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
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
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
goodnes of almyghty god shewed vnto hym and all mankind in that partie and shuld also be afraide to vse the thynges created by god otherwyse than vnto his glory But it is to be feared least the mooste parte of them whiche pronounce and speke dayly this Article with theyr mouthe do not beleue the same with theyr hartes or yf they do beleue it that theyr belefe is but faynt and a colde belefe For we see no doubte the moste parte of christen people lyue in maruelous darkenes and blyndenes declarynge by theyr outwarde factes and dedes that they haue no respecte in the worlde to god nor that they knowlege hym to be theyr creatour or at the leaste they gyue vnto hym no suche feare and reuerence as is due vnto a lorde and maker nor no suche honoure and obedience as is dewe vnto a father Malac. i. nor no suche prayse and thankes as his sondrye benefytes and goodnes towardes vs do requyre All whiche thynges no doubte procede for that we haue not the ryght and harty feyth in god the father whiche is requyred in this fyrste artycle of our Crede The second thinge to be noted in this fyrst article is this maner of speakynge I beleue in God For therby no doubte is sygnifyed that we must not onely beleue stedfastly that god is and that he is true in all his wordes and promyses and that he is omnipotent and creatour of heuen and erthe and so forthe but we muste also with this beleue goo into god by loue and adhere onely vnto hym and that with all our harte and power and so continue and dwell styll in hym by loue It sygnyfyeth also that we muste obeye vnto his wyll and expresse the same our obedience as well in all our inwarde thoughtes and affectyons as also in all our outwarde actes and dedes and that we muste abhorre all tyranny and vyce and wysshe or desyre of god noo vayne or vngodlye thyng It sygnyfieth also that we must constantly and boldly betake and commytte our selfes and all ours holly vnto god and fyxe all our hole hope trust and confidence in hym and quyet our selfes in hym beleuynge perfytely and assuredly that he woll in dede shewe no lesse goodnesse loue mercy and fauour vnto vs than he promyseth by his worde to do and knowynge also for certayne that we and all the creatures in the worlde be conserued by his onely goodnes and hyghe prouydence and that without his specyall grace we shulde not be able to contynue on lyue the space of one mynute of an howre This maner of belefe we oughte to haue in no creature of god be it neuer so excellent but in god onely and therfore in this crede the sayde maner of speakynge is vsed onely in the thre Artycles whiche concerne the thre persons in Trinitie that is to say the father the sonne and the holy goost In the thyrde Article it is to be noted that the cause The notes of the thyrde Article why it was ordeyned by god that our sauiour Iesu Christ shulde be borne of a virgine and conceyued by thonly operation of the holy gooste whose worke is euer without all maner of synne was for that he was ordeyned and appoynted by god to come and delyuer mankynde from the captyuitie of the dyuell and the malediction whiche man was in and to redeme hym cleare from all synne deathe and damnation and to restore hym ageyne to the veray blessynge of god that is to say to Iustyce ryghtuousnes helth lyfe euerlastynge and all other the gyftes and graces of the holy gooste And for as moche as it was necessarye that he whiche shoulde worke this effecte shuld be hym selfe al blyssed al innocent all ryghtuouse all voyde and pure from synne and vtterly free and clere from the yocke and power of the dyuell therfore was it ordeyned by god that this chylde Iesu Christe shulde be so conceyued and borne as was sayde before For surely yf Christe shulde haue bene otherwyse borne or conceyued that is to saye of the seede of man and woman and by thacte of generation whiche is done betwene them he shulde haue ben borne in lyke synne in lyke fylthynes and iniquitie as all other the chyldren of men that euer was sith Adam or euer shal be be borne and conceyued But surely neyther was it cōuenient neither the wyll of god that Christ shulde by suche generation contracte any spotte of synne or shulde be subiecte to any parte of that malediction whiche was inflycted vnto Adam The notes of the .iiii. Article In the fourthe Article it is to be noted that the same dothe folowe vpon the seconde and the thyrde Articles For surely the cause why Christ was thus made man and borne of his mother was for that he shulde in the same nature of man not onely be conuersaunt in the worlde with other people and so partly by the example of his moste godlie and moste innocent and perfyte lyfe and partely by his meruaylous workes and miracles and partly by the heuenly doctrine of his gospell shulde induce the worlde vnto the ryght knowlege of the wyll of god his father and shulde declare vnto them his infinite mercy and goodnes towardes mankinde but also that he myght in the same nature whiche was mortall suffre deathe and so offre vppe the same his corporall deathe and his bloude in sacrifice vnto god his father as the sufficient hoste oblation or expiation and as the verye iuste price and valoure for the whiche god the father shulde holde hym selfe satisfied for all our synnes and offences and shulde remytte and forgeue vs the same and receyue vs agayne into his grace and fauour Whiche sacrifice and oblation Christe coulde not haue made by his deathe and by his bloude yf he shulde haue continued styll only god and shuld not haue taken also this our nature of man vpon hym In the fourthe Article it is also to be noted that it is the the wyll of god our father that we his sonnes and his children shulde in this worlde folowe our heed Christe in pacience and humilite and that we shulde beare our own crosse as Christe dyd his And that we shulde also hate and abhorre all synne knowynge for suretie that who so euer dothe not in his herte hate and abhorre synne but rather accompteth the breache and violation of goddis commaundement but as a lyght matter and of small weight and importaunce he estemeth not the price and valour of this passyon of Christe accordynge to the dignitie and worthynes therof but rather semeth to consent and as moche as in hym is to go aboute to cause Chryste to be crucified ageyne In the .v. article it is to be noted The notes of the fyfth Artycle Ro. x. that therin is included and conteyned the groundes and foundations of the greattest parte of all the misteries of our catholyque faythe In so moche that saynt Paule sayth that whosoeuer beleueth in his
as well of the soule as of the body of christen men And to the intente the same shuld be had in more honour and veneration the sayd holy fathers willed taught that all christen men shuld repute accompt the sayd maner of anoylinge amonge thother sacramentes of the churche for asmoche as it is a visible signe of an inuisible grace Wherof the visible signe is the anoylynge with oyle in the name of god whiche oyle for the naturall propreties belonginge vnto the same is a very conuenient thyng to signifie and fygure the great mercy and grace of god and the spirituall lyght ioy comfort gladnesse whiche god powreth out vpon all faithfull people callyng vpon hym by the inwarde vnction of the holy goost And the grace conferred in this sacrament is the relief and recouerie of the disease and sickenes wherwith the sycke person is then diseased and troubled and also the remission of his synnes yf he be then in synne This grace we be assured to opteyne by the vertue and efficacie of the faythfull and feruent prayer vsed in the ministration of this sacrament of anoylynge accordynge to the sayenge of saynct Iames before rehersed and also accordyng to the sondry promises made by Chryste vnto the faithfull prayer of his churche as when Christe saythe what soeuer ye shall aske and praye my father to gyue vnto you in my name Matt. vii Ma. xi it shall be graunted vnto you For the better vnderstandynge wherof two thynges be here speciallye to be noted The fyrste is that saint Iames calleth here the prayer to be vsed in the tyme of this inunction the prayer of fayth wherby he meaneth that this prayer oughte to be made in that righte faith truste and confidence whiche we ought to haue in god to obteyne the effect of our petitions made in the ministration of this sacrament and that it ought to conteyne nothynge but that shall stande with the pleasure the honour and glorie of god and that whanne we directe our prayers vnto god for any bodili helth or reliefe or for any other temporall commoditie we ought always to tempre our sayd prayer with this condition that is to saye yf it shall soo stande with goddis wyll and his plesure And that we ought to saye as Christe sayd in his prayer vnto his father Father yf it shall plese the I am content to die and suffre this shamefull and cruell death of the crosse Thy wyll be fulfylled herein Mat. xxv let not my wyll and desire be folowed but lette thy wylle and disposition be fulfylled wherunto I holly commyt myselfe ¶ The seconde thynge to be noted is that to the attainynge of the sayde grace conferred in this sacramente of extreme vnction it is expedient also that the sycke personne hym selfe shall knowledge his offences towardes god and his neyghboure and aske forgyuenes of them for the same and lykewyse forgyue all theym that haue offended hym in worde or dede and so beynge in parfyte loue and charyte to praye hym selfe as he maye with faythfull harte and full hope and confydence in god for the remyssyon of his synnes and restorynge vnto his bodyly helthe yf it shall soo stande with goddes pleasure And therfore the sayde apostle addeth immediatlye vnto this place these wordes folowynge Confesse youre faltes and offences Iaco. v. whiche ye haue trespased one to an other and be you redy and gladde to forgyue the same for goddis sake and to aske forgyuenes the one of the other and so beynge reconciled praye eche for other and than you shall atteyne perfyt helth of all your infirmities as well spiritual as corporal For yf you be so affected in hart and vnited and knitte the one to the other in perfite charitie no doubt ye be iustified in the sight of god and without doubte your prayer shal be herde and accepted of god For surely the prayer of the man iustified is of meruelous vertue and efficacie in the acceptation of god as it appereth by the exaumple of Elias the prophete who althoughe he were but a man and subiecte to affections as other men be iii. Re. xvii Luce. iiii yet bycause he was a iuste man whanne he prayed to god that neyther rayne nor dewe shulde descende vpon the lande of Israell from heuen by the space of thre yeres and syxe monethes god graunted his prayer and wold not suffre that any rayne or dewe shuld fall vpon the sayde lande by the sayde space whereby arose an extreme derthe and famyne amonges them of that countrey And afterwarde whan the sayd Elias prayed agayn to god to sende rayne and moysture vpon the sayde sande God lykewyse herde his prayer and sente downe rayne plentyfully vppon the erthe and so the erthe brought forth all kyndes of fruite agayne in lyke maner as it was wonte to doo before to the great comforte of the peole ¶ Finally we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people committed to theyr spirituall charge Fyrste that no man oughte to thinke that by the receyuinge of this sacrament of anoyling the sicke mans lyfe shall be made shorter but rather that the same shall be prolonged therby consyderynge the same is instituted for recouerie of helthe both of the soule and body Seconde that it is an euyll custome to dyfferre the adminystration of this sacrament vnto suche tyme as the sicke persons be brought by sickenes vnto extreme perill and ieoperdie of lyfe and be in maner in dispayre to lyue any lenger Thirdely that it is laufull and expedient to admynister this sayd sacrament vnto euery good christen man in the maner and fourme before rehersed soo ofte and when so euer any great and perillous sicknes and maladie shall fortune vnto them For the trouth is that the holy fathers of the churche dyd neither call this sacrament the extreme vnction that is to saye the laste vnction bycause it shulde be minystred laste and after al other sacramentes neyther yet they dyd ordeine that the same shuld be ministred onely when sycke men shuld be brought vnto the extreme panges of deth but they dyd call it by the sayd name of Extreme vnction bicause it is the last in respecte of thother inunctions whiche be ministred before in the other sacramentes of baptisme and confyrmation In both whiche sacramentes christen men be also annoyled and annoynted And the trouthe is also that the sacramente of the Altare beinge duely receaued is the very spiritual foode and the very necessarie sustentation comforte and preseruation of all christen men in all daungerous passages and aduentures And therfore it is expedient that the sayde sacrament of the altare shoulde be receyued after this annoylynge done in the tyme of sicknesse For surely the receauinge of the body of our sauiour Iesu Christe is the very perfection not onely of this but also of all the other sacramentes And as vnto the ordinance of the holy
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
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
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
And therfore who soo euer presumethe 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 thynges lyke a kynde and an obedyente sonne he commeth to hym as Iudas came to Christe with a kysse pretendynge to be his frende and his seruaunt in callynge hym mayster and yet he was in dede a traytour to hym and a deadely ennemie And for this consyderation euery chrysten manne that entendeth to make this peayer ought inwardely and throughoutly to enserche and examyne hym selfe And if he fynde in hym selfe any notable cryme Luc. xv for the whiche he maye be ashamed to call god his father let hym accuse hym selfe therof to god and recognyse his vnworthynes sayinge as the prodygall sonne sayde Father I haue offended the I am not worthy to be called thy sonne And with intiere repentaunce and with ferme purpose and entente to amende his noughty lyfe let hym lyfte vp his harte vnto his celestiall father And let hym call for his grace of reconciliation and then lette hym boldely saye this Pater noster ¶ Fyftly that in these wordes Our father is signified that we ought to beleue not onely that almyghty god is the commune father of all chrysten people and equally and indyfferently regardeth the ryche and the poore the free the bonde the lorde and the subiecte but also that all christen people be Christis owne bretherne and the verye coenheritours and compartioners with hym in the kyngedome of heuen and fynally that al chrysten men be bretherne to gyther and haue all one father whiche is god almyghtye And that therfore we ought not onely to be of one spyryte towardes our sayde father Ephe iiii to employ and endeuour our selfes to the vttermoste to plese hym and to kepe his lawes and commaundementes but we ought also eche to consente with other in parfyte loue and charitie and eche to helpe and further other towardes our sayde inheritaunce in heuen and fynally in all our prayers to god eche to comprise other and to praye for other lyke as in this Pater noster we be taughte to say Oure father gyue vs our breade forgyue vs our synnes suffre vs not to falle in temptation and delyuer vs from yuell ¶ Sixtely by these wordes whiche arte in heuen we be taught that we ought to haue not onely an inwarde desyre and a great care and studie to come to that place where our heuenly father is but also an inwarde sorowe and griefe that we be so longe kepte frome the presence of oure heuenly father and be subiecte here vnto so manyfolde cures and thoughtes to so many troubles and miserie and to so many and so greuous perylles and daungers of the worlde of synne and of the dyuell For lyke as a louynge chylde is euer desyrous to be where his father is yf his father shall departe to any place he woll lamente and be sorye oneles he maye go with hym and in his absence he woll morne and at his retourne he woll be ioyfull euen so ought we desyre euer to be with oure heuenly father And to se that oure conuersation be all withdrawen frome the worlde the flesshe and the dyuell and be sette in heuen and heuenly thynges as sayncte Paule sayth Ephe. iiii philip iii And we ought contynually to wayle and lamente bycause we be not with our heuenly father saying with the prophete wofull am I Psal cix that my dwellynge vpon the erthe is so moche prolonged ¶ The sense and interpretation of the seconde petition O God almyghty our moost mercyfull father we thy wretched chyldren moost humbly beseche and pray the helpe vs by thy grace not onely that we maye attayne and come to thy kyngedome in heuen after this mortall lyfe but also that in this present lyfe we maye be delyuered frome the kyngedome and power of the dyuell and synne and that we may lyue vnder thy dominion and kyngdome whiche is the kyngedome of innocency and grace We confesse and knowlege our foly our blyndenes yea and our extreme vnkyndnes towardes the our moost mercyfull father in that we haue so wyllyngly and gladly forsaken the so myghty and so gracious a kynge and haue gyuen our selfes to serue the dyuell whiche hath euer hated vs and lyke a moost cruell and wycked tyranne hath euer vexed and troubled vs nor neuer goth aboute any other thyng but to dystroy vs where as thou our mercyfull father haste created and made vs whan we were nothynge haste redemed vs whan we were damned haste ordeyned euerlastynge lyfe for vs whan for oure synnes we shulde haue bene iudged to euerlastynge deathe And therfore consyderyng nowe this our owne madnes ingratitude and beyng wery of this myserable thraldome and bondage whiche we susteyne vnder this kyngdome of the dyuell synne helpe vs we pray the moost dere father that we may escape from out of this most wretched thraldome captiuite that we may be subiecte vnto thy kyngdome Gyue vs before all thynges true constant fayth in the and in thy sonne Iesu Christ in the holy gost Gyue vs pure loue charite towardes the al men Kepe vs from infidelitie desperation malyce whiche myght be the cause of our destruction delyuer vs from dissensions couetousnes lechery all yuell desyres and lustes of synne Make the vertue of thy kyngedome soo to come and to reygne within vs that al our harte mynde and wyttes with all our strength inwarde and outwarde maye suffre them selfe to be ruled by the to serue the to obserue thy cōmaundementes and thy wyll not them selfe the flesshe the worlde or the dyuell Make that thy kyngedome ones in vs begonne may be dayly encreased and go forwarde more and more Suffre not the subtile and secrete hate or slouth whiche we haue to goodnes to rule so in vs that it shall cause vs to loke backe agayne and to fall in to synne Gyue vs a stable purpose and strength not onely to begynne the lyfe of innocencye in thy kyngedome but also to procede ernestely in it and to performe it Lyghten oure eien Psal xii leste we slepe or be werye in good lyfe ones begonne and soo suffre oute ennemie to brynge vs agayne vnder his power Graunt that we may contynue in goodnes and that after this kyngedome whiche is begonne in this lyfe we maye come vnto thy heauenly kyngedome whiche indureth euer ¶ For the better vnderstandynge of this seconde petition we thynke it conuenyent that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this seconde peticion is veray necessarie For no doubte oure auncient ennemy the dyuell gothe aboute contynually by all crafte and meanes to deceyue vs and to brynge vs vnder his power and dominion And surely so longe as pryde or dysobedience reygneth in vs so longe as ire enuy wrathe or couetousnes
exercyse me in pacience and other vertues and also to signifie vnto me the great cure and fatherly loue and goodnes whiche he beareth towardes me And therfore I woll haue none other god but onely this god whiche by his almyghtie power hath created and made heuen and erthe and all thynges conteyned in the same Neyther woll I glory or put my truste and confidence in myne owne power force strength ryches lernyng science wysedome or any thynge els what so euer I haue or shall haue and possesse in this worlde Neyther woll I glory or put my confydence in any other man or creature of this worlde be it in heuen hell or in erthe nor in any crafte of Magicke sorcerie charmes wytchecraftes or any other false artes subtiled and inuented by the diuell but I woll put my hole hope my hole truste and confydence in god onely and in hym onely woll I glorye and gyue all honour and glorie vnto hym and vnto hym only and vnto his gouernaunce woll I commytte and submytte my selfe my goodes and all that euer I haue withoute fearynge or regardynge the malyce the crafte or power of the deuyll or any of his membres whiche myght enduce me to the contrary Neither woll I desyre any sygne to tempte god but I woll trust fermely faythfully vnto hym And although he shall sende any aduersitie vnto me / or shall dyfferre and tarye his pleasure in grauntynge suche requeste and petytion / as I shall make vnto hym yet woll not I murmur or grudge therat nor go aboute to prescribe or appoynt vnto hym any ende any tyme / any measure or season but I woll commytte all to his wyll with a pure and a stedfast faythe and woll pacyently abyde the tyme whiche vnto hym shall be thoughte moste expedient for me This faythe I reteyne stedfastely engraued in my harte and I promyse by the grace helpe of god neuer to swarue or declyne from the same for any argumente persuasyon or auctoritie that maye be obiected nor for any worldly affection or respecte of pleasure payne persecution or torment what so euer shall fortune vnto me From this trust and confidence woll I neuer be brought althoughe all the men in the worlde shulde forsake me and persecute me Neyther woll I the lesse truste in god for that I am a man of great power force and auctorytie endewed withall suffycyencies in this worlde ne yet bicause I want the possessions of this worlde and am but wretched and poore / rude and vnlerned and dispysed of all men nor fynally bycause I am a wretched synner For syth this God is the almyghtye lorde and maker of all thynges and hath all thynges vnder his handes and gouernaunce what can I lacke that he can not gyue or do vnto me if it be his wyll so to do And syth he is my father I am assured that for the fatherlye loue and pytie whiche he hath and beareth vnto me he woll not onely care for me but he woll be also continually present with me by his grace and fauour and woll contynually gouerne and directe me ayde and assyste me and prouyde that that shall be beste for me and woll also forgyue me all the synnes that I euer commytted or haue done contrary to his commaundemente so ofte as I shall by trewe and vnfeyned penaunce retourne vnto hym with all my harte and shall applie my hole mynde purpose and endeuour to amende my noughtie lyfe and to obserue his commaundementes ¶ The sense and interpretation of the seconde Article I BELEVE constantly in my harte with my mouth I do professe knowlege that Iesu Christ is thonly begoten sonne of almyghty god the father that he was begoten of his godly nature and substance eternally before the worlde was made or formed and that he is veray god / equall with god the father and tholy goost in substance and all other thynges belongynge vnto the godheed And I beleue lykewyse that this Ihesu Chryst was eternally preordeyned and appoynted by the decree of the hole Trinitie to be our lorde that is to say to be thonely redemer and Sauyour of mankynde and to reduce and brynge the same from vnder the dominion of the dyuell and synne vnto his onely dominion kyngedome lordeshyppe and gouernaunce And I beleue lykewyse that this Iesu Christe is true in al his wordes and promyses or rather that he is verye trouthe it selfe And that all thynges whiche be spoken of hym or by him in holye scrypture be certaynly and infallibly true And I beleue also and professe that Iesu Christ is not only Iesus and lorde to all menne that beleue in hym but also that he is my Iesus my god and my lorde For where as of my nature I was borne in synne in the indignation and dyspleasure of god was the veray chylde of wrath condemned to euerlastynge death subiecte and thrall to the power of the dyuell and synne hauyng al the pryncypall partes or portions of my soule as my reson vnderstanding and my free wyll and all thother powers of my soule and body not onely so destituted depryued of the gyftes of god wherwith they were fyrste endewed but also so blynded corrupted and poisoned with errour ignoraūce and carnall concupiscence that neyther my sayd powers coude exercyse the natural function and offyce for the whiche they were ordeyned by god at the fyrste creation nor I by theym coulde doo or thynke anye thynge whiche myghte be acceptable to god but was vtterly deade to god and all godlye thynges and vtterlye vnable and insuffycyente of myne owne selfe to obserue the leaste parte of goddis commaundementes and vtterlye inclyned and redy to runne heedlynge into all kyndes of synne and myschyefe I beleue I saye that I beynge in this case Iesu Chryste by sufferynge of moste paynfull and shamefull deth vpon the Crosse and by shedynge of his most preciouse blode and by that gloryouse victorie whiche he had whan he descendynge into helle and there ouercommynge bothe the diuell and dethe rose agayne the thyrde daye from dethe to lyfe and so ascended into heuen hath nowe pacyfyed his fathers indignation towardes me and hath reconcyled me agayne into his fauour and that he hath loosed and delyuered me from the yoke and tyranny of deathe of the dyuell and of synne and hath made me so free from theym that they shall not fynally hurte or annoy me and that he hath powred out plentyfully his holy spyryte and his graces vppon me specyally faythe to illumyne and directe my reasone and iudgement and charytie to dyrecte my wyll and affections towardes god Wherby I am so perfectly restored to the lyght and knowledge of god to the spyrytuall feare and drede of god and vnto the loue of hym and myne neyghboure that with his grace I am nowe redye to obey and able to fulfyll and accomplysshe his wylle and commaundementes Besydes all this he hath brought and delyuered me from
darkenes and blyndenes to lyght from deathe to lyfe and from synne to Iustyce and he hath taken me into his protection and made me as his owne peculyar possessyon and he hath planted and grafted me into his owne bodye and made me a membre of the same and he hath communicated and made me partycypant of his iustyce his power his lyfe his felycytie and of all his goodes so that nowe I may boldly say and byleue as in dede I do perfytely byleue that by his passyon his dethe his blode and his conquerynge of dethe of synne and of the dyuel by his resurreccion and ascension he hath made a sufficient expiation or propiciation towardes god that is to say a suffycyente satisfaction and recompence as welle for my origynal synne as also for all the actuall synnes that euer I haue commytted and that I am so clerely rydde from all the guylte of my sayde offences from the euerlastynge payne due for the same that neyther synne nor deathe nor helle shall be able or haue any power to hurte me or to let me but that after this transytorye lyfe I shall ascende in to heuen there to raygne with my Sauyour Christ perpetually in glorye and felicytie All whiche thynges consydered I may worthyly call him my Ihesus that is to say my sauyour and my Christ that is to saye myne annoynted kynge and prieste and my lorde that is to saye my redemer and gouernour For he hathe doone and fulfylled the verye offyce bothe of a prieste and of a kynge and of a lorde Of a prieste in that he hath offered vp his blessed bodye and bloude in the Altare of the Crosse for the satysfaction of my synnes And of a kynge and lorde in that he hath lyke a moste myghty conquerour ouercome and vtterly oppressed his ennemyes whiche were also myne ennemyes and hath spoyled theym of the possessyon of mankynde whiche they wanne before by fraude and deceyte by lieng and blasphemy and hath brought vs nowe into his possession and dominion to reygne ouer vs in mercy and loue lyke a moste louynge lorde and gouernour Fynally I beleue assuredly also professe that this redemption and iustyfication of mankynde coulde not haue bene wrought / nor brought to passe by any other meanes in the worlde but by the meanes of this Iesu Christe goddis onely sonne and that neuer man coulde yet / nor neuer shal be hable to come vnto god the father or to beleue in hym or to attayn his fauour by his owne wytte or reason or by his owne scyence and lernynge or by any his owne workes or by what so euer maye be named in heuen or in erthe but by the faythe in the name and power of Iesu Chryste and by the gyftes and graces of his holy spyryte And therfore syth he is my Iesu Chryste and my lorde I woll put my hoole truste and confydence in hym and woll haue the selfe same faythe and affyaunce in hym in all poyntes which I haue in god the father And I woll knowledge hym for my onely lorde and woll obeye all his cōmaundemētes durynge my lyfe without any grutchynge And I am sure that whyle he is my lorde and gouernour I vnder his protection neyther synne neyther the dyuell nor yet deathe nor helle / can do me any hurte The sense and interpretation of the thyrde Artycle I Beleue in my harte assuredly and constantely do professe that whan the tyme was come in the which it was before ordeyned and appoynted by the decree of the hoole Trinitie that mankynde shulde be saued and redemed this Iesu Chryste the seconde person in Trinitie and veray god descended from heuen into erthe to take vppon hym the veray habyte forme and nature of man and in the same nature to worke to suffer and fulfyll all those thynges whiche were necessary for our redemption And I beleue also and professe that he so descendyng from heuen dyd lyght downe into the wombe of a most blessed virgin called Marie and that he dyd there take vppon hym our nature and was conceyued begotten and borne of her veray fleshe nature and substance and so dyd vnite and conioyne togyther the same nature of man with his Godheed in one persone with suche an indyssoluble and inseparable knotte and bonde that he beinge one persone Iesu Chryste was than and euer shall be in the same person veray persyte god and veray perfyte man And I beleue also and professe that this moste blessed virgine conceyued this her chylde Iesu Chryste without spotte or blotte of synne or carnall concupyscence and without any cōmixtion or coniunction had betwene her and any mortall man or any other creature in heuen or erthe And that the holy goost the thyrde person in trinitie descendynge also from heuen lighted downe in to this moste blessed virgin there of her fleshe substaūce wrought this ineffable incomprehensyble worke of the Incarnation of this chylde Iesu Chryste And I beleue also and professe that this worke and operation of the holy goost was all holy without any synne or impurite that it was done without any violation or detriment vnto the virginitie of that blessed virgin saynt Mary And I beleue also that this chylde Iesu Chryste was not onely thus conceyued without synne but also that he was borne in lyke maner of his sayde moste blessed mother and that she both in the conception and also in the byrth and natiuitie of this her chylde and euer after reteyned stil her virginitie pure and immaculate and as clere without blotte as she was at the tyme that she was fyrst borne And I beleue that this conception and Natiuitie of our sayde sauiour was ordeyned to be thus pure holy and vndefyled to thintent that al fylthines and malediction wherwith the conception and byrthe of me and of all other men that euer were sithe Adam or shal be and al the filthines and malyce of the synnes of the hole worlde as well origynal as actuall shulde therby be puryfyed purged and made cleane The sence and interpretation of the fourthe Artycle I Beleue assuredly in my harte and with my mouthe I do professe that this Christe very god and man after he was thus cōceyued and borne of his blessed mother waxed and lyued forthe here in the worlde vntyll he came vnto the age of .xxxii. yeres and aboue and that in all this tyme of his lyfe he suffered and endured for our sakes and for our welthe moche boiely afflyction moche laboure and trauaylle moche hungre thurste and pouertie moche iniurie and ignominie and many other the myseries and infirmities wherunto all mortall men be subiecte And I beleue that although this our sauyour Iesu Christ passed ouer all the hole course of his sayde lyfe euen from his Natyuitie vntyll his deathe in suche perfyte obedience vnto the lawes of god and man and in suche perfyte innocencie of lyuynge that neyther any man in the worlde nor the