here conuerte resiste Conuerte them that yet shall be chyldren and membres of thy kyngdome that they with vs and we with them maye serue the in thy kyngdome in true fayth and perfecte loue and maye come oute of thys kyngdome into euerlastyng kyngedome And resiste them that wyll not suffre theyr power and myght to be tourned away from the destructiō of thy kyngedome that they beynge deposed from theyr seate and beyng humbled maye ceasse Amen The thyrde peticion Thy wyl be done in earth as it is in heauen sayenge Oh Lorde GOD father almighty thou knowest that the worlde yf she can not brynge thy name to noughte ◠destroy thy kyngedome imagineth wickednes night daye vsyng many crafty Imaginations and dyuers subtill deuices counsaylynge and whysperynge together they consorte and strengthen them selues threatenynge and cursynge beinge full of all euill will agaynste thy name worde kyngedome and Children howe they maye destroye the same Therfore oh Lorde God and Father conuerte and withstande Conuerte those that shall yet know thy good wil that they with vs and we with them maye be obediēt vnto thy will and vpon the same willingly paciently and gladly suffre all euill crosse and aduersitie and maye herein knowe proue and vnderstande thy bountifull gracious and perfect will And withstande them that will not desiste and ceasse from their furye and ragynge hatynge threatenynge and euill will to do mischiefe And dissipate and confounde their counsayll their wicked imaginations and deuices that they fall vpon their owne heades as the. vij Psalme syngeth Psal vij Amen The fourth Peticion Geue vs this daye oure dayly breade and saye Oh Lorde God Father euerlastinge graunte vs also thy blessynge in this temporall bodely lyfe geue vs gratiously thy peace defend vs frō warre and enemitie Geue vnto our souetain Lord the Kyng Protector prosperitie and healthe agaynste his enemies geue them wysedome and vnderstanding that the maye gouerne his terrestriall kyngedome quietly and healthfully Geue to al kynges Princes and Lordes good counsayll and will to entretayne their laude and subiectes in tranquillite and good iustice specially help and further oure souereigne Lord the Kyng vnder whose protection and defence thou doest preserue vs that he beynge preserued from all euill false from false tonges and vntru subiectes maye rule godly and bleffully Geue to all subiectes grace truely and faithfully to serue and to obeye Geue vnto all estates citezens and husbandemen that they maye be good deale louingly and faithfully one with another Geue gracious wether and frutes of the felde I commende also vnto the house farme wyfe childe helpe that I may will rule them and Godly educate an brynge them vp Withstande and hynder the destroyer all wicked Angelles that do hurte and hynderaunce herein Amen The fyfte peticion Forgeue vs our trespasses as we forgeue thē that trespasse against vs and saye Psalm cxliij O Lorde God Father almightie enter not into iudgement with vs for in thy syghte is no man lyuinge righteous Oh counte it not vnto vs for synne that we alas are so vnthankefull for thyne inestimable benefites ghoostly and bodely and that we do dayly stumble and synne many tymes more than we knowe and can perceyue Psalm xviij Psal xviij But regarde not good Lorde howe good or wicked we are But haue respecte to thyne inestimable mercy geuen vs frely in Christ thy dearely beloued sonne Forgeue also al oure enemyes and al them that do vs displeasure or wronge euen as we also forgeue them withall our hartes For they do thereby vnto them selues the greatest displeasure in that they offende the in vs. And we haue no pleasure in their destruction But woulde rather se them saued with vs Amen And whosoeuer feleth hym selfe here that he is not redy and willynge to forgeue maye call for grace that he may be willing to forgeue But this belongeth to the Sermon The syxth petition And leade vs not into temptation and saye O good Lorde God Father almightie kepe vs wakyng◅ and lusty feruēt and diligent in thy worde and seruice that we do not waxe ydell slouthfull vnlusty as though we had nowe all thinges that the rompinge deuill do not begyle and ouertake vs and spoyl vs agayne of thy moost holy worde or stirre vp discorde and Sectes amonge vs or leade vs otherwyse into synne shame both spiritually and corporally but geue vs trough thy Spirite wisedome power that we maye valiauntely withstande hym and gette the vpper hande of hym Amen The seuenth peticion But delyuer vs from euill and saye O Lord God Father almightie This miserable lyfe is so full of Calamities and wretchednes so full of periculositie vnstablenes so full of infidelitie and iniquitie as S. Paule sayeth The dayes are euill Phil. i. Gal. ij vi that we should by reason be wery of this lyfe and desyrous of death But thou O Father knowest our weakenes Therfore helpe vs to go safe thorough such manyfolde euilles and iniquities and whan the tyme cometh geue vs a gracious houre and a blessed departinge out of this valley of wretchednes that we do not feare death nor be faynt harted but maye commende oure soules into thy handes with a sure and stedfaste faythe Amen Last of all marke that thou must alwayes make the Amē strong doubt nothinge But that God is thyne vndoutedly with all his graces and saye yea to thy prayer And thynke that thou doest not knele and stande there alone But the vniuersall Christianite or all righteous Christians with the thou among them in an vniforme prayer whiche God can not despise And go not frō thy prayer before that thou hast sayde or thought This prayer is hearde in the syght of God This do I knowe surely and vndoubtedly That is Amen Also thou shalt knowe that I will not haue all these wordes spoken in the prayer For thereof shoulde at the last growe babbling and a vayne mōbelinge beynge reade out of the boke after the letters euen as oure Ladyes Psalter hath ben among the laye people and the prayers of Priestes and Monkes But I will thereby haue the harte stirred and instructed what cogitations or thoughtes it oughte to vse in the Lordes prayer But suche thoughtes or cogitations can the harte whan it is through warme and lusty to praye expresse well ynough with farre other wordes yea also with fewer or more wordes For I my selfe also will not be bounde to suche wordes and sillables but speake the wordes to daye thus to morowe otherwyse accordinge as I am warme and lusty howe be it as uere as I can I abyde by the same sence and meanynge It commeth also often to passe that I come in one pointe or peticion into so plenteous digressions and thoughtes that I leaue all the other syxe And also when suche riche and plentyfull cogitation come we ought to let the other prayers alone and to geue place to suche cognitations
Christe is the onely Sonne of God and oure Lorde In whome we beleue euen with the same Fayth wherewith we beleue in the Father as the texte sayeth in the fyrst Symbole I beleue in God c. And in Iesu c. For yf he were not very God then muste he not with lyke Faythe lyke vnto the Father be honoured This disputeth and dryueth S. Athanasius in his Symbole And it is a very defence of the fyrst Symbole Who so euer wil be saued before al thynges it is necessarye that he haue the Catholyke fayth Whiche faythe but yf euery man will kepe whole and inuiolate withoute doubte he shall eternally perysshe This truely is the righte Catholyke Faythe that we worshippe one God in trinite and the trinite in vnitie Neyther confondinge the persons neyther seperatinge the substaunce The person of the Father is one The persone of the Sonne another The persone of the holy Ghooste another But of the Father of the Sonne and of the holy Ghoost ther is one diuinite equall glorye coeternall maiestie Suche as is the Father suche is the Sonne suche is the holy Ghoost The Father is vncreate the sonne vncreate the holy Ghost is vncreate The Father is immeasurable the Sonne immeasurable the holy Ghoost immeasurable The Father is euerlasting the Sonne euerlasting the holy Ghoost euerlastinge And not withstāding there be not thre euerlasting but one euerlasting Euen as there be not thre vncreate nor thre vnmeasurable but one vncreat and one vnmeasurable In lyke maner is the Father almightie the Sonne almightie and the holy Ghoost almightie And yet be they not thre almighties but one God almightie So the Father is God the Sonne is God the holy Ghoost is God And yet be there not thre Goddes but one God So the Father is the Lord the Sonne the Lord the holy ghoost the Lorde And yet be they not three Lordes but one Lorde For as we be compelled by the christian veritie to cōfesse separately euery one person to be God and Lorde So are we prohibite by the Catholyke relygyon of Christes faythe to saye that there be three Goddes or three Lordes The father is made of none neyther crated nor gotten The sonne is from the father alone neyther made nor created but gotten The holy Ghost is from the father and the sonne neyther made created nor gotten but procedynge And so is there but one father not three fathers one sonne not three sonnes one holy Ghoost not three holy ghoostes And in thys trinite there is none before or after another nothyng more or lesse But al the three persōs be coeterne and coequal to them selfe So that by all wayes as nowe it hath ben aboue sayde the trinite in vnite and the vnite in trinite maye be worshypped He therfore that wyll be saued let hym vnderstande thus of the trinite But it is necessary vnto euerlasting helth that euery Christian beleue also faythfully the incarnation of oure Lorde Iesu Christe It is therfore the ryght fayth that we beleue and confesse that our Lorde Iesus Christe the sonne of GOD is God and man He is God by the substaunce of the father gotten before al worldes and he is man by the substaunce of the mother borne in the world Perfect God perfecte man beyng of a soule reasonable and of flesshe humayne Equal to the father by hys Godheade lesse then the father by hys māheade Whiche though he be God man yet is there not twayne but one Christe Truely he is one not by the turnyng of hys Godheade into manhead but by assumptynge of hys manheade into Godheade Yea he is one not by cōfusyō or mixture of substaūce but by vnite of persō For as the reasonable soule and the flesshely body is or maketh one man So God and man is one Christe Vvhiche suffred death for oure saluation descended to hel and rose from death the thyrde daye Vvhiche ascended to heauens sitteth on the ryght hande of God the Father almightye From thence shal he come to iudge the quicke and the deade At whose commynge al men must ryse with theyr owne bodyes And shal geue accompte of theyr owne propre dedes And they that haue done wel shall go into euerlasting lyfe thei that haue done euyl into euerlastynge fyre This is the catholike fayth which excepte euery mā faythfully stedfastly do beleue he can not be saued ☞ Symbolum Ambrosij and Augustini THe thyrde Symbole should be S. Augustyns and Ambroses and after S. Augustyns baptisme haue ben songe whether that be so or not there is no daunger in it whether a man beleue it or not It is neuertheles a propre symbole or confessyon whosoeuer be the mayster or authour made after the maner of a songe not onely to knoweledge oure faythe but also therin to prayse and to thanke God And soundeth thus We prayse the O God We knowledge the to be the Lorde All the earth dothe worshippe the the father euerlastynge To the al Angels crye a loude the heauen and al powers therin To the Cherubyn and Seraphyn continually do crye Holy holy holy Lorde God of Sabaoth Heauen and earthe are full of the maiestye of thy glorye The gloryous companye of the Apostles prayse the. The goodly felowshyp of the Prophetes prayse the. The noble army of martyrs prayse the. The holy Churche throughoute all the worlde dothe knoweledge the. The father of an infinite maiestie Thy honourable true and onelye sonne Also the holy Ghoost the conforter Thou arte the Kynge of glorye o Christe Thou arte the euerlastyng sonne of the father Vvhen thou tokest vpon the to delyuer man Thou dyddest not abhorre the virgyns wombe Vvhen thou haddest ouercome the sharpenes of death Thou diddest opē the kyngdome of heauē to al beleuers Thou sittest on the right hande of God in the glorye of the father Vve beleue that thou shalt come to be oure iudge Vve therfore pray the to helpe thy seruauntes whome thou haste redemed with thy precyous bloude Make them to be nombred with thy saynctes in glory euerlastynge O Lord saue thy people and blesse thyne heritage Gouerne them and lifte them vp for euer Daye by daye we magnifye the. And we worshyp thy name euer worlde withoute ende Vouchesafe O Lorde to kepe vs thys daye without synne O Lorde haue mercy vpon vs haue mercy vpon vs. O Lorde let thy mercy lyght vpon vs as oure trust is in the. O Lorde in thy haue I trusted let me neuer be confounded ⧠The Symbole of Nyce I Beleue in one God the Father almightye maker of heauen earth of all thynges visyble and inuisyble ¶ And in one onely Lorde Iesu Christ Gods onely sonne which was gotten of the father before al worldes God of God light of lyght very true God of the very true God gottē not made equall with the father by the whiche al thynges be made Vvhiche for vs mankynde and for oure saluation came doune from heauen And was incarnate by the holye Ghoost
thinges are not to be suffered And also are not onely withoute Boddes worde nedeles and not cōmaunded But also against the fyrst Article For the merites of Christē mē are not obteyned by oure workes or money But by faith through grace withoute any money or deseruinge Not by the Dopes authorite but by the preachinge of Goddes worde Of worshippinge of Saynctes Vvorshipping of Saynctes Vvorshippinge of Saynctes is also one of the abuses of Antichriste repugnaunt against the fyrst Chief Article and taketh awaye the knoweledge of Christe Also it is not commaunded nor counseylled neither hath it any example of the scripture And we haue it al a thousande tymes better in Christ although it were of lyke goodnes as it is not And although the Angels in heauen do pray for vs as Christ hym selfe doth also Lykewyse also the saynctes in earth or parauēture also in heauen yet doth it not followe thereout that we shoulde worshyppe the Angelles and saynctes praye vnto them faste and kepe holye day for them kepe masses and offerynges institute Churches aulters goddes seruyces and serue them more other waies and take them for helpers in our necessities and diuyde all maner of helpe amonge them and appropriate vnto euery one a synguler peculiar thinge as the papistes teache do for that is Idolatry and suche honour belongeth onely to God For thou canst as a Christian saincte in earthe praye for me not in one but in all maner of necessities Howe be it therfore may not I worshyppe adore kepe holy faste offce kepe masse to thy glory honoure and sette vpon the my fayth concernynge saluation for I may fulwel honoure loue thanke the otherwayes in Christ Vvhen nowe suche Idolatrous honour of the Angelles and dead saynctes shal be done awaye then shal the other honour be withoute hurte or damage yea sone forgotten For yf the commoditie and helpe bothe bodely and ghoostely be no more to be hoped for then shal they leaue the Saynctes in rest fulwel bothe in the sepulchres and also in heauen For noman wyll greatly remember extime nor honoure them for naught or for loue And in summa whatsoeuer the masse is whatsoeuer cōmeth therof or soeuer what dependeth thereon the same can not we abyde and must nedes condemne it that we may kepe the holye Sacramente purely and surely after the institution of Christe vsed and receyued thorough fayth The iij. Article Mynsters cloysters That the mynsters monasteries in tymes past edifyed for a good intēt for to educate menne of erudition and honest discrete women shoulde be sette agayne in suche and ordre where by mē might haue Pastours Preachers and other ministers of the Churche Also other necessary Persones for the tēporall Gouernaunce in Cities and Countrees Also well taught ladyes brought vp for housewyues and house kepers c. Yf they will not serue for this so is it better that men lette them lye voyde or breake them downe there that they with their blasphemous Goddes seruice inuented by man shoulde be kepte and takē as a thinge somewhat better then the Cōmon Christen state Offices and Ordinaunces of God instituted For all the same is also agaynst the fyrst Chief Article of the Redemption of Iesus Christe Besydes that that they also euen as all other inuentions of menne are not commaunded not necessary not profitable and also make daungerous and vayne laboures Euē as the Prophetes do call suche Goddes seruice Auen that is laboure The .iiij. Article The Pope is not the heade of the Church That the Pope is not Iure diuino or by Goddes word the supreme head of the whole Christianite for that pertayneth to one alone whiche is called Iesus Christe But onely Bysshop or Curate of the Churche of Rome And of suche as willingly or by mannes Creation or temporall power haue geuen them selues vnder his Cure gouernaunce Not vnder hym as vnder a Lorde but by hym as Brethern and fellowes in Christ As also the olde Counsaylles and the tyme of S. Ciprian do declare But nowe a dayes dare no Bysshop presume to call the Pope Brother as in those dayes but must call hym his mooste gratious Lorde yea though it were a kynge or Emperour This will maye or can we not take on oure Consciences But they that will may do it with oute vs. Oute of this followeth That what soeuer the pope by suche false frowarde blasphemous vsurped power hath done and pretended hath bē nothyng but a deuelysshe acte and dede and yet is except that whiche belongeth to the tēporal gouernaunce wherein also God permitteth oftentymes much good to be done vnto the people by a tyraunt and euyll person to the destructiō of the vniuersal Catholike church as much as lyeth in hym and for to distourbe the fyrst chief Article of the redemption by Iesus Christe Popysh bulles and bokes For there be al hys bulles bokes wherein he roareth lyke a lyon as the Angel Apocalipsis .xij. doth prefigurate that no christian can be saued except he be obedient subiect vnto hym in al thinges what soeuer he wyl sayeth and doth which is none other but thus much to saye Though thou beleue neuer so wel in Christ and haue al thynges in hym whiche are necessary to saluation yet for al that is it all in vayne yf thou takest not me for thy God and be obedient and subiect vnto me Notwithstondynge that it is manifest that the holy Churche was withoute Pope at the least aboue fyue hundred yeres And vnto this day the churches of the Grecians and of many other languages were neuer vnder the pope nor be not as yet So is it then as often hath ben sayd an inuention of man not commaunded nedeles and in vayne in so much that as the holy Catholike churche maye forbeare suche a head wel ynough myght haue continued better yf such a head had not ben reared by the Deuyll And also the papacye is not commodious in the churche for it vseth no Christen office wherfore the Churche ought to remayne and continue without a Pope And I put case that the pope woulde graunte that he not Iure diuino or by the cōmaūdement of God were superiour but to the intēt that thereby the vnitie of the Christianite againste sectes heresyes so much the better myght be entertayned that therfore must be a head whereby all the reste myght take hold and that such a head ought to be chosen of men and stode in mānes power and authorite the same heade to chaunge and to degrate as the Counsayll of Constaunce kept and vsed euen the same trade with the Popes for they deposed thre and elected the fourthe I put case now I saye that the Pope and the see of Rome woulde graunte and accepte suche thinges which neuertheles is impossible For he must suffre his whole dignitie state gouernaunce to be turned and chaunged with all his lawes and Bokes
Summa he kan not do it Notwitstondinge all the premisses coulde not helpe the Christianite and there shoulde ryse many more sectes than before For seynge mē sholde not be bounde to obey suche a heade by the commandemēt of God But of mannes good will it shoulde very lightely and sone be despised at the last not be estemed as a membre And also it must not allwayes be at rome or in any other place But whersoeuer and in what Churche God had geuen suche a man as shoulde be mete for the same O what a wylde and dissolute thinge shoulde that be Therfore can the Churche be neuer better gouerned and mayntayned Than that we all lyue vnder one heade Christe And that the Bysshoppes lyke in office although they be vnlyke in gyftes earnestly agree and holde together in vnitie of doctrine Faythe Sacramētes Prayers and workes of loue According to the writtinge of S. Ierome That the Priestes of Alexandria together in cōmune did gouerne the Churches As the Apostles did also And after them all Bysshoppes in the whole Christianite vntill the tyme that the Pope did exalte his heade aboue all To sette hymselfe aboue agaynst God This part sheweth euidētly that he is the right Antichrist which hath set exalted hym selfe aboue and agaynst Christe whylest he will not suffer the Christiās to be saued withoute his iurisdiction whiche notwithstondinge is vayne not ordeyned of God nor commaunded This is called properly to sette hym selfe aboue God agaynst God as saynt Paul sayth Such thynges doth neyther Turk nor Tatter be they neuer so greate enemyes to the Christians But permitte to beleue in Christ whosoeuer wil takyng bodely tribute obedience of the Christians But the Pope wyl not suffer to beleue but sayth mē ought to obey him and so doynge they shoulde be saued Howe be it Thys wyl we not do but rather dye therfore in the name of god Thys cometh al thereby that he Iure diuino would be called the superiour ouer the Christen Church Therfore hath he made him self equal with Christ hath set him self aboue Christe as the head After that a Lorde of the Churche and laste of all hath suffred hym selfe to be boasted Lorde of all the worlde and euen a GOD in earth In so much that he presumed also to cōmaunde the Angels in heauē Popysh doctryne And whan a distinction is made betwene the Papisticall doctryne the holy scripture or an egal comparyson it apereth euidently that the popyshe doctryne euen where as it is beste is taken oute of the ciuile and Heathen lawes and teacheth worldly busynes and iudgementes decrees as hys decrees declare After that doth she teache ceremonyes of Churches rayment meates Personnes and of suche chyldren games vysers and fowles babels innumerable But in all these not one worde of Christe faythe and Goddes commaundementes Tast of all is it nothynge but al deuelysshe wheras he setteth furthe hys lyes of masses purgatory Cloysteringes propre workes and Goddes seruyces whiche is euen the ryght Papacye ouer and aboue god condemneth slayeth punyshed al Christians that do not exaite and worshyp suche hys abhomination aboue all thynges Papistcal gouernaunce Therfore as littel as we may worshyppe the deuyl hym selfe for a Lord or God euen so lyttel may we also suffer hys Apostle the Pope or Antichrist in his iurisdiction to be our Lorde or head for lyes and murther destructiō of body soule euerlastingly thys is proprely his papistical gouernaunce Euen as I haue declared the same in many bookes In these foure Articles shall they haue ynough to condēne in the Counsayll For they can nor will not leaue or graunte vnto vs the least membre of any of the sayde Articles wherfore we must be sure of this and stedfastely truste that God hath apprehended his aduersary and shall suppresse hym bothe by his spirite and also by his comynge Amen For in the Counsayll shall we not stande before the Emperour or tēporall powers as at Augspurg which made a very gracious Proclamation and caused the matter to be heard fauourably But we shall stande there before the Pope the deuill hym selfe whiche intendeth not to heare But euen to condemne murther and to cōpelle to Idolatrye Vvherfore here we may not kysse his fete or saye ye are my souereique Lorde But euen as in Dachary the Angell said to the deuill God reproue the Datan The thyrde Parte of the Articles ☞ The peeces or Articles following may we with learned and discrete persons or amonge oure selues dispute and discusse for the Pope and his kyngdome doth not passe muche vpon them For by thē is no Conscience but money honour and power is all Of Synne Originall synne HEre must we knowledge as S. Paull Rom. v. sayth That Synne came by that onely man Adam through whose disobedience all men are become Synners subiecte vnto death the deuill This is called the Originall Synne or capitall synne The frutes of this synne are consequently the euill workes which in the tenne cōmaundementes Frutes of the original synne are forbiddē as vnbeleue false fayth Idolatry to be without the frutes of god arrogācye dispayre blyndnes sūma not to knowe god nor to regarde him Cōsequently to lye to sweare by the name of god Not to pray not to worshippe not to regarde gods word disobediēce vnto the parentes murther vnclenlynes to steale to begyle c. This original synne is suche a very depe euyll destructiō of nature that no witte doth knowe her but must be beleued through the reuelatiō of the scripture Psal li. Ro. v. Exo. xxxiii Gene. iii. Therfore is it nothynge but errour blyndnes contrary to this Article whatsoeuer Theologiens haue taught Doctryne of the scoole theologiens i Namely That after the originall fal of Adam the natural power and strength of man remayned hole and vncorrupt And that man haue of nature a ryght discretiō a good wil euē as the Philosophers teache the same ii Item that man hath a free wil to do good to leaue euyl contrariwyse to leaue the good vndone and to do that whiche is euyll iii Item that man maye by naturell power and strength do and kepe all the commaundementes of God iiii Item that he may of naturall power loue God aboue al thynges and hys neyghbour as hym selfe v Item whan man doth so much as lyeth in hym that than God geueth hym hys grace vi Itē that whā he wyll receyue the sacrament it is not necessary to haue a good purpose to do good But that it is sufficient that he haue not an euyll purpose to do syn so excedynge good is nature the Sacrament so mighty vii That it is not grounded in the Scripture that the holy gost with hys grace and assistence be necessary and requisite for to do good workes Suche and such lyke Articles many be trough misvnderstandynge and ignoraunce bothe of
synne and also of Christ our sauyour crepte in and they be euen the ryghte doctryne of the heathen which we can not suffer For yf thys doctryne be true then dyed CHRISTE in vayne seynge there is no wicknednes or synne in maÌ„ wherfore he ought to dye Or elles he dyed onely for the body and not for the soule also forsomuche as the soule is safe and onely the body worthy of deathe Of the lawe Wherfore the lawe is geuen Here holde we that the lawe is geuen of God fyrst for to anoyde synne by threatenynge and feare of punishement And also by promyses and offeringe of grace and benefites Howbe it all this as concernyng iniquitie for as muche as synne hathe wrought in man is very euill chaunced Rawe wicked persons For some are thereby become worse As they that be enemy to the lawe because she forbiddeth that whiche they woulde fayne do And coÌ„maundeth that whiche they are not willinge to do In so moche that wher as they may coÌ„uenieÌ„tly withoute punysshemeÌ„t they do more agaynst the sawe nowe than they did before These are eueÌ„ suche rawe and wicked persons which ceasse not to do wickedly where as they maye haue tyme and place Ipocrytes and false sainctes The other become blynde and arrogaunt thinckynge that they do kepe and can kepe the lawe of theyr owne strength as euen nowe was rehersed aboue of the Scool TheologieÌ„s Out of these come the Ipocrites and false saynctes Offyce power of the lawe But the Chiefe and pryncipal office or power of the law is that she opeÌ„ the originall synne with al her frutes and shewe vnto man how depely his nature is fallen and howe miserably it is destroyed as vnto whome the lawe must declare that he hath no God nor yet regardeth God but worshyppeth straunge Goddes which before or without the lawe he coulde not haue beleued Therewith becometh he fearfull humble abasshed desperate and would fayne be holpen but knoweth not howe and beginneth to become enemy vnto God and to murmure c. This is it that Saynte Paule sayth Rom. iii. The lawe causeth wrath And Rom. v. Synne increasseth thorough the lawe Roma iii. v. Of Penaunce Thys offyce kepeth the newe Testament and teacheth the same also as S. Paule Rom. i. doth saynge The wrath of God apereth from heauen agaynst al men Rom. i. Item iii. All men are debters before God And no man is ryghteous before hym Rom. iij And Christe Ioh. xvi The holy gost shal rebuke the world of Synne Ioh. xvi This is eueÌ„ the thoÌ„derbolt of god wherewith he striketh downe al in one heape bothe the open synners and the false saynctes suffereth none to haue right but dryueth them all together into feare desperation Thys is the hammer as Ieremy sayth Ie. xxiij my worde is a haÌ„mer that breaketh harde stones Right contrition This is not actiua contritio a made repentaunce But passiua contritio the ryght repentaunce of the harte the sufferyng and fellynge of death Beginnyng of ryght penaunce And thys is euen the beginnynge of the ryghte Penaunce and man must here heare this sentence It is al in vayne with you all whether ye are open synners or saynetes ye muste al become and do otherwyse than ye are and do yet Be ye as great wyse myghtye and holy as ye wyl here is no man ryghteous Promyse of grace But vnto thys offyce doth the newe Testament by and by minister adde the comfortable promise of grace through the Gospel whiche muste be beleued as Christe sayeth Marc. i. Repente and beleue the gospel Mar. i. That is become and do otherwise and beleue my promyse And a littel before hym Iohn is named A preacher of repentaunce for the remission of synnes That is he shoulde rebuke them all make them synners that they might knowe what they were before God and knowledge them selues as damned people and so to be prepared for the Lorde to receyue hys grace of him to hope and accepte remissyou of synnes For thus sayth Christe him selfe Luce xxiiij That repentaunce and remissyon of synnes muste be preached in hys name amonge all nations Luce. xxiiij Offyce of the lawe without additioÌ„ of the Gospel But where as the lawe doth dryue thys her offyce onely withoute additioÌ„ of the Gospell there is death and hell And man must dispayre eueÌ„ as Saul and Iudas dyd accordyng to the saynge of Saynt Paul The lawe slayeth through Synne Comforte of the Gospell And agayn The gospel doth not alwayes vse one manner or fâ—ssyon to geue coÌ„forte and forgeuenes But by the worde sacracrament and suche lyke as we shall heare to thintent that the redemptioÌ„ be plenteous by God accordynge as the C. xxx Psalm sayeth agaynst the great captiuite of synne Psalm C. xxx But nowe must we make a comparyson betwene the false penaunce of the Sophistes and the righte Peuaunce whereby they may bothe so moche the better be vnderstande ¶ Of the false Papisticall Penaunce Vnpossyble was it that they should teache ryght of Penaunce whylest they knewe not the ryght synne For as is sayd aboue they holde a wroÌ„g opinion coÌ„cernyng the original synne Doctrine of the scoole Theologyens For they saye that the naturall powers of man dyd remayne hole and vncorrupte And that the discretion of man can teache ryght and the wyl of man can do ryght thereafter And that God vndoubtedly geueth hys grace whan a man doth so muche as is in hym after hys free wyli Out of thys must nedes followe that they onely repented the Actuall Synne as euyll thoughtes whereunto the Actuall dede dyd consente for euyl motyons lustes desyres and appetites was no synne with them euil wordes and euyll workes whiche the free wyll myght and coulde fulwell haue left vndone And to suche penaunce they putte three partes Contrition Confessyon and satisfaction with thys comforte promyse that yf a man hadde ryghte contrition were duely shryuen and made satisfaction than hadde he there by deserued forgeuenes and had made satisfaction for the synne before God And so they taught the people in Penaunce to truste in theyr owne workes Thereby came thys worde in vsage when the common Shrifte or Confessyon was read to the people Spare me Lorde god c. preserue my lyfe vntyl I may do penaunce for my synnes and amende my lyfe Here was no Christ nor any thing of fayth remembred But men did hope by theyr owne workes to ouercome â—ynne to quenche it before God To that intent dyd we also become Priestes and freers because we woulde sette oure selues agaynst synne Contrition As touchynge contrition thus was the matter handled for asmuch as noman was able to cal to remembraunce al hys synnes specially such as were coÌ„mitted throughout the hole yere they dyd coÌ„ueye the matter thus wheÌ„ the forgotten synnes came afterwardes to
wyl stande vntyll my death God willyng And knowe nothyng therein to alter nor to geue backe But yf any maÌ„ will geue backe any thyng let hym do it vpoÌ„ hys own conscience Hallowynge of churches Christenyng of billes Last of all is yet the Popes Iouglinge bagge behynde of foolyshe and chyldysshe Articles as of hallowynge Churches Christonynge of billes Baptisynge of aulter stones and biddynge of Gosshippes therevnto that gaue somewhat thereto c. Which Baptisynge is a slaunder and mocke of the holy Baptisme so that it ought not to be suffered After that of halowyng of lyghtes candels palmes Lakes wafers spyces and worthes c whiche neuertheles can neyther be called halowed nor yet be hallowed but is a mere mocke and deceyte And of suche iugglynge castes an innumerable sorte whiche we committe vnto theyr God and to themselues to worshyppe vntyl they waxe wery Vve wyl not be entangled therewith ¶ The confessyon or knoweledgynge of the faythe of Doctor Marten Luther FOr as moche as I se that sectes errours from day to day do more and more increase and that SataÌ„ doth not ceasse from hys fury and Tyrannye To thintent that not from hencefurthe durynge my lyfe or after my deceasse any myght come take holde of me falsely interpretate my writtynges for to stablysshe theyr errours thereby euen as the Sacramentaryes and Anabaptistes began to do So wyll I by thys writtynge before God and all the worlde knoweledge my fayth from pece to pece whereby I intende to abyde and perseuere vntyll my death and therein whiche God vouchesafe to graunte me to departe out of thys world and to come before the iudgement seate of oure Lorde Iesus Christe And yf any man after my deceasse shoulde saye yf Luther were a lyue nowe he woulde teache and take this or that article otherwyse for he hath not scanded examyned it sufficiently c. To thys I answer nowe as then and than as nowe That I by the grace of God haue moost diligently and moost earnestly remembred and pouÌ„dered al these Articles and haue examyned searched and often retracted them agayne and agayne throughout the scripture and wil so surely stedfastely fighte for them as I haue all ready foughten for the Sacramente of the aulter I am not now dronken nor vnaduised I knowe right well what I saye And also feele ryghtwel what charge it is vnto me agaynst the commynge of oure Lorde Iesus Christ to the last iudgement Therfore let no maÌ„ make a geste or a trifelynge matter of it For it is earnest vnto me For I knowe Satan by Gods grace a greate parte Seyng he can peruerte and tangle the worde of God and scripture what woulde he not do with myne or with other mennes wordes I First I beleue with herte the hygh Article of the godly maiestye That Father Sonne Holy Ghooste three seuerall persons is one ryghte onely naturall true God maker of heauen and earthe in all thynges contrary to the Arrianes Macedoniens Sabellines and suche lyke heresyes Gene. i. accordyng as all that hath beÌ„ holden and kepte hitherto bothe in the Romysshe Churche and in all the worlde by the Christen Churches Second person in God II Secondarely I beleue and knowe that the Scripture teacheth vs that the seconde Person in God namely the Sonne is onely become very man of the holy Ghoost conceyued withoute the helpe of man and borne of the pure blessed virgyn Mary as of a ryghte naturall mother accordyng as al the same S. Luke doth clearly describe Luc. i. and as the Prophetes haue declared So that not the Father or the holy Ghoost dyd become man as certeyn heretykes haue taught Also that God the Sonne hath not onely taken vpon hym the body withoute a Soule as certeyn heretykes haue taught But also the Soul that is a whole perfecte manhode And the ryght seede or Chylde promysed to Abraham and Dauid and is borne a naturall sonne of Mary In euery condition and shape a ryght man euen as I am my selfe and al other excepte that he was borne without synne onely of the virgyn by the holy Ghoost And that thesame man is verye God as an euerlastynge inseparable person become of God and man so that Mary the blessed virgyn is a very right mother not onely of the man Christe Nestorianes as the Nestorians teache but of the sonne of God as saynt Lucas sayth Luc. i That holy one whiche shall be borne in thy shal be called the Sonne of God That is my Lorde and the Lorde of all men Iesus Christe the onely ryght natural sonne of God Mary very God and man The sonne of God suffered for vs. Also I beleue that the same sonne of God and Mary oure Lorde Iesus Christe suffered for vs wretched synners was crucifyed dead and buried Vvhereby he dyd delyuer vs from synne death and euerlastyng wrathe of God through hys innocent bloude and that he rose agayne the thyrde daye from death and ascended into heauen and sitteth on the ryghthand of God the Father almightye a Lord aboue all Lordes Kynge ouer al Kynges and aboue al creatures in heaueÌ„ earth and vnder the earth ouer death and lyfe ouer synne and ryghteousnes Al men borne in synne For I knowledge and can testifie by the scripture that al meÌ„ cam of one man Adam and of thesame thorough the byrthe brynge with them and inherite the fal trespas synne whiche thesame Adam in Paradys Gen. iij throughe the deuyls wickednes dyd perpetrate and so with hym are borne in synne lyue and dye and must be condemned to euerlastynge death Yf not Iesus Christe were come to succour vs and as an innocent lambe had taken vpon hym al oure transgressyons and synnes satisfyed for vs by hys passyon and yet dayly standeth and maketh intercessyon for vs as a true mercyfull mediatour Sauiour and onely priest and Bysshop of oure soules Esa liij Rom. ij Gal. iij. i. Tim. ij Heb vij ix Io xvij i. Ioh ij Hereby do I reiecte and condemne as for a mere errour all such doctrine as commendeth our free wyl as that whih stryueth cleane against such helpe and grace of oure sauyour Iesus Christe For seynge without Christe death and synne be oure Lordes the deuyl oure God and Prince there can be no strength nor power no witte nor vnderstandyng whereby we be able to prepare oure selues or to thinke towardes the righteousnes and lyfe But must he blynded and captyue at the deuyls and synnes owne commaundement to do to thinke whatsoeuer pleaseth him and is contrary to God and hys commaundementes Newe olde Pelagians In lyke maner do I also condemne bothe new old Pelagianes Original synne that wil not graunte the originall synne to be synne but that it should be a lacke or impedimeÌ„t But for as much as death goeth ouer al men must nedes the original synne be no â—mal faulte but an excedyng great
oure Churches and doctrines are condemned There do we boaste and thanke God whiche gratiousely hath kept vs that we are not founde with you in such damnable obedience For there standeth God which forbiddeth vs saynge Eeue vnto Cesare that which is Cesares and geue vnto God that which is goddes Psal .cxv. he hath geuen the heauen vnto the Lorde But the earthe vnto the Chyldren of men heaueÌ„ or the kyngdom of heaueÌ„ goeth not to loue of the Emperour And god can not be themperours loâ—e maÌ„ But themperour ought and must be called goddes lonemaÌ„ And as Sprach sayth also God hath ordeyned to the laudes Dominions But in Israel is he Lord hym selfe God will alone hym selfe rule in the church Suche rule did he neuer geue froÌ„ hym or oute of his haÌ„d as the lx Psal witnesseth God speaketh in his holynes Therfore must ye Papistes fyghte oute this Article of Obedience with God hym selfe and not with vs and make vs certeyn and sure before that we as ye do maye geue vnto themperour that which is Goddes Or elles we will not do it But take youre sklaundrynge lyenge for great ioye where with ye beare vs witnes and knowledge that we take not froÌ„ God that which is his and geue it to themperour and so ye helpe vs with youre pestiferous lyes to boaste this trueth that we lyue not in youre accursed obedience For God hath coÌ„mauÌ„ded theÌ„perour ye all his augels and creatures that they shall teache none other worde in his kyngdome that is in his church as S. Paul Gal. i. shuteth a terrible thonderbolt sayinge yf an Angell froÌ„ heauen teache you any other thinge theÌ„ that ye haue receyued hold hym accursed Galat. i Nowe haue we aboue recyted retteyn of the innumerable newelties of other doctrine that is as S. Paull dothe here cal it Anathema accursing damnation malediction wherewith youre Popysshe newe whore and deuills church is filled Therfore can not the Emperour nor any other creatur compell vs to suche accursed obedience yea he ought to kepe hym selfe with vs from it yf he will not with S. Paules thunderbolt be accursed and strykeÌ„ into the pitte of hell God hath committed vnto themperour ynough more than he is able to execute namely the kyngedome of the earthe that is body and Goodes ther hath his office an ende Yf he aboue that layeth hande on the kyngdome of God then dothe he robbe God of his owne whiche is called Sacrelegium Sacrilege or Goddes thefte Or as S. Paul Phil ij doth name it Phil. ij RapinaÌ„ diuinitatis Yf a maÌ„ be lyke vnto God whiche he can not be the same must he inteÌ„de to robbe it For it can not be geuen vnto hym here to is an onely heyr alone he hath not robbed it nor willed to robbe it as the deuill in heauen and AdaÌ„ did in Paradys But it is geuen vnto hym froÌ„ the father euerlastingly and borne vnto hym by nature They that now do entice the good Emperour Charlles to this or do such thinge vnder his Seall be euen as holy Creatures as the Serpent in Paradys The Emperour shoulde continue vnder God And attende to the office vnto hym appoynted as wel as all Creatures For God will here that is in the churche speake alone and suffer none other Lyke that I may declare it playnely as a maryed man or a brydegrome may wil distribute many maner of offices in his house he maye call the one seruaunte Emperoure and the other kynge and committe vnto them al his goodes to this his landes to the other his vynearde Cattell fysshes raymeÌ„t money and Goodes But in the ChaÌ„ber or in the Brydes bedde maye no seruauÌ„t be found whether he be called Emperour or kynge For that is death sayeth Salo. Prouer. vi for that perteyneth onely to the brydegrom And here ought the bryde to hear nor know none other worde but onely her Brydegromes As Iohn the Baptist sayeth he that hath the bryde the same is the Brydegrome Iohn iij Euen so can wil God suffer none other besydes hym in the church There should nothinge but he hym selfe or his worde be hearde or elles shoulde she be a whore and not his Bryde By this may men will vnderstande what ye Popysshe asshes make whan ye calle vs Stirrers of Sedition because we doo not obeye with you the Emperours commaundementes Namely this doo ye make ye knowledge that we leaue the spouse of Christe immaculate to her Lorde Christe and also his bedde vndefiled 〈…〉 trewe obedient Iosephes Gene. xxxix and minister besydes in oure appointed Offices Contrary wyse that ye as the burnynge whoremongers and aduoutrers that is damnable robbers of God or heuenly Sedicioners do breake into the Lordes Bryde chamber will make of his spouse a harlott But he stryketh you with blyndnes euen as the Sodomites that ye can not fynd the dore and permitteth you therfore to fynd whores and Aduoutrers lyke vnto your selues Whiche obeye vnto you and goo to the deuill with you And SuÌ„ma as is aforesayd Fyght it oute before with God that we may heare and learne somwhat elles in the Churche contrary to Goddes worde Item that youre aboue reherserd new percels be Goddes worde And that ye are the holy Churche Then shall ye haue righte and we shall gladly be obedient what doth it preuayle I praye you That ye crye the Consequente so loude and lette the Antecedente alone For the stryâ—… is not aboute the Consequente as ye madde foules do crye But aboute the Antecedent Ponatur Ecclesia cer to et obedientia sequetur necessario E contra Non posita Ecclesia Nulla sequitur obedientia Ex natura relatiuorum Yf there be elles yet a sparkle of logyke with in you This be at this time sayde of the Churche agaynste the sclaunderous mouthe of the Papistes ⧠The thre Symboles or Confessions of the Fayth of Christe vsed in the Churche vnifourmely The Symbole of the Apostles THe fyrst Symbolum or ConfessioÌ„ of the Apostles is truely the prettyest which briefly and rightly comprehendeth the Articles of oure Faythe very goodly and is also easy to learne for the children and the symple and soundeth thus I beleue in God the father almightie maker of heauen and earthe And in Iesu Christe his onely sonne oure Lorde whyche was conceyued by the holy Ghoste borne of the virgyn Mary Suffered vnder Ponce Pilate was crucifyed dead buried And descended into hell And the thyrde daye he rose agayn from death he ascended into heauen and sitteth on the righte hande of God the father almyghtie From thence he shall come to iudge the quicke and the deade I beleue in the holy Ghoost The holy Catholyke Churche The communion of saynctes The forgeuenes of synnes The resurrection of the body And the lyfe euerlastinge Amen Symbolum Athanasij THe secoÌ„d Symbolum of Athanasius is longer settethoute more rychely and plenteously the one Article because of the ArriaÌ„s namely that Iesus
of the vyrgyn Mary And became man crucifyed also for vs vnder PoÌ„ce Pilate suffred and buryed And rose agayne the thyrde day accordyng to the scriptures and asceÌ„ded into heauen and sitteth on the ryght hande of the father and shal come agayn with glorye to iudge the quicke and the deade whose kyngdome shall be endeles And in the Lorde the holy ghoost which quickeneth which proce deth froÌ„ the father the sonne whiche with the father and the Sonne together is worshypped and together is glorifyed which hath spoken through the Prophetes And one holye Catholyke and Apostolyke Churche I knoweledge one baptisme to the remission of synnes and I abyde the resurrection of the dead and the lyfe of the world to come AMEN ⧠A singular and fruteful maner of prayeng vsed by the famous clarke Doctour Marten Luther and comppleâ—… at the desyre and instaunce of a special frende of hys vpon the Lordes prayer the tenne commaundementes and the xij Articles of the Christen fayth no lesse necessary then profitable FYrst whan I fele that through straung dedes or thoughtes I am be come colde and vnlusty to prayer euen as the fleshe and the deuyl are alwaies ready to lette and hynder prayer I take my boke of Psalmes get me into my chaÌ„bre or yf the day time so requyre into the churche to the congregation and begynne mouthely by my selfe to saye the Tenne commaundementes the Crede and after as the tyme doth serue me certayne sayenges of Christe Paule or Psalmes euen as the chyldren do Therfore is it good that the prayer be vsed for the fyrste worke in the mornynge and for the last in the euenynge And that a man beware with all diligence of these false deceyuable thoughtes whiche saye Tarye a littel within thys houre wyl I pray I must do thys or that before for by suche cogitations and thoughtes commeth a man from prayer vpon workes whiche do holde and compasse hym in such wyse that nothynge is done in prayer that daye And albeit that some workes may be fall whiche be as good as prayer or better specyally whan necessitye doth requyre them as there goeth a Prouerbe vnder the name of Saynte Ierome Euery worke of the faythful is a prayer And another Prouerbe he that laboureth or worketh truely prayeth double Whiche must be spoken out of thys ground That a faithful man in hys labour doth feare and honour God and thynketh on his coÌ„maundementes so that he wyll do wronge to no man nor steale nor circumuent or deceyue any man And suche cogitations make doubteles of hys worke a prayer and besydes that a sacrifyce of prayse To the contrary wherof it muste also be true that the worke of an infidel is a mere cursyng and he that worketh vnfaythfully curseth double for the cogitacyons and thoughtes of hys harte are suche that he despyseth God and thynketh to transgresse hys commaundemeÌ„tes to do hys neighboure wrong to steale and to deceyue suche cogitatioÌ„s what are they elles but mere cursynges agaynst God man by the whiche hys worke labour becoÌ„meth also a double curse whereby he curseth hym self suche men do also remayne at the last beggers and of no reputation Of thys continual prayer doth Christ speake vndoubtedly Luc. xi Luce. xi that we oughte to praye withoute ceasyng for we must be ware of synne and wrong withoute ceasyng whiche can not be done yf we do not feare God and haue his commaundemeÌ„tes before oure eyes as the first Psalme saith Blessed is that man which thinketh on the lawe of god nyght day Psal i. Howe be it we must also beware that we do not vse oure selues from the ryght prayer and prescribe vnto our selues at the laste necessary workes which notwithstandynge are not to the purpose are therby at the last made slouthful and vnlusty cold and yrkesome or lothsome to prayer for the deuil is not slouthful nor vnlusty or ydel aboute vs Also our flesshe is yet to quicke and iocunde inclyned and proued to synne and agaynst the spirite of prayer Iob .i. i. Pet. v Nowe whan the harte is warmed thorough such speakyng of the mouth is come to it self Then knele doune or stande with thy handes folden and thyne eyes erected into heauen and saye or thynke in the shortest maner that thou canst Oh God oure heaueÌ„ly father I am an vnworthy pore synner Lu. xviij not worthy to lyft vp myne eyes or handes towardes the or to praye notwithstandyng forasmuch as thou hast coÌ„maunded vs al to praye also hast promysed to heare vs and besydes that hast taught vs thy self bothe wordes and maner through thy dearly beloued sonne oure Lorde Iesus Christe I come vpon thys thy commaundement to be obedyent vnto the trustyng to thy gracyous promyse in the name of my Lord Iesus Christ I praye with all thy holy Christians in earth as he hath taught me Mat vij Luc. xi Ioh. xiiij xv xvi Mat. vi Luc. xi Our father whiche arte in heauen c. Hole oute from worde to worde The fyrst Peticyon After that repete one pece or as much as thou wilte namely the fyrste peticyoÌ„ Halowed be thy name and saye Oh Lorde God mercyfull Father vouchesafe I beseche the to sanctifye thy name bothe in oure selues and in al the worlde destroye and put doune al abhominacyon Idolatrye and heresye of the Turke of the Pope and of al false doctryne and erronyous spirites whiche falsely beare thy name and so shamefully abuse it and so abhominably blaspheme it saynge and boastyng that it is thy word and the churches coÌ„maundement notwithstandynge that it is the lye and deceyt of the deuyll whereby they seduce so many poore soules in all the worlde vnder thy name and besydes that also kyl shede innocent bloude persecute thynkyng thereby to do the a hygh seruyce O Lorde God here conuerte and lette Conuerte them that yet shall be conuerted that they with vs and we with them maye sanctifye and prayse thy name bothe with pure and true doctryne and also with a good holye lyfe and conuersation And resiste or let them that wyll not be conuerted that they maye cease to abuse blaspheme and dyshonour thy holye name and to seduce the poore people Amen The seconde Peticyon Thy kyngedome come sayenge Oh Lord God mercyful father thou seest that not onely the wisedome and discretion of the worlde blasphemeth thy name and geueth thyne honoure to the lye and to the deuyl But also al theyr power myght rychesse and honoure which thou hast geuen them vpon earth to rule in the worlde and to serue the with thesame is set and stryueth agaynst thy kyngdome they are great mighty and many thicke fatte and full and plage hynder and destroye the small heape of thy kyngdome Those that be weake despysed and feawe wyl they not suffre vpon earthe and thynke neuertheles thereby to do thy a hyghe Goddes seruice O Lorde God father almightye
suffre adulterye euen as we se dayly in al impenitent and ryotous people that at the last they are ouertakē by the wrath of GOD and shamefully destroyed or elles it were not possyble to any man to kepe hys wyfe chyld or familie one houre in honestye and clenlynes for the vncleane spirite for they woulde vse mere dogges feastes and bestyal a cōuersacion euen as it commeth to passe whan God in his displeasure withdraweth hys hande and letteth all thynges go at large Thyrdely I do confesse and knowledge my synnes and the synnes of al the worlde whiche I haue done agaynst thys commaundement all the dayes of my lyfe whether it be in thoughte worde and dede and haue not onely ben vnthankeful for thys hys goodly doctryne gyfte but also haue murmured and grudged against god that he cōmaunded this clenlines and chastite and hath not left all maner of vnclenlynes and vngraciousenes at libertie and vnpunysshed haue also despysed and condemned wedlock c. Euen as the synnes of thys commaundemēt are of al other the rudest and moost knowen which are not hydden nor couered Wherfore I am sory c. Fourthely I do praye for my selfe and for al the world that God wil geue vs grace to kepe thys commaundement with luste and loue that not onely we maye lyue chastely oure selues but also helpe and counsayl other therto Euen so do I procede with the other commaundementes yf I haue tyme and space or yf I amlusty for as I haue sayde I wyl haue nomā bound to these my wordes or thoughtes but onely haue shewed myne exāple whiche may followe whosoeuer wil or amende it whosoeuer can take afore hym at one tyme all the cōmaundemētes or as many as he wil for the soule whan she desyreth a thinge be it good or bad yf it be earnest vnto her can thynke more in the twynkelinge of an eye than the tonge is able to speake in tenne houres and the penne to write in tenne dayes suche a swyfte subtill and mightie thinge is the soule or spirite therefore can she soone execute the tenne commaundementes throughout all the foure partes whan she wil and is earnestly disposed The seuenth Commaundement Thou shalt not steale Fyrste do I learne here that I shall not take my neighbours goodes nor haue them against his wil neither preuely nor apearily that I shall not be vntrue nor false in occupyenge seruinge or labouringe whereby I might gette my goodes theuysshely but shall lyue earne my lyuinge in the sweate of my browes and eate myne owne bread with al trueth Gen. iij Itē that I should helpe that my neyghbours goodes through the aboue named poynctes be not taken awaye from hym I do learne also that God by this cōmaundement doth assure and defende me my goodes of Fatherly care greate earnest for so muche as he commaundeth that nothinge shal be stolen from me And yf it be not obeyed he hath ordeyned a punysshement for it and hath committed the gallowes corde to maister Iohn or yf he can not than doth he punysshe hym selfe that at the last they must become beggers Accordinge to the common prouerbe he that loueth to steale in his youth goeth a begginge in his age Item wrongfully gotten goodes do not prospere And euill gotten euill spent Secondarely I do thanke his truthe and goodnes that he hath geuen to me and to all the worlde suche a good doctrine and therwith also protection and defence For yf he did not defende noman were able to kepe one peny or a morsell of breade in his house Thirdely I do cōfesse al my synnes and vnthākefulnes how soeuer I haue done any man wronge or falsehode all the dayes of my lyfe c. Fourthely I do praye that he will geue grace that I and all the worlde maye learne and remembre this his cōmaundement also take amendement therof that there may be lesse stealing robbinge spoylinge falsehode wrōg and briefely that through the later day to which ende the prayers of all sayntes and Creatures are directed Rom. viij an ende may be made of al. Amē The eyght cōmaundement Thou shalt beare no false witnes agaynste thy neighbour This teache vs Fyrst to be true one to another and to eschue all maner of lyes and schlaunders gladly to speak and to heare the beste of other And hereby is a wall and defence ordeyned for oure good name and innocēcye agaynste the euill mouthes and false tonges which also God suffereth not vnpunysshed as hath ben sayd of other Commaundementes Therefore ought we to thanke hym bothe for the doctrine for the defence whiche he geueth is so graciously by this commaundement Thirdely ought we to confesse to desire mercy that we haue so vnthākefully and synfully spent all the dayes of our lyfe with lyenge with false and euill tonges agaynste our neighbour Whome notwithstanding we owe delyueraunce and preseruation of all his honour innocēcye euen as we would be done to oure selues Fourthly we pray for helpe to kepe this cōmaundement from hencefurth and for a holsome tonge c. The nynth and tenth commaundementes Thou shalt not desyre thy neyghbours house nor his wyfe c. This teacheth vs fyrste howe that we by no coloure of right or Iustice shall put our neighbour besydes his goodes or whatsoeuer is his but helpe that he maye kepe it euen as we oure selues woulde that other men shoulde do to vs. And it is also a defence against the spiteful inuentions and prankes of the wittye men of the world which neuertheles at the laste haue also theire punysshement Secondarely ought we to geue thākes for it Thirdly to cōfesse our synnes with sorowe and repentaunce Fourthly to pray for helpe strēgth that we maye waxe good kepe these commaundementes of God Whosoeuer nowe hath tyme superfluous or elles is Lusty maye do in lyke maner with the Crede or beleue and make a fourefolde garlande therof But the Crede hath thre greate Principall partes or Articles according to the thre personnes of the Godly Maiestie euen as they are deuyded before and also in the Catechismus The fyrst Article of the Creation I beleue in God the Father almightie maker of heauen and earth Here shyneth fyrst a great lighte in thy harte Yf thou wilte haue it And teacheth the with fewe wordes that whiche can not be expressed with all tonges nor written with many bokes Namely what thou arte whence thou comest and whence heauen and earth do come For thou arte the creatiō makynge Creature and handy worke of God That is of thy selfe and in thy selfe arte thou nothing canst nothing knowest nothinge and arte able to do nothinge For what wast thou a thousande yeres a gone Vvhat was heauē and earth sixe thousande yere agone Euen so hole nothing as the thing is nothinge whiche neuer shall be made But whatsoeuer thou arte knoweste canst or mayest the same is the creatiō of God euen as thou doest here