Christe in the gospell where he declareth Math. v. That we shulde neyther hurte any man in dede nor speke of hym or vnto hym maliciously or contemptuously with our tongues nor beare malyce or angre in our hartis but that we shulde loue them Rom. x. that hate vs saye well by them that saye euyll by vs and do good to them that do euyll to vs. And accordynge to the same sayinge of Christe saynct Iohn̄ also saythe That he that hateth his neyghbour is a manqueller ¶ Item that it is not forbydden by this cōmaundement i. Ioā iii. but that all rulers and gouernours as princes Iudges fathers maysters and suche other maye for the correction of them whiche be vnder theyr gouernaunce vse suche maner of punysshemente eyther by rebukefulle and sharpe wordes or by bodyly chastysynge as the lawes of euery realme do permytte And not onely they maye doo thus but also they be bounde so to do and offende god yf they do it not as is before declared in the fyfte commaundement ¶ Item that all rulers muste be ware and take hede that in their corrections or punysshementes they do not procede vppon any priuate malyce of theyr hartes or dysplesure towardes any man or for any lucre fauoure or feare of any person but that they haue their eie consyderation onely vpon the reformation and amendement of the person whom they do correcte or elles vpon the good ordre and quyetnes of the common weale so that styll there may remayne in theyr hartes charitie and loue towardes the persone whom they punysshe And lyke as the father loueth his chylde euen whan he beateth hym euen so a good iudge whan he gyueth sentence of deth vpon any gyltie persone although he shewe outwardly cruelnes and rigour yet inwardly he ought to loue the person and to be sory and heuy for his offences and for the deathe whiche he hym selfe by the lawe dothe and muste nedes condempne hym vnto ¶ Item that althoughe inferiour rulers or gouernours maye correcte and punysshe suche as be vnder theyr gouernaunce yet they maye not punysshe by deathe mutilate mayme or imprison them or vse any corporall violence towardes them other wyse than is permytted by the hyghe gouernour that is to saye by the prynce and his lawes from whome all such auctoritie dothe come For no man may kylle or vse suche bodyly cohercion but onely pryncis and they whiche haue auctoritie from princis Ne the sayde prynces ne any for them maye do the same but by and accordynge to the iuste ordre of theyr lawes ¶ Item that no subiectes maye drawe the swerde sauyng for laufull defence without theyr princis lycence And that it is theyr duetie to drawe theyr swerdes for the defence of theyr prynce and the realme whan soo euer the prynce shall commaunde them so to do And that for no cause what so euer it be they maye drawe theyr swerdes agaynst theyr prynce nor agaynste any other without his consent or commandement as is aforesayde And althoughe princis do other wyse then they ought to do yet god hathe assygned no iuges ouer them in this worlde but woll haue the iugement of them reserued to hym selfe and woll punysshe whan he seeth his tyme. And for amendement of suche prynces that do otherwyse thanne they shulde do Prouer. i. the people muste praye to god whiche hath the hartes of pryncis in his handis that he maye soo turne theyr hartis vnto hym that they may vse the sworde which he hath gyuen them vnto his pleasure ¶ Seconde we thynke it conuenient that all bysshoppes and pleachers shall diligently frome tyme to tyme instructe and teache the people commytted vnto theyr spirituall charge that ageynste this cōmaundement offende all they which do kylle mayme or hurte any man without iuste order of the lawe or gyueth counsayle ayde fauoure prouocation or consent thervnto Item that all they whiche may yf they wol by theyr auctoritie or lawfull meanes delyuer a man from wrongefull deathe mutilation hurte or iniurie and woll not doo it but woll wynke therat and dissimule it be transgressours of this commaundement Item that all iudges whiche seing no sufficient matter or cause of deathe or that vpon a lyght tryall without sufficient examination and dyscussyon gyueth sentence of deathe or that whan the mater and cause of deathe is sufficient and the triall good yet delyteth in the deathe of the persone be transgressours of this commaundement And lyke wyse be al those whiche in the causes of lyfe and deathe beynge empanelled vpon Enquestes doo lyghtly condempne or endicte any person without sufficient euidence examination and discussyon of the informations gyuen vnto them And more ouer all those whiche eyther in suche causes do gyue false euydence or information or wyttyngely contrary to theyr owne conscience or doubtynge of the trouth of those informations or without sufficient examination do promote enforce or maynteyne suche euydences enformations or inditementes do also breke this commaundement And lyke wyse do all they whiche wyllyngly do kyl them selfe for any maner of cause for so to doo there canne be no pretence of laufull cause ne of iuste ordre And therfore he that so doth kylleth at ones both body and soule And fynally al they whiche be in hatrede and malice with theyr neyghbours and eyther speake wordes of contempte despyte checkyng cursynge and suche other or els publysshe their neyghbours offences to theyr sclaunder rather than to their amendemente and generally all they that lyue in ire malyce enuy and murmurynge at other mennes welthe or reioysyng at other mens trouble or hurte or suche other lyke they offende all ageinst this precepte ¶ The declaration of the seuenth commaundement AS touchynge the seuenth commaundement we thinke it conueniente that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirytuall charge Fyrste that this worde Adulterie dothe in this commaundement signifie not onely the vnlaufull commixtion of a maried man with any other woman than his own wyfe or els of a maried woman with any other manne than her owne husbande but also all maner of vnlaufull copulation betwene man and woman maried or vnmaried and all maner of vnlaufull vse of those partes whiche be ordeyned for generation whither it be by adulterie fornication inceste or any other meane although it be in laufull matrimonie For in laufull Matrimonie a man maye cōmytte adulterye and lyue vnchaste euen with his owne wyfe yf they doo vnmesurably serue theyr flesshely appetite and luste and of suche the dyuell hath power Thobi vi as the Angel Raphael sayd vnto Thobie They that marie in suche wise that they exclude god out of theyr myndes and gyue them selues to their owne carnall lustes as it were a horse or a mule whiche haue noo reason vpon suche persons the dyuell hath power Item that all christen people ought hyghly to regarde the obseruation of this commaundement consyderynge howe
your sede laufully procreated in matrimonye accordynge as I haue instituted the same This lawe and commaundement of matrimony thus repeted and gyuen agayn by god vnto Noe and his children althoughe it was sufficient commaundemēt and instruction vnto them and all theyr posteritie howe to vse the same in all puretie and cleannesse to goddis pleasure and his good contentation yet god perceyuynge the naturall inclination of man to malyce and synne dyd afterwarde further explicate and establishe the same by his other lawes wryten wher by god prohibyted Leui xviii et xx that any matrimonye shuld be made betwene the father and the doughter the mother and the sonne the brother and the syster and betwene dyuers other persones beinge in certayne degrees of consanguynitie and affinitie whiche lawes of prohibicion in mariage althoughe they were not by expresse wordes of god declared at the fyrste institution of Matrimonie ne yet at this seconde repetition of the same made vnto Noe yet vndoubtedly god had engraued and enprynted the same lawes in the harte of man at his fyrste creation And for as moche as in longe contynuaunce and processe of tyme the naturalle lyght and knowledge of man was almooste by synne and malyce extincted or at the leaste so corrupted and obscured in the mooste parte of men that they coulde not perceyue and iudge what thynges were of theyr owne nature noughtie and detestable in the syghte of god ne yet howe farre that naturall honestie and reuerence whiche we owe vnto suche persons as be nere of blud or of nere allyaunce vnto vs was extended god commaunded his prophete Moyses to promulgate and to declare by his worde vnto the people of Israel the sayde lawes of prohibition of Matrimonye in certayne degrees of consanguinitie and affinitie whiche be specially mencyoned in the boke of Leuiticus And commaunded also Moyses Leu. xviii et xx to declare vnto his sayde people that not onely they but also all other the people of the worlde were as moche and as strayghtely bounden to the contynuall obseruation of the same lawes as they were vnto the other morall lawes of the tenne commaundementes Thyrdly that this coniunction betwene man and woman in Matrimonye was instytuted by god to the intent therby shulde be sygnyfyed and represented or rather prefygurated and prophecied before not onely the perfyte and indissoluble coniunction and vnion of the nature of god with the nature of man whiche was fulfylled whan the seconde person in Trinitie descendinge from his father dyd take vpon hym the veray forme and substaunce of our nature and so those two natures were vnyted and knytte togyther in one person but also to thintent there shulde therby be sygnyfyed and represented the lyke coniunction or societie in perfyte and indyssoluble loue and charitie betwene Christe and his Churche that is to saye the congregation of all christen people whiche be the very mysticall body of Chryst and Christ the onely heed of the same And this to be trewe sayncte Paule hymselfe confirmeth in the .v. chapyter of his epistle vnto the Ephesians Ephe. v. In whiche place the Apostle minding to proue and persuade that all women beynge maried ought to loue to reuerence to honour to obeye and to be subiecte vnto theyr husbandes in all thynges euen as the churche is subiecte vnto Christe and lyke wyse that all husbandes ought and be bounde to loue theyr wyues euen as they loue theyr owne selues and theyr owne bodyes and euen as Christe loueth the churche his espouse and his owne bodye He bryngeth in the fyrste institution of Matrimonie as it was ordeyned by god in Paradyse and alledgeth the wordes of god pronounced by our fyrste father Adam as they be before rehersed Vppon whiche wordes the apostell inferreth and sayth This cōiunction of man and woman togyther in maryage wherby they are knytted vnited and made all one flesshe and one body is the sacrament that is to saye the fygure the sygnification the mysterie or the prophecienge before of that greatte and meruaylous coniunction whiche is betwene Christe and his churche For lyke as by the vertue and effycacye of this fyrste institution of Matrimonie the husbande and the wyfe be made to be but one bodye wherof the husbande is the heede Euen soo the loue and charytie of Christe towardes his Espouse the Churche dothe knytte vnyte conglutynate and make Christe and his churche to be but done bodye wherof Christe is the verye heede By the whiche wordes of Sayncte Paule it appereth not onely what is the vertue and effycacie of Matrimonye in the vnytynge and incorporatynge of two bodyes in one but also that hit was instytuted by god to sygnyfye this other coniunction whiche is betwene Christe and his Churche And that this coniunction betwene Christe and the churche is the verye selfe thynge whiche was prophecyed sygnyfyed and represented by the other coniunction of man and woman in maryage For thoughe Sayncte Paule vsed in this place other argumentes and persuasyons taken of the lawe of Nature to induce maried persones the one to loue the other sayinge that menne naturally do loue and nourysshe theyr owne bodyes and theyr owne flesshe and that it is agaynste nature that a manne shulde hate his owne flesshe yet surely he thoughte that this was the reason of mooste effycacye to perswade his sayde purpose That is to saye that all husbandes and wyues oughte so to vse theym selfes the one vnto the other that theyr Matrymonye and all theyr workes and affections in the same myghte and shoulde corresponde and be conformable and lyke in all poyntes vnto that most holy thynge whiche is sygnyfied and represented therby that is to saye vnto that spirituall coniunction whiche is betwene Christe and his espouse the churche And that therfore specyallye the man oughte and is bounde to loue his wyfe and the wyfe to loue and obey her husbande in all thynges leste by doynge the contrarye they shulde after and subuerte the institution of God and make the fygure all vnlyke vnto the thynge that is sygnyfied therby And so by these wordes and reasons of saynt Paule it is euident that concernynge the sacramente of Matrymonye his sentence and doctryne was that the same was instituted by God at the fyrste creation of man to sygnifie that inseparable coniunction and vnyon whiche is betwene Chryste and his churche ¶ Item we thynke it conuenyent that all Bysshoppes and preachers shall instructe and teache the people commytted to theyr spirituall charge that althoughe this Sacramente of Matrymonye be no newe Sacramente instytuted in the newe Testamente but instytuted by God and consecrated by his worde and dignyfied by his lawes euen from the begynnynge of the worlde and before any other of the sacramentes were instituted in the newe testament as was sayde before yet the truthe is that Christe hym selfe dyd also accepte approue and allowe the sayde institution as well by his worde as also by his sondrye workes and
dedes testyfyenge the same Ioan. ii In so moche that beynge ones inuited to come vnto a certaine mariage made in Cana a towne of Galilee Christe vouchesaued not onely to come thyther and there to honour the sayde mariage with his corporalle presence and with the presence also of his blessed mother and his holy Apostles but there he beganne also by tournynge of water in to wyne fyrste to worke miracles and to manyfeste his glorie vnto the worlde And afterwarde in one other place whan the pharisees came vnto Christe and demaunded of hym whether a man myght laufully be diuorced frome his wyfe for any cause Mat. xiiii Christe callynge the sayde pharisees vnto the remembraunce of the fyrste institution of Matrimonye as it was made at the fyrste begynnynge sayde vnto theym Remembre you not you pharysees howe that god whiche created all thynges in the begynnynge dyd also forme and create man and woman And whan he had conioyned them togyther in mariage he sayd vnto theym these wordes Propter hoc relinquet homo patrem et matrem et adherebit vxori sue et erunt duo in carne vna wherfore vnderstande you ye Phariseys that sythe man and woman conioyned in matrimonye be by goddis ordynaunce but one flesshe and gone bodye it is not possyble that they shulde afterwarde be separated or dyuorced one from the other And vnderstande you also that it is not laufull for any man to separate and to dyuyde those persones a sondre whiche be by goddis worde and his wyll and power conioyned together And whan the Phariseys repliynge therunto sayd And why than dyd Moyses commaund vs to make a libell of dyuorce agaynste our wyfes for what cause so euer we wolde and so departe separate our selfes from them Christe answered them agayne and sayde Moyses consyderynge the induratenes and obstinacye of youre hartes was contente to permytte and suffre you so to doo for auoydynge of greatter myschefe and inconuenience whiche myght els haue ensued therof All be it I saye vnto you that it was not so at the begynnynge that is to saye It is clene contrary to the godly institution naturall order lawes of Matrimonie as it was instituted by god at the beginnynge that any man maryed shulde dyuorce hym selfe from his laufull wyfe And therfore I saye agayne vnto you that who so euer dothe forsake his laufull wyfe onelesse it be for adulterie commytted by her and dothe marye a nother I saye he commytteth adulterie in his so doynge And lyke wyse what woman so euer doth forsake her laufull husbāde and marie an other she also commytteth adulterie And the man also that marieth her offendeth in lyke maner And the cause hereof is for that the bonde of laufull mariage is of suche sorte that it can not be dyssolued or broken but by deathe onely These wordes of Christe euidentely declare Christis sentence in the approbation of the institution of Matrimonie made at the begynnynge of the worlde And that hit was Christis wylle and comamundemente that all the people of god shoulde folowe and conforme theyr doynges vnto the lawes of Matrimonye than made and shoulde obserue the same in suche puretie and sanctimonie as it was fyrste ordeyned without separation or dyuorce and that vnder the peyne of dampnation And here also two thinges specially be to be noted The one is in that Christe sayth whom god conioyneth man can not separate By the which wordes he declareth the infinite benignite and goodnes of god towardes vs in that that he hath not onely conioyned our fyrste progenitours Adam and Eue togyther in mariage wherby he gaue vnto vs the originall begynnynge of our procreation but that he dothe also euer sithe that tyme contynually assiste man and woman and worketh with them in this coniunction of mariage and as you wolde saye is the veray auctour causer and doer of all Matrimonies whiche be laufully contracted betwene man and woman The other thynge to be noted is in that Christe saith here vnto his dysciples Non omnes capiunt verbum hoc sed quibus datum est qui potest capere capiat By the whiche wordes Chryste semeth to exhorte suche as he shall endue with the grace and vertue of continence wherby they shall be hable to absteyne from the workes of Matrimonie to contynewe sole and vnmaryed ¶ Item we thynke it conueniente that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that the sacrament of Matrimonie dothe consyste of two partes lyke as the other sacramentes do that is to saye of an outwarde and a vysible sygne and of an inward and an inuisible grace The outward signe is that outwarde contracte made by expresse wordes or other sygnes equiualent declarynge the consente betwene suche persones as maye laufully and by thorder of goddis lawe be ioyned togyther in maryage whanne the same persones do consent and promyse eche to other to companye together continually durynge theyr lyues without separation and to communicate eche to other the vse and office of theyr bodies and all other theyr faculties and substaunce The spirituall and inuisible graces whiche the electe people of god as well in the tyme of the lawe of nature as in the tyme of Moyses sawe and also in the tyme of the newe testamente dyd alwaies and yet do receyue by vertue of this sacrament be dyuers and sondrye Wherof one is the dispensation or grace of god wherby the acte of procreation betwene man and woman whiche is as of it selfe and of his owne nature dampable is sanctified by the worde of god and this saramente that is to saye is made pure cleane withoute spotte of synne Hebr. xiii and honourable accordynge to the sayenge of saynt Paule Honorabile coniugium ī omnibus thorus imaculatus That is to saye the acte of procreation betwene man and woman in Matrimonie is honourable and acceptable afore god and their bed is vndefyled And other is the grace wherby the persones conioyned in Matrimonie do atteyne euerlastynge lyfe yf they brynge vp theyr chyldren in the true fayth and obseruance of Chrystis religion accordynge to the wordes of saynt Paule where he sayth i. Tim. ii The woman was seduced and blynded by the serpent and so synned deedly but she shall be saued by procreation and bryngyng forthe of chyldren yf the same do perseuer and contynue in fayth and loue towardes god and in holynes and in temperance in theyr outwarde actes and dedes And as this is spoken of the woman so it is also to be verified in the man he doinge lykewyse as is required of the woman ¶ Finally we thinke it conuenient that all byshoppes and preachers shall diligentely and from tyme to tyme exhorte and admonyshe the people commytted vnto theyr spirituall charge to consider the thre special benefites or offices whiche belonge vnto the sacrament of matrimony And fyrst of all to consyder the thynge selfe whiche
fathers concerning the tyme when this sacrament of extreme vnction shulde be ministred and receaued it is out of all doubte that they wylled and ordeyned that the same shulde be obserued accordyng to the institution of the apostle sainct Iames. Whiche was that it shulde be ministred and receyued so ofte and whan so euer any man shulde fortune to be sycke of any daungerous syckenes and also at suche tyme as the sicke man hym selfe were of perfyte remembraunce iudgement dyscrecion and knowlege in suche thynges as do apperteyne vnto the profession and offyce of a good christen man For as it was sayd before saint Iames requireth suche Iudgement suche spirituall affections and motions and also suche desyre and deuotion to be in the sycke man that he hym selfe in the tyme of his anoyling shuld not only hartily faithfully deuoutly and religiously prayse god and thanke god for his visitation punyshement but also puttinge his hole confidence and truste in god and soo commyttynge hym selfe holly into his handes and mercy shulde inuocate and call vppon hym for the remission of his synnes and recouerie of his helthe and fynally shulde declare his charitie in forgyuinge and asking of forgyuenes for all offences commytted by hym agaynste his neyghbour or by his neyghboure agaynst hym ¶ Thus beinge declared the vertue and efficacie of all the seuen sacramentes we thinke it conuenient that al bysshops and preachers shall instructe and teache the people commytted to theyr spirituall charge that althoughe the sacramentes of Matrimonye of Confirmation of holy Orders and of Extreme vncton haue ben of longe tyme paste receaued and approuid by the commune consent of the catholique churche to haue the name and dignitie of sacramentes as in dede they be well worthy to haue forasmoche as they be holy and godly sygnes wherby and by the prayer of the minister be not onely signyfied and represented but also gyuen and conferred some certayne and specyal gyftes of the holy goste necessarie for christen menne to haue for one godly purpose or other lyke as it hath ben before declared yet there is a difference in dignitie and necessitie betwene them and the other thre sacramentes that is to saye the sacramentes of Baptisme of Penance and of the Altar and that for diuers causes Fyrste bycause these the sacramentes be instituted of Christe to be as certayne instrumentes or remedies necessarie for our saluation and thatteynyng of euerlastynge lyfe Seconde bycause they be also commaunded by Christe to be ministred and receaued in theyr outwarde visible signes Thyrdly bycause they haue annexed cōioyned vnto theyr sayde visible signes suche spirituall graces as wherby oure synnes be remytted and forgyuen and we be perfytely renewed regenerated purified iustified and made the veray membres of Christis mysticall body so ofte as we worthily and duely receaue the same ¶ Here foloweth the thyrde part of this treatyse conteynynge the Exposition or declaration of the tenne Commaundementes The tenne commaundementes 1 THou shalte haue none other goddis but me 2 Thou shalte not make to thy selfe any grauen thynge ne any similitude of any thyng that is in heuen aboue or in erthe beneth nor in the water vnder the erthe thou shalte not bowe downe to them ne worshyppe them 3 Thou shalte not take the name of thy lorde god in vayne 4 Remembre that thou doo sanctifie and kepe holy thy Sabbot daye 5 Honour thy father and mother 6 Thou shalte not kylle 7 Thou shalte not commytte adulterie 8 Thou shalte not steale 9 Thou shalt not beare false wytnesse ageynst thy neighbour 01 Thou shalte not desyre thy neighbours house his wyfe his seruaunte his mayde his oxe his asse ne any other thyng that is his The Exposition of the fyrste commaundement THe fyrste commaundemente lyke as it is fyrste in order so it is the most chiefe and princypall amonge al the other preceptes For in this fyrste commaundement god requyreth of vs those thynges in the whiche consysteth his chiefe principal worshyp and honour that is to say perfyte faith sure hope vnfeyned loue and drede of god And therfore as concernyng this cōmaundement we thynke it conuenient that all byshops and prechers shal instructe and teache the people committed vnto theyr spirituall charge Fyrst that to haue god is not to haue hym as we haue other outewarde thynges as clothes vpon our backe or treasure in our chestes nor also to name hym with our mouthe or to worshyp hym with knelynge or suche other gestures But to haue hym our god is to conceyue hym in our hartes to cleue faste and surely vnto hym with harte and mynde to putte all our truste and confidence in hym to sette all our thoughte and care vpon hym and to hange holly of hym takynge hym to be infinitely good and mercyfull vnto vs. Seconde that god commaundeth vs thus to do vnto hym only and to no creature nor to no false and fayned god For as a kynde and louynge man canne not be content that his wyfe shulde take any other husbande so can not out mooste kynde and mooste louynge god and creatour be pleased yf we shoulde forsake hym and take any other fayned goddis And surely he is more present with vs more redy to shewe vs all kyndnes and goodnes than any creature is or can be And allredye of his gyfte we haue all that we haue meate drynke clothe reason wytte vnderstandynge dyscretion and all good thynges that we haue perteynynge both to the sowle and the bodye And therfore he can not beare so moche vngratitude and vnkyndenes at our handes that we shulde forsake hym or elles fyxe our fayth and truste in any other thynges besydes hym Thyrdely that by this precepte god commaundeth vs not onely to truste thus in hym but also to gyue hym the hole loue of our hartes aboue all worldly thynges yea and aboue our selfes So that we maye not loue our selfes nor any other thynge but for hym accordynge as Moyses sayth in the boke of Deuteronomie Thy lorde god is one god Deut. vi and thou shalt loue hym with all thy harte and with all thy lyfe and with al thy mynd and with all thy strength and power And this loue muste brynge with it a feare that euen for veray pure loue we ought to be moche abashed and afrayde to breake the least of his commaundementes Lyke as the chylde the more he loueth his father the more he is lothe and afrayde to dysplease hym in any maner of case Fourthely that all they offende agaynst this commaundement whiche sette theyr hartes myndes vpon any worldly thynge aboue god For what so euer we loue aboue god so that we set our myndes vpon it more than we do vpon god or for it we woll offende god truely that we make our god For as sayncte Paule sayth Collo iii. Philli. iii The couetouse man makethe his goodes his god and the gluttonous man maketh his bely his god For the
theyr parentes and superyours yet in the same is also vnderstanded and comprised the office and duetie of the parentes and superiours agayne vnto their chyldren and inferiours ¶ Seconde that by this worde Honour in this commaundement is not only ment a reuerence and lowlynesse in wordes and outwarde gesture whiche children and inferiours ought to exhibite vnto their parentes and superiours but also a prompte and a redy obedience to theyr laufull commaundementes a regarde to their wordes a forbearynge and sufferynge of them an inwarde loue and veneration towardes them a reuerent feare and loothenes to dysplease or offende them and a good will and gladnes to assyst them aide them succour them and helpe them with our counseyll with oure goodes and substaunce and by all other meanes to our possible power This is the veray honoure and duetie whiche not onely the chyldren do owe vnto theyr parentes but also all subiectes and inferiours to theyr heades and rulers And that chyldren owne this duetie vnto theyr fathers it appereth in many places of scripture In the prouerbes it is writen Pro. i. Obey my sonne the chastisynge of thy father and be not neglygent in thy mothers commandementes In the boke of the Deuteronomi it is also written Deutero xxvii Accursed be he that doth not honour his father and his mother And in the boke of the Leuiticus Leuit. xix it is sayde Let euery man stande in awe of his father and mother And yf any man haue a stubbourne and a disobedient sonne Leuit. xxi whiche woll not here the voyce of his father and mother for correction wold not amend and folowe them than shall his father and mother take hym and brynge hym to the iuges of the citie saye This our sonne is stubborne and disobedient and despyseth our monicions and is a riottour and a dronkerde Then shall all the people stone hym to death and thou shalt put awaye the euyll from the that all Israell maye here therof Exodi xxi and be afrayde And in the boke of Exodi it is also written He that striketh his father or mother he shall be put to deathe And lykewyse he that curseth his father or his mother shall suffre deathe And in the boke of prouerbes the wyse man also sayth Prouer. xxviii He that stealeth any thynge from his father or mother is to be taken as a murderer And althoughe that these great punysshementes of dysobedient chyldren by deathe be not nowe in the newe lawe in force and strengthe but lefte to the ordre of pryncis and gouernours and theyr lawes yet it euidently appereth howe sore god is greued and dyspleased with such disobedience of chyldren towardes their parentes For so moche as in the olde lawe he dydde appoynte thervnto so greuous punyshementes And as almyghty god doth thretten these punysshementes vnto those children whiche do breake this commaundement so he dothe promyse great rewardes to theym that kepe it For he that honoureth his father saith the wyse manne his synnes shall be forgyuen hym Eccle. iii. And he that honoureth his mother is as one that gathereth treasure Who so euer honoureth his father shall haue ioye of his owne chyldren and whan he maketh his prayer to god he shall be herde He that honoureth his father shall haue a longe and a prosperous lyfe And as the chyldren by this cōmaundement be bound to honour and obey theyr parentes according as is before expressed so it is implied in the same precept that the parentes shulde norishe godly bryng vp theyr children that is to say that they must not only fynd them meate drinke in youth also set them forward in lernyng labour or some other good exercise that they may eschew idlenes and haue some craft occupation or some other laufull meane to get theyr liuinge but also they muste lerne teche them to truste in god to loue hym to feare hym to loue theyr neighbour to hate no man to hurt no man to wishe wel to euery man and so moch as they maye to do good vnto euery man not to curse not to swere not to be riottous but to be sobre tēperate in al thingis not to be worldly but to sette theyr myndes vpon the loue of god and heuenly thynges more than vppon temporall thynges of his world and generally to do al that is good to eschue all that is euyll And this the parentes ought to do not by cruel entreating of theyr chyldren wherby they might discourage them prouoke them to hate theyr parentes but by charitable rebukynge thretenynge and resonable chastisynge and correctynge of them whan they do euyl and cheryshyng maynteynynge and commendynge them whan they do wel This offyce and duetie of the parentes towardes theyr chyldren is wytnessed in many places of Scripture Fyrste saynt Paule wryteth thus Fathers Ephe. vi prouoke not your chyldren vnto angre but brynge theym vp in the correction and doctrine of god And in Deutero Almyghtye god faythe Deut. vi Pro. xxix Teache my lawes and cōmandementes to thy children And the wyse man saythe The rodde of correction gyueth wysedome The chylde that is lefte to his owne wyll shal be confusion to his mother And in an other place he sayth Pro. xiii He that spareth the rodde hateth his sonne and he that loueth hym wyll se hym corrected Pro. xxiii And in an other place he saythe Se thou withdrawe not frome thy chylde discipline and chastysynge If thou stryke hym with the rodde he shall not dye thou shalte stryke hym with a rodde and shalte therby delyuer his soule frome helle And on the other syde it is wrytten The sonne vntaught vnchastysed Eccl. xxii i. Reg. iiii is the confusyon of his father And for this cause we fynde in the boke of kinges how that our lorde conceyued hyghe indignation ageynst Helie the chiefe priest bycause he dyd not duely correcte his two sonnes Ophni Phinees whan he knewe that they dyd greuously offend god And how in reuengyng of the fathers negligēce and remysnesse in correctynge of his chyldren almyghty god toke from Hely and all his issue and householde for euer the office of the high priesthode howe his two sonnes Ophni Phinees were slayne bothe vpon a daye and Helie theyr father brake his necke This example of Helie is necessary for fathers to emprinte in theyr hartes that they maye see theyr chyldren well taughte and corrected leaste they runne into the greate indignation of almyghtye god as Helie dydde and not onely in this worlde haue confusion but also in the worlde to come haue dampnation for the mysorder of theyr chyldren throughe their defaute And they muste not thynke that it is ynough to speke somwhat vnto them whan they do amys For so dyd Helie to his sonnes and yet our lorde was not pleased bycause he dyd not more sharpely correcte them and se them reformed But whan
commaundement of the lawe oure sauyoure answered them and sayde The chiefe and the greatest commaundement is that thou shalte loue thy lorde god with all thy harte with al thy soule and with al thy mynde And the seconde lyke to this is that thou shalte loue thy neyghboure euen as thy selfe And in these two commaundementes standeth and consysteth all the hole lawe and the prophetes These be the wordes of Christe wherin it is further to be noted that to loue our lorde god with all our harte soule and mynde is to sette all our hole mynde and thought to knowe hym to honour hym to please hym and to loue hym vnsaynedly aboue al other thynges in the worlde For he is a ielous god and wol not be content onles we yelde vnto hym our hole harte and loue And yf we shall set or fyxe ony parte of our harte or loue vpon the worlde or the flesshe no doubte god woll not be parttaker of oure loue For he requyreth the hole loue of our hartes and that we shall loue nothynge but hym or for hym and that so hartely that yf case requyre we shall not refuse to suffre any bodyly punysshemente nor yet deathe for his sake And this loue towardes hym we doo declare when we set our myndes to obserue fulfyll his commaundementes For as Christe sayth in the gospell IonÌ„ xiiii He that hath my commaundementes and kepeth them it is he that loueth me And contrarye the loue and charitie of god and our neyghboure as sayncte Paule sayth is the fulfyllynge of all the hole lawe Rom. xiii For no doubte yf we loue god aboue all thynges thanne we loue hym more than oure selfes And yf we loue hym more than our selfe than woll we folowe in all thinges his wyll and not our owne And in lyke maner yf we loue god aboue all thinges than do we loue hym aboue our neighbour and so we woll for nothinge fulfyll the wylle of our neighbour agaynste his wyll and as the loue of god aboue all thynges shulde so kepe directe and guyde vs that for no loue or pleasure to our selfe or to our neyghbour we shulde wyllyngely transgresse the leaste parte of any of the tenne coÌ„maundementes In lyke wyse the hartie and feruent loue that we shulde beare to our neighbour as to our selfes shulde preserue and kepe vs that we shulde not kylle hym nor committe adultery with his wyfe nor steale his goodes nor beare false wytnes agaynst hym nor by any meanes do speke or wyshe any maner of yuell vnto hym but we shulde with harte tongue and handes wyshe speake and worke all goodnes towardes hym as sayncte Paule sayth He that loueth his neyghbour Rom. xiii hath fulfylled the lawe For these commaundementes Thou shalte not commytte adulterye Thou shalte not kyll Thou shalt not steale Thou shalte not beare false wytnes Thou shalte not desyre and suche other commaundementes be all comprysed in this sayinge Thou shalt loue thy neyghbour as thy selfe Mat. xxii For if we loue oure neighbour as our self thaÌ„ must we vse our self towardê hym ' as we wold that he shuld vse hym selfe towardes vs. that is to saye we must do for hym as we of reason wyl and desyre that he shuld do for vs desire and wyshe towardes hym as we of reason wold that he shuld desyre wishe towardes vs. This is the lawe of nature this is the law of the gospel And therfore let vs kepe these two coÌ„maundementes and than we shall kepe the hole lawe for as saynct Paule sayth The fulfyllynge of the lawe is loue and charitie ¶ Fourthly it is to be noted that there be thre consyderations for the whiche all true christen men oughte to employ theyr labour and diligence to knowe these tenne commaundementes The fyrste consideration is for that in these commauÌ„demeÌ„tes god hath sufficieÌ„tly declared vnto vs his wyl plesure aswel what he wold haue vs to do as what he wolde haue vs not to do The seconde consideration is for that we may know hereby our infirmitie sinne and damnation For whan we loke ernestely vppon these commaundementes of god and consider what thyngis god requireth of vs in them we shall se our selues as in a myrrour or glasse shall easely perceyue howe far we be from the true perfyt obseruyng of the same coÌ„maundementes so we shall perceyue our owne defautes our owne myserie noughtynes Roma iii. our owne damnable estate as saynt Paule sayth By the lawe of the commaundementes we may knowe our synnes The thyrde consideration is for that by these coÌ„mandementes we may also attayne the knowledge of goddis mercye For whan we perceyue that of our selfes we haue no strenght goodnes or liefe eternall but weakenes syynne and euerlastinge death than we maye euidently se howe moche nede we haue of the mercy of god and to haue a sauiour and redemer to paye a raunsome for our synnes and to delyuer vs from euerlastynge captiuitie damnation and deathe due vnto vs for the same And therfore saynt Paule sayth The lawe was our schoole mayster conductour and leader vnto Christ Gala. iii. that we myght be iustified by faythe that is to saye by goodis mercy whiche Christ obteyned for vs. ¶ Fiftely it is to be noted that althoughe these lawes and commaundementes of god teache vs what is good and what we shulde do to please god yet they gyue not vnto vs strength and power to do the same but all suche strength cometh of god by his singuler grace and gyft And therfore as almyghty god taught vs by his prophete Moyses what we shulde do so he taught vs by his sonne Iesu Christe what we shulde aske For as these tenne commaundementes doo teache vs what is goddis wyl so the Pater noster teacheth vs that we shulde dayly and continually praye to the father of heuen that it may please hym to gyue vs his helpe grace to do all his wyll that is to saye to do all that is good and eschewe that is yuell For surely god commaundeth vs thinges whiche we of our selfes can not do bycause we myght lerne what of hym we shulde aske And therfore after the declaration of these tenne commaundementes in maner as is before expressed we shall descende nowe vnto the declaration of the Pater noster ¶ Here foloweth the fourth parte of this Treatise conteynynge the exposition of the Pater noster and the Aue Maria. ¶ The Pater noster deuyded into seuen petitions 1 OVr father that arte in heuen thy name be halowed 2 Thy kyngedome come vnto vs. 3 Thy wyll be done and fulfilled in erth as it is in heuen 4 Gyue vs this daye our dayly brede 5 And forgyue vs oure trespasses as we forgyue theym that trespasse agaynst vs. 6 And leade vs not in to temptation 7 But delyuer vs from the euyll Amen ¶ The sense and interpretation of the fyrst Petition O God Almyghty oure moste dere
heuenly father whiche of thyne infinite beneuolence and onely mercy hast taught and commaunded vs by thy onely and dere beloued sonne Iesu Christe to beleue constantely that for his sake thou haste admytted vs into the nombre of thy chyldren and made vs the veray inherytours of thy kyngedome where as in dede thou myghtest of iustyce and good ryght haue vtterly renounced and refused vs for thy chyldren and haue ben a strayt and a greuous Iudge agaynst vs synners for as moche as we haue so ofte and so abhomynably offended and transgressed thy godly and most holy wyll and haue gyuen the soo iuste occasyon of dyspleasure ageynste vs Lo here we nowe thy chyldren hauynge conceyued in our hartes ferme and stedfaste truste of thy fatherly loue towardes vs and lamentynge in our hartes to see howe many wayes thy godly name is dyshonoured and blasphemed here in this vale of myserie We moost humbly and euen frome the rote and botome of oure hartes beseche and praye the that thy name maye be halowed honoured praysed and glorified amonge vs here in this worlde Make we beseche the that al wytchecraftes and false charmes may be vtterly abolisshe amonge vs. Cause all coniurations by the whiche Satan or other creatures be enchaunted to cesse by thy blessed name Make that all false fayth by the whiche men eyther mystrust the or put theyr confydence in any other thynge than in the may be destroyed Make that all heresies and false doctrines maye vanysshe awaye and that thy worde may be trewely taught and set forthe vnto all the worlde and that all infidels maye receyue the same and be conuerted vnto the ryght catholyke fayth Make that we be not deceyued by hypocrisie or counterfaytyng of trouthe of rightuousnes or of holynes Make that no man swere in vayne by thy name or abuse thy name to lye or to deceyue his neyghboure Kepe vs from pryde and from the vayne ambition and desyre of worldely glorye and fame Kepe vs frome all enuy malyce couetousnes adultery gloteny slouthe frome backbytynge and sclaunderynge of oure neyghbours and frome all other yuell and wycked thoughtes and dedes wherby thy name maye be dyshonoured and blasphemed Graunt vs that in all peryls and daungers we may runne vnto the as vnto our onely refuge and calle vpon thy holy name Graunt that in our good wordes and workes we may only please and magnifie the. Kepe vs frome the moost dampnable synne of vnkyndenes towardes the. Graunte that we whiche do alredy professe thy ryghte faythe maye styll contynue in the same and may declare and expresse the same as wel in our outwarde cōuersation as in professynge the same with our mouthe Graunt that by our good lyfe and our good workes all other maye be moued to good and that by our yuell workes and synnes no man may take occasyon to sclaunder thy name or diminisshe thy laude prayse kepe vs that we desyre nothynge whiche shulde not retourne to the honour prayse of thy name And yf we aske any suche thynge heare not our folysshnes Make that our lyfe be suche that we maye be truely founde thy chyldren in dede and that we shall not in vayne call the our father but that in all thynges we may study and seke for the honoure glory of thy name ¶ For the better and more ample declaratyon of this fyrst petition we thynke it conuenyent that al bysshoppes and preachers shal instructe and teache the people cōmitted vnto theyr spirituall charge Fyrste that our sauyour Iesu Christ was the auctour and maker of the Pater noster And that therfore lyke as he was of infinite wysedome and of infinite loue charytie towardes vs Euen soo all chrysten men oughte to thynke and beleue that the same prayer is the most excellent and the moost sufficient and moost perfite of all others And surely so it is in veray dede For neyther there is any thyng in this prayer superfluous neyther there wanteth any petition suite or request whiche may be necessary for our iourney and passage in this worlde or for our furtheraunce to the attaynynge of the lyfe and glorie euerlastynge Psal ix Psal c. xvii et Psal c. xxxvii et Pro. iii. Sa. viii Mat. vii ¶ Seconde that euery good chrysten man maye be assured to attayne his requestes made in this prayer yf he shall enforce hym selfe and applie his hole harte and wyll to the wyll and grace of hym vnto whom this prayer is made and also yf he shall vtter and offer the sayde petitions inwardely with his harte and with suche confidence and truste in god as he requireth For surely no prayer is thankefull vnto god but that whiche spryngeth frome the harte And therfore the prophete Dauid cryeth to our lorde with all his harte And Moyses is noted to crie out alowde whan he spake no worde with his mouthe but he spake alowde in his harte Esai xxix Mat. xv And our lorde by his prophete noteth that some praye with theyr lyppes and in theyr harte mynde nothynge lesse than that whiche they praye for And therfore who so euer entendeth by sayeng of this Pater noster to attayn that he desyreth in the same he muste fyrst here hym selfe and vnderstande what he sayth and so conioyne the worde of his mouth with the same worde in his harte and say as the prophete Dauid sayd Psal lxx et Cxviii The hymnes and praysynges whiche I shall yelde to the good lorde shall yssue out frome the inwarde lyppes of my harte to the lyppes of my mouthe whan I shall synge lawdes and prayses vnto the. Thyrdely that all christen men ought to conceyue great comforte and ioye in that they be taught and cōmaunded in this prayer to take almyghty god for theyr father and so to calle hym If our soueraygne lorde the kynge wolde saye to any of vs take me for your father and so calle me what ioye in harte what comforte what confidence wolde we conceyue of so fauourable and gracious wordes Moche more than incomparably haue we cause to reioyse that the kynge and prince of al princes sheweth vnto vs this grace and goodnes to make vs his chyldren And surely as the naturall sonne may assuredly trust that his father wol do for hym al thynges that may be for his settynge forthe and auauncement euen so we maye vndoubtedly assure our selfes that hauyng almyghty god to our father we shall lacke nothyng neyther in this worlde nor in the worlde to come whiche may be profytable and expedyent for vs towardes the euerlastyng enheritaunce whiche our heuenly father hath prepared for vs. Fourthely that lyke as this worde Father declareth the great beneuolence mercy loue of god towardes vs soo it admonyssheth vs agayn of our duetie towardes hym howe we be bounde to shewe agayn vnto him our hole harty loue and our obedyence and redynes to fulfyll all his preceptes and commaundementes with al gladnes and humilitie
reygneth in vs so longe as slouthe glottony lechery or any kynde of synne reigneth in vs soo longe we be vnder the dominion and kyngedome of the dyuell For the dyuell vndoubtedly is kynge ouer all the chyldren of pryde that is to say ouer all them that be synners rebelles and disobedient vnto god And for asmoche as it is not in our powers to delyuer our selfes from vnder this tyranny of the dyuell Osee xiii but onely by goddis helpe for our perdicion and vndoynge is of oure selfes but oure helpe and saluation is onely of god as fayth the prophete Osee therfore it is very necessary for all true christen people to make this peticion incessantlye vnto our heuenly father and to beseche hym accordyng to this doctryne of Christe that by his grace and helpe we maye escape the dominion and power of the dyuell and that we maye be made subiecte vnto his heuenly kyngdome ¶ The sense and interpretation of the thyrde petition FAther graunte vs we beseche the that lyke as thy holy Angels and saynctes in heuen in whome thou reygnest perfytely and holy do neuer cesse ne shall cesse to gloryfy the and prayse the and to fulfyll thy wyll pleasure in all thynges and that moost redyly and gladly without any maner of grutchynge or resystynge therunto knowynge certaynely and clerely that thy wyll is alwaye beste Euen soo we thy chyldren here on erth may dayly and contynually prayse the by our holy conuersation in good workes and good lyfe i. Petr. i. and that we maye frome tyme to tyme so mortifie our owne carnall affections and yuell desyres and soo renounce and deny our owne corrupte and synfull appetite and wyll that we maye be euer redy lyke louynge chyldren humblye lowely and obedyently to approue allowe and accomplysshe thy wyl in all thynges and to submytte oure selfe with all oure harte vnto the same And to knowlege that what soo euer is thy wyll the same is moost parfyte moost iuste moost holy and most expedyent for the welthe and helthe of our soules Gyue vs true and stable pacience when our wyll is letten and broken Graunte vs that whan any man speketh or dothe any thynge contrary to oure wyll that therfore we be not out of pacience neyther curse or murmure Graunte that we seke not vengeaunce agaynst our aduersaries or theym whiche let our wyll but that we may say well of them and do good to them Endue vs with thy grace that we maye gladly suffre all dyseases pouertie dyspysynges persecutions and aduersities knowing that it is thy wyl that we shulde crucifie and mortifie our wyls Make vs that we impute not to the dyuell or yuell men when any aduersitie chaunceth vnto vs but that we maye attribute all to thy godly wyll and gyue the thankes therfore whiche doste ordeyne all suche thynges for oure weale and benefyte Gyue vs grace that when soo euer it shall please the to calle vs out of this transytorie lyfe we maye be wyllynge to dye and that for thy wyll we may take our deathe gladly so that by feare or infirmitie we be not made dysobedient vnto the. Make that al our membres eyes tongue harte hande and feete be not suffered to folowe theyr desyres but that all maye be vsed to thy wyll and pleasure Gyue vs grace that we malycyousely reioyse not in theyr troubles whiche haue resysted our wyll or haue hurted vs nor that we be enuyously sory when they prospere haue welfare And fynally that we maye be contented and pleased with all thynge that is thy wyll ¶ For the better vnderstandynge of this thyrde petition we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spyrytuall charge howe that by the occasyon and euer sythe the dysobedyence and synne of oure fyrste father Adam the wyll of man hath ben so corrupted with originall synne that we be all vtterly enclyned to dysobeye the wyll and preceptes of god and so to loue our selfes our owne wylles that without a specyal grace and a synguler inspiration of god we can not hertely loue neyther god nor man but in respecte to our selfes as we may haue benefytte and commoditie by them ¶ Item that we haue this corruption in our nature and this inordynate loue of our selfes from Adam as it were by enherytaunce and that it goethe from one to an other from the fathers and mothers vnto the chyldren as soone as they be conceaued within theyr mothers wombes For as the chyldren take of theyr parentes theyr originall and naturall qualities and conditions euen so they receyue with the same this orygynall corruption of nature whiche commeth by original synne And thoughe the parentes be neuer so cleane purged and pardoned of theyr originall synne by baptysme and by the grace and mercy of god and be drawen vp from the loue of theyr selfes and of these worldely thynges vnto the pure loue of god yet neuertheles the chyldren of them be gotten be conceaued and borne in originall synne and corruption louyng thē selfes better than god or man lyke as corne though it be neuer so cleane wynnowed and purged frome chaffe yet if it be sowen the yonge sede is full of chaffe ageyne vntyl it be wynnowed and made clene Euen so be the chyldren borne full of chaffe and corruption of originall synne vntyll that by baptisme in the blode of our sauyour Iesu Christe they be wasshed and purged as theyr parentes were Item that so longe as we be in this mortall lyfe we shall neuer be soo cleane purged frome this concupiscence and this inordinate loue of our selfe and of this worlde and of worldly thynges and pleasures but some rote woll euer remayne of this corrupte wede Whiche yf the grace of god helpe vs not and we also applie not al our forces to mortifie and ouercome the same no doubte woll soo ouergrowe the hoole gardeyne of our harte that there shall be lefte no good herbe therin but it shal be so ouergrowen with the loue of our selfe and of this worlde that the loue of god and our neyghbour shall contynually decay from tyme to tyme and at length it shal grow not onely to a neglygence and a small regardynge but also vnto an vttter contempte bothe of god and of our neighbour and than we shall appertayne holly vnto the citie of the dyuell For as saynct Augustine sayth There be in this worlde two cities the one buylded by god in the whiche he reygneth as a moost gracious lorde and kynge The other is buylded by the dyuel wherin the dyuel reigneth as a moost mercylesse and cruell tyranne The citie of god consisteth is inhabited of them which loue god so moche that for to accomplyshe his wyll and cōmaundementes they be content to refuse theyr owne wylles and pleasures The citie of the dyuell hath inhabytantes all suche as loue them selfes so moche that for to haue theyr owne wylles and pleasures
all mysvse of the tongue Soo in this laste commaundement vnder the name of desyrynge of an other mannes wyfe and goodes is vnderstande all maner of yuell and vnlawful desyre of any thynge And lyke as in this precepte is forbydde all yuell desyres Euen soo in the same be cōmaunded all good desyres good affections good inclinations to godly thynges and the perfyte obedience of our hartes vnto goddis wyll Whiche all though we shall not fully and absolutely atteyne vnto whyle we be in this lyf yet this commaundement doth bynde vs to enforce and endeuour our selues therunto by contynuall resystynge and fyghtynge ageynst the sayd corruption concupiscence and euyll desyres Forasmoche as they be the veray roote and springe frome whense dothe flowe and growe all yuell dedes and viciouse lyuynge Mat. xv as Christ sayth in the gospell From the harte springeth all yuelle thoughtes murder adulterie fornication thefte false wytnesse blasphemie And the same is shewed dayely by experience For whan a manne desyreth an other mans goodes yf he can not haue them than he falleth into enuy and grutcheth agaynst them that haue suche goodes and desyreth euyll towardes them and is gladde whan they haue losse or hurte All whiche yuell affections procede of the sayde vnlaufull desyre i. Tim. vi For as saynct Paule sayth Suche as be not content but desyre to be riche they fall into diuers temptations and snares of the diuelle and in to many noysom and vnprofitable wisshes and desyres whiche drowneth men into perdicion and destruction For the rote of all euyll is Cupidite or vnlaufull desire of goodes in this world And suche persones as haue moche folowed this couetousnes haue erred from the fayth and wrapped theym selfes in many pangues and sorowes Fourthely we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people committed vnto theyr spirituall charge that all maner of men be in suche wyse culpable of the transgression of this commandement that no man can iustifie hym selfe in the syght of god For god loketh through euery mans hart and fyndeth there in moche corruption and concupiscence althoughe in some more some lesse accordynge as they haue more or lesse mortified theyr sayde flesshely and worldely concupiscence And yf there were no more commandementes of god but this one yet is there no man in this worlde but yf he diligently enserche his owne harte and conferre it with this commandement he shall anone perceyue that he is many wayes culpable and guyltie before god by transgressyon of this commandement yf god shulde entre into strayte iugement with hym and deale with hym accordinge to iustice without mercye But amonge all other they chiefely be transgressours of this commaundement whiche by deliberation and full consent caste theyr myndes and studies to accomplysshe the concupiscence and desyre whiche they haue to obteyne and gette an other mans wyfe childe seruaunt house lande corne catall or any thynge or goodes that be his And they also be transgressours of this commaundement whiche by enuy be sory of theyr neighbours welth and prosperetie or be gladde of theyr sorowe hynderaunce or aduersitie and also all they whiche do not sette theyr myndes and studies to preserue maynteyn and defende vnto theyr neighbours as moche as lieth in them their wyues chyldren seruauntes howses landes goodes and all that is theyrs For as before is declared this commaundement not only forbyddeth vs to desyre from our neyghbour any thynge whiche is his but by the same we be also commaunded gladdely to wysshe and woll vnto hym that he may quietely possesse and enioy all that god hath sent hym be it neuer so great habundaunce And this mynde we ought to beare vnto euery man by this commaundement not onely yf they be our frendes louers but also yf they be our ennemies and aduersaries ¶ Here folowe certayne notes necessarie to be lerned for the better vnderstandynge of the tenne commaundementes FYrste it is to be noted Exod. xix xx howe that oure lorde not onely deliuered vnto Moyses when he was in the mounte of Sina two tables of stone wherin these tenne commaundementes were writen with goddis owne fynger and not by Moises ne any other creature but also howe in the same place and at the same tyme god thretened to punisshe all them greuously and extremely yea to the thirde and fourthe generation whiche shulde transgresse any of the sayd commaundementes and contrarie howe he promysed to shewe mercye and to gyue lyfe euerlastynge to all them that shulde obserue and kepe the same Whiche thynge was afterwarde confyrmed by our sauiour Christ Luc. xviii For when a certayne great man asked hym what he shulde do to come vnto the lyfe euerlastynge Christ answered hym and sayd If thou wolte come vnto the kyngedome of heuen kepe the commaundementes ¶ Seconde it is to be noted that all the workes of mercy all good thynges whiche we be bounde to do and lykewyse all synnes whiche we be bounde to eschewe and leue vndone be sufficiently conteyned and comprised in these two tables For where as our hole offyce and duetie as well to god as to our neyghboure standeth in harte worde and dede The fyrst foure precepts whiche be the preceptes of the fyrst table conteyne our sayd hole duetie towardes god The syxe other preceptes whiche be preceptes of the seconde table conteyne oure hole duetie towardes our neyghbour For the fyrst commaundement chiefely sheweth howe we ought to ordre oure selfe vnto god in our hartes by pure fayth hope loue and drede The seconde and fourth sheweth howe we ought to ordre our selfes vnto hym in our outwarde actes and dedes The thyrde sheweth howe we ought to ordre our selfes vnto hym in oure tongue and wordes And likewise the .v. the .vi. the .vii. .viii. do shewe howe we shulde ordre our outwarde actes dedes vnto our neighbours The .ix. howe we shulde ordre our wordes and tongues vnto them And the .x. howe we shulde be towardes them in harte and mynde ¶ Thyrdely it is to be noted That for as moche as out of a good harte endewed and replenysshed with the loue of god and our neyghboure spryngeth forthe all good wordes and workes And out of an yuell harte voyde of the loue and drede of god and replenysshed with hate and malyce towardes our neyghbour spryngeth forth all yuell wordes workes accordynge to the sayinge of our sauyoure in the gospell where he sayth That a good man out of the good treasoure of his harte bryngeth forthe all those thynges that be good Mat. xi and an yuell man out of the yuell treasure of his harte bryngeth forthe those thynges that be yuell Therfore oure sauyour Christ reduceth all these tenne commaundementes vnto two commaundementes belongynge to the hatte that is to saye to the loue of god and our neyghboure Mat. xxii For where as the pharisees came vnto Christ and sayde Mayster whiche is the greatest