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
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
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
shulde constantely folowe the true doctrine of Christis gospel growynge encreasyng continually by charitie vnto a perfit membre of that body wherof Christ is the very heed In whome yf the hole body that is to say yf euery part membre be growen and come vnto his perfite estate not al in lyke but euery one according to the gyfte and qualitie whiche is deputed vnto it and so be compacted vnited and corporated togyther in the sayde bodye no doubte but that the hole bodye and euery parte therof shall therby be made the more perfite and the more stronge by reasone of that naturall loue and charitie whiche one membre so vnited in the body hath vnto the other By these wordes it appereth euidently not only that saint Paule accompted and nombred this sayd power and office of the pastours and doctours amonge the propre and speciall gyftes of the holy gooste but also it appereth that the same was a limited power and office ordeyned specially and onely for the causes and purposes before rehersed Item that this power office and administration is necessarie to be preserued here in erthe for thre speciall and principall causes Fyrste for that it is the commaundemente of god it shulde so be as it appereth in sondrye places of scrypture Seconde for that god hath instituted and ordeyned none other ordinarie meane or instrument wherby he woll make vs partakers of the reconciliation whiche is by Christ and conferre and gyue the graces of his holye spirite vnto vs and make vs the ryght enheritours of euerlastynge lyfe there to reigne with hym for euer in glorye but onely his worde and sacramentes And therfore thoffyce and power to minister the sayde worde and sacramentes maye in no wyse be suffered to peryshe or to be abolysshed accordynge to the sayenge of saincte Paule Rom. x. Howe can men inuocate and call vpon the name of hym in whom they beleue nat And howe can men beleue in hym of whom they neuer herde tell And howe shulde men here tell of god oneles there be some men to shewe and preache vnto them of hym And howe shall men dare take vpon them to preache and shewe of god oneles they be fyrste sent with auctorytie and commyssion from god so to do And therfore it is sayde by the prophete Esai Esa lii Naum. i. Blessyd be the feete of those preachers whiche beynge auctorysed and sent by god do preche and shewe vnto vs the peace and benefytes whiche we receyue by Christe Thirdely bycause the sayde power and offyce or function hath annexed vnto it assured promyses of excellent and inestymable thinges For therby is conferred and gyuen the holy goost with all his graces And fynally our iustification and euerlastynge lyfe Rom. i. accordynge to the sayenge of sainte Paule where he saith I am not asshamed of the rowme and offyce whiche I haue gyuen vnto me by Christe to preache his gospell For it is the power of god that is to say the electe organe or instrumente ordeyned by god and endued with suche vertue and efficacie that it is able to gyue and mynyster effectually euerlastynge lyfe vnto all those that woll beleue and obey the same Item that this office this power and auctorite was commytted and gyuen by Christe and his apostelles vnto certayne persons onely that is to say vnto priestes or bysshops whom they dyd electe calle and admytte therunto by theyr prayer and imposition of their handes Seconde we thynke it conuenyent that all bysshops and preachers shall instructe and teache the people commytted vnto their spirituall charge that the sacramente of orders may worthyly be called a sacrament bycause it is a holy rite or ceremonye instituted by Christe and his apostelles in the newe testament and dothe consyste of two partes lyke as the other sacramentes of the churche do that is to saye of a spirituall and an inuisible grace and also of an outwarde and a visible signe The inuisible gyfte or grace conferred in this sacrament is nothynge els but the power the office and the auctorytie before mencyoned The visible and outwarde sygne is the prayer and imposition of the bysshoppes handes vpon the person whiche receyueth the sayde gyfte or grace And to the intente the churche of Christe shulde neuer be destituted of suche mynisters as shulde haue and execute the sayde power of the keyes it was also ordeyned and commaunded by the apostels that the same sacrament shulde be applyed and administred by the bysshoppe frome tyme to tyme vnto suche other persones as had the qualities necessaryly required ther vnto whiche sayde qualities the apostels dyd also very diligently descriue as it appereth euidentlye in the .iii. i. Tim. iii Titum i. chapiter of the fyrste epistle of saynct Paule to Tymothe and the fyrste chapiter of his epistle vnto Titus And surely this is the hole vertue and efficacie and the cause also of the institution of this sacrament as it is founded in the newe testament For all be it the holy fathers of the churche whiche succeded the apstoles myndynge to beautyfie and ornate the Churche of Christe with all those thynges which were commendable in the temple of the Iewes dyd deuyse not onely certayne other ceremonies than be before rehersed as tonsures rasures vnctions and suche other obseruances to be vsed in the ministration of the sayde sacrament but dyd also institute certayne inferiour orders or degrees as ianitours lectours exorcistes accolites and subdeacons and deputed to euery one of those certayne offices to execute in the churche wherin they folowed vndoubtedly the example and rytes vsed in the olde testamente yet the trouthe is that in the newe testamente there is no mention made of any degrees or distinctions in ordres but onely of deacons or ministers and of priestes or bysshops Nor there is any worde spoken of any other ceremony vsed in the conferrynge of this sacrament but onely of prayer and the imposition of the bysshops handes Thyrdely forasmoche as it is an olde heresy of the Donatistes condempned in generalle counceylles to thynke that the worde of god and his sacramentes shulde lose and be of none efficacie strengthe or vertue when they be ministred by men of yuell viciouse and fylthy lyuynge we thynke it conuenient that all bysshops and preachers shall instructe and teache the people cōmytted vnto theyr spyrytuall charge that accordynge to the saying of sayncte Gregorie Nazianzene Lyke as there is no dyfference betwene the selfe same image or fygure of any thynge enprynted with a sygnette of golde and with a sygnette made of yron or wodde or any other vyler matter euen so the worde and sacramentes of god mynystred by any euyll and noughtie man be of the same selfe vigour strength and efficacie as when they be minystred by a man of excellente vertue and goodnes The cause and reason wherof is for that the priestes and bysshoppes all thoughe in the execution of theyr offyce and ministration they do vse
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