vs and therfore be of vs also auaylably prayed vnto that is to say desyred to pray for vs accordynge wherevnto all common prayers of the churche oughte to be alwayes fynyshed and ended with a remembrance of our sauiour Iesu Christe In whom by whome and for whome all is accepted of god and without whom nothyng can be effectually done or granted And therfore it is moche to our comfort to remembre the exaltation of mans nature in our head our sauiour and redemer IESV CHRISTE whiche inseparably and indissolubly conioyned and vnited to the deitie in the person of hym sytteth on the right hande of god the father almighty by cōmunion of preeminence and power as before is expressed wherby we be certified how our sauiour Iesus Christ is god equall to god the father in godhead therin not inferyour vnto hym and therfore to be honored worshypped loued and dread feared and trusted on beleued hoped on as on very god almighty to whome nothyng is impossible and yet he is man also whiche hath experience of our infirmities and can and wyll mercyfully haue compassion on the same who ascended vnto heuen Ephe. iiii to sende giftes vnto men wherby we myght be able strong to passe ouer this transitorye lyfe to the pleasure of god and the atteynyng of euerlasting lyfe The seuenth article From thens he shall come to iudge the quicke and the deade IN this article it is declared / howe our sauiour and redemer IESV CHRIST shal come from thens that is to saye frome heauen to the whiche he ascended and commyng in his maiesty and glory shal than in the very visible fourme of his naturall body appere vnto the bodily eyes of all the people of the worlde in his perfecte manhode and in the selfe same bodye wherin he ascended to the inestimable comfort and reioyce of the good and to the extreme terrour and confusion of the wycked Where beinge accompanyed with his holy aungels his ministers wayting vppon hym he shall sytte openly in the cloudes of the ayre and shal iudge all quicke and dead according to truthe and iustyce and accordynge to his holy worde expressed in scripture that is to saye according to euery mans owne workes and dedes done by him in his lyfe tyme whiche workes and deedes shal be than examyned discussed and tried not after mens owne fantasy and inuention without authoritie and ground of scripture but accordyng to the commandement of god and the teachyng of Christ and his apostles for at that day of iudgement all the people of the worlde quycke and deade that is to say as well all those whyche shall be founde on lyue in the worlde at that day as also al those whiche euer sithe the creatiō of Adam liued here in this worlde and dyed before that day shal come and appere afore the presence of Christe in their very bodies and soules And whan they shall be so gathered and assembled togyther our sauiour IESVS CHRIST shall pronounce the fynall sentence and iudgement of euerlastynge saluation vppon all those persones whyche in theyr lyfe tyme obeyed and conformed themselues vnto the wyl of god and exercised the workes of right beliefe and charitie Rom. ii and so perseueryng in well doinge sought in theyr hartes and deedes honour glorye and lyfe immortall And contrary vpon all those whiche in their lyfe tyme were contentious and dydde repugne agaynst the wyll of god and folowed iniustyce and iniquitie rather than truthe and vertue our sauiour Christ shall than and there pronounce the sentence of euer lastyng punyshement and damnation Mat. xxvi In whiche sentence there shall be made a perfect separation or dyuision betwene these two sortes of people that is to say betwene the shepe and the gotes the corne and the chaffe the good and the badde the blessed and the cursed the membres of his bodye and the membres of the deuyl and so the good and the blessed beyng vppon his ryght hande he shall clerely and perfectly delyuer theym for euer from the power and malice of the wicked and from all the paines and euyll and so take them all vp with hym into heauen there to be crowned and rewarded in body and soule with honour and glorye and euerlastynge ioye and peace whyche was prepared for them from the begynnynge of the worlde And all the other whiche shall be iudged to euerlastynge payne and deathe beinge vpon his lefte hande he shall sende them downe into hell there to be punyshed in body and soule eternally with fyer that neuer shall haue ende whiche was prepared from the begynning of the worlde vnto the deuyll and his aungelles And here it is especially to be remembred howe this article was for great consideratiōs added immediately and conioyned vnto the former articles and chiefly to the intent that no man shulde in his life time presume vpon the said benefites of Christ or take occasion of carnall libertie or securitie and so lyue without feare to transgresse or without regarde to obserue the commaundementes of god but rather that euery good christen man shulde in euery parte of his lyfe haue a continuall remembrance and respect vnto the last day of iugement and so be in continual feare to committe any thing contrary to the wyll of god for the which he might deserue to haue the sentence of euerlasting damnation pronounced vpon him For this is certainely true that at that day euery man shall be called to an accompte of his lyfe and shall be than fynally iudged according to his workes good or bad done in his lyfe tyme Rom. ◠that is as saynte Paule saythe to theym that perseuere in well doinge and labour to atteyne glory honour and immortalitie shall be gyuen lyfe euerlastyng and to theym that be contentions and obey not the truthe but folowe and do iniustice shall come indignation yre affliction trouble and peines euerlastyng In this article it is further to be noted that lyke as there is nothinge more certeyne vnto vs than that we be all mortall and shall ones dye and yet noo man lyuynge knoweth the tyme whan he shall dye euen so there is nothyng more certayne than that this daye of iugement shall ones come and yet the houre and tyme whan it shal be is hidden and kepte secrete from the knowlege of all men and aungelles and is reserued to the onely knowledge of god whiche thynge procedeth of his onely goodnes towardes vs and is done to the intent we shulde alwayes here in our lyfe tyme flee frome synne and imploy all our hole study and endeuor to walke in the wayes of god that is to say in such fayth hope and charitie as God requireth of vs so prepare our selues and ordre our lyuyng towardes god that we may be in a redynesse at all tymes whan so euer it shall please god to calle and summon vs to appere before hym in the sayd generall iudgement there by his mercy and goodnes to receyue
daies yeres yet that not withstandyng they oughte to make this petition to god and say Giue vs this day our dayly bread for as moch as their substance thoughe it be neuer so great like as it coulde not haue ben gotten without god had sent it so it can not prospre and continue except god preserue it For how many gret riche men haue we knowen sodainly made pore some by fier some by water some by theft many other waies Was not Iob the on day the richest man that was in all the este lande the morowe after had vtterly nothinge It is therfore as nedefull to pray our lord to preserue that he hath gyuen vs as to pray him to giue it for if he giue do not preserue it we shall haue no vse of it Fourthly by this breade whiche we be taught to aske in this petitioÌ„ may be vnderstand the holy sacrament of the aultare the very fleshe and bloud of our sauiour Iesu Christe as it is write in the .vi. chapiter of saint Iohn Iohn vi I am the breade of life whiche came downe from heauen And the bread which I wyll gyue is my fleshe whiche I wyll gyue for the life of the world And in this prayer we desyre that the same may be purely mynistred distributed to the comfort and benefite of all vs the true chyldren of god And that we also may receiue the same with a right faith and perfite charitie at all tymes whan we do and ought to receiue the same so that we may be spiritually fed therwith to our saluation therby enioy the life euerlastinge Fynally by the breade which our sauiour teacheth vs to aske in this petitioÌ„ is ment also the true doctrine of the word of god which is the spirituall breade that fedeth the soule For as the body is nourished brought vp groweth feedeth with bread and meate so nedeth the soule euen from our youth to be nourished and brought vp with the word of god and to be fed with it And like as the body wol faynt and decay if it be not from tyme to tyme releued refresshed with bodily sustenance euen so the soule waxeth feble weake towardes god onlesse the same be cherished kept vp with the worde of god according to the saieng of Christe A man liueth not with meat onely 〈…〉 but with euery worde that procedeth froÌ„ the mouth of god And surely the word of god is the very coÌ„fort remedy helth of the soule For if we haue aduersity in this world as pouertie sickenes imprisonment and such other miseries where shuld we seke for comforte but at goddis worde If we thinke our selues so holy that we be without synne where shulde we fynde a glasse to se our synnes in but in the worde of god If we be so full of sinnes that we be lyke to fall into desperation where can we haue comfort and learne to knowe the mercy of god but onely in goddis worde Where shall we haue armure to fight against our thre greate ennemies the worlde the fleshe and the deuyl Where shall we haue strength power to withstande them but as Christ did in by the word of god And finally if we haue any maner of syknes or disease in our soules what medicine or remedy can we haue but that is declared in goddis word So that the word of god is the very breade of the soule and therfore as well for this breade of the soule as for the blessed sacrament of the aultare also for the breade and dayly sustenance of the bodye our sauiour Christe teacheth vs to pray in this fourthe petition The fyft petition And forgiue vs our trespasses / as we for gyue them that trespasse against vs. IN this petition we be taught a fruitefull aduertisement of mans estate in this present lyfe whiche consydered no maÌ„ ought to glory in hym selfe as though he were innocent and without synne but rather that euery good christen man without exception oughte to knowledge him self to be a sinner and that he hath nede to aske forgyuenes of god for his sinnes and to require him of his mercy for doubtles we dayly commyt sinne whiche be commaunded daily to aske remyssion for our sinnes Ioan. i. And saynt Iohn sayth in his epistle If we say that we be without sinne we deceiue our selues and truthe is not in vs. Moreouer it is to be noted that we be taught to desyre god to forgyue vs our synnes lyke as we forgiue them that trespasse against vs so that if we forgyue in harte god wyll forgyue and not otherwyse as by many places of scripture maye appere fyrst by expresse wordes Maâ—…â—i Christe saythe If you forgiue men their offences done agaynst you your heuen-father wyll forgyue you your offences and yf you wyll not forgiue them that offende you 〈◊〉 viii be you assured your father wyll not forgyue you your offences And in an other place whan Peter came to our lorde and demanded of him howe ofte he shulde forgyue his brother whiche had offended him and whether it was not suffycyent to forgyue him seuen tymes Our lord answered him sayd I tell the Peter that thou oughtest to forgiue him not only seuen tymes but seuenty tymes seuen tymes meaning therby that froÌ„ tyme to tyme we must continually forgiue our brother or neighbour although he trespasseth against vs neuer so often 〈◊〉 viii And Christ also declareth the same by a parable There was sayth Christ a king whiche calling his seruauntes vnto a compte and findinge that one of them shulde owe vnto him the summe of tenne thousande talentes bycause he hadde it not to pay coÌ„maunded that the sayd debtour his wife and his children and al that he had shuld be solde but whaÌ„ the debtour came vnto the kyng and praied him on his knees to haue pacieÌ„ce with him promising him to paye all the king had pity of him forgaue him the hole debt it fortuned afterward that this man being thus acquited mette with an other of his felowes that ought him but one huÌ„dreth pence and with violence almoste strangled him and saide vnto hym Pay that thou owest And the sayd seruant his felowe fell vpon his knees and prayed hym to haue pacience promising to pay all whiche wolde not but cast him into prison vntyll all was payde and whan the rest of his felowes seing this cruelty had tolde the king therof the king forthwith sente for this cruell felowe and saide to him O wycked man I forgaue the thy hole debt at thy sute and request it shuld therfore haue besemid the to haue shewed like coÌ„passion vnto thy felowe as I shewed to the. And the kyng sore displeased with this crueltie coÌ„mitted him to tormentours that shuld roughly streitly haÌ„dle him in prisoÌ„ til he had paid the hole det Vpon this parable Christe inferreth and saith Euen so shal your
obserue the said lawes gyuen by his seruaunt Moyses After the whiche admonitions many tymes so gyuen by the prophetes and nothynge regarded almyghty god of his infinite goodnes and inestimable mercy for the loue that he beare to mankynde dyd send at the last in to the worlde his onely begotten sonne being his eternal wisdome by whome in the begynnyng he dyd create heauen and earthe and all creatures in them to take vpon hym mans nature for to redeme mankynde and to teache the world the truth of his lawes and by what meanes the world might by faythe to be gyuen to his wordes and doctrine amende theyr lyues and atteyne to comme to the lyfe in heauen folowyng hym in his doctrine who was the waye to come to the father the Truthe to atteyne the knowlege of the father and the Lyfe it selfe wherin he shulde finally leade them to come vnto the father vnto whom god the father commaundyng the worlde to gyue full credence sayd to all men Ipsum audire beare hym Mat. xvii Wherfore the sayd sonne of god in the wombe of the blessed virgin called Mary dyd take vppon him of her very fleshe nature and substance mans nature and beyng conceiued by the holy gost was borne of her body and dyd vnite and conioyne togither the same nature of man takē of the substāce of the said most blessed virgin with his godheade in one persone with suche an indissoluble and inseparable knotte and bonde that he beynge one persone IESVS CHRISTE was is and euer shall be in the same persone verye perfecte god and very perfecte man whiche holy worke of the incarnation was not wrought by the seede of man but by the holy goste in the sayde moste blessed virgine without any motion of concupiscence or spotte of synne and was accomplysshed without any violation or detriment vnto the virginitie of that blessed virgine saint Mary who bothe in the conception and also in the byrth and natiuitie of our sauiour IESV CHRIST her chylde and euer after reteyned styll her virginitie pure and immaculate and as clere without blotte as she was at the tyme that she was fyrst borne The fourth article Suffred vnder Ponce Pilate / was crucified dead buried and descended into hell FOr declaration of this article it shal be expedient brefely to repete the processe of a great part of our sauiour Christis lyfe from the beginninge vnto the tyme of his most glorious passion with the same passion also and the descense of his soule into hell wherfore we must vnderstande that Christe very god and man after he was conceyued and borne of his blessed mother waxed and lyued forthe here in the worlde vntyll he came vnto the .xxxiii. yere of his age and that in all this tyme of his lyfe he suffred and endured for our sakes and our welthe also for our example moche bodyly affliction moche labour moch trauaile moche hunger thyrst and pouertie moche iniury and ignominy and many other such miseries and infirmities as all mortall men be subiecte vnto syn and ignorance onely except so passed ouer al the hole course of his lyfe euen frō his natiuitie vntyll his death in suche perfect obedience vnto the lawes of god and man accordyng to the wyll of his father and in suche perfecte innocencye of lyuing that no faute or blame of lyuynge ne any offence or transgression coulde iustly and truly be laid against him and yet the blynd ignorant and obstinate Iewes replete with enuy and malice as the very members of the deuyll by whom they were prouoked and enduced thervnto laboured continually by all craft and meanes they coulde to dystroye hym and at length conspiring togither they toke him serching and procuringe false wytnesse to accuse hym and after they had bette him and spette in his face and vsed al the vyllany they could vnto him they boūd him and brought him before Pontius Pilatus beinge than the chiefe iudge in Ierusalem vnder the emperour of Rome and there they most falsely accused hym as a subuerter of the lawes of god and as a persone that seduced the people and moued sedition amonge them and as a traitour against the emperour of Rome after whiche accusations our sayde sauiour and redemer Iesus Christ was greuousely scourged by the commaundement of Pylate and had a crown of thorne put vpon his head by the souldiours of the garrison and was by them not onely moste spitefully mocked and scorned but also most cruelly tormented and afflycted and after this he was at the last in publike and open iugement condemned by the sentence of the said iudge to be crucified to the intent he shoulde suffer that kynde of deathe whyche amonge the Iewes was euer most abhorred and detested and accompted to be the moste shamefull and cursed of all other and so accordynge to the sayde sentence the souldiours of the garryson crucified hym that is to say they nayled hym throughe handes and feete to a crosse and hanged hym vppon the same betwene two theues vpon a certayne hyll callyd Caluary vntyl he was deade and after he was thus deade one Ioseph of Aramathia beynge one of Christis disciples obteyned lycence of the sayde iudge to take downe the blessed bodye of oure sauioure IESV CHRIST from the sayde crosse and that done he and an other of Christis disciples callyd Nicodemus wrapped and foolded the same bodye in a cleane syndon and soo layde it and buryed it in a newe graue or sepulchre whyche the sayde Ioseph had made a stone wherein there was neuer man buried before and after he was thus crucified and deade vppon the crosse he descended in soule into hell and losed the peynes or sorowes therof wherwith it was not possible that he shulde be holden and conquered and oppressed bothe the deuyll and hell and also deathe it selfe wherevnto all mankynde was condemned by the falle of oure forefather Adam into synne The proces of our sauiour Iesu Christis life deathe buriall and discence to hell thus declared it is specially to be noted and to be beleued for a certaine truthe that our sayde sauyour in all the tyme of his moste bytter and greuous passion and in sufferynge his moste peynfull and cruell deathe not only indured and susteyned for our redemption all the peynes and iniuries and all the obprobries and ignominies whiche were done to hym mooste pacientely withoute resistence and like an innocent lambe but also that he did wyllyngly and gladly suffer this crosse and this kinde of deathe for our example that we shulde folowe the steppes of hym in pacyence and humylitie and that we shulde beare our owne crosse as he did beare his and that we shoulde also hate and abhorre all synne knowinge for suretie that who so euer dothe not in his harte hate and abhorre synne but rather accompteth the breache and violation of goddis commandement but as a lyght matter and of small weyght and importance he estemeth not the price value
of the passion and deth of Christ accordynge to the dignitie and worthynesse therof The fyfte article And the thyrde daye he rose againe from deathe BY this article it appereth / howe our sauiour Iesus Christ after he hadde conquered and spoyled the deuyll and hell he retourned agayn from thens like a most mighty kyng conquerour in triumphe and glory and so resumed and toke agayn his blessed natural body the thirde day after his said deth And so doynge rose out of that sepulcre in his naturall and perfecte manhode that is to say in his soule and in the selfe same body whiche was borne of the virgin Mary and dyd hang vpon the crosse After whiche resurrection he was conuersaunt in the worlde by the space of forty dayes and did eate and drinke with his apostles and his disciples and preached vnto them authorised them to go forthe into the worlde to manifest and declare that he was the very Christ the very Messias and the very god and man whiche was promysed in scripture to come to saue and to redeeme all those that beleuynge in hym ordered them selues in obeying and folowynge his preceptes and commaundementes accordyngly In this article of Resurrection it is to be noted that there is nothynge that can in all aduersitie and trouble be more ioyefull and comfortable vnto vs than the belefe of this article that Christe rose againe from corporall deathe to lyfe and that we shall also do the same The faythe and belefe of this if we do continue in lyuynge well is our victory and triumph ouer the deuyll hell and death and a speciall remedy to put away the horrour and feare of theym for as moche as hereby we be assured that as deathe coulde not holde Christe euen soo it can not holde vs whiche are by a chrysten faythe the very membres and body of Christe but that we shall ryse from deathe and lyue agayne in glorye with hym euerlastyngely yf we order and conforme our wyll in this worlde to his preceptes And the onely hope hereof shoulde make vs not to feare the aduersities in this worlde bycause we lyuyng as afore be assured to haue a better and more glorious lyfe after this as sainte Paule wryteth to the Corinthians sayinge i. Cor. xv If we christen menne bad no hope of other lyfe than this that is present than were we the moste myserable of all menne But nowe Christe is rysen againe from deathe and hath declared therby that there is a life after this lyfe whiche all christen men hope to come to Accordyng herevnto sayth saint Augustine All the hope of our faythe standeth in this pointe that we shall ryse agayne Hebr. xi This made the faythefull and good men of whom saint Paul speketh to the Hebrues to refuse to be preserued from bodyly death bycause they loked assuredly for a better resurrection Of this article the epistles of saint Paul and the newe testament be full to the Romayns he writeth Christ rose againe for our iustification Rom. iiii ii Tim. ii Act. i. ◠to Timothe he sayth Remēber that Iesus Christ is risen agein from death The apostles besides other names perteynyng to their office be specially called the wytnesses of Christis resurrection the whiche resurrection as it was by many and sundry apparitions and other infallible argumentes declared and proued vnto them so they dyd in all places and at all tymes open and inculcate the same as a special and a chiefe article of Christes doctrine wherin shulde depende and rest the greate comforte and solace of all true and faithfull beleuers in Christ Moreouer by this article it is not onely confyrmed vnto vs howe the naturall bodye of man shall after the corporall deth and departyng out of this present lyfe aryse again as is before expressed but also by this resurrection of our sauiour Christ we be admonyshed that as Christe after his death rose agayne so we dyinge from sinne shulde ryse agayn and walke in a newe life of spirite and grace The syxte article ¶ He ascended into heauen / and sytteth on the ryght hande of god the father almyghty THis article conteineth howe our sauiour IESVS CHRISTE after that he had perfectely accomplisshed and performed the hole mistery of the redemption of mankynde by his incarnation his birthe his passion his deathe his buriall his descendinge into hell and rysynge agayn from deathe to lyfe and after he had bene here in earthe conuersant with his apostles and disciples by the space of forty dayes after his resurrection whan he was amonge the apostles he in theyr syght ascended vp into heauen in the very same his naturally body whyche was borne of the blessed virgine his mother and was crucified vpon the crosse and so did withdrawe his accustomed visible conuersation from the presēs of his apostles and from the bodily syght of all other creatures By remembraunce wherof both they and we shuld here in earthe eleuate and lyfte vp our hole hartes myndes desyres and all affections from earthely thynges and frome all carnall and worldly cares towardes heauen and heauenly thinges and soo shulde by his grace prepare our hartes and make our selues mete and apte to receiue his spirituall gyftes which he sendeth into the worlde In this article also is exppressed howe our sauiour Christe beinge ascended into heauen sytteth on the ryght hande of god the father that is to say hath and shall euer haue communicate vnto hym of god the father glorye honour felicitie power and euerlastynge monarchye gouernaunce rule and dominyon ouer all the pryncipates potestates powers dominions and ouer all creatures that can be named eyther in this worlde or in the worlde to come to be ordeyned kyng of al kynges and lorde of all lordes and all thynges in heauen and earth to be caste vnder his fete and made subiecte vnto hym and he is appointed the onely head of the vniuersall catholike churche whiche is his mysticall body And lykewise as the head always excelleth all the other membres so Christe doth excelle incomparably in honour and dignitie all the members of his sayde bodye the Churche whereof he is the onely perfection and consummation and is also the onely eternall prieste and bysshoppe of his sayde churche that is to saye the onely mediatour betwene god and mankinde the redemer intercessour and aduocate for the remyssion of synnes as hereafter in this boke it shall more at large appere And it is to be noted that although the intercession and mediation by prayer of sayntes departed and of such the membres of the catholike churche as be yet lyuynge on earthe be good acceptable and profitable vnto vs yet that is onely by the mediation and intercession of Christe our head in whom god the father is pleased and contented and through whom saintes departed this lyfe and raigning in heauen with Christe and suche as truely confesse Christ in the churche catholyke yet liuing may and do effectually pray for
mayntenance support an vniust vsurpation for that church hath no more ryghte to that name than the churche of Fraunce Spayne England or Portugale whiche be iustly called catholyke churches in that they doo professe consent agree in one vnitie of true fayth with other catholike churches This vsurpation before rehersed well considered it may appere that the bishop of Rome doth contrary to goddis lawe in chalengynge superioritie and preeminence by a cloke of goddis lawe ouer all And yet to make an apparance that it shulde be soo he hathe and dothe wreste scriptures for that purpose contrary both to the true meanyng of the same and the interpretation of ancient doctours of the church so that by that chanleng he wold not do wrong onely to this churche of Englande but also to all other churches in claymyng this superioritie without any authoritie by god so to him gyuen For God by his goodnes hath called indifferently and equally all such churches in sundry places as his highe wisedome hath thought good to assemble and call vnto hym Moreouer the perfitte beleue of this article worketh in all true christen people a loue to continue in this vnicie and a feare to be caste out of the same and it worketh in them that be synners and repentaunte great comforte and consolation to obteyne remission of synne by vertue of Christis passion and administration of his sacramentes at the ministers handes ordeyned for that purpose for as muche as god doth not ordinarily giue suche thinges but onely within this churche It is to be noted that this churche of England and other knowen particular churches in whiche Christis name is truely honored called on and professed in faythe and baptisme be membres of the hole catholike churche eche of them by him selfe is also worthyly called a catholyke churche whan they merely professe and teache the faythe and relygion of Christ according to the scripture and the apostolike doctrine And so euery christe man oughte to honour gyue credence and to folowe the particular churche of that region soo ordered as afore wherin he is borne or inhabiteth and as al christen people as well spirituall as temporal be bounde to beleue honour obey our sauiour Iesus Christe the onely heade of the vniuersall churche soo lykewyse they be by his commaundemente bounde to honour and obey nexte vnto him selfe christen kinges and prynces whiche be the heade gouernours vnder him in the particular churches to whose offyce it apperteyneth not only to prouide for the trāquillitie and wealthe of theyr subiectes in temporal and worldly thynges to the cōseruation of their bodyes but also to forsee that within theyr dominions suche ministers be ordeyned and appoynted in theyr churches as can and wil truely and purely set out the true doctrine of Christe and teache the same and to see the commaundementes of god well obserued and kepte to the wealth and saluation of theyr soules The tenth article The communion of sayntes / The forgyuenes of synnes IN this article be taught two speciall fruites and benefytes whiche all men called of god and obeying to the same calling in theyr wyl and workes doo obteine by goddes grace in the saide catholike churche whiche benefites be the communion sayntes and forgyuenes of synnes And here is to be noted that althoughe this word Sayntines our english tungue signifieth proprely them that be departed this lyfe and be establysshed in glory with Christe Yet the same worde Saintes wherby in this article we expresse the latin worde Sanctorum is here extended to signifie not onely these before mencioned but also all suche as be called into this holy assemble and churche and be santified in our sauiour Iesu Christe And as touching the communion that is to say the mutuall participation of these sayntes ye must vnderstande that lyke as all the partes and membres which be liuing in the natural body of a man do naturally cōmunicate and minister eche to other the vse commoditie and benefite of all theyr forces nutrimentes perfections In so muche that it lieth not in the power of any man to say that the meate which he putteth into his owne mouth shal nouryshe one particular membre of his bodye and not an other but that all and euery one particularly shall receyue of the sayde nutriment and of the vertue and benefyte therof more or lesse accordyng to the naturall disposition portion and place whiche it hath within the same body euen so what soo euer spirituall gyftes or treasure is gyuen by god vnto any one membre of the holy church although the same be gyuen particularly vnto one membre and not vnto an other Yet the fruite and merites therof shall by reason of theyr abydyng together in the vnitie of the catholike churche redounde vnto the common profyte edifienge and increace of all the other membres of the same catholike churche In so muche that there shal nede no mannes autoritie to dispence and dystribute the same or to applye it vnto this membre or that but eche membre shall be made participante of the sayd treasure and shall haue and enioy the fruite and benefyte of the same in such quantitie and measure as for the rate and proportion of the faythe and charitie which he hath in the same body shall be expedient and necessary for hym to haue And hereby is notified and declared vnto vs the vtilitie and profyte whiche all the membres of the church do receiue by the merites suffrages and prayers of the churche And forasmoche as the moste blessed sacrament of the Aultare wherin by the myghty operation of goddis worde is really present in fourme of breade the naturall lyuynge body and bloude of our sauiour and redemer IESV CHRISTE increaseth and worketh in them that worthily receiue it the communion and coniunction in body soule of them to Christe and Christe to them with a mutuall coniunction also in loue and charitie of eche good man in Christe to other Therfore the sayde sacrament may worthely be called the Communion of saintes And so the fyrst parte of this article hath ben by good deuout and lerned men expounded to sygnifie the sayde blessed sacrament of the aultare which we must beleue to be a reall effectuall communion of all saintes that is to say of al men whiche be called by the holy callynge of god and there with wyllyngely and obediently do knowlege and folowe the same In the seconde parte of this article we be taught to beleue remission of synnes which is one of the effectes and chiefe benefites of the moste blessed passion of Christe head of the holy churche whiche is called and assembled in his name in which churche is applyed the benefites of remission of synnes by the workynge of god in his sacramentes ministred in the same as shal be hereafter declared in theyr place ⧠The XI and XII article The resurrection of the body / and the lyfe euerlastynge AT the daye of the generall dome or
iugement whan Christ shall come as in the seuēth article of this Crede is conteyned and syt to iudge both quycke and dead almighty god shall stirre and raise vp againe the very fleshe and bodies of all men women and children bothe good and bad christened heathen that euer lyued here in this world from the beginning of the same and died before that day And althoughe the sayd fleshe and bodies were dead and buryed yea and consumed or by any meanes destroyed yet god shall of his infinite power make them all at that daye hole and perfite again And so euery man generally shal resume and take againe the verye selfe same body and fleshe whiche he had whiles he liued here on earthe and so shall ryse from deathe lyue againe in the very selfe same body and soule which he had before At whiche tyme man beyng thus made perfit in coniunction of body and soule shall at that day appere before the highe iudge our sauiour IESV CHRIST and there shall make an accompte of his workes and his dedes suche as he dyd good or euyll while he liued here in this worlde And suche as haue ledde theyr liues in obedience and obseruation of goddis commandementes and die in true faith and charitie shal than be perfitely sanctified purified and deliuered from al contagion of sinne and from all corruption and mortalitie of the flesh and shall be perpetually glorified receyue bothe in body and soule together euerlastyng lyfe Whiche lyfe euerlastynge thoughe it passeth al mennes wittes to expresse how pleasant and ioyful it is nor yet mannes capacitie can compryse and vnderstande the same as saynte Paule wytnesseth saieng That which the eie hath not sene nor the eare hath not herde nor hath not entred in to mans harte i. Cor. ◠God hath ordeyned for them that loue him Yet holy scripture speketh of it after our capacitie and intelligence but farre vnder the worthynes and excellency therof The prophet Esaie saith Esa xxxv Euerlasting gladnes shall be ouer their heades they shall haue ioy and gladnes sorowe wayling shall forsake them Apoc. vii And saynte Iohn saythe God that sytteth on his throne shall dwell ouer them They shall not hunger or thyrst any more neyther sonne nor heare shal hurte them for the lambe that is in the myddes of the throne shall feede them and brynge them to the fountaines of the water of life And god shal wipe away all wepyng and teares from theyr eyes death shall endure no longer There shall be no waylyng nor cryenge nor sorowe any more Yea there is no ioy or comfort that can be wished for but it is there most plentifully There is true glory where prayse shall be without errour or flatterye There is true honour whiche shall be giuen to none onles he be worthy There is true peace where no man shal be molested or greued neyther by hym selfe nor by others There is true and pleasant felowship where is the company of blessed angels and the elect and chosen saintes of god There is true and perfecte loue that neuer shall fayle For all the heauenly company is linked and fastened together by the bond of perfecte charitie wherby also they be vnyted and knytte to almyghty god euerlastyngly Fynally there is the true rewarde of al godlynesse God hym selfe The syghte and fruition of whom is the ende and rewarde of all our beliefe and all our good workes and of all those thinges whiche were purchased for vs by CHRISTE he shall be our sacietie our fulnesse and desyre he shal be our life our helth our glory our honour our peace our euerlasting reste and ioye He is the ende of all our desyres whom we shall see continually whom we shall loue moste feruently whom we shall prayse and magnify world with out ende ¶ The sacrament of Baptisme AS touchyng the holy sacrament of Baptisme it is to be noted Fyrst that this sacrament was instituted and ordeyned by our sauiour IESV CHRISTE in the newe testament as it doth appeere by Christis owne wordes vnto his apostles where he sayeth Go ye abrode through out all the world Math. xxviii and preache the gospel vnto al people and baptise them in the name of the father of the sonne and of the holy goste Furthermore that the effecte and vertue of this sacramente is forgyuenes of synne and grace of the holy goste as is manifestely declared in the seconde chapiter of the actes of the apostles where it is sayde Do penance and be baptised euery one of you and ye shall haue forgyuenes of synne and shall receiue the gyfte of the holy goste Whiche effecte of grace and forgyuenes of synne thys sacramente hath by vertue and force of the workyng of almighty god accordyng to his promyse annexed and conioyned vnto this sacrament as is manifestly declared by the worde of Christe sayeng who so euer beleueth and is baptised shall be saued Marc. xvi Whiche sayeng of our sauiour Christe is to be vnderstande of all suche persons which die in the grace conferred and gyuen to them in baptisme and do not fynally fall from the same by synne Moreouer bycause all men be borne synners throughe the transgression of our father Adam in whom as the apostle sayeth Rom. v. All haue synned and can not be saued without remission of their synne whiche is gyuen in baptisme by the workyng of the holy gost Therfore the sacrament of baptisme is necessary for the atteyning of saluation and euerlasting lyfe Iohn iiii accordinge to the wordes of Christe sayinge No man can entre into the kyngedome of god excepte he be borne agayne of water and the holy gooste For whiche causes also it is offered and pertayneth to all men not onely such as haue the vse of reason in whom the same duely receyued taketh awaye and purgeth all kynde of synnes both originall and actuall commytted and done before theyr baptisme but also it apperteyneth and is offered vnto infantes whiche bicause they be borne in original synne haue nede and ought to be christened Wherby they being offred in the faith of the churche receyue forgiuenes of their synne and suche grace of the holy goste that if they dye in the state of theyr infancye they shall therby vndoutedly be saued ¶ And here we must knowe that as touchynge originall synne in infantes lyke as they take of theyr parentes theyr originall and naturall qualities euen so they receiue from them original sinne by whiche they are made the children of they re of god and by the same haue a naturall inclination to synne by lustes and desires whiche in further age and tyme sensibly moue and styrre them to wickednes For although the parentes be neuer so cleane purged and pardoned of theyr origynall synne by baptisme and grace gyuen in the same◠yet neuertheles the chyldren of them begotten be conceyued and borne in original synne Example we may take of corne whiche thoughe it
penance as he had at the firste entrie vnto Christis religion by the sacrament of Baptisme It is also to be noted that confessiō to the priest is in the church profitably commanded to be vsed and frequented for many other good causes specially for this cause that they whiche by custome be drowned in synne se not the abhomination and fil thines therof ne remembre the goodnes of god and want therfore contrition may by a good gostly father be stirred and moued to deteste lament their sinne by declaring vnto thē the word of god in such scriptures as serue for that purpose in suche wyse that not only contrition shal arise in the hart to the pleasure of god but also satisfaction ensue wherwith goddis merciful goodnes shal be cōtēted So that the wordes of absolutiō may be effectually pronoūced to the penitēt of the remissiō of his synnes Fynally it is to be remembred that not withstādynge this waye before described is the ordinary meane for penitent synners to opteine remission of synnes to be reconciled to the fauour of god yet in case there lacke a minister to pronounce the wordes of absolution or in tyme of necessitie whan a sinner hath not sufficient leysure or oportunitie to do the workes of penance before declared if he truly repent him of his sinful life and withal his hart purpose through goddis grace to change amende the same he shal vndoubtedly haue pardon and forgyuenes of all his missedoynges For as saynt Cyprian sayeth Euen in the houre of deathe whan the soule is ready to departe out of the body the greate mercifull goodnes of god despiseth not penaunce In so muche that than neither the greatnes of sinne nor the shortenes of tyme nor yet the enormitie of lyfe excludeth from the mercy of god if there be tru contrition and an vnfayned chaunge of the harte from synnefull conuersation The these that hanged vpon the crosse asked mercye with a contryte harte and forthwith was made a citezen of Paradise and where as he deserued condemnation punyshement this contrite hart changed his peyn into martyrdome and his bloude into baptisme yet not withstandyng no mā ought vpon hope of goddis mercy stil to continue in sinfull lyuing Like as no man wold be sycke in his body vpon hope to recouer helth For such as wyll not forsake theyr wickednes and yet thinke that god wyl forgyue them be oftentymes so preuented with the iuste plage of god that neither they haue time to cōuert nor grace to receyue the benefitte of forgyuenesse Therfore scripture saith Slacke not to conuert and tourne to god And linger not from day to day For his angre wyll come sodeynly in the time of vengeance he wyll distroy the. Wherfore imbracyng the mercy of god on the one syde and fearynge the iustyce of god on the other side Let vs at no time neyther dispayre mā ought to reson ouer farre nor go about to compasse the will and worke of god by his weake sense and ymagination But we muste without further serching giue firme assent and credence vnto Christis almighty worde by the whiche heauen earth were made not trouble our wittes in labouryng to comprehend the power and might of god but rather stedfastly giuing fayth to his word apply our hole wil and affection to atteine the fruite and profite of this moste holy sacrament towardes our saluation according to th entent of Christis institution Who of his inestimable mercy loue towardes vs willing that we shuld haue perfit hope strēgth comforte and ioy in him and that we shuld haue cōtinuall remembrance of his most dere charitie shewed towardes vs in his death and passion dyd institute this sacrament as a permanent memorial of his mercy and the wonderful worke of our redemptiō a perpetual fode nourishement for our spiritual sustentation in this dangerous passage and trauaile of this wretched life It is therfore necessary that in the vsyng receiuing beholding of this sacramēt we haue harty remēbrance of our most louing dere sauiour Iesu Christe that is to say that we thinke effectuously of his most bitter passiō whiche he being the lord of glory suffred for vs. And to be waile our synnes which were cause of the sayd death passion callyng mekely for grace and the mercy of god which most abundantly is obteined by the vertue merite of the same passion And thinking that our lord which gaue him self in that maner for vs wyll not forsake vs or cast vs awaye but forgiue vs if we truely repent and wyll amende become faithfull seruantes to hym whiche so derely hath bought vs paied for vs neither golde ne yet siluer as sainte Peter saith but his owne precious bloud Wherfore seinge we be so bought i. Pet. i. we muste know that we be not our owne that is to say We may not be at the libertie wildnes of our owne fleshe nor we maye not be seruantes to the worlde nor the deuyl but we must be seruantes to our lord maister Iesu Christ in all obediēce vnto rightwisenes godlines according to his wil cōmandementes Therfore when so euer we shall receyue or vse this holy sacrament we must take hede and haue reuerence to the maiestie therof and beware that we come not vnworthely thervnto i. Cor. xi For as saint Paule saith He that eateth of that heauēly fode or drinketh of the cuppe of our lord vnworthely that is to say without due reuerence faith repentance charitie the feare of god he eateth drinketh his own dānation bicause he putteth no difference betwene the body of our lord and other meates And further truly sense christen men ought to haue remembrāce of god whensoeuer they go to theyr bodely meate or drinke receiue it not without thanckes giuing vnto god as saint Paule saith whether ye eate or drink or whatsoeuer ye do i. Cor. x. do it in the name of our lord Iesu Christ how moch more ought all christen men whan they come to be fed at the table of our lorde and to receiue this blessed and glorious sacrament to haue special entier deuotion with most thāckefull remembrance to god for his goodnes declared towardes vs in the benefite of our redemptiō And therfore amonges other names this sacrament is called Eucharistia that is to saye the sacrament of thankes and blessinge For as moche as it setteth before vs and doth exhibite vnto vs the very price of our redemtion and saluation whiche is the body of our lorde that suffred and died for vs. Furthermore here is to be noted as touching the receyuyng of this sacrament that although our sauiour Iesus Christ at the first institution therof in his supper did minister it vnto his disciples thā present vnder both the kindes of bread wine Yet that fascion maner of ministring is not so necessary to the receyuer excepte it be
cōsidering of his most excellent wisedome not only the notable decay of Christis true and perfite religion emonges vs but also the intollerable thraldome captiuitie and bondage with the infynite dangers and preiudices whyche we his subiectes continually susteyned by reason of that longe vsurped and abused power whiche the bysshops of Rome were wōt to exercise here in this realme hath nowe of his most godly disposition and by the consente of his nobles spirituall and temporall by auctoritie of the hole parliament determined no longer to suffer the byshoppe of Rome to exercyse any parte of his vsurped iurisdiction here within this realme but clerely to delyuer vs from the same and restore vs agayne vnto our libertie Surely we haue great cause most ioyfully and thankefully to enbrace and accepte the same consideryng that therby no preiudice is done to goddis worde or his ordinaunces For as we haue shewed and declared before it was by princes sufferaunce onely that the bysshoppe of Rome exercised any suche iurisdiction within this realme and not by the authoritie giuen vnto hym by Christe And as for the bysshop of Rome he can not pretende hym selfe no more to be greued or iniuried therwith than any of the kynges officers myght worthily thynke that the kynges byghnes shulde do him wronge in case he shulde vppon good cause remoue hym from his roume and office and committe it to an other And as for vs the kynges faythfull subiectes we shall vndoubtedly receyue and haue thereby syngular welth and commoditie as well spiritually to the edifieng of our soules as corporally to the increase of our substance and richesse The which how moch it was impaired decayed continually from tyme to time by the great exactions of the byshoppes of Rome and suche treasures as wente yerely out of this realme to his coffers for annates annuities and exemptions pardons and suche other vnlawfull exactions we doubte not but all men indued with any witte and zeale to the welthe of this our countrey do right well perceiue and vnderstande and accordingly with hart and minde wil not onely pray for the kynges highnes and his preseruation by whose occasion this lighte came fyrste vnto vs but also firmely and constantly stycke to those lawes wherby we haue so moche ease of wrongfull exactions and abuses and also our prince kyng now enioieth most rightfully his iust title with restitution of his royall and imperiall dignitie and princely gouernance The sacrament of Confirmation WE reade in holy scrypture / how the apostels in the beginnyng of the churche althoughe they dyd certainly knowe and beleue that al suche as had duely receyued the sacrament of baptisme were by vertu and efficacie therof perfitely regenerated in Christ perfitely incorporated and made the very members of his body and had receyued full remission of their synnes and were indued with graces and giftes of the holy goste yet they went vnto the people after they were baptised and so by their prayer and imposition of theyr handes vppon them the holy goste was giuen and conferred vnto them And the sayde people did speake diuerse languages and prophecyed wherby not onely they whiche had receyued baptisme and professed Christ were the better confirmed and established in Christis religion made more constant to confesse the same But also other whiche were out of the churche infideles mighte the soner be reduced by suche gifte and miracle frō theyr errours and be brought in to the right beliefe of Christe and his gospele Whervpon the holy fathers of the primitiue church taking occasion and founding them selues vpon the saide actes and dedes of the apostles and considering also that suche as had ones receyued the giftes and benefites of the holy goste by the sacrament of baptisme might and oftentimes dyd in dede by temptation frailtie or otherwise by theyr owne sinne and malice lose and fall from the same againe dyd vse and obserue as it hath ben hitherto by succession of ages continued that al christen people shuld after theyr baptisme be presented to theyr bishops to the intent that by theyr prayers and imposition of theyr handes vpon them consigning of them with the holy Chris◅ they shulde be confirmed that is to say they shuld receyue suche gyftes of the holy goste as wherby they shulde be so corroborated and establisshed in the giftes graces before receyued in baptisme that they shuld not lyghtly fall againe from the same but shulde constantly reteyne them and perseuere therin and shulde also be made stronger and hardier as wel to confesse boldly and manfully theyr faith before all the persecutours of the same and to resist and fight against theyr gostly ennemies the world the deuil and the fleshe as also to beare the crosse of Christe that is to suffer and susteine paciently all the afflictions and aduersities of this worlde and fynally that they shuld atteyne encreace and abundance of vertues and graces of the holy gost And although men ought not to contemne this sacrament but shuld present theyr children vnto the bishoppe to receyue at his handes the sacrament of confirmation yet it is not to be thought that there is any suche necessitie of confirmation of infantes but that they being baptised and dieng innocentes before they be confirmed shall be assured to atteine euerlastinge lyfe and saluation by the effecte of the sacrament of baptisme receyued The sacrament of extreme vnction AS towching extreme vnction we must vnderstand how according to scripture and the rule and ordre prescribed by the holy apostle saint Iames the catholike churche of Christ hath obserued and minystred this sacrament to such as haue required it in their sickenes and disease of body to the entent that by the workinge of god in ministration therof the sicke man through prayer of the priest the minister and suche as assist him might be releued of his bodely disease and also atteyne pardon and remission of his synnes For saint Iames saith If any be sick among you let him cal for the priestes of the churche and let them pray ouer him annointing him with oile in the name of our lorde and the prayer of fayth shall saue the sycke man and if be be in sinnes they shall be forgiuen him By whiche wordes like as the vse of the sacrament is confirmed and proued so that the churche may well vse the same with assurance that god assisteth the ministration therof So we must also remembre that although helth of body which here is prayed for doth not always folowe yet we shuld not doubte but god ordereth mannes praier therin alwaies to the best as he doth of his infinite goodnes all other prayers that men make who in dede knowe not what they shuld aske ne what is best or moste profitable for them Wherfore albeit we be taught to make all our prayers in a most certayne fayth to atteine our desires according to the generall promise made by god throughe Christe Aske and
eschue the desyâ—e of al worldly honours glorye and prayse and must gyue all laude prayse and thankes vnto god for his benefites whiche be so many in numbre and so great that we ought neuer to cesse from such laudes thankes lyke as the prophet Dauid admonisheth vs Psâ—…â—ix saying Offer vnto god the sacrifice of laude and praise And saynt Paule commandeth vs â— Cor. x. whan soeuer we eate drinke or do any maner of busines to giue honor praise thankes vnto god And fynally they that be appoynted to be mynysters of goddis worde muste also preache the worde of god truely and purely and set forthe the name of god vnto other and reproue all false and erromouse doctrine heresies and idolatries And although the bishops and priestes onely be specially called and deputed to be publike ministers of goddis worde teachers preachers and interpretours of the same Yet euery christen man is bounde particularly by good example of liuing and according to the godly knowledge that he hath learned to teache and order his family and suche as be vnder his gouernance within his house whan tyme and place requiteth So that as moche as in him lyeth he suffice not synne to be vsed in his rule and famyly but vertue to be vsed and exercised Secondly by this precepte weâ—e commanded to vse the name of god to all goodnes and truthe And contrary wyse we be forbidden in the same to â—e his name to any maner of euyll as to lyeng deceyuinge or any vntruthe And therfore againste this commandement they do offende that sweare in vaine They sweare in vaine that sweare with out lawfull or iuste cause For that they take the name of god in vaine although the thinge which they sweare be true And lykewise do all they whiche for euery lyght and vayne thinge be ready to sweare vnprouoked or prouoked of lyghte cause And they that do glory in outrageous othes or of custom do vse to swere or that do swere a false othe and be forsworne wyttingly And suche an othe is not onely periury but also a kinde of blasphemy and is high dishonour and iniury to god bycause suche persons as make suche othes do wyttingly brynge god for a false wytnesse who is all truthe and hateth all vntruthe They also do take the name of god in vayne whiche sweare any thinge that is true or false they being in doubt whether it be trewe or false and do not afore well examine and discusse whether it be true or false or that swere that thynge to be false whiche though in dede it be false yet they thinke it to be true or sweare that thynge to be true whiche thoughe in dede it be true yet they thynke it to be false They also do sweare in vayne whyche sweare to do that thing which they inteÌ„d not to do or swere to forbeare that which they intend not to forbeare or sweare to do any thyng whiche to do is vnlawfull or sweare to leaue any thynge vndone whiche to omytte or leaue vndone is neither right nor reasonable And all suche as sweare to do thinges vnlaufull not onely offend in suche swearyng but also they moche more offende yf they perfourme the thynge whiche they do sweare They also breake this commandement whiche make any othe contrary to their lauful othe or promyse made before so longe as theyr promyse standeth in strength whiche in no wyse it dothe if it be contrary to the lawes of god or to the due obedieÌ„ce to the prynces and their lawes They also breake this commandement whiche by rewardes or faire promises or by power or feare do induce or constraine any man to be periured They also breake this commandement whiche eyther by preachynge or teachyng or by pretence of holy liuynge do abuse this holy name to theyr own vayne glory or to any other vngodly purpose And generally all euyll christen men which professe the name of Christe and liue not accordynge to their profession do also take the name of god in vayne in wordes confessynge Christe and denyinge hym in deedes They also breake this commandement whyche in trouble do murmure or grudge and doo not call vppon the name of god nor doo thanke him in all thynges bothe swete and sowre good and euyl welfare and euyl fare For god dothe sende vs many troubles and aduersities bycause we shoulde runne to hym crye to hym for helpe and call vpon his holy name Thyrdly for as moch as the giftes of helth of body helth of soule forgiuenes of sinnes the gifte of grace or life euerlastyng and suche other be the gyftes of god and can not be gyuen but by god who so euer maketh inuocation to sayntes for these gyftes praieng to them for any of the sayd giftes or any suche lyke whiche can not be gyuen but by god onely yeldeth the glory of god to his creature contrary to this commandement Esai xlii For god saythe to his prophete I wyll not yelde my glory to any other Therfore they that so pray to saintes for these giftes as though they coulde gyue them or be gyuers of theym transgresse this commaundement yeldynge to a creature the honour of god Neuer the lesse to praye vnto saynctes to be intercessours with vs and for vs to our lorde in our suites whiche we make vnto hym and for suche thinges as we can obteyne of none but of him so that we esteme not or worshippe not theym as gyuers of those gyftes but as intercessours for the same is laufull and allowed by the catholyke churche and yf we honour theym any other waies than as the frendes of god dwellynge with hym and establysshed nowe in his glory euerlastynge and as examples which were requisite for vs to folowe in holy lyfe conuersation or if we yelde vnto sayntes the adoration and honour whiche is due vnto god alone we doo no doubte breake this commaundement Fynally it is to be considered that bycause no temple ne churche nor aultare ought to be made but onely to god For to whome we make temple churche or aultare to hym as saincte Augustine saythe we do sacryfice And sacrifice we maye do to none but to God Therfore where we vse in our englisshe tongue to calle the temples churches or aultars by the name of any saincte as the church or aultare of our ladye the churche or aultare of saincte Michaell saincte Peter of saincte Paule and so of other saintes the trewe meanyng therof is and ought to be taken that the saide aultars and churches be not dedicate to any saynctes but to god onely and be of the sainctes but a memoriall to put vs in remembraunce of them that we maye folowe theyr example and lyuynge and also to make a knowlege of dyuersitie bytwene one churche or aultare and an other And therfore yf we meane otherwyse than here is declared whan we call theym churches or aultars of saynctes we yelde the honour of god from
all other euyll behauyour of our tongue agaynste our neyghbours whiche all be forbidden by this commaundemente for they be rootes and occasions of murther and other bodely hurte The contrary of all these thynges be commanded by this commandement that is to saye that we shulde with our hartes loue our neyghbours and with our tonges speake well of them and to theym and in our actes and dedes do good vnto them shewyng towardes them in harte worde and dede pacience mekenes mercy and gentylnes yea thoughe they be our aduersaryes and ennemies And that this is the true sence and meanyng of this commandement it appereth by the expositiō of our sauiour Christe in the gospell Math. ◠where he declareth that we shulde neyther hurte any man in dede nor speake of hym or vnto hym maliciousely or contemptuousely with our tounges nor beare malice or angre in our hartes But that we shulde loue them that hate vs say well by them that saye euyll by vs and do good vnto them that do euyll vnto vs. And accordynge to the same sayeng of Christ saynt Iohn sayth also That he that hateth his brother ◠Ioan. iii. is a manqueller It is not forbydden by this commaundement but that al rulers and gouernours as princes iudges fathers maisters and suche other maye for the correction of theym whyche be vnder theyr gouernance vse suche maner of punysshemente eyther by rebukefull or sharpe wordes or by bodyly chastysing as the lawes of euery realme do permitte And not onely they may do thus but also they be bound so to do onles they se reasonable cause to the contrary and offende god if they do it not as is before declared in the .v. commaundement All rulers also muste beware and take hede that in theyr corrections and punishmentes they do not procede vpon any priuate malyce of their hartes or displeasure towardes any man or for any lucre fauour or feare of any persō but that they haue theyr eye and consideration only vpon the reformation amendment of the person whom they do correct or elles vpon the good ordre and quietnes of the common weale so that styll there may remayne in theyr hartes charitie and loue towardes the person they punyshe And lyke as the father loueth his chylde euen whan he beateth him Eeuen so a good iudge whan he gyueth sentence of death vppon any gylty person although he shewe outwardly sharpenes rigour yet inwardely he ought to loue the person and to be sorye and heauy for his offences and for the death whiche he hym selfe by the lawe doth and must nedes condemne him vnto And although inferiour rulers and gouernours maye correcte and punysshe suche as he vnder their gouernaunce yet they maye not punysshe by deathe nor mutilate maime or imprison them or vse any corporall violence towardes theym otherwyse then is permitted by the hyghe gouernour that is to say by the prince and his lawes from whom al suche authoritie doth come For no man may kylle or vse suche bodily coertion but onely princes and they whiche haue authoritie frome princes ne the sayde princes nor any for them may do the same but by and accordyng to the iuste ordre of theyr lawes and ordinances Moreouer no subiectes may drawe theyr swordes agaynst theyr prynce for any cause what so euer it be nor agaynst any other sauynge for laufull defence without theyr princes lycence And it is theyr duety to draw theyr swordes for the defence of theyr prynce and realme whan soo euer the prynce shall commande theym so to do And althoughe princes whiche be the chiefe and supreme heades of theyr realmes do otherwise than they ought to do Yet god hathe assigned no iudges ouer them in this worlde but wyl haue the iugement of them reserued to himselfe and wil punyshe them whan he seeth his time And for amendement of such princes that do otherwise than they shulde do the subiectes maye not rebell but must praye to god whyche hath the hartes of princes in his handes that he so turne theyr hartes vnto him that they maye vse the sworde which he hath gyuen them vnto his pleasure Agaynste this commandement offende al they whyche do kyll mayme or hurte any man without iuste ordre of the lawe and gyueth counsayle ayde fauour prouocation or consent therto And also all they whyche maye yf they wyll by theyr authoritie or laufull meanes delyuer a man from wrongfull death mutulation hurte or iniury and wyll not do it but wyll wyncke therat and dissemble it be transgressours of this commādement And al iudges which seyng no sufficient matter or cause of death or vpon lyght triall without sufficient examination and discussion gyue sentence of death or whan the matter or cause of death is sufficient and the triall good yet delyte in the deathe of the person be transgressours of this cōmandement And lykewyse be all those whiche in causes of lyfe deathe beyng impanelled vpon inquestes do lyghtly cōdemne or endite any person without sufficient euidence examination and discussion of the informations gyuen vnto them And moreouer all those whiche either in such causes do gyue false euidence or information eyther wittyngly contrary to their owne conscience or doubtynge of the truth of those informations or without sufficient examination do promote enforce or mainteine such euidences informatiōs or inditementes do also breake this commandement So do all they whiche wyllyngly do kyll themselfe for any maner of cause for so to doo there can be no pretence of lawfulle cause ne of iust order And therfore he that so dothe kylleth at ones both body and sowle Fynally all they whiche beare hatred and malyce agaynste their neyghbours and eyther malyciousely speake wordes of contempte dyspite checkynge cursynge and suche other or elles publysshe theyr neyghbours offences to theyr sclander rather than to theyr amendemente And generally all they that liue in yre malice enuy and murmuringe at other mens welth or reioysing at other mens trouble or hurt or suche other like they offende all againste this precepte The exposition of the seuenthe commandement of god Thou shalt not cōmitte adultery ALthough this word Adultery doth signifie properly the vnlaufull commixtion of a maryed man with anye other woman than with his owne wyfe or elles of a maried woman with any other man than her owne husbande yet in this commandement it is taken not onely for that but also for all maner vnlaufull copulation betwene man and woman maried and vnmaried and all maner of vnlaufull vse of those partes whiche be ordeyned for generation whether it be by adultery fornication incest or any other meane And in laufull matrimonye a man may breake this commandement and lyue vnchaste with his owne wyfe yf he do vnmeasurably or inordinatly serue his or her fleshely appetite or lust And of such the deuyll hath power as the angel Raphael sayde vnto Thoby Tob. vi They that marrye in suche wyse that they
asshes on ashwednesday doth put vs in remembrance that euery christen manne shulde considre that he is but ashes and earth and thervnto he shall retourne Bearyng of palmes on palme sonday dothe put vs in remembrance of the receiuynge of Christe in to Hierusalem a lyttell before his deathe and that we must haue the same desyre to receyue him in our hartes Crepynge to the crosse on good friday there offeryng vnto Christ before the same and kyssynge of it declareth our humble submission and thankes giuynge to Christ for our redemption whiche he hath wroughte for vs vpon the crosse And so finally the settyng vp of the sepulchre of Christe whose body after his death was buried And al other like laudable customes rites and ceremonies do put vs in remembrance of some spiritual thyng And therfore they be not to be contemned and caste away but obediently to be vsed and continued as thynges good and laudable for the purposes abouesaid The exposition of the .v. commaundement of god Honour thy father and thy mother IN this commandement / by these wordes Father and mother is vnderstande not onely the naturall father and mother whiche dyd carnally begette vs and broughte vs vp but also princes and all other gouernours rulers and pastours vnder whom we be nourished and brought vp ordred guiged And by this worde Honour in this commandement is not onely ment a reuerence and lowlines in wordes and outwarde gesture whyche chyldren and inferiours ought to exhibite vnto their parentes and superiours but also a prompt and a redy obedience to theyr lawfull commandementes a regarde to theyr wordes a forbearyng and sufferinge of them an inward loue and veneration towardes them a reuerence feare and lothenes to dysplease or offende them and a good wyll or gladnes to assiste them ayde them succour them and helpe them with theyr counsayle with their goodes and substance and by all other meanes to theyr power as hereafter is declared This is the very honour and duetie whiche not onely the chyldren do owe vnto theyr parentes but also all subiectes inferiours to theyr heades and rulers And that children owe this duetye to theyr fathers it appereth in many places of scripture in the prouerbes it is written Prou i. Obey my sonne the chastisement of thy father be not negligent in thy mothers commandementes Deu xxvi In the boke of Deutronomie it is also written Accursed be he that doth not honour his father and his mother And in the boke of Leuiticus it is sayde Leuit. xix Let euery man stande in awe of his father mother 〈◊〉 xxi And yf any man haue a stubburne and a disobedient sonne whiche wyll not heare the voyce of his father and mother and for correction wyll not amende and folowe them Than shall his father and mother take him and brynge hym to the iudge of the citie and saye This our sonne is stubburne disobedient and dispiseth our admonitioÌ„s and is a riotour and a drunkerde Than shal al the people stone him to death and thou shalt put away the euill from the that all Israell may here therof and be afrayde Exod. xxi And in the boke of Exody it is also writteÌ„ He that striketh his father or mother he shall be put to deathe And lykewise be that curseth his father or mother shall be put to death And in the boke of prouerbes Prouer. xxviii the wise man also saith He that stealeth any thyng froÌ„ his father or mother is to be taken as a murtherer And although these great punysshementes of disobedient children by death be not now in the newe lawe in force strength but lefte to the ordre of princes gouernours and their lawes yet it euidently appereth how sore god is agreued dipleased with such disobedieÌ„ce of children towardes their parentes for as moche as in the olde lawe he did appointe thervnto so greuouse punishementes And as almyghty god doth threaten these punishementes vnto those children whiche do breake this commandement so he doth promise great rewardes to them that kepe it For he that honoureth his father saythe the wyseman Eccle. iii. his synnes shall be forgyuen hym And he that honoureth his mother is as one that gathereth treasures who so euer honoureth his father shall haue ioy in his owne children and whan he maketh his prayer vnto god he is herde He that honoureth his father shall haue a long and a prosperous lyfe And as the chyldren by this commaundement be bounde to honour and obey theyr parentes accordinge as is afore expressed so it is implied in the same precepte that the parentes shulde nourysshe and godly brynge vp their chyldren that is to say that they muste not onely fynde them meate and drinke in youth and also set them forwarde in learnynge labour and some other good exercise that they maye eschue idlenes and haue some crafte or occupation or some other lauful meane to get their lyuynge but also they muste learne them to beleue and truste in god to loue him to feare him to loue their neighbours to hate no man to hurte no man to wisshe well to euery man so moch as they may do good to euery man not to curse not to sweare not to be riotous but to be sobre and temperate in al thinges not to be worldly but to set their mindes vpon the loue of god heaueÌ„ly thinges more than vpon teÌ„porall thinges of the worlde And generally to do all that is good to eschue all that is euill and this the parentes ought to do not by cruell entreatinge of theyr children wherby they might discourage them and prouoke them to hate theyr parentes but by charitable rebuking threatning and charitable chastising and correcting of them whan they do euyll and cherishynge mainteyninge and commending them whan they do well This office and duetie of the parentes towardes theyr chyldren is witnessed in many places of scripture First saint Paule writeth thus Epâ—e vi Fathers prouoke not your children vnto angre but bringe them vp in the correction and doctrine of god Deut. vi And in Deutronomy al myghty god saythe Pro. xxix Teache my lawes and commandementes to thy children And the wise man saith The rod of correction giueth wisedome The chylde that is left to his owne will Prou. xiii shal be confusion to his mother And in an other place he saith He that spareth the rod hateth his sonne and he that loueth hym will se hym corrected Pro. xxiii And in an other place he saythe Se thou withdrawe not from thy childe discipline and chastysynge if thou strike hym with the rodde he shall not die thou shalte strike him with a rodde and shalt therby deliuer his soule from hell 〈…〉 And on the other syde it is written The sonne vntaught and vnchastised is the confusion of his father And for this cause we fynde in the boke of the kinges how that our
lord conceyued great indignatioÌ„ against Hely the chiefe prieste i Reg ii bycause he dyd not duely correcte his two sonnes Ophni and Phinees i Reg. â—iii whan he knewe that they dyd greuously offende god and how in reuenging of theyr fathers negligence and remissenes in correcting of his children almighty god toke from Hely and all his issue and householde for euer the office of the high priesthode how his two sonnes Ophni and Phinees were slayne bothe vppon a day and Hely theyr father brake his necke This example of Hely is necessary for fathers to imprynt in theyr hartes that they may se theyr children well taught and corrected lest they runne into the great indignation of almighty god as Hely dyd and not onely in this world haue confusion but also in the worlde to come haue damnation for the mysorder of theyr children throughe their defaute and they muste not thynke that it is inough to speake somewhat to them whan they do amisse for so dyd Hely to his sonnes and yet our lord was not pleased bicause he dyd not moche more sharply correcte them and se them refourmed but whan wordes wyll not serue the fathers and mothers must put to sharper correction and by such discipline saue theyr soules orels they shall aunswere to god for them And truly they greatly deserue the indignatioÌ„ of god that whan they haue receyued of hym chyldren do not bringe them vp to his seruice but without regarde what coÌ„meth of them suffer them to runne into the seruice of the deuyl Wherfore al fathers ought diligently to consider and remembre how moche and how greuously they offende god and of how many euils they be the cause which either bring vp their children in wantonnes and idelnes and do not put them forthe be tyme to some facultie exercise or labour wherby they may after gette theyr lyuyng or occupie theyr lyfe to the profite and commoditie of the common weale or elles do suffer their chyldren in youth to be corruptid for lacke of good teaching and good bringing vp in the true knowlege of god and of his wyl and commandementes or committe in word or dede such thinges in the presence of their children wherof the yonge tendre hartes of the said children whiche like a smal twygge be inclinable euery way and by fraylenes of youth be inclyned to euyl do take so euyl example and corruption of vices and worldely affections that harde it wyll be for them after to eschue the same This coÌ„mandement also conteineth the honour and obedience which subiectes owe vnto their princes And also the offyce of prynces towardes theyr subiectes For scripture taketh prynces to be as it were fathers 〈◊〉 xlix nurses to their subiectes And by scripture it appereth that it apperteyneth vnto the office of princes to se that the righte religion true doctrine of Christ be mainteined and taught that their subiectes be wel ruled gouerned by good iust lawes to prouide and care that the people common weale maye encreace and to defende them frome oppression and inuasion as well within the realme as without their subiectes aiding them thervnto to se that iustice be ministred vnto them indifferently to here by themselues or by their mynisters beningly al their complaintes and to shew toward them although they offende fatherly pitie And finally so to correct them that be euil that they had yet rather saue them than lose them yf it were not for respect of iustice maintenance of peace and good ordre in the coÌ„mon weale And therfore al theyr subiectes must again on their partes and be bouÌ„de by this coÌ„mandement not onely to honour obey their said princes accordyng as subiectes be bound to do to owe theyr truth fidelitie vnto them as vnto their naturall lordes but they must also loue them as childreÌ„ do loue their fathers yea they must more tendre the suretie of their princes person and his estate than their owne or any others Euen like as the health of the head is more to be tendred thaÌ„ the health of any other membre And by this commandement also subiectes be bound not to withdrawe their said fealtie trouth loue and obedience towardes their prince for any cause what so euer it be ne for any cause they maye conspire against his person ne do any thing towardes the hinderance or hurt therof nor of his estate And furthermore by this commandement they be bounde to obey also all the lawes proclamations preceptes and coÌ„mandementes made by their princes and gouernours except they be against the commandementes of god And lykewyse they be bounde to obey all suche as be in authoritie vnder their prince as farre as he wyll haue them obeyed They must also gyue vnto their prince aide helpe and assistaunce whan so euer he shall requyre the same either for suretie preseruation or maintenaÌ„ce of his person and estate or of the realme or of the defence of any of the same against all persons And whaÌ„ so euer subiectes be called by their prince vnto pryuy counsayle or vnto the parliament where is the generall counsayle of this realme than they be bounde to giue vnto theyr prynce as theyr learnynge wysedome or experyence can serue them the moste faythefull counsayle they can and suche as may be to the honour of god to the honour and suertie of his regall person and state and to the generall wealthe of this hole realme And further if any subiecte shall knowe of any thynge whiche is or may be to the noyaunce or damage of his princis person or estate he is bounde by this commandement to disclose the same with al spede to the prynce him selfe or to some of his couÌ„sayle For it is the very lawe of nature that euery membre shal imploy him selfe to preserue defende the heade And surely wisedome and polycie wyll the same for of conspiracy and treason commeth no goodnesse but infinite hurte damage and perill to the common weale And that all subiectes do owe vnto theyr princes and gouernours suche honour and obedience as is aforesayde it appereth euidently in sundry places of scripture but specially in the epistles of saint Paul Rom. xiii and saint Peter For saint Paul saythe in this maner Euery man must be obedient vnto the hyghe powers for the powers be of god And therfore who so euer resisteth the powers resysteth the ordynaunce of god And they that resyst the ordynaunce of god shall get to them selues damnation For rulers are not feareful to them that be good but to them that do euil Wilt not thou feare the power Do well and thou shalte haue prayse of the same for he is the minister of god for thy welth But yf thou do euyll then feare for he beareth not the sworde without cause For he is the minister of god to punishe the euyll doer therfore you muste obey not onely for the feare of punysshement but also