that they shoulde hauehave knowledge of good and yll, (and that for enuye he forbad thē to eate of that fruit, that shoulde gyue to them so great knowlege) they did no more trust God, but beganne to trust themselues, and did study to care & prouide for thē selues. Secondarily whē they no more trusted God they coulde no more finde in their hartes to louelove hym, but began to dote vpō them selues, & to thynke yt they had no better frende neither in heauē nor earth thē their awn selfes. And after yt thei had thus put their trust and cōfidence in themselues, and dotyngly loued all that was their awne, by & by folowed feare and concupiscence. For by an by they beganne to hate and eschewe all thinges, that wer paynful or vnpleasant to the fleshe and dotynglye to lust & long for such thinges as wer delectable and pleasant to the fleshe. Hereby you perceiue good children, how our first parē tes Adam and Eue, poisened with the venome of the serpente, were cast into .iiii. horrible vices or diseases. The firste is, that they dyd not trust in God. The second, that they dyd not louelove God. The third that they did not feare him, but as a cruell tyranne. The fourth, that they were replenished with concupiscence and euyll desiers lustes and appetites. And these be the rotes of originall synne, oute of the whiche all other synnes do spryng and growe. So Adam and Eue had a very great fal, that fel from gods benediction fauoure & louelove, in to gods curse angre & dyspleasure, that fel from original iustyce into original syn, by the which fal al the strēgth and powers both of their bodyes and soules were sore decaied & corrupted. And as oure firste parentes Adam & Eue were infected and corrupted euen so be we that be their children. For as we see by dayly experience, yt commenly gowtie parentes begetteth gowtie children. And yf the father and the mother be infected with the leprie, we se commenly that the childrē borne betwene them hauehave the same dysease: So lykewyse as our first parētes Adam and Eue, dyd not put their trust in God, no more do they yt be carnally borne of theim. And as they loued not God, so their childrē louelove him not. And as they folowed their owne concupiscence lustes and appetytes and not the wil of God, euen so do all their yssue. So that all their posteritie vponupon earth be sinners euen in their mothers wombes. For thei hauehave not their truste in God, they louelove not God, they hauehave not a fatherly feare vntounto hym, they be ful of yl lustes appetites & desiers as you hauehave herde good children in the .ix. and tenth commaundementes. And for this cause the scripture dothe say,Psal. li. that all we are conceyued and borne in synne. And sainct Paule sayeth, that by nature we be the children of Gods wrathe.Ephes. ii. So that we all shuld euerlastingly be damned, yf Christ by his death had not redemed vsus.
Wherfore good children marke well this parte of youre Crede, that teacheth you bothe to knowe Christe, and by what meanes he dyd redeme you. For firste in the Crede he is called, the only sonne, or onelyonly begotten sonne of God. Whereof it muste nedes folowe, yt he is very God by nature, borne of God the father, before the foū dacion of the worlde was layde. He is the euerlastyng wisedome, and worde of God, by the whiche God the father made all thinges. That he is also verye man, it is euidently expressed in these wordes. I beleue in Iesus Christe, whiche was conceyued by the holy gooste, borne of the virgyne Marye, suffered vnderunder Ponce Pilate, was crucified deade and buried. And these .ii. forsaide thinges I can not comprehende more shortely nor aptely, than by these wordes. Christ our Lorde is verye God and very man. Secondly learne this also, by what meanes Christ dyd redeme vsus. For what soeuer God hath commaunded in the ten commaundementes whiche we hauehave not fulfylled because we be all synners, yt Christe himselfe hathe fulfylled for vsus. And what soeuer punishment we hauehave deserued to suffre of God for oure synnes and offences, that Christe hath taken vpō himself & suffered for vsus. By this you may perceyue howe requisite it was, that Christ God and man, should be conceyued by the holy gooste, and borne of a pure virgyn. For if Christ shoulde redeme vsus, and satisfye for our synnes, than must he nedes be holy & without synne. For yf he had bene gyltye and a synner, then coulde not he hauehave holpen his owne selfe, but he must nedes hauehave had an other Sauyor and Redemer for him, aswel as we hauehave for vsus. For what soeuer he had done or suffred, shuld hauehave bene worthely for hys owne offences, & yet could he not hauehave satisfied for hym selfe, muche lesse then he coulde hauehave satysfyed for other. Wherfore it was necessary (yf he should satisfye for vsus) that he should be conceyued of the holy gooste, and borne of a virgyn, that his natyuitie myght be pure wythout synne and not corrupte, as ours is. That oure corrupte and damnable natiuitie, myghte be purified and made holy by the holy and pure natiuitie of Christ. Therfore we say in the Crede. He was conceyued of the holy goost, borne of the virgyn Marye, that Christe beynge pure and cleane frome all synne, mighte redeme synners and satisfye for theim. Now for asmuch as the iustice of God dydde require that Christe should suffer and make satisfaction for vsus, and do all thynges that we were bound to do, it was necessarie that he should be made man. For if he had not bene a veray naturall man, he coulde not hauehave done for vsus, all those thynges, which we were bound to do.
And agayne, yf he had not bene veraye God, he coulde not hauehave bene pure and cleane from al syn, and so hauehave made a true and perfect satisfaction for oure synnes. For no man can perfectly fulfyll the wyl of God, but God himself alone. Wherfore in that he suffered for our synnes, therby he declared, that he was a verye pure and natural manne. Agayne he gaue moost certayne and euydente tokens of hys Godhed, in that he ouercomed and vanquyshed the deuell synne and deathe. For yf he hadde not bene veraye God, he coulde not hauehave losed the bandes of death, nether hauehave raysed himselfe frō death to lyfe. So you hear good childrē, yt our lorde Iesus Christ was very God and very man, not cōceyued in syn (as we be) but conceyued by the holye goost, and borne of the moste pure virgyn Marie. And as man he suffred deathe for vsus, and descended into hell. But as naturally God he losed the bandes and paynes of hell, he destroyed the kyngdome of death, he rose from deathe to lyfe, and so payed the raūsome for our synnes, and toke away all the gylthynes of the same. Therfore when we beleue in Christ and stedfastly cleuyng to the worde of God, suerly perswade oure selues in oure hartes, that we be thus redemed by Christe, then God is no more angry or displeased with vsus for our synnes, but freely and mercyfullye he forgyueth vsus all our offences, for the deathe and passiō of his sonne Iesus Christ, and he gyueth vsus also the holye gooste, by whose healpe we maye wythstande synne, and be delyuered from the same. The whiche matiers sayncte Paule doth knyt vp in one bryef sentence, not so shorte as notable and weyghtye, sayinge. Christe was delyuered to deathe for oure synnes, and dyd ryse agayne for oure iustification. In the whiche sentence saynct Paule doeth not onelyonly declare what Christe dyd, but also for what ende, and for whome he suffered death, and rose agayne. For seynge that Christe was that moost innocent lambe, that neuer was blotted with any spot of syn, and yet he suffered for vsus as a synner, it is euident hereby, that he dyed not for himselfe, but toke vponupon him oure synnes, and bore for vsus the burden which we shuld hauehave borne. Moreouer seing that Christ was not ouercome by deth but by his myghty power he dyd vanquyshe death, and rose frome deathe to lyfe, and sytteth at the ryght hande of the father, hereby we maye euidently perceyue, that the great wrath and indignation of God to vsus, hathe an ende, and that by our liuely faith in hī our synnes be forgyuen vsus, and that we be reconsiled into the fauoure of God, made holy and ryghtuous. For than God doth no more impute vntounto vsus our former synnes, but he doth impute and giuegive vntounto vsus the iustice and ryghtuousnes of his sonne Iesus Christ whiche suffered for vsus. These are but fewe wordes, but surely they be of greate importaunce. For in this sentence saynct Paule includeth the summe and effecte of the holy ghospell, when he sayeth. Christ was deliuered to death for our synnes, and rose agayne for oure ryghtuousnes. For lykewise as when an other man doeth pay my raunsome and satisfye or suffre for me, I my selfe am iudged to paye the same, and no man after can accuse me therof. And whē an other is bounde for me, yf he be by any lawful meanes discharged, I my selfe am counted to be dyscharged also, euen so forasmuche as Christe hymselfe, toke vponupon him the bande of death for vsus, and to satisfye for vsus, & so did in deede by hys death, we our selues for whō he was thus bounde iustely be delyuered and dyscharged from death and damnation. And so we be counted righteous for asmuche as no man dare accuse vsus for that syn, for the which satisfaction is made by our Sauiour Christ. And when oure sauiour Iesus Christ had thus satisfied for our synne, and so ouercame deathe and hell, than lyke a most valiant conquerer he ascended into heauen, where God hys father receyued him with a moost gloriouse triumphe, and placed, hym on hys ryghte hande, and made him Lorde ouer all creatures, and therefore he is called in ye crede also our Lorde. For yf he had not raunsomed and redemed vsus, we had bene cast downe to hel for euer. But seynge yt he redemed and bought vsus, therfore bewe his & he is our Lorde and mayster, & hym we must louelove, obey and serue.
And this is oure moste hye and euerlastynge comforte, that Iesus Christ is our Lorde and we his seruauntes. For because he is oure Lorde, therefore he wyll defende vsus, and delyuer vsus from all daungers. And althoughe we be synners, yet he wil forgiue vsus our synnes, because he hathe payed ye raūsome and det due for thesame. And althoughe we dye, yet he wil rayse vsus vp agayne, because he hathe ouercome and conquered death. And althoughe we be neuer so muche afrayed of the sorowes and paynes of hell, yet they shall not be able to holde vsus, bycause that to theym that be hys seruauntes, he hathe broken hell, and set open the gates thereof. Wherfore seynge that we hauehave so myghtye a Lorde and maister we be out of all peryll and daunger.
But we agayne aboue all thynges, we muste studye to obey oure lord & mayster, and do those thinges whiche he commaundeth. For he hath redemed and bought vsus for thys entente and purpose, that we shoulde be iust and holy, as he hymselfe is holy. And he that is not obediēt vntounto Christes commaundementes shall be sore punyshed, for oure Lorde Iesus Christ shal come agayne to iudge both the quicke and the dead.
Wherefore good children, laboure wyth all diligence and studye, that when Christe shall come againe to iudge the world, he may finde you holy and obedient. For then he wyll rewarde you wyth euerlastyng lyfe. After thys maner Christ redemed vsus frō synne, and from the horryble offence of Adam, by whome we were al condemned. For by Christes passyon & death, & by hys ghospell we hauehave obteined thus much, that we may beleue and trust in god. And trustyng in God, we hauehave his holy spirite, whereby we maye also louelove God. And thys holy gooste renueth vsus and clemeth vsus from all euell lustes and desires, that we beynge thus made holye and rightuouse, maye kepe Goddes commaundemētes, and serue our Lord Iesus Christ.
Wherfore good chyldren beleue ye with al your heart in thys Iesus Christ the onelye sonne of God oure Lord, and doubte not but that he hath suffered for our synnes and contented the iustyce of his father for ye same, and hath brought vsus agayne vntounto his fauour, & made vsus his wel beloued children and heyres of hys kyngdome. And when you be asked, howe vnderstande you the second parte of the Crede, you shall answer. I beleue that Iesus Christ, veray God, begotten of God the father, and verye manne, borne of the virgin Marie, is my Lorde, whiche by hys precyouse bloode and holy passyon, hathe redemed me, a myserable & damned wretch from all my synnes, frome death eternall, and from the tyrannie of the Deuell, that I should be his owne true subiect, and lyue within his kyngdome, and serue hym, in a newe and euerlastynge lyfe and iustice, euen as oure Lorde Christe, after he rose from deathe to lyfe, lyueth and raygneth euerlastyngly. Or elles if you wyl answere more shortely, you may say, thus. I beleue that Christe was deliuered to death for our sinnes, and rose againe for our iustification.
Actū. i.ii.The thirde sermon of our Sanctification.
NOwe remayneth the third parte of the Crede to be declared, whiche entreateth of our sanctificatiō, how we be made holy. And it is spokē in these wordes.
¶I beleue in the holy gost / the holy catholicke churche / the communion of saynctes / the forgyuenes of synnes / the risyng agayne of the bodye and lyfe euerlastyng. Amen.
IN the seconde parte of the Crede (which treateth of our Redemption and pryce giuen for vsus) you hauehave bene taughte (good children) to knowe the seconde persone in Trinitie, Iesus Christe what he is, and what he hath done for vsus, that he was made man for our sakes, that he toke vponupon him our synnes, and suffered for vsus ye feare and panges of deathe & hel, and had victory ouer them by hys passiō and death. And after by his godly and victorious power he arose again from death to lyfe. And after this most glorious conquest, he ascended into heauen, where he sitteth at the ryghte hande of his father, & is our Lorde, and we his seruantes derely boughte.
All this you hauehave learned in the last sermon, but now good childrē, in this thirde parte of the Crede, you shall lerne to knowe the thirde person in trinitie, ye holy gost, and also his benefites and giftes that we maye knowe, what we hauehave receyued of God after our redēption, wherby we may be made mete to come to euerlastynge lyfe thorough the merites of Christ. For althoughe our Lord Iesus Christ, hath redemed vsus from ye captiuitie of synne death and hel, and hath set vsus agayne in the fauor of God, yet we should hauehave no knowledge of these great benefites, we should feale in our cōsciences no comforte ioy or peace, by the same, yf they were not declared vntounto vsus by the preachīg of gods most holy word.
And our consciences should styl remaine troubled, and the feare of eternal death, and all noughty desiers and concupiscences of the frayle fleshe, shoulde euer remaine in vsus (euē as frō Adams time thei be in vsus as sone as we be borne) and so we shuld be vtterly vnapte to the kyngdō of God & lyfe euerlasting, yf we shulde stil remayne, as we be borne. For yf we wyl be the heyres of god & euerlastynge lyfe, we must be borne agayne, & sanctified or made holy, as apperteyneth to ye childrē of ye most holy God. Nowe this newe birthe and sanctification, the holy gost worketh in vsus. And therfore he is called the holy gost, because al thing that is sanctified or hallowed, is sanctified or made holy by hym. Wherfore when the holy goost is not in man, then it is not possible that he should be holy, althoughe he dyd all the good workes vnderunder ye sunne. And for this cause saincte Paule, writing to the Romaines,Roma. i. doth cal the holy gost, the spirite of sanctification, that is to say, the spirit that maketh holynes. Lerne therefore good children, that al we must be made holy and newe men, by the vertue of the holy gost, and that we can not atteyne this holines by our awn strength or workes, and therfore we must beleue in the holy gost that he wil sanctyfye vsus at such tyme and place, and after that sorte & maner, as it shall please him. And it is our part to gyue place to his workynge & not to wtstande thesame. And therfore we saye in this Crede, I beleue in the holy gost. But it is necessarye some thynges here to speake of the maner of sanctification, how and after what maner ye holy gost doth hallowe vsus, yt we maye so prepare our selfes, or rather gyue place to the holy goost whiche preuenteth vsus, that he with his lyght and almighty strenght and power maye worke hys wyll in vsus.
Now I desier you to marke dyligently, by what meanes & fashion the holy gost dothe worke thys sanctification or halowyng in vsus. After yt our Lorde Iesus Christ by his death passion and resurrection had redemed vsus, and obteyned for vsus, that our synnes should be forgyuen, and we be made the childrē of God, shortly after in the feest of Pētecoste, he sent down vp on his Apostles the holy goost in the lykenes of fyery tongues. The whiche holy goost gaue them wysdome connynge audacitie and constācie, to teach boldly this holy gospell of Christe, that is to saye, this christen faith whereof we do speake. And where they could not be presēt thēselfe, or long abide & continew in their awne persons, thither they sent their disciples & other godly & learned mē, & to thē they gaue the holy gost, by layng their hādes vpō their heades. And this rite or ceremonie, to ordē preachers & mynisters of gods worde, hath cōtinued in the churche euen from the Apostles tyme vntounto this day, and shall endure vntounto the worldes ende. For saincte Paule saieth. How shal men beleue without a preacher? And how shal men preache, excepte they be sente? And here you may learne, that this holy gospel whiche we preache, and the doctrine of ye grace of Christe, taught in the hole churche, cōmeth not of the wil of mā, but by the cō maūdemēt of God, & by ye motion of the holy gost which doth sturre vp mēs myndes, to publishe gods most holy worde, and doth worke by his secret inspiration in the prechers and ministers of the same. For they wer not able so muche as to open their moughtes, to teache so highe mysteries and heauenlye wysedome, yf the holy gost did not moue theim therto, and worke in theim. Neyther wolde the hearers so greatlye esteme the preachers worde, and giuegive so good eare vntounto it, excepte the holy goost dyd parsuade theym, that ye doctrine of the gospell, wer of God and cam from heauen. Now the holy goost worketh by this worde on this fashiō. First he that beleueth ye gospel, and receaueth the doctrine of Christ, is made the sonne of God, as sayncte Iohn witnesseth in his gospel,Iohn. ii saiyng. As manye as receiue him, he hath gyuē them power to be made the children of God. For when we beleue in Christ, and are baptised, then we be borne agayne, and are made the children of God. And when we be his children, then he gyueth the holy gost into our hartes, as sainct Paule testifieth writyng thus.Galat. iiii Forasmuche as you be now the children of God, therfore God hath sent the spirite of hys sonne into your hartes, which cryeth, Abba, father. And when we hauehave receaued ye holy gost, he doth kyndle in our hartes true louelove towarde God, as saincte Paull writeth in the pistle to the Romaynes in the fifthe chapter. The louelove of God (saith he) is poured abrode in our hartes, by the holy gost which is gyuen to vsus. And where as the true louelove of God raygneth, there are gods commaundements kept, and there begynneth a certen obedience to his wil and pleasure. Forthermore the holy goost dothe staye the fleshe and ye lustes of thesame, and helpeth vsus to ouercome theim, that we be not caried away by them, but may continew in clennes and holynes of lyfe. These be the benefites and workes of ye holy gost in vsus. And to thentent you maye the more easely beare them awaye, I wil (as briefly as I can) repete theym agayne vntounto you. First of all ye holy gost prouoketh & stirreth vp men, to preache gods worde. Than he moueth mēs hartes to faith, & calleth them to baptisme, and than by faith and baptisme he worketh so, yt he maketh vsus newe men agayne. And whē we be thus newely borne and made again, and be bicome the children of God, then the holy gost doth dwel in vsus and make vsus holy & godly, that we may be ye temples of God, in whome God maye dwell and inhabite. Also thys holy ghoste doeth daylye more and more encrease and establyshe our faythe, that we lyke moste louing childrē maie colle and embrace our heuē ly father, and hang fast about his necke. The same holy goost doeth also assure and warrant vsus, that our synnes be forgyuen, and that our pardon is signed with Gods seal. He doeth also kyndle in vsus a feruent louelove towardes God, and maketh vsus wylling to kepe gods law and commaundementes, and helpeth vsus also to fyght agaynste synne, and to wythstande oure yll appetites and desyers. Furthermore with the crosse of syckenes & diuerse other kindes of afflictions and aduersities, the holy gooste doth as it were, crucifie and mortifie vsus to the world, that we may lyue to Christ. And this worke he woorketh continually in vsus, and cesseth not vntil he hath wrought in oure hartes a perfecte faythe & a perfect charitie, and vntyl synne and all euell desyres be cleane at lengthe purged oute of vsus, by the death of our bodies. And then we shalbe perfecte in all holines, and cleane delyuered from all synne & aduersitie, and be heires of oure fathers kyngdome, and hys true and most derely beloued children,
Wherefore good chyldren, as heretofore you hauehave bene taught, that we oughte to beleue in God the father that made vsus, and in God the sonne that redemed or boughte vsus, so you muste nowe learne to beleue in the holy goste that hathe hallowed vsus, and doth cōtinually more and more renew and make holy, all those that beleue the gospell. For he that beleueth in Iesus Christe, that he is oure Lorde and oure redemer, to him God gyueth the holy gost, to make him holye and ryghtuouse. As sayncte Paule witnesseth, saiyng. No man can cal Iesus, lord, but by the holy goste. And for asmuch, as now it hath ben plainelie declared vntounto you, after what sorte and manner the holy gooste doth sanctifie vsus, it is your part, not onelyonly to emprynt this lesson diligently in youre myndes, but also to desier God, with continuall and earnest prayers, that he wyll vouchesafe more and more to sanctifie you.
And as muche as lyeth in you, apply your selfes to heare godly sermons and gyue youre hartes to God lyke waxe, apte and mete to receyue what thyng so euer it shal please him to prynt in you.
For he that is wyllynge and glad to lysten to godly sermons, he that is studyous to learne the word of god, wherin christ is preached, & wt a stedfast faith cleueth to ye promise of ye gospel▪ he is made partaker of this Sāctificatiō and holynesse, and of this so great comforte, and euerlastyng saluation. For God sayeth by his prophet Esaye. My worde shall not returne to me in vayne. And saynct Paule sayeth, that the gospell is the power of God, where wyth he wourketh the saluation of all them that beleue.
Nowe the rest that folowethe in the Crede, is a shorte declaration of these thynges before rehersed. For it foloweth in the Crede.
I beleue the holy catholycke churche, that is to saye, all godly and Christē men must beleue, that the gospel or doctryne of goddes grace thorowe the merites of oure sauiour Iesus Christ, is neuer in vayne published in the worlde, or sowed abrode without fruit, but euer there is founde some companye of men, or some congregacion of good people whiche beleue the gospel and be saued. And this cō panie of men whiche beleueth the gospell, although here vpō earth thei be seuered in sōdry places, yet are they called one holy catholike or vniuersal churche of Christe, that is to saie, a multitude cōgregation or companye of Christen people. For this worde, churche, doth not here betoken a temple or churche buylded of tymber and stone, but it signifieth a companye of men lyghtened with the spirite of Christe, whiche do receaue the gospel, and come together to heare gods wourde, and to praye. And this Christē churche is a cōmunyon of sainctes, that is to saye, all that be of this cōmunion or cōpany, be holy, & be one holy body vnderunder Christe their heed, they be one holy congregation or assemble. And this congregation receaueth of their hedde and Lorde Iesus Christe, all spirituall riches and gyftes that perteyneth to the sanctification and making holy of the same bodye. And these gostly treasuers, be commen to ye hole body, and to eueryevery membre of the same. For he that is vnfainedly a faythfull and Godly man, is made partaker of these benefites. And these are the sayde gyftes, which be commē to ye hole church of Christ and to eueryevery membre of the same.
The first is that God the father (that euerlastīg and endles maiestye) is our most gentle & mercyful father. That God ye sonne, is our redemer and mediatour betwene the father and vsus. And that God the holy gost, is ye commen sanctifier or halower, of all theim yt hauehave a true faithe in God. The second, is the preaching of ye gospel, thadministration of baptisme, and the sacrament of the bodye and bloude of our Lorde Iesus Christ, by the whiche we are made partakers of all the inheritaunce of heauē, & of all the benefites of Christe. The third, is prayer. The fourth, is the crosse of affliction and aduersitie, whiche God sendeth to all godly men, to make theim to knowe him, to proue therby & trye their faith, to mortifye their fleshe & to make clene the corruption of the same. And here I speake onelyonly of the crosse, which good men suffre. For thafflictions of the vnfaithful and vngodly, do rather hurt them, then make them holy. For inasmuch as their vnpatientnes, is encreaced by such aduersitie, thei be brought to more disperatiō and damnatiō. Nowe it is very good for you to knowe these thinges, that you may also knowe, that there is nothyng in heauē or erthe better for vsus, thā is the true knowlege of God, and that these excellent gyftes and benefites, cannot be had, but onelyonly in the foresayde churche or cōgregatiō, and no where els. But whan the true churche (which is ruled by the holy gost, & the worde of God) dothe promyse vsus these so great riches and benefites, we ought not to doute, but that we hauehave alredye receaued them. And when ye churche doth happoint and ordeine vsus, to be preachers and ministers of these most pretiouse treasures, we must stedfastly beleue, that God effectuously worketh with vsus that he is present with vsus, and that he at all tymes doth strengthen vsus agaynst the worlde and the deuyll, and that he doth helpe vsus to do all thynges accordyng to our callyng prosperously and with good successe. Secondly we must beleue the remission of synnes. Therfore next vntounto this article, I beleue the holy catholique churche, the communion of saintes is added, ye forgeuenes of synnes. For where so euer the churche of Christ is, there is frely offred that eternall comfort aboue all measure, that is to say, the fauore of God, and remission of synnes. And without that churche is no remission of synne. Wherefore we must seke remission of synnes in the churche of Christ, and desier absolution. That when ye true churche, by their ministers doth promyse vsus remissyon of our synnes, and here in erthe dothe absolue vsus, we may surely trust, that in heauē also before God we be absolued & pardoned. Thirdly, We must beleue the resurrection of the fleshe, wherefore after tharticle of the remission of synne, foloweth next this article. I beleue the rysing agayne of ye fleshe, for among other ponyshmentes for originall syn, layd vponupon Adam, & his posterity, we daily see this horrible paine, that the goodly beawtiful bodye of man, created to immortalitie, must nedes ones be dissolued by deathe, and brought to a filthye and stinckyng corse and graue, that the tyranny of synne (whiche so long as we liue rageth in our fleshe) by our deathe may ceasse, & hauehave an ende, as saint Paule saith vntounto the Romanes.Rom. vi. For by deathe of the body cease all the desires, concupiscences and rages of ye mynde whiche be against the wil and commaundementes of God. There ceassith also all synnes against our neighbours, as Ire, enuie, lechery, couetuousnes, pride and all ill affectyons, and at the last day god shall rayse vsus agayne frō death, so that such infirmities and synnes, shall no more be founde in vsus, but we shal be pure, spiritual, and immortal, and lyke to the bright & clere bodye of Christ. And that we may ye more assuredly beleue this, both Christ himself rose from death, and many saintes also wt hym. Fourthely we must beleue euerlastyng lyfe. Wherefore it foloweth in the Crede, I beleue euerlastynge lyfe, that is to saye. I beleue, that whā we shall ryse from death, then we shall lyue euer with Christe in parfite holynes and iustice, and in suche a gloriouse ioy as no toung can tell, nor hart thincke. And this treatise of the Crede, we must end with this wourde. Amen. which is asmuche to saye, as I beleue that al the articles of our beliefe before rehersed, be very true, and thereof I hauehave a sure faithe trust and confidence. Therefore good children, from the bottome of your hartes, you must beleue in the holy gost, whiche doth promyse vntounto vsus remission of our synnes, by al ye true preachers & ministers of goddes worde. And he dothe also geue light to our hartes and myndes, and moueth vsus to beleue goddes worde, and to put our faith and trust in hym. And the same holy goost dothe dayly purifye & sanctifye vsus, purge and clense vsus from sinne and after this bodily death, shall rayse vsus agayne to euerlasting life. And take this for a sure conclusion, and doubt nothynge thereof, that the holy goost, as he hath begonne these thīges in vsus, so he will fynyshe thesame in vsus, yf we obey him, and continue in faith, vntounto thēde of our liues. For he yt cōtinueth vntounto ye ende, shal be saued. And this is the summe, and also the most plaine vnderstāding of this thirde parte of the Crede entreatyng of our sanctificatiō or halowing. Wherefore good children, marke well this lesson, that when ye be demaunded howe vnderstande you the thirde parte of the Crede, yee may answer thus I beleue, yt neither by mās strength power or wysedome, neyther by myne awne endeuour, nor cōpasse of myn awne reason, I am able to beleue in Iesus Christ, or to come vntounto hym. But the holy goost did call me by the worde of ye gospell, and with ye giftes of his grace, he hath hitherto endowed me, & halowed me, and in the true faith, he hathe hitherto preserued and confirmed me, & this he hath not done only to me, but also he calleth and gathereth togyther in the vnitye of one faith and one baptisme, all the vniuersal churche, that is here in earth, and he halloweth, kepeth and preserueth thesame, in the true knowledge of Christ, and faith in his promyses. And in this churche he geueth free and general pardō, to me and to al that beleue in him, of al our synnes, offences, and trespasses, and at the last day he shall rayse me, and all other yt be deade, and al that dyed in the true faithe of Iesus Christ, he shall glorifye, in the lyfe euerlastyng. Therefore to the sayde holy gost that sanctefyeth vsus, with ye father that made and created vsus, and the sonne that redemed vsus, be geuen all honour and glorye world without ende. Amen.