And they also offende against this commandement whiche gladly gyue eares and be redy to here suche backebitoures For as saint Barnarde sayth Lyke as the backebiter caryeth the deuyll in his mouthe so the hearer carieth the deuyll in his eare For the detractour is not glad to telle but to hym whiche is glad to heare And the wyse man sayeth That lyke as the wynde driueth away the raine Pro. xxv euen so dothe a sadde and a dyspleasant countenaunce dryue away the toung of the backebitours and maketh them abasshed They also breake this commaundement whyche with flatteryng and double tounges go about to please such as be glad to here complayntes Iuges also whiche gyue sentence contrarye to that which they knowe to be true and they that in iugement do hyde and supresse the truth and they that make false plees to the delay and hynderance of Iustice or any otherwyse do stop iustice And enquestes which vppon lyght groundes or vppon groundes not well examined or discussed gyue verdite be transgressours and breakers of this cōmandement And aboue other they do trāsgresse this cōmaundement whiche in preachyng or other wayes do teach or meinteyne anye false or erronious doctrine contrary to the word of god or that do teach fables or mens fantasies and imaginations affirming them to be the word of god And such be wors than false wyttnesses of worldly matters for they beare false wytnes against god and his truthe The exposition of the tenthe commandement of god Thou shalt not vniustly desire thy neighbours house nor thy neighbours wyfe nor his seruaunt nor his mayde nor his oxe nor his asse nor any thing that is thy neighbours VVhere as in the other cōmādementes before rehersed be forbidden all wordes and dedes which be agaynste goddes pleasure and the loue of our neyghboures In this last precept is forbidden the inward consent of the harte to all vnlefull motions desyres delites inclinations and affections vnto euyl whiche thinges be so roted and planted in al vs the children of Adam euen from the fyrst houre of our byrth that although by the inspiration of the holy goste and the grace of god gyuen vnto vs we doo entende neuer so well and wolde moste gladly eschue all euyll yet there remaineth in vs a disposition and redynesse vnto such thinges as be contrary to the wyll and cōmandement of god In so moche that if the grace of god did not helpe vs to stay and resiste our naughty thoughtes delite vnto synne the same our concupiscence and noughtines shulde be so moche that we shulde tunne headlynge in to synne and mischefe our nature is corrupte and we be so farre from the perfecte obedience vnto goddis wyl whiche obedience Adam had in the state of innocency And of this corruption of our nature and redynes vnto euyll complayneth saint Paule in his epistile vnto the Romans where he declareth at length Rom. vii that the nature of man is so full of concupiscence and euyll affections that no man dothe or can of him selfe satisfie or fulfil the lawe of god And that the law condemneth all men as transgressours and that therfore euery man for his saluation muste haue refuge vnto the grace and mercy of god obteyned by our sauiour Iesu Christ Furthermore lyke as in the fyfte cōmaundement vnder the name of father and mother is vnderstande al superiours And in the .vi. commandement vnder the name of kyllyng is vnderstand al wrothe and reuenging And in the .vii. commandement vnder the name of adultery is vnderstande all vnchaste lyuynge And in the eyght commandemente vnder the name of thefte is vnderstande all disceytfull dealynge with our neighbours And in the .ix. commandement vnder the name of false witnesse is vnderstande all misreporte and vntrewe vse of our tonge So in this laste commandement vnder the name of desyring of an others mans wife and goodes is vnderstande all maner of euyll and vnlaufull desyre of any thynge And lyke as in this precepte be forbydden euyll desyres euen so in the same be commaunded good desyres good affections good inclinations to godly thynges and the perfect obedience of our hartes vnto goddis wyll whyche althoughe we shall not fully and absolutely atteyne vnto whiles we be in this lyfe Yet this commandement doth bynde vs to enforce and endeuour our selues thervnto by cōtynual fyghtynge and resystyng againste the sayde corruption concupiscence and euyll desyres for as muche as by theym man is continually tempted to euyll dedes and vicious lyuyng accordinge whervnto sayncte Iames wryteth Lette no man saye Iacob i. whan he is tempted to euyll that he is tempted of god For as god can not be tempted to euyll so he tempteth no man to euyll but euerye man is tempted drawen and allured by his owne concupiscence than concupiscence whan she hath conceyued bringeth furth synne All they be transgressours of this commandement whiche by delyberation and full consent cast theyr myndes and lustes to accomplysshe the concupisence and desyre whiche they haue to obteyne and gette vnlawfully an other mannes wife child seruant house lande cattall or any thing or goodes that be his And they also be transgressours of this commandement whiche by enuy be sory of theyr neyghbours wealth and prosperitie or be gladde of theyr sorowe hinderance and aduersitie And also all they whiche do not set theyr myndes and studies to preserue maynteyne and defende vnto theyr neyghbours as moche as it is in theym theyr wyues chyldren seruauntes howses landes goodes and all that is theyrs For as before is declared this commaundement not onely forbideth vs to desyre vnlaufully from our neighbour any thyng that is his But by the same we be also commanded gladly to wishe and wyl vnto him that he may quietly possesse enioy al that god hath sēt him be it neuer so great abundāce And this minde we ought to beare vnto euery man by this commandment not only if they be our frendes and louers but also if they be our ennemyes and aduersaries ⧠¶ Here foloweth the exposition of the prayer of our lorde called the Pater noster deuided in to seuen petitions iOVr father which art in heauen halowed be thy name ii Thy kingdome come iii Thy wyll be done in earth as it is in heauen iiii Gyue vs this day our dayly breade v And forgyue vs our trespasses as we forgyue them that trespasse against vs. vi And let vs not be ledde into temptation vii But deliuer vs from euyll Amen The notes FOr the better and more ample declaration of this prayer ye shall vnderstande fyrst that our sauiour Iesus Christe was the authour and maker therof and that therfore like as he is of infinite wisedome and of infinite loue and charitie towardes vs euen so al christen men ought to thynke and beleue that this same praier is the most excellent and most sufficient most perfect of al others For neither there is any thinge in this
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
Trinitie and that he dyd begette him of his owne substance by eternall generation that is to say by generation that neuer had begynning And where this article conteineth that god the father is Almighty it is as moch to say as that he may do all thynges that he wil. in heauen and in earthe and nothyng is to hym impossible and that his godly power and myghte excelleth infinitely and incomparably all other powers in heauen earth and hell so that all other powers whiche be in heauen earthe or hell be nothynge as of theym selues but haue all their might force and strength of hym and be all subiecte vnto his power and can not resyst or lette the same And althoughe god be omnipotent and of infinite power yet he is not author or worker of any synne for whan soeuer any synne is done by any creature the same is wrought by the malice of the deuyll or free wyll of man only by the sufferance and permission of god not and by the working power of god in styryng vp furtheryng or assisting the malice of the euyll thought or deede This article conteineth further that god the father Almighty dyd at the begynnynge create fourme and make of nought heauen and earthe and all thynges visible and invisible and that he dyd gyue vnto them all theyr power and myghte and so he doth from tyme to tyme continually preserue gouerne susteyne and mainteine the hole worlde and all creatures therin by his onely goodnesse and high prouidence in so moche that without his continuall workynge nothinge shulde be able any while to continue And for the more euydent and playne vnderstandyng of the firste parte of this article whyche is I beleue in god it is to be noted that we muste not onely beleue stedfastly that god is and that he is true in all his wordes and promyses and that he is omnipotente and creatour of heauen and earthe and so forthe but we muste also with this our beleue loue god and cleaue onely vnto hym and that with al our harte and power and so continue and dwelle styll in hym by loue It sygnifieth also that we must obey vnto his wyll as well in al our inwarde thoughtes and affections as also in al our outwarde actes and dedes and that we must abhorre all vyce and not wishe or desyre of god any euyll or vngodly thing It sygnyfyeth also that we must constantly betake and commytte our selues and all ours holy vnto god and fyxe all our hole hope trust and confidence in hym and quyete our selues in hym beleuynge perfectly and assuredly that he wyll in dede shewe no lesse goodnesse loue mercy grace and fauour vnto vs than he promyseth by his word to do with vs vsing our selues as afore is sayde This maner of beleue we ought to haue in no creatour of god be it neuer so excellente but in god only therfore in this crede the said maner of speaking kyng I beleue in is vsed onely in the thre articles whiche concerne the thre persons in trinitie that is the Father the sonne and the holy goste The seconde article ¶ And in Iesu Christ his onely sonne our lorde FOr the vnderstandinge of this second article it is to be knowen that IESVS CHRIST is the only begotten sonne of almighty god the father and that he was begotten of his godly nature substance eternally and that he is very god the same substance with god the father and the holy gost vnto whom he is equall in all thinges of the godhead And although we christen men may be called the children of god by adoption and grace yet onely our sauiour Iesus Christe is god the fathers sonne by nature We must knowe also and beleue that IESVS CHRIST was eternally preordeined and appointed by the decree of the hole Trinitie to be our lorde and to redeme and brynge vs from vnder the dominion of the deuyl sinne vnto his kyngdome lordshyp and gouernance and therfore is worthely called IESVS that is to say sauior and CHRIST that is to saye anointed king priest and LORDE that is to saye redemer and gouernour for he hath done and fulfilled for all mankinde the very office bothe of a priest and of a kynge and lorde Of a priest for asmoch as he hath made sacrifice and oblation on the crosse in that he there willingly suffered his naturall body to be slayne and his bloudde to be shed for remission of synne and so was bothe the prieste and the sacrifice it selfe And of a kinge and lorde in that he hath like a moste mighty conquerour ouercome and vtterly oppressed his ennemyes and hath spoyled theym of the possession of mankinde whyche they wanne before by fraude and deceyte by lyinge and blasphemynge and hath brought vp now into his possession and dominion to reigne ouer vs in mercy lyke a most louing lord and gouernour And therfore in this article we call hym Our lorde And although this worde Dominus diuers tymes is translated in to our englysshe tongue the lorde and the place and circumstance of scripture oftentimes requireth the same yet amonge vs christen men in our common speche when we speake of Christe and call hym Lord it is mooste mete and conuenient that we call hym Our lorde to signifie and admonishe vs that we be his peculiar people redemed by hym and deliuered from the dominion and the captiuitie of the deuyll and be made his owne propre and obedient seruauntes after which sorte the heathen people bycause of their infidelitie be neither his seruauntes ne partakers of his benefites and therfore can not say and call him as Christen men do Our lord The thirde article whiche was conceyued by the holy gost borne of the virgin Mary FOr declaratyon of this artycle ye shall vnderstande that whan the tyme was come in the whiche is was before ordeyned and appoynted by the decree of the hole Trinitie that mankynde shoulde be saued and redemed than the sonne of god the seconde person in Trinitie and verye god descended from heauen in to the world to take vpon him the very habite fourme and nature of man and in the same nature to suffer his glorious passion for the redemption and saluation of all mankinde And for farther declaration hereof it is to be consydered that before the commynge of Christe mankynde was so blynded and drowned in synne that the true knowlege of god was euery where in the world forgotten and his lawes broken not only by the gentiles in all other nations but also by the iewes the chosen people of god to whome god had by his seruaunt Moises giuen his lawes wher by they myght knowe howe to auoyde synne and pleased hym and where those lawes gyuen by god were often by them transgressed yet almighty god dyd from tyme to tyme sende to theym his prophetes inspired with his holy spirite bothe to admonyshe them of their synnes and to teache them how they shuld truely vnderstande and
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
hym to the sainctes and breake this commandement The exposition of the fourth commandement of god Remembre that thou kepe holy the sabbote day AS touchynge this commandement it is to be noted that this worde Sabotte is an hebrue worde and signifieth in englishe Rest So that the sabotte daye is as moche to saye as the daye of reste and quietnes And there is specially a notable difference betwene this commandement the other nyne commandementes For as saint Austine saith all the other nyne be merely morrall commandementes and belonged not onely to the Iewes and all other people of the worlde in the tyme of the olde testament but also belonge now to all christen people in the new testament But this precept of the Sabbote as concerning rest from bodily labour the seuenth day is ceremoniall and perteined onely vnto the Iewes in the olde testament before the comminge of Christe and perteyneth not vnto vs christen people in the newe testament Neuer the lesse as concerninge the spirituall rest whiche is figured and signified by this corporall rest that is to say rest from the carnall workes of the fleshe and all maner of synne this precepte is morrall and remayneth still and bindeth them that belonge vnto Christe and not for euery seuenth day onely but for all dayes houres and tymes For at all tymes we be bounde to rest from fulfillinge of our owne carnall wyl and pleasure and from all sinnes and euyl desires from pride disobedience yre hate couetousnes and all suche corrupte and carnall appetites and to cōmit our selues holely vnto god that he maye worke in vs all thinges that be to his will and pleasure And this is the true sabbote or rest of vs that be christened whan we reste from our owne carnall wylles and be not ledde therby but be guided by god and his holy spirite And this is the thing that we pray for in the Pater noster whan we say Father let thy kingdome come to vs. Thy wyll be done in earth as it is in heauen Reigne thou in vs. Make that we may do thy wyll and from our corrupt will we may rest and ceasse And for this purpose god hath ordeyned fast watche and labour to the ende that by these suche other exercises we moughte mortifie and kyll the euyll and sinfull desyres of the fleshe and attein this spirituall rest and quietnes whiche is figured and signified in this commandement Furthermore besydes this spirituall reste whiche chiefely and principally is required of vs we be bounde by this precepte at certayne times to ceasse from bodily labour and to giue our mindes entierly holly vnto god to heare the diuine seruice approued vsed and obserued in the churche also the word of god to aknowlege our owne sinfulnes vnto god and his greate mercy and goodnes vnto vs to gyue thankes vnto hym for his benefites to make publike and common prayer for all thynges nedeful to visite the sick to instruct euery man his children and familye in vertue and goodnesse and such other lyke workes Whiche thinges although all christen people be boūde vnto by this commandement yet the sabbote day whiche is called the saturday is not now prescribed and appointed thervnto as it was to the Iewes but in stede of the sabbote day succedeth the sonday in the memory of Christis resurrection And also many other holy festiuall daies which the church hath ordeined from tyme to tyme which be called holy daies not bycause that one day is more acceptable to god than an other or of it self more holy than an other but bycause the churche hath ordeyned that vpon those daies we shuld giue our selues holly without any impediment vnto such holy workes as be before expressed where as vpon other dayes we may do apply our selues to bodily labour be therby moche letted from suche holy and spirituall workes And to the entent the ignorant people maye be the more clerely instructed what holy and spiritual workes they ought to do vpon the holy daye here foloweth a brefe declaration therof Firste let them make an accompt with them selues how they haue bestowed the weke past remēbryng what euyl mindes and purposes they haue had what wordes they haue spoken what thinges they haue done or lefte vndone to the dishonour and displeasure of god to the hurt of their neyghbour what example or occasion of euyll they haue giuen vnto other And whan they haue thus recollected and considered al these thinges in theyr myndes than let them humbly knowlege their fautes vnto god and aske forgiuenes for the same with vnfained purpose in their hartes to conuert and retourne from theyr naughty lyues and to amende the same and let them also clerely and purely in theyr hartes remitte and forgiue al malice and displeasure which they beare to any creature Than let them fall vnto praier accordinge to the commaundement of Christ where he saith 〈◊〉 .xi. whan you beginne to praye forgiue what so euer displeasure you haue against any man And whan they be wery of prayer than let them vse reading of the worde of god or some other good or heauenly doctrine so that they do it quietly without disturbance of other that be in the church or els let them occupie their mindes with holsome and godly meditations wherby they may be the better and they that can reade maye be well occupied vpon the holy day if in tyme and place conuenient they reade sobrely and quietly vnto other suche as they haue charge of suche good bokes as be allowed whiche maye be vnto them in stede of a sermon for al thinges that edifie mans soule in our lord god be good and holsome sermons And truely if men wold occupie them selues vpon the holy dayes and spende the same dayes holily after this fourme and maner not onely in the house of god but also in theyr owne houses they shulde eschue therby moche vyce confounde theyr ancient ennemie the deuyll moche edifie both themselues and other and finally atteyne moche grace and highe rewarde of almyghty god Also men must haue specyall regarde that they be not ouer scrupulouse or rather supersticiouse in absteinynge from bodely labour vpon the holy daye For not withstandynge all that is afore spoken it is not ment but we maye vppon the holy daye gyue our selues to labour for the spedy perfourmaunce of the necessary affayres of the prynce and the common welthe at the commandement of them that haue rule and authoritie therin And also in all other tymes of necessitie as for sauynge of our corne and cattel whan it is like to be in dangier or lyke to be destroyed if remedy be not had in tyme for this lesson our sauiour teacheth vs in the gospell and we nede not to haue any scruple or grudge in conscience in suche case of necessitie to labour on the holy dayes but rather we shulde offende if we shulde for scrupulositie nor saue that god hath sente
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
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
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
daies yeres yet that not withstandyng they oughte to make this petition to god and say Giue vs this day our dayly bread for as moch as their substance thoughe it be neuer so great like as it coulde not haue ben gotten without god had sent it so it can not prospre and continue except god preserue it For how many gret riche men haue we knowen sodainly made pore some by fier some by water some by theft many other waies Was not Iob the on day the richest man that was in all the este lande the morowe after had vtterly nothinge It is therfore as nedefull to pray our lord to preserue that he hath gyuen vs as to pray him to giue it for if he giue do not preserue it we shall haue no vse of it Fourthly by this breade whiche we be taught to aske in this petitioÌ„ may be vnderstand the holy sacrament of the aultare the very fleshe and bloud of our sauiour Iesu Christe as it is write in the .vi. chapiter of saint Iohn Iohn vi I am the breade of life whiche came downe from heauen And the bread which I wyll gyue is my fleshe whiche I wyll gyue for the life of the world And in this prayer we desyre that the same may be purely mynistred distributed to the comfort and benefite of all vs the true chyldren of god And that we also may receiue the same with a right faith and perfite charitie at all tymes whan we do and ought to receiue the same so that we may be spiritually fed therwith to our saluation therby enioy the life euerlastinge Fynally by the breade which our sauiour teacheth vs to aske in this petitioÌ„ is ment also the true doctrine of the word of god which is the spirituall breade that fedeth the soule For as the body is nourished brought vp groweth feedeth with bread and meate so nedeth the soule euen from our youth to be nourished and brought vp with the word of god and to be fed with it And like as the body wol faynt and decay if it be not from tyme to tyme releued refresshed with bodily sustenance euen so the soule waxeth feble weake towardes god onlesse the same be cherished kept vp with the worde of god according to the saieng of Christe A man liueth not with meat onely 〈…〉 but with euery worde that procedeth froÌ„ the mouth of god And surely the word of god is the very coÌ„fort remedy helth of the soule For if we haue aduersity in this world as pouertie sickenes imprisonment and such other miseries where shuld we seke for comforte but at goddis worde If we thinke our selues so holy that we be without synne where shulde we fynde a glasse to se our synnes in but in the worde of god If we be so full of sinnes that we be lyke to fall into desperation where can we haue comfort and learne to knowe the mercy of god but onely in goddis worde Where shall we haue armure to fight against our thre greate ennemies the worlde the fleshe and the deuyl Where shall we haue strength power to withstande them but as Christ did in by the word of god And finally if we haue any maner of syknes or disease in our soules what medicine or remedy can we haue but that is declared in goddis word So that the word of god is the very breade of the soule and therfore as well for this breade of the soule as for the blessed sacrament of the aultare also for the breade and dayly sustenance of the bodye our sauiour Christe teacheth vs to pray in this fourthe petition The fyft petition And forgiue vs our trespasses / as we for gyue them that trespasse against vs. IN this petition we be taught a fruitefull aduertisement of mans estate in this present lyfe whiche consydered no maÌ„ ought to glory in hym selfe as though he were innocent and without synne but rather that euery good christen man without exception oughte to knowledge him self to be a sinner and that he hath nede to aske forgyuenes of god for his sinnes and to require him of his mercy for doubtles we dayly commyt sinne whiche be commaunded daily to aske remyssion for our sinnes Ioan. i. And saynt Iohn sayth in his epistle If we say that we be without sinne we deceiue our selues and truthe is not in vs. Moreouer it is to be noted that we be taught to desyre god to forgyue vs our synnes lyke as we forgiue them that trespasse against vs so that if we forgyue in harte god wyll forgyue and not otherwyse as by many places of scripture maye appere fyrst by expresse wordes Maâ—…â—i Christe saythe If you forgiue men their offences done agaynst you your heuen-father wyll forgyue you your offences and yf you wyll not forgiue them that offende you 〈◊〉 viii be you assured your father wyll not forgyue you your offences And in an other place whan Peter came to our lorde and demanded of him howe ofte he shulde forgyue his brother whiche had offended him and whether it was not suffycyent to forgyue him seuen tymes Our lord answered him sayd I tell the Peter that thou oughtest to forgiue him not only seuen tymes but seuenty tymes seuen tymes meaning therby that froÌ„ tyme to tyme we must continually forgiue our brother or neighbour although he trespasseth against vs neuer so often 〈◊〉 viii And Christ also declareth the same by a parable There was sayth Christ a king whiche calling his seruauntes vnto a compte and findinge that one of them shulde owe vnto him the summe of tenne thousande talentes bycause he hadde it not to pay coÌ„maunded that the sayd debtour his wife and his children and al that he had shuld be solde but whaÌ„ the debtour came vnto the kyng and praied him on his knees to haue pacieÌ„ce with him promising him to paye all the king had pity of him forgaue him the hole debt it fortuned afterward that this man being thus acquited mette with an other of his felowes that ought him but one huÌ„dreth pence and with violence almoste strangled him and saide vnto hym Pay that thou owest And the sayd seruant his felowe fell vpon his knees and prayed hym to haue pacience promising to pay all whiche wolde not but cast him into prison vntyll all was payde and whan the rest of his felowes seing this cruelty had tolde the king therof the king forthwith sente for this cruell felowe and saide to him O wycked man I forgaue the thy hole debt at thy sute and request it shuld therfore haue besemid the to haue shewed like coÌ„passion vnto thy felowe as I shewed to the. And the kyng sore displeased with this crueltie coÌ„mitted him to tormentours that shuld roughly streitly haÌ„dle him in prisoÌ„ til he had paid the hole det Vpon this parable Christe inferreth and saith Euen so shal your
vs and therfore be of vs also auaylably prayed vnto that is to say desyred to pray for vs accordynge wherevnto all common prayers of the churche oughte to be alwayes fynyshed and ended with a remembrance of our sauiour Iesu Christe In whom by whome and for whome all is accepted of god and without whom nothyng can be effectually done or granted And therfore it is moche to our comfort to remembre the exaltation of mans nature in our head our sauiour and redemer IESV CHRISTE whiche inseparably and indissolubly conioyned and vnited to the deitie in the person of hym sytteth on the right hande of god the father almighty by cōmunion of preeminence and power as before is expressed wherby we be certified how our sauiour Iesus Christ is god equall to god the father in godhead therin not inferyour vnto hym and therfore to be honored worshypped loued and dread feared and trusted on beleued hoped on as on very god almighty to whome nothyng is impossible and yet he is man also whiche hath experience of our infirmities and can and wyll mercyfully haue compassion on the same who ascended vnto heuen Ephe. iiii to sende giftes vnto men wherby we myght be able strong to passe ouer this transitorye lyfe to the pleasure of god and the atteynyng of euerlasting lyfe The seuenth article From thens he shall come to iudge the quicke and the deade IN this article it is declared / howe our sauiour and redemer IESV CHRIST shal come from thens that is to saye frome heauen to the whiche he ascended and commyng in his maiesty and glory shal than in the very visible fourme of his naturall body appere vnto the bodily eyes of all the people of the worlde in his perfecte manhode and in the selfe same bodye wherin he ascended to the inestimable comfort and reioyce of the good and to the extreme terrour and confusion of the wycked Where beinge accompanyed with his holy aungels his ministers wayting vppon hym he shall sytte openly in the cloudes of the ayre and shal iudge all quicke and dead according to truthe and iustyce and accordynge to his holy worde expressed in scripture that is to saye according to euery mans owne workes and dedes done by him in his lyfe tyme whiche workes and deedes shal be than examyned discussed and tried not after mens owne fantasy and inuention without authoritie and ground of scripture but accordyng to the commandement of god and the teachyng of Christ and his apostles for at that day of iudgement all the people of the worlde quycke and deade that is to say as well all those whyche shall be founde on lyue in the worlde at that day as also al those whiche euer sithe the creatiō of Adam liued here in this worlde and dyed before that day shal come and appere afore the presence of Christe in their very bodies and soules And whan they shall be so gathered and assembled togyther our sauiour IESVS CHRIST shall pronounce the fynall sentence and iudgement of euerlastynge saluation vppon all those persones whyche in theyr lyfe tyme obeyed and conformed themselues vnto the wyl of god and exercised the workes of right beliefe and charitie Rom. ii and so perseueryng in well doinge sought in theyr hartes and deedes honour glorye and lyfe immortall And contrary vpon all those whiche in their lyfe tyme were contentious and dydde repugne agaynst the wyll of god and folowed iniustyce and iniquitie rather than truthe and vertue our sauiour Christ shall than and there pronounce the sentence of euer lastyng punyshement and damnation Mat. xxvi In whiche sentence there shall be made a perfect separation or dyuision betwene these two sortes of people that is to say betwene the shepe and the gotes the corne and the chaffe the good and the badde the blessed and the cursed the membres of his bodye and the membres of the deuyl and so the good and the blessed beyng vppon his ryght hande he shall clerely and perfectly delyuer theym for euer from the power and malice of the wicked and from all the paines and euyll and so take them all vp with hym into heauen there to be crowned and rewarded in body and soule with honour and glorye and euerlastynge ioye and peace whyche was prepared for them from the begynnynge of the worlde And all the other whiche shall be iudged to euerlastynge payne and deathe beinge vpon his lefte hande he shall sende them downe into hell there to be punyshed in body and soule eternally with fyer that neuer shall haue ende whiche was prepared from the begynning of the worlde vnto the deuyll and his aungelles And here it is especially to be remembred howe this article was for great consideratiōs added immediately and conioyned vnto the former articles and chiefly to the intent that no man shulde in his life time presume vpon the said benefites of Christ or take occasion of carnall libertie or securitie and so lyue without feare to transgresse or without regarde to obserue the commaundementes of god but rather that euery good christen man shulde in euery parte of his lyfe haue a continuall remembrance and respect vnto the last day of iugement and so be in continual feare to committe any thing contrary to the wyll of god for the which he might deserue to haue the sentence of euerlasting damnation pronounced vpon him For this is certainely true that at that day euery man shall be called to an accompte of his lyfe and shall be than fynally iudged according to his workes good or bad done in his lyfe tyme Rom. ◠that is as saynte Paule saythe to theym that perseuere in well doinge and labour to atteyne glory honour and immortalitie shall be gyuen lyfe euerlastyng and to theym that be contentions and obey not the truthe but folowe and do iniustice shall come indignation yre affliction trouble and peines euerlastyng In this article it is further to be noted that lyke as there is nothinge more certeyne vnto vs than that we be all mortall and shall ones dye and yet noo man lyuynge knoweth the tyme whan he shall dye euen so there is nothyng more certayne than that this daye of iugement shall ones come and yet the houre and tyme whan it shal be is hidden and kepte secrete from the knowlege of all men and aungelles and is reserued to the onely knowledge of god whiche thynge procedeth of his onely goodnes towardes vs and is done to the intent we shulde alwayes here in our lyfe tyme flee frome synne and imploy all our hole study and endeuor to walke in the wayes of god that is to say in such fayth hope and charitie as God requireth of vs so prepare our selues and ordre our lyuyng towardes god that we may be in a redynesse at all tymes whan so euer it shall please god to calle and summon vs to appere before hym in the sayd generall iudgement there by his mercy and goodnes to receyue