Ioannes Lincoln Ioannes Bathonien Rolandus Couen et Lich. Thomas Elien Nicolaus Sarum Ioannes Bangor Edouardus Hereforden Hugo wigornien Ioannes Roffen Ricardus Cicestren Guilielmus Norwicen Guilielmus Meneuen Robertus Assauen Robertus Landauen Edouardus Eborum Cuthbertus Dunelmen Robertus Carliolen Ricardus wolman Archidiaconus Sudbur Gulielmus knyght Arch. Richemond Ioannes Bell Arch. Gloucestr Edmundus â—â—â—er Arch. Laicestr Gulielmus Skippe Arch. Dorsett Nicolaus Heeth Arch. Stafford Cuthbertus Marshal Arch. Notingham Ricardus Curren Arch. Oxon. Gulielmus Cliffe Galfridus Downes Robertus Okyng Radulphus Bradford Ricardus Smith Symon Mathew Ioannes Pryn Gulielmus Buckmaster Gulielmus May Nicolaus wotton Ricardus Coxe Ioannes Edmundes Thomas Robertson Ioannes Baker Thomas Baret Ioannes Hase Ioannes Tyson Sacrae theologiae iuris ecclesiastici et Ciuilis professores ¶ This boke called the Institution of a christen man conteyneth foure speciall partes wherof ¶ The fyrste parte conteyneth the exposytion of the Crede called thapostelles Crede ¶ The seconde parte conteyneth the Exposition or declaration of the seuen sacramentes ¶ The thyrde parte conteyneth the exposition of the tenne commaundementes ¶ The fourthe parte conteyneth the exposytion of the Pater noster and the Aue with the articles of Iustifycation and Purgatorie ¶ The crede called thapostels Crede 1 I BELEVE in god the father and that he is almyghty and creator of heuen and erth 2 AND I beleue in Iesu Christe and that he is his onely begotten sonne and our lorde 3 AND that he was conceyued by the holy goost and borne of the virgyn Mary 4 AND suffred passyon for our redempcion vnder a certayne Iuge whose name was Pontius Pilatus and so was crucified deed and buryed 5 AND that he descended into hell and rose agayn the thyrde day from death to lyfe 6 AND that he ascended afterwarde vp into heuen / and sytteth there vpon the right hande of almyghty god his father 7 AND that he shall come from thens at Domisday to iudge the quycke and deade 8 AND I beleue in the holy gooste 9 AND I beleue that there is one holy Catholyque and vniuersall churche 10 AND I beleue that there is in the same Churche communion of sayntes and remyssyon of synnes 11 AND I beleue that at Domisday al the people of the world that euer was or euer shall be vnto that daye shall then aryse agayne in the selfe same fleshe and body whiche they hadde whyle they lyued here in erth 12 AND I beleue that al thelecte people of god shal haue and enioye euerlastynge lyfe for theyr rewarde ¶ The sense and interpretacyon of the fyrst Article IN My harte I beleue assuredly and stedfastly with my mouth I professe knowledge that there is but one very god thre persons in trinitie the father the sonne the holy goost and that these thre persons be not thre goddis but all one god all of one nature and of one substaunce and all of one euerlastyng essence or being and al lyke and equall in myght power wysedome knowlege ryghtwysenes and all other thynges belongyng vnto the deitie And that besyde or without this god there is no other god And I beleue also and professe that god the father whiche to the fyrste person in Trinitie is not onely the god the lorde and the father of heuen and erth and all thynges conteyned therin by creation and gouernaunce but also that he is the father of his onely begotten sonne the seconde persone in Trinitie and that he dyd bygette hym of his owne substaunce by eternall generation that is to saye by generation that neuer hadde begynnynge And I beleue also and professe that all and synguler the wordes and sayinges of this god the father be they lawes preceptes promyses prophycyes or thretenynges and all that euer was spoken of hym or by hym in the hole body and canon of the newe and the olde testament is moste certaynly trewe and of suche infallyble verytie and trouthe that the same canne not be altered or conuelled by any contrary opynyon power or auctorytie And I promyse and professe that I do and woll not onely hope and loke surelye and without all doubte to atteyne and enioye all those thynges whiche god promyseth in holy scrypture vnto thelecte chylderne of god but also that I do and woll feare lefte those punyshementes and afflyctions whiche god in holy scrypture threteneth to caste vpon those persones whiche do transgresse his wyll and coÌ„maundementes shall fall vpon me yf I shall not lyke an obedient seruaunt and chylde studye to fulfylle and accomplyshe the same And I beleue also and professe that this god and this father is almyghty that is to saye that his power and myghte excelleth incomparably all the other powers in heuen and erth And that all other powers whiche be in heuen erthe or hell be nothyng as of them selfe but haue all theyr myght force and strengthe of hym onely and be all subiecte vnto his power and be ruled and gouerned therby and can not resyste or lette the same And I beleue also professe that this almighty god almyghty father dyd at the beginninge create forme make of nought heuen and erthe and all thynges conteyned in this worlde as well aungels mans sowle and al other thynges inuysyble as also all other vysyble creatures and that he dyd gyue vnto them all the power and myght whiche they haue And I beleue also and professe that among his other creatures he dyd create and make me and dydde gyue vnto me this my sowle my lyfe my body with all the membres that I haue great and small and all the wytte reason knowlege and vnderstandynge that I haue and fynally all the other outwarde substance possessyons and thynges that I haue or can haue in this worlde And I beleue also and professe that he is my very god my lorde and my father and that I am his seruaunte and his owne sonne by adoption and grace and the ryght enherytor of his kyngedome and that it procedeth and cometh of his mere goodnes onely withoute all my deserte that I am in this lyfe preserued and kepte from daungers and perylles And that I am susteygned nourysshed fedde clothed and that I haue helthe tranquyllytie reste peace or any other thynge necessary for this corporall lyfe I knowlege also and confesse that he suffreth and causeth the sonne the mone the sterres the daye the nyght the ayre the fyre the water the lande the see the fowles the fyshes the bestes all the frutes of the erthe to serue me for my profytte and my necessite And in lyke maner I confesse and knowlege that all bodily syckenes and aduersitie whiche do fortune vnto me in this worlde be sent vnto me by his hande and his visitation and that he punysheth me not to distroy me but onely to saue me and to reduce me agayne by penaunce vnto the ryght way of his lawes and his religion and so therby to proue me and to
prepared from the begynnynge of the worlde for the dyuell and his angelles and the cursed membres of his body The sence and interpretation of the eyght Artycle I Beleue assuredly in my harte and constantly do professe and knowledge that the holy gooste is the thyrde person in Trinitie that he is veray god lorde auctour and former of all thynges created and that he procedeth both from god the father and from god the sonne and is of the selfe same nature and substaunce and of the same euerlastynge essence or beynge whiche the father and the sonne be of and that he is equall vnto them bothe in almightynes of power in the worke of creation and all other thynges apperteynyng vnto the deitie or godheed and that he is to be honoured and gloryfyed equally with them both And I beleue that this holy spirite of god is of his nature all holy or rather holynesse it selfe that is to saye that he is the onely gooste or spirite whiche with the father and the sonne euer was and euer shall be the onely auctoure causer and worker of all holynes puretie and sanctimonie and of all the grace comforte and spirituall lyfe whiche is wrought and cometh into the hartes of all true christen men In so moche that neither it is possible that the dyuell or any of those euyll spirites whiche do possesse and reigne in suche persones as be subiecte vnto synne can be expelled or put out of theym but by the power of this fynger of god that is to saye of this holy spirite whiche is called in scripture the fynger of god neither it is possyble Mat. xii that the harte of any man beynge ones corrupted and made as prophane by synne can be purged purified sanctified or iustified without the speciall worke and operation of this holy spirite neyther it is possible for any man to come vnto the father by Christe that is to saye to be reconciled into the fauour of god and to be made and adopted into the nombre of his chyldren or to obteyne any parte of that incomparable treasure whiche our sauiour Iesu Christe by his natiuitie his passion his death his resurrection and his ascention hath merited for mankynde oneles this holye spirite shall fyrste illumyne and inspyre into his harte the ryghte knowledge and fayth of Christe with due contrition and penaunce for his synnes and shall also afterwarde instructe hym gouerne hym ayde hym directe hym and endewe hym with suche speciall gyftes and graces as shall be requysite and necessary to that ende and purpose And I beleue also assuredly that this holy spirite of god is of his owne nature full of all goodnes and benignitie or rather that he is goodnes it selfe Forasmoche as he is the onely goost or spirite whiche with the father by Christe instylleth and infoundeth into the hartes of mortall men after they be ones purified from synne by fayth and delyuered from the power of the deuyll dyuers and manyfolde moste noble and excellent gyftes and graces as the gyfte of holy feare and dread of god Timoris Sapien. Intellectê° Concilii Fortitudinis the gyfte of feruent loue and charitie towardes god and our neyghbour the gyfte of spirituall wysedome and vnderstandynge the gyfte of free wyll and desyre and also of very fortitude and strength to contempne this worlde to subdue and mortifie all carnall concupiscence and to walke in the wayes of god the gyfte of perseuerance to contynue in the same the gyfte of pitie and mercy Pietas Scientia of pacyence and benignitie of science and cunnynge of prophecienge of curynge and healynge and of all other vertues necessarie for christen men to haue either for the attaynynge of theyr owne saluation or for the edifyenge and profyte of theyr neighbours All and synguler whiche gyftes and graces I knowlege and professe that they procede from this holy spirite and that they be gyuen conferred and distributed vnto vs mortall men here in erthe at his owne godly wyll arbitre and dyspensation and that no man can purchase or obteyne ne yet receyue reteyne or vse any one of them without the specyall operation of this holy spiritie And although he geueth not nor dyspenseth the same equally and vnto euery man in lyke yet he gyueth alwayes some portion therof vnto all persones whiche be accepted in the syght of god and that not onely frely and without all theyr deseruinges but also in suche plentie and measure as vnto his godly knowlege is thoughte to be mooste benefyciall and expedient And I beleue that this holy spirite of god is of his owne nature autour of charitie and holy loue or rather that he is charitie it selfe Fyrst bycause that he is that ineffable and incomprehensyble loue or concord wherwith the father the sonne be conioyned inseparably the one with the other Seconde bycause he his the bonde and knotte wherwith our sauiour Iesu Christe and his most dere beloued espouse the churche which is also his very mystical body and al singuler the veray membres of the same churche and body be vnited knytte and conioyned to gyther in suche perfyte and euerlastynge loue and charitie that the same can not be dissolued or separated Thyrdely bycause he his also the verye bonde and knotte wherby all and euery one of the membres of Christis sayde churche and body be vnited coupled and conioyned the one of them with the other in perfite mut all loue and charitie For I beleue assuredly that lyke as the membres of our mortall bodyes be by the spirituall operation and vertue of our soules not onely preserued holly togyther in one body and be endewed with lyfe and power to exercyse suche naturall functions and offyces as be deputed vnto them but also be conteyned in mutuall affection and desyre eche to helpe and conserue thother Euen so the membres of this misticall bodye of Christe be by the onely and speciall operation and worke of this holy spyrite not onely congregated vnited and incorporated in to this one body of Christe and so do consist and endure holly and perfitely in the same body euery one in his owne peculiar function but also that they be knitted combined and conglutinated all together and euery one of them with other in perfytte and indyssoluble loue and in the coÌ„munion of all theyr gyftes and graces and of all other thynges wherwith the one of them may helpe succour or comforte the other And I bele e that this holy spirite of god is the spirite of trouth and the autour of all holye scripture conteyned in the hole canon of the Byble And that this spirite dydde not onely inspire and instruct all the holy patriarkes and prophetes with all the other membres of the catholyke churche that euer was from the begynynge of the worlde in all the trouthes and verities that euer they dyd knowe speake or write but also that the same holy spirite dyd ones descende downe from heuen in
your sede laufully procreated in matrimonye accordynge as I haue instituted the same This lawe and commaundement of matrimony thus repeted and gyuen agayn by god vnto Noe and his children althoughe it was sufficient commaundemēt and instruction vnto them and all theyr posteritie howe to vse the same in all puretie and cleannesse to goddis pleasure and his good contentation yet god perceyuynge the naturall inclination of man to malyce and synne dyd afterwarde further explicate and establishe the same by his other lawes wryten wher by god prohibyted Leui xviii et xx that any matrimonye shuld be made betwene the father and the doughter the mother and the sonne the brother and the syster and betwene dyuers other persones beinge in certayne degrees of consanguynitie and affinitie whiche lawes of prohibicion in mariage althoughe they were not by expresse wordes of god declared at the fyrste institution of Matrimonie ne yet at this seconde repetition of the same made vnto Noe yet vndoubtedly god had engraued and enprynted the same lawes in the harte of man at his fyrste creation And for as moche as in longe contynuaunce and processe of tyme the naturalle lyght and knowledge of man was almooste by synne and malyce extincted or at the leaste so corrupted and obscured in the mooste parte of men that they coulde not perceyue and iudge what thynges were of theyr owne nature noughtie and detestable in the syghte of god ne yet howe farre that naturall honestie and reuerence whiche we owe vnto suche persons as be nere of blud or of nere allyaunce vnto vs was extended god commaunded his prophete Moyses to promulgate and to declare by his worde vnto the people of Israel the sayde lawes of prohibition of Matrimonye in certayne degrees of consanguinitie and affinitie whiche be specially mencyoned in the boke of Leuiticus And commaunded also Moyses Leu. xviii et xx to declare vnto his sayde people that not onely they but also all other the people of the worlde were as moche and as strayghtely bounden to the contynuall obseruation of the same lawes as they were vnto the other morall lawes of the tenne commaundementes Thyrdly that this coniunction betwene man and woman in Matrimonye was instytuted by god to the intent therby shulde be sygnyfyed and represented or rather prefygurated and prophecied before not onely the perfyte and indissoluble coniunction and vnion of the nature of god with the nature of man whiche was fulfylled whan the seconde person in Trinitie descendinge from his father dyd take vpon hym the veray forme and substaunce of our nature and so those two natures were vnyted and knytte togyther in one person but also to thintent there shulde therby be sygnyfyed and represented the lyke coniunction or societie in perfyte and indyssoluble loue and charitie betwene Christe and his Churche that is to saye the congregation of all christen people whiche be the very mysticall body of Chryst and Christ the onely heed of the same And this to be trewe sayncte Paule hymselfe confirmeth in the .v. chapyter of his epistle vnto the Ephesians Ephe. v. In whiche place the Apostle minding to proue and persuade that all women beynge maried ought to loue to reuerence to honour to obeye and to be subiecte vnto theyr husbandes in all thynges euen as the churche is subiecte vnto Christe and lyke wyse that all husbandes ought and be bounde to loue theyr wyues euen as they loue theyr owne selues and theyr owne bodyes and euen as Christe loueth the churche his espouse and his owne bodye He bryngeth in the fyrste institution of Matrimonie as it was ordeyned by god in Paradyse and alledgeth the wordes of god pronounced by our fyrste father Adam as they be before rehersed Vppon whiche wordes the apostell inferreth and sayth This cōiunction of man and woman togyther in maryage wherby they are knytted vnited and made all one flesshe and one body is the sacrament that is to saye the fygure the sygnification the mysterie or the prophecienge before of that greatte and meruaylous coniunction whiche is betwene Christe and his churche For lyke as by the vertue and effycacye of this fyrste institution of Matrimonie the husbande and the wyfe be made to be but one bodye wherof the husbande is the heede Euen soo the loue and charytie of Christe towardes his Espouse the Churche dothe knytte vnyte conglutynate and make Christe and his churche to be but done bodye wherof Christe is the verye heede By the whiche wordes of Sayncte Paule it appereth not onely what is the vertue and effycacie of Matrimonye in the vnytynge and incorporatynge of two bodyes in one but also that hit was instytuted by god to sygnyfye this other coniunction whiche is betwene Christe and his Churche And that this coniunction betwene Christe and the churche is the verye selfe thynge whiche was prophecyed sygnyfyed and represented by the other coniunction of man and woman in maryage For thoughe Sayncte Paule vsed in this place other argumentes and persuasyons taken of the lawe of Nature to induce maried persones the one to loue the other sayinge that menne naturally do loue and nourysshe theyr owne bodyes and theyr owne flesshe and that it is agaynste nature that a manne shulde hate his owne flesshe yet surely he thoughte that this was the reason of mooste effycacye to perswade his sayde purpose That is to saye that all husbandes and wyues oughte so to vse theym selfes the one vnto the other that theyr Matrymonye and all theyr workes and affections in the same myghte and shoulde corresponde and be conformable and lyke in all poyntes vnto that most holy thynge whiche is sygnyfied and represented therby that is to saye vnto that spirituall coniunction whiche is betwene Christe and his espouse the churche And that therfore specyallye the man oughte and is bounde to loue his wyfe and the wyfe to loue and obey her husbande in all thynges leste by doynge the contrarye they shulde after and subuerte the institution of God and make the fygure all vnlyke vnto the thynge that is sygnyfied therby And so by these wordes and reasons of saynt Paule it is euident that concernynge the sacramente of Matrymonye his sentence and doctryne was that the same was instituted by God at the fyrste creation of man to sygnifie that inseparable coniunction and vnyon whiche is betwene Chryste and his churche ¶ Item we thynke it conuenyent that all Bysshoppes and preachers shall instructe and teache the people commytted to theyr spirituall charge that althoughe this Sacramente of Matrymonye be no newe Sacramente instytuted in the newe Testamente but instytuted by God and consecrated by his worde and dignyfied by his lawes euen from the begynnynge of the worlde and before any other of the sacramentes were instituted in the newe testament as was sayde before yet the truthe is that Christe hym selfe dyd also accepte approue and allowe the sayde institution as well by his worde as also by his sondrye workes and
one setteth his mynde more vpon his goodes the other more vpon his bely than they doo vpon god and for them they wolle not stycke to offend god and all these breake this commaundemen Item that all they whiche haue more confidence in the creatures of god than in god doo also make the creatures of god theyr god And howe greuously god is offended therwith we fynde in the boke of Paralipomenon ii Par. xvi where it is wrytten That when Aza kyng of Iuda being sore cōstrayned by Baasa kynge of Israell sente for helpe to Benadad kyng of Siria and gaue to hym great treasure for to allure hym to his ayde Our lorde sent the prophete Ananie to Aza the kynge of Iuda who sayde vnto hym in this maner Bycause thou hast trusted in the kynge of Siria and not in thy lorde god therfore those of the kynge of Siria are escaped from thy handes were not they of Ethiopia and Libia of farre greater power bothe in chariottes and horsemenne and in nombre or multitude whiche was innumerable And yet our lorde as longe as thou dyddest put thy truste in hym dyd yelde them in to thy handes The eies of god do beholde all the worlde and doo gyue strengthe to them that truste in hym with all theyr harte In whiche wordes it doth appere that it is layed to Aza his chardge that he dyd not beleue in our lorde bycause he had more truste in Benadad an hethen prynce than in our lorde It is noted also in the same chapiter That where as Aza afterwarde had veray great peyne in his feete he sought not to our lorde for remedy of his sayde dysease but trusted more in the arte and remedy of phisique Wherby we maye lerne that it is one great parte of parfyte belefe in our lorde god to put our trust and confidence moost pryncypally and aboue al other in hym Wherfore they that do otherwyse transgresse this commaundement and make to them other goddis ¶ Item that al they transgresse this cōmaūdement which either so moche presume vpon the mercy of god that they feare not his iustice and by reason therof do styll contynue in theyr synne or elles so moche feare his iustice that they haue no truste in his mercie and by reson therof fall into desperation For bothe these wayes they make hym no god takynge from hym eyther iustyce or mercye withoute whiche he can not be god And so do they that by supersticion repute some dayes good some dismale or infortunate or thynke it a thyng vnlucky to mete in a mornynge with certayne kynde of beastis or with men of certayne professions For suche superstitious folke infame the creatures of god ¶ Item that they be of the same sort whiche by lottes astrologie diuination chatterynge of byrdes phisiognomie and lokynge of mennes handes or other vnlaufull and supersticiouse craftes take vpon them certaynely to tell determyne and iudge before hande of mennes actes and fortunes whiche be to come afterwarde For what do they but make them selfes goddis in this behalfe as the prophete Esaie saythe Esaie xli Telle vs afore what shall comme and we shall saye that you be goddis ¶ Item that all they whiche by charmes and wytchecraftes do vse any prescribed letters sygnes or charactes wordes blessynges roddes cristall stones sceptres swordes measures hanging of sainct Iohn̄s gospell or any other thynge about theyr neckes or any other part of theyr bodies or any other suche vayne obseruation trustynge therby to contynue longe life to driue away sycknes or preserue them from sickenes fires water or any other peryl other wyse then phisique or surgerie doth allowe doo also offende agaynste this commandement ¶ But moste greuously of all and aboue all other they do offende agaynst this commaundement whiche professe Christ and contrarie to theyr profession made in theyr baptysme do make secrete pactes or couenantes with the dyuell or do vse any maner coniuration or raysyng vp of dyuelles for treasure or any other thynge hydde or loste or for any other maner of cause what so euer it be For all suche commytte soo high offence and treason to god that there can be no greatter For they yelde the honour due vnto god to the dyuelle goddis ennemie And not onely all suche as vse charmes wytchecraftes and coniurations transgresse this hyghe and chiefe commaundement but also all those that seke and resorte vnto them for any councell or remedy accordynge to the sayinge of god whan he sayde Deutero xviii Let no man aske councell of them that vse false diuinations or suche as take hede to dreames or chatterynge of byrdes Let there be no witche or enchaunter amonge you nor any that asketh councell of them that haue spiritis nor of southsayers nor that seke the trouth of them that be deade for god abhorreth all these thynges ¶ The exposition of the seconde cōmandement THe Seconde commaundemente Moyses declarethe at good lengthe in the boke of Deuteronomie where he speketh in this maner In the daye whan our lorde spake to you in Oreb frome the myddes of the fyre Deut. iiii you herde the voyce and the sounde of his wordes but you sawe no forme or similitude leaste peraduenture you shuld haue ben therby deceyued and shulde haue made to your selfe an engraued similitude or ymage of man or woman or a similitude of any maner beaste vpon erthe or of foule vnder heuen or of any beaste that crepeth vpon the erthe or of fysshes that tarye in the water vnder the erthe and least peraduenture lyftynge vp your eyen to heuen and there seynge the sonne and the mone and the sterres of heuen you shulde by errour be deceyued and bowe downe to them and worshyp them whiche the lorde hath created to serue all people vnder heuen By these wordes we be vtterlye forbydden to make or to haue any symilitude or image to the intent to bowe downe to it or to worshyp it And therfore we thynke it conuenient that all bysshops and preachers shall instructe and teache the people commytted to theyr spirituall charge Fyrst that god in his substance can not by any similitude or ymage be represented or expressed For no wytte ne vnderstandynge canne comprehende his substance And that the fathers of the churche consyderynge the dulnes of mans wyt and partely yeldynge to the custome of gentylitie whiche before theyr commynge vnto the fayth of Christe had certayne representations of theyr false goddis suffred the pycture or similitude of the father of heuen to be had and sette vp in churches not that he is any suche thynge as we in that image do beholde for he is no corporall ne bodyly substance but onely to putte vs in remembrance that there is a father in heuen and that he is a distincte persone from the sonne and the holy gooste whiche thing neuer the les yf the cōmon people wolde dewely conceyue of the heuenly father without any bodyly representation it were more
wombe ¶ For the better vnderstandynge of this Aue or salutation of the aungell we thynke it conuenient that all bysshoppes and preachers shal instructe and teache the people commytted vnto theyr spirituall charge Fyrste howe that it was decreed in the hyghe consistorie of the hole Trinitie that after the fall of our fyrst father Adam by whiche mankynde was so long in the great indignation of god and exyled out of heuen the seconde person the euerlastynge sonne of the father euerlastynge shulde take vpon hym the nature of manne to redeme mankynde from the power of the dyuel and to reconcile the same agayn to his lorde god Luce. i. and that he shulde be so perfyte god and also perfyte man And for this purpose as saynct Luke in his gospell reporteth In the syxte moneth after sayncte Elisabeth was conceyued with saynct Iohn̄ the Baptist the aungell Gabriel was sente from god into a Citie of Galilee named Nazareth to a virgin whiche was despoused or ensuted to a man whose name was Ioseph of the house of Dauid and the virgins name was Marie And whan this aungel came vnto this sayde virgin he sayde these wordes Hayle full of grace the lorde is with the blessed arte thou amonge women And when the virgin heryng these wordes was moche troubled with them mused with her selfe what maner of salutation it shulde be The aungel sayd to her Feare not Mary be not abasshed for thou haste founde fauour and grace in the syght of god Lo thou shalte conceyue in thy wombe shalte brynge forth a sonne and thou shalte call his name Iesus he shal be great and shall be called the sonne of the hyghest And the lorde god shall gyue to hym the sete of Dauid his father and he shall reygne ouer the house of Iacob for euer and his kyngdome shall haue no ende Then sayd Mary to the aungell howe can this be done for I knowe no man And the aungel answerynge sayd vnto her The holy goost shal come from aboue into the and the power of the hyghest shall ouershadowe the and therfore that holy thynge whiche shall be borne of the shal be called the sonne of god And lo thy cosyne Elisabeth hath also conceyued a sonne in her olde age this is the syxte moneth syth she conceyued whiche was called the barteyne woman For there is nothynge impossyble to god To this Mary answered Lo I am the handemayde of our lorde Be it done vnto me as thou hast spoken And then forthwith vppon the departure of the aungell and beynge newely conceyued with the most blessed chylde Iesus Mary wente vp into the mountaynes with spede into a citie of Iuda and came to the house of Zachary and saluted Elisabeth And as sone as Elisabeth harde the salutation of Mary the chylde spronge in her bely And forthwith Elisabeth was replenysshed with the holy goost and cryed with a grete voyce and sayd Blessed arte thou among women and blessed is the fruicte of thy wombe And wherof commeth this to me 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 lepte for ioye And blessed arte thou that dyddest beleue For all thynges that haue ben spoken to the from our lorde shall be perfourmed ¶ Seconde that the aungell Gabryell whiche spake to the virgin was an hygh aungell and an hygh messanger And truely it was conuenient that he shulde be soo For he came with the hyghest message that euer was sente whiche was the treate and leage of peace betwene god man And therfore the fyrste worde of his salutation that is to say Hayle or be ioyfull was meruaylous conuenient for the same for he came with the message of ioye And so sayd the other aungell whiche at the byrthe of our sauyoure appered to the shepardes I shewe to you sayd he great ioye that shall be to all the people And surely consyderynge the effectes that ensewed vpon this hygh message al mankynde had great cause to ioye For man beynge in the indignation and the displeasure of god was hereby reconciled Manne beynge in the bondes of the dyuell was hereby delyuered Manne beynge exiled and banysshed out of heuen was hereby restored thyther agayne These be suche matters of ioye and comforte to vs that there neuer was or shall be nor canne be any lyke But not onely for this purpose he beganne with this hyghe worde of comforte but also for that he perceyued that the virgin beynge alone wolde be moche abasshed and astonyed at his meruaylous and sodayne commynge vnto her And therfore he thought it expedient fyrst of al to vtter the worde of ioye and comforte whiche myght comforte and put away al feare from the blessed virgyn And he calleth not her by her propre name but gyueth her a newe name callynge her full of grace This is nowe her newe name and this is the highest name that can be in any creature For her sonne the sonne of god was contente with this name where he is by the holy euangelist saynct Iohn̄ called also full of grace And yet she is not in this behalfe equall with hym For that she is full of grace she hath it of hym And howe coulde it be otherwyse but that she must nedes be full of grace that shulde conceyue and beare hym that was the veray plenitude and fulnesse of grace the lorde of grace by whome is all grace and without whom is no grace Holy scripture calleth also saynt Stephyn full of grace Act. vi but he may not be compared with the blessed virgin ne haue cōmunyon in this name Full of grace equall with her for she conceyued and bare hym that is the auctoure of all grace this is the singuler grace by which she is called not onely the mother of man but also the mother of god ¶ Thyrdely that by these wordes The lorde is with the is declared the name whiche the aungell gaue to her callynge her full of grace And they signifie that she was full of goddis fauour and full of his grace For surely our lorde is not with them that be not in grace he can not tarye with them that be voyde of grace and be in synne For there is a separation and diuorce betwene the synfull sowle and our lorde as the wyse man sayth Peruerse thoughtes make a separation and diuorce from god Sapie i. moche more peruerse dedes ¶ Fourthely that these wordes Blessed arte thou amonge women was menie that there was neuer woman so blessed And truely she may wel be called so moost blessed amongest all women for she had great and hyghe prerogatiues whiche none other woman euer had hath or shall haue Is not this an hygh 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 withstandynge the decree was made of his natiuitie by
darkenes and blyndenes to lyght from deathe to lyfe and from synne to Iustyce and he hath taken me into his protection and made me as his owne peculyar possessyon and he hath planted and grafted me into his owne bodye and made me a membre of the same and he hath communicated and made me partycypant of his iustyce his power his lyfe his felycytie and of all his goodes so that nowe I may boldly say and byleue as in dede I do perfytely byleue that by his passyon his dethe his blode and his conquerynge of dethe of synne and of the dyuel by his resurreccion and ascension he hath made a sufficient expiation or propiciation towardes god that is to say a suffycyente satisfaction and recompence as welle for my origynal synne as also for all the actuall synnes that euer I haue commytted and that I am so clerely rydde from all the guylte of my sayde offences from the euerlastynge payne due for the same that neyther synne nor deathe nor helle shall be able or haue any power to hurte me or to let me but that after this transytorye lyfe I shall ascende in to heuen there to raygne with my Sauyour Christ perpetually in glorye and felicytie All whiche thynges consydered I may worthyly call him my Ihesus that is to say my sauyour and my Christ that is to saye myne annoynted kynge and prieste and my lorde that is to saye my redemer and gouernour For he hathe doone and fulfylled the verye offyce bothe of a prieste and of a kynge and of a lorde Of a prieste in that he hath offered vp his blessed bodye and bloude in the Altare of the Crosse for the satysfaction of my synnes And of a kynge and lorde in that he hath lyke a moste myghty conquerour ouercome and vtterly oppressed his ennemyes whiche were also myne ennemyes and hath spoyled theym of the possessyon of mankynde whiche they wanne before by fraude and deceyte by lieng and blasphemy and hath brought vs nowe into his possession and dominion to reygne ouer vs in mercy and loue lyke a moste louynge lorde and gouernour Fynally I beleue assuredly also professe that this redemption and iustyfication of mankynde coulde not haue bene wrought / nor brought to passe by any other meanes in the worlde but by the meanes of this Iesu Christe goddis onely sonne and that neuer man coulde yet / nor neuer shal be hable to come vnto god the father or to beleue in hym or to attayn his fauour by his owne wytte or reason or by his owne scyence and lernynge or by any his owne workes or by what so euer maye be named in heuen or in erthe but by the faythe in the name and power of Iesu Chryste and by the gyftes and graces of his holy spyryte And therfore syth he is my Iesu Chryste and my lorde I woll put my hoole truste and confydence in hym and woll haue the selfe same faythe and affyaunce in hym in all poyntes which I haue in god the father And I woll knowledge hym for my onely lorde and woll obeye all his cōmaundemētes durynge my lyfe without any grutchynge And I am sure that whyle he is my lorde and gouernour I vnder his protection neyther synne neyther the dyuell nor yet deathe nor helle / can do me any hurte The sense and interpretation of the thyrde Artycle I Beleue in my harte assuredly and constantely do professe that whan the tyme was come in the which it was before ordeyned and appoynted by the decree of the hoole Trinitie that mankynde shulde be saued and redemed this Iesu Chryste the seconde person in Trinitie and veray god descended from heuen into erthe to take vppon hym the veray habyte forme and nature of man and in the same nature to worke to suffer and fulfyll all those thynges whiche were necessary for our redemption And I beleue also and professe that he so descendyng from heuen dyd lyght downe into the wombe of a most blessed virgin called Marie and that he dyd there take vppon hym our nature and was conceyued begotten and borne of her veray fleshe nature and substance and so dyd vnite and conioyne togyther the same nature of man with his Godheed in one persone with suche an indyssoluble and inseparable knotte and bonde that he beinge one persone Iesu Chryste was than and euer shall be in the same person veray persyte god and veray perfyte man And I beleue also and professe that this moste blessed virgine conceyued this her chylde Iesu Chryste without spotte or blotte of synne or carnall concupyscence and without any cōmixtion or coniunction had betwene her and any mortall man or any other creature in heuen or erthe And that the holy goost the thyrde person in trinitie descendynge also from heuen lighted downe in to this moste blessed virgin there of her fleshe substaūce wrought this ineffable incomprehensyble worke of the Incarnation of this chylde Iesu Chryste And I beleue also and professe that this worke and operation of the holy goost was all holy without any synne or impurite that it was done without any violation or detriment vnto the virginitie of that blessed virgin saynt Mary And I beleue also that this chylde Iesu Chryste was not onely thus conceyued without synne but also that he was borne in lyke maner of his sayde moste blessed mother and that she both in the conception and also in the byrth and natiuitie of this her chylde and euer after reteyned stil her virginitie pure and immaculate and as clere without blotte as she was at the tyme that she was fyrst borne And I beleue that this conception and Natiuitie of our sayde sauiour was ordeyned to be thus pure holy and vndefyled to thintent that al fylthines and malediction wherwith the conception and byrthe of me and of all other men that euer were sithe Adam or shal be and al the filthines and malyce of the synnes of the hole worlde as well origynal as actuall shulde therby be puryfyed purged and made cleane The sence and interpretation of the fourthe Artycle I Beleue assuredly in my harte and with my mouthe I do professe that this Christe very god and man after he was thus cōceyued and borne of his blessed mother waxed and lyued forthe here in the worlde vntyll he came vnto the age of .xxxii. yeres and aboue and that in all this tyme of his lyfe he suffered and endured for our sakes and for our welthe moche boiely afflyction moche laboure and trauaylle moche hungre thurste and pouertie moche iniurie and ignominie and many other the myseries and infirmities wherunto all mortall men be subiecte And I beleue that although this our sauyour Iesu Christ passed ouer all the hole course of his sayde lyfe euen from his Natyuitie vntyll his deathe in suche perfyte obedience vnto the lawes of god and man and in suche perfyte innocencie of lyuynge that neyther any man in the worlde nor the
depryued of all the ryghte clayme and interest whiche they myght haue pretended to haue had in me by thauctoritie of that sentence or by reason of any synne that euer I had or haue commytted be it originall or actuall And that the dyuel with all his power craft subtilitie and malice is now subdued and made captyue not onely vnto me but also vnto all thother faythfull people and right beleuers in Iesu Christe that euer was or shal be syth the tyme of Christis sayde descendynge in to hell And that our sauiour Iesu Christe hath also by this his passyon and this his descendynge in to hel payed my raunsome and hath merited and deserued that neither my soule neither the soules of any suche as be righte beleuers in Christe shall come therin or shall fynally be encombered with any tytle or accusation that the dyuell canne obiecte ageynst vs or laye vnto our charge And I beleue that this our sauyour Iesu Christe after he had thus in sowle conquered and spoyled the dyuell and hell of all theyr force power and tyranny and made them subiecte vnto me and all true christen men in lyke case as they were vnto Adam before his fall he returned agayne frome hell lyke a moste mighty kyng and conquerour in triumphe and glorie and came vnto the sepulchre where his blessed bodye laye buryed and so resumynge and takyng agayn the very same body vppon hym the thyrde daye after his sayde death he lyued agayne and so rose out of that sepulchre in his naturall and perfyte manhode that is to say in his soule and in the selfe same body whiche was borne of the virgin Mary and dyd hange vpon the crosse And I beleue also and professe that after he had so done he lyued in the world by the space of .xl. dayes in the whiche time he was conuersant dyd eate and drynke with his apostles and his disciples and preached vnto them auctorysed them to go forthe into the worlde to manyfest and declare that he was the very Christe the very Messias the veray god and man which was promysed in scripture to come and saue and to redeme all those that wolde beleue in hym And I beleue assuredly that by this descendynge of Christe into hell and this his resurrection agayne from deathe to lyfe Christe hathe meryted and deserued for me and all trewe and faythfull christen men not onely that our sowles shall neuer come into helle but also that we shall here in this lyfe be perfytely iustifyed in the syght and acceptation of god and shall haue suche grace myght and power gyuen vnto vs by hym that we shal be made able therby to subdue to mortyfie and to extinguysshe our olde Adam and all our carnall and fleshely concupiscences in suche sorte that synne shall neuer afterwarde reigne in our mortall bodyes but that we shall be holly delyuered from the kyngdome of synne and from spyrituall deathe and shall be resuscytated and regenerated into the newe lyfe of the spyryte and grace And where as I and all other chrysten men shuld haue ben the moste myserable of all other creatures in the worlde and shulde haue dyed lyke heathens and pagans without all hope of euerlastynge lyfe or ofrysynge agayne after our death yf Christe our heed and sauiour had not rysen agayne to lyfe after his deathe I beleue and truste nowe assuredly that by the vertue and efficacie of this desendynge of Christe in to helle and of his resurrection agayne from death to lyfe not onely our corporall dethe and all the afflictions whiche we maye susteine in this worlde shal not annoy vs but shall rather tourne vnto our profyte and be as entrees and occasyons of our greatter glorie but also that we shall after our corporall deathe be preserued from the captiuitie of hell and shall be made parttakers of Christis resurrection that is to say that we shall aryse and lyue ageyne in the selfe same bodyes and sowles that we nowe haue and so shall vtterly ouercome deathe in lyke maner as our heed and our sauiour Ihesu Christ hath done before vs and shal fynally lyue with hym immortally in ioye and felycitie The sence and interpretation of the .vi. Article I Beleue assuredly and constantly do professe that this our sauiour Iesu Christ after he had perfitely accomplished perfourmed the hole misterie of the redemption of mankynde by his incarnation his byrthe his passion his deathe his buriall his dyscendynge into hell and rysynge agayne from deathe to lyfe and after he had ben here in erthe conuersaunt with his Apostles and dyscyples by the space of xl dayes after his sayde resurrection the same fortieth day whan he was amonge his sayde Apostelles he in theyr syght ascended vp agayne in to heuen in the very same his naturall bodye whiche was borne of the blessyd virgin his mother and was crucified vppon the crosse And so dyd withdrawe his corporall presence from the syghte of his apostels and from the syght of all other creatures here in erthe to the intente they shulde frome thensforthe eleuate and lyfte vp theyr hole hartes theyr myndes theyr desyres and all theyr affections from erthely thynges and frome all carnall and worldely cures towardes heuen and heuenly thynges and so shulde prepare theyr hartes and make theym selfes mete and apte to receyue the holy gooste and his spirituall gyftes whiche he wolde sende downe in to the worlde sone after his sayd ascention And I beleue in lyke maner that this our sauiour Iesu Christe after he was retourned into heuen beinge very god and very man in one person all myghty god his father did constitute and sette hym vpon his ryghte hande Ephe. i. and that euer sythe that tyme he hath so sytte and so shal sytte eternally that is to say almyghty god his father dyd cōmunicate and gyue vnto hym glorie honour felicitie power and euerlastynge monarchie gouernaunce rule and dominion ouer all the pryncipates potestates powers dominations and ouer all creatures that can be named either in this worlde or in the worlde to come And soo ordeyned that he shulde be kynge of all kynges and lorde of al lordes and that all thynges in heuen and erthe shulde be caste vnder his feete and made subiecte vnto hym And that he shulde be thonly heed of the catholyque churche and that the same churche shulde be the body vnder that heed And lykewise as the heed alwaye excelleth al thother membres so Christe shulde excelle incomparably in honour and dignitie all the membres of his sayd body the churche and that he shulde be thonly perfectyon and consummation of the same And I beleue also and professe that this our sauiour Iesu Christe beinge thus constituted and set vpon the right hande of his father was and is also constituted to be not onely the eternall kynge the heed the lorde and gouernoure of his body the catholyque churche but also to be the onely eternall priest and byshop of
that the guerdon rewarde and stypende of synne wherwith we be all manifolde wayes polluted bespotted and defyled is deathe yea and that euerlastynge And that it is by the onely grace and mercy of god that we repentynge vs of our synnes and beleuynge stedfastely in his promyses shall haue euelastynge lyfe in Iesu Christe our lorde Amen⸫ HERE FOLOVVE CERTAYNE NOTES and obseruations necessary to be taught vnto the people for the better inducynge of them vnto the ryght vnderstandynge of the foresayde Crede FIrste it is to be noted that all and synguler the .xii. Artycles cōteyned in this Crede be so necessarie to be beleued for mans saluation that who so euer beynge ones taughte wol not constātly beleue them or wol obstinatly affirme the cōtrary of them he or they can not be the veray membres of Christe and his espouse the churche but be very infydelles or heretyques and membres of the dyuell with whom they shall perpetually be dampned Seconde it is to be noted that all true chrysten men ought and must most constantly beleue maynteyne and defende all those thynges to be true not onely whiche be comprehended in this Crede and in the other two symboles or Credes wherof the one was made in the councell of Nece the other was made by that holy man Athanasius but also all other thynges whiche be comprehended in the hole body and canon of the Bible Thyrdely that al true christen men ought must not only repute take and holde all the same thynges for the mooste holy moste sure and moste certayne and infallible wordes of god and suche as neyther ought ne can be altered or conuelled by any contrary opinion or auctoritie but also muste take and interpretate all the same thynges accordynge to the selfe same sentence and interpretation whiche the wordes of scrypture do purporte and sygnyfye and the holy approued doctours of the churche do intreate defende the same Fourthely that all true chrysten men ought and muste vtterly refuse and condempne all those opinions contrarye to the sayde .xii. Artycles of our Crede whiche were of longe tyme paste condempned in the foure holy councelles that is to saye in the councell of Nece Constantinople Ephesis and Calcidonense and all other sithe that tyme in any pointe consonant to the same The notes of the fyrste Article In the fyrst artycle of this Crede two thynges be also specially to be noted The fyrste is that herin is declared the infinite goodnes of god towardes mankynde in that he created this hole worlde for mans sake onely therby dystributed suche parte of his felicite vnto man as was conuenient for him to receyue The belefe and knowlege wherof is the fyrst entre to knowe that god is a spirituall an inuisible substance or nature of infinite power and eternall without beginning or endynge and of incomprehensyble knowlege wysedom goodnes iustice and mercy c. For surely that worke of creation is so marueylous that nothynge in the worlde neither man nor aungell coude performe or accomplyshe the same but onely such a substāce or nature as is before rehersed whiche is god hym selfe By this belefe also and knowlege we be stired to fere and drede god and to loue and praise god with all our hartis considering that he did create vs euen lyke vnto his owne image similitude and endewed vs with all perfections bothe in soule body whiche were necessary for vs to haue and dyd put vs in the most excellent state of beinge hauyng all other creatures subiecte and obedient vnto vs. And so by this Article we be taught not onely what is the diuine essence and beinge of god the father what is his wyll what is his power and what is his worke and operation the knowlege wherof distroyeth infinite errours and heresies but also what fayth loue drede honour laude praise and thankes he requireth that all christen men shuld at all tymes as well in prosperite as in aduersitie gyue vnto hym for the manifolde and excellent gyftes whiche they receyue dayly and howrely at his handes And surely yf all christen men wolde oftimes call this article to theyr remembrance wold busily exercise theyr meditations therin and wold vnfaynedly and with all theyr hartes professe the same no doubte but theyr hartes wolde waxe warme and wolde be inflamed to loue god and wolde be prompt redye glad and wyllyng to serue hym and to fulfyll his wyll and commandementes to theyr possyble powers and wolde take in good parte without grutchynge or malygnynge all syckenesse and aduersyties and what so euer state of lyfe god sendeth vnto them and wolde gyue hym thankes and prayse therfore and wolde vse all goddes creatures and spende the gyftes whiche he hath giuen vnto them to his honour and glorie and fynally they wolde abhorre and deteste in theyr hartes all superstytion and ydolatrie all charmes wytchecraftes and sorceries all blasphemie and desperation pryde and arrogancie all couetousenes and ambicion all desyre of reuengynge and malyce and all other vices whiche reygne nowe in the worlde For surely who so euer beleueth inwardely with his hart that god is his father and reputeth hym as his sonne and that the same god is of infynyte myght and power of infynite knowlege and wysedom of infinite mercy goodnes of infynite trouth and iustyce as he is in dede no doubt that person woll be very lothe and a frayde to contrary or resyst his wyll in any thyng or to haue any thyng for his god and his father besyde or without hym or to loue or preferre money or any thynge elles in the worlde before hym or to put affiaunce truste delectacion or pleasure in any thynge more than in hym or besyde hym Neyther woll he gladly seeke helpe at the dyuelles handes by any meane of wytchecraftes or sorcerye or any suche other craftes inuented by the dyuell Neyther woll he commytte those thynges in the syghte of God whiche he is ashamed to commytte in the presence of men Neyther woll he murmure agaynste god nor muse for that he sendeth to some one man helthe chyldern ryches and other the felicities of this worlde and vnto hym or some other man he sendeth syckenes pouertie and other aduersyties Neyther woll he despayre of remyssyon of his synnes and so go peraduenture and murder hym selfe Neyther wolle he reioyce defyte or glorye in his malyce and euyll lyuynge but woll ratherlyue in feare and drede of euerlastynge deathe whiche is due vnto all them whiche seruynge the dyuell the worlde and the flesshe lyueth in securitie without feare and repentaunce And fynally to conclude surely who so euer beleueth in his harte that god dyd create this hole worlde and all thynges that be therin onely for mannes sake and for his vse and commoditie noo doubte he coulde tourne his eyes no where but he shulde incontynently be stirred and rauisshed in his harte to honour to praise and to laude the infynite
to all other the workes of the flesshe and so shall contynue therin without repentaunce or thynkynge of the sayd last day vntyl the selfe same houre that Christ shall come hym selfe in person and call them sodeinly to come and appere before his presence to receyue theyr iudgement The notes of the viii Artycle In the .viii. Artycle it is specyally to be noted that not with standynge any thynge conteyned or mencyoned therin yet we muste constantely beleue in the seconde persone in Trinitie accordynge as it is declared in the former Artycles in all poyntes that is to say that our sauiour Iesu Christe hath meryted habundantly and at the full not onely cleane remyssyon of all our synnes but also our parfytte redemption and delyueraunce from all the captiuytie and thraldome of our spirituall ennemyes and also our perfyte reconciliation vnto the fauoure of god and our perfytte iustification and saluation and that his deathe and his bloude is thonely and suffycient price and valour and the iuste satisfaction for all the synnes of the worlde And that he is the onely meane and hyghe waye wherby Christen men do and muste come vnto the father and that he is our onely Aduocate and patrone in heuen by whom all the heuenly gyftes of the holy goost and what so euer els is or can be necessary or requisite to thatteynynge of euerlastynge lyfe is conferred and gyuen vnto vs. And therfore where as in this .viii. Artycle our sanctification our iustification our incorporation in to the body of Christe our gouernaunce and all the other gyftes and graces wherwith christen men be endued be attributed vnto the worke of this holy spirite it is to be vnderstanded Fyrst that lyke as Christ is the autour the meane the veray hygh way to come vnto god the father so is this holy spirite the veray conductour the guyde the dyrectoure and the gouernour to brynge vs into the same hyghe waye and to mynyster vnto vs not onely alacritie and strength to walke and runne therin but also perseuerance to contynue in the same vntyll we shall come vnto our iourneys ende ¶ Seconde that the peculiar offyce operation of this holy spirite is to reuele and teache vs the mysteryes of Christis bloude and his passion and howe he is our onely lorde our sauiour and redemer and so to bring vs into the right knowledge of all these benefites that Christe hath done for vs. For surely yf this holy spirite shulde not by his worke illumyne lyght our hartes with the knowlege of this trouth all the merites and benefites of Christe shulde be perpetually hydden from our knowledge and we shulde neuer beleue in Christe but shulde be lyke Iewes and Turkes whiche knowe not Christe and so we shulde neuer be made participant of Christis merites nor they shulde neuer be applied vnto vs. Thyrdely that it is also the peculiar function or offyce of this holy spirite after we be inspired and perfytely instructed in the sayde knowledge fyrste to purge and purifie our hartes by this faythe and knowledge from the malyce and fylthynes of synne and afterwarde to stirre inflame and rauyshe our hartes and to make vs able gladly and thankfully to embrace and receyue the sayde benefytes and so to kepe them to vse them and to dyspose theym to our owne welthe and to the edifienge and profite of our neyghbours And fynally to comforte vs and to be vnto vs in maner as acertayne pledge or an ernest peny to assure and warraunt vs by true and infalible tokens that we be in the fauour of god and his owne chyldren by grace and adoption and the ryght enheritours of heuen And for asmoche as this holy spirite beynge sent and procedynge from the father and the sonne to dwell and inhabyte in our hartes worketh in vs all these effectes holy scrypture doth worthyly attrybute vnto hym our sanctification our iustyfycation and all the other benefytes whiche Christe by his passyon hath meryted and deserued for vs. Whiche neuerthelesse be also the workes of the hole Trynytie and be not to be separated in any wyse al thoughe scrypture commonly dothe attrybute them vnto the holy gooste as it doth attrybute power vnto the father and wysdome vnto the sonne whiche neuer the lesse be commune vnto all thre The notes of the ix Article In the nynthe Artycle many thinges be to be noted First that this worde Church in scripture is taken sometyme generally for the hole congregation of them that be chrystened and professe Christis gospell And somtyme it is taken for the catholyque congregation or noumbre of theym onely whiche be chosen called and ordeyned to reygne with Christe in euerlastynge lyfe Seconde it is to be noted that the churche in the fyrste sygnyfycation is in scrypture compared sometyme vnto a felde full of good corne and noughty weedes myngled togyther Mat. xiii Act. xx Mat. xxv Math. iii Luke iii. and somtymes vnto a nette full of good fyshe and badde and somtymes vnto a flocke of shepe and gootes gathered togyther in one fold and somtymes vnto the threshyng flower of almyghty god ii Tim. ii wherin is conteyned corne and chaffe both togyther and sometymes vnto a great mannes house in the whiche be some vessels or instrumentes of golde some of syluer some of tree some of erth some to be had in honour and pryce and suche as woll neuer be corrupted and putrifyed and some to be had in contempt to serue only for vile vses Thyrdly it is to be noted that by these parables certayn suche other rehersed in scrypture is sygnyfied that amonge them which be chrystened do professe Christis gospell and lyue in the comune societie cōmunion of the sacramētes of the churche dyuers be in dede the very quycke lyuynge membres of Christis mystical body and shal reygne euerlastingly with hym in honour And that the congregation or societie of them is the very felde and they be the very good corne or seede whiche Christe hym selfe dyd sowe And dyuers be in dede chaffe or stynkynge and naughty weedes sowen by the dyuell noughty fyshes stynkyng and baren gootes vessels dyspysed or instrumentes prepared to euerlasting fyre that is to saye they be the veray membres of the synagoge of the dyuell not the lyuyng membres of Christis mystycall body By these parables also it is signyfied that in this present lyfe these two sortes of people good and badde be contynually myxted and myngled togyther in the churche as it is taken in the fyrst sygnyfication And that the sayd membres of the synagoge of the dyuell so longe as they growe in the same felde wherin the good corne groweth that is to saye so longe as they do in outwarde apparaunce professe the same fayth of Christ whiche the very membres of Christis churche do professe and do consent agree with them outwardly in the doctryne of the gospell and in all other
the hole Churche And some do expounde and take it for the communyon of the sacramentes of the churche whiche be commune vnto all menne be they ryche or pore free or bonde yonge or olde yf they be conteyned with in the vnytie of this churche And some do take and expounde it to sygnyfye that vnitie whiche is betwene Chryste and all true chrysten men that is to saye betwene the heed and his mysticall body And for as moche as by the cōmunion and participation of the sacrament of the Altare we be inserted in to the body of Christe and so we be incorporated in Chryste and Christe in vs therfore some interpretours doo take that by this clause is sygnifyed the Sacramente of the Altare And some doctours do expounde it to sygnifye that treasour of the churche whiche is commune equally vnto all the membres of the same And those doctours whiche be of this opynion do interpretate that treasoure to be nothynge els but the grace that is to saye the mercye the goodnesse and the fauour of god in this worlde and glorye in the worlde to come They saye also that this grace of god is the commune treasour of all the electe people of god and that our pouertie is so extreme that of our selfes without this grace we shulde be vtterly nothynge They saye further that the effecte and vertue of this grace is to make vs hable to ryse from synne and flee from synne to worke good workes to receyue the rewarde of euerlastynge glorye to haue and reteyne the trewe sense and vnderstandynge of holy scrypture and to endewe vs with christen faythe hope and charitie Fynally they say that this grace worketh all those effectes in the electe people of god by two specyall Instrumentes whiche be the worde of God and his sacramentes And for as moche as bothe the worde and the Sacramentes haue all theyr effycacye by and thoroughe the myghte and operation of the holy gooste and for as moche also as this holy gooste dwelleth and abydeth onely in the Catholyque churche and in the membres of the same and worketh none of these effectes oute of the churche they thynke that by this clause Communion of Saynctes is mente here the treasoure of the Churche And that this treasoure is nothynge elles but the holy gooste hym selfe and his graces wherby and by the worde of god and his Sacramentes we atteygne remyssyon of synnes lyfe lyghte trouthe iustice eternall peace reste tranquillitie and helthe so longe as we be not dysseuered from the vnitie of this catholyke churche but do remayne therein as lyuely membres of the same In this Artycle it is also to be noted that remyssyon of synnes is the fynall cause of all the hole hystorie of Christe and of all the workes that euer he dydde or suffered for out sakes and our redemption and also the specyalle fruyte and profyte whiche trewe chrysten men doo receyue therby For surelye Christe became man and was borne crucyfyed deade and rose agayne to lyfe and ascended to heuen to the ende and entente to meryte and deserue for vs remyssyon of all our synnes for asmoche as hit was impossyble for vs to haue obteyned the same by any other meanes And the trouthe is that we canne by noo meanes be made partetakers of this meryte of Christe onelesse we shall fyrste fermely and stedfastely beleue in Christe and that he is the onely suffycyent auctoure causer and worker of remyssyon of al our synnes To the atteynynge of whiche faythe it is also to be noted that Chryste hath instytuted and ordeyned in the worlde but onely two meanes and instrumentes wherof the one is the mynystration of his worde and the other is the administration of his sacramentes instituted by hym so that it is not possyble to attayne this fayth but by one or bothe of these two meanes as shall be here after declared ⸫ Here foloweth the seconde parte of this treatyse conteynynge the declaration of the seuen sacramentes and fyrste of The sacrament of Matrimonye AS touchynge the sacrament of Matrimonie we thynke it conuenient that al bysshops and preachers shall instructe and teache the people commytted vnto theyr spyrytuall charge Fyrste howe that almyghty god at the first creation of man in paradyse consyderyng of his infinite wysedome and goodnes howe necessary it was to couple conioyne man woman togyther in mariage as well for theyr mutual ayde and comforte for the preseruation and continuaunce of mankynde in laufull succession as also that the same generation myght after the falle of man be exercysed perpetually vnto the worldes ende without synne or offence towardes god dyd not onely than and there conioyne Adam and Eue togyther in maryage and instytuted the sayde sacrament of Matrimonie and consecrated and blessed it by his holy worde but also descriued the vertue and effycacie of the sayde sacramente by the mouthe of Adam Who beinge inspyred with the holy goost whan he was by god conioyned in mariage with Eue spake these wordes folowynge Genes ii Lo nowe these bones and flesshe of Eue my wyfe be formed made of my bones and flesshe And therfore euery maryed man here after shall for his wyfes sake vtterly leue and forsake his father and mother and shall adhere and cleue vnto his wyfe only and the husband and the wyfe shall be .ii in one flesshe and in one body By whiche wordes it is ment that by the vertue and efficacie of Matrimonie ryghtfully and by the auctorytie of god contracted the man and woman whiche were before two bodyes be nowe vnyted and made to be one body durynge their lyues so that the husbande hath no power of his owne body to vse the same as hym luste and with whome hym lyketh but it is his wyfes and with her onely he maye vse the acte of matrimonie Nor the wyfe hathe any power of her owne body to vse it at her luste or with whom her lyketh but her body is her husbandes body and with hym onely maye she vse thacte of matrimony And therfore the sayde two persones so conioyned maye not be afterwarde diuided for any affection to father or mother or for any erthly thynge in the worlde but eche must adhere and cleue to other for as moche as they be nowe two persons in one fleshe and in one body Seconde howe that almyghty god repeted and renewed agayne his sayde institucion of matrimonye and sanctified and blessed it with his holy worde immediately after Noes fludde At whiche tyme beinge all the people of the worlde peryshed and dystroyed with the generalle deluge excepte the sayde holy Patriarke Noe his chyldren and theyr wyues whiche were than onely by goddis high prouidence and goodnes towardes mankynde preserued and lefte on lyue God callynge them out of the arke sayde vnto theym these wordes Growe you forthe nowe and increase by contynual generation and be you multiplyed in contynual succession and fulfyll you the erthe ageyne with
infantis as suche as haue the vse of reason that by baptisme they shal haue remyssyon of all theyr synnes the grace and fauour of god and euerlastynge lyfe accordynge to the sayenge of Christe who so euer beleueth and is baptised shall be saued Mat. xvi ¶ Item that the promise of grace and euerlastynge lyfe whiche promyse is adioyned vnto the sacrament of baptisme perteyneth not onely vnto suche as haue the vse of reason but also to infantes innocentes and chyldren that they ought therfore and muste nedes be baptised and that by the sacrament of baptisme they doo also obteyne remyssyon of theyr synnes the grace and fauour of god and be made therby the veray sonnes and chyldren of god In so moche as infantes and chyldren dyeng in theyr infancie shall vndoutedly be saued therby and els not ¶ Item that infantes muste nedes be christened bycause they be borne in originall synne whiche synne muste nedes be remytted whiche canne not be done but by the sacrament of baptisme wherby they receyue the holy goost whiche exercyseth his grace and efficacie in them and clenseth and purifieth theym frome synne by his mooste secrete vertue and operation ¶ Item that chyldren or men ones baptised oughte neuer to be baptysed agayne ¶ Item that all good chrysten men ought and muste repute and take all the Anabaptistes and the Pelagians opinions whiche be contrarye to the premysses and euery other mans opinion agreable vnto the sayde Anabaptistes or the pelagians opinions in that behalfe for detestable heresyes and vtterly to be condemned Item that men or chyldren which hauyng the vse of reson beinge not christenid alredy desire to be baptised shal by vertue of that holy sacrament obteyn the grace remission of all theyr synnes yf they shall come therunto not only perfitely truely repentant and contrite of all theyr synnes before commytted but also perfytely and constantely confessynge and beleuynge all the artycles of our faith accordyng as is mencioned in the Crede called the apostles Crede And fynally yf they shall also haue firme credence and truste in the promyse of god adioyned to the sayde sacramente That is to saye that in and by this sayde sacramente whiche they shall receyue god the father gyueth vnto them for his sonne Iesu Christis sake remyssion of all theyr synnes and the grace of the holy gooste Wherby they be newely regenerated and made the veray chylderne of god accordynge to the sayinge of saynte Iohn̄ and the apostle saynte Peter where they say Matt. iii. Luc. iii. Act. ii Do you penaunce for your synnes and be eche of you baptysed in the name of Iesu Christe and you shall obteyne remyssyon of youre synnes and shall receyue the gyfte of the holy gooste And accordynge to the sayenge also of saynte Paule Tit. iii. where he saythe God hath not saued vs for the workes of Iustyce whiche we haue done but of his mercy by baptisme and renouation of the holy gooste whome he hathe powred out vpon vs moste plentifully for the loue of Iesu Christe our sauiour to the intente that we beinge iustified by his grace shulde be made the inheritours of euerlastynge lyfe accordynge to oure hoope⸫ The Sacramente of Confyrmation AS touchynge the sacramente of Confyrmation we thynke it conuenyente that all bysshoppes and preachers shall instructe and teache the people cōmitted vnto theyr spirituall charge howe thapostles in the begynnyng of Christis church althoughe they dyd certaynly knowe and beleue that all suche as hadde dewely receyued the sacrament of Baptysme were by vertue and efficacie therof perfytely regenerated in Christe perfytely incorporated and made the very membres of his body and had receyued ful remyssion of theyr synnes and were replenyshed with abundaunce and plentyfulnes of the graces gyftes of the holy goost yet they vsed to go vnto the people after they were baptysed and so by their prayer laying of theyr handes vpon them Act. viii et xix dyd gyue conferre vnto them the holy goost And the sayde people dyd speke dyuers languages and prophecied to thintent that the conscyences not onely of them that had receyued baptisme and professed Christe shulde be therby the better ascertayned confyrmed and establysshed in Christis relygion and so more constantly professe the same but also that the consciences of other whiche were out of the churche and vnbeleuers shulde the sooner be reduced therby from theyr errours and be brought in to the ryght beleue of Christe and his gospell ¶ Item howe the holy fathers of the premitiue churche takynge occasyon foundyng them selfes vpon the sayd actes and dedes of the Apostelles consyderynge also that suche as had ones receyued the gyftes benefytes of the holy goost by the sacramēt of Baptisme myght oftētimes did in dede by tentatiō frayltie or other wyse by theyr owne sinne malice lose and fall from the same agayne thought it very expedient to ordeyne that al christen people shuld after theyr baptisme be presented to theyr byshops to thintent that by theyr prayers layinge of theyr handes vpon them consigninge of them with the holy Chrisme they shulde be confyrmed That is to saye they shulde receyue suche gyftes of the holye gooste as wherby they shulde not onely be so corroborated establyshed in the gyftes and graces before receyued in baptysme that they shulde not lyghtely falle agayne frome the same but shulde constantely reteyne them and perseuer therin and shulde also be made stronge and hardy as wel to confesse boldly and manfully theyr faythe before all the persecuters of the same and to resiste and fyght agaynst theyr goostly ennemyes the worlde the dyuell and the fleshe as also to beare the crosse of Chryste that is to suffre and susteyne paciently all the afflyctions and aduersities of this worlde but also that they shulde attayne encreace and haboundaunce of the other vertues and graces of the holy goost Item we thynke it conueniēt that al byshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that althoughe it be well done that men do presente theyr chyldren vnto the byshop to receyue at his handes the sacrament of confyrmation whan they be of so tender age as commonly they be wonte to do yet it is not to be thought that there is any suche necessitie of confyrmation of infantes but that they beinge baptysed and dyenge innocente before they be confyrmed shall be assurd to atteyne euerlastynge lyfe and saluation by theffecte of the sacrament of baptisme before receyued ¶ The sacrament of Penaunce AS concernyng the Sacrament of penaunce we thynke it conueniente that all Byshoppes and preachers shall instructe and teache the people cōmytted vnto theyr spirituall charge that they oughte and muste moste constantly beleue that the sayde sacrament was instituted by god in the new testament as a thynge so necessary for mans saluation that no man whiche after his baptisme is fallen
shulde constantely folowe the true doctrine of Christis gospel growynge encreasyng continually by charitie vnto a perfit membre of that body wherof Christ is the very heed In whome yf the hole body that is to say yf euery part membre be growen and come vnto his perfite estate not al in lyke but euery one according to the gyfte and qualitie whiche is deputed vnto it and so be compacted vnited and corporated togyther in the sayde bodye no doubte but that the hole bodye and euery parte therof shall therby be made the more perfite and the more stronge by reasone of that naturall loue and charitie whiche one membre so vnited in the body hath vnto the other By these wordes it appereth euidently not only that saint Paule accompted and nombred this sayd power and office of the pastours and doctours amonge the propre and speciall gyftes of the holy gooste but also it appereth that the same was a limited power and office ordeyned specially and onely for the causes and purposes before rehersed Item that this power office and administration is necessarie to be preserued here in erthe for thre speciall and principall causes Fyrste for that it is the commaundemente of god it shulde so be as it appereth in sondrye places of scrypture Seconde for that god hath instituted and ordeyned none other ordinarie meane or instrument wherby he woll make vs partakers of the reconciliation whiche is by Christ and conferre and gyue the graces of his holye spirite vnto vs and make vs the ryght enheritours of euerlastynge lyfe there to reigne with hym for euer in glorye but onely his worde and sacramentes And therfore thoffyce and power to minister the sayde worde and sacramentes maye in no wyse be suffered to peryshe or to be abolysshed accordynge to the sayenge of saincte Paule Rom. x. Howe can men inuocate and call vpon the name of hym in whom they beleue nat And howe can men beleue in hym of whom they neuer herde tell And howe shulde men here tell of god oneles there be some men to shewe and preache vnto them of hym And howe shall men dare take vpon them to preache and shewe of god oneles they be fyrste sent with auctorytie and commyssion from god so to do And therfore it is sayde by the prophete Esai Esa lii Naum. i. Blessyd be the feete of those preachers whiche beynge auctorysed and sent by god do preche and shewe vnto vs the peace and benefytes whiche we receyue by Christe Thirdely bycause the sayde power and offyce or function hath annexed vnto it assured promyses of excellent and inestymable thinges For therby is conferred and gyuen the holy goost with all his graces And fynally our iustification and euerlastynge lyfe Rom. i. accordynge to the sayenge of sainte Paule where he saith I am not asshamed of the rowme and offyce whiche I haue gyuen vnto me by Christe to preache his gospell For it is the power of god that is to say the electe organe or instrumente ordeyned by god and endued with suche vertue and efficacie that it is able to gyue and mynyster effectually euerlastynge lyfe vnto all those that woll beleue and obey the same Item that this office this power and auctorite was commytted and gyuen by Christe and his apostelles vnto certayne persons onely that is to say vnto priestes or bysshops whom they dyd electe calle and admytte therunto by theyr prayer and imposition of their handes Seconde we thynke it conuenyent that all bysshops and preachers shall instructe and teache the people commytted vnto their spirituall charge that the sacramente of orders may worthyly be called a sacrament bycause it is a holy rite or ceremonye instituted by Christe and his apostelles in the newe testament and dothe consyste of two partes lyke as the other sacramentes of the churche do that is to saye of a spirituall and an inuisible grace and also of an outwarde and a visible signe The inuisible gyfte or grace conferred in this sacrament is nothynge els but the power the office and the auctorytie before mencyoned The visible and outwarde sygne is the prayer and imposition of the bysshoppes handes vpon the person whiche receyueth the sayde gyfte or grace And to the intente the churche of Christe shulde neuer be destituted of suche mynisters as shulde haue and execute the sayde power of the keyes it was also ordeyned and commaunded by the apostels that the same sacrament shulde be applyed and administred by the bysshoppe frome tyme to tyme vnto suche other persones as had the qualities necessaryly required ther vnto whiche sayde qualities the apostels dyd also very diligently descriue as it appereth euidentlye in the .iii. i. Tim. iii Titum i. chapiter of the fyrste epistle of saynct Paule to Tymothe and the fyrste chapiter of his epistle vnto Titus And surely this is the hole vertue and efficacie and the cause also of the institution of this sacrament as it is founded in the newe testament For all be it the holy fathers of the churche whiche succeded the apstoles myndynge to beautyfie and ornate the Churche of Christe with all those thynges which were commendable in the temple of the Iewes dyd deuyse not onely certayne other ceremonies than be before rehersed as tonsures rasures vnctions and suche other obseruances to be vsed in the ministration of the sayde sacrament but dyd also institute certayne inferiour orders or degrees as ianitours lectours exorcistes accolites and subdeacons and deputed to euery one of those certayne offices to execute in the churche wherin they folowed vndoubtedly the example and rytes vsed in the olde testamente yet the trouthe is that in the newe testamente there is no mention made of any degrees or distinctions in ordres but onely of deacons or ministers and of priestes or bysshops Nor there is any worde spoken of any other ceremony vsed in the conferrynge of this sacrament but onely of prayer and the imposition of the bysshops handes Thyrdely forasmoche as it is an olde heresy of the Donatistes condempned in generalle counceylles to thynke that the worde of god and his sacramentes shulde lose and be of none efficacie strengthe or vertue when they be ministred by men of yuell viciouse and fylthy lyuynge we thynke it conuenient that all bysshops and preachers shall instructe and teache the people cōmytted vnto theyr spyrytuall charge that accordynge to the saying of sayncte Gregorie Nazianzene Lyke as there is no dyfference betwene the selfe same image or fygure of any thynge enprynted with a sygnette of golde and with a sygnette made of yron or wodde or any other vyler matter euen so the worde and sacramentes of god mynystred by any euyll and noughtie man be of the same selfe vigour strength and efficacie as when they be minystred by a man of excellente vertue and goodnes The cause and reason wherof is for that the priestes and bysshoppes all thoughe in the execution of theyr offyce and ministration they do vse
of this realme And vnto the priestes or bysshoppes belongeth by the auctoritie of the gospel to approue and confirme the persone whiche shall be by the kynges highnes or the other patrons so nominated elected and presented vnto theym to haue the cure of these certayne people within this certayne paryshe or diocese or els to reiect hym as was sayde before from the same for his demerites or vnworthynes For surely the office of preachynge is the chiefe and moste principall office wherunto priestes or bysshoppes be called by thauctoritie of the gospell and they be also called bysshoppes or archebyshops that is to saye superattendantes or ouerseers specially to sygnifie that it is theyr office to ouerse to watche and to loke diligently vpon theyr flocke and to cause that Christis doctrine and his religion may be truely and sincerely conserued taught and set forthe amonge christen people accordynge to the mere and pure trouthe of scrypture and that all erroniouse and corrupte doctrine and the teachers therof maye be reiected and corrected accordyngely The thyrde poynt wherin consistethe the iurisdiction commytted vnto priestes and bysshops by the auctoritie of goddis lawe is to make and ordeyne certayne rules or canons concernynge holydays fastynge dayes the maner and ceremonies to be vsed in the ministration of the sacramentis the maner of syngynge the Psalmes and spiritualle hymnes Ephe. v. Coll. iii. as fayncte Paule calleth theym the diuersitie of degrees amonge the ministers and the forme and maner of theyr ornamentes and fynally concernynge suche other rites ceremonies and obseruaunces as do tende and conduce to the preseruation of quietnes and decent order to be had and vsed amonge the people whan they shall be assembled together in the temple For syth that scripture commaundeth that all christen people shulde at certayne tymes assemble them selfe and conuene together in some publique or open place there to inuocate and calle vpon the name of god there to here his wyll and his worde by our preachers thereto receyue the Sacramentes there to gyue laude and prayse to god in psalmodie in prayers in medytations and in redynge and fynally with all humilitie and reuerent ordre to magnifie extoll and set forth the honour of god with all our possible power And for asmoche also as great trouble vnquietnes and tumulte myghte aryse amonge the multytude so assembled in case there were no certayne rules ordynaunces and ceremonies prescribed vnto them wherby they shulde be conteyned in quietnes and not suffered to do euery man after his owne fashion or appetite it belongeth vnto the iurisdiction of priestes or bysshoppes to make certayne rules or canons concernynge all these thynges and for the causes aforesayd For lyke as in the gouernance of a priuate familie or in the gouernance of a schole it belongeth vnto the good man or ruler of that house or the schole maister to prescribe the tymes whan his chylderne and seruauntes shall worke whan they shall rest whan they shall lerne whan they shall praye and suche other thynges So in the publique open temple or churche it apperteyneth also vnto them that haue the gouernance of the churche in those poyntes to deuise and prescribe suche necessarie and conuenient ceremonies and ordenaunces vnto the people for the causes aboue rehersed as shall tende to theyr profyte and increase in Christis religion and shall also tende to the honoure of god and good tranquillitie of the said people For surely saynct Paule hym selfe dyd prescribe i. Cor. xi and make suche rules vnto the Corinthians and commanded also other bysshops to do the semblable And the holy fathers of the churche at the begynnynge before there were any christen princis vpon great and vrgent considerations dyd ordeyne the celebratynge of the sondaye of Easter daye and certayne other feastes and the fastinge of lent and also diuers other suche cerimonies in the churche wherof a great parte is obserued through all Christendome vnto this daye The contynualle obseruation wherof was alwayes thought vnto the holy fathers very necessarie for asmoche as suche traditions and ceremonies be as a certayne necessarie introduction or lernynge expedient to induce and teache the people reuerentely to vse them selfe in theyr outwarde worshyppynge of god and be also as you wolde say certayne peynted hystories the often sight contemplation wherof causeth the people the better to remembre the thynges sygnified and represented in the same For the better declaration of which thre pointes two thynges be to be noted Fyrst that althoughe the hole Iurisdiction apperteynynge as is afore sayde vnto priestes and bysshops be commited vnto them in generall wordes as it appereth by dyuers places of scripture and specyally in the .xx. chapiter of thactes where thapostle sayth Act. xx Take dylygent hede to your selfes to al your hole flocke amonges whom the holy goost hath set ordeyned and made you bysshoppes to rule gouerne the churche of god Yet there is also a particuler order fourme and maner requisite to the due execution of the same accordynge to the sayinge of sayncte Paule i. Co. xiiii Loke that all thynges be done in the churche semely and in a decent order Nowe this particular maner fourme is not expressely declared determyned or prescribed in scripture but was and is lefte to be declared frome tyme to tyme and from age to age by certayne positiue rules and ordynaunces to be made by the ministers of the churche with the consent of the people before suche tyme as prynces were chrystened and after they were christened with thauctoritie and consent of the sayde princis and their people For lyke as thauctoritie to preache and teache and to adminyster the sacramentes althoughe it be commytted vnto priestis and bysshops by expresse wordes of scripture yet there is no expresse mention concernynge the particuler circumstances conuenient to be vsed in the execution of the same Euen so in the power of iurisdiction althoughe the same be by general wordes in scripture commytted vnto priestes and bysshoppes yet there is no particuler mention what fourme order or processe shulde be vsed in th execution of any parte therof As for an example concernynge the sentence of excommunication although the cognicion of crymes for the whiche the sayd sentence is to be gyuen and thexamination of the wytnes also necessarye for the triall of the crymes and for the instruction of hym that shall gyue the sayd sentence be commytted by generall wordes of scrypture vnto priestes and bysshoppes yet there is no mention made in scrypture howe the parties offendyng or the wytnesse shall be cited and called to appere before the priestes or bysshoppes nor there is no mencion made what processe or peyne shall be vsed agaynste them in case any of them shall disobeye the callynge or sentence of the prieste or bysshoppe nor fynally there is any mention made of any other circumstaunce of tyme place or persone necessarie to be vsed in the due
execution of the sayde sentence of excommunication But all these thynges were afterwarde deuised and ordeyned by the churche and the mynysters of the same and by the consent of those people whiche professed the name of Christe And that this is of trouth it appereth by suche ordinaunces as sayncte Paule hym selfe and other thapostles deuysed and prescrybed to be obserued in certayne churches as well concernynge the excommunicatynge of the Corinthian 1 Cor. v. 1. Tim. i 1. Cor. xii 1 Co. xiiii 1 Co. xvi and dyuers others as also concernyng that men shulde praye bare heeded that women shulde kepe sylence and not take vpon them to teache in the churche that two prophetes or preachers shulde not speake at one tyme in the churche but that one shulde gyue place to the other that the almes of poore men shulde be gathered and howe and by whom after it was gathered it shuld be dystributed with suche other lyke thynges And this thynge also appereth to be true by the canons and rules deuysed and made by the bysshoppes and councelles concernynge the premysses durynge the tyme that the churche was subiecte to infidel pryncis and before any pryncis were christened Durynge all and consecrate other bysshops the sayd fathers restrayned the sayd power and reserued the same in suche wise that without the consent and auctoritie of the Metropolitane or archbysshop no bysshop shuld be cōsecrated within any prouince and lykewise in other cases theyr powers were also restrayned for suche causes as were than thought vnto them conuenient whiche differences the sayd holy fathers thought necessarie to enacte and establishe by theyr decrees and constitutions not for that any suche dyfferences were prescribed or establyshed in the gospell or mencioned in any canonicall writinges of thapostels or testified by any ecclesiasticall writer within thapostels tyme but to th entent that therby contention strife variance and scismes or diuision shulde be auoyded and the churche shulde be preserued in good order and concorde ¶ And for the better confirmacion of this parte we thinke it also conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that Christe dyd by expresse wordes prohybite that none of his apostels or any of theyr successours shulde vnder the pretense of the auctoritie gyuen vnto theym by Christe take vpon them thauctoritie of the swerde that is to say the auctoritie of kynges or of any ciuyle power in this worlde yea or any auctoritie to make lawes or ordynances in causes appertayninge vnto ciuile powers Trouthe it is that priestes and bysshops may execute all suche temporal power and iurisdiction as is committed vnto them by the ordinance and auctoritie of kynges or other ciuile powers and by the consent of the people as officers and minysters vnder the sayd kynges powers so longe as it shall please the sayd kynges and people to permitte and suffre them so to vse and execute the same Not withstandynge yf any bysshoppe of what estate or dignitie so euer he be be he bysshop of Rome or of any other citie prouince or diocese doo presume or take vpon hym auctoritie or iurisdiction in causes or matters whiche apperteigne vnto kynges and the cyuyle powers and theyr courtes and wyll maynteyne or thynke that he may so do by thauctoritie of Christe and his gospell although the kynges and pryncis wolde not permytte and suffre hym so to doo No doubte that bysshoppe is not worthy to be called a bysshoppe but rather a tyranne and an vsurper of other mens rightes contrary to the lawes of god and is worthye to be reputed none otherwyse than he that gothe aboute to subuerte the kyngedome of Christe For the kyngedome of Christe in his churche is a spirituall and not a carnall kyngdome of the worlde that is to saye the veray kyngedome that Christe by hym selfe or by his apostels and disciples sought here in this worlde was to brynge all nations frome the carnalle kyngedome of the prynce of darkenes vnto the lyght of his spirituall kyngedome and so to reigne hym selfe in the hartes of people by grace faith hope and charitie And therfore syth Christe dyd neuer seke nor exercise any worldly kyngedome or domynion in this worlde but rather refusynge and fleynge from the same dyd leaue the sayd worldly gouernance of kyngdomes realmes and nations to be gouerned by pryncis and potentatis in lyke maner as he dyd fynd them and commanded also his apostels and disciples to do the semblable as it was sayde before what so euer prieste or bysshoppe wyll arrogate or presume vpon hym any suche auctoritie and woll pretende the auctoritie of the gospell for his defense therin he doth nothyng els but in maner as you wold say crowneth Christe agayne with a crowne of thorne and traduceth and bryngeth hym forthe agayne with his mantell of purpure vppon his backe to be mocked and scorned of the worlde as the Iewes dyd to theyr owne damnation ¶ More ouer the trouthe is that God constituted and ordeyned thauctoritie of christen kynges and pryncis to be the mooste hyghe and supreme aboue all other powers and offices in the regiment and gouernaunce of his people And commytted vnto them as vnto the chiefe heades of theyr common welthes the cure and ouersyght of all the people whiche be within theyr realmes and dominions withoute any exception And vnto them of ryght and by goddes commaundement belongeth not onely to prohybite vnlaufull violence to correcte offenders by corporall deathe or other punyshment to conserue morall honestie amonge their subiectes accordynge to the lawes of their realmes to defende Iustice and to procure the publike weale and the commen peace and tranquillitie in outwarde and erthly thinges but specially and princypally to defende the fayth of Christe and his relygion to conserue and mainteyne the true doctrine of Christe all suche as be true preachers fetters forth therof and to abolyshe all abuses heresies and idolatries whiche be brought in by heretiques and yuell preachers and to punyshe with corporall paynes suche as of malice be occasioners of the same and fynally to ouer se and cause that the sayde priestes and byshoppes do execute theyr sayde power office and iurisdyction truely faythefully and accordynge in all poyntes as it was gyuen and cōmytted vnto them by Christ and his apostles Whiche not withstandynge we maye not thynke that it doth apperteyne vnto thoffyce of kynges and prynces to preache and teache to admynistre the sacramentes to absoyle to excommunicate and suche other thynges belongynge to thoffyce and admynistration of bysshops and prestes but we must thynke and beleue that god hath constituted and made christen kynges and princis to be as the chiefe heedes and ouerlokers ouer the sayde priestes and byshoppes to cause them to administer their offyce and power commytted vnto them purely and syncerely and in case they shall be neglygent in any parte therof to cause them to supplye and repayre
the same agayne And god hathe also commaunded the sayde priestes and bisshoppes to obey with all humblenes reuerence all the lawes made by the sayde princis beinge not contrarye to the lawes of god what so euer they be Ro. xiii and that not onely propter iram but also propter conscientiam wherby it appereth well that this pretended monarchie of the byshop of Rome is not founded vpon the gospell but it is repugnant therunto And therfore it apperteyneth vnto Christen kynges and princes for the dyscharge of theyr office and duetie towardes god to endeuoure them selfe to refourme and reduce the same agayne vnto the olde lymyttes and pristine state of that power and iurisdiction which was gyuen vnto them by Christe and vsed in the primitiue churche For it is out of all doubte that Christis faith was than moste firme and pure the scriptures of god were than best vnderstanded and vertue dyd than moste habounde and excell And therfore it muste nedes folowe that the customes and ordynaunces than vsed and made muste nedes be more conforme and agreable vnto the true doctrine of Christe and more conducyng to the edifieng and benefyte of the churche of Christ than any customes or lawes vsed or made syth that tyme. And therfore where as the kynges moost royall maiestie consyderynge of his most excellent wysedome not onely the notable decaye of Christis true and perfytte religion amonges vs but also the intollerable thraldome captiuitie and bondage with the infinite damages preiudices whiche we and other his subiectes continually susteyned by reason of that longe vsurped and abused power whiche the bishops of Rome were wonte to exercyse here in this realme hath nowe of his moste godly dysposition and by the consent of his nobles spirituall and temporall and by thauctoritie of the hole parlyament determyned no longer to suffre the byshop of Rome to execute any parte of his iurisdiction here within this realme but clerely to delyuer vs frome the same and restore vs agayne to our olde lybertie Surely we haue great cause moste ioyfully and thankefully to embrace and accepte the same consyderynge that therby no preiudice is done to goddis worde or his ordyaunces For as we haue shewed and declared before it was by princis and mens ordynance and sufferances onely that the byshop of Rome exercysed any suche iurisdiction within this realme and not by any auctoritie gyuen vnto hym by Christe And as for the bisshop of Rome he can not pretende hym selfe no more to be greued or iniuried therwith than the kynges Chauncellour or any other his offycers myght worthily thinke that the kinges highnes shulde do hym wronge in case he shulde vpon good causes remoue him from his sayde rome and office and commytte it vnto another And as for vs and other the kynges faythfull subiectes we shall vndoubtedly receyue and haue therby synguler welthe and commoditie as well spiritually to the edifienge of our soules as corporally to thencreace of our substaunce and ryches The whiche howe moche was enpayred decayed contynually from tyme to tyme by the great exactions of the byshoppes of Rome and suche treasure as went yerely out of this realme to his cofers for annates and exemptions dyspensations pardones and suche other vnprofitable thynges or rather veray trifles we doubte not but all men endued with any wytte and zeale to the welthe of this our countrey doo ryght welle perceyue and vnderstande ¶ The Sacrament of extreme vnction AS touchynge the sacrament of extreme vnction we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people committed vnto their spyrituall charge Fyrste howe that the .xii. Apostles beinge sente oute by Christe and commaunded to go two and two into the worlde to preache his worde amonges other miracles Mar. vi whiche they worughte by the power of god they cured also restored many sycke men vnto helthe anoyntynge them with oyle ¶ Seconde that althoughe it be not expressed in scripture that the sayde apostles had than any newe commaundement of Christe to annoynte suche as they healed with oyle yet for asmoche as the holy Apostle saynt Iames endued with the holy spirite of Christe prescrybed a certayne rule or doctryne and gaue in maner a commaundement that whan so euer any persone shulde fortune to fall sycke he shulde cal or sende for the priestes or auncientes of the churche and cause them to praye ouer hym annoyntynge hym with oyle in the name of our lorde and further added hereunto as an assured promyse that by the sayde prayer of the priestes and the sycke persone made in ryghte faythe and confydence in god the sycke man shulde be restored vnto his helthe and god shulde set hym on fote agayne and yf he were in synne his synnes shulde be forgyuen hym it shall therfore be veray necessarie and expedient that all true christen people do vse and obserue this maner of annoylynge of sycke persones with due reuerence and honour as it is prescribed by the holy apostell saint Iames. Iaco. v. That is to say whan so euer any person amonges vs shall fall into any daungerous syckenes let him call the priestes of the churche with other good and auncyente christen people and let them go vnto the sycke persone and there not onely comforte hym corporally but also gyue hym goostly instructions and exortations to lament and be sory for his synnes to perseuer in the right faythe of Christe and charitie towardes his neyghbour to beare and susteyne paciently the grefes and peynes of his maladie for goddis sake reputynge the same as the manifest token of the loue and fauour of god towardes hym to contemne the worlde and to desyre to reygne with Christe in heuen and suche other thinges whiche done then let the priestis and the company there assembled and the sycke man hym selfe also as his sickenes wyl suffre hym pray vnto god with ful hope and confidence as wel for the remyssion of his synnes as for the recouerie of his helthe yf it shall so stande with goddis pleasure let the priestes anoynt the sycke man accordinge to the teachinge of sainct Iames. and no doubt the feruent and faithfull prayer of the priestes and other persons afore sayd Iaco. v. ioyned with the due contrition and faith of the sycke person shall obteyne of almyghty god all thinges whiche shall seeme vnto god necessarie for the helth and comfort as wel of the soule as of the bodily sickenes of the sayd persone Thyrdly howe that the holy fathers of the churche consyderynge this place of saynt Iames and the maner also of anoyntynge of sycke men vsed by the apostels as was aforesayd thought it conuenient to institute and ordeyn that this maner of anoyling of sicke men prescrybed by saint Iames shulde be obserued contynually in the churche of Christe as a very godly and holsome medicine or remedye to alleuiate and mitigate the diseases maladies
as well of the soule as of the body of christen men And to the intente the same shuld be had in more honour and veneration the sayd holy fathers willed taught that all christen men shuld repute accompt the sayd maner of anoylinge amonge thother sacramentes of the churche for asmoche as it is a visible signe of an inuisible grace Wherof the visible signe is the anoylynge with oyle in the name of god whiche oyle for the naturall propreties belonginge vnto the same is a very conuenient thyng to signifie and fygure the great mercy and grace of god and the spirituall lyght ioy comfort gladnesse whiche god powreth out vpon all faithfull people callyng vpon hym by the inwarde vnction of the holy goost And the grace conferred in this sacrament is the relief and recouerie of the disease and sickenes wherwith the sycke person is then diseased and troubled and also the remission of his synnes yf he be then in synne This grace we be assured to opteyne by the vertue and efficacie of the faythfull and feruent prayer vsed in the ministration of this sacrament of anoylynge accordynge to the sayenge of saynct Iames before rehersed and also accordyng to the sondry promises made by Chryste vnto the faithfull prayer of his churche as when Christe saythe what soeuer ye shall aske and praye my father to gyue vnto you in my name Matt. vii Ma. xi it shall be graunted vnto you For the better vnderstandynge wherof two thynges be here speciallye to be noted The fyrste is that saint Iames calleth here the prayer to be vsed in the tyme of this inunction the prayer of fayth wherby he meaneth that this prayer oughte to be made in that righte faith truste and confidence whiche we ought to haue in god to obteyne the effect of our petitions made in the ministration of this sacrament and that it ought to conteyne nothynge but that shall stande with the pleasure the honour and glorie of god and that whanne we directe our prayers vnto god for any bodili helth or reliefe or for any other temporall commoditie we ought always to tempre our sayd prayer with this condition that is to saye yf it shall soo stande with goddis wyll and his plesure And that we ought to saye as Christe sayd in his prayer vnto his father Father yf it shall plese the I am content to die and suffre this shamefull and cruell death of the crosse Thy wyll be fulfylled herein Mat. xxv let not my wyll and desire be folowed but lette thy wylle and disposition be fulfylled wherunto I holly commyt myselfe ¶ The seconde thynge to be noted is that to the attainynge of the sayde grace conferred in this sacramente of extreme vnction it is expedient also that the sycke personne hym selfe shall knowledge his offences towardes god and his neyghboure and aske forgyuenes of them for the same and lykewyse forgyue all theym that haue offended hym in worde or dede and so beynge in parfyte loue and charyte to praye hym selfe as he maye with faythfull harte and full hope and confydence in god for the remyssyon of his synnes and restorynge vnto his bodyly helthe yf it shall soo stande with goddes pleasure And therfore the sayde apostle addeth immediatlye vnto this place these wordes folowynge Confesse youre faltes and offences Iaco. v. whiche ye haue trespased one to an other and be you redy and gladde to forgyue the same for goddis sake and to aske forgyuenes the one of the other and so beynge reconciled praye eche for other and than you shall atteyne perfyt helth of all your infirmities as well spiritual as corporal For yf you be so affected in hart and vnited and knitte the one to the other in perfite charitie no doubt ye be iustified in the sight of god and without doubte your prayer shal be herde and accepted of god For surely the prayer of the man iustified is of meruelous vertue and efficacie in the acceptation of god as it appereth by the exaumple of Elias the prophete who althoughe he were but a man and subiecte to affections as other men be iii. Re. xvii Luce. iiii yet bycause he was a iuste man whanne he prayed to god that neyther rayne nor dewe shulde descende vpon the lande of Israell from heuen by the space of thre yeres and syxe monethes god graunted his prayer and wold not suffre that any rayne or dewe shuld fall vpon the sayde lande by the sayde space whereby arose an extreme derthe and famyne amonges them of that countrey And afterwarde whan the sayd Elias prayed agayn to god to sende rayne and moysture vpon the sayde sande God lykewyse herde his prayer and sente downe rayne plentyfully vppon the erthe and so the erthe brought forth all kyndes of fruite agayne in lyke maner as it was wonte to doo before to the great comforte of the peole ¶ Finally we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people committed to theyr spirituall charge Fyrste that no man oughte to thinke that by the receyuinge of this sacrament of anoyling the sicke mans lyfe shall be made shorter but rather that the same shall be prolonged therby consyderynge the same is instituted for recouerie of helthe both of the soule and body Seconde that it is an euyll custome to dyfferre the adminystration of this sacrament vnto suche tyme as the sicke persons be brought by sickenes vnto extreme perill and ieoperdie of lyfe and be in maner in dispayre to lyue any lenger Thirdely that it is laufull and expedient to admynister this sayd sacrament vnto euery good christen man in the maner and fourme before rehersed soo ofte and when so euer any great and perillous sicknes and maladie shall fortune vnto them For the trouth is that the holy fathers of the churche dyd neither call this sacrament the extreme vnction that is to saye the laste vnction bycause it shulde be minystred laste and after al other sacramentes neyther yet they dyd ordeine that the same shuld be ministred onely when sycke men shuld be brought vnto the extreme panges of deth but they dyd call it by the sayd name of Extreme vnction bicause it is the last in respecte of thother inunctions whiche be ministred before in the other sacramentes of baptisme and confyrmation In both whiche sacramentes christen men be also annoyled and annoynted And the trouthe is also that the sacramente of the Altare beinge duely receaued is the very spiritual foode and the very necessarie sustentation comforte and preseruation of all christen men in all daungerous passages and aduentures And therfore it is expedient that the sayde sacrament of the altare shoulde be receyued after this annoylynge done in the tyme of sicknesse For surely the receauinge of the body of our sauiour Iesu Christe is the very perfection not onely of this but also of all the other sacramentes And as vnto the ordinance of the holy
fathers concerning the tyme when this sacrament of extreme vnction shulde be ministred and receaued it is out of all doubte that they wylled and ordeyned that the same shulde be obserued accordyng to the institution of the apostle sainct Iames. Whiche was that it shulde be ministred and receyued so ofte and whan so euer any man shulde fortune to be sycke of any daungerous syckenes and also at suche tyme as the sicke man hym selfe were of perfyte remembraunce iudgement dyscrecion and knowlege in suche thynges as do apperteyne vnto the profession and offyce of a good christen man For as it was sayd before saint Iames requireth suche Iudgement suche spirituall affections and motions and also suche desyre and deuotion to be in the sycke man that he hym selfe in the tyme of his anoyling shuld not only hartily faithfully deuoutly and religiously prayse god and thanke god for his visitation punyshement but also puttinge his hole confidence and truste in god and soo commyttynge hym selfe holly into his handes and mercy shulde inuocate and call vppon hym for the remission of his synnes and recouerie of his helthe and fynally shulde declare his charitie in forgyuinge and asking of forgyuenes for all offences commytted by hym agaynste his neyghbour or by his neyghboure agaynst hym ¶ Thus beinge declared the vertue and efficacie of all the seuen sacramentes we thinke it conuenient that al bysshops and preachers shall instructe and teache the people commytted to theyr spirituall charge that althoughe the sacramentes of Matrimonye of Confirmation of holy Orders and of Extreme vncton haue ben of longe tyme paste receaued and approuid by the commune consent of the catholique churche to haue the name and dignitie of sacramentes as in dede they be well worthy to haue forasmoche as they be holy and godly sygnes wherby and by the prayer of the minister be not onely signyfied and represented but also gyuen and conferred some certayne and specyal gyftes of the holy goste necessarie for christen menne to haue for one godly purpose or other lyke as it hath ben before declared yet there is a difference in dignitie and necessitie betwene them and the other thre sacramentes that is to saye the sacramentes of Baptisme of Penance and of the Altar and that for diuers causes Fyrste bycause these the sacramentes be instituted of Christe to be as certayne instrumentes or remedies necessarie for our saluation and thatteynyng of euerlastynge lyfe Seconde bycause they be also commaunded by Christe to be ministred and receaued in theyr outwarde visible signes Thyrdly bycause they haue annexed cōioyned vnto theyr sayde visible signes suche spirituall graces as wherby oure synnes be remytted and forgyuen and we be perfytely renewed regenerated purified iustified and made the veray membres of Christis mysticall body so ofte as we worthily and duely receaue the same ¶ Here foloweth the thyrde part of this treatyse conteynynge the Exposition or declaration of the tenne Commaundementes The tenne commaundementes 1 THou shalte haue none other goddis but me 2 Thou shalte not make to thy selfe any grauen thynge ne any similitude of any thyng that is in heuen aboue or in erthe beneth nor in the water vnder the erthe thou shalte not bowe downe to them ne worshyppe them 3 Thou shalte not take the name of thy lorde god in vayne 4 Remembre that thou doo sanctifie and kepe holy thy Sabbot daye 5 Honour thy father and mother 6 Thou shalte not kylle 7 Thou shalte not commytte adulterie 8 Thou shalte not steale 9 Thou shalt not beare false wytnesse ageynst thy neighbour 01 Thou shalte not desyre thy neighbours house his wyfe his seruaunte his mayde his oxe his asse ne any other thyng that is his The Exposition of the fyrste commaundement THe fyrste commaundemente lyke as it is fyrste in order so it is the most chiefe and princypall amonge al the other preceptes For in this fyrste commaundement god requyreth of vs those thynges in the whiche consysteth his chiefe principal worshyp and honour that is to say perfyte faith sure hope vnfeyned loue and drede of god And therfore as concernyng this cōmaundement we thynke it conuenient that all byshops and prechers shal instructe and teache the people committed vnto theyr spirituall charge Fyrst that to haue god is not to haue hym as we haue other outewarde thynges as clothes vpon our backe or treasure in our chestes nor also to name hym with our mouthe or to worshyp hym with knelynge or suche other gestures But to haue hym our god is to conceyue hym in our hartes to cleue faste and surely vnto hym with harte and mynde to putte all our truste and confidence in hym to sette all our thoughte and care vpon hym and to hange holly of hym takynge hym to be infinitely good and mercyfull vnto vs. Seconde that god commaundeth vs thus to do vnto hym only and to no creature nor to no false and fayned god For as a kynde and louynge man canne not be content that his wyfe shulde take any other husbande so can not out mooste kynde and mooste louynge god and creatour be pleased yf we shoulde forsake hym and take any other fayned goddis And surely he is more present with vs more redy to shewe vs all kyndnes and goodnes than any creature is or can be And allredye of his gyfte we haue all that we haue meate drynke clothe reason wytte vnderstandynge dyscretion and all good thynges that we haue perteynynge both to the sowle and the bodye And therfore he can not beare so moche vngratitude and vnkyndenes at our handes that we shulde forsake hym or elles fyxe our fayth and truste in any other thynges besydes hym Thyrdely that by this precepte god commaundeth vs not onely to truste thus in hym but also to gyue hym the hole loue of our hartes aboue all worldly thynges yea and aboue our selfes So that we maye not loue our selfes nor any other thynge but for hym accordynge as Moyses sayth in the boke of Deuteronomie Thy lorde god is one god Deut. vi and thou shalt loue hym with all thy harte and with all thy lyfe and with al thy mynd and with all thy strength and power And this loue muste brynge with it a feare that euen for veray pure loue we ought to be moche abashed and afrayde to breake the least of his commaundementes Lyke as the chylde the more he loueth his father the more he is lothe and afrayde to dysplease hym in any maner of case Fourthely that all they offende agaynst this commaundement whiche sette theyr hartes myndes vpon any worldly thynge aboue god For what so euer we loue aboue god so that we set our myndes vpon it more than we do vpon god or for it we woll offende god truely that we make our god For as sayncte Paule sayth Collo iii. Philli. iii The couetouse man makethe his goodes his god and the gluttonous man maketh his bely his god For the
the people commytted vnto theyr spirituall charge that we abuse our englysshe whan we call the tēples churches or altars by the name of any saynct as the churche or altare of our lady the churche or altare of saynct Michaell of sainct Peter of sainct Paule or suche other For we ought to call them no otherwyse but the memories of our lady of saynct Michaell saynct Peter saynct Paule and so of other saynctes and the churches or temples of god onely in whiche be the memorials of those saynctes And lykewyse muste the altares be dedicated to our lorde onely thoughe it be for the memoryall of any saynct Not withstandynge it is not necessarie to alter the commune speche whiche is vsed nor there is any errour therin soo that the sentence or meanynge therof be well and truely vnderstanded that is to say that the sayde altares and churches be not dedicated to any sayncte but to god onely and of the saynctes but a memoriall to put vs in remembrance of them that we maye folowe theyr example and lyuynge And therfore if we meane as the wordes do importe whan we call them the churches or altares of saynctes we yelde the honour of god from hym to the saynctes and breake this commaundement And lyke wise if we honour them any otherwyse than as the frendes of god dwellynge with hym and establysshed nowe in his glorie euerlastynge and as examples whom we muste folowe in holy lyfe and conuersation or if we yelde vnto saynctes the adoration honoure whiche is due vnto god alone We do no doubt breke this commaundement and do wrong vnto our lorde god ¶ The exposition of the fourth commaundement AS touchynge the fourthe commaundement we thynke it conuenyent that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge Fyrste that this worde Sabbote is an hebrewe worde and signyfieth in englysshe reste So that the Sabbot daye is as moche to saye as the daye of reste and quyetnes And therfore there is a speciall notable difference betwene this commaundement and thother .ix. For as sainct Austen sayth All the other .ix. commaundementes be morall commandementes and belonged not onely to the Iewes and all the other people of the worlde in the tyme of the olde testament but also to all christen people in the newe testament But this precepte of Sabbot as concernynge reste from bodyly labour the seuenth daye perteyned onely vnto the iewes in the olde testament before the commynge of Christe and not vnto vs christen people in the newe testament Neuertheles as concernynge the spirituall rest whiche is figured and signified by this corporall reste that is to saye reste from carnall workes of the flesshe and all maner of synne this precepte remayneth styll and byndeth them that belonge to Christe and not for euery .vii. daye onely but for all dayes howres tymes For at all tymes we be bounde to rest from fulfyllynge of our owne carnall wyll and pleasure from all synnes and euyll desyres from pride disobedience ire hate couetousnes and all suche corrupt carnal appetites to cōmytte our selues holly to god that he maye worke in vs all thynges that be to his wyll and pleasure And this is the true Sabbotte or reste of vs that be chrystened when we reste from our owne carnall wylles and be not ledde therby but be guyded alwaye by god and his holy spirite And this is the thyng that we pray for in the Pater noster Whā we say Father let thy kyngedome come vnto vs Thy wyll be done in erthe as it is in heuen Reigne thou with vs Make thy wyll to be wrought in vs that from our owne corrupte wyll we maye reste and cesse And for this purpose god hath ordeyned that we shulde faste watche and labour to th ende that by these remedies we myght mortyfie and kyll the euyll and sensuall desyres of the flesshe and attayne this spyrytual reste and quietnes whiche is sygnyfied and fygured in this commaundement ¶ Seconde we thynke it conuenient that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spyrytuall charge that besydes this spyrytuall reste whiche chiefely and pryncypally is requyred of vs we be bounde by this precepte at certayne tymes to ceasse from all bodyly labour and to gyue our myndes entyerly and holly vnto god to here and lerne his worde to knowledge our owne synfulnes vnto god and his great mercy and goodnes vnto vs. to gyue thankes vnto hym for all his benefytes to make publyque and common prayer for all thynges nedefull to receyue the sacramentes to visite the sycke to instructe euery man his chyldren and famylie in vertue and goodnes and suche other lyke workes Whiche thinges althoughe all christen people be bounde vnto by this commaundement yet the Sabbot daye whiche is called the Satturdaye is not nowe prescribed and apoynted therto as it was to the Iewes but in stede of the Sabbot daye succedeth the Sondaye and many other holy and feastefull dayes whiche the churche hathe ordeyned from tyme to tyme. Whiche be called holy dayes not bycause one daye is more acceptable to god than an other or of it selfe is more holy than an other but bycause the churche hath ordeyned that vpon those dayes we shulde gyue our selues holly without any impedyment vnto suche holy workes as be before expressed where as vpon other dayes we do applye our selfes to bodyly laboure and be therby moche letted from suche holy and spyrituall workes ¶ And to the entent the ignoraunt people maye be the more clerely instructed what holy spirituall workes they oughte to do vpon the holy day we thynke it cōuenyent that al bysshops and preachers shall exhorte and teache the people commytte to theyr spiritull charge to vse them selfe in this maner folowynge That is to say At their first entre or cōmyng into the churche lette them make accompte with them selfes howe they haue bestowed the weke paste remembryng what euyll myndes and purposis they haue had what wordes they haue spoken what thynges they haue done or left vndone to the dishonour or displeasure of god or to the hurt of their neyghboure or what example or occasyon of euyll they haue gyuen vnto other And when they haue thus recollected and consydered all these thynges in their myndes then lette them humbly knowlege their defautes vnto god and aske forgyuenes for the same with vnfeyned purpose in their hartes to conuerte and retourne from theyr noughty lyues and to amende the same And whan they haue so done than let them clerely and purely in their hartes remytte and forgyue all malyce and displeasure whiche they beate to any creature And after that then let them fall vnto prayer accordynge to the commaundement of Christe where he sayth Math. v. whan you begynne to praye forgyue what so euer displeasure you haue ageynst any man And when they be wery of prayer then let theym vse redynge
wordes woll not serue the fathers and mothers muste put to correction and by suche discipline saue theyr soules or elles they shall answere to god for them And truely they greatly deserue the indignation of god that whan they haue receyued of hym chyldren do not brynge them vp to his seruyce but without regard what commeth of them suffreth them to ren to the seruice of the diuell Thyrdely we thynke it conuenient that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that all christen men be bounde to exhibite and do vnto them whiche vnder god be their spiritual fathers and parentes of theyr soules the lyke and the selfe same honour i. Cor. iiii whiche as is aforesayde chyldren of duetie do owe vnto theyr naturall fathers ¶ Item that these spyrytuall fathers be appoynted by god Act. xx to mynister his sacramentes vnto them to brynge them vp and to fede theym with the worde of god and to teache them his gospelle and scripture and by the same to gouerne Hebr. xiii to conducte and to leade them in the streyght waye to the father in heuen euerlastynge ¶ Item that our sauiour Christe in the gospell maketh mention as well of the obedience as also of the corporalle sustynaunce Math. x. Luc. x. whiche al christen people do owe vnto theyr spiritual fathers Of the obedience he sayth that who so euer receyueth you receyueth me And in an other place he saythe He that hereth you hereth me and he that despisethe you despysethe me And in an other place he saythe Math. xxiii Hebr. xiii what so euer they bydde you do do it And sayncte Paule sayth Obeye your prelates and gyue place vnto them for they haue moche charge and care for your soules as they whiche muste gyue an accompte therfore that they maye do it with ioye and not with griefe that is to saye that they maye gladly and with moche comforte do theyr cure and charge whan they doo perceyue that the people be obedient to theyr teachynge lyke as on the contrary wyse they haue lyttell ioy or pleasure to do it whan they fynde the people disobedient and repugnant And for the sustynaunce of their lyuynge which is comprysed in this worde Honour as before is declared Christe sayth in the gospelle The workeman is worthye his wages Luc. x. i. Cor. ix And saynt Paule sayth who goeth on warrefare vpon his owne stipende And who planteth the vyne and eateth no parte of the fruicte And who fedeth the flocke and eateth no parte of the mylke And after foloweth Euen so hath the lorde ordeyned that they whiche preache the gospell shulde lyue of the gospell And therfore in an other place it is writen i. Tim. v. Priestes or auncientes that rule wel be worthy of double honour specially they that labour in the ministration of the worde of god and his doctrine In whiche place the apostell meaneth by double honour not onely the reuerence whiche is due vnto the spyrytuall fathers as is aforesayde but also that all chrysten people be bounde to mynister fynde and gyue vnto theyr spyrytuall fathers sufficiency of al thynges necessarie and requysite as well for theyr sustinaunce and fyndynge as for the quyete and commodiouse exercysynge and executynge of theyr sayde office ¶ Fourthly we thynke it conuenient that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this commaundement also conteyneth the honour and obedience whiche subiectes owe vnto theyr prynces also the office of princis towarde theyr subiectes Esai xlix For scripture taketh princes to be as it were fathers and nouryces to theyr subiectes And by scripture it appereth that it apperteyneth vnto thoffyce of princes to se that the ryght religion and trewe doctrine of Christe maye be maynteyned and taughte and that their subiectes maye be well ruled and gouerned by good and iust lawes and to prouyde and care for them that all thynges necessarie for theym maye be plentuouse and that the people and commune weale maye encrease and to defende theym frome oppressyon and inuasyon as well within the realme as without and to se that iustyce be ministred vnto them indifferently and to here benignely al theyr complayntes and to shewe towardes them although they offende fatherly pytie And finally so to correcte them that be euyll that they had yet rather saue them than lose them yf it were not for respect of iustyce and maintenaunce of peace and good order in the commune weale And therfore al theyr subiectes must ageyne on theyr parties and be bounde by this commaundement not onely to honour and obey theyr sayde prynces accordynge as subiectes be bounde to do and to owe theyr trouthe and fidelitie vnto theym as vnto theyr naturall lordes but they must also loue them as chyldren do loue theyr fathers yea they must more tendre the suertie of theyr princis person and his estate than their owne Euen lyke as the health of the heed is more to be tendered thā the health of any other membre And by this commaundemente also subiectes be bounde not to withdrawe theyr sayd feaultie trowthe loue and obedyence towardes theyr prynce for any cause what soo euer it be Ne for any cause they may conspire ageynst his person ne doo any thynge towardes the hynderaunce or hurte therof nor of his astate And furthermore by this commaundement they be bounde also to obeye all the lawes proclamations preceptes and commaundements made by theyr prynces and gouernours excepte they be ageynst the commaundementes of god And lykewyse they be bounde to obey all suche as be in auctorytie vnder theyr prynce as farre as he woll haue them obeyed They must also gyue vnto theyr prynce ayde helpe and assistence whan soo euer he shall require the same eyther for suertie preseruation or mayntenaunce of his person astate or of the realme or for the defence of any of the same ageynste all persons And when so euer subiectes be called by theyr prynce vnto priuey councell or vnto the parlyament whiche is the generall councell of this realme than they be bounde to gyue vnto theyr prynce as theyr lernynge wysedome or experyence can serue them the mooste faythfull counsell they can and suche as may be to the honour of god to the honour and suretie of his regall person and astate and to the generall welth of all his hole realme And further yf any subiect shal knowe of any thyng whiche is or may be to the annoyaunce or damage of his pryncis person or astate he is bounde by this commaundement to dysclose the same with all spede to the prince hym selfe or to some of his counceyll For it is the veraye lawe of nature that euery membre shall employe hym selfe to preserue and defende the heed And surely wysedome and policie woll the same For of conspiracie and treason commeth neuer no goodnes but infinite hurte
Christe in the gospell where he declareth Math. v. That we shulde neyther hurte any man in dede nor speke of hym or vnto hym maliciously or contemptuously with our tongues nor beare malyce or angre in our hartis but that we shulde loue them Rom. x. that hate vs saye well by them that saye euyll by vs and do good to them that do euyll to vs. And accordynge to the same sayinge of Christe saynct Iohn̄ also saythe That he that hateth his neyghbour is a manqueller ¶ Item that it is not forbydden by this cōmaundement i. Ioā iii. but that all rulers and gouernours as princes Iudges fathers maysters and suche other maye for the correction of them whiche be vnder theyr gouernaunce vse suche maner of punysshemente eyther by rebukefulle and sharpe wordes or by bodyly chastysynge as the lawes of euery realme do permytte And not onely they maye doo thus but also they be bounde so to do and offende god yf they do it not as is before declared in the fyfte commaundement ¶ Item that all rulers muste be ware and take hede that in their corrections or punysshementes they do not procede vppon any priuate malyce of theyr hartes or dysplesure towardes any man or for any lucre fauoure or feare of any person but that they haue their eie consyderation onely vpon the reformation and amendement of the person whom they do correcte or elles vpon the good ordre and quyetnes of the common weale so that styll there may remayne in theyr hartes charitie and loue towardes the persone whom they punysshe And lyke as the father loueth his chylde euen whan he beateth hym euen so a good iudge whan he gyueth sentence of deth vpon any gyltie persone although he shewe outwardly cruelnes and rigour yet inwardly he ought to loue the person and to be sory and heuy for his offences and for the deathe whiche he hym selfe by the lawe dothe and muste nedes condempne hym vnto ¶ Item that althoughe inferiour rulers or gouernours maye correcte and punysshe suche as be vnder theyr gouernaunce yet they maye not punysshe by deathe mutilate mayme or imprison them or vse any corporall violence towardes them other wyse than is permytted by the hyghe gouernour that is to saye by the prynce and his lawes from whome all such auctoritie dothe come For no man may kylle or vse suche bodyly cohercion but onely pryncis and they whiche haue auctoritie from princis Ne the sayde prynces ne any for them maye do the same but by and accordynge to the iuste ordre of theyr lawes ¶ Item that no subiectes maye drawe the swerde sauyng for laufull defence without theyr princis lycence And that it is theyr duetie to drawe theyr swerdes for the defence of theyr prynce and the realme whan soo euer the prynce shall commaunde them so to do And that for no cause what so euer it be they maye drawe theyr swerdes agaynst theyr prynce nor agaynste any other without his consent or commandement as is aforesayde And althoughe princis do other wyse then they ought to do yet god hathe assygned no iuges ouer them in this worlde but woll haue the iugement of them reserued to hym selfe and woll punysshe whan he seeth his tyme. And for amendement of suche prynces that do otherwyse thanne they shulde do Prouer. i. the people muste praye to god whiche hath the hartes of pryncis in his handis that he maye soo turne theyr hartis vnto hym that they may vse the sworde which he hath gyuen them vnto his pleasure ¶ Seconde we thynke it conuenient that all bysshoppes and pleachers shall diligently frome tyme to tyme instructe and teache the people commytted vnto theyr spirituall charge that ageynste this cōmaundement offende all they which do kylle mayme or hurte any man without iuste order of the lawe or gyueth counsayle ayde fauoure prouocation or consent thervnto Item that all they whiche may yf they wol by theyr auctoritie or lawfull meanes delyuer a man from wrongefull deathe mutilation hurte or iniurie and woll not doo it but woll wynke therat and dissimule it be transgressours of this commaundement Item that all iudges whiche seing no sufficient matter or cause of deathe or that vpon a lyght tryall without sufficient examination and dyscussyon gyueth sentence of deathe or that whan the mater and cause of deathe is sufficient and the triall good yet delyteth in the deathe of the persone be transgressours of this commaundement And lyke wyse be al those whiche in the causes of lyfe and deathe beynge empanelled vpon Enquestes doo lyghtly condempne or endicte any person without sufficient euidence examination and discussyon of the informations gyuen vnto them And more ouer all those whiche eyther in suche causes do gyue false euydence or information or wyttyngely contrary to theyr owne conscience or doubtynge of the trouth of those informations or without sufficient examination do promote enforce or maynteyne suche euydences enformations or inditementes do also breke this commaundement And lyke wyse do all they whiche wyllyngly do kyl them selfe for any maner of cause for so to doo there canne be no pretence of laufull cause ne of iuste ordre And therfore he that so doth kylleth at ones both body and soule And fynally al they whiche be in hatrede and malice with theyr neyghbours and eyther speake wordes of contempte despyte checkyng cursynge and suche other or els publysshe their neyghbours offences to theyr sclaunder rather than to their amendemente and generally all they that lyue in ire malyce enuy and murmurynge at other mennes welthe or reioysyng at other mens trouble or hurte or suche other lyke they offende all ageinst this precepte ¶ The declaration of the seuenth commaundement AS touchynge the seuenth commaundement we thinke it conueniente that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirytuall charge Fyrste that this worde Adulterie dothe in this commaundement signifie not onely the vnlaufull commixtion of a maried man with any other woman than his own wyfe or els of a maried woman with any other manne than her owne husbande but also all maner of vnlaufull copulation betwene man and woman maried or vnmaried and all maner of vnlaufull vse of those partes whiche be ordeyned for generation whither it be by adulterie fornication inceste or any other meane although it be in laufull matrimonie For in laufull Matrimonie a man maye cōmytte adulterye and lyue vnchaste euen with his owne wyfe yf they doo vnmesurably serue theyr flesshely appetite and luste and of suche the dyuell hath power Thobi vi as the Angel Raphael sayd vnto Thobie They that marie in suche wise that they exclude god out of theyr myndes and gyue them selues to their owne carnall lustes as it were a horse or a mule whiche haue noo reason vpon suche persons the dyuell hath power Item that all christen people ought hyghly to regarde the obseruation of this commaundement consyderynge howe
our heuenly father that we may forgyue our ennemies and that he wol forgiue vs our trespasses euen so as we forgyue them that trespasse agaynst vs. ¶ Thyrdly that to forgyue oure brother his defaulte is to praye to our lorde that he woll forgyue hym and woll not impute his offence to hym to wysshe to hym the same grace and glorie that we desyre vnto our selfes and in no case to anoye hym but whan occasyon shall come to helpe hym as we be bounde to helpe our christen brother ¶ Fourthly that none ennemye can wysshe or desyre more hurte vnto vs than we desyre vnto our owne selfes whan we offre vnto god this fyfthe petition yf we woll not remyt and forgyue our dyspleasure vnto them whiche offende vs. For what ennemye was euer soo malicious or so farre from all grace and humanitie that wolde desyre and dayly praye to god to sende vnto his ennemye eternall damnation and that god shulde withdrawe his mercy from hym for euer And surely in this petition we aske continually these thynges of god for our selues if we wol be mercyles towardes our ennemyes and wyll not forgyue them theyr trespasses For none otherwyse we do aske forgyuenes of god but vpon this condition that we shall forgyue them whiche trespasse agaynst vs. And in case we doo not fulfyll this condycyon than we praye vnto god that he shall neuer shewe mercy vnto vs nor neuer forgyue vs oure synnes but suffre vs to be dampned perpetually ¶ The sense and interpretation of the sixte Petition O Our heuenly father lo we here thy moost vnworthy and myserable chyldren felynge and consyderynge the greate and violente assaultes wherby not onely the dyuell and his wycked spirites but also our owne flesshe and concupiscence contynually do tempte and prouoke vs to breke and violate thy moost holy wyll and cōmaundementes and consyderynge also our owne ignoraunce and fraylenes howe weake and vnhable we be to resyste so myghty and so crafty ennemies without thy heuenly grace and helpe we mooste humbly beseche the our moste dere father helpe vs succoure vs and defende vs in all temptations of the dyuell and of our owne concupiscence suffre vs not to be vanquisshed or ouerthrowen by them Endue vs so with thy grace that we maye withstande the desyres of the flesshe Make that we maye resyste and fyght agaynste all temptation whiche procedeth of superfluytie of meate and drynke slepe slouthe or idlenes And that by temperance in diet by fastyng watche and labour we may be able to subdue the same and be mete and apte to all good workes Make that we maye ouercome the yuell desyres of Lecherie with all affections and instygacions therof Kepe vs that the false subtilitie of this worlde and the vayne intysementes of the same bryng vs not to folowe it kepe vs that we be not drawen by the yuels and aduersities of this worlde to impacience auengemente wrath or suche other vyces And that we maye not to moche esteme the thynges that belong to the world nor inordynately loue them but that we maye renounce the same accordynge as we haue promysed in our baptysme And that we maye contynue in that same promyse goynge forwarde therin dayely more and more Kepe vs from the intysementes of the dyuell that we consent not to any of his temptations or persuasiōs Kepe vs that he by no suggestion brynge vs from the ryghte fayth neyther cause vs to fall into desperation nowe nor in the poynte of deathe Put thy helpynge hande heuenly father to them that fyght and labour agaynste these harde and manyfolde temptations Loke moste deare father vpon vs thy chyldren whiche in this moost tempestuous troublous see of this worlde be tossed on euery syde with the most peryllous waues of temptation and be compassed aboute bothe within and without with most dredefull and cruell ennemies Defende vs we beseche the of thy infinite goodnes and for thy sonne Iesu Christis sake from all these ennemyes and daungers And gyue vs thy grace and helpe that they neuer tempte vs further nor haue greatter power ouer vs thanne we shall be able to beare resyste and susteyne and that they maye neuer ouercome vs but that we maye euer haue the ouer hande vpon them ¶ For the more playne declaration of this syxte petition we thynke it conuenyent that all bysshoppes and preachers shal instructe and teache the people commytted vnto theyr spirituall charge Fyrste that there be two maner of temptations wherof one commeth and is sente vnto vs by god who suffereth those that be his neuer to be withoute temptation by one meanes or other for theyr probation and triall albeit he so assysteth aydeth them in al such temptations Ecclesi xxvii that he turneth all at the ende vnto theyr profytte and benefyte For as the wyse man sayth Lyke as the ouen tryeth the potters vessell so doth temptation of trouble trie the ryghtuouse man And with this maner of temptation god tempted sondrye wyse our holy father Abraam He tempted also Iob with extreme pouertie horryble sickenesse sodayn deth of his chyldren And dayly he tempteth proueth all his chosen electe chyldren whom he loueth i. Pet. v. The other maner of temptation cōmeth chiefely of the dyuell whiche lyke a furyous and a wodde lyon runneth and rageth aboute perpetually sekynge howe he maye deuoure vs. And secondly it cōmeth also of our owne concupyscence which contynually inclineth and stireth vs vnto all euyl as saint Iames saith Iacob i. Euery man is tempted ledde and intyced by his owne concupiscence This concupiscence is an inclination and pronitie or redynes and in maner a violente dysposytyon of our owne corrupte nature to fall into all kynd of synnes which after the fall of Adam all mankynde hath naturally grafted in them soo that it is borne and groweth and shall dye with vs and not before There is no man so mortified so sequestred from the world ne so rauysshed in spirite in deuotion or in contemplation but that this concupiscence is in hym Howe be it it reigneth onely in them that yelde vnto it It woll neuer cesse but one way or other it woll euer assaulte vs. And if we do not fight with it and resiste it contynually it woll ouercome vs and brynge vs into bondage Soo that betwene the dyuell and this our concupiscence all vyce and synnes be engendred lyke as betwene man and woman chyldren be engendred Accordynge to the sayenge of saynct Iames Iacob i. where he sayth Concupiscence whan she doth conceyue she bringeth forth synne and that of all sortes that is to saye Fyrst actes and dedes contrary to the lawes of god and after that vse and custome of the same dedes and at lengthe blyndnes and contempte For so the wyse man saythe Prouer. xviii The wycked man whan he cometh to the bottom of synne setteth nought therby but blynded with yuell custome eyther thynketh the synne