iustification and al other benefites which Chryst by hys passion hath meryted and deserued for vs yet neuerthelesse the same be also the workes of the hole Trynitie and be not to be seperated in any wyse although Scripture commonly doth attribute them vnto the holy Ghost For in lyke 〈◊〉 dothe Scrypture artribute power vnto the father and wysdome vnto the sonne whyche neuerthelesse be common vnto all three FINALLY ye shall note the maner of the speache here in thys article where it is not sayde I beleue the Ghost or spirite but it is sayd I beleue in the holy Ghost and so holy is adioined vnto the Gost whiche is done not onely to declare that here is not mente of euery thynge that is or maye be called a spyryte or a Ghost but here is onely ment of that spyryte whyche by excellencye and by peculyer name in Scrypture bothe is and so also called the holy spyryte or Ghoste which is the thyrd person in Trynytie and therefore thoughe manye tymes in Scrypture an incorporall thing is called a spyryte and also both Angels and the myndes of men dyuerse tymes haue that appellation or name yet here aswell for the sayde peculier name as by a certen excellency the sayd thyrd person in trinytie is called the holy spyryte or holy Ghost for he it is that doth make holye or sanctifye all creatures that are called holye ¶ Thexposition or declaration of the ninthe Article of the Crede which is The holy Catholyke Church IN these fewe wordes of this nynthe Article foure thynges are to be considered fyrste what heare is ment by thys worde Churche Secondely whye or for what cause the same Churche is called Holye Thirdely why it is called Catholyke And forthely what it is To beleue the holi Catholike Churche Concernyng the fyrste ye must vnderstande that thoughe in oure Englyshe tonge we by thys worde Churche sometymes do meane the place wherein the word of GOD is commonlye preached and the sacramentes mynistred and vsed yet in this present article it dothe sygnyfye the hole multitude of people which being called of GOD do come to one fayth one doctryne the selfe same Sacramentes accordyng to the Apostolyke and catholyke tradition in an indiui sible bonde or knotte of concorde and vnytie whether the sayde multytude be of the cleargye or of the laytie Concernyng the seconde ye shall consyder that albeit in the sayd church or multitude of people there be many euyll men many synners many that tourne by true penaunce to grace and sometymes yet do fall agayne some after theyr tourne by true penaunce styll perseuer and contynue in goodnes manye also that fall and neuer ryse agayne so that spottes blots and imperfections doo appeare 〈◊〉 in thys Churche and manye tymes in the more parte thereof yet neuerthelesse because the callyng is of it selfe holy the caller also most holy and the ende of callynge holynes it selfe with this 〈◊〉 that the people soo called do prosesse holynes aud make a bodye where of the cheife headde our Sauiour Chryste is mooste holye or rather holynes it selfe by the merytes of whose 〈◊〉 the sayde people are releued and nouryshed with the seuen holy sacramentes and be in theyr callyng endued with moste speciall holy gyftes and gra ces of almyghtye God beynge authoure thereof and fynally by hys holy spyryte are directed and gouerned in the saine so longe as they by folowyng theyr concupyscence the Deuyll or the worlde do not fall from that state For these causes I say the Church is called Holye takyng this name Holye of that that Chryste the highe headde thereof is Holye God the caller Holye The profession and callynge Holye the ende Holynes whych of very dewty ought to be in all them that be called and is in dede ' in suche members as doo continue and perseuer in that holye callyng Touchynge the thyrde ye must vnderstande that thys worde Catholyke being orygynally taken out of the Greke toungue and nowe vsed in oure Englyshe tongue is asmuche to saye as vnyuersall or whole And forasmuch as God of hys goodnes dothe call al people as is afore withoute all acceptyon of 〈◊〉 or acception of Countrye therefore thys Churche is called Catholyke in asmuch as all people of all maner of estates of all places and countryes throughout the hole worlde may professyng the foresayd one fayth one doctrine and the selfe same sacramentes accordyng to the sayd Apostolique and catho lyke tradition be of thys Catholyke churche and cōtynue in the same excepte they wyllyngly by heresy scysme do goo out of it or for other theyr offences be cut of and cast oute thereof And here by the waye is to be noted that althoughe in the worlde ther be manye particuler Churches and seuerall multytudes of people hauing the sayd fayth the sayd doctryne and the selfe same Sacramentes accordynge to the sayde tradition and therefore are commonlye called euerye one of them catholyke yet they all together make but one catholyke vniuersall Churche of whyche one catholyke vniuersall Churche al the rest be called catholyke as beynge partakers and members of the sayd one catholyke vniuersall Church and fully agreing in al necessary poyntes with the same And nowe as concernyng the fourth whyche is What it is To beleue the Catholyke Churche Ye shal vnderstand that to beleue the Catholyke Churche is not onelye to beleue that here in earthe is and shal be continually to th end of the worlde such a holy catholyke Churche as before is declared commonly called the Church Mylytante but also to gyue credyte and beleife vnto the whole Doctryne fayth and religyon of the sayd Church And for the farther vnderstanding of thys whole article here maye moost frutefully and verye well to the purpose be brought in one most notable place of S Augustyne wryten vpon this same article of the Crede in his clxxxi sermon de tempore where he sayeth in thys maner Sciendum est quod Ecclcsiam credere non tamen in Ecclesiam credere debemus qui Ecclesia non Deus sed domus dei est Catholicam dicit toto orbe diffusam quia diuer sorūhaereticorum ecclesic idio catholicae non dicuntur quio per loca atque per suas quasque prouincias cantinentur Haec uero a solis ortu usque adoccasum unius fidei splendore diffūditur Nullasunt maiores diuitiae nulli the sauri nulli honores nullae huius mundi maior substantia quam est cacholicafides quae peccatores homines saluat saecos illuminat infirmos curat Cate chuminos baptizat fideles iustificat poenitentis reparat iustos augmentat martyris coronat clericos ordinat sacerdotes consecrat regnis celestibus preparat in aeterna haereditate cum Angelis sanctis communicat Quisquis ille est 〈◊〉 ille est Cristianus nonest qui in Christi Ecclesia non est Solaquippe est perquam sacrificium dominus libentur accipiat sola quae pro errantibus fiducia
requireth of vs and so prepare our selues and order our 〈◊〉 towardes God that we may be in a readines at all tymes whansoeuer it shall 〈◊〉 God to call sommon vs to appeare before hym in the sayde generall iudgement there by his mercye and goodnes to receaue the crowne which he promysed vnto all men that 〈◊〉 〈◊〉 〈◊〉 and loue hym and walke in hys wayes This article the declaration thereofhath many and most manifest testimonyes bothe in the olde Testament and in the newe of whych amonge many other these places folowing may for thys presente suffyce Psal 92. Eccle. 11. Esa. 13. 51. Zach 14. Mala. 4. Soph. 1. Iohel 3. Math. 13 16. 24. 25. Mar. 9. 13. Luc. 9. 17. 21. Act. 1. 1. Corrinth 1. 2. Corin 〈◊〉 2. Tessa 1. 2. 1. Thesi. 4. Phil 4. 2. Pet 3. Heb. 10. Apo. 3. 22. ¶ Thexposition or declaration of the eyghte article of the crede which is I beleue in the holy ghost FOr the better vnderstandynge of thys article ye shal note that as there is in the Trynitie one 〈◊〉 son which is and so also called God the father and as the same Trynytye there is an other personne whyche is and so also called God the sonne soo in the same Trinitie there is a thyrd person whyche is and so also called God the holye Ghoste And knowe you also that it is not inoughe to beleue onely that there is an holy Ghost but we must also beleue in him likewyse as we do concernyng God the father and God the sonne for it is not ynough for vs onely to beleue that there is a God the father and that ther is a God the sonne But we must beleue in them al as is more specially and largelye declared before in thexposytyon of the first Article And this holye Ghost beyng the thirde personne in Trinitie is in dede very God and Lorde author and former of al thynges created and dothe procede bothe from God the father and from God the son of one with thē in nature and substaūce and of the same euerlastyng essence or being which the father and the sonne be of and is equall also vnto thē both in almyghtynes of power and in the worke of creation and in all other thynges pertaynynge vnto the deytie or Godhed wherefore he is also to be honored and glorified equally wyth them both This holy Ghost which is the spyryte of God is of his nature all holye yea holynes it selfe That is to say he is the onely Ghost or spyryte whych with the father and the sonne is was and euer shal be the author causer and worker of all holynesse purytye and sanctimonye and of all the grace comforte and spirituall lyfe whych is wrought and commethe into the harte of any man in so muche that no man canne thinke well or do any thinge that good is but by the motion ayde and assistence of this holye spirite neythere is it possible that the Deuyll or anye of those euel spyrites which do possesse and reigne in suche per sons as be subiecte vnto 〈◊〉 can be expelled or put out of them but by the power of thys holye spyryte neyther is it possyble that the harte of anye manne beinge once corrupted made as prophane by synne can be purged purified sanctified or iustified wythout the worke and operation of thys holye spyryte neyther is it possible for any man to be reconciled vn to the fauoure of God or to be made and adopted in to the number of his chyldren or to obtayne that in comparable treasure whyche oure sauioure Iesus Chryste 〈◊〉 purchased and layd vppe for mankynd oneles this holy spyryte shall first illumyne and lyghten his harte with the ryght knowledge and faythe of Chryst and stirre him by grace to haue dewe 〈◊〉 penaunce for his synnes shall also instruct hym gouerne hym aide hym dyrecte hym and indue him wyth such spiritual gyftes and graces as shal be requisite and necessary to that ende and purpose Moreouer thys holy spirite of God is of hys owne nature full of all goodnes and benignitie 〈◊〉 goodnesse it selfe from whome procedeth all and singuler graces gyftes of feare wysedome vnderstandyng counsell strength faythe charitie hope and all other whych be geuen conferred and distributed vnto vs mortall men here in the Earth at his owne wyll and dispensation and that no man canne purchase or obteyne ne yet receaue retayne or vse anye of them wythoute the operatyon of thys holy Spyryte whych gyftes neuerthelesse he geueth not nor dispen seth the same equally and to euery man a lyke but he deuideth them particularly and speciallye to euerye member of the Churche as is most necessarye for the hole body and in suche plentye and measure as vnto his Godly will and knowledge is thought to be most beneficiall and expediente for the same All whyche thynges he doth of his mere mercy and goodnes frely and aboue our deseruyng Furthermore this holy spirit is of his owne nature ful of charitie holy loue yea charitie it self frō whōe procedeth al charitye so by his godly operatiō is the bond knot wherewith our Sauioure Iesus Christ and his most dere espouse the Church whiche is also hys misticall body be vnyted knytte and conioyned together in such perfect euerlastinge loue and charitie that the same cannot be dyssolued or separated And ouer this is also the very bond and knot where by all and euerye one of the verye members of Chrystes Churche and Bodye be vnited coupled conioyned the one of them with the other in mutuall loue and charitie Also thys holye spyryte of God is the spyrite of truthe and the aucthour of all holye scripture conteined in the hole canon of the byble and dyd not onely inspyre and instruct all the holy patriarches and prophetes with all the other members of the Catholike Churche that euer were from the begynnyng of the worlde in all the Godlye truthes and verytyes that euer they dyd knowe speake or wrytte but also descended and appeared in the similitude and lykenesse of fyrye tonges and dyd lyghte vpon the Apostles Dyscyples of Chryste and inspyred them wyth the knowledge of all truth and replenyshed them wyth heauenly gyftes and graces and shal be contynually present in the Catholyke Church and shal teach and reuele vnto the same Church the secretes and mysteryes of all truth whych are necessarye to be knowen and shall also continuallye from tyme to tyme rule dyrecte gouerne and sauctyfye the same Churche gyue remyssion of synnes and all spirituall comforte aswell inwardelye by secret operations as also outwardelye by the open mynystratyon and effycacye of the worde of God and of the holy Sacramentes in the sayd Churche and shall endue it wyth all such spyrytual graces and gyftes as shal be necessarye for the same 〈◊〉 shall also note that albeit holy Scrypture dothe worthely attribute vnto the holy Ghost our sanctification our
are disobedient seditious scismatike and verye wicked people as more at large shal be declared in some homelies to be specially made therevpon ¶ Thexposition or declaration of the tenthe article of the Crede whiche is The communion of saynctes The forgeuenes of synnes IN this article be taughte two speciall fruites and benefites whiche all men called of God and obeyinge to the same callinge in their wyll and workes doe obtayne by Goddes grace in the sayd Catholyke churche that is to say The communion of saintes and forgyuenes of synnes And here is to be noted that although this worde Sainctes in oure Englyshe toungue signifieth properly them that be departed this life and be established with glorye in Chryst. 〈◊〉 the same worde Sainctes whereby in thys article we expresse the Latyn word Sanctorum is here extended to signifye not onely those that be so departed this life and established but also such as beyng in lyfe here in earth be called into this holy assēble and Churche and be sanctyfyed in oure Sauyoure Iesu Chryste Accordyuge wherevnto S. Paule in sondry hys epystles to the Roma 12. to the Epher to the Philip. 4 to the Colos. 1. and to the 〈◊〉 14. vseth the sayd worde Sayntes and so doth he in dynerse other places els And as touchyng the fyrst of the sayd ii frutes or benefites whiche is The cōmunion of saintes That is to saye the mutual participation of saynctes ye shall vnderstande that lyke as al the 〈◊〉 parts and members of the naturall body of man do naturally communicate and be participante of one spirit or soule which gouerne the sayde bodye and euerye lyuelye parte thereof euen so doe all good Chrysten men participate of one holy ghost whyche alwayes gouerneth the catholyke churche and allyuely mem bres of the same and doth geue to sondrye members sondry spirituall giftes to the intent the whole body should therby be edified accordyng to the sayinge of S. Paule in the xii Chapter of his fyrste Epystle to the Corynthians where he sayeth in thys maner Vnicuique autem datur manifestatio spiritus ad utilitatem Alis quidem per spiritum datur sermo 〈◊〉 alijautem sermo 〈◊〉 secundū eun dem spiritum Alteri fides in 〈◊〉 〈◊〉 alij gratia sanit at um in eodem spiritu aly operatio uirtutum alii prophetia alii discreto spiritum alii generalinguarum alii interpretatio sermonum Hec autem omniaoperas tur unus a que idem spiritus diui dens singulis prout uult That is The gyftes of the holye ghoste are geuen to euery man to profyte other wythall to one is geuen throughe 〈◊〉 spirite the vtteraunce of wisedome To another is geuen the vttetaunce of 〈◊〉 by the same spyryte to another fayth by the same spirite to another the gifte of healinge by the same spyryte to another power to doe miracles to another prophecye to another iudgement to discerne spirites to another dyuerse tongues to another interpretation of sayinges And al these thinges worketh the selfe same spirite deuydinge to euerye man as he wyll By which place of Saynt Paule it is euident that al the lyuelye members of the Churche doe communycate and participate of one common spiryte And this participation beinge one of the hygheeste benefites that men receaue in the Catholyke Churche is comprehended in this article of the communion of Saynctes Of whyche communyon the Prophet Dauid in his cxviii psalmedoth also speake sayinge Particeps ego sum omnium timentium te et 〈◊〉 man data tua That is to say I am partaker wyth all suche as feare the and kepe thy 〈◊〉 But besides this foresayd participation or communion of the holy ghost beyng commune to all the liuelye members of the Churche there is also an other communion comprehended lykewyse in thys article whiche is the 〈◊〉 or vnion that all good christen men haue with Chryste who is the heade of the churche and who hath for his mystycall bodye the whole churche And of this kynde of communion of Saynctes S. Paule lykewyse speaketh in the foresayd twelth chapiter of hys fyrst epystle to the Corynthyans saying In uno spiritu omnes nos in 〈◊〉 pus baptizati sumus siue dei siue gentiles siue serui siue liberi omnes in uno spiritu potati sumus That is to saye In one spyrite are we all baptyzed to make one bodie whether we be Iewes or Gentils free or bonde and haue all dronke of one spyryte And lykewise doth he in the fifte to the Ephesians where spea kyng of the same he sayeth 〈◊〉 sumus corporis eius de car ne cius et de ossibus cius That is to saye We are membres of his bodye meanyng of the body of Christ and of his fleshe and of his bones And forasmuch as the moste blessed sacrament of the aulter wherein by the myghtye operatyon of Goddes worde is really present in the fourmes of breade and wyne the naturall lyuynge bodye and bloude of oure sauyoure and redemer Iesu Chryste doeth increase and worke in all them that worthelye doe receaue it the communion and coniunction in bodye soule of them to Chryste and of Chryst to them with a mutuall coniunctyon also in loue and charytye of eche good man in Christ to other Therefore the sayd Sacrament may also worthely be called the commu nion of Sayntes And so hathe the fyrst parte of this article been by good deuoute and learned menne expounded longe ago Nowe touchy nge the seconde fruite or benefite in thys article whyche is the remission of synnes you shall vnderstand that onely in the catholyke church and no where els the remissiō of synnes is to be had And there vndoubtedlye it is to be had and that by two meanes that is to wytte by baptisme and after baptisme by due penaunce and 〈◊〉 of the keyes geuen vnto the churche And as for baptisme it washeth cleane awaye al the former synnes as well actuall as originall so that they shall neuer after that be imputed vnto vs. But in case after baptisme we fall into synne then the remedy must be by the wholsome sacramente of Penaunce whiche sacrament is of so greate forse and vertue that howe heynous so euer oure synnes and offenses be yet by the meane of the same the sayde synnes maye be and are released forgeuen vnto vs. And for to take away all doutyng on our behalfe herein and that no man shoulde nede to dispayre oure Sauioure Chryste openlye and by expresse wordes in the twentye of Sayncte Iohn af ter he had breathed vpon hys Disciples sayde vnto them and generallye to they re Successours 〈◊〉 the holy ghost whose synnes ye release or forgeue they are forgeuen or released vnto them and whose ye withholde or reteyne they are withholden or reteyned And also with a special 〈◊〉 assygned vnto Saynct Peter gaue vnto hym and hys lawfull successours the full 〈◊〉 of releasyng and withholdyng of synnes saiyng vnto hym as it is
our selues dothe soo wyll vs and commaude vs to do The greate clerke Orygen whome also Saynt Hyerome foloweth doth allote or appoynt vnto the fyrste of these two tables 〈◊〉 commaundementes makynge of Non babebis deos 〈◊〉 coram me And of Non facies tibi sculptile two commaundementes as we doo vnderstandynge in the fyrste to be forbydden al Idolatry spyry 〈◊〉 or internall and in the second all Idolatrye externall or bodely And vnto the seconde table he doth allote or appoynte sixe preceptes or commaundemēts knittynge and puttynge together for one precepte or commaundement the prohybytyon of 〈◊〉 the wyfe or Goodes of thy neyghbour But Saynt Augustyne in his seconde booke of 〈◊〉 vpon Exodus in the. lxxi chapyter and as manye as doo folowe Saynt Augustyne do appoynte vnto the fyrste table three preceptes or commaundementes onelye ioyning our two fyrste in one and vnto the Seconde table appoynting vii preceptes or commaundemēts deuydinge 〈◊〉 ten or last commaundement whiche is concernynge the vnlawefull desyre of the wyfe and Goodes of our neyghbour into two special 〈◊〉 dementes it is to wytte Non concupisces 〈◊〉 proximi tui and Nec desiderabis uxorumeius non 〈◊〉 ancillam non bouem non 〈◊〉 ne comniaque illius sunt Whyche dyuysion or order Saynte Augustyne doethe allowe and followe especiallye for that it settethe fourthe 〈◊〉 and representeth very lyuely the mysterye of the holy Trinitie in that that the fyrst commaundement is referred to the father the seconde to the Sonne who is the name and worde of God and the thyrde to the holye Ghost by whose workynge in vs we do kepe a sabboth and do reste from all seruyle workes whyche the fleshe destitute of the spyryte doth ingen 〈◊〉 and bryng forthe in vs. And forasmuche as saynte Augustyne hym selfe euen in the same place before al leged dothe declare that bothe these maners of ioynynge or partynge the two fyrst or the two last commaundementes were vsed and allowed in his tyme. And for that also neyther in the one or in the other maner of deuydynge or reckenynge these tenne commaundementes eyther the sense the worde or anye one 〈◊〉 of the matter is altered no nor yet anye more or lesse in eyther of the sayde ii tables thereby conteyned Therfore no man ought with thys our dyuisyon wherein for certayne good consideratyons we folowe Origene Saint Hierome to be in any wyse offended Folowynge then thys ourorder ye shall note that thys commaundemente Thou shalte haue no straunge Goodes before me as it is the fyrst in order so is it the most cheife and princypall emongest them al for in thys commaundement God requireth of vs these foure thinges in which consisteth his chief and pryncipall honour it is to wytte feare faythe hope and charitie and they to be geuen of vs vnto hym as beynge oure onelye and true God And as concerning the fyrste that is to saye feare howe necessary a part of oure secuyce duety towardes God that is Salomon in the. ix chapiter of his prouerbs playnelye and breifely declareth saying Principium sapientiae timor domini That is to saye The begynnynge of wysedome is the feare of God And of this feare also our sauioure Chryste 〈◊〉 speaketh in the. xii of Luke declaryng there that God chieflye and prin cipallye is to be dred and feared where he sayth thus 〈◊〉 eum qui postque occiderit corpus habet 〈◊〉 mittere in 〈◊〉 hennem I ta dico uobis hunc timete That is to say Feare him who 〈◊〉 that he hathe slayne or kylled the body 〈◊〉 power to put or cast into hel thus I saye vnto you feare hym And thys kynde or sorte of feare is commonlye called seruyle But there is an other kynde or sorte of feare due vnto god wher of the prophete Dauyd in hys xviii Psalme speaketh saying Timor domini sanctus permanet in seculum seculi That is to saye The holy feare of God continueth or abydeth for euermore And as concernyng fayth whiche is the seconde parte of our duetie towarde God there is wryttē of it in the. ii chapter of Ecclesiasticus after thys sorte Qui timetis dominum credite ille non euacuabitur mercis uestra That is to saye 〈◊〉 that feare our Lorde haue fayth in him or geue credite to him and your rewarde shal not be frustrate And to entreate further offayth in god here in thys place we nede not but do referre you to the declaration thereof made before both vpon the acceptions of fayth also vpon the fyrst artycle of the crede And as touchynge the thyrde parte of our bounden duety requyred on our behalfe towarde god which is Hope there is wrytten of it in the sayde seconde chap. of Ecclestasticus after thys sorte Qui 〈◊〉 dominum sperate in illum in oblectationem 〈◊〉 〈◊〉 〈◊〉 That is to saye 〈◊〉 that feare oure Lord do ye hope in him and his mercye shall come to you to your comforte or delectation And the prophet also in hys 〈◊〉 psal speaking hereof sayeth thus Beneplacitum est domino super timentis eum in eis qui sperant super misericordia eius That is to saye Oure Lorde hathe pleasure vnto them that feare him and in them that do hope vpon hys mercye Of which hope S. Paule in the. v. chapiter of his epi stle to the Romaynes doth say thus Gloriam in spe gloriae filiorum dei That is to say We retoyce or triumphe in the hope of the glorye promised to the chyldren of God But mooste notablye of this hope the same s. Paule speaketh in the. viii cha of the same epi stle to the Romaynes saynge Spe enim salui facti sumus spes autem quae 〈◊〉 non est spes Non quod uidit quis quid sperat si autem quod non uidemus speramus per 〈◊〉 expectamus c. That is Thorugh hope truely we be made safe but the hope which is sene is not hope For wher fore doth one hope or trust for that whiche he doth se but if we hope for that whyche we se not thē do we loke for or tary by 〈◊〉 c Nowe concernyng the fourth poynt or parte of oure duety towardes God it is to wytte Charitie ye shal vnderstād that this is the most excellent soueraigne vertue that belongeth to anye Chrysten man or woman And of this vertue there is wrytten in the foresayde seconde chapiter of Ecclesiasticus where it is sayd Qui timetis dominum diligite illum illuminabuniur corda uestra That is to saye You that feare oure lorde loue ye him and your heartes shal be 〈◊〉 But howe or in what sorte we maye or oughte to perfourme this true loue and charitie towardes god that doth oure Sauioure Chryste hym selfe in the. x. chapter of Saynt Luke teache vs sayinge Diliges 〈◊〉 minum 〈◊〉 tuum ex toto corde tuo ex 〈◊〉 anima tua ex omnibus uiribus tuis ex omni
replebuntur That is to say If ye walke in my preceptes and kepe my commaundementes and do them I wil geue vnto you raynes in their due seasons and the earth shall bringe furth her sede and the trees shal be replenished with fruite In the. vi chapiter also of Ecclesiasticus it is wrytten Cogitatum tuum habe in praeceptis dci in māc datis illius maxime assiduus esto ipse dabit ubi cor 〈◊〉 〈◊〉 dabitur tibi That is to say Haue thy thought in the preceptes of God and be thou contynuallye occupied in his commaundementes and he will geue the a harte and desyre of wysedome shal be geuen to thee Whych thinge is well proued by the testimonye of kynge Dauyd who sayth of hym selfe in his cxviii psalme Super senes intellexi quia mandata tua qu. esiui That is to saye I haue had vnderstanding more then the olde men because I haue soughte thy commaundementes And here omittynge infinite testimonyes of scripture whiche declare that not onely in this worlde all helth welth and prosperitie is promised to the kepers and obseruers of Goddeslaw and commaundementes but also after this lyfe acrowne of immortalitie and eternall ioye and blysse we wyl here conclude repeatynge agayne one shorte sentence of oure sauioure Chryste in the. xix of Mathewe wher he saieth thus Si uis ad uitam ingredi serua mandata That is to saye Of thou wylt entre into lyfe kepe the com maundementes ¶ Thexposition or declaration of the fyrste of the ten commanndementes which is Thou shalt not haue straunge goodes before me HAVINGE in this matter fyrst set forth vnto you the number of Goddes com maundements that perfectly knowinge them ye maye bothe kepe them your selues and also of chrysten charytye teache them to other especyally of your family and household And hauyng in the pre face of these commaundementes declared vnto you what is the lawe and commaundemente of GOD howe also the commaundementes of God muste be obserued what punyshmentes God dothe manace inflicte to the breakers or 〈◊〉 〈◊〉 of hys commaundementes And fynally what rewarde the kepers of Goddes commaundementes shall at Goddes handes receyue Mete and conueniente now it shall be to expounde and declare the sayde commaundementes accordynge as heretofore in the preface of hys boke hathe bene promysed vnto you and for the better knowledge of this matter ye shal vnderstand that thys doctryne of commaundementes conteyned in Dicalogo that is to saye in tenne sentenses was fyrste wrytten in two tables of stone by the hande and power of almyghtye God and delyuered vnto Moyses in a mountayne Called Sauai to be declared vnto the Israelites or Iues whiche were forbydden to come vppe to the Mountayne and were beneth standynge at the foote of the hyl the cyrcumstaunce of whyche matter is wonderfull large and notablye sette fourthe in 〈◊〉 16. and in Deteronomye 4. where emongeste other thynges dotne clearelye appeare that in the gyuynge of thys doctryne conteyned in these two tables there was a terrible or a fear full fyre a greate smoke and notable thunder and lyghtenynge partly to sygnify the stony hartes of the Iues partelye to declare the greate burden and he uynesse of the lawe not hable of her selfe and by her owne power to iustifye and therefore neding farther helpe of grace therein and partelye also to putte in feare the hartes and conscyences of the people and to styrre them vp to seke and laboure for helpe at goddys handes to fulfyll the saide Lawe whych fashion and maner of gyuynge the sayde Lawe in the olde testament doth muche dyffer from the fashyon maner of gyuyng the euangelical lawe in the newe testa ment and yet in this there is a greate agremente in bothe that aswell in the geuynge of these tenne commaundementes in the olde testament as also in the gyuinge of the euangelicall lawe in the newe Testament that was a hygh place in whych the lawe was gyuen and also there was fyre In the olde testamēt the lawe was gyuen vpon a grosse and earthly moun tayne whyche was called Syna or Synai takyng the name of a preceptes or commaundemente in asmuche as the preceptes or commaundementes were geuen in it to brydle and kepe vnder the headye rebellions and styffenecked people not suffered to come vp to it but commaunded to be vnder it In the newe testamente the lawe is gyuen in dede in a mountaine but yet not called Sina or Syani but called Siō whych by interpretation doth sounde or sygnifye a beholdynge place from whense al 〈◊〉 lye thynges maye be considered or loked vpon and from whense beinge highe and nighe vnto heauen heauenlye and celestiall thynges maye be holden And therefore the blessed Apostles beynge in theyr conclaue in the sayde mounte Syon were of one mynde and quyet prayinge together and lokynge for the heauenly gyft promysed before vnto them by Chryst. In the geuing of the lawe in Mount Syna there was fyre lyghte nynge and thunder and dyuerse other thynges very terrible to signifye the cheife strength of the lawe to consist in terror and fearefulnes accordynge wherevnto Saynte Paule in the forthe chapyter to the Romaynes doth saye Lexiram oper 〈◊〉 That is to saye The lawe doth worke or brynge fourthe wrathe In the gyuynge of the lawe in Mounte Syon ther was a vehemente spyryte or blaste but yet bryngynge wyth it alacritie and Ioye and a fyre there was but yet not brennyng the bodye but lyght ninge the blynde harte or mynde of man and kynde linge his slothful and dull will vnto goodnes so that not by terror or feare compelled as in the olde lawe but incited moued by harty loue he runneth in the waye of the commaundementes forgettyng the thinges behinde and stretchynge hym towarde the thinges beyng before hym that pleasing God by kepyng his commaundemētes he may accordyng to christes promyse Mathei Deeimo nono entre into life and reygne wyth Chryste In the fyrste of these two tables there are conteyned in effecte all those thynges whiche we oughte to doo vnto god and wherein we ought to be occupyed with god that is to saye the very true seruyce of God aswell internall as externall And in the seconde table are conteyned all those thynges whych wee owe vnto our neyghboure and howe wee on oure parte oughte to behaue oure selues to hym And yet heare muste ye marke that thys seconde table dothe issue or comme from the fyrst table so that the works of the seconde table cannot truelye be done wythoute the workes and dedes of the fyrst table For then in dede we maye be sene ryghtly and well to loue our neyghboure when wythout consyderation of anye priuate poffytte commynge vnto vs and wythoute anye worldelye or carnall respectes we do onely loue hym for Goddes sake and doo embrace and cheryshe hym as oure owne selues bycause that God in whome is all oure hope and truste and to whome in harte and mynd we haue ioyned