execution of the sayde sentence of excommunication But all these thynges were afterwarde deuised and ordeyned by the churche and the mynysters of the same and by the consent of those people whiche professed the name of Christe And that this is of trouth it appereth by suche ordinaunces as sayncte Paule hym selfe and other thapostles deuysed and prescrybed to be obserued in certayne churches as well concernynge the excommunicatynge of the Corinthian 1 Cor. v. 1. Tim. i 1. Cor. xii 1 Co. xiiii 1 Co. xvi and dyuers others as also concernyng that men shulde praye bare heeded that women shulde kepe sylence and not take vpon them to teache in the churche that two prophetes or preachers shulde not speake at one tyme in the churche but that one shulde gyue place to the other that the almes of poore men shulde be gathered and howe and by whom after it was gathered it shuld be dystributed with suche other lyke thynges And this thynge also appereth to be true by the canons and rules deuysed and made by the bysshoppes and councelles concernynge the premysses durynge the tyme that the churche was subiecte to infidel pryncis and before any pryncis were christened Durynge all and consecrate other bysshops the sayd fathers restrayned the sayd power and reserued the same in suche wise that without the consent and auctoritie of the Metropolitane or archbysshop no bysshop shuld be cōsecrated within any prouince and lykewise in other cases theyr powers were also restrayned for suche causes as were than thought vnto them conuenient whiche differences the sayd holy fathers thought necessarie to enacte and establishe by theyr decrees and constitutions not for that any suche dyfferences were prescribed or establyshed in the gospell or mencioned in any canonicall writinges of thapostels or testified by any ecclesiasticall writer within thapostels tyme but to th entent that therby contention strife variance and scismes or diuision shulde be auoyded and the churche shulde be preserued in good order and concorde ¶ And for the better confirmacion of this parte we thinke it also conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that Christe dyd by expresse wordes prohybite that none of his apostels or any of theyr successours shulde vnder the pretense of the auctoritie gyuen vnto theym by Christe take vpon them thauctoritie of the swerde that is to say the auctoritie of kynges or of any ciuyle power in this worlde yea or any auctoritie to make lawes or ordynances in causes appertayninge vnto ciuile powers Trouthe it is that priestes and bysshops may execute all suche temporal power and iurisdiction as is committed vnto them by the ordinance and auctoritie of kynges or other ciuile powers and by the consent of the people as officers and minysters vnder the sayd kynges powers so longe as it shall please the sayd kynges and people to permitte and suffre them so to vse and execute the same Not withstandynge yf any bysshoppe of what estate or dignitie so euer he be be he bysshop of Rome or of any other citie prouince or diocese doo presume or take vpon hym auctoritie or iurisdiction in causes or matters whiche apperteigne vnto kynges and the cyuyle powers and theyr courtes and wyll maynteyne or thynke that he may so do by thauctoritie of Christe and his gospell although the kynges and pryncis wolde not permytte and suffre hym so to doo No doubte that bysshoppe is not worthy to be called a bysshoppe but rather a tyranne and an vsurper of other mens rightes contrary to the lawes of god and is worthye to be reputed none otherwyse than he that gothe aboute to subuerte the kyngedome of Christe For the kyngedome of Christe in his churche is a spirituall and not a carnall kyngdome of the worlde that is to saye the veray kyngedome that Christe by hym selfe or by his apostels and disciples sought here in this worlde was to brynge all nations frome the carnalle kyngedome of the prynce of darkenes vnto the lyght of his spirituall kyngedome and so to reigne hym selfe in the hartes of people by grace faith hope and charitie And therfore syth Christe dyd neuer seke nor exercise any worldly kyngedome or domynion in this worlde but rather refusynge and fleynge from the same dyd leaue the sayd worldly gouernance of kyngdomes realmes and nations to be gouerned by pryncis and potentatis in lyke maner as he dyd fynd them and commanded also his apostels and disciples to do the semblable as it was sayde before what so euer prieste or bysshoppe wyll arrogate or presume vpon hym any suche auctoritie and woll pretende the auctoritie of the gospell for his defense therin he doth nothyng els but in maner as you wold say crowneth Christe agayne with a crowne of thorne and traduceth and bryngeth hym forthe agayne with his mantell of purpure vppon his backe to be mocked and scorned of the worlde as the Iewes dyd to theyr owne damnation ¶ More ouer the trouthe is that God constituted and ordeyned thauctoritie of christen kynges and pryncis to be the mooste hyghe and supreme aboue all other powers and offices in the regiment and gouernaunce of his people And commytted vnto them as vnto the chiefe heades of theyr common welthes the cure and ouersyght of all the people whiche be within theyr realmes and dominions withoute any exception And vnto them of ryght and by goddes commaundement belongeth not onely to prohybite vnlaufull violence to correcte offenders by corporall deathe or other punyshment to conserue morall honestie amonge their subiectes accordynge to the lawes of their realmes to defende Iustice and to procure the publike weale and the commen peace and tranquillitie in outwarde and erthly thinges but specially and princypally to defende the fayth of Christe and his relygion to conserue and mainteyne the true doctrine of Christe all suche as be true preachers fetters forth therof and to abolyshe all abuses heresies and idolatries whiche be brought in by heretiques and yuell preachers and to punyshe with corporall paynes suche as of malice be occasioners of the same and fynally to ouer se and cause that the sayde priestes and byshoppes do execute theyr sayde power office and iurisdyction truely faythefully and accordynge in all poyntes as it was gyuen and cōmytted vnto them by Christ and his apostles Whiche not withstandynge we maye not thynke that it doth apperteyne vnto thoffyce of kynges and prynces to preache and teache to admynistre the sacramentes to absoyle to excommunicate and suche other thynges belongynge to thoffyce and admynistration of bysshops and prestes but we must thynke and beleue that god hath constituted and made christen kynges and princis to be as the chiefe heedes and ouerlokers ouer the sayde priestes and byshoppes to cause them to administer their offyce and power commytted vnto them purely and syncerely and in case they shall be neglygent in any parte therof to cause them to supplye and repayre
the holy gooste they be to be accompted and reputed here in this worlde to be in the nombre of the sayde veray membres of Christis mysticall bodye so longe as they be not by open sentence of excommunication precided and excluded from the same Not bycause they be suche membres in very dede but bycause the certayne iugement knowlege of that theyr state is by goddes ordynaunce hydden and kepte secrete from all mens knowlege and shall not be reueled vntyll the tyme that Christe hym selfe shall come at the worldes ende and there shall manyfest and declare his veray kyngedome and who be the veray true membres of his body and who be not And I beleue that this holy churche is catholyque that is to say that it can not be coarcted or restrayned within the limites or bondes of any one towne citie prouince region or countreye but that it is dispersed and spredde vnyuersally through out all the hole worlde In so moche that in what part soeuer of the worlde be it in Affrique Asia or Europe there may be founde any nombre of people of what sorte state or condicion so euer they be whiche do beleue in done god the father creatour of all thynges and in one lorde Iesu Christe his sonne and in one holy goost and do also professe and haue all one fayth one hope and one charitie accordynge as is prescribed in holy scripture and do all consent in the trewe interpretation of the same scripture and in the ryght vse of the sacramentes of Christe we maye boldly pronounce and saye that there is this holy churche the veray espouse and body of Christe the veray kyngdome of Christe and the veray temple of god And I beleue that these particular churches in what place of the worlde so euer they be congregated be the very partes porcions or membres of this catholyque and vnyuersall churche And that betwene them there is in dede no dyfference in superioritie preeminence or auctoritie neyther that any one of them is heed or soueraygne ouer the other but that they be all equall in power and dygnitie and be all grounded and buylded vpon one foundation and be all called vnto lyke and vnto the same puretie cleannes honour and glorie and be all subiecte vnto one god one lorde one heed Iesu Christe and be all gouerned with one holye spirite And therfore I do beleue that the churche of Rome is not The churche of Rome nor can not worthyly be called the catholyque churche but onely a partycular membre therof and can not chalenge or vendicate of ryghte and by the worde of god to be heed of this vnyuersall churche or to haue any superioritie ouer thother churches of Christ whiche be in England France Espayne or in any other realme but that they be all free from any subiection vnto the sayde churche of Rome or vnto the mynyster or byshop of the same And I beleue also that the sayde churche of Rome with all thother partycular churches in the worlde compacted and vnyted togyther do make and constitute but one catholyque churche or body And that lyke as our sauyour Christe is one persone and the onely heed of his mysticall body so this hole catholyke churche Christis misticall bodye is but one bodye vnder this one heed Christe The vnitie of Christis churche And that the vnytie of this one catholyque Churche is a mere spirituall vnitie consistynge in the poyntes before rehersed that is to saye in the vnitie of Christis fayth hope and charitie and in the vnitie of the ryght doctrine of Christe and in the vnitie and vnyforme vsynge of the sacramentes consonant vnto the same doctrine And therfore althoughe the sayde partycular churches and the membres of the same do moche dyfferre and be discrepant the one from the other not onely in the dyuersite of nations and countreys and in the dyuersitie dygnitie and excellencye of certayne suche gyftes of the holy goost as they be endewed with but also in the dyuers vsynge and obseruation of suche outwarde rytes ceremonies traditions and ordynaunces as be instituted by theyr gouernours and receyued and approued amonge them yet I beleue assuredly that the vnitie of this catholyque churche can not therfore or for that cause be any thynge hurted impeched or infrynged in any poynte but that all the sayde churches do and shall contynue styll in the vnytie of this catholyke churche not with standynge any suche dyuersytie nor that any of them ought to be reputed as a membre deuyded or precyded from the same for any suche cause of dyuersytie or dyfference vsed by them or any of them in the sayde poyntes And I beleue that al the particular churches in the world whiche be membres of this catholyque churche maye all be called apostolicall churches aswell as the churche of Rome or any other churche wherin the apostels them selfes were somtyme resydent Forasmoche as they haue receyued and be all founded vpon the same fayth and doctryne that the true apostels of Christe dyd teache and professe And I beleue and truste assuredly that I am one of the membres of this catholike churche and that god of his onely mercy hath not onely chosen and called me thervnto by his holy spirite and by thefficacie of his worde and sacramentes and hathe inserted and vnited me into this vnyuersall body or flocke and hath made me his sonne and inheritour of his kyngdome but also that he shall of his lyke goodnes and by the operation of the holy goost iustifie me here in this worlde and fynally glorifie me in heuen And therfore I proteste and knowlege that in my hart I abhorre and deteste all heresies and scismes wherby the true interpretation and sence of scripture is or maye be peruerted And do promyse by the helpe of god to endure vnto my lyfes ende in the ryght profession of the faythe and doctryne of the catholyque churche The sense and interpretation of the tenthe Artycle I Beleue assuredly in my harte and with my mouthe I professe that betwene and amonge all and synguler the saintes that is to say the quycke lyuinge membres of the catholyque churche of Christe whiche is his mistycall body there is a perfyte communion and particypation of all and syngular the graces of the holy goost and the spirituall goodes and treasure whiche do belonge vnto the sayde hole body or vnto any part or membre of the same And like as al the partes membres whiche be lyuynge in the natural body of a man do naturally communicate and mynister eche to other the vse commoditie and benefite of all theyr forces nutriment and perfection in somoche that it lyeth not in the power of any man to say that the meate whiche he putteth in at his owne mouthe shall nouryshe one particular membre of his body and not an other but that all and euery one particularly shall receyue of the sayde nutriment and of the vertue and benefite therof more
harte that god the father dyd resuscitate and raise vppe his sonne Christe from deathe to lyfe he shall be saued And in an other place he sayth that who soeuer beleueth not i. Cor. xv that Christe is rysen from deathe to lyfe it is not possible his synnes shulde be remytted It is also to be noted in this Article that the victory and conqueste whiche Christe hadde ouer deathe hell and the dyuell hym selfe with all theyr power and tyranny besyde that it proceded of the infinite mercy and goodnes of god towardes vs it was also founded vpon veray Iustyce For surely like as the sinne of man his disobedience was the only meane and cause wherfore god ordeyned and suffred that deth and the dyuel shuld haue and occupy suche dominion tyrranny ouer all mankynde as they had Euen so was it contrary to the wyll and ordynaunce of god that dethe hell or the dyuell shulde haue or exercyse any power or auctoritie where as no synne reygned In so moche that yf man had neuer synned he shulde neuer haue dyed but shulde haue ben immortall nor neuer shulde haue descended into helle but shulde euer haue had the superyoritie ouer the dyuell deathe and helle and shulde haue had theym alwayes subdewed vnto hym And therfore sythe the dyuell hym selfe dyd perfytely knowe that our sauyour Iesu Christe expressed in all his lyfe mooste exacte and mooste perfyte obedyence vnto the lawes and wyll of god and soo fulfylled and satysfyed the same in euerye poynte to the vttermost that there coulde neuer be founde vntrewthe or deceyte in his mouthe nor any spotte or blotte of fylthynesse or impuritie in any parte of all his lyuynge and yet that not withstandynge knowynge hym to be a veray naturalle manne laboured procured and caused the Iewes to kylle this innocente Christe and to put hym vnto mooste sharpe and bytter deathe contrarye to all equitie and Iustyce and all to the intente that he myghte after his sayde deathe haue Christe with hym downe into helle as one of his captyues and so there to exercyse his tyrannye vppon hym lyke as he hadde doone ouer all other men from the begynnynge of the worlde vntyll that tyme No doubte but the dyuelle in this doynge dydde extreme and manyfeste wronge and vtterly exceded the lymyttes of the power gyuen vnto hym And therfore god consyderynge this hyghe presumption and malyce of the dyuelle and this intollerable abuse of his sayde power dydde sende his onely begotten sonne downe into hell there to condempne the dyuell of this extreme iniquytie and to conquere to spoyle Ro. viii and depryue hym not onely of the possessyon of all the sowles of the ryghtuouse menne whyche by his crafte and subtylytie he had before reduced and brought vnder his domynyon but also restrayned hym of the power and auctorytie whiche he by deathe and helle hadde ouer mankynde All whiche thynges Chryste dydde not by the myght of his godlye power onely but for and vppon this iuste and reasonable cause gyuen vnto hym on the behalfe of the dyuel whiche for the causes aforesayde mooste worthyly deserued to be serued so The notes of the syxte Artycle ¶ In the .vi. Article thre thynges be speciallye to be noted and remembred Fyrste that in the person of Iesu Christe there was and is conioyned and vnited togyther inseparably bothe the nature of god and the nature of manne And that by reason of this indissoluble vnitie of these two natures holye scrypture vseth sometymes to attrybute and gyue vnto the same personne of Christe those thynges whiche doo apperteygne vnto his humanytie althoughe the same canne not be veryfyed in hym as towchynge his godheed And therfore althowghe Christe as towchynge his godheed was euer presente in heuen and was euer equall in glorye with his father Yet forasmoche as concernynge his manhode he was neuer in heuen nor dydde neuer sytte there endewed with suche power and glorye before this his ascenscyon therfore it is sayde trewely in this Crede that Christe ascended into heuen and that almyghtye god the father dydde at his sayde commynge thyther sette hym there vppon his ryght hande ¶ Secondely it is to be noted that this ascension of Christe into heuen was not onely veray necessarye but also moche profytable for all trewe christen men and that for many causes One is for that Christe declared therby veray manyfestely that he was nat onely manne but that he was also veray god And therfore hir foloweth in this Artycle He sytteth on the ryght hande of his father not as inferiour in godheed but as equall vnto hym An other is for that he hath ben euer syth that tyme our contynuall aduocate sollicitour vnto god his father accordynge to the sayinge of saynt Paule Hebr. iiii wrytynge vnto the Hebrues where he sayth in this maner Christe ascended into heuen to thintent he shuld euer appere euer be present in the syght of god as a mediator and intercessor for vs. And in an other place also he faythe Iesus the sonne of god dyd penetrate ascende aboue all the heuens to be our great byshop wherfore let vs fermely and stedfastely beleue that we haue a great byshoppe in heuen that is to saye a greate and a perpetuall medyatour and intercessour for vs. And that the same our byshoppe is not onely of suche infynyte myght and power that he is fully hable to saue all them that woll inuocate and byleue in god the father by hym but also that he hauyng perfyte knowlege of all the infyrmities of our fleshe and mortalitie and hauyng tasted by experience in his owne body all the tentacions of the same synne onely excepted he woll also gladly and wyllyngely haue pitie and compassion of vs and woll be alwayes redy to saue vs. Wherfore lette vs put our hole truste and confydence in hym And so let vs boldely goo by prayer and inuocation vnto the throne of grace that we maye obteyne mercy and fynde grace and fauour helpe succour and comfort in tyme of our nede and necessitie And Sayncte Iohn̄ the Apostle also wryteth conformely here vnto in his fyrste Epystle where he sayth I exhorte and praye you good christen people i. Ioan. ii flee from synne and synne no more Not withstandynge yf any of you shall fortune to commytte any deadely synne yet let hym consider and remembre that Iesu Christe whiche fulfylled al Iustice for vs and by the sacrifienge and offerynge vp of his preciouse bloude made due satisfaction and propiciation vnto god his father not onely for all our synnes but also for the synnes of all the worlde is nowe our continuall and perpetuall aduocate our patrone and defendour before the throne of his father and maketh contynuall intercession and prayer for the remyssyon of all our synnes An other cause is for that yf Christe had not ascended we shuld haue lacked all the graces and gyftes of the holy goost whiche
the hole Churche And some do expounde and take it for the communyon of the sacramentes of the churche whiche be commune vnto all menne be they ryche or pore free or bonde yonge or olde yf they be conteyned with in the vnytie of this churche And some do take and expounde it to sygnyfye that vnitie whiche is betwene Chryste and all true chrysten men that is to saye betwene the heed and his mysticall body And for as moche as by the cōmunion and participation of the sacrament of the Altare we be inserted in to the body of Christe and so we be incorporated in Chryste and Christe in vs therfore some interpretours doo take that by this clause is sygnifyed the Sacramente of the Altare And some doctours do expounde it to sygnifye that treasour of the churche whiche is commune equally vnto all the membres of the same And those doctours whiche be of this opynion do interpretate that treasoure to be nothynge els but the grace that is to saye the mercye the goodnesse and the fauour of god in this worlde and glorye in the worlde to come They saye also that this grace of god is the commune treasour of all the electe people of god and that our pouertie is so extreme that of our selfes without this grace we shulde be vtterly nothynge They saye further that the effecte and vertue of this grace is to make vs hable to ryse from synne and flee from synne to worke good workes to receyue the rewarde of euerlastynge glorye to haue and reteyne the trewe sense and vnderstandynge of holy scrypture and to endewe vs with christen faythe hope and charitie Fynally they say that this grace worketh all those effectes in the electe people of god by two specyall Instrumentes whiche be the worde of God and his sacramentes And for as moche as bothe the worde and the Sacramentes haue all theyr effycacye by and thoroughe the myghte and operation of the holy gooste and for as moche also as this holy gooste dwelleth and abydeth onely in the Catholyque churche and in the membres of the same and worketh none of these effectes oute of the churche they thynke that by this clause Communion of Saynctes is mente here the treasoure of the Churche And that this treasoure is nothynge elles but the holy gooste hym selfe and his graces wherby and by the worde of god and his Sacramentes we atteygne remyssyon of synnes lyfe lyghte trouthe iustice eternall peace reste tranquillitie and helthe so longe as we be not dysseuered from the vnitie of this catholyke churche but do remayne therein as lyuely membres of the same In this Artycle it is also to be noted that remyssyon of synnes is the fynall cause of all the hole hystorie of Christe and of all the workes that euer he dydde or suffered for out sakes and our redemption and also the specyalle fruyte and profyte whiche trewe chrysten men doo receyue therby For surelye Christe became man and was borne crucyfyed deade and rose agayne to lyfe and ascended to heuen to the ende and entente to meryte and deserue for vs remyssyon of all our synnes for asmoche as hit was impossyble for vs to haue obteyned the same by any other meanes And the trouthe is that we canne by noo meanes be made partetakers of this meryte of Christe onelesse we shall fyrste fermely and stedfastely beleue in Christe and that he is the onely suffycyent auctoure causer and worker of remyssyon of al our synnes To the atteynynge of whiche faythe it is also to be noted that Chryste hath instytuted and ordeyned in the worlde but onely two meanes and instrumentes wherof the one is the mynystration of his worde and the other is the administration of his sacramentes instituted by hym so that it is not possyble to attayne this fayth but by one or bothe of these two meanes as shall be here after declared ⸫ Here foloweth the seconde parte of this treatyse conteynynge the declaration of the seuen sacramentes and fyrste of The sacrament of Matrimonye AS touchynge the sacrament of Matrimonie we thynke it conuenient that al bysshops and preachers shall instructe and teache the people commytted vnto theyr spyrytuall charge Fyrste howe that almyghty god at the first creation of man in paradyse consyderyng of his infinite wysedome and goodnes howe necessary it was to couple conioyne man woman togyther in mariage as well for theyr mutual ayde and comforte for the preseruation and continuaunce of mankynde in laufull succession as also that the same generation myght after the falle of man be exercysed perpetually vnto the worldes ende without synne or offence towardes god dyd not onely than and there conioyne Adam and Eue togyther in maryage and instytuted the sayde sacrament of Matrimonie and consecrated and blessed it by his holy worde but also descriued the vertue and effycacie of the sayde sacramente by the mouthe of Adam Who beinge inspyred with the holy goost whan he was by god conioyned in mariage with Eue spake these wordes folowynge Genes ii Lo nowe these bones and flesshe of Eue my wyfe be formed made of my bones and flesshe And therfore euery maryed man here after shall for his wyfes sake vtterly leue and forsake his father and mother and shall adhere and cleue vnto his wyfe only and the husband and the wyfe shall be .ii in one flesshe and in one body By whiche wordes it is ment that by the vertue and efficacie of Matrimonie ryghtfully and by the auctorytie of god contracted the man and woman whiche were before two bodyes be nowe vnyted and made to be one body durynge their lyues so that the husbande hath no power of his owne body to vse the same as hym luste and with whome hym lyketh but it is his wyfes and with her onely he maye vse the acte of matrimonie Nor the wyfe hathe any power of her owne body to vse it at her luste or with whom her lyketh but her body is her husbandes body and with hym onely maye she vse thacte of matrimony And therfore the sayde two persones so conioyned maye not be afterwarde diuided for any affection to father or mother or for any erthly thynge in the worlde but eche must adhere and cleue to other for as moche as they be nowe two persons in one fleshe and in one body Seconde howe that almyghty god repeted and renewed agayne his sayde institucion of matrimonye and sanctified and blessed it with his holy worde immediately after Noes fludde At whiche tyme beinge all the people of the worlde peryshed and dystroyed with the generalle deluge excepte the sayde holy Patriarke Noe his chyldren and theyr wyues whiche were than onely by goddis high prouidence and goodnes towardes mankynde preserued and lefte on lyue God callynge them out of the arke sayde vnto theym these wordes Growe you forthe nowe and increase by contynual generation and be you multiplyed in contynual succession and fulfyll you the erthe ageyne with
thyne owne fleshe And yf thou wolte thus do than shall thy lyght glyster out as bryghte as the sonne in the mornynge and thy helthe shall soner aryse vnto the and thy iustyce shall go before thy face and the glorie of god shall gather the vp that thou shalte not falle and whan so euer thou shalte call vpon god god shall here the and whan so euer thou shalte crie vnto god god shall saye Lo here I am redy to helpe the. Than shall thy lyght ouercome all darkenes and thy darkenes shal be as bryght as the sonne at noone dayes and than god shall gyue vnto the contynuall rest and shall fulfyll thy soule with bryghtnes and shall delyuer thy body from aduersitie and than thou shalte be lyke a gardeyn that most plentyfully bryngeth forth all kynde of fruites and lyke the wel sprynge that neuer shall want water These thynges and suche other shoulde be contynuallye taught and inculked into the eares of all trewe christen people to thintent to styre and prouoke theym vnto good workes and by the selfe same good workes to exercise and confyrme theyr faythe and hope and to ascertayne them that they shall for the same good workes receyue at goddis hande mitigation and remyssion of the miseries calamities and greuouse punyshmentes whiche god sendeth to men in this worlde for theyr synnes ¶ The Sacramente of the Altare AS touchynge the Sacrament of the Altare we thynke it conueniente that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spyrytualle charge that they oughte and must constantly beleue that vnder the fourme and fygure of breade and wyne whiche we there presentely do see and perceyue by outwarde senses is verayly sustancially and really conteyned and comprehended the veray selfe same body and bloude of our sauiour Iesu Chryst which was borne of the virgine Marie and suffered vppon the Crosse for our redemption And that vnder the same fourme and fygure of breade and wyne the veray selfe same body and bloudde of Christe is corporally really and in the veray same substance exhybyted distributed and receyued vnto and of all them whiche receyue the sayde sacramente And that therfore the sayde sacrament is to be vsed with all due reuerence and honour and that euery man ought fyrst to proue and examyne hym selfe and relygyously to trie and serche his owne conscience before he shall receyue the same accordynge to the sayinge of sainct Paule i. Cor. ii who so euer eateth this body of Christe vnworthily or drinketh of this blode of Christe vnworthily shall be gyltie of the veray body and blode of Christe Wherfore let euery man fyrste proue hym selfe and so let hym eate of this breadde and drynke of this drynke For who so euer cateth it or drynketh it vnworthily he eateth and drynketh it to his owne dampnation bycause he putteth no dyfference betwene the very body of Chryst and other kyndes of meate ¶ The sacrament of Orders AS touchynge the sacrament of holy orders we thynke it conuenyent that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spyrytuall charge Fyrste howe that Christe and his apostels dyd institute and ordeyn in the newe testament that besydes the ciuile powers and gouernaunce of kynges and pryncis which is called Potestas gladii the power of the swerde there shulde also be continually in the churche milytant certayne other mynysters or offycers whiche shulde haue speciall power auctoritie and commission vnder Christe to preache and teache the worde of god vnto his people to dyspense and admynyster the sacramentes of god vnto them and by the same to conferre and gyue the graces of the holy gooste to consecrate the blessed bodye of Christe in the sacramente of the altare to loose and absoyle from synne all persones whiche be duely penitent and sorye for the same to bynde and to excōmunicate suche as be gyltie in manyfeste crymes and synnes and wylle not amende theyr defaultes to ordre and consecrate others in the same rome ordre and offyce whervnto they be called and admitted them selfe and fynally to fede Christis people lyke good pastours and rectours as the apostelle calleth theym with theyr holsome doctrine and by theyr contynual exhortations and admonitions to reduce them from synne and iniquitie so moche as in them lyeth and to brynge them vnto the perfyte knowlege the perfyte loue and drede of god and vnto the perfite charitie of theyr neyghbours Item that this offyce this ministration this power and auctoritie is no tyrannycall power hauynge noo certayne lawes or lymyttes within the whiche it oughte to be conteyned nor yet none absolute power but it is a moderate power subiecte determyned and restrayned vnto those certayn endes and lymyttes for the whiche the same was appoynted by goddis ordinaunce Whiche as was sayde before is onely to admynyster and dystrybute vnto the membres of Christis misticall bodye spirituall and euerlastyng thinges that is to say the pure and heuenly doctrine of Christis gospell and the graces conferred in his sacramentes and further to do and execute suche other thynges apperteynynge vnto theyr office as were before rehersed And therfore this sayde power and administration is called in some places of scripture Domum et gratia a gyfte and a grace and in some places it is called Claues siue potestas clauium that is to say the keyes or the power of the keyes Wherby is sygnified a certayn limitted office restrayned vnto th execution of a speciall fūction or ministration Rom. i. i. Ti. iiii Ephe. iiii according to the saying of saint Paule in the fyrste chapytre of his epistle to the Romaynes and in the fourth chapyter of his fyrste epistle vnto Timothe and also in the fourthe chapytre of his epistle vnto the Ephesians where he wryteth in this sentence Whan Christ ascended in to heuen he subdued and vanquisshed veray captiuitie her selfe and ledde or made her thrall and captiue and distributed and gaue dyuers heuenly gyftes and graces vnto men here in erthe And amonge all he made some apostels some priestes some euangelistes some pastors and doctors to the intente they shulde execute the worke and office of theyr administration to the instauration instruction and edifieng of the membres of Christis misticalle bodye And that they shulde also not cease from the execution of theyr sayd office vntylle all the sayde membres were not onely reduced and brought vnto the vnytie of the faythe and the knowlege of the sonne of god but also that they were come vnto a perfite state and full age therin That is to say vntyl they were so establyshed and confirmed in the same that they coulde no more afterward be wauerynge therin be led or caried lyke chyldren into any contrary doctrine or opinion by the craft subtyle persuasion of the false pastours and teachers whiche go aboute by crafte to brynge them into erronius opinions but that they
shulde constantely folowe the true doctrine of Christis gospel growynge encreasyng continually by charitie vnto a perfit membre of that body wherof Christ is the very heed In whome yf the hole body that is to say yf euery part membre be growen and come vnto his perfite estate not al in lyke but euery one according to the gyfte and qualitie whiche is deputed vnto it and so be compacted vnited and corporated togyther in the sayde bodye no doubte but that the hole bodye and euery parte therof shall therby be made the more perfite and the more stronge by reasone of that naturall loue and charitie whiche one membre so vnited in the body hath vnto the other By these wordes it appereth euidently not only that saint Paule accompted and nombred this sayd power and office of the pastours and doctours amonge the propre and speciall gyftes of the holy gooste but also it appereth that the same was a limited power and office ordeyned specially and onely for the causes and purposes before rehersed Item that this power office and administration is necessarie to be preserued here in erthe for thre speciall and principall causes Fyrste for that it is the commaundemente of god it shulde so be as it appereth in sondrye places of scrypture Seconde for that god hath instituted and ordeyned none other ordinarie meane or instrument wherby he woll make vs partakers of the reconciliation whiche is by Christ and conferre and gyue the graces of his holye spirite vnto vs and make vs the ryght enheritours of euerlastynge lyfe there to reigne with hym for euer in glorye but onely his worde and sacramentes And therfore thoffyce and power to minister the sayde worde and sacramentes maye in no wyse be suffered to peryshe or to be abolysshed accordynge to the sayenge of saincte Paule Rom. x. Howe can men inuocate and call vpon the name of hym in whom they beleue nat And howe can men beleue in hym of whom they neuer herde tell And howe shulde men here tell of god oneles there be some men to shewe and preache vnto them of hym And howe shall men dare take vpon them to preache and shewe of god oneles they be fyrste sent with auctorytie and commyssion from god so to do And therfore it is sayde by the prophete Esai Esa lii Naum. i. Blessyd be the feete of those preachers whiche beynge auctorysed and sent by god do preche and shewe vnto vs the peace and benefytes whiche we receyue by Christe Thirdely bycause the sayde power and offyce or function hath annexed vnto it assured promyses of excellent and inestymable thinges For therby is conferred and gyuen the holy goost with all his graces And fynally our iustification and euerlastynge lyfe Rom. i. accordynge to the sayenge of sainte Paule where he saith I am not asshamed of the rowme and offyce whiche I haue gyuen vnto me by Christe to preache his gospell For it is the power of god that is to say the electe organe or instrumente ordeyned by god and endued with suche vertue and efficacie that it is able to gyue and mynyster effectually euerlastynge lyfe vnto all those that woll beleue and obey the same Item that this office this power and auctorite was commytted and gyuen by Christe and his apostelles vnto certayne persons onely that is to say vnto priestes or bysshops whom they dyd electe calle and admytte therunto by theyr prayer and imposition of their handes Seconde we thynke it conuenyent that all bysshops and preachers shall instructe and teache the people commytted vnto their spirituall charge that the sacramente of orders may worthyly be called a sacrament bycause it is a holy rite or ceremonye instituted by Christe and his apostelles in the newe testament and dothe consyste of two partes lyke as the other sacramentes of the churche do that is to saye of a spirituall and an inuisible grace and also of an outwarde and a visible signe The inuisible gyfte or grace conferred in this sacrament is nothynge els but the power the office and the auctorytie before mencyoned The visible and outwarde sygne is the prayer and imposition of the bysshoppes handes vpon the person whiche receyueth the sayde gyfte or grace And to the intente the churche of Christe shulde neuer be destituted of suche mynisters as shulde haue and execute the sayde power of the keyes it was also ordeyned and commaunded by the apostels that the same sacrament shulde be applyed and administred by the bysshoppe frome tyme to tyme vnto suche other persones as had the qualities necessaryly required ther vnto whiche sayde qualities the apostels dyd also very diligently descriue as it appereth euidentlye in the .iii. i. Tim. iii Titum i. chapiter of the fyrste epistle of saynct Paule to Tymothe and the fyrste chapiter of his epistle vnto Titus And surely this is the hole vertue and efficacie and the cause also of the institution of this sacrament as it is founded in the newe testament For all be it the holy fathers of the churche whiche succeded the apstoles myndynge to beautyfie and ornate the Churche of Christe with all those thynges which were commendable in the temple of the Iewes dyd deuyse not onely certayne other ceremonies than be before rehersed as tonsures rasures vnctions and suche other obseruances to be vsed in the ministration of the sayde sacrament but dyd also institute certayne inferiour orders or degrees as ianitours lectours exorcistes accolites and subdeacons and deputed to euery one of those certayne offices to execute in the churche wherin they folowed vndoubtedly the example and rytes vsed in the olde testamente yet the trouthe is that in the newe testamente there is no mention made of any degrees or distinctions in ordres but onely of deacons or ministers and of priestes or bysshops Nor there is any worde spoken of any other ceremony vsed in the conferrynge of this sacrament but onely of prayer and the imposition of the bysshops handes Thyrdely forasmoche as it is an olde heresy of the Donatistes condempned in generalle counceylles to thynke that the worde of god and his sacramentes shulde lose and be of none efficacie strengthe or vertue when they be ministred by men of yuell viciouse and fylthy lyuynge we thynke it conuenient that all bysshops and preachers shall instructe and teache the people cōmytted vnto theyr spyrytuall charge that accordynge to the saying of sayncte Gregorie Nazianzene Lyke as there is no dyfference betwene the selfe same image or fygure of any thynge enprynted with a sygnette of golde and with a sygnette made of yron or wodde or any other vyler matter euen so the worde and sacramentes of god mynystred by any euyll and noughtie man be of the same selfe vigour strength and efficacie as when they be minystred by a man of excellente vertue and goodnes The cause and reason wherof is for that the priestes and bysshoppes all thoughe in the execution of theyr offyce and ministration they do vse
and exercyse the power and auctorytie of god commytted vnto theym and doo supplye and represente his towme and place yet they be not the pryncipall nor the sufficient or efficient causers or gyuers of grace or of any other spyrytuall gyfte whiche procedeth and is gyuen of god by his worde and his sacramentes but god is the onely princypall sufficiente and perfyte cause of all the efficacie of his worde and sacramentes and by his onely power grace and benefyte it is that we receyue the holy goost and his gracis by thoffyce and ministration of the sayde priestes or bysshoppes And the sayde priestes or bysshoppes be but onely as his instrumentes or officers to execute and minister with theyr handes and tongues the outewarde and corporall thynges wherby god worketh gyueth grace accordynge to his pacte and couenaunt made with and vnto his espouse the churche And this to be true Chrisostome affirmeth Chrisosto Ho. lxxxv suê‘ IoaÌ„ in his .85 homelie vpon saint IohnÌ„ where he sayth in this maner what speke I of priestes I say that neither angel nor arcangel can of his owne power gyue vs any of those thynges whiche be gyuen vnto vs from god but it is the father the sonne and the holy gooste whiche is the effectuall cause of all those thynges The prieste dothe onely put to his hande and his tongue And in this poynte sayncte Ambrose also agreeth with the sayde opinion of Chrisostome For in his boke De dignitate sacerdotali he saythe these wordes The priest layeth his handes vpon vs but it is god that gyueth the grace The priest layeth vppon vs his besechynge hande but god blessethe vs with his myghty hande The byshoppe consecrateth an nother bysshoppe but it is god that gyueth the dygnitie wherfore we must alwayes thynke beleue that the vertue efficacie of the worde of god his sacramentes consyste and depende in and vpon the coÌ„maundement ordynaunce power and auctoritie of god onely And that neyther the merytes and worthynes of the ministers be they neuer of suche excellencie do gyue them theyr auctoritie strength or efficacie neyther yet the malyce or corrupte lyuynge of them be it neuer so yuell onles they be open blasphemors of the gospell as the iewes and the Turkes be can frustrate or take away from the sayde worde or sacramentes theyr sayde power auctoritie Chrisosto Ho. lxxxv suê‘ IoaÌ„ strength or vertue For as Chrisostome sayth in the said homelie Yf god made not only an asse to speke but also gaue his benediction blessynge vpon the iewes by Balaam that false and wycked prophete so wrought these spirituall graces by suche vncleane impure instrumentes and that for the loue onely whiche he had vnto the Iewes whiche neuer the lesse were great offenders agaynst god no doubte but that god woll moche rather sende downe vnto vs his faythfull people the graces of his holy spirite and wol worke all other thynges necessarie for vs by our priestes and bysshops althoughe they be neuer so euyll of theyr lyuynge Fourthely for asmoche as after the mynde of certayne doctours of the churche this hoole power and auctoritie belongynge vnto priestes and bysshoppes is deuyded in two partes wherof the one is called Potestas ordinis and the other is called Potestas iurisdictionis and for asmoche also as good consent and agrement hath alwaye ben in the churche concernynge the sayde fyrste parte and contrary moche controuersie for this other parte of iurisdiction we thynke it conuenient that all bysshoppes and preachers shall instruct and teache the people commytted vnto theyr spiritual charge that the iurisdiction commytted vnto priestes and bysshoppes by thauctorite of goddes lawe consisteth in thre special pointes The fyrste is to rebuke and reprehende sinne and to excommunicate the manifeste and obstinate sinners that is to say to separate exclude and repelle from the communion and perception of the sacramentes and to reiecte and caste out of the congregation and company of Christis people suche persons as haue manifestly commytted mortall synne and do obstinately perseuer in the same and to absoyle and receyue them agayne whan so euer they shall returne vnto the churche by condigne penaunce And forasmoche as suche persones as do coÌ„mytte manifest and open sinne do therby offend not only god but also some other of the multitude and congregacion whiche they be of although the saide persones so offendynge publikely do not obstinatly perseuer in their synne so coÌ„mytted yet the priestes and bysshops by thauctorite of their sayd Iurisdiction maye in some cases vppon consyderation of the crime and qualitie of the personne so offendynge susspende and inhibite theym for a tyme from the receyuynge of the sacramentes to the intente the same maye be not onely a medicine to the offenders them selfes but also an example and satisfaction vnto those persones whiche were before with theyr sayde manifest synnes offended And in this parte also twoo thynges be to be noted The fyrste is that all punysshemente whiche priestes or bysshoppes maye by thauctoritie of the gospell inflicte or put to any persone is by worde onely and not by any violence or constraynte corporall The seconde is that all thoughe priestis and bysshoppes haue the power and iurisdiction to excommunicate as is aforesayde yet they be not bounde soo precisely by any commaundement of god but that they ought and maye attempre moderate or forbeare the execution of theyr sayde iurisdiction in that parte at all tymes whan so euer they shall perceyue and thynke that by doinge the contrary they shulde not cure or helpe th offenders or elles gyue suche occasion of further trouble vnquyetnes in the churche that the peace and tranquillitie therof myght therby be impeched troubled or otherwyse interrupted or broken The seconde poynt wherin consysteth the iurysdyction commytted vnto priestes and bysshoppes by thauctoritie of goddis lawe is to approue and admytte suche persones as beinge nominated elected and presented vnto them to exercyse thoffyce and rome of preachynge the gospell and of minystrynge the sacramentes and to haue the cure or iurysdiction ouer these certayn people within this parisshe or within this diocesse shall be thought vnto them mete and worthy to exercyse the same and to reiecte and repelle from the sayde rowme suche as they shall iudge to be vnmete therfore And in this parte we must knowe and vnderstande that the sayd presentation and nomination is of mannes ordinaunce and apperteyneth vnto the founders and patrones or other persons accordynge to the lawes and ordynaunces of men prouided for the same As for an example within this realme the presentation and nomination of the bysshopryques appertayneth vnto the kynges of this realme and of other lesser cures and personages somme vnto the kynges hyghnes some vnto other noble men some vnto bysshoppes and some vnto other persones whome we calle the patrones of the benefyces accordynge as it is prouyded by the order of the lawes and ordynaunces
vnto their spirituall charge that ageynst this cōmaundement offende all they whiche by crafte or by violence vpon see or lande spoyle robbe or take away any other mannes seruaūt or chylde lande or inheritaunce horse shepe or catal fysshe foule conyes ordere money iewels apparayle or any other thynge whiche is not his owne And lykewise offende they ageynste this commaundement whiche haue goodes gyuen to an vse and put them not to the same vse but kepe them to theyr owne aduantage As maisters of hospitalles and fals executours whiche conuert the goodes gyuen to the sustentation of the poore folkes and other good and charitable vses vnto theyr owne profite Item that all they whiche receyue rent or stipende for any office spirituall or temporall and yet do not theyr office belongynge therunto be theues and transgressours of this commaundement Item that all they whiche take wages or fee pretendynge to deserue it and yet do not in dede as labourers and hyred seruauntes whiche loyter and do not applye theyr busynes and lykewyse aduocates proctours atturneis councellours in any of the lawes whiche somtime for litel peyne take moche stipende or in theyr defaute and neglygence marre good causes or do any thynge to the hynderance of spedye iustice for theyr owne aduantage do transgresse this cōmandment Item that all they transgresse this commaundement whiche bye any stolen goodes knowynge that they be stolen or that bye thynges of them that haue no auctoritie to selle theym or alyenate them yf they knowe the same And lyke wyse do they that fynde thynges loste and knowynge the owner therof woll not restore them or woll not do theyr dylygence to knowe the owner They also whiche defraude theyr hyred seruauntes of theyr due wages and they that borow any thinge or receyue any thynge delyuered vnto them vpon truste and woll not restore the same agayne and they that vse false weyghtes or measures or deceitefull wares or selle theyr owne wares at vnreasonable price farre aboue the iuste valour and they that engrosse and bye vp any kynde of wares hole into theyr owne handes to the intente that they maye make a scarsenes therof in other mens handes sell it agayn as they lyste and generally al couetouse men brybers whiche by any meanes vnlaufully gette or vnmercifully kepe from them that haue nede be transgressours and breakers of this commandement ¶ The declaration of the nynthe commaundement AS concernyng the nynthe cōmaundement we thynke it conuenyent that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge Fyrste that by this commaundement is forbydden all maner of lyinge sclaunderynge bacbytynge false reportynge false accusynge yuell councellynge and all maner of mysusyng of our tongue to the hurte of our neyghbours whether it be in theyr body and goodes or in theyr good name and fame Iaco. iii. The apostle saynct Iames lykeneth the tongue of a man vnto a bytte in a horse mouthe whiche turneth the hole horse euery waye as pleaseth hym that sytteth on the horse backe And he compareth it also vnto the helme of a shyppe wherby all the hole shyppe is ruled at the pleasure of hym that gouerneth the helme And thyrdely he compareth it vnto a sparcle of fyre whiche yf it be suffred woll burne vp a hole towne or citie And surely al these comparysons be veray apte mete For the tongue of a man no doubte is the chiefe staye of all the hole body eyther to doo moche good or elles to doo moche hurte The voyce of the tongue perceth the hartes of the herers and causeth theym to conceyue of other menne good or yuell opynyon it kendleth or quencheth contention it dysposeth men to warre or peace and moueth the herers sondry wayes to goodnes or vyce And lyke as the great ragyous flames that go frome howse to howse come but of one sparkle whiche in the begynnyng myght haue ben easyly quenched but by negligēce and sufferaunce encreaseth and waxeth so great that no mā can resyst it And lyke as fyre is a great commoditie many wayes yf it be well and wysely vsed and contrary an vtter destruction yf it be suffered and no hede taken therunto Euen soo of a mannes tongue althoughe it be but a veray smal membre of the body yet there commeth excedyng great benefite bothe to hym selfe and others if it be wel and wysely gouerned And contrary wyse yf no hede be taken therunto but be suffered to runne at large thanne it is not one syngle yuell alone but a rote and occasyon or rather an heapynge together of all yuelles And bycause that of the tongue commeth so moche good or so moche yuell therfore by this commaundement is not onely forbyd all yuell vse of the tongue to the hurte of our neyghbours but also in the same is commaunded all the good vse of the tongue to the benefite of our sayde neyghbours As to be true and playne in our wordes to be faythfull in couenauntes bargaynes and promyses to testifie the trouthe in all courtes iugementes and other places to reporte well of them that be absent to vse gentyll wordes to them that be presente to gyue good councell and exhortation to all goodnes to dysswade frome all yuell and whan we knowe any man to do amysse not to publisshe his faulte to other men to his hynderaunce and sclaunder but rather to admonysshe hym pryuely betwene hym and vs and to seke his reformation to speke well by our ennemyes to pacifie and set at one them that be ennemyes to excuse them and to answere for them that be vniustly sclaundered And generally in all other thynges to vse our tonges in trouthe to the welthe of our neyghbours ¶ Seconde we thynke it conuenyent that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that ageynst this commaundement offende all they whiche by lyinge and vtterynge of false speche deceyue and hurte any man and suche lyers be the dyuels chyldren For as saynct Iohn̄ sayth in his gospell Ioā viii The dyuel is a lyer and the father of lyers And therfore biddeth saynct Paule that we shuld put away lying Ephe. iiii and speke trouthe euery man to his neyghbour Item that al they offend ageynst this cōmaūdement which be detracters backbyters sclaunderers Eccle. x. whom the wise mā doth lyken vnto serpentes that priuely byte or stinge men behynde whan they be not aware thereof And surely suche men what so euer they pretende go not aboute to heale and amende theym that do amysse but rather to satysfye theyr owne malyce and sclaunderous tongues For lyke as the surgion that woll heale a wounde dothe couer it and bynde it that it take no open ayre so yf we intende the amendment of our neighbours faulte we muste not open it abrode to his hurte but we must be sorie and pray to god for hym and soo takynge hym vnto vs we muste pryuely
here in this worlde they care not or lytell regarde the wyl pleasure and cōmaundementes of god And therfore surely we haue greatte nede contynually to pray accordynge to Christes doctrine in this thyrde petition for ayde vnto our heuenly father that being thus clothed and encombred with this corruptyble flesshe here in this worlde whiche dulleth and draweth downe mannes mynde as the wyse man sayth It may please hym to graūt vs the grace that so longe as we lyue here we maye fulfylle his wyll in all thynges and not our owne and so to haue a dwellynge place in his citie And contrarye that the dyuelle may neuer haue power to take vs and to bringe vs vnto his citie and possessyon ¶ The sense and interpretation of the fourth Petition O Oure heuenly father we beseche the gyue vs this daye our dayly breadde Gyue vs meate drynke and clothynge for oure bodyes Sende vs encrease of corne fruyte and catayle Gyue vs helthe and strengthe reste and peace that we may leade a peasible and a quiete life in al godlines and honestie Graunte vs good successe in all our busynes helpe in aduersytie and peril Graunt vs we beseche the all thynges conuenient for our necessitie in this temporalle lyfe And to thē to whom thou doest vouchsafe to gyue more than theyr owne portion necessarie for theyr vocation and degree gyue thy grace that they maye be thy dylygent and true dyspensatours and stewardes to dystrybute that they haue ouer and aboue that is necessarie consyderynge theyr astate and degree to them that haue nede of it For so good lorde thou doest prouyde for thy poore people that haue nothyng by thē whiche haue of thy gyfte suffycyent to relieue them selfe and other And gyue also thy grace to vs that we haue not to moche solicitude and care for these transytorye and vnstable thynges but that our hartes may be fyxed in thynges whiche be eternall and in thy kyngedome whiche is euerlastynge And yet more ouer good lorde not onely giue vs our necessaries but also conserue that thou dost gyue vs cause that it maye come to our vse by vs to the poore people for whome by vs thou hast prouided Giue vs grace that we may be fed and nourisshed with al the lyfe of Christ that is to say bothe his wordes workes And that they maye be to vs an effectual example spectacle of al vertues Graunt that al they that preache thy worde may profytably godly preache the thy sonne Iesu Christ through all the worlde And that all we whiche here thy worde preached maye so be fed therwith that not onely we may outwardely receaue the same but also digest it within our hartes and that it maye soo worke and fede euery parte of vs that it may appere in all the actes and dedes of oure lyfe Graunte that the holy sacramente of the Altare whiche is the breade of lyfe and the veray flesshe and bloode of thy sonne Iesu Christe maye be purely mynystred and dystrybuted to the comforte and benefyte of all vs thy people and that we also may receaue the same with a ryght faythe and perfyte charytie at all tymes when we ought to receaue the same and specyally agaynst our deathe and departynge out of this worlde soo that we maye be than spiritually fedde with the same to our saluation and therby enioy the lyfe euerlastynge Gyue vs an inwarde hungre thyrste to haue thy worde and the ryghtuous lyuynge taught in the same Graunte this also mercyfull father that all false doctrines contrary to thy worde whiche fedeth not but poysoneth and kylleth the soule may be vtterly extincte and cast awaye out of thy Churche so that we maye be fedde as well with the true doctrine of thy worde as with all other thinges necessary for vs in this lyfe ¶ For the better vnderstandynge of this fourthe petition we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge Fyrste howe that our lorde teacheth vs not in this petition to aske any superfluous thynges or thynges of pleasure or delyte but onely thynges sufficient And therfore he byddeth vs onely aske breade wherin is not mente superfluous ryches or great substaunce or habundaunce of thynges aboue our estate and condycyon but suche thynges onely as be necessary and suffycyent for euery man in his degree And that this is the meanynge of this worde i. Tim. vi saynct Paule declareth at good lengthe where he sayth we haue brought nothyng in to this worlde ne shal take any thing with vs whā we shall departe hense And therfore yf we haue meate and drinke and clothe that is to say thynges sufficient we ought to holde our selfe contente For they that set theyr myndes on ryches and woll haue superfluities more than nedeth or is expedient to theyr vocation they fall into dangerous temptations and into the snares of the dyuell and into many and vnprofytable and noysome desyres whiche drowne men into perdicion and euerlastynge damnation for the sprynge and rote of all euyls is suche superfluous desyre Prou. iii. The wyse man also makynge his suite to our lorde sayth Gyue me neyther pouertie ne excesse but only thinges sufficient for my liuing left that hauynge to moche I be prouoked to denye god and to forgette who is the lorde and on the other syde lest that by pouertie constrayned I falle vnto thefte and forsweare the name of my god These two wyse men the one of the olde the other of the newe testamente agree with the lesson of our sauyour Bothe aske breade that is thynges necessary and bothe refuse and renounce superfluities as thynges vnprofytable daungerous and noysome ¶ Seconde that in these wordes of our sauyour Iesu Christ be reproued all those persones whiche eate not theyr owne breade but deuoureth other mens breade Of whiche sorte be all those whiche lyue of rauyn and spoyles of thefte of extorcyon of crafte and deceyte Item all they whiche neyther laboure with theyr handes nor otherwyse apply theyr study industry and dylygence to some thynge whiche is good and beneficial in the cōmune weale and to the honour of god but lyue in ease reste ydelnes and wanton pleasures without doynge or carynge for any suche thynge Item all they whiche beyng called in this worlde vnto any roume office or auctoritie do abuse the same and do not employ them selfe accordyng to theyr vocation ¶ Thyrdely that althoughe we be bounde by labour or other laufull meanes to prouyde for our selfes frome tyme to tyme a suffycyent lyuynge yet we muste surely beleue and truste that oure father in heuen prouydeth for vs also and that all our owne prouysyon and industrie is in vayne without his prouysyon For it is he that gyueth vnto vs and taketh from vs at his pleasure more or lesse Therfore not withstandynge all our owne laboure industrye and dylygence yet we must thanke hym