coupled togyther conteining as it is aforesayde the obedience to the hole doctrine and religion of Christe And here is to be noted that euery man that dothe offende god dothe not lose his faythe therby For they that synne by frailtie and sodeyn motions whiche iuste men doo not auoyde and be taughte therfore of Christ to say in their Pater noster Forgiue vs our trespasses as we forgyue them that trespasse agaynste vs Yet those men so breaking their promyse with god and slackyng in suche care and desyre as they shulde haue to please god neuerthelesse be not accompted to haue lost theyr fayth therby yea they also who after the knowlege of god fall into deadly synne aduisedly as they that committe murther adultery and other abhominations and soo falle from faythe as it is taken in the seconde acception and be therfore out of the state of grace and fauour of god for the tyme yet do not those men fall frome fayth as it is taken in the fyrst acception Luc. xii that is to saye from certayne and assured knowledge of god and his doctrine And therfore the gospell speaketh of a seruaunt that knoweth the wyl of his lord and dothe it not And saynt Iames in his epistle sayeth Iacob ii that Faythe may remayne without charitie Wherfore a transgressour of the lawe of almyghty God after baptisme kepeth styll a remorse of conscience and the lyghte of knowledge by Faythe wherby he seeth the remedyes howe to atteyne remyssion of synne and by a special gyfte of further grace is moued to vse the same remedyes and so by faythe walketh the wayes ordeined to atteine remission of sinnes as in the sacrament of penance shal be declared Thus we haue shewed two acceptions of fayth and declared that the fayth of knowledge may remayne in hym that hath fallen from fayth after the second acception But whether there be any special particular knowlege which man by faith hath certainly of him self wherby he may testify to him selfe that he is of the predestinates which shal to th ende perseuere in their callynge we haue not spoken ne can not in scripture ne doctours find that any such faith can be taught or preached Truth it is that in the sacramētes instituted by Christ we may cōstantly beleue the workes of god in them to our present comfort and applycation of his grace and fauour with assurance also that he wyll not faile vs if we fall not from hym Wherfore so continuinge in the state of grace with hym we may beleue vndoubtedly to be saued But forasmoche as our owne frailty and naughtynes ought euer to be feared in vs it is therfore expedient for vs to lyue in contynuall watche and continuall fight with our enemies the deuyl the fleshe and the world and not to presume to moche of our perseuerance contynuance in the state of grace which on our behalfe is vncertayne and vnstable For although goddis promises made in Christe be immutable yet he maketh them not to vs but with cōdition so that his promise standyng we may yet faile of the promise bicause we kepe not our promise And therfore if we assuredly recken vpon the state of our felicitie as grounded vppon goddis promise and do not therwith remēbre that no man shal be crowned onles he laufully fight we shal triumph before the victory and so loke in vain for that whiche is not otherwise promised but vnder a condition And this euery christen man must assuredly beleue ¶ The Crede or the .xii. articles of the christen faythe iI Beleue in god the fatheralmighty maker of heauen and earth ii And in Iesu Christe his onely sonne our lorde iii whiche was conceiued by the holy goste borne of the virgine Mary iiii Suffred vnder Pōce Pylate was crucified dead buried and descended into hell v And the third day he rose agein frō deth vi He ascended into heauen sitteth on the right hand of god the father almighty vii From thens he shall come to iudge the quicke and the deade viii I beleue in the holy goste ix The holy catholike churche x The communyon of sayntes The forgyuenes of synnes xi The resurrection of the body xii And the lyfe euerlastynge Amen THE NOTES Here folowe certayne notes for the better vnderstanding of this Crede FIrst it is to be noted that all and singular the .xii. articles conteined in this Crede be so necessarye to be beleued for mans saluation that who so euer wyll not constantly beleue them or wyll obstinately affirme the contrary of theym can not be the very members of Christe and his espouse the churche but are very infidelles or heretikes and members of the deuel with whom they shall be perpetually damned Secondly it is to be noted that all true christen men ought and muste moste constantly beleue maynteyne and defende all those thinges to be true whiche be comprehended in this Crede and in the other .ii. credes wherof the one is vsed to be sayde at masse and is approued by the auncyen generall councelles the other was made by the holye man Athanasius And also all other thynges which be cōprehended in the hole body canon of the bible Thirdly that all true christen men ought and must not onely repute take and holde all the sayde thynges for the most holy most sure and most certayne and infallible truthes of goddis worde and suche as neyther oughte ne can be altered or conuelled by any contrarye opinion or authoritie but also must take interpretate all the same thynges accordynge to the selfe same sentence and interpretation whiche the wordes of scripture do signifie and the holy approued doctours of the churche do agreably intreate and defende Fourthly that all true christen men ought and must vtterly refuse and condemne al those opiniōs contrary to the said .xii. articles of our crede whiche were of longe tyme paste condemned in the .iiii. holy counsels that is to say in the counsel of Nece Constanstinople Ephese and Calcidonense The fyrst article I beleue in god the father almighty maker of heauen and earthe FOr the plain vnderstandinge hereof euery materiall worde of this article shal be declared hereafter And first we muste knowe God that God is a spiritual and an inuisible substance or nature of infinite power and eternall without beginning or endyng of incomprehensible knowlege wysdome goodnes iustice and mercy and that there is but one very god thre persons the father the sonne the holy gost that these thre persons be not three goddis but all one god one nature one substance all one euerlastinge essence or being and all lyke and equall in might power wisdome knowlege rightwysnes and all other thynges belongyng vnto the deitie And that besyde or without this god there is none other god Moreouer we must knowe that god the father is the fyrst persone in trinitie Father and Father of his onely begotten sonne the second persone in
of the passion and deth of Christ accordynge to the dignitie and worthynesse therof The fyfte article And the thyrde daye he rose againe from deathe BY this article it appereth / howe our sauiour Iesus Christ after he hadde conquered and spoyled the deuyll and hell he retourned agayn from thens like a most mighty kyng conquerour in triumphe and glory and so resumed and toke agayn his blessed natural body the thirde day after his said deth And so doynge rose out of that sepulcre in his naturall and perfecte manhode that is to say in his soule and in the selfe same body whiche was borne of the virgin Mary and dyd hang vpon the crosse After whiche resurrection he was conuersaunt in the worlde by the space of forty dayes and did eate and drinke with his apostles and his disciples and preached vnto them authorised them to go forthe into the worlde to manifest and declare that he was the very Christ the very Messias and the very god and man whiche was promysed in scripture to come to saue and to redeeme all those that beleuynge in hym ordered them selues in obeying and folowynge his preceptes and commaundementes accordyngly In this article of Resurrection it is to be noted that there is nothynge that can in all aduersitie and trouble be more ioyefull and comfortable vnto vs than the belefe of this article that Christe rose againe from corporall deathe to lyfe and that we shall also do the same The faythe and belefe of this if we do continue in lyuynge well is our victory and triumph ouer the deuyll hell and death and a speciall remedy to put away the horrour and feare of theym for as moche as hereby we be assured that as deathe coulde not holde Christe euen soo it can not holde vs whiche are by a chrysten faythe the very membres and body of Christe but that we shall ryse from deathe and lyue agayne in glorye with hym euerlastyngely yf we order and conforme our wyll in this worlde to his preceptes And the onely hope hereof shoulde make vs not to feare the aduersities in this worlde bycause we lyuyng as afore be assured to haue a better and more glorious lyfe after this as sainte Paule wryteth to the Corinthians sayinge i. Cor. xv If we christen menne bad no hope of other lyfe than this that is present than were we the moste myserable of all menne But nowe Christe is rysen againe from deathe and hath declared therby that there is a life after this lyfe whiche all christen men hope to come to Accordyng herevnto sayth saint Augustine All the hope of our faythe standeth in this pointe that we shall ryse agayne Hebr. xi This made the faythefull and good men of whom saint Paul speketh to the Hebrues to refuse to be preserued from bodyly death bycause they loked assuredly for a better resurrection Of this article the epistles of saint Paul and the newe testament be full to the Romayns he writeth Christ rose againe for our iustification Rom. iiii ii Tim. ii Act. i. ◠to Timothe he sayth Remēber that Iesus Christ is risen agein from death The apostles besides other names perteynyng to their office be specially called the wytnesses of Christis resurrection the whiche resurrection as it was by many and sundry apparitions and other infallible argumentes declared and proued vnto them so they dyd in all places and at all tymes open and inculcate the same as a special and a chiefe article of Christes doctrine wherin shulde depende and rest the greate comforte and solace of all true and faithfull beleuers in Christ Moreouer by this article it is not onely confyrmed vnto vs howe the naturall bodye of man shall after the corporall deth and departyng out of this present lyfe aryse again as is before expressed but also by this resurrection of our sauiour Christ we be admonyshed that as Christe after his death rose agayne so we dyinge from sinne shulde ryse agayn and walke in a newe life of spirite and grace The syxte article ¶ He ascended into heauen / and sytteth on the ryght hande of god the father almyghty THis article conteineth howe our sauiour IESVS CHRISTE after that he had perfectely accomplisshed and performed the hole mistery of the redemption of mankynde by his incarnation his birthe his passion his deathe his buriall his descendinge into hell and rysynge agayn from deathe to lyfe and after he had bene here in earthe conuersant with his apostles and disciples by the space of forty dayes after his resurrection whan he was amonge the apostles he in theyr syght ascended vp into heauen in the very same his naturally body whyche was borne of the blessed virgine his mother and was crucified vpon the crosse and so did withdrawe his accustomed visible conuersation from the presēs of his apostles and from the bodily syght of all other creatures By remembraunce wherof both they and we shuld here in earthe eleuate and lyfte vp our hole hartes myndes desyres and all affections from earthely thynges and frome all carnall and worldly cares towardes heauen and heauenly thinges and soo shulde by his grace prepare our hartes and make our selues mete and apte to receiue his spirituall gyftes which he sendeth into the worlde In this article also is exppressed howe our sauiour Christe beinge ascended into heauen sytteth on the ryght hande of god the father that is to say hath and shall euer haue communicate vnto hym of god the father glorye honour felicitie power and euerlastynge monarchye gouernaunce rule and dominyon ouer all the pryncipates potestates powers dominions and ouer all creatures that can be named eyther in this worlde or in the worlde to come to be ordeyned kyng of al kynges and lorde of all lordes and all thynges in heauen and earth to be caste vnder his fete and made subiecte vnto hym and he is appointed the onely head of the vniuersall catholike churche whiche is his mysticall body And lykewise as the head always excelleth all the other membres so Christe doth excelle incomparably in honour and dignitie all the members of his sayde bodye the Churche whereof he is the onely perfection and consummation and is also the onely eternall prieste and bysshoppe of his sayde churche that is to saye the onely mediatour betwene god and mankinde the redemer intercessour and aduocate for the remyssion of synnes as hereafter in this boke it shall more at large appere And it is to be noted that although the intercession and mediation by prayer of sayntes departed and of such the membres of the catholike churche as be yet lyuynge on earthe be good acceptable and profitable vnto vs yet that is onely by the mediation and intercession of Christe our head in whom god the father is pleased and contented and through whom saintes departed this lyfe and raigning in heauen with Christe and suche as truely confesse Christ in the churche catholyke yet liuing may and do effectually pray for
you shall receyue Mat. vii whiche promise can not fayle for goddis worde can not be frustrate but taketh euer effect Yet may we not trust our owne determination and our iugement so precisely in our prayer and requestes but committing our selues holy to goddes gouernans we ought to take esteme and iudge for the beste what so euer god shal ordre and dispose for vs althoughe it be contrary to our praier and desire whiche must euer haue direction and submission to goddis pleasure Sap. x◅ who knoweth our necessities and can and wyl dispose al thinges swetely and pleasantly to the atteynyng of euerlastyng comforte whiche all good men chiefly desire and pray for And where as saint Iames speaketh of remission of synne to be obteyned in this sacrament in as moche as the remission of synne is a necessary petition to be made of and for all men considering the frailtie of mannes nature whiche continually sinneth and therfore continually is taught to saye Dimitte nobis debita nostra Lorde forgiue vs our trespaces We ought assuredly to truste Math. vi that god workynge in the ministration of his sacrament dothe by the prayer of the minister and of suche as assiste hym forgiue those sinnes of the sicke man which by the frailnes of his nature in sodaine motions and vehement agonies he doth commyt and fall into And yet we ought not therevpon to conceyue a vaine false hope of the effect of this sacramēt that liuing in filthy and abhominable sinne and not caringe to be delyuered from it by true penance we shulde by the ministration of extreme vnction haue all our sinnes forgiuen For this sacrament is ministred fruitfully onely to those that be membres of Christis churche and suche as beinge fallen out of the state of grace by deadely sinne haue bene by penance restored to the same which men by this sacrament be strengthned and comforted in theyr agonye and fight against the deuil who in the time of sickenes and vexation of the body is very busye to assaulte them And where it is called thextreme vnction that is to saye the last vnction we muste not so vnderstande it as though this sacrament might neuer be mynistred but ones that is to saye in extreme peril of death whan men be without hope of lyfe for it shuld rather be mynistred in the entrie of sickenes and so oftner whan so euer any greate and peryllouse sickenes and maladie shall come to any man But the fathers of the churche did call it by the said name of extreme vnction bycause it is the laste in the respect of the other vnctions whiche be mynistred before in the other sacramentes of baptisme confirmation ordre in whiche sacramentes christen men be also annointed And for as moche as the sacrament of the aultare beinge duely receyued is the very spirituall foode and the very sustentation comforte and preseruation of all christen men in all dangerous passages and aduentures therfore it is expedient that the sayd sacrament of the aultare shuld be receiued after this auodinge done in the tyme of syckenes For surely the receyuyng of the body of our sauiour Iesu Christe is the very consummation not onely of this but also of all other sacramentes THe seuen sacramētes thus declared the vse and effecte of them dothe manifestely appere For by baptisme we be incorporated into the body of Christes churche obteyninge in that sacrament remission of synne and grace wherwith we be able to leade a newe life By the sacrament of penance they that be fallen into deadly sinne may be restored vnto the state of grace receiued in baptisme and so made againe the liuely members of Christis mysticall body In the most blessed sacrament of the aultare is the most precious body and bloud of our sauiour redemer Iesu Christ bothe in fourme of bread and wyne by whom for whom and in whom all sacramentes take effecte and therfore is this the moste worthy sacrament and of highest dignitie The sacrament of Matrimony is a necessary thing for due generation of man to goddis pleasure whiche although it be honorable and acceptable to god and therfore the laufull coniunction of man and woman is assisted by god in this holy sacrament yet this estate is not commaunded as necessary to any particular man but lefte at libertie to all men sauing priestes and to other whiche of theyr free libertie by vowe aduisedly made haue chosen the estate of continencie who accordinge to their free choyse must frely and willingly continue in the same The sacrament of ordre although it be not commaunded to any particular man as necessarye for the atteyning of euerlastyng life yet in the churche whiche is the mysticall body of Christ it hath a necessitie to the entent that by ministers duely placed there maye be due spirituall fathers for spirituall generation So that bothe the estates of matrimony and order be for the hole churche necessary but yet not so necessaryly commaunded to any particular man The other two sacramentes of confirmation and extreme vnction although they be not of suche necessitie but that without them men may be saued yet for as moche as in the ministration of them yf they be worthely taken men receiue more abūdantly gostly strength ayde and comforte They be very holesome and profitable and to be desyred and reuerently receyued The .x. commandementes of almighty god iTHou shalte haue none other goddes but me ii Thou shalte not haue any grauen ymage / nor any likenesse of any thynge that is in heauen aboue / or in the earth beneth / or in the water vnder the earthe / to the intent to do and godly honoure and worshyppe vnto them iii Thou shalte not take the name of thy lorde god in vayne iiii Remembre that thou kepe holy the sabbotte daye v Honour thy father and thy mother vi Thou shalte do no murther vii Thou shalte not committe adultery viii Thou shalte not steale ix Thou shalte not beare false wytnes against thy neyghbour x Thou shalt not vniustly desire thy neighbours house / nor thy neighbours wyfe / nor his seruant / nor his mayde / nor his oxe / nor his asse nor any thynge that is thy neyghbours The exposition of the firste commandement of god Thou shalt haue none other goddis but me THis fyrste cōmandement lyke as it is the fyrst in ordre soo it is the most chief principall among all the other preceptes For in this first commaundemente god requireth of vs those thinges in the whiche consysteth his chiefe and principall worshyp and honour that is to say perfyte faythe sure hope and vnfayned loue and dreade of god And therfore it is to be noted that to haue god is not to haue hym as we haue other outwarde thynges as clothes vpon our backe or treasure in our chestes nor also to haue him in our mouth outwardly or to worshyp hym with knelynge or suche other gestures onely but to haue
praier superfluous neyther there wanteth any petition suite or request for suche thinges as be necessarie for oure iourney and passage in this worlde or for oure furtherance to that â—eming of the lyfe and glorye euerlastinge Secondly that euery good christen man may be assured to atteine the requestes made in this praier if he shall enforce hym selfe and apply his hole harte and wyll to the wyll and grace of hym vnto whom this prayer is made and also if he shal vtter and offer the said petitions inwardly with his hart and with suche faith confidence and truste in god as he requireth For surely no prayer is thankfull vnto god Ps cxviii Exod. xiiii but that whiche is made with the hart And therfore the prophet Dauid crieth to our lorde with all his hart And Moyses is noted to crye out aloude whan he spake no word with his mouth but he spake aloude with his hart And our lord by his prophete noteth Psal xxix that some pray with theyr lyppes and in their hartes minde nothinge lesse than that which they praye for And therfore who so euer intendeth by saying his Pater noster to atteyne his desyre he must haue with faith a good and ernest deuotion and his hart as nigh as he can voyde of vayne thoughtes and applyed to god so that the entente and desyre of his harte maye be ioyned alwaies with the prayer of his mouth And for this purpose it is mete moch requisite that the vnlearned people shulde vse to make theyr prayers in their mother tounge which they best vnderstand wherby they may be the more moued and stirred vnto deuotion and the more ernestly minde the thinge that they pray for Our father which art in heauen halowed be thy name OF these wordes Our father placed in the beginning of this petition all true christen meÌ„ ought to conceiue a great comfort and ioy in that they be taught and commaunded in this prayer to take almighty god for their father and so to call him as for example If oure soueraine lorde the kynge wolde saye to any of vs take me for your father and so call me what ioye in harte what comforte what confidence wolde we coÌ„ceyue of so fauourable graciouse wordes Than moch more incoÌ„parably haue we cause to reioyse that the king prynce of al princes shewith vnto vs this grace goodnes to make vs his children And surely as the naturall sonne may assuredly trust that his father wyll do for him all thinges that may be for his settyng forth and aduancemeÌ„t euen so we may vndoubtedly assure our selues that hauyng almighty god to our father vsinge our selfe as obedient children we shall lacke nothynge whiche may be profitable for vs toward the euerlastinge inheritaunce prepared for vs. And here is to be noted a lesson that as this word Father declareth the great beneuolence mercy and loue of god towardes vs as well in the creation as also in the redemption of man so it admonisheth vs againe of our duetie towardes him and howe we be bounde to shewe againe vnto hym our hole harte loue and our obedience and redynes to fulfyll all his preceptes and commaundementes with all gladnes and humilitie And therfore who so euer presumeth to come to god with this prayer and to call hym father and yet hath not full entente and purpose to vse hym selfe in all thinges lyke a kinde and an obedient sonne he coÌ„meth to hym as Iudas came to Christe with a kisse 〈◊〉 xx.i. pretending to be his frende and his seruant in callyng hym mayster and yet he was in dede a traytour to hym and a deadly ennemy And for this consideration euery christen man that intendeth to make this prayer ought inwardly and thoroughly to inserche and examine him selfe and yf he finde in him selfe any notable crime for the whiche he ought to be ashamed to call god his father Let him accuse him selfe therof to god and recognise his vnworthynes sayeng as the prodigall sonne sayde Father I haue offended the Luc. xv I am not worthy to be called thy sonne And with due repentaunce and firme purpose intente to amende his naughty lyfe let him lyfte vppe his harte to god and callinge for his grace of reconciltation humbly say Our father c. Moreouer by these wordes Our father is signified that we ought to beleue that almighty god is the common father of al true christen people and fatherly regardeth all throughe and by the meane of our sauiour Iesu Christe vnto whom all faitheful and obedient christen men be brethern by grace and adoption and called to inherite with him the kingdome of heauen And they be also brethern eche one to other hauing al one father which is god almighty And therfore we ought not onely to be of one spirite towardes our said father and to employ and endeuour our selues to the vttermost to please him and to kepe his lawes and commandementes but we ought also eche to consent with other in perfite loue charitie eche to helpe further other towardes the saide inheritaunce of heauen And fynally in al our praiers to god eche to coÌ„prise other and to praye for other lyke as in this prayer we be taught to say Our father gyue vs our breade forgiue vs our synnes suffer vs not to fal into temptation and delyuer vs from euyll By these wordes whiche art in heauen we be taught that we ought to haue an inwarde desyre and a great care study to come to the place where our heauenly father is and moche couet his sighte and presence For lyke as a louynge chylde is euen desirous to be where his father is euen so oughte we euer desyre to be with our heauenly father and to endeuour our selues that our conuersation be al withdrawen from the worlde the fleshe and the deuyll and be sette in heauen and heauenly thinges Phili. iii. as saint Paule teacheth and we shulde continualy wayle and lament bycause we be not with oure heauenly father sayenge with the prophete Ps cxix wofull am I that my dwellynge apon the earthe is so moche prolonged In these wordes Halowed be thy name it is to be noted that by the name of god is vnderstande god him selfe the power of god the myght the maiestie the glory the wysedome the prouidence the mercy and goodnes of god and al suche other good thynges as in scripture be attributed vnto god And this name is halowed whan it is praised glorified sette forthe honoured and magnified of vs both in worde and deede And where in this petition we praye that his name myghte be halowed it is not to be taken or thought that this name of god whiche in it selfe is euermore moste holy most gloriouse most marueylous and full of maiestie can be eyther aduanced or diminished by vs or any thyng that we can do but we desyre here that this most holy name may accordinge as it is
obserue the said lawes gyuen by his seruaunt Moyses After the whiche admonitions many tymes so gyuen by the prophetes and nothynge regarded almyghty god of his infinite goodnes and inestimable mercy for the loue that he beare to mankynde dyd send at the last in to the worlde his onely begotten sonne being his eternal wisdome by whome in the begynnyng he dyd create heauen and earthe and all creatures in them to take vpon hym mans nature for to redeme mankynde and to teache the world the truth of his lawes and by what meanes the world might by faythe to be gyuen to his wordes and doctrine amende theyr lyues and atteyne to comme to the lyfe in heauen folowyng hym in his doctrine who was the waye to come to the father the Truthe to atteyne the knowlege of the father and the Lyfe it selfe wherin he shulde finally leade them to come vnto the father vnto whom god the father commaundyng the worlde to gyue full credence sayd to all men Ipsum audire beare hym Mat. xvii Wherfore the sayd sonne of god in the wombe of the blessed virgin called Mary dyd take vppon him of her very fleshe nature and substance mans nature and beyng conceiued by the holy gost was borne of her body and dyd vnite and conioyne togither the same nature of man takē of the substāce of the said most blessed virgin with his godheade in one persone with suche an indissoluble and inseparable knotte and bonde that he beynge one persone IESVS CHRISTE was is and euer shall be in the same persone verye perfecte god and very perfecte man whiche holy worke of the incarnation was not wrought by the seede of man but by the holy goste in the sayde moste blessed virgine without any motion of concupiscence or spotte of synne and was accomplysshed without any violation or detriment vnto the virginitie of that blessed virgine saint Mary who bothe in the conception and also in the byrth and natiuitie of our sauiour IESV CHRIST her chylde and euer after reteyned styll her virginitie pure and immaculate and as clere without blotte as she was at the tyme that she was fyrst borne The fourth article Suffred vnder Ponce Pilate / was crucified dead buried and descended into hell FOr declaration of this article it shal be expedient brefely to repete the processe of a great part of our sauiour Christis lyfe from the beginninge vnto the tyme of his most glorious passion with the same passion also and the descense of his soule into hell wherfore we must vnderstande that Christe very god and man after he was conceyued and borne of his blessed mother waxed and lyued forthe here in the worlde vntyll he came vnto the .xxxiii. yere of his age and that in all this tyme of his lyfe he suffred and endured for our sakes and our welthe also for our example moche bodyly affliction moche labour moch trauaile moche hunger thyrst and pouertie moche iniury and ignominy and many other such miseries and infirmities as all mortall men be subiecte vnto syn and ignorance onely except so passed ouer al the hole course of his lyfe euen frō his natiuitie vntyll his death in suche perfect obedience vnto the lawes of god and man accordyng to the wyll of his father and in suche perfecte innocencye of lyuing that no faute or blame of lyuynge ne any offence or transgression coulde iustly and truly be laid against him and yet the blynd ignorant and obstinate Iewes replete with enuy and malice as the very members of the deuyll by whom they were prouoked and enduced thervnto laboured continually by all craft and meanes they coulde to dystroye hym and at length conspiring togither they toke him serching and procuringe false wytnesse to accuse hym and after they had bette him and spette in his face and vsed al the vyllany they could vnto him they boūd him and brought him before Pontius Pilatus beinge than the chiefe iudge in Ierusalem vnder the emperour of Rome and there they most falsely accused hym as a subuerter of the lawes of god and as a persone that seduced the people and moued sedition amonge them and as a traitour against the emperour of Rome after whiche accusations our sayde sauiour and redemer Iesus Christ was greuousely scourged by the commaundement of Pylate and had a crown of thorne put vpon his head by the souldiours of the garrison and was by them not onely moste spitefully mocked and scorned but also most cruelly tormented and afflycted and after this he was at the last in publike and open iugement condemned by the sentence of the said iudge to be crucified to the intent he shoulde suffer that kynde of deathe whyche amonge the Iewes was euer most abhorred and detested and accompted to be the moste shamefull and cursed of all other and so accordynge to the sayde sentence the souldiours of the garryson crucified hym that is to say they nayled hym throughe handes and feete to a crosse and hanged hym vppon the same betwene two theues vpon a certayne hyll callyd Caluary vntyl he was deade and after he was thus deade one Ioseph of Aramathia beynge one of Christis disciples obteyned lycence of the sayde iudge to take downe the blessed bodye of oure sauioure IESV CHRIST from the sayde crosse and that done he and an other of Christis disciples callyd Nicodemus wrapped and foolded the same bodye in a cleane syndon and soo layde it and buryed it in a newe graue or sepulchre whyche the sayde Ioseph had made a stone wherein there was neuer man buried before and after he was thus crucified and deade vppon the crosse he descended in soule into hell and losed the peynes or sorowes therof wherwith it was not possible that he shulde be holden and conquered and oppressed bothe the deuyll and hell and also deathe it selfe wherevnto all mankynde was condemned by the falle of oure forefather Adam into synne The proces of our sauiour Iesu Christis life deathe buriall and discence to hell thus declared it is specially to be noted and to be beleued for a certaine truthe that our sayde sauyour in all the tyme of his moste bytter and greuous passion and in sufferynge his moste peynfull and cruell deathe not only indured and susteyned for our redemption all the peynes and iniuries and all the obprobries and ignominies whiche were done to hym mooste pacientely withoute resistence and like an innocent lambe but also that he did wyllyngly and gladly suffer this crosse and this kinde of deathe for our example that we shulde folowe the steppes of hym in pacyence and humylitie and that we shulde beare our owne crosse as he did beare his and that we shoulde also hate and abhorre all synne knowinge for suretie that who so euer dothe not in his harte hate and abhorre synne but rather accompteth the breache and violation of goddis commandement but as a lyght matter and of small weyght and importance he estemeth not the price value
is in heauen aboue or in earthe benethe or in the water vnder the earth to the entent to do any godly honour and worshyppe vnto them BY THESE wordes we be not forbydden to make or to haue similitudes or ymages but onely we be forbydden to make or to haue them to thintent to do godly honour vnto them as it appereth in the .xxvi. chapiter of Leuiticus And therfore although ymages of Christ and his saintes be the workes of mennes handes only Yet they be not prohibited but that they maye be had and sette vp bothe in churches in other places to the intent that we in beholdyng and loking vppon them as in certaine bokes and signes may call to remembraunce the manifolde exaumples of vertues whiche were in the sainctes whome they do represent And so may they rather be prouoked kindled and styred to yelde thankes to our lorde and to prayse hym and his sayde sayntes and to remembre and lamente our synnes and offences and to pray god that we may haue grace to folow their goodnes and holy lyuyng As for an example the image of our sauiour hangeth on the crosse in the roode or is paynted in clothes walles or wyndowes as an open boke to the intente that besydes the examples of vertues whiche we maye learne at Christe we maye be also many wayes prouoked to remembre his peynfull and cruell passion and also to consyder our selues whan we beholde the same image and to condemne and abhorre our sinne whiche was the cause of his so cruell deathe And farthermore consideringe what high charitie was in hym that wolde dye for vs his enemies and what greate dangers we haue escaped and what high benefites we receiue by his redemption we maye be prouoked in all our dystresses and troubles to rounne for comforte vnto hym And these lessons with many mo be brought to our remembrance by the boke of the roode if we beyng fyrst wel instruct and taught what is represented and ment therby do dilygently beholde and loke vpon it And as our sauiour Christe is represented by this ymage of the roode euen so the holy saintes which folowed him be represented vnto vs by theyr ymages and therfore the said images may well be set vp in churches to be as bokes for vnlerned people to put them in remembrance of those sayntes of whom they maye learne exaumples of faith humilitie charitie pacience temperance and of all other their vertues and giftes of god whiche were in theym for whiche causes ymages may be sette in the churche and ought not to be despised but to be vsed reuerently althoughe we be forbidden to do any godly honor vnto them These lessons shulde be taught by euerye curate to their parrishe And where as we vse to sense the sayde ymages and to knele before them and to crepe to the crosse with such other thinges Yet we wust knowe and vnderstande that suche thynges be not nor ought to be done to the image it self but to god and in his honour although it be done afore the image whether it be of Christe of the crosse or of our lady or of any other saint Against this commandement dyd offende generally before the commynge of Christe all gentiles and people that were of the nation of Israell For they dyd godly honour vnto images and worshipped false goddis some one some an other of the whiche sorte there was a great number For besydes their common goddis euery countrey euery cytie or towne euery house and familye had theyr propre goddis wherof is moche mencion made in authours bothe christen and heathen And these Gētiles though they had knowlege of a very god yet as saint Paule saith they had ydell and vayne fantasies which led them from the truthe where they compted them selues wise they became fooles And agaynst this commandement offended the Iewes many and sundry tymes and almoste continually For not withstandinge that they professed the knowlege and worshipping of the very true god yet they fel to the adoration of ymages idols and false goddes as the holy scripture maketh mention in many places Also all they do greatly erre whiche put difference betwene image and image trustynge more in one than in an other as thoughe one coulde helpe or do more than an other whan bothe do represente but one thinge and sauyng by way of representation neither of thē is able to worke or do any thinge And they also do erre that be more ready with their substance to decke images gorgiousely than with the same to helpe poore christen people the quicke and lyuing images of god whiche is the necessary worke of charitie commanded by god And they also offende that so dote in this behalfe that they make vowes and go on pylgremages euen to the images and there do call vpon the same ymages for ayde and helpe phantasyng that either the image woll worke the same or elles some other thinge in the image or god for the image sake as thoughe god supernaturally wrought by ymages carued ingrauen or painted brought ones in to churches as he doth naturally worke by other his creatures In whiche thinges if any person heretofore hath or yet dothe offende all good and learned men haue great cause to lamente suche errour and rudenes and to put their studies and diligences for the reformation of the same The exposition of the thirde commandement of god Thou shalt not take the name of thy lorde god in vayne IN this commandement god requireth of vs to vse his name with all honour and reuerence Whervppon you shall vnderstande that the right vse of the name of god and the true honour of the same standeth chiefely in those thinges folowinge that is to saye in the constant confession of his name and mainteyning of his doctrine in the ryghte inuocation of him in the gyuyng of due thankes vnto hym as well in aduersitie as in prosperitie For Christ saith Math. x. He that opēly confesseth me before men I shall confesse him before my father in heauen And he that is ashamed of me to confesse my name before men I wylle be ashamed of hym before my father in heauen In whiche wordes Christe teacheth vs not onely to professe the name of god but also boldly and constantly to defend the same and not to swarue from it for any maner of persecution or iniurie We must also in our tribulation and necessitie and in all temptations and assaultes of the deuyll inuocate and cal vpon the name of god for god accompteth his name to be halowed magnified and worshipped whan we call vpon hym in our nede Call vppon me saythe he in the tyme of trouble Psal xlix and I wyll delyuer the Pro. xviii and thou shalt honour me And agayne the wise man saithe The name of god is the most stronge towre the rightuous man runneth to it and he shall be holpen Furthermore we may not seke our own name laude and fame but vtterly avoyde and
bicause of conscience And for this cause ye paye tributes for they be goddes ministers seruinge for the same purpose Gyue therfore to all men that is due tribute to whom tribute is due custome to whō custome is due feare to whom feare is due and honour to whō honour is due And saint Peter sayth Obeye vnto all sortes of gouernours for goddes sake i. Peul ii whether it be vnto the kyng as vnto the chiefe heade or vnto rulers as vnto them that be sent of him to punyshe euyll doers to cherishe them that do well And shortly after it foloweth Feare god honour the king And there be many exaumples in scripture of the great vengeaunce of god that hathe fallen vppon rulers and suche as haue bene disobedient vnto theyr princes But one principall exaumple to be noted is of the rebellion whyche Chore Dathan and Abiron made againste their gouernous Num. xvi Moyses and Aaron For punyshement of whiche rebels god not only caused the earthe to open and to swalowe them downe and a great numbre of other people with them with theyr houses and all theyr substance but caused also the fyer to descende from heauen and to burne vp CCl. capitaines whiche conspired with them in the sayde rebellion Moreouer all christen men be bounde by this commaundement to exhibite due honour and reuerence vnto the spirituall fathers parentes whych haue cure and charge of theyr soules as vnto those who be appoynted by god to minister his sacramentes vnto the people to feede them with his worde and by the same to conducte and to leade theym the strayght way to the father in heauen euerlastynge And our sauiour Christe in the gospell maketh mencion as well of the obedience as of the corporal sustenance whyche all christen people do owe vnto theyr spirituall fathers Of the obedience he sayth That who soo euer receyueth you Math. x. receyueth me And in an other place he sayth He that heareth you heareth me Luc. vii and he that dispiseth you dispiseth me And saynte Paule sayeth Obey your prelates and gyue place vnto them Heb. xiii for they haue muche charge and muche care for your soules as they whyche muste giue an accompte therfore that they may do it with ioye and not with griefe that is to saye that they may gladly and with muche comfort do theyr cure and charge whan they do perceyue that the people be obedient to theyr teachynge Lyke as contrarye wyse although they be bounde to do it yet the people gyue theym lytle comforte to doo it whan they fynde them disobedient and repugnant And for the sustenance of theyr lyuynge whiche is comprised in this word Honour Luc x. as before is declared Christe sayeth in the gospell The workeman is worthy his wages Corin. ix And saynt Paule sayeth who goeth on warfare vppon his owne stipende And who planteth the vine and eateth no parte of the fruite And who fedeth the flocke and eateth no parte of the mylke And after foloweth Euen so hathe the lorde ordeyned that they whiche preache the gospell 1. Tim. vi shulde lyue of the gospell And therfore in an other place it is written Priestes that rule well be worthye of double honour specially they that labour in the ministration of the worde of god and his doctrine In whiche place the apostle meaneth by Double honour not onely the reuerence whiche is due vnto the spirituall fathers as is aforesayde but also sufficiencye of all thynges necessary and requisite as wel for theyr sustenance and findyng as for the quiete and commodiouse exercisynge and executynge of theyr sayd office Fynally in this commandement is conteyned the honour and obedience of the seruaunt vnto his mayster that is to loue his mayster to be reuerente and lowly to him in all his wordes and gesture to suffre and forbeare hym to be redy with a good wyl without murmuration or grudging to obey all his laufull and reasonable commandementes to feare hym and to be loth to displease hym to be faythful and true vnto hym And to his power to procure doo that whiche is for his maysters honestie and profyte And that as well in his maysters absence and out of his syght as whan he is present and loketh vpon him accordynge to the wordes of saynte Paule where he saith Ephe. vi Seruantes be you obedient vnto your maisters with feare and trembling with simple and playne hartes as vnto Christe not seruyng onely in theyr syghte as pleasers of men but as the seruantes of Christe doynge the wyll of god from the harte and with good wyll thynkyng that ye serue god and not men And be you sure that of all your good seruice you shall receyue rewarde of god Tit. ii And agayn to Titus he writeth thus exhorte the seruantes to be obedient vnto theyr maisters to please them well in all thynges not to be patterers and praters against them nor pickers nor priuy cōueiours of theyr maisters goodes But to shewe all truth and faythfulnes i. Petri. ii Saynte Peter also byddeth seruantes to obey theyr maisters with all feare not onely yf they be good and gentile but also thoughe they be frowarde And of the other syde the offyce and duetie of maysters to theyr seruantes is to prouide sufficiently for them of all thynges necessarye to se them instructe in the knowlege of the commandementes of god and that they obserue the same and not be ouer rigorouse vnto them but with discretion to correcte them whan they do amisse and to commende and cherishe them whan they do well accordyng to the saying of saynt Paule Col iiii You that be maysters do vnto your seruantes that is ryght and reason knowynge that your selues haue also a mayster in heauen Ephe. vi And in an other place he sayeth Be not rigorous vnto your seruātes for you haue a master in heauen that regardeth al persons indifferently And the wyse man sayth Ec. xxxiii Meate correctiō worke is due vnto seruantes Set thy seruante vnto labour that he be not ydle for idlenes bringeth moche euyl set him to worke for that belongeth to him if he be not obedient correcte him And in this commandement is also implied that chyldren and yonge folkes shuld gyue due honour and reuerence to olde men and to all suche as be theyr maysters and tutours to brynge them vp in lernyng and vertu whiche be in this behalfe as fathers vnto them and so as fathers must be honoured and obeyed The exposition of the .vi. commandement of god Thou shalt do no murther IN this commaundement is forbidden not onely bodely killing and all maner of violent layinge of handes vpon any man as strikyng cuttyng woundynge and all maner of bodyly hurtyng by acte or deede but also all malice anger hate enuye disdaine and al other euyll affections of the harte also al sclander backbityng scoldyng bannyng raylynge scornyng or mockynge and
exclude god out of their hartes and gyue themselues vnto their owne carnal lustes as it were an hors or a mule whiche haue no reason apon suche persons the deuyll hath power Also all christen people ought highly to regard the obseruation of this cōmandement consideryng howe moch god is displeased and what vengeance he hath alwaies taken and euer wyll take for the transgression of the same For confirmation wherof you shall vnderstande that god in the tyme of Moyses lawe cōmanded that who so euer committed adultery shulde be stoned to death And that almightye god after the childerne of Israel had committed adultery with the women of Moab and Madian cōmanded fyrste that the heades and rulers of the people shulde be hanged for that they suffred the people so to offende god And afterwarde commaunded also euery man to slea his neyghbour that had so offended In so moche that there was slayn of that people the numbre of .xxiiii. M. and many mo shulde haue ben slaine had not Phinees the sonne of Eleazar the high prieste turned the indignation of god frome the chyldren of Israell For this Phinees whan he sawe Zamry chief of the tribe of Simeon in the presence of Moises and al the people go vnto Cosoy a noble mans daughter of the Madianites to committe fornication with her he rose from among al the multitude and takyng a sworde in his hande went into the house where they were thrust them both through the bealyes Whose feruent mind and zeale god dyd so moche allowe that he dydde therfore bothe ceasse frome the farther punisshement of the Israelytes and also graunted to Phinees and his successours for euer the dignitie of the high priesthode Also the tribe and stocke of Beniamin was soo punisshed for the maintenaunce of certaine persons of the citie of Gaba whiche had contrarye to this commandment shamefully abused a certain mans wyfe that of .xxv. M. .vii. C. men of armes there remayned on lyue but .vi. C. Gen. xix Moreouer almighty god for the transgression of this commandement caused brymstone and fire to rayne downe from heauen vpon al the countrey of Sodome and Gomor and so destroyed the hole region both men women and beastes and all that grewe vpon the earthe reseruynge onely Loth and his two doughters These terrible examples and many other lyke almighty god dyd shewe in times past to the entent we shulde haue them in our continuall remēbrance and shulde euer stande in awe and feare so to offend god For though he dothe not presently punyshe vs here in this worlde as he dyd the persons afore rehersed yet his longe pacience and forbearynge is no allowance or forgyuenes of our offences if we continue styll in them but a sore accumulation and heapinge togither of goddis wrathe and indignation against the daye of iudgement At whiche time in stede of this temporall payne we shall receyue euerlastinge paine Rom. ii being as saint paule sayeh excluded from the euerlastinge kingdome of heauen And as Christe saith in he gospel and saynt Iohn in the apocalypse we shall be caste into the burnynge lake of hell Mat. xxv Luc. xiii where is fyre brymstone wepynge waylyng and gnasshyng of tethe without ende Furthermore in this commandement not only the vyces before rehersed be forbidden and prohibited but also the vertues contrary to them be requyred and commanded That is to say fidelitie and true kepyng of wedlocke in them that be married continence in them that be vnmaried And generally in all persons shamefastnes and chastenes not only of dedes but of wordes and maners coūtenance and thought And moreouer fastynge temperance watchynge labour and all laufull thinges that conduce and helpe to chastitie And therfore against this cōmandement offend all they whiche take any syngle woman or other mās wyfe or that in their hartes do couet or desyre vnlaufully to haue them For as Christ saith Mat. xxv who so euer beholdeth a woman couetynge her vnlaufully hath alredy committed adultery with her in his hart They also offende this commaundement Leui. xviii .xx. that take in mariage or out of mariage anye of theyr owne kynrede or affinitie within the degrees for bydden by the lawe of god They also offend this commandement whiche abuse them selues or any other persons against nature or abuse their wyues in the tyme of their menstruall purgation They also that do nourishe styre vp and prouoke them selues or any other to carnal lustes and plesures of the body by vnclenly and wanton wordes tales songes syghtes touchinges gay and wanton apparell and lasciuious deckynge of them selues or anye suche wanton behauiour and inticement And also all those whyche procure any suche acte or that minister house licence or place thervnto And all counsaylers helpers and consentours to the same do greuousely offende and transgresse this commaundement Likewise al they that auoide not the causes hereof so moche as they cōueniently maye as surfettynge slouth idlenes immoderate sleepe and company of suche both men and women as be vnchaste and euyll disposed be giltye of the transgression of this commandement The exposition of the eyght commandement of god ¶ Thou shalt not steale VNder the name of thefte or stealynge in this commandement is vnderstande all maner of vnlawfull takyng away occupiyng or kepyng of an other mans goodes whether it be by force extortion oppression brybery vsury simony vnlaufull cheuisance or shiftes or els by false bying and selling either by false weightes or by false measures or by sellyng of a thyng counterfayt for a true as gylte copper for true golde or glasse for precious stones and generally all maner of fraude and deceyte And like as the vices before rehersed be forbidden by this precepte Euen so sundry vertues contrary to the said vices be cōmanded by the same as to deale truely and plainly with our neighbours in all thinges to gette oure owne goodes trewly to spende them liberally vpon them that haue nede to feede the hungery to giue drynke to the thristy to clothe the naked to harborowe the harbourlesse to comforte the sycke to visite the prisoners And fynally to helpe our neighbours with our learnyng good counsayle and exhortation and by all other good meane that we can Against this commandement offende al they which by craft or violence vpon sea or lande spoile robbe or take away any other mans seruāt or child lande or inheritance horse shepe or cattell fysshe foule conies or deere money iewels apparaile or any other thyng which is not their owne Likewise offende all they against this cōmandement whyche haue goodes gyuen to an vse and put them not to the same vse but kepe them to their owne aduantage as maisters of hospitals and fals executours which conuert the goodes giuen to the sustentation of the pore folkes to other good and charitable vses vnto their own profit And also all they which receiue rent or stipend for any office
in it selfe most holy be so taken vsed honoured halowed of vs of all others as well heathen as christened like as on the contrary part this name is sayd to be polluted and defyled whan we do either in worde or deede contumeliously and contemptuously or otherwise disshonour the same We desire therfore in this petition that al false faythe by the whiche men eyther mistruste god or put theyr confidence in any other thynge more than in hym maye be destroyed And that all witchecraftes and false charmes and coniuratiōs by the whiche Sathan and other creatures be inchanted may ceasse and gyue place to goddes holye name and so likewise that all heresies and false doctrines maye vanishe awaye so that goddis holy worde maye be truely interpreted and purely taught and set forth vnto all the worlde and that all infidels may receyue the same and be conuerted to the right catholyke faith wherby all disceite hypocrysie and coūterfaiting of truthe of rightuousnes or of holines myght clerely be extincte Furthermore we beseche and praye god here that his name may be halowed so that no mā shuld sweare in vayne by it or otherwyse abuse the same to lye or to disceyue his neyghbour And generally the none shulde fall into pride or ambition in to desire of worldly glory and fame into enuy malice couetousnes adultery glutteny slouth backebytynge Coll. i. slaundering of his neighbours ne into any other euyll or wicked thoughtes and dedes wherby the name of god may be dishonoured and blasphemed In this prayer also we require god to graunt vs that in all perilles and daungers we runne vnto hym as vnto our onely refuge and cal vpon his holy name and that in our good wordes and workes we may please and magnifie him be by him preserued from the most damnable sinne of vnkindnes towardes him And also that we whiche do alredy professe the right faith maye stil continue therin and may do and expresse the same as well in our outwarde conuersation as in confessynge it with our mouthe so that by our good lyfe and our good workes all other maye be moued to good and that by our euyll workes and sinnes no man maye take occasion to slaunder the name or dimynysshe the laude and prayse of god Phili. iii. but that all our workes doynges myght returne to the honour and prayse of goddes name Thy kyngdome come THis seconde petition is very necessary for no doubte our auncient ennemie the deuyll goeth aboute contynually by all craftye meanes to deceyue vs and bringe vs vnder his power and dominion And surely so longe as pryde and dysobedyence reigneth in vs so longe as yre enuye wrothe or couetousnes reigneth in vs so longe as glotteny lechery or any kynde of synne reygneth in vs so longe we be vnder the dominion and kingedome of the deuyll For the deuyll vndoubtedly is kyng ouer all the chyldren of pryde that is to saye ouer all them that be synners rebelles and disobedient vnto god And for as moche as it is not in our power to deliuer our selues from vnder this tyranny of the deuyll but onely by goddes helpe for our perdition and vndoing is of our selues but our helpe and saluation is of god Osc xiiii as saith the prophete Osee therfore it is very necessary for al tru christen people to make this petition incessantly vnto our heauenly father and to beseche hym accordynge to this doctrine of Christe that by his grace and helpe we may escape the dominion and power of the deuyll and that we may be made subiect vnto his heauenly kingdome therfore in this petition we desire god to gyue vs afore all thinges true and constant faith in him and in his sonne Iesu Christ and in the holy gost with pure loue and charity towardes him and al men to kepe vs also from infidelitie desperation and malice whiche mighte be the cause of our destruction to delyuer vs from dissentions couetousnes lechery and euyll desyres and lustes of sinne and so the vertue of his kingdom to come and to reigne with in vs that all our hart minde and wittes with al our strength inwarde and outwarde maye be ordered and directed to serue god to obserue his commandementes and his will not to serue our selfe the fleshe the worlde or the deuyll We desire also that this kingdome ones in vs begunne may be dayly encreased and go forwarde more and more so that all subtyll and secrete hate or slouth whiche we haue to goodnes be not suffered to rule so in vs that it shall cause vs to loke backe again and to fall into sinne but that we may haue a stable purpose and strength not onely to beginne the life of innocency but also to procede ernestly further in it and to perfourme it accordinge to the saieng of saint Paule where he praieth Coll. i. that we may walke worthely pleasynge god in all thinges being fruitfull in all good workes and growing and encreasing in the knowlege of god Also in an other place he sayth worke and do the truth in Charitie and encrease and go forward in Christe Ephe. iiii i Therfore in this prayer desiring the kingedome of god to come we require also that we being alredy receiued and entred in to the kyngedome of grace and mercy of god may so continue and perseuere therin that after this lyfe we may come to the kyngdome of glory whiche endureth for euer And this is that great and feruēt desire wherwith good men being mortified from worldly affections haue lyen and be alwaies kyndled enflamed as appereth by saint Paule Phili. i. whā he said I wold be losed frō this body and be with Christ And in an other place he saith Rom. viii we that haue receyued the first fruites of the spirite wayle and mourne in our selues wisshinge lokinge to be deliuered from the mortalitie and miseries of this body into the glory of the children of god The thirde petition Thy wyll be done in earth as it is in heauen FOr the better vnderstāding of this thyrde petition we muste know that by disobedience synne of our firste father Adam we be as of our nature onely without the grace of god vnable to fulfyll the will preceptes of god and so enclined to loue our selues and our own willes that we can not hartely loue neither god nor man as we ought to do And therfore we beinge ones christen men it is requisite for vs to pray that lyke as the holy aungelles and saintes in heauen in whom god reigneth perfectly and hooly do neuer ceasse ne shall ceasse to glorifie hym to prayse him and to fulfill his wil and pleasure in all thinges and that most readyly gladly without any maner of grudging or resisting therūto knowing certainly and clerely that his wyll is alway the best euen so that we the children of god in earth may dayly and continually prayse god by our
the deuyll and from his power and tyranny so that he shuld not by his malyce and gyles intice vs and draw vs into synne wherby we myghte fynally be broughte vnto euerlastynge damnation From the whiche also we pray here to be delyuered ¶ The salutation of the angell to the blessed virgine Mary HAyle Mary full of grace / the lorde is with the blessed arte thou emonge women And blessed is the fruite of thy wombe FOr the better vnderstanding of this salutation of the angel made to the blessed virgine Mary ye shall fyrst consyder how it was decreed of the hole trinitie That after the falle of our firste father Adam by which mankinde was so long in the great indignation of god and exiled out of heauen the seconde person the euerlastynge sōnne of the father euerlastyng shulde take vppon him the nature of mā and so as he was perfect god shuld be perfect man to redeme mankynd from the power of the deuill Luc. i. and to reconcile the same again to his lord god And for this purpose as saint Luce in his gospel declareth in the .vi. moneth after saint Elizabeth was conceiued with saint Iohn the Baptist the aungell Gabriel was sent from god into a city of Galilee named Nazareth to a virgin which was despoused or ensured to a mā whose name was Ioseph of the house of Dauid and the virgines name was Mary And whan this angell came vnto this said virgin he said these wordes Hayle ful of grace the lord is with the blessed art thou emong women And whan the virgine hearing these wordes was troubled with theym and mused with her selfe what maner of salutation ti shuld be The angell sayd to her Feare not Mary be not abasshed for thou haste founde fauour in the syght of god Lo thou shalte conceyue in thy wombe and shalte bryng forthe a sonne and thou shalt call his name IESVS he shall be great and shall be called the sonne of the hyghest And the lorde god shall gyue vnto hym the seat of Dauid his father And he shall reigne ouer the house of Iacob for euer And his kyngdome shal haue no ende Than sayd Mary to the aungelle Howe can this be done for I haue not knowlege of man And the aungelle answerynge saide vnto her The holy gost shall come from aboue in to the and the power of the hyghest shall ouershadowe the. And therfore that holy one that shal be borne of the shall be called the sonne of god And lo thy cousyn Elyzabeth hathe also conceyued a sonne in her olde age and this is the syxte moneth sythe she conceyued whiche was called the bareyn woman for there is nothyng vnpossible to god To this Mary answered Lo I am the handmayde of our lorde be it done vnto me as thou hast spoken And than forthwith vpon the departure of the angell Mary beyng newly conceyued with the most blessed childe IESVS went vp into the mountaynes with speede in to a citie of Iuda and came to the house of Zacharye and saluted Elyzabeth And as soone as Elyzabeth hearde the salutation of Mary the chylde sprange in her wombe and furthwith Elyzabeth was replenyshed with the holy goste and cried with a greate voyce and sayde Blessed arte thou emonge women and blessed is the fruite of thy wombe And wherof cometh this that the mother of my lorde commeth to me For lo as soone as the voyce of thy salutation was in my eares the chylde in my wombe lept for ioy And blessed arte thou that dyddest beleeue for all thynges that haue ben spoken to the from our lorde shall be performed Secondly it is to be noted that the angel Gabriell which spake to the virgine was an high angel and an high messanger And truely it was conuenient that he shoulde be so for he came with the highest message that euer was sente whiche was the entreaty and leage of peace betweene god and man And therfore the fyrst word of his salutation that is to ssye Hayle or be ioyfull was very conuenient for the same For he came with the message of ioy and so sayde the other aungell whiche at the byrth of our sauiour appered to the shepherdes Luc. ii I shewe to you said he great ioye that shall be to all the people And surely consyderyng the effectes that ensued vpon his highe message all mankynde hadde great cause to ioy For man beinge in the indignation and displeasure of god was hereby reconciled Man beinge in the bondes of the deuyll was hereby delyuered Man beinge exiled and banyshed out of heauen was hereby restored thither againe These be suche matters of ioy and comforte to vs that there neuer was or shall be nor can be any lyke And not onely for this purpose he began with this high worde of comforte but also for he perceyued that the virgine being alone wolde be moche abashed and astonied at his maruailous and sodeine commyng vnto her And therfore he thought it expedient fyrst of all to vtter the worde of ioye and comfort whiche might put away all feare from the blessed virgine And he called her Full of grace by god endued so plentuously bycause she shulde conceyue and beare hym that was the very plenytude and fulnes of grace the lorde of grace by whom is all grace without whome is no grace And this is the syngular grace by which she is called not only the mother of man but also the mother of god Thirdly by these wordes The lord is with the is declared why the angell called her full of grace for surely our lorde is not with them that be not in grace nor tarieth with them that be voyd of grace and be in synne For there is a separation and dyuorce betwene the synfull soule and our lord as the wyse man saythe 〈…〉 Peruerse thoughtes make a separation and a diuorce from god Fourthly by these wordes Blessed arte thou emonge women was ment that there was neuer woman so blessed And truely she may wel be called so moste blessed emong all women for she had greate and high prerogatiues whiche none other woman euer had hathe or shall haue Is not this an high prerogatiue that of all women she was chosen to be mother to the sonne of god And what excellent honour was she put to whan not withstandinge the decree was made of his natiuitie by the hole trinitie yet the thyng was not done and accomplished without or before her consent was granted For the whiche so solemne a messanger was sent And also howe highe grace was this that after the defaute made through the perswasion of the firste woman our mother Eue by whom Adam was brought into disobedience this blessed virgin was electe to be the instrument of our reparation in that she was chosen to beare the sauiour redemer of the world And is not this a wonderfull prerogatiue to see a virgine to be a mother conceyue her chylde without synne we may worthily say
holely ioyned with the one and clerely separated from the other Than he is not mete to be a mean or mediatour betwene two whiche be at debate and enmitie Wherfore our sauiour Christ being naturally god toke vpon hym the nature of man that he might therby be conuersaunt among men and by his death redeme them yet he stil reteined and kepte his godhead and was both god and man together For if he had ben man onely and not god than his death coulde not haue ben a worthy and sufficient satisfaction for sinne to the iustice of god And if he had ben onely god and not man than he by his bodily conuersation could not haue called vs againe to god nor suffered and died bodily for vs. And this propertie of a mediatour saint Paule consideryng writeth to Timothe That there is but one mediatour betwene god man which is Christ Iesus ◠Tim ii meaning therby that bycause he onely had bothe the natures in hym therfore he onely and none other but he was able to be a sufficient mediatour and meane of our reconciliation to god and of our iustification And for a further declaration how and by what meanes we be made partakers of this benefite of iustification It is to be noted that this word Iustification as it is taken in scripture signifieth the makynge of vs rightuous afore god where before we were vnryghtuous as whan by his grace we conuert vnto him be reconciled into his fauour and of the children of ire and damnatiō we be made the children of god and inheritours of euerlasting life that by his grace we may walke so in his wais that finally we may be reputed taken as iust rightuous in the day of iudgement so receyue the euerlasting possession of the kingedome of heauen And albeit god is the principal cause chiefe worker of this iustificatiō in vs without whose grace no mā can do no good thyng but folowing his free wil in the state of a sinner encreaseth his owne iniustice multiplieth his sinne Yet so it pleaseth the hyghe wysdome of god that man preuented by his grace which being offered man maye if he wyll refuse or receiue shall be also a worker by his free consent obedience to the same in the atteinyng of his owne iustification and by goddis grace and helpe shall walke in such workes as be requisite to his iustification so continuing come to the perfect end therof by such meanes waies as god hath ordeyned Wherin it is to be considered that although our sauiour CHRIST hath offered hym selfe vpon the crosse a sufficient redemption satisfaction for the synnes of al the world and hath made hym selfe an open way and entre vnto god the father for al man onely by his worthy merite and deseruynge and willyng all men to be saued calleth vpon al the worlde without respecte of persons to come and be partakers of the ryghtuousnesse peace and glory whiche is in hym yet for al this benignitie grace shewed vniuersally to the hole world none shal haue the effect of this benefit of our sauiour Christ enioy euerlastyng saluatiō by him but they that take suche wayes to atteyne the same as he hath taught and appointed by his holy word in suche ordre maner and fourme as here foloweth that is to say Fyrst as touchynge all them whiche be of age and haue the vse of natural reason afore they be christened the will of god is that all suche if they will be saued shall at the heryng of his blessed worde giue stedfast faith and assente thervnto as saint Paule saith 〈◊〉 xi He that commeth to god must beleue and by that faith groūded on the truth of the word of god beinge taughte bothe of the threatnynges of god agaynst sinners and also of the great goodnes and mercy of god offered to mankinde in our sauiour redemer Christ Iesu they muste conceyue an harty sorowe and repentance for theyr sinnes with a sure trust to haue forgyuenes of them by the merytes passion of our sauiour Christe And ioyninge thervnto a full purpose to amende theyr lyfe and to cōmitte sinne no more but to serue god al their life after they muste than receyue the sacrament of baptisme And this is the very playne ordinary way by the whiche god hath determined that man beynge of age and commynge to christendome shuld be iustified For as for infantes it is to be beleued that their iustification is wrought by the secrete operation of the holy gost in theyr baptisme they beynge offered in the fayth of the churche And this Iustification wherof we haue hitherto spoken may be called the first Iustification that is to say our first cōming into goddis house which is the churche of Christ at whiche comming we be receiued and admitted to be of the flocke and familie of our sauiour Christ and be professed sworne to be the seruantes of god and to be souldiours vnder Christe to fyghte against our ennemies the deuyll the worlde and the fleshe Of whiche enemies if it chaunce vs after our baptisme to be ouerthrowen and caste into mortall synne than is there no remedy but for the recouering of our former estate of Iustification whiche we haue loste to aryse by penance wherin proceding in sorowe and moch lamentation for our sinnes with fasting almesse praier and doing all suche thinges at the leaste in true purpose and will as god requireth of vs we muste haue a sure trust and cōfidence in the mercy of god that for his sonne our sauiour Christis sake he will yet forgiue vs our sinnes and receyue vs vnto his fauour again and so being thus restored to our iustification we must goo forward in our battayle aforesayde in mortifienge our concupiscence and in our dayly spiritual renouation in folowing the motions of the spirite of Christe in doing good workes and absteining from sinne and all occasions therof being armed with faith hope and charitie to the intent we maye atteyne our finall iustification and so be glorified in the day of iugement with the rewarde of euerlasting lyfe Wherfore it is necessary for the keping and holding of this Iustification ones conferred and giue in baptisme or recouered again by penāce through the mercy of our sauiour Christ and also for the encreasynge of the same iustification and fynall consummation therof to take good hede and to watche that we be not deceyued by the false suggestion and temptation of our gostly enemie the deuyll who as saint Peter saith i. Petri. v. goeth about like a roring lion seking whom be may deuour And it is no doubt but although we be ones iustified yet we maye fall there fro by our owne free wyll and consenting vnto sinne folowing the desyres therof For albeit the house of our consciēce be ones made cleane the foule spirite be expelled from vs in baptisme or penance yet if we waxe idle and