all mysvse of the tongue Soo in this laste commaundement vnder the name of desyrynge of an other mannes wyfe and goodes is vnderstande all maner of yuell and vnlawful desyre of any thynge And lyke as in this precepte is forbydde all yuell desyres Euen soo in the same be cōmaunded all good desyres good affections good inclinations to godly thynges and the perfyte obedience of our hartes vnto goddis wyll Whiche all though we shall not fully and absolutely atteyne vnto whyle we be in this lyf yet this commaundement doth bynde vs to enforce and endeuour our selues therunto by contynuall resystynge and fyghtynge ageynst the sayd corruption concupiscence and euyll desyres Forasmoche as they be the veray roote and springe frome whense dothe flowe and growe all yuell dedes and viciouse lyuynge Mat. xv as Christ sayth in the gospell From the harte springeth all yuelle thoughtes murder adulterie fornication thefte false wytnesse blasphemie And the same is shewed dayely by experience For whan a manne desyreth an other mans goodes yf he can not haue them than he falleth into enuy and grutcheth agaynst them that haue suche goodes and desyreth euyll towardes them and is gladde whan they haue losse or hurte All whiche yuell affections procede of the sayde vnlaufull desyre i. Tim. vi For as saynct Paule sayth Suche as be not content but desyre to be riche they fall into diuers temptations and snares of the diuelle and in to many noysom and vnprofitable wisshes and desyres whiche drowneth men into perdicion and destruction For the rote of all euyll is Cupidite or vnlaufull desire of goodes in this world And suche persones as haue moche folowed this couetousnes haue erred from the fayth and wrapped theym selfes in many pangues and sorowes Fourthely we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people committed vnto theyr spirituall charge that all maner of men be in suche wyse culpable of the transgression of this commandement that no man can iustifie hym selfe in the syght of god For god loketh through euery mans hart and fyndeth there in moche corruption and concupiscence althoughe in some more some lesse accordynge as they haue more or lesse mortified theyr sayde flesshely and worldely concupiscence And yf there were no more commandementes of god but this one yet is there no man in this worlde but yf he diligently enserche his owne harte and conferre it with this commandement he shall anone perceyue that he is many wayes culpable and guyltie before god by transgressyon of this commandement yf god shulde entre into strayte iugement with hym and deale with hym accordinge to iustice without mercye But amonge all other they chiefely be transgressours of this commaundement whiche by deliberation and full consent caste theyr myndes and studies to accomplysshe the concupiscence and desyre whiche they haue to obteyne and gette an other mans wyfe childe seruaunt house lande corne catall or any thynge or goodes that be his And they also be transgressours of this commaundement whiche by enuy be sory of theyr neighbours welth and prosperetie or be gladde of theyr sorowe hynderaunce or aduersitie and also all they whiche do not sette theyr myndes and studies to preserue maynteyn and defende vnto theyr neighbours as moche as lieth in them their wyues chyldren seruauntes howses landes goodes and all that is theyrs For as before is declared this commaundement not only forbyddeth vs to desyre from our neyghbour any thynge whiche is his but by the same we be also commaunded gladdely to wysshe and woll vnto hym that he may quietely possesse and enioy all that god hath sent hym be it neuer so great habundaunce And this mynde we ought to beare vnto euery man by this commaundement not onely yf they be our frendes louers but also yf they be our ennemies and aduersaries ¶ Here folowe certayne notes necessarie to be lerned for the better vnderstandynge of the tenne commaundementes FYrste it is to be noted Exod. xix xx howe that oure lorde not onely deliuered vnto Moyses when he was in the mounte of Sina two tables of stone wherin these tenne commaundementes were writen with goddis owne fynger and not by Moises ne any other creature but also howe in the same place and at the same tyme god thretened to punisshe all them greuously and extremely yea to the thirde and fourthe generation whiche shulde transgresse any of the sayd commaundementes and contrarie howe he promysed to shewe mercye and to gyue lyfe euerlastynge to all them that shulde obserue and kepe the same Whiche thynge was afterwarde confyrmed by our sauiour Christ Luc. xviii For when a certayne great man asked hym what he shulde do to come vnto the lyfe euerlastynge Christ answered hym and sayd If thou wolte come vnto the kyngedome of heuen kepe the commaundementes ¶ Seconde it is to be noted that all the workes of mercy all good thynges whiche we be bounde to do and lykewyse all synnes whiche we be bounde to eschewe and leue vndone be sufficiently conteyned and comprised in these two tables For where as our hole offyce and duetie as well to god as to our neyghboure standeth in harte worde and dede The fyrst foure precepts whiche be the preceptes of the fyrst table conteyne our sayd hole duetie towardes god The syxe other preceptes whiche be preceptes of the seconde table conteyne oure hole duetie towardes our neyghbour For the fyrst commaundement chiefely sheweth howe we ought to ordre oure selfe vnto god in our hartes by pure fayth hope loue and drede The seconde and fourth sheweth howe we ought to ordre our selfes vnto hym in our outwarde actes and dedes The thyrde sheweth howe we ought to ordre our selfes vnto hym in oure tongue and wordes And likewise the .v. the .vi. the .vii. .viii. do shewe howe we shulde ordre our outwarde actes dedes vnto our neighbours The .ix. howe we shulde ordre our wordes and tongues vnto them And the .x. howe we shulde be towardes them in harte and mynde ¶ Thyrdely it is to be noted That for as moche as out of a good harte endewed and replenysshed with the loue of god and our neyghboure spryngeth forthe all good wordes and workes And out of an yuell harte voyde of the loue and drede of god and replenysshed with hate and malyce towardes our neyghbour spryngeth forth all yuell wordes workes accordynge to the sayinge of our sauyoure in the gospell where he sayth That a good man out of the good treasoure of his harte bryngeth forthe all those thynges that be good Mat. xi and an yuell man out of the yuell treasure of his harte bryngeth forthe those thynges that be yuell Therfore oure sauyour Christ reduceth all these tenne commaundementes vnto two commaundementes belongynge to the hatte that is to saye to the loue of god and our neyghboure Mat. xxii For where as the pharisees came vnto Christ and sayde Mayster whiche is the greatest
the hole trinitie yet the thyng was not done and accomplysshed without or before her consent was graūted for the which so solemne a messanger was sent And how hygh grace was this that after the defaulte made throughe the perswasion of the fyrst womā our mother Eua by whom Adam was broughte in to dysobedience this blessed virgin was electe to be the instrument of our reparation in that she was chosen to beare the sauyour and redemer of the worlde And is not this a wonderfull prerogatiue to see a virgin to be a mother and agaynste the generall sentence of the malediction of Eua to conceyue brynge forthe her chylde without synne And who can esteme that meruaylous solace and comforte whiche was in her harte whan she enbraced that chylde and nourysshed it with her pappes had contynually company of suche a sonne so many yeres togyther Wherfore we may worthyly say that she is the moost blessed of al other women And to the intent that all good christen men shulde repute and take her soo beholde the prouidence of god that wolde by an nother witnesse confirme the same For euen the same wordes that the aungell spake the blessed matron saint Elisabeth spake also and where the aungell made an ende there she began The aungell made an ende of his salutation with these wordes Blessed arte thou among women The blessed matrone began her salutation with the same wordes declaryng that she was enspired with the same spirite that sent the aungel that they were bothe ministers of the hole Trinitie the one from heuen the other in erthe And afterwarde she added these wordes and sayd And blessed is the fruict of thy wombe These be not the wordes of the aungell but of saynct Elisabeth For whan the virgin Marie came to salute her the sayd Elisabeth beyng inspired with the holy goost and knowyng that the virgin Marie was conceyued spake these wordes of the fruict that the virgin shulde brynge forthe And here is also an other wonderfull thynge to be noted for as it appereth in the gospell the chylde in saynt Elisabethes wombe that is to saye saynct Iohn̄ whiche yet had scant lyfe gaue testimony to this fruict that this fruict shulde saue hym and all the worlde and as a prophete he lepte for ioye in his mothers bealy And althoughe he coulde not yet speake yet neuer the lesse he declared by suche sygnes and tokens as he coulde that blessed was the fruict of that wombe This is the fruict that the aungell spake of sayinge his name shall be Iesus that is to saye a Sauyoure for he shall saue his people from theyr synnes And well he may be called the blessed fruict whiche hathe saued vs and geuen vs lyfe contrarye to the cursed fruict whiche Eue gaue to Adam by whiche we were dystroyed and brought to deathe but blessed is the fruict of this wombe whiche is the fruict of lyfe euerlastynge ¶ Fifthely we thynkh it conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this Aue Maria is not proprely a prayer as the pater noster is For a prayer proprely hath wordes of petition supplication request and suite but this Aue Maria hath no suche Neuer the lesse the churche hath vsed to adioyn it to the ende of the Pater noster as an hymne laude and prayse partly of our lord and sauyour Iesu Christ for our redemption and partely of the blessed virgin for her humble consent gyuen and expressed to the aungell at this salutation Laudes prayses and thankes be in this Aue Maria principally gyuen and yelded to our lorde as to the auctour of our sayd redemption but herewith also the virgin lacketh not her laudes prayse and thankes for her excellent and synguler vertues and chiefely for that she humbly consented accordynge to the sayinge of the holy matron saynt Elisabeth when she sayde vnto this virgin Blessed arte thou that dyddest gyue truste and credence to the aungelles wordes for all thynges that haue bene spoken to the shall be perfourmed ¶ The article of Iustification AS touching the order and cause of our Iustification we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this worde Iustification signifieth remyssyon of our synnes and our acceptation or reconciliation into the grace fauour of god that is to say our perfyte renouation in Christ ¶ Item that synners attayne this iustification by contrition and faythe ioyned with charitie after suche sorte and maner as is before mencioned and declared in the sacrament of penaunce Not as thoughe oure contrycyon or faythe or any workes procedynge therof can worthyly meryte or deserue to attayne the sayde iustification For the onely mercye and grace of the father promysed frely vnto vs for his sonnes sake Iesu Christ and the merytes of his bloode and passyon be the onely suffycyent and worthy causes therof And yet that not withstandynge to the attaynynge of the same Iustification god requyreth to be in vs not onely inwarde contrycyon perfite faythe and charitie certayne hope and confidence with all other spiritual graces and mocions whiche as was sayde before muste necessarylye concurre in remyssyon of our synnes that is to saye our Iustification but also he requyreth and commaundeth vs that after we be iustified we muste also haue good workes of charitie and obedyence towardes god in the obseruynge and fulfyllynge outwardely of his lawes and commaundementes For althoughe acceptation to euerlastynge lyfe be conioyned with iustification yet our good workes be necessaryly requyred to the attaynynge of euerlastynge lyfe And we beynge iustified be necessaryly bounde and it is our necessary duetie to do good workes accordynge to the sayinge of saynct Paule we be bounde Rom. viii not to lyue accordynge to the flesshe and to flesshely appetites for yf we lyue so we shall vndoutedly be damned And contrary yf we woll mortifie the dedes of our flesshe and lyue accordynge to the spirite we shall be saued For who so euer be led by the spyryte of god they be the chyldren of god Matt. xix And Christ sayth If you woll come to heuen kepe the commaundementes And saynct Paule spekynge of yuell workes saythe Gala. v. Who soo euer commytte synfull dedes shall neuer come to heuen Wherfore all good chrysten people must vnderstande and beleue certaynely that god necessaryly requyreth of vs to do good workes commaunded by hym and that not onely outwarde and ciuyle workes but also the inwarde spirituall motions and graces of the holy goost that is to saye To drede and feare god to loue god to haue ferme confidence and trust in god to inuocate and call vpon god to haue pacience in all aduersities to hate synne and to haue certayne purpose and wyl not to synne agayne and suche other lyke motions and vertues Matt. v. For Christe saythe we muste not onely doo outwarde cyuyle good workes but we must also haue these foresayd inwarde spirituall mocyons consentyng and agreable to the lawe of god The article of Purgatorye FOr as moche as due order of charitie requyreth and the boke of Machabees and dyuers auncient doctours playnely shewen that it is a veray good a charytable dede to pray for sowles departed And for as moche also as suche vsage hath contynewed in the churche so many yeres euen from the begynnynge we thynke it conuenient that all bysshoppes and preachers shal instructe and teache the people commytted vnto theyr spirituall charge that no man ought to be greued with the contynuaunce of the same that it standeth with the veray dewe order of charitie that chrysten men shulde pray for the sowles departed and commyt them in our prayers to goddes mercy and also to cause other to pray for them in masses exequies to gyue almes to other to pray for them wherby they maye be relyued and holpen of some parte of theyr peyne But for as moche as the place where they be the name therof kynde of peynes there also be to vs vncertayne by Scripture Therfore this with al other thynges be to be remytted to almyghty god vnto whose mercye it is mete and conueniente for vs to commende them trustynge that god accepteth oure prayers for them referrynge the reste holly to god to whome is knowen theyr estate and condicion Wherfore it is moche necessarie that suche abuses be clerely put awaye whiche vnder the name of purgatorie hathe bene aduaunced as to make men beleue that throughe the bysshop of Romes pardons soules might clerely be delyuered out of purgatorie and all the peynes of it or the masses sayd at Scala celi or other where in any place or before any ymage myght lykewyse delyuer them from all theyr peyne and sende them streyght to heuen and other lyke abuses LONDINI IN AEDIBVS THOMAE BERTHELETI REGII IMPRESSORIS AN. M.D.XXXVII CVM PRIVILEGIO
wordes woll not serue the fathers and mothers muste put to correction and by suche discipline saue theyr soules or elles they shall answere to god for them And truely they greatly deserue the indignation of god that whan they haue receyued of hym chyldren do not brynge them vp to his seruyce but without regard what commeth of them suffreth them to ren to the seruice of the diuell Thyrdely we thynke it conuenient that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that all christen men be bounde to exhibite and do vnto them whiche vnder god be their spiritual fathers and parentes of theyr soules the lyke and the selfe same honour i. Cor. iiii whiche as is aforesayde chyldren of duetie do owe vnto theyr naturall fathers ¶ Item that these spyrytuall fathers be appoynted by god Act. xx to mynister his sacramentes vnto them to brynge them vp and to fede theym with the worde of god and to teache them his gospelle and scripture and by the same to gouerne Hebr. xiii to conducte and to leade them in the streyght waye to the father in heuen euerlastynge ¶ Item that our sauiour Christe in the gospell maketh mention as well of the obedience as also of the corporalle sustynaunce Math. x. Luc. x. whiche al christen people do owe vnto theyr spiritual fathers Of the obedience he sayth that who so euer receyueth you receyueth me And in an other place he saythe He that hereth you hereth me and he that despisethe you despysethe me And in an other place he saythe Math. xxiii Hebr. xiii what so euer they bydde you do do it And sayncte Paule sayth Obeye your prelates and gyue place vnto them for they haue moche charge and care for your soules as they whiche muste gyue an accompte therfore that they maye do it with ioye and not with griefe that is to saye that they maye gladly and with moche comforte do theyr cure and charge whan they doo perceyue that the people be obedient to theyr teachynge lyke as on the contrary wyse they haue lyttell ioy or pleasure to do it whan they fynde the people disobedient and repugnant And for the sustynaunce of their lyuynge which is comprysed in this worde Honour as before is declared Christe sayth in the gospelle The workeman is worthye his wages Luc. x. i. Cor. ix And saynt Paule sayth who goeth on warrefare vpon his owne stipende And who planteth the vyne and eateth no parte of the fruicte And who fedeth the flocke and eateth no parte of the mylke And after foloweth Euen so hath the lorde ordeyned that they whiche preache the gospell shulde lyue of the gospell And therfore in an other place it is writen i. Tim. v. Priestes or auncientes that rule wel be worthy of double honour specially they that labour in the ministration of the worde of god and his doctrine In whiche place the apostell meaneth by double honour not onely the reuerence whiche is due vnto the spyrytuall fathers as is aforesayde but also that all chrysten people be bounde to mynister fynde and gyue vnto theyr spyrytuall fathers sufficiency of al thynges necessarie and requysite as well for theyr sustinaunce and fyndynge as for the quyete and commodiouse exercysynge and executynge of theyr sayde office ¶ Fourthly we thynke it conuenient that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this commaundement also conteyneth the honour and obedience whiche subiectes owe vnto theyr prynces also the office of princis towarde theyr subiectes Esai xlix For scripture taketh princes to be as it were fathers and nouryces to theyr subiectes And by scripture it appereth that it apperteyneth vnto thoffyce of princes to se that the ryght religion and trewe doctrine of Christe maye be maynteyned and taughte and that their subiectes maye be well ruled and gouerned by good and iust lawes and to prouyde and care for them that all thynges necessarie for theym maye be plentuouse and that the people and commune weale maye encrease and to defende theym frome oppressyon and inuasyon as well within the realme as without and to se that iustyce be ministred vnto them indifferently and to here benignely al theyr complayntes and to shewe towardes them although they offende fatherly pytie And finally so to correcte them that be euyll that they had yet rather saue them than lose them yf it were not for respect of iustyce and maintenaunce of peace and good order in the commune weale And therfore al theyr subiectes must ageyne on theyr parties and be bounde by this commaundement not onely to honour and obey theyr sayde prynces accordynge as subiectes be bounde to do and to owe theyr trouthe and fidelitie vnto theym as vnto theyr naturall lordes but they must also loue them as chyldren do loue theyr fathers yea they must more tendre the suertie of theyr princis person and his estate than their owne Euen lyke as the health of the heed is more to be tendered thā the health of any other membre And by this commaundemente also subiectes be bounde not to withdrawe theyr sayd feaultie trowthe loue and obedyence towardes theyr prynce for any cause what soo euer it be Ne for any cause they may conspire ageynst his person ne doo any thynge towardes the hynderaunce or hurte therof nor of his astate And furthermore by this commaundement they be bounde also to obeye all the lawes proclamations preceptes and commaundements made by theyr prynces and gouernours excepte they be ageynst the commaundementes of god And lykewyse they be bounde to obey all suche as be in auctorytie vnder theyr prynce as farre as he woll haue them obeyed They must also gyue vnto theyr prynce ayde helpe and assistence whan soo euer he shall require the same eyther for suertie preseruation or mayntenaunce of his person astate or of the realme or for the defence of any of the same ageynste all persons And when so euer subiectes be called by theyr prynce vnto priuey councell or vnto the parlyament whiche is the generall councell of this realme than they be bounde to gyue vnto theyr prynce as theyr lernynge wysedome or experyence can serue them the mooste faythfull counsell they can and suche as may be to the honour of god to the honour and suretie of his regall person and astate and to the generall welth of all his hole realme And further yf any subiect shal knowe of any thyng whiche is or may be to the annoyaunce or damage of his pryncis person or astate he is bounde by this commaundement to dysclose the same with all spede to the prince hym selfe or to some of his counceyll For it is the veraye lawe of nature that euery membre shall employe hym selfe to preserue and defende the heed And surely wysedome and policie woll the same For of conspiracie and treason commeth neuer no goodnes but infinite hurte