coupled togyther conteining as it is aforesayde the obedience to the hole doctrine and religion of Christe And here is to be noted that euery man that dothe offende god dothe not lose his faythe therby For they that synne by frailtie and sodeyn motions whiche iuste men doo not auoyde and be taughte therfore of Christ to say in their Pater noster Forgiue vs our trespasses as we forgyue them that trespasse agaynste vs Yet those men so breaking their promyse with god and slackyng in suche care and desyre as they shulde haue to please god neuerthelesse be not accompted to haue lost theyr fayth therby yea they also who after the knowlege of god fall into deadly synne aduisedly as they that committe murther adultery and other abhominations and soo falle from faythe as it is taken in the seconde acception and be therfore out of the state of grace and fauour of god for the tyme yet do not those men fall frome fayth as it is taken in the fyrst acception Luc. xii that is to saye from certayne and assured knowledge of god and his doctrine And therfore the gospell speaketh of a seruaunt that knoweth the wyl of his lord and dothe it not And saynt Iames in his epistle sayeth Iacob ii that Faythe may remayne without charitie Wherfore a transgressour of the lawe of almyghty God after baptisme kepeth styll a remorse of conscience and the lyghte of knowledge by Faythe wherby he seeth the remedyes howe to atteyne remyssion of synne and by a special gyfte of further grace is moued to vse the same remedyes and so by faythe walketh the wayes ordeined to atteine remission of sinnes as in the sacrament of penance shal be declared Thus we haue shewed two acceptions of fayth and declared that the fayth of knowledge may remayne in hym that hath fallen from fayth after the second acception But whether there be any special particular knowlege which man by faith hath certainly of him self wherby he may testify to him selfe that he is of the predestinates which shal to th ende perseuere in their callynge we haue not spoken ne can not in scripture ne doctours find that any such faith can be taught or preached Truth it is that in the sacramētes instituted by Christ we may cōstantly beleue the workes of god in them to our present comfort and applycation of his grace and fauour with assurance also that he wyll not faile vs if we fall not from hym Wherfore so continuinge in the state of grace with hym we may beleue vndoubtedly to be saued But forasmoche as our owne frailty and naughtynes ought euer to be feared in vs it is therfore expedient for vs to lyue in contynuall watche and continuall fight with our enemies the deuyl the fleshe and the world and not to presume to moche of our perseuerance contynuance in the state of grace which on our behalfe is vncertayne and vnstable For although goddis promises made in Christe be immutable yet he maketh them not to vs but with cōdition so that his promise standyng we may yet faile of the promise bicause we kepe not our promise And therfore if we assuredly recken vpon the state of our felicitie as grounded vppon goddis promise and do not therwith remēbre that no man shal be crowned onles he laufully fight we shal triumph before the victory and so loke in vain for that whiche is not otherwise promised but vnder a condition And this euery christen man must assuredly beleue ¶ The Crede or the .xii. articles of the christen faythe iI Beleue in god the fatheralmighty maker of heauen and earth ii And in Iesu Christe his onely sonne our lorde iii whiche was conceiued by the holy goste borne of the virgine Mary iiii Suffred vnder Pōce Pylate was crucified dead buried and descended into hell v And the third day he rose agein frō deth vi He ascended into heauen sitteth on the right hand of god the father almighty vii From thens he shall come to iudge the quicke and the deade viii I beleue in the holy goste ix The holy catholike churche x The communyon of sayntes The forgyuenes of synnes xi The resurrection of the body xii And the lyfe euerlastynge Amen THE NOTES Here folowe certayne notes for the better vnderstanding of this Crede FIrst it is to be noted that all and singular the .xii. articles conteined in this Crede be so necessarye to be beleued for mans saluation that who so euer wyll not constantly beleue them or wyll obstinately affirme the contrary of theym can not be the very members of Christe and his espouse the churche but are very infidelles or heretikes and members of the deuel with whom they shall be perpetually damned Secondly it is to be noted that all true christen men ought and muste moste constantly beleue maynteyne and defende all those thinges to be true whiche be comprehended in this Crede and in the other .ii. credes wherof the one is vsed to be sayde at masse and is approued by the auncyen generall councelles the other was made by the holye man Athanasius And also all other thynges which be cōprehended in the hole body canon of the bible Thirdly that all true christen men ought and must not onely repute take and holde all the sayde thynges for the most holy most sure and most certayne and infallible truthes of goddis worde and suche as neyther oughte ne can be altered or conuelled by any contrarye opinion or authoritie but also must take interpretate all the same thynges accordynge to the selfe same sentence and interpretation whiche the wordes of scripture do signifie and the holy approued doctours of the churche do agreably intreate and defende Fourthly that all true christen men ought and must vtterly refuse and condemne al those opiniōs contrary to the said .xii. articles of our crede whiche were of longe tyme paste condemned in the .iiii. holy counsels that is to say in the counsel of Nece Constanstinople Ephese and Calcidonense The fyrst article I beleue in god the father almighty maker of heauen and earthe FOr the plain vnderstandinge hereof euery materiall worde of this article shal be declared hereafter And first we muste knowe God that God is a spiritual and an inuisible substance or nature of infinite power and eternall without beginning or endyng of incomprehensible knowlege wysdome goodnes iustice and mercy and that there is but one very god thre persons the father the sonne the holy gost that these thre persons be not three goddis but all one god one nature one substance all one euerlastinge essence or being and all lyke and equall in might power wisdome knowlege rightwysnes and all other thynges belongyng vnto the deitie And that besyde or without this god there is none other god Moreouer we must knowe that god the father is the fyrst persone in trinitie Father and Father of his onely begotten sonne the second persone in
the crowne whiche he promysed vnto al men that do feare hym and loue hym and walke in his wayes The eyght article I beleue in the holy goste THe holy goste is the thyrd persone in trinitie verye god and lorde authour and former of all thynges created and procedeth bothe frome god the father and frome god the sonne one with them in nature and substance and of the same euerlastynge essence or beinge whiche the father and the sonne be of and equall also vnto them bothe in almyghtynesse of power and in the worke of creation and all other thynges perteyning vnto the deitie or godhead wherfore he is also to be honored glorified equally with them bothe This holy goste whiche is the spirite of god is of his nature all holy ye holynes it selfe that is to say he is the onely goste or spirite which with the father and the sonne is was and euer shall be the autour causer and worker of all holynes puritie and sanctimonye and of all the grace comforte and spirituall lyfe which is wrought and cōmeth into the harte of any man in so mothe that no man can thynke well or do any thynge that good is but by the motion ayde and assistence of this holy spirite neyther it is possible that the deuylle or any of those euyll spirites whiche doo possesse and reygne in suche persons as be subiecte vnto synne can be expelled or put out of theym but by the power of this holye spirite neyther it is possible that the harte of any man beinge ones corrupted and made as prophane by synne can be purged purified sanctified or iustified without the worke and operation of this holy spirite neyther it is possible for any man to be reconciled vnto the fauour of god or to be made and adopted into the numbre of his chyldren or to obteyne that incomparable treasure whyche our sauyour Iesus Christe hath purchased and layde vp for mankynde onelesse this holy spirite shal fyrste illumine and lyghten his hart with the ryght knowlege and faythe of Christe and styrre hym by grace to haue due contrition and penaunce for his synnes and shall also instructe hym gouerne hym ayde hym dyrecte hym and indue hym with suche spirituall gyftes and graces as shall be requisite and necessary to that ende and purpose Moreouer this holy sipirit of god is of his own nature full of all goodnes benignitie yea goodnes it selfe from whom procedeth all and syngular graces and gyftes of feare wysedome vnderstandynge counsell strength fayth charitie hope and all other whiche be gyuen conferred and distributed vnto vs mortall men here in the eatthe at his owne wylle and dispensation and that noo man can pourchase or obteyne ne yet receyue reteyne or vse any one of theym without the specyall operation of this holy spirite whiche gyftes neuer the lesse he gyueth not nor dyspenseth the same equally and vnto euery man in lyke but he dyuydeth them particularly and specyally to euery member of the churche as is most necessary for the hole body and in suche plentye and measure as vnto his godly wyll and knowledge is thought to be mooste beneficiall and expedient for the same All whyche thynges he dothe of his mere mercye and goodnes freeely and aboue our deseruynge Farthermore this holy spirite is of his owne nature full of charitie and holy loue yea charitie it selfe frome whome procedeth all charitie and soo by his godly operation is the bonde and knot wherewith our sauiour IESVS CHRISTE and his moste dere espouse the churche whyche is also his mysticall body be vnited knyt and conioyned togyther in suche perfecte and euerlastynge loue and charitie that the same can not be dissolued or separated And ouer this is also the very bond and knot wherby all and euery one of the very membres of Christis churche and body be vnited coupled and conioyned the one of them with the other in mutuall loue and charitie Also this holye spirite of god is the spyrite of trouthe and the autour of all holy scripture conteined in the hole canon of the bible and did not only inspire and instruct all the holy patriarches and prophetes with all the other members of the catholyke churche that euer was from the beginnyng of the worlde in all the godly truthes and verities that euer they dyd knowe speake or write but also descended and appered in the symilitude lykenes of fyery tongues and dyd lyght vpon the apostles and disciples of Christ and inspired them with the knowlege of all truth and replenyshed them with heauenly giftes and graces and shall be continually present in the catholyke churche shall teache and reuele vnto the same churche the secretes and mysteries of all truthes whiche are necessary to be knowen and shall also continually from tyme to tyme rule directe gouerne and sanctifie the same churche and gyue remission of synnes and all spirituall comforte as well inwardely by secrete operations as also outwardly by the open ministration and efficacy of the worde of god and of the holy sacramentes in the sayd churche and shall endue it with all such spiritual graces and giftes as shall be necessary for the same Finally it is to be noted that albeit holy scripture dothe worthely attribute vnto the holy goste our sanctification our iustification all other benefites whiche Christe by his passion hath merited and deserued for vs yet neuerthelesse the same be also the workes of the hole trinitie and be not to be separated in any wise although scripture commonly dothe attribute them vnto the holy goste For in lyke maner dothe scripture attrybute power vnto the father and wisedome vnto the sonne which neuerthelesse be common vnto all thre The nynth article The holy catholyke churche AFter the eight articles of our belefe in which we knowledge goddes might and power in the creation of the worlde his mercy and goodnes in our redemption and his spirituall benefites exhibited and gyuē to vs by the holy goste foloweth the nynth article in whiche we declare that we do beleue and confesse the maner of goddis working in calling vs to haue fruition of hym and to be made partakers of hys sayde benefites Wherfore we must vnderstand that besides the inward and secrete calling which god hath alwais vsed and yet still doth vse he hath also ordeyned an outward callynge of the people vnto him by preachynge of his moste holy worde vpon whiche outwarde callynge the people yeldyng assentyng and obeyeng to the same worde of god and receyuynge it also with true fayth the sacrament of baptisme as Christis lawe requireth be named in scripture Ecclesia that is to saye an assemble of people called out from other as from infidels or heathens to one faythe and confession of the name of Christ whiche worde Ecclesia is in englyshe called Churche And it is to be noted specially that in our englyshe tungue by the worde Churche we vnderstande not onely the hole multitude of
Mat. xxiiii Charitie is waxed colde and synne doth abound as Christ sayeth in the gospell that it shulde yet if christen men wyll auoyde the great indignation of god it shall be good for theym whan so euer they receyue this sacrament them selues or be presente where it is ministred or vsed as speciallye in the tyme of masse to behaue them selfe reuerently in pure deuotion and prayer and not to talke or walke vp and down or to offend their brethern by any euyl example of vnreuerence to the saide sacramente excepte they wyll declare theym selfe to haue smalle regarde to our sauioure CHRIST there bodyly present of whiche vnreuerence and contempt may ensue not onely spirituall punishemementes of god by withdrawyng his grace from suche vngodly persons i. Cor. xi but also bodily and opē scourge as saint Paul sheweth to the Corinthians That for the vnworthy entreatyng and vsynge of this sacramente many amonges them were weake sycke and dyed The sacrament of Matrimony AS touchynge the sacrament of matrimonye and the institution therof you shall vnderstande that almighty god at the fyrste creation of man consideryng of his infynite goodnesse and wysedome howe necessary it was to couple and conioyne man and woman togither in mariage as well for theyr mutuall aide and comfort and for the preseruation and continuance of mankynde in lawful succession as also that the same generation myghte after the falle of mā be exercised perpetually vnto the worldes end without synne and offence towardes god dyd conioine Adam and Eue together in mariage And thā instituted matrimony and consecrated and blessed it by his holy word as appereth in the boke of Genesis where is also described the vertue and effycacye of the same by these wordes folowyng Gene. ii Nowe this bone is of my bones and this flesshe is of my flesshe and therfore the man shall leaue hys father and mother and adhere and cleaue vnto his wyse and they shall be two in one flesshe and in one bodye By whiche wordes it is mente that by the vertue efficacy of matrimony rightfully and by the auctoritie of god contracted the man and woman which were before two bodyes be nowe vnyted and made one body duryng theyr lyues so that the husbande hath no power of his owne body to vse the same as hym lyst and with whom hym lyketh but it is hys wyues and with her onely he maye vse the acte of matrimonye Nor the wyfe hathe any power of her owne body to vse it as her lyst or with whom her liketh but her body is her husbandes body and with hym onely may she vse the acte of matrimony And therfore the sayde two persones so conioyned may not after be deuided for any affection to father or mother or for any earthely thynge in the worlde but eche muste adhere and cleaue to other for as muche as they be nowe two persones in one flesshe and in one body Secondely howe that almyghty god allowing and approuing the sayd institution of matrimony sanctified and blessed it with his holy worde immediately after Noes fludde sayeng vnto Noe and his chyldren in this wyse Rom. vl Increase and be ye multiplyed and replenyshe the earthe This institution of matrimonye thus allowed by god vnto Noe and his chyldren although it was a sufficient instructiō vnto them and all theyr posteritie howe to vse the same in al puritie and clennesse to goddis pleasure and his contentation Yet god consideryng the naturall inclination of man to malyce and synne dyd afterwarde further explycate and establysshe the same by his other lawes wrytten wherby god prohibited that any matrimony shulde be made in the degrees folowyng that is to say No man shall marry with his mother hys graundame his great graundame and so vpward neither may he marry with the wyfe his father his graundfather or his greate graundefather and so vpwarde neyther any man may marry with the syster of his father or of his mother his graundefather or his graundmother and so vpwarde neyther may any man marry with the wyfe of hym that is brother to his father his mother his graundefather his graundmother and so vpwarde And lyke wyse euery woman is forbidden to marry any man within any degrees aboue rehersed It is also further forbydden that any man shall marry with hys syster whether she be his hole syster or his halfe syster begotten in mariage or out of mariage neither may he marry with his brothers wyfe nor with his wyues syster Whiche lawes of prohibition in maryage althoughe they were not by expresse wordes of God declared at the fyrste instytution of matrimonye ne also whan the same was allowed after Noes flud yet god dyd ingraue and imprinte the same lawes in the hart of man before they were wrytten by Moyses And forasmuch as the natural lyght and knowledge of man was not onely by originall synne obscured and blynded but also in the most parte of men by the increace of synne and malyce in longe continuaunce and proces of tyme almoste peryshed and extincte In so muche that they coulde not perceyue nor iudge what thynges were of theyr owne nature naught and detestable in the syght of god ne yet howe farre the naturall honestie and reuerence whiche we owe vnto suche persones as be nere of our kynne or alliance vnto vs was extended God therfore wyllyng manne to returne from darckenesse commaunded his prophete Moyses to promulgate to declare by his worde vnto the people of Israell the sayde lawes of prohibition of matrimony in certayne degrees of consanguinitie and affinitie as is before mentioned In the declaration of the whiche lawes of prohibition Moyses soo tempred his wordes that it maye euidently appere therby that not onely the Iewes but also all other the people of the worlde were as muche and as streyghtly bounden to the continual obseruation of the same lawes as they were to the other morall lawes of the ten commandementes Thyrdely / that the coniunction betwene man and woman in matrimony dothe not onely signifie and represent the perfyte and indissoluble coniunction and vnion of the nature of god with the nature of man which was fulfylled whan the second person in trinitie descendyng from his father dyd take vpon him the very forme and substance of our nature and so these two natures were vnited and knyt togither in one persone but also therby is sygnified and represented the societie and coniunction in perfite and indissoluble loue and charitie betwene Christ and his church that is to say the congregation of al christen people And this to be true saynt Paule him selfe affirmeth in the fyst chapyter of the epistle vnto the Ephesians In whiche place the apostle myndynge to proue and perswade that al women beyng marryed oughte to loue to reuerence to honour to obeye to be subiecte vnto theyr husbandes in all thinges euen as the church is subiect vnto Christe and lykewyse that all husbandes ought and be
the deuyll and from his power and tyranny so that he shuld not by his malyce and gyles intice vs and draw vs into synne wherby we myghte fynally be broughte vnto euerlastynge damnation From the whiche also we pray here to be delyuered ¶ The salutation of the angell to the blessed virgine Mary HAyle Mary full of grace / the lorde is with the blessed arte thou emonge women And blessed is the fruite of thy wombe FOr the better vnderstanding of this salutation of the angel made to the blessed virgine Mary ye shall fyrst consyder how it was decreed of the hole trinitie That after the falle of our firste father Adam by which mankinde was so long in the great indignation of god and exiled out of heauen the seconde person the euerlastynge sōnne of the father euerlastyng shulde take vppon him the nature of mā and so as he was perfect god shuld be perfect man to redeme mankynd from the power of the deuill Luc. i. and to reconcile the same again to his lord god And for this purpose as saint Luce in his gospel declareth in the .vi. moneth after saint Elizabeth was conceiued with saint Iohn the Baptist the aungell Gabriel was sent from god into a city of Galilee named Nazareth to a virgin which was despoused or ensured to a mā whose name was Ioseph of the house of Dauid and the virgines name was Mary And whan this angell came vnto this said virgin he said these wordes Hayle ful of grace the lord is with the blessed art thou emong women And whan the virgine hearing these wordes was troubled with theym and mused with her selfe what maner of salutation ti shuld be The angell sayd to her Feare not Mary be not abasshed for thou haste founde fauour in the syght of god Lo thou shalte conceyue in thy wombe and shalte bryng forthe a sonne and thou shalt call his name IESVS he shall be great and shall be called the sonne of the hyghest And the lorde god shall gyue vnto hym the seat of Dauid his father And he shall reigne ouer the house of Iacob for euer And his kyngdome shal haue no ende Than sayd Mary to the aungelle Howe can this be done for I haue not knowlege of man And the aungelle answerynge saide vnto her The holy gost shall come from aboue in to the and the power of the hyghest shall ouershadowe the. And therfore that holy one that shal be borne of the shall be called the sonne of god And lo thy cousyn Elyzabeth hathe also conceyued a sonne in her olde age and this is the syxte moneth sythe she conceyued whiche was called the bareyn woman for there is nothyng vnpossible to god To this Mary answered Lo I am the handmayde of our lorde be it done vnto me as thou hast spoken And than forthwith vpon the departure of the angell Mary beyng newly conceyued with the most blessed childe IESVS went vp into the mountaynes with speede in to a citie of Iuda and came to the house of Zacharye and saluted Elyzabeth And as soone as Elyzabeth hearde the salutation of Mary the chylde sprange in her wombe and furthwith Elyzabeth was replenyshed with the holy goste and cried with a greate voyce and sayde Blessed arte thou emonge women and blessed is the fruite of thy wombe And wherof cometh this that the mother of my lorde commeth to me For lo as soone as the voyce of thy salutation was in my eares the chylde in my wombe lept for ioy And blessed arte thou that dyddest beleeue for all thynges that haue ben spoken to the from our lorde shall be performed Secondly it is to be noted that the angel Gabriell which spake to the virgine was an high angel and an high messanger And truely it was conuenient that he shoulde be so for he came with the highest message that euer was sente whiche was the entreaty and leage of peace betweene god and man And therfore the fyrst word of his salutation that is to ssye Hayle or be ioyfull was very conuenient for the same For he came with the message of ioy and so sayde the other aungell whiche at the byrth of our sauiour appered to the shepherdes Luc. ii I shewe to you said he great ioye that shall be to all the people And surely consyderyng the effectes that ensued vpon his highe message all mankynde hadde great cause to ioy For man beinge in the indignation and displeasure of god was hereby reconciled Man beinge in the bondes of the deuyll was hereby delyuered Man beinge exiled and banyshed out of heauen was hereby restored thither againe These be suche matters of ioy and comforte to vs that there neuer was or shall be nor can be any lyke And not onely for this purpose he began with this high worde of comforte but also for he perceyued that the virgine being alone wolde be moche abashed and astonied at his maruailous and sodeine commyng vnto her And therfore he thought it expedient fyrst of all to vtter the worde of ioye and comfort whiche might put away all feare from the blessed virgine And he called her Full of grace by god endued so plentuously bycause she shulde conceyue and beare hym that was the very plenytude and fulnes of grace the lorde of grace by whom is all grace without whome is no grace And this is the syngular grace by which she is called not only the mother of man but also the mother of god Thirdly by these wordes The lord is with the is declared why the angell called her full of grace for surely our lorde is not with them that be not in grace nor tarieth with them that be voyd of grace and be in synne For there is a separation and dyuorce betwene the synfull soule and our lord as the wyse man saythe 〈…〉 Peruerse thoughtes make a separation and a diuorce from god Fourthly by these wordes Blessed arte thou emonge women was ment that there was neuer woman so blessed And truely she may wel be called so moste blessed emong all women for she had greate and high prerogatiues whiche none other woman euer had hathe or shall haue Is not this an high prerogatiue that of all women she was chosen to be mother to the sonne of god And what excellent honour was she put to whan not withstandinge the decree was made of his natiuitie by the hole trinitie yet the thyng was not done and accomplished without or before her consent was granted For the whiche so solemne a messanger was sent And also howe highe grace was this that after the defaute made through the perswasion of the firste woman our mother Eue by whom Adam was brought into disobedience this blessed virgin was electe to be the instrument of our reparation in that she was chosen to beare the sauiour redemer of the world And is not this a wonderfull prerogatiue to see a virgine to be a mother conceyue her chylde without synne we may worthily say
Trinitie and that he dyd begette him of his owne substance by eternall generation that is to say by generation that neuer had begynning And where this article conteineth that god the father is Almighty it is as moch to say as that he may do all thynges that he wil. in heauen and in earthe and nothyng is to hym impossible and that his godly power and myghte excelleth infinitely and incomparably all other powers in heauen earth and hell so that all other powers whiche be in heauen earthe or hell be nothynge as of theym selues but haue all their might force and strength of hym and be all subiecte vnto his power and can not resyst or lette the same And althoughe god be omnipotent and of infinite power yet he is not author or worker of any synne for whan soeuer any synne is done by any creature the same is wrought by the malice of the deuyll or free wyll of man only by the sufferance and permission of god not and by the working power of god in styryng vp furtheryng or assisting the malice of the euyll thought or deede This article conteineth further that god the father Almighty dyd at the begynnynge create fourme and make of nought heauen and earthe and all thynges visible and invisible and that he dyd gyue vnto them all theyr power and myghte and so he doth from tyme to tyme continually preserue gouerne susteyne and mainteine the hole worlde and all creatures therin by his onely goodnesse and high prouidence in so moche that without his continuall workynge nothinge shulde be able any while to continue And for the more euydent and playne vnderstandyng of the firste parte of this article whyche is I beleue in god it is to be noted that we muste not onely beleue stedfastly that god is and that he is true in all his wordes and promyses and that he is omnipotente and creatour of heauen and earthe and so forthe but we muste also with this our beleue loue god and cleaue onely vnto hym and that with al our harte and power and so continue and dwelle styll in hym by loue It sygnifieth also that we must obey vnto his wyll as well in al our inwarde thoughtes and affections as also in al our outwarde actes and dedes and that we must abhorre all vyce and not wishe or desyre of god any euyll or vngodly thing It sygnyfyeth also that we must constantly betake and commytte our selues and all ours holy vnto god and fyxe all our hole hope trust and confidence in hym and quyete our selues in hym beleuynge perfectly and assuredly that he wyll in dede shewe no lesse goodnesse loue mercy grace and fauour vnto vs than he promyseth by his word to do with vs vsing our selues as afore is sayde This maner of beleue we ought to haue in no creatour of god be it neuer so excellente but in god only therfore in this crede the said maner of speaking kyng I beleue in is vsed onely in the thre articles whiche concerne the thre persons in trinitie that is the Father the sonne and the holy goste The seconde article ¶ And in Iesu Christ his onely sonne our lorde FOr the vnderstandinge of this second article it is to be knowen that IESVS CHRIST is the only begotten sonne of almighty god the father and that he was begotten of his godly nature substance eternally and that he is very god the same substance with god the father and the holy gost vnto whom he is equall in all thinges of the godhead And although we christen men may be called the children of god by adoption and grace yet onely our sauiour Iesus Christe is god the fathers sonne by nature We must knowe also and beleue that IESVS CHRIST was eternally preordeined and appointed by the decree of the hole Trinitie to be our lorde and to redeme and brynge vs from vnder the dominion of the deuyl sinne vnto his kyngdome lordshyp and gouernance and therfore is worthely called IESVS that is to say sauior and CHRIST that is to saye anointed king priest and LORDE that is to saye redemer and gouernour for he hath done and fulfilled for all mankinde the very office bothe of a priest and of a kynge and lorde Of a priest for asmoch as he hath made sacrifice and oblation on the crosse in that he there willingly suffered his naturall body to be slayne and his bloudde to be shed for remission of synne and so was bothe the prieste and the sacrifice it selfe And of a kinge and lorde in that he hath like a moste mighty conquerour ouercome and vtterly oppressed his ennemyes and hath spoyled theym of the possession of mankinde whyche they wanne before by fraude and deceyte by lyinge and blasphemynge and hath brought vp now into his possession and dominion to reigne ouer vs in mercy lyke a most louing lord and gouernour And therfore in this article we call hym Our lorde And although this worde Dominus diuers tymes is translated in to our englysshe tongue the lorde and the place and circumstance of scripture oftentimes requireth the same yet amonge vs christen men in our common speche when we speake of Christe and call hym Lord it is mooste mete and conuenient that we call hym Our lorde to signifie and admonishe vs that we be his peculiar people redemed by hym and deliuered from the dominion and the captiuitie of the deuyll and be made his owne propre and obedient seruauntes after which sorte the heathen people bycause of their infidelitie be neither his seruauntes ne partakers of his benefites and therfore can not say and call him as Christen men do Our lord The thirde article whiche was conceyued by the holy gost borne of the virgin Mary FOr declaratyon of this artycle ye shall vnderstande that whan the tyme was come in the whiche is was before ordeyned and appoynted by the decree of the hole Trinitie that mankynde shoulde be saued and redemed than the sonne of god the seconde person in Trinitie and verye god descended from heauen in to the world to take vpon him the very habite fourme and nature of man and in the same nature to suffer his glorious passion for the redemption and saluation of all mankinde And for farther declaration hereof it is to be consydered that before the commynge of Christe mankynde was so blynded and drowned in synne that the true knowlege of god was euery where in the world forgotten and his lawes broken not only by the gentiles in all other nations but also by the iewes the chosen people of god to whome god had by his seruaunt Moises giuen his lawes wher by they myght knowe howe to auoyde synne and pleased hym and where those lawes gyuen by god were often by them transgressed yet almighty god dyd from tyme to tyme sende to theym his prophetes inspired with his holy spirite bothe to admonyshe them of their synnes and to teache them how they shuld truely vnderstande and
people whiche be called of god to one fayth be they of the clergye or of the laymen but also by the same worde we signifie the place wherin the worde of god is commonly preached and the sacramētes ministred and vsed and call that the churche to entreate wherof at this time in this article is no part of our entent but onely of the assemble and cōpany called to professe Christe in one faythe whiche in this article is named the Holy churche For all be it in this assemble of men called by the worde of god and receyued by faythe and baptisme be many euyll men many synners many that tourne by true penance to grace and sometyme yet fal agayn some after theyr tourne by true penance styll perseuere and increace in goodnes many that fall and neuer ryse agayn so that spottes blottes and imperfections appere euidently in this churche and many tymes in the more parte therof Yet neuerthelesse bycause the callyng is of it selfe holy the caller also holy and the ende of the callinge holynes with this also that the people so called professe holynes and make a bodye wherof the onely heade our sauiour CHRIST is moste holy and holines it selfe by the merites of whose passion they be relieued and norisshed with dyuerse holy sacramentes and be in theyr callyng indued with moste speciall holy giftes and graces of almightye god autour therof and by his holy spirite directed and gouerned in the same so long as they by folowyng theyr concupiscence the deuyll or the worlde fall not frō that estate For these causes although some membres therof be euyll the churche is called Holy churche takyng the name Holy of that that Christ the onely head is holy the caller holy the profession and callyng holy and the ende holynes whyche of very duety ought to be in al them that be called and is in deede in suche membres as contynue and perseuere in that holy callynge And for so moch as god of his goodnes calleth people as afore without acception of persons or priuilege of place Therfore this holy church is also Catholike that is to say not limitted to any one place or regiō of the world but is in euery place vniuersally through the world where it pleaseth god to cal peple to him in the professiō of Christis name and faith be it in Europe Affrike or Asia And all these churches in diuers coūtreis seuerally called althoughe for knowlege of the one from the other among them they haue diuers additions of names and for their moste necessary gouernement as they be distinct in places so they haue distinct ministers and diuers heades in earthe gouernours and rulers yet be al these holy churches but one holy churche catholyke inuited and called by one god the father to enioy the benefite of redemption wrought by our onely lord and sauiour Iesu Christ and gouerned by one holy spirite whiche reacheth to this foresayde holy churche one truthe of goddis holy worde in one faith and baptisme And this churche is relieued norished and fortified by his holy and inuincible worde and his sacramentes which in al places haue eche of them their owne propre force strength with giftes of graces also distributed by the goodnes of almighty god in al places as to his wisedome is sene conuenient Wherby it appereth that the vnitie of these holy churches in sundry places assembled stādeth not by knowledging of one gouernour in earth ouer al churches For neyther the hole churche catholyke togither nor any particular church apart is boūd to aknowlege any one vniuersall gouernour ouer the hole churche other than Christe althoughe by sufferaunce of some princes and potentates not beinge truely instructed in the worde of god by suche as of duety both to god them oughte to haue declared the truthe of scripture to them and by hypocrisy and vsurpation of the see and court of Rome the bishoppe of the same giuinge him selfe more to worldly polycy than to the execution of his duety hath longe tyme gone aboute to obteine and establishe vnto hym selfe suche an vniuersall auctoritie and hath by abuses alwaies compassed to cause other to vpholde and mainteine the same contrary to goddes lawe as more largely shall be declared in the sacrament of orders The vnitie therfore of the churche is not conserued by the bishoppe of Romes auctoritie or doctrine but the vnitie of the catholyke churche whiche all christen men in this article do professe is cōserued and kepte by the helpe and assistence of the holy spirite of god in reteining and mainteynynge of suche doctrine and profession of christen faithe true obseruance of the same as is taughte by the scripture and the doctrine apostolike And particular churches ought not in the said doctrine so accepted and allowed to vary one from an other for any lucre arrogance or any other worldly affectiō but inuiolably to obserue the same so that by reason of that doctrine eche churche that teacheth the same maye be worthely called as it is in dede an apostolike churche that is to say folowing such teachyng as the apostels preached with ministration of suche sacramentes as be approued by the same And this vnitie of the holy church of Christe is not diuided by distance of place nor by diuersitie of traditions and ceremonies dyuersely obserued in diuerse churches for good ordre of the same For the churche of Corinthe and of Ephese were one churche in god thoughe the one were farre distant in place from the other And though also in traditions opinions and policies there was some diuersitie amonge them lykewise as the churche of Englande Spaine Italy and Poole be not separate from the vnitie but be one churche in god not withstandynge that amonge them there is great distance of place diuersitie of traditions not in all thinges vnitie of opinions alteration in rites ceremonies and ordinances or estimatiō of the same as one churche peraduenture doth esteme their rytes traditions lawes ordinances and ceremonies to be of more vertue and efficacie than an other churche dothe esteme the same As the churche of Rome doth affirme certaine of theyr lawes and ordinaunces to be of suche estimation that they be of equall force with the worde of god and that who so euer disobeyeth or transgresseth the same commytteth deadly synne Yet we perceyuing the same to be discrepant from the truthe of scripture must nedes therin dissent from them But such diuersitie in opinions and other outward maners and customes of policie doth not dissolue and breake the vnitie whiche is in one god one faith one doctrine of Christe and his sacramentes preserued and kept in these seueral churches without any superioritie or preeminence that one churche by goddis lawes maye or ought to chalenge ouer an other And therfore the churche of Rome beinge but a seuerall churche chalenginge that name of Catholike aboue all other dothe great wrong to all other churches and dothe onely by force
saynte Augustine was present where as all the kyndes of orders whiche were than in the churche be rehersed and also with what rites and ceremonies they were cōferred and giuen at that time And thus by succession from the apostles time hath Order continued in the churche and hath euer bene called and counted for a sacrament as it may appere by dyuers other aunciente writers and speciallye by sainte Augustine where he writeth thus speakinge bothe of the sacrament of baptisme and of order Eyther of them saythe he is a sacrament and eyther of them is gyuen to men by a certain consecration the one whan a mā is baptised and the other whan he is ordered and therfore neyther of them both may be iterate or repeted in the catholyke churche of Christe And where as we haue thus summaryly declared what is the office and ministration whiche in holy scriptures hath ben committed to bysshoppes and priestes and in what thinges it consisteth as is afore rehersed leste peraduenture it myghte be thoughte to some persones that suche auctorities powers and iurisdictions as patriarches prymates archebysshoppes and metropolitanes now haue or heretofore at any time haue had iustly and laufully ouer other byshoppes were gyuen theym by god in holy scripture We thynke it expediente and necessarye that all men shulde be aduertised and taught that all suche laufull powers and authorities of any one bysshoppe ouer an other were and be gyuen to them by the consent ordynaunce and posytiue lawes of men onely and not by any ordynaunce of god in holy scripture And all other power and authoritie whiche any bysshoppe hath vsed or exercysed ouer an other whyche hathe not benne gyuen to hym by suche consente and ordynaunce of menne as is aforesayde is in verye deede noo laufull power but plaine vsurpation and tyrannye And therfore where as the byshoppe of Rome hath heretofore claymed vsurped to be head and gouernour of all priestes and byshops of the hole catholyke churche of Christe by the lawes of god It is euydent that the same power is vtterly fayned and vntrue and was neyther gyuen to hym by god in his holy scripture nor allowed by the holy fathers in the auncient generall counsels nor yet by the consent of the hole catholyke churche For it is playne that Christe neuer gaue vnto saint Peter or to any of the apostels or theyr successours any suche vniuersall authoritie ouer all the other But he set them all indifferently and in lyke power dignitie and authoritie as it dothe euidently appere in all suche places where any authoritie is gyuen to them by Christe And also by sainte Paule in his epistle to the Galathians where he compareth him selfe to Iames Gala. ii Peter and Iohn̄ whiche were the most notable emonge the apostles affirminge hym selfe to be equall in authoritie with them And as concerning the most auncient and most famouse holy generall counsayles it is euydent that they gaue the byshops of Rome no suche authoritie for in them be dyuerse actes and decres playnely testifieng the contrary As fyrst in the former counsaile of Nece emonge other there is one decree that the patriarches of Alexandria Antiochia shuld haue like power ouer the countreys about those citees as the byshoppes of Rome haue had ouer the coūtreis about Rome Also in the counsayle Mileuitane in which coūsayle saint Augustine was presente and subscribed to the same it was decreed that if any clerke of the countreys of Aphrike wolde appeale out of Aphrica vnto any bysshoppes beyonde the sea that suche a one shulde be taken through out al the countreys of Aphrica as a person excommunicate Moreouer in the general counsayle Constantinopolitan the fyrste it was likewyse decreed that euery cause and controuersy betwene any persons shulde be determined within the prouinces where the matters dyd lye and that by the byshops of the same prouinces And also that no byshops shuld exercise any power out of his own dioces or prouince And this was also the mynde of the holy doctour and martyr saint Cypriane and of the other holye fathers of Aphrica before the tyme of any generall counsayle And for the better and more playne and assured confirmation that the bishop of Rome hath no suche vniuersall authoritie neyther by goddis lawene yet by any ordinances of any ancient catholyke coūsayle It is to be considered that in the .vi. great counsayle Carthaginense the bishop of Rome sente his legates to that counsaile to alledge and vendicate his vsurped primacy and by title of the same to defend and mainteine the receyuing of appeles made vnto hym of causes and controuersies commenced in Aphrike bycause the hole counsaile had by theyr decree prohibited forbidden before al suche appeles to any toreyn byshop In the entreting and debatyng of which matter the bishop of Rome for his title alleged onely a canon made as he pretended in the firste Nicene counsaile The bishops of Aphrica denieng any such canon to be made For triall wherof messangers were sent to the patriarches sees of the orient to make searche for the hole canons of that counsayle And finally after longe diligēt searche whā the hole canons were brought forthe from thense there was no such canon emonges them as the byshop of Rome for his sayde title had alledged Whervpon two thynges are to be noted as euident by the premisses Firste that the bishoppe of Rome hath no such primacy nor any such can challenge by any wordes in scripture For than the byshop of Rome wolde at that tyme by his legates haue alleged it and the great multitude of so many fathers as were assembled in that Aphrican counsayle of whō saynt Augustine was one were so wel profoundly lerned in holy scripture that no such thynge if it were there coulde haue ben hidde vnto them And also they were soo good and vertuouse that if they had knowen it there they than wolde haue made no acte before to the contrary nor yet at that tyme so ernestly and extremely refused it The seconde thyng to be noted as euident by the premisses is that the byshops of Rome haue no suche power giuen them by any auncient generall counsayle For they at that tyme of this Aphicane counsayle wold than haue alleged it where in dede they alleged none but a pretensed canon of the fyrst Nicene counsayle which after great trial searche as is aforesayde coulde neuer be founde in the autentikes And that chapiter autentique which of al the canons of that counsayle moste concerneth the bishop of Rome maketh directly playnly against the sayde pretensed vniuersal primacy giuyng as is saide before to other patriarches lyke and equal authoritie in theyr countreys as bishops of Rome had and vsed than in the countreis about Rome Thirdly that the bishops of Rome had no such vniuersall primacy gyuen vnto them by the cōmon cōsent of the hole catholyke church it wel appereth in that the dyuers patriarches
cōsidering of his most excellent wisedome not only the notable decay of Christis true and perfite religion emonges vs but also the intollerable thraldome captiuitie and bondage with the infynite dangers and preiudices whyche we his subiectes continually susteyned by reason of that longe vsurped and abused power whiche the bysshops of Rome were wōt to exercise here in this realme hath nowe of his most godly disposition and by the consente of his nobles spirituall and temporall by auctoritie of the hole parliament determined no longer to suffer the byshoppe of Rome to exercyse any parte of his vsurped iurisdiction here within this realme but clerely to delyuer vs from the same and restore vs agayne vnto our libertie Surely we haue great cause most ioyfully and thankefully to enbrace and accepte the same consideryng that therby no preiudice is done to goddis worde or his ordinaunces For as we haue shewed and declared before it was by princes sufferaunce onely that the bysshoppe of Rome exercised any suche iurisdiction within this realme and not by the authoritie giuen vnto hym by Christe And as for the bysshop of Rome he can not pretende hym selfe no more to be greued or iniuried therwith than any of the kynges officers myght worthily thynke that the kynges byghnes shulde do him wronge in case he shulde vppon good cause remoue hym from his roume and office and committe it to an other And as for vs the kynges faythfull subiectes we shall vndoubtedly receyue and haue thereby syngular welth and commoditie as well spiritually to the edifieng of our soules as corporally to the increase of our substance and richesse The which how moch it was impaired decayed continually from tyme to time by the great exactions of the byshoppes of Rome and suche treasures as wente yerely out of this realme to his coffers for annates annuities and exemptions pardons and suche other vnlawfull exactions we doubte not but all men indued with any witte and zeale to the welthe of this our countrey do right well perceiue and vnderstande and accordingly with hart and minde wil not onely pray for the kynges highnes and his preseruation by whose occasion this lighte came fyrste vnto vs but also firmely and constantly stycke to those lawes wherby we haue so moche ease of wrongfull exactions and abuses and also our prince kyng now enioieth most rightfully his iust title with restitution of his royall and imperiall dignitie and princely gouernance The sacrament of Confirmation WE reade in holy scrypture / how the apostels in the beginnyng of the churche althoughe they dyd certainly knowe and beleue that al suche as had duely receyued the sacrament of baptisme were by vertu and efficacie therof perfitely regenerated in Christ perfitely incorporated and made the very members of his body and had receyued full remission of their synnes and were indued with graces and giftes of the holy goste yet they went vnto the people after they were baptised and so by their prayer and imposition of theyr handes vppon them the holy goste was giuen and conferred vnto them And the sayde people did speake diuerse languages and prophecyed wherby not onely they whiche had receyued baptisme and professed Christ were the better confirmed and established in Christis religion made more constant to confesse the same But also other whiche were out of the churche infideles mighte the soner be reduced by suche gifte and miracle frō theyr errours and be brought in to the right beliefe of Christe and his gospele Whervpon the holy fathers of the primitiue church taking occasion and founding them selues vpon the saide actes and dedes of the apostles and considering also that suche as had ones receyued the giftes and benefites of the holy goste by the sacrament of baptisme might and oftentimes dyd in dede by temptation frailtie or otherwise by theyr owne sinne and malice lose and fall from the same againe dyd vse and obserue as it hath ben hitherto by succession of ages continued that al christen people shuld after theyr baptisme be presented to theyr bishops to the intent that by theyr prayers and imposition of theyr handes vpon them consigning of them with the holy Chris◅ they shulde be confirmed that is to say they shuld receyue suche gyftes of the holy goste as wherby they shulde be so corroborated and establisshed in the giftes graces before receyued in baptisme that they shuld not lyghtly fall againe from the same but shulde constantly reteyne them and perseuere therin and shulde also be made stronger and hardier as wel to confesse boldly and manfully theyr faith before all the persecutours of the same and to resist and fight against theyr gostly ennemies the world the deuil and the fleshe as also to beare the crosse of Christe that is to suffer and susteine paciently all the afflictions and aduersities of this worlde and fynally that they shuld atteyne encreace and abundance of vertues and graces of the holy gost And although men ought not to contemne this sacrament but shuld present theyr children vnto the bishoppe to receyue at his handes the sacrament of confirmation yet it is not to be thought that there is any suche necessitie of confirmation of infantes but that they being baptised and dieng innocentes before they be confirmed shall be assured to atteine euerlastinge lyfe and saluation by the effecte of the sacrament of baptisme receyued The sacrament of extreme vnction AS towching extreme vnction we must vnderstand how according to scripture and the rule and ordre prescribed by the holy apostle saint Iames the catholike churche of Christ hath obserued and minystred this sacrament to such as haue required it in their sickenes and disease of body to the entent that by the workinge of god in ministration therof the sicke man through prayer of the priest the minister and suche as assist him might be releued of his bodely disease and also atteyne pardon and remission of his synnes For saint Iames saith If any be sick among you let him cal for the priestes of the churche and let them pray ouer him annointing him with oile in the name of our lorde and the prayer of fayth shall saue the sycke man and if be be in sinnes they shall be forgiuen him By whiche wordes like as the vse of the sacrament is confirmed and proued so that the churche may well vse the same with assurance that god assisteth the ministration therof So we must also remembre that although helth of body which here is prayed for doth not always folowe yet we shuld not doubte but god ordereth mannes praier therin alwaies to the best as he doth of his infinite goodnes all other prayers that men make who in dede knowe not what they shuld aske ne what is best or moste profitable for them Wherfore albeit we be taught to make all our prayers in a most certayne fayth to atteine our desires according to the generall promise made by god throughe Christe Aske and
you shall receyue Mat. vii whiche promise can not fayle for goddis worde can not be frustrate but taketh euer effect Yet may we not trust our owne determination and our iugement so precisely in our prayer and requestes but committing our selues holy to goddes gouernans we ought to take esteme and iudge for the beste what so euer god shal ordre and dispose for vs althoughe it be contrary to our praier and desire whiche must euer haue direction and submission to goddis pleasure Sap. x◅ who knoweth our necessities and can and wyl dispose al thinges swetely and pleasantly to the atteynyng of euerlastyng comforte whiche all good men chiefly desire and pray for And where as saint Iames speaketh of remission of synne to be obteyned in this sacrament in as moche as the remission of synne is a necessary petition to be made of and for all men considering the frailtie of mannes nature whiche continually sinneth and therfore continually is taught to saye Dimitte nobis debita nostra Lorde forgiue vs our trespaces We ought assuredly to truste Math. vi that god workynge in the ministration of his sacrament dothe by the prayer of the minister and of suche as assiste hym forgiue those sinnes of the sicke man which by the frailnes of his nature in sodaine motions and vehement agonies he doth commyt and fall into And yet we ought not therevpon to conceyue a vaine false hope of the effect of this sacramēt that liuing in filthy and abhominable sinne and not caringe to be delyuered from it by true penance we shulde by the ministration of extreme vnction haue all our sinnes forgiuen For this sacrament is ministred fruitfully onely to those that be membres of Christis churche and suche as beinge fallen out of the state of grace by deadely sinne haue bene by penance restored to the same which men by this sacrament be strengthned and comforted in theyr agonye and fight against the deuil who in the time of sickenes and vexation of the body is very busye to assaulte them And where it is called thextreme vnction that is to saye the last vnction we muste not so vnderstande it as though this sacrament might neuer be mynistred but ones that is to saye in extreme peril of death whan men be without hope of lyfe for it shuld rather be mynistred in the entrie of sickenes and so oftner whan so euer any greate and peryllouse sickenes and maladie shall come to any man But the fathers of the churche did call it by the said name of extreme vnction bycause it is the laste in the respect of the other vnctions whiche be mynistred before in the other sacramentes of baptisme confirmation ordre in whiche sacramentes christen men be also annointed And for as moche as the sacrament of the aultare beinge duely receyued is the very spirituall foode and the very sustentation comforte and preseruation of all christen men in all dangerous passages and aduentures therfore it is expedient that the sayd sacrament of the aultare shuld be receiued after this auodinge done in the tyme of syckenes For surely the receyuyng of the body of our sauiour Iesu Christe is the very consummation not onely of this but also of all other sacramentes THe seuen sacramētes thus declared the vse and effecte of them dothe manifestely appere For by baptisme we be incorporated into the body of Christes churche obteyninge in that sacrament remission of synne and grace wherwith we be able to leade a newe life By the sacrament of penance they that be fallen into deadly sinne may be restored vnto the state of grace receiued in baptisme and so made againe the liuely members of Christis mysticall body In the most blessed sacrament of the aultare is the most precious body and bloud of our sauiour redemer Iesu Christ bothe in fourme of bread and wyne by whom for whom and in whom all sacramentes take effecte and therfore is this the moste worthy sacrament and of highest dignitie The sacrament of Matrimony is a necessary thing for due generation of man to goddis pleasure whiche although it be honorable and acceptable to god and therfore the laufull coniunction of man and woman is assisted by god in this holy sacrament yet this estate is not commaunded as necessary to any particular man but lefte at libertie to all men sauing priestes and to other whiche of theyr free libertie by vowe aduisedly made haue chosen the estate of continencie who accordinge to their free choyse must frely and willingly continue in the same The sacrament of ordre although it be not commaunded to any particular man as necessarye for the atteyning of euerlastyng life yet in the churche whiche is the mysticall body of Christ it hath a necessitie to the entent that by ministers duely placed there maye be due spirituall fathers for spirituall generation So that bothe the estates of matrimony and order be for the hole churche necessary but yet not so necessaryly commaunded to any particular man The other two sacramentes of confirmation and extreme vnction although they be not of suche necessitie but that without them men may be saued yet for as moche as in the ministration of them yf they be worthely taken men receiue more abūdantly gostly strength ayde and comforte They be very holesome and profitable and to be desyred and reuerently receyued The .x. commandementes of almighty god iTHou shalte haue none other goddes but me ii Thou shalte not haue any grauen ymage / nor any likenesse of any thynge that is in heauen aboue / or in the earth beneth / or in the water vnder the earthe / to the intent to do and godly honoure and worshyppe vnto them iii Thou shalte not take the name of thy lorde god in vayne iiii Remembre that thou kepe holy the sabbotte daye v Honour thy father and thy mother vi Thou shalte do no murther vii Thou shalte not committe adultery viii Thou shalte not steale ix Thou shalte not beare false wytnes against thy neyghbour x Thou shalt not vniustly desire thy neighbours house / nor thy neighbours wyfe / nor his seruant / nor his mayde / nor his oxe / nor his asse nor any thynge that is thy neyghbours The exposition of the firste commandement of god Thou shalt haue none other goddis but me THis fyrste cōmandement lyke as it is the fyrst in ordre soo it is the most chief principall among all the other preceptes For in this first commaundemente god requireth of vs those thinges in the whiche consysteth his chiefe and principall worshyp and honour that is to say perfyte faythe sure hope and vnfayned loue and dreade of god And therfore it is to be noted that to haue god is not to haue hym as we haue other outwarde thynges as clothes vpon our backe or treasure in our chestes nor also to haue him in our mouth outwardly or to worshyp hym with knelynge or suche other gestures onely but to haue
hym to the sainctes and breake this commandement The exposition of the fourth commandement of god Remembre that thou kepe holy the sabbote day AS touchynge this commandement it is to be noted that this worde Sabotte is an hebrue worde and signifieth in englishe Rest So that the sabotte daye is as moche to saye as the daye of reste and quietnes And there is specially a notable difference betwene this commandement the other nyne commandementes For as saint Austine saith all the other nyne be merely morrall commandementes and belonged not onely to the Iewes and all other people of the worlde in the tyme of the olde testament but also belonge now to all christen people in the new testament But this precept of the Sabbote as concerning rest from bodily labour the seuenth day is ceremoniall and perteined onely vnto the Iewes in the olde testament before the comminge of Christe and perteyneth not vnto vs christen people in the newe testament Neuer the lesse as concerninge the spirituall rest whiche is figured and signified by this corporall rest that is to say rest from the carnall workes of the fleshe and all maner of synne this precepte is morrall and remayneth still and bindeth them that belonge vnto Christe and not for euery seuenth day onely but for all dayes houres and tymes For at all tymes we be bounde to rest from fulfillinge of our owne carnall wyl and pleasure and from all sinnes and euyl desires from pride disobedience yre hate couetousnes and all suche corrupte and carnall appetites and to cōmit our selues holely vnto god that he maye worke in vs all thinges that be to his will and pleasure And this is the true sabbote or rest of vs that be christened whan we reste from our owne carnall wylles and be not ledde therby but be guided by god and his holy spirite And this is the thing that we pray for in the Pater noster whan we say Father let thy kingdome come to vs. Thy wyll be done in earth as it is in heauen Reigne thou in vs. Make that we may do thy wyll and from our corrupt will we may rest and ceasse And for this purpose god hath ordeyned fast watche and labour to the ende that by these suche other exercises we moughte mortifie and kyll the euyll and sinfull desyres of the fleshe and attein this spirituall rest and quietnes whiche is figured and signified in this commandement Furthermore besydes this spirituall reste whiche chiefely and principally is required of vs we be bounde by this precepte at certayne times to ceasse from bodily labour and to giue our mindes entierly holly vnto god to heare the diuine seruice approued vsed and obserued in the churche also the word of god to aknowlege our owne sinfulnes vnto god and his greate mercy and goodnes vnto vs to gyue thankes vnto hym for his benefites to make publike and common prayer for all thynges nedeful to visite the sick to instruct euery man his children and familye in vertue and goodnesse and such other lyke workes Whiche thinges although all christen people be boūde vnto by this commandement yet the sabbote day whiche is called the saturday is not now prescribed and appointed thervnto as it was to the Iewes but in stede of the sabbote day succedeth the sonday in the memory of Christis resurrection And also many other holy festiuall daies which the church hath ordeined from tyme to tyme which be called holy daies not bycause that one day is more acceptable to god than an other or of it self more holy than an other but bycause the churche hath ordeyned that vpon those daies we shuld giue our selues holly without any impediment vnto such holy workes as be before expressed where as vpon other dayes we may do apply our selues to bodily labour be therby moche letted from suche holy and spirituall workes And to the entent the ignorant people maye be the more clerely instructed what holy and spiritual workes they ought to do vpon the holy daye here foloweth a brefe declaration therof Firste let them make an accompt with them selues how they haue bestowed the weke past remēbryng what euyl mindes and purposes they haue had what wordes they haue spoken what thinges they haue done or lefte vndone to the dishonour and displeasure of god to the hurt of their neyghbour what example or occasion of euyll they haue giuen vnto other And whan they haue thus recollected and considered al these thinges in theyr myndes than let them humbly knowlege their fautes vnto god and aske forgiuenes for the same with vnfained purpose in their hartes to conuert and retourne from theyr naughty lyues and to amende the same and let them also clerely and purely in theyr hartes remitte and forgiue al malice and displeasure which they beare to any creature Than let them fall vnto praier accordinge to the commaundement of Christ where he saith 〈◊〉 .xi. whan you beginne to praye forgiue what so euer displeasure you haue against any man And whan they be wery of prayer than let them vse reading of the worde of god or some other good or heauenly doctrine so that they do it quietly without disturbance of other that be in the church or els let them occupie their mindes with holsome and godly meditations wherby they may be the better and they that can reade maye be well occupied vpon the holy day if in tyme and place conuenient they reade sobrely and quietly vnto other suche as they haue charge of suche good bokes as be allowed whiche maye be vnto them in stede of a sermon for al thinges that edifie mans soule in our lord god be good and holsome sermons And truely if men wold occupie them selues vpon the holy dayes and spende the same dayes holily after this fourme and maner not onely in the house of god but also in theyr owne houses they shulde eschue therby moche vyce confounde theyr ancient ennemie the deuyll moche edifie both themselues and other and finally atteyne moche grace and highe rewarde of almyghty god Also men must haue specyall regarde that they be not ouer scrupulouse or rather supersticiouse in absteinynge from bodely labour vpon the holy daye For not withstandynge all that is afore spoken it is not ment but we maye vppon the holy daye gyue our selues to labour for the spedy perfourmaunce of the necessary affayres of the prynce and the common welthe at the commandement of them that haue rule and authoritie therin And also in all other tymes of necessitie as for sauynge of our corne and cattel whan it is like to be in dangier or lyke to be destroyed if remedy be not had in tyme for this lesson our sauiour teacheth vs in the gospell and we nede not to haue any scruple or grudge in conscience in suche case of necessitie to labour on the holy dayes but rather we shulde offende if we shulde for scrupulositie nor saue that god hath sente
lord conceyued great indignatioÌ„ against Hely the chiefe prieste i Reg ii bycause he dyd not duely correcte his two sonnes Ophni and Phinees i Reg. â—iii whan he knewe that they dyd greuously offende god and how in reuenging of theyr fathers negligence and remissenes in correcting of his children almighty god toke from Hely and all his issue and householde for euer the office of the high priesthode how his two sonnes Ophni and Phinees were slayne bothe vppon a day and Hely theyr father brake his necke This example of Hely is necessary for fathers to imprynt in theyr hartes that they may se theyr children well taught and corrected lest they runne into the great indignation of almighty god as Hely dyd and not onely in this world haue confusion but also in the worlde to come haue damnation for the mysorder of theyr children throughe their defaute and they muste not thynke that it is inough to speake somewhat to them whan they do amisse for so dyd Hely to his sonnes and yet our lord was not pleased bicause he dyd not moche more sharply correcte them and se them refourmed but whan wordes wyll not serue the fathers and mothers must put to sharper correction and by such discipline saue theyr soules orels they shall aunswere to god for them And truly they greatly deserue the indignatioÌ„ of god that whan they haue receyued of hym chyldren do not bringe them vp to his seruice but without regarde what coÌ„meth of them suffer them to runne into the seruice of the deuyl Wherfore al fathers ought diligently to consider and remembre how moche and how greuously they offende god and of how many euils they be the cause which either bring vp their children in wantonnes and idelnes and do not put them forthe be tyme to some facultie exercise or labour wherby they may after gette theyr lyuyng or occupie theyr lyfe to the profite and commoditie of the common weale or elles do suffer their chyldren in youth to be corruptid for lacke of good teaching and good bringing vp in the true knowlege of god and of his wyl and commandementes or committe in word or dede such thinges in the presence of their children wherof the yonge tendre hartes of the said children whiche like a smal twygge be inclinable euery way and by fraylenes of youth be inclyned to euyl do take so euyl example and corruption of vices and worldely affections that harde it wyll be for them after to eschue the same This coÌ„mandement also conteineth the honour and obedience which subiectes owe vnto their princes And also the offyce of prynces towardes theyr subiectes For scripture taketh prynces to be as it were fathers 〈◊〉 xlix nurses to their subiectes And by scripture it appereth that it apperteyneth vnto the office of princes to se that the righte religion true doctrine of Christ be mainteined and taught that their subiectes be wel ruled gouerned by good iust lawes to prouide and care that the people common weale maye encreace and to defende them frome oppression and inuasion as well within the realme as without their subiectes aiding them thervnto to se that iustice be ministred vnto them indifferently to here by themselues or by their mynisters beningly al their complaintes and to shew toward them although they offende fatherly pitie And finally so to correct them that be euil that they had yet rather saue them than lose them yf it were not for respect of iustice maintenance of peace and good ordre in the coÌ„mon weale And therfore al theyr subiectes must again on their partes and be bouÌ„de by this coÌ„mandement not onely to honour obey their said princes accordyng as subiectes be bound to do to owe theyr truth fidelitie vnto them as vnto their naturall lordes but they must also loue them as childreÌ„ do loue their fathers yea they must more tendre the suretie of their princes person and his estate than their owne or any others Euen like as the health of the head is more to be tendred thaÌ„ the health of any other membre And by this commandement also subiectes be bound not to withdrawe their said fealtie trouth loue and obedience towardes their prince for any cause what so euer it be ne for any cause they maye conspire against his person ne do any thing towardes the hinderance or hurt therof nor of his estate And furthermore by this commandement they be bounde to obey also all the lawes proclamations preceptes and coÌ„mandementes made by their princes and gouernours except they be against the commandementes of god And lykewyse they be bounde to obey all suche as be in authoritie vnder their prince as farre as he wyll haue them obeyed They must also gyue vnto their prince aide helpe and assistaunce whan so euer he shall requyre the same either for suretie preseruation or maintenaÌ„ce of his person and estate or of the realme or of the defence of any of the same against all persons And whaÌ„ so euer subiectes be called by their prince vnto pryuy counsayle or vnto the parliament where is the generall counsayle of this realme than they be bounde to giue vnto theyr prynce as theyr learnynge wysedome or experyence can serue them the moste faythefull counsayle they can and suche as may be to the honour of god to the honour and suertie of his regall person and state and to the generall wealthe of this hole realme And further if any subiecte shall knowe of any thynge whiche is or may be to the noyaunce or damage of his princis person or estate he is bounde by this commandement to disclose the same with al spede to the prynce him selfe or to some of his couÌ„sayle For it is the very lawe of nature that euery membre shal imploy him selfe to preserue defende the heade And surely wisedome and polycie wyll the same for of conspiracy and treason commeth no goodnesse but infinite hurte damage and perill to the common weale And that all subiectes do owe vnto theyr princes and gouernours suche honour and obedience as is aforesayde it appereth euidently in sundry places of scripture but specially in the epistles of saint Paul Rom. xiii and saint Peter For saint Paul saythe in this maner Euery man must be obedient vnto the hyghe powers for the powers be of god And therfore who so euer resisteth the powers resysteth the ordynaunce of god And they that resyst the ordynaunce of god shall get to them selues damnation For rulers are not feareful to them that be good but to them that do euil Wilt not thou feare the power Do well and thou shalte haue prayse of the same for he is the minister of god for thy welth But yf thou do euyll then feare for he beareth not the sworde without cause For he is the minister of god to punishe the euyll doer therfore you muste obey not onely for the feare of punysshement but also
all other euyll behauyour of our tongue agaynste our neyghbours whiche all be forbidden by this commaundemente for they be rootes and occasions of murther and other bodely hurte The contrary of all these thynges be commanded by this commandement that is to saye that we shulde with our hartes loue our neyghbours and with our tonges speake well of them and to theym and in our actes and dedes do good vnto them shewyng towardes them in harte worde and dede pacience mekenes mercy and gentylnes yea thoughe they be our aduersaryes and ennemies And that this is the true sence and meanyng of this commandement it appereth by the expositiō of our sauiour Christe in the gospell Math. ◠where he declareth that we shulde neyther hurte any man in dede nor speake of hym or vnto hym maliciousely or contemptuousely with our tounges nor beare malice or angre in our hartes But that we shulde loue them that hate vs say well by them that saye euyll by vs and do good vnto them that do euyll vnto vs. And accordynge to the same sayeng of Christ saynt Iohn sayth also That he that hateth his brother ◠Ioan. iii. is a manqueller It is not forbydden by this commaundement but that al rulers and gouernours as princes iudges fathers maisters and suche other maye for the correction of theym whyche be vnder theyr gouernance vse suche maner of punysshemente eyther by rebukefull or sharpe wordes or by bodyly chastysing as the lawes of euery realme do permitte And not onely they may do thus but also they be bound so to do onles they se reasonable cause to the contrary and offende god if they do it not as is before declared in the .v. commaundement All rulers also muste beware and take hede that in theyr corrections and punishmentes they do not procede vpon any priuate malyce of their hartes or displeasure towardes any man or for any lucre fauour or feare of any persō but that they haue theyr eye and consideration only vpon the reformation amendment of the person whom they do correct or elles vpon the good ordre and quietnes of the common weale so that styll there may remayne in theyr hartes charitie and loue towardes the person they punyshe And lyke as the father loueth his chylde euen whan he beateth him Eeuen so a good iudge whan he gyueth sentence of death vppon any gylty person although he shewe outwardly sharpenes rigour yet inwardely he ought to loue the person and to be sorye and heauy for his offences and for the death whiche he hym selfe by the lawe doth and must nedes condemne him vnto And although inferiour rulers and gouernours maye correcte and punysshe suche as he vnder their gouernaunce yet they maye not punysshe by deathe nor mutilate maime or imprison them or vse any corporall violence towardes theym otherwyse then is permitted by the hyghe gouernour that is to say by the prince and his lawes from whom al suche authoritie doth come For no man may kylle or vse suche bodily coertion but onely princes and they whiche haue authoritie frome princes ne the sayde princes nor any for them may do the same but by and accordyng to the iuste ordre of theyr lawes and ordinances Moreouer no subiectes may drawe theyr swordes agaynst theyr prynce for any cause what so euer it be nor agaynst any other sauynge for laufull defence without theyr princes lycence And it is theyr duety to draw theyr swordes for the defence of theyr prynce and realme whan soo euer the prynce shall commande theym so to do And althoughe princes whiche be the chiefe and supreme heades of theyr realmes do otherwise than they ought to do Yet god hathe assigned no iudges ouer them in this worlde but wyl haue the iugement of them reserued to himselfe and wil punyshe them whan he seeth his time And for amendement of such princes that do otherwise than they shulde do the subiectes maye not rebell but must praye to god whyche hath the hartes of princes in his handes that he so turne theyr hartes vnto him that they maye vse the sworde which he hath gyuen them vnto his pleasure Agaynste this commandement offende al they whyche do kyll mayme or hurte any man without iuste ordre of the lawe and gyueth counsayle ayde fauour prouocation or consent therto And also all they whyche maye yf they wyll by theyr authoritie or laufull meanes delyuer a man from wrongfull death mutulation hurte or iniury and wyll not do it but wyll wyncke therat and dissemble it be transgressours of this commādement And al iudges which seyng no sufficient matter or cause of death or vpon lyght triall without sufficient examination and discussion gyue sentence of death or whan the matter or cause of death is sufficient and the triall good yet delyte in the deathe of the person be transgressours of this cōmandement And lykewyse be all those whiche in causes of lyfe deathe beyng impanelled vpon inquestes do lyghtly cōdemne or endite any person without sufficient euidence examination and discussion of the informations gyuen vnto them And moreouer all those whiche either in such causes do gyue false euidence or information eyther wittyngly contrary to their owne conscience or doubtynge of the truth of those informations or without sufficient examination do promote enforce or mainteine such euidences informatiōs or inditementes do also breake this commandement So do all they whiche wyllyngly do kyll themselfe for any maner of cause for so to doo there can be no pretence of lawfulle cause ne of iust order And therfore he that so dothe kylleth at ones both body and sowle Fynally all they whiche beare hatred and malyce agaynste their neyghbours and eyther malyciousely speake wordes of contempte dyspite checkynge cursynge and suche other or elles publysshe theyr neyghbours offences to theyr sclander rather than to theyr amendemente And generally all they that liue in yre malice enuy and murmuringe at other mens welth or reioysing at other mens trouble or hurt or suche other like they offende all againste this precepte The exposition of the seuenthe commandement of god Thou shalt not cōmitte adultery ALthough this word Adultery doth signifie properly the vnlaufull commixtion of a maryed man with anye other woman than with his owne wyfe or elles of a maried woman with any other man than her owne husbande yet in this commandement it is taken not onely for that but also for all maner vnlaufull copulation betwene man and woman maried and vnmaried and all maner of vnlaufull vse of those partes whiche be ordeyned for generation whether it be by adultery fornication incest or any other meane And in laufull matrimonye a man may breake this commandement and lyue vnchaste with his owne wyfe yf he do vnmeasurably or inordinatly serue his or her fleshely appetite or lust And of such the deuyll hath power as the angel Raphael sayde vnto Thoby Tob. vi They that marrye in suche wyse that they
heuēly father do with you if you wil not forgiue euery one of you his brother euen from the hart Thus it apereth plainly that if we wil be for giuen if we wil scape euerlasting damnation we must put out of our hart al rācour malice wil to reuenge and satisfie our owne carnall affections referryng the punishement of the offenders whiche in their offences haue transgressed the lawes of god or of the prince to the order of iustice wherof vnder god the princes and rulers be mynysters in earth In whiche doing we please god so that we vtterly forgiue our owne priuate grudge and dyspleasure And if any paraduenture wyl thinke it to be an hard thyng to suffre and forgiue his enemy whiche in worde and deede hath done him many displesures let him consider againe howe many harde stormes our sauiour Christe suffered and abode for vs what were we whan he gaue his most precious lyfe for vs but horrible synners and his ennmies howe mekely toke he for our sake all rebukes mockes byndyng beating crownyng with thorne and the moste opprobrious deathe It is vndoubtedly aboue our frayle and corrupte nature to loue our ennemies that do hate vs and to forgyue them that do hurt and offende vs and it is a dede of greatter perfection than man hath of him selfe but god that requireth it wyll gyue grace that we may do it if we aske and seke for it And therfore in this petition our sauiour Christe teacheth vs to aske this grace of our heauenly father that we may forgiue our ennemies and that he wyl forgiue vs our trespasses euē so as we forgiue them that trespas against vs. It is further to be noted that to forgiue our brother his defaute is also to pray to god that he wyll forgyue him and wyl not impute his offence to him and to wyshe to hym the same grace and glory that we desyre vnto our selues and also our selfe whan occasion shall come to helpe hym as we be bounde to helpe our christen brother And finally for as moche as in the expounding and declaration of scripture it is conuenient and requisite to obserue and folowe this rule that whā so euer scripture speaketh of any duetye to be done of one christen man to an other that than the same duetie be so plainly and fully opened and set forthe that eche man may heare his owne duetie to wched so that both parties that is to saye as well he that is bounde to forgiue as he whyche receyueth forgyuenes may indifferently knowe their duetie and be hauyour and accordinge thervnto endeuour theym selfe to do the same For these causes it is expedient that lyke as in the former parte of this petition we haue declared the part and duetie of him whiche shulde for charities sake forgyue so to declare the part and duetie of them to whom forgiuenes shulde be made leste euyll doers and naughty mynded people myghte by the former declaration take occasion stylle to perseuere in their naughtye myndes and doinges and yet claime forgiuenes of their neyghbour Wherfore ye shall vnderstande that forgyuenes afore spoken of is not so ment in scripture that by it iustyce or lawes of princes shoulde be broken condemned or not executed For although our sauiour Christe in this petition dothe teache vs to remitte and forgiue all iniuries and trespasses done agaynst vs yet he whiche hath done the iniurie or trespas is neuertheles bounde to aknowlege his faut and to aske forgiuenes therfore not onely of god but of him also whom he hath offended and to intend to do no more so And furthermore to recompence and make amendes vnto the parties againste whome he hath trespassed according to his abilitie and power and as the greuousenesse and greatnes of the offence requireth And in case he whych hath commytted the offence or trespasse be obstinate and wyll not do these thinges before rehersed whyche he is bounde to doo by the lawe of god than may the partie whiche findeth him selfe greued notwithstanding any thing that is saide before in this petitiō laufully and without offence of goddis commandementes aske and seeke recompence of suche iniuries as be done to him according vnto the order prouision of the lawes of the realme made in that behalfe so that he alway haue an eye and respect vnto charitie and do nothing for rancour or malyce or for sinister affection neither beare any hatred in his hart towardes him whom he sueth but only vpon a zeale loue of the mayntenance of iustice correction of vice and reformation of the partie that hath offended remembringe always that he excede not nor go beyonde the limites and boundes of this generall rule taughte by our sauiour Christe in his gospel 〈…〉 As ye wold that other men shoulde do vnto you euen so doo you vnto them For this is the lawe and the prophetes And thus we christen folke wayinge forgyuenes on the one partie and the duetie of hym that is forgyuen on the other party as here nowe we be taught shall the better knowe how to endeuour our selues to obserue bothe ways And by these meanes se and vnderstand more perfectly the agrement and intent of scriptures whiche we be bounde to obserue and folowe The syxte petition ¶ And lette vs not be led into temptation IT is to be noted fyrst that there be two maner of temptations whereof one commeth and is sent to vs by god who suffreth those that be his to be tēpted by one meanes or other for theyr probation or triall al be it he so assisteth and aydeth them in all suche temptations that he tourneth all at the ende vnto theyr profit and benefite For as the wise man saythe Like as the ouen trieth the potters vessell Ec. xxviii so dothe temptation of trouble trie the rightuous man And with this maner of temptation god tempted sundry wyse our holy father Abraham he tempted also Iob with extreme pouertie horrible syckenes and sodayne deathe of his children and dayly he tempteth and proueth all suche as he loueth The other maner of temptation cometh chiefely of the deuyll i. Pet. v. whiche lyke a furyouse and a wood lion ragith rūneth about perpetually seking how he may deuour vs. And commeth also of our owne concupiscence which continually inclineth and stireth vs to euyll Iacob i. as saynt Iames sayth Euery man is tempted drawen and entised by his owne concupiscence This concupiscence is an inclination and prouate of our inordinate nature to synne whiche imperfection man hath by the fall of Adam so that although originall sinne is taken away by baptisme and the dyspleasure appeased betwyxte God and man yet remayneth the dysorder debate betweene the soule and the fleshe whiche shall not be extincte but onely by bodily deathe For there is no man so mortified so sequestred from the worlde and so rauished in spirite in deuotion or in contemplation but that some concupiscence is in him how
holely ioyned with the one and clerely separated from the other Than he is not mete to be a mean or mediatour betwene two whiche be at debate and enmitie Wherfore our sauiour Christ being naturally god toke vpon hym the nature of man that he might therby be conuersaunt among men and by his death redeme them yet he stil reteined and kepte his godhead and was both god and man together For if he had ben man onely and not god than his death coulde not haue ben a worthy and sufficient satisfaction for sinne to the iustice of god And if he had ben onely god and not man than he by his bodily conuersation could not haue called vs againe to god nor suffered and died bodily for vs. And this propertie of a mediatour saint Paule consideryng writeth to Timothe That there is but one mediatour betwene god man which is Christ Iesus ◠Tim ii meaning therby that bycause he onely had bothe the natures in hym therfore he onely and none other but he was able to be a sufficient mediatour and meane of our reconciliation to god and of our iustification And for a further declaration how and by what meanes we be made partakers of this benefite of iustification It is to be noted that this word Iustification as it is taken in scripture signifieth the makynge of vs rightuous afore god where before we were vnryghtuous as whan by his grace we conuert vnto him be reconciled into his fauour and of the children of ire and damnatiō we be made the children of god and inheritours of euerlasting life that by his grace we may walke so in his wais that finally we may be reputed taken as iust rightuous in the day of iudgement so receyue the euerlasting possession of the kingedome of heauen And albeit god is the principal cause chiefe worker of this iustificatiō in vs without whose grace no mā can do no good thyng but folowing his free wil in the state of a sinner encreaseth his owne iniustice multiplieth his sinne Yet so it pleaseth the hyghe wysdome of god that man preuented by his grace which being offered man maye if he wyll refuse or receiue shall be also a worker by his free consent obedience to the same in the atteinyng of his owne iustification and by goddis grace and helpe shall walke in such workes as be requisite to his iustification so continuing come to the perfect end therof by such meanes waies as god hath ordeyned Wherin it is to be considered that although our sauiour CHRIST hath offered hym selfe vpon the crosse a sufficient redemption satisfaction for the synnes of al the world and hath made hym selfe an open way and entre vnto god the father for al man onely by his worthy merite and deseruynge and willyng all men to be saued calleth vpon al the worlde without respecte of persons to come and be partakers of the ryghtuousnesse peace and glory whiche is in hym yet for al this benignitie grace shewed vniuersally to the hole world none shal haue the effect of this benefit of our sauiour Christ enioy euerlastyng saluatiō by him but they that take suche wayes to atteyne the same as he hath taught and appointed by his holy word in suche ordre maner and fourme as here foloweth that is to say Fyrst as touchynge all them whiche be of age and haue the vse of natural reason afore they be christened the will of god is that all suche if they will be saued shall at the heryng of his blessed worde giue stedfast faith and assente thervnto as saint Paule saith 〈◊〉 xi He that commeth to god must beleue and by that faith groūded on the truth of the word of god beinge taughte bothe of the threatnynges of god agaynst sinners and also of the great goodnes and mercy of god offered to mankinde in our sauiour redemer Christ Iesu they muste conceyue an harty sorowe and repentance for theyr sinnes with a sure trust to haue forgyuenes of them by the merytes passion of our sauiour Christe And ioyninge thervnto a full purpose to amende theyr lyfe and to cōmitte sinne no more but to serue god al their life after they muste than receyue the sacrament of baptisme And this is the very playne ordinary way by the whiche god hath determined that man beynge of age and commynge to christendome shuld be iustified For as for infantes it is to be beleued that their iustification is wrought by the secrete operation of the holy gost in theyr baptisme they beynge offered in the fayth of the churche And this Iustification wherof we haue hitherto spoken may be called the first Iustification that is to say our first cōming into goddis house which is the churche of Christ at whiche comming we be receiued and admitted to be of the flocke and familie of our sauiour Christ and be professed sworne to be the seruantes of god and to be souldiours vnder Christe to fyghte against our ennemies the deuyll the worlde and the fleshe Of whiche enemies if it chaunce vs after our baptisme to be ouerthrowen and caste into mortall synne than is there no remedy but for the recouering of our former estate of Iustification whiche we haue loste to aryse by penance wherin proceding in sorowe and moch lamentation for our sinnes with fasting almesse praier and doing all suche thinges at the leaste in true purpose and will as god requireth of vs we muste haue a sure trust and cōfidence in the mercy of god that for his sonne our sauiour Christis sake he will yet forgiue vs our sinnes and receyue vs vnto his fauour again and so being thus restored to our iustification we must goo forward in our battayle aforesayde in mortifienge our concupiscence and in our dayly spiritual renouation in folowing the motions of the spirite of Christe in doing good workes and absteining from sinne and all occasions therof being armed with faith hope and charitie to the intent we maye atteyne our finall iustification and so be glorified in the day of iugement with the rewarde of euerlasting lyfe Wherfore it is necessary for the keping and holding of this Iustification ones conferred and giue in baptisme or recouered again by penāce through the mercy of our sauiour Christ and also for the encreasynge of the same iustification and fynall consummation therof to take good hede and to watche that we be not deceyued by the false suggestion and temptation of our gostly enemie the deuyll who as saint Peter saith i. Petri. v. goeth about like a roring lion seking whom be may deuour And it is no doubt but although we be ones iustified yet we maye fall there fro by our owne free wyll and consenting vnto sinne folowing the desyres therof For albeit the house of our consciēce be ones made cleane the foule spirite be expelled from vs in baptisme or penance yet if we waxe idle and