A NECESSARY DOCTRINE AND ERUDITION FOR ANY CHRISTIAN man, set forth by the kings majesty of England etc.  Psal. nineteen. 
Lord preserve the King and here us when we call upon the.  Psal xx. 
Lord in thy strength the King shall rejoice, and be marvelous glad through thy salvation.   

The contents of this book.  

The declaration of faith.  
The articles of our belief, called the Crede.  
The seven sacraments.  
The ten commandements of almighty god.  
Our lords prayer called the Pater noster.  
The salutation of the angel/ called the ave Maria.  
An article of free-will.  
An article of justification.  
An article of good works.  
Of prayer for souls departed.    

❧ HENRY THE EIGHT BY THE GRACE OF GOD KING of England, France, and Ireland, defender of the faith, and in earth of the church of England and also of Ireland, supreme head, unto all his faithful and loving subjects sendeth greeting.  
LIke as in the time of darkness and ignorance, finding our people seduced and drawn from the truth by hypocrisy and superstition, we by the help of god & his word have travailed to purge and cleanse our realm from the apparent enormities of the same, wherein by opening of god's truth, with setting forth and publishing of the scriptures, our labours (thanks be to god) have not been void and frustrate: So now perceiving, that in the time of knowledge, the devil (who ceaseth not in all times to vex the world) hath attented to return again, (as the parable in the gospel she with) into the house purged and cleansed, accompanied with seven worse spirits: and hypocrisy and superstition being excluded and put away, we find entered into some of our people's hearts, an inclination to sinister under standing of scripture, presumption, arrogancy, carnal liberty, and contention: we be therefore constrained for the reformation of them in time, and for avoiding of such diversity in opinions, as by the said evil spirits might be engendered, to set forth with the advise of our clergy such a doctrine and declaration of the true knowledge of god and his word, with the principal articles of our religion, as whereby all men may uniformly be led & taught the true understanding of that which is necessary for every christian man to know, for the ordering of himself in this life, agreeably to the will and pleasure of almighty god. Which doctrine also the lords both spiritual and temporal, with the neither house of our parliament, have both seen and like very well. And for knowledge of the order of the matter in this book contained, for as much as we know not perfectly god, 
Faith  but by faith, the declaration of faith occupieth in this treatise the first place. Whereunto is next adjoined the declaration of the articles of our Crede, 
The creed  containing what we should believe. And incontinently after them followeth the explication of the seven sacraments, 
The sacraments.  wherein god ordinarily worketh, and whereby he participateth unto us his special gifts and graces, in this life. Which matters so digested and set forth with simplicity and plainness, as the capacities and understandings of the multitude of our people may easily receive and comprehend the same: 
The commandments.  There followeth conveniently the declaration of the ten commandments, being by God ordained the high way, wherein each man should walk in this life, to finish fruitfully his journey here, and after to rest eternally in joy with him. Which because we can not do of ourself, but have need always of the grace of god, as without whom we can neither continue in this life ne without his special grace do any thing to his pleasure, whereby to attain the life to come: We have after declaration of the commandements, expounded the vii 
The pater noster.  petitions of our Pater noster, wherein be contained requests and suits for all things necessary to a christian man in this present life, with declaration of the ave Maria, 
The ave  as a prayer containing a joyful rehearsal, and magnifying of god in the work of the incarnation of Christ which is the ground of our salvation, wherein the blessed virgin our Lady, for the abundance of grace, wherewith god endued her, is also with this remembrance honoured and worshipped. And for as much as the heads and sensis of our people have been embusied, and in these days travailed with the understanding of free-will, justification, 

free-will, justification.  
Good works.  
Prayer for souls.   Good works, and Praying for the souls departed: we have by the advise of our clergy, for the purgation of erroneous doctrine, declared and set forth openly plainly, and without ambiguity of speech, the mere and certain truth in them. So as we verily trust that to know god, and how to live after his pleasure, to the attaining of everlasting life in the end, this book containeth a perfect and sufficient doctrine, grounded and established in holy scriptures. Wherefore we heartily exhort our people of all degrees, willingly and earnestly both to read and print in their hearts the doctrine of this book, considering that god (who as saint Paul sayeth, distributeth divideth to his church his graces distinctly) hath ordered some sort of men to teach other, and some to be taught, that all things should be done seemly and in order, and hath beautified and set forth by distinction of ministers and offices, the same church: And considering also that for the one part which should teach other, is necessary not only knowledge, but also learning and cunning in the same knowledge, whereby they may be able conveniently to dispense and distribute to their audience the truth of god, according to their cunning for the edification of other, and by true exposition of the scriptures according to the apostolical doctrine received and maintained from the beginning, and by conferring and declaration of them, to convince, refel, and reprove all errors and untruths set forth to the contrary & finally be also able to give an account, as saint Peter sayeth, of that they profess: It must be agreed than that for the instruction of this part of the church, whose office is to teach other, the having, reading, and studying of holy scripture, both of the old and new testament, is not only convenient but also necessary: But for the other part of the church ordained to be taught, it ought to be denied certainly that the reading of the old and new testament, is not so necessary for all those folks, that of duty they ought and be bound to read it, but as the prince and the policy of the realm shall think convenient, so to be tolerated or taken from it. Consonant whereunto the politic law of our realm hath now restrained it from a great meinie, esteeming it sufficient for those so restrained, to here and truly bear away the doctrine of scripture taught by the preachers, and so imprint the lessons of the same, that they may observe and keep them inwardly in their heart, and as occasion serveth, express them in their deeds outwardly, whereby they may be partakers of that bliss, which the giver of blessedness our saviour Christ spoke of and promised to such, saying: Beati qui audiunt verbum dei, & custodiunt illud. Blessed by they that here the true doctrine of god, and keep it, which is the true sense of that text, Wherefore we exhort and desire all our loving subjects, that they praying to God for the spirit of humility, do conform themselves as good scholars and learners ought, to here and bear away as afore, and willingly to observe such order, as is by us and our laws prescribed, and to read and bear well away the true doctrine, lately by us and our clergy set forth for their erudition, whereby presumption and arrogancy shall be withstanded, malice and contention expelled, and carnal liberty refrained and tempered, and disdain clearly removed and taken away. So as endeavouring ourselves to live quietly and charitably together, each one in his vocation, we shall be so replenished with manifold graces and gifts of god, that after this life we shall reign in joy everlasting with the only head of the universal catholic church our saviour and redeemer jesus Christ. Amen.   


Faith.  
forasmuch AS IN this book, which is set forth for the institution and crudition of the common people, the articles of our faith have the first place, it is very necessary, before we enter into the declaration of the said articles, some thing to entreat of faith, to the intent that it may be known. what is meant properly by the word Faith, as it is appertaining to a christian man, who by faith is partaker of God's benefits by christ. And although Faith be diversly taken in scripture, it shall be sufficient to entreat here, of two kinds or acceptions of the same.  
Faith in the first acception, is considered as it is a several gift of god by itself dystincte from hope and charity, and so taken, it signifieth a persuasion and belief, wrought by god in man's heart, whereby he assenteth, granteth, and taketh for true, not only that god is, which knowledge is taught and declared by the marvelous works of the creation of the world, 
Rom. i.  as sayeth saint Paul in the epistle to the Romans, but also that all the words and sayings of god, which be revealed and opened in the scripture, be of most certain truth and infallible verity. And further also, that all those things, which were taught by the apostles, and have been by an hole universal consent of the church of Christ, ever sith that time, taught continually and taken always for true, aught to be received accepted and kept, as a perfect doctrine apostolic. And this is the first acception of Faith, which man hath of god, wherein man leaneth not to his own natural knowledge, which is by reason, but leaneth to the knowledge, attained by Faith, without the which Faith, we be ignorant and blind, and can not understand, according as the prophet isaiah saith, 
Vii. juxta sept,  Nisi credideritis, non intelligitis, Unless ye believe, ye shall not understand. And this faith is the beginning, entry, and introduction unto all christian religion and godliness. For as saint Paul saith, 
Hebr. xi.  He that cometh to god, must believe that be is, and that he is a rewarder unto them, which seek to please him. And this faith, although it be the necessary beginning of all righteousness, yet if it proceed not further, to Hope and Charity, it is called in scripture a dead Faith, because it is void and destitute of the life and efficacy of charity.  
Faith in the second acception is considered as it hath hope and charity annexed and joined unto it: And faith so taken signifieth not only the belief and persuasion before mentioned in the first acception, but also a sure confidence and hope, to attain what so ever god hath promised for Christ's sake, and an hearty love to god, and obedience to his commandments. And this Faith is a lively faith, and worketh in man a ready submission of his will to God's will. And this is the effectual faith that worketh by charity, which faint Paul unto the Galathians affirmeth to be of value and strength in CHRIST JESV. 
Gala. v.  By this Faith, Abraham, not knowing whether he should go, went out of his country, 
Hebr. xi.  and dwelt in the land of behest, as in a strange land, looking and trusting for a city founded and builded by almighty god. By this Faith also, he was ready to offer up his only begotten son Isaac, when he was tempted, in whom he looked for the promise, nothing doubting, but that god was able to raise him up again from death. And this wise is Faith taken in the most part of the examples, which be recited of saint Paul in the eleventh chapter of his epistle to the hebrews. And this Faith every christian man professeth and covenanteth to keep, when he receiveth the sacrament of baptism.  
For declaration whereof, it is to be noted, that all promises of god, made to man after the fall of Adam, for Christ's sake, be made under this condition, that man should believe in god, and with the grace of god, given for CHRIST, endeavour himself to accomplish God's commandements. The church (therefore intending that man should always have in mind, how the promises of god be made upon condition, and without keeping of the condition, no man is partaker of God's promises) hath taught and ordained, that men before they receive baptism, shall promise and covenant to fulfil the said condition, and to forsake the devil and the world, and to serve only god. And of this especial covenant, whereby man bindeth himself to god, he is called in latin Fidelis, faithful, and he that never made the same covenant, or after he hath made it, renounceth and refuseth the same, is called amongs christian men Infidelis, unfaithful or heathen. And because god hath made promise and covenant with man (as is before declared) which we must most assuredly believe, that god will observe and keep, and is ever in his words and promises, most true, most just, most constant: therefore god is called (as he is in deed faithful to man, and keepeth and observeth his faith, that is to say, his promise to man, requiring that man should likewise keep his faith and promise towards him.  
Now of that which is beforesaid, it is manifest, that Faith (as it is taken in the second acception) is the perfect faith of a true christian man, and containeth the obedience to the hole doctrine and religion of Christ. And thus is faith taken of saint Paul, and in other places of scripture, where it is said, that we be justified by faith. In which places men may not think that we be justified by faith, as it is a several virtue separated from hope and charity, fear of god and repentance, but by it is meant Faith, neither only ne alone, but with the foresaid virtues coupled together, containing as it is aforesaid, the obedience to the hole doctrine and religion of Christ.  
And here is to be noted, that every man, that doth offend god, doth not lose his faith thereby. For they that sin by frailty and sudden motions (which just men do not avoid) and be taught therefore of Christ to say in their Pater noster, Forgive us our trespasses, as we forgive them that trespass against us: Yet those men, so breaking their promise with god, and slacking in such care and desire, as they should have to please god, nevertheless be not accounted to have lost their faith thereby, yea they also who after the knowledge of god, fall into deadly sin advisedly, as they that commit murder, adultery, and other abominations, and so fall from faith, as it is taken in the second acception, and be therefore out of the state of grace and favour of god for the time, yet do not those men fall from faith, as it is taken in the first acception, 
Luc. xii.  that is to say from certain and assured knowledge of god and his doctrine. And therefore the gospel speaketh of a servant, that knoweth the will of his lord, and doth it not. And saint james in his epistle sayeth, 
jacob. two.  that Faith may remain without charity. Wherefore a transgressor of the law of almighty God after baptism, keepeth still a remorse of conscience, and the light of knowledge by Faith, whereby he seeth the remedies, how to attain remission of sin, and by a special gift of further grace is moved to use the same remedies, and so by faith walketh the ways ordained to attain remission of sins, as in the sacrament of penance, shallbe declared.  
Thus we have showed two acceptions of faith and declared, that the faith of knowledge may remain in him that hath fallen from faith, after the second acception. But whether there be any special particular knowledge, which man by faith hath certainly of himself, whereby he may testify to himself, that he is of the predestinates, which shall to th'end persevere in their calling, we have not spoken, ne can not in scripture ne doctors find, that any such faith can be taught or preached. Truth it is, that in the sacraments instituted by Christ, we may constantly believe the works of god in them, to our present comfort, and application of his grace and favour, with assurance also, that he will not fail us, if we fall not from him. Wherefore so continuing in the state of grace with him, we may believe undoubtedly to be saved. But forasmuch as our own frailty and naughtiness, ought ever to be feared in us, it is therefore expedient for us to live in continual watch, and continual fight with our enemies, the devil, the flesh, and the world, and not to presume to much of our perseverance & continuance in the state of grace, which on our behalf is uncertain and unstable. For although God's promises made in Christ be immutable, yet he maketh them not to us, but with condition, so that his promise standing we may yet fail of the promise, because we keep not our promise. And therefore if we assuredly reckon upon the state of our felicity, as grounded upon God's promise, and do not therewith remember, that no man shallbe crowned, unless he lawfully fight, we shall triumph before the victory, and so look in vain for that which is not otherwise promised, but under a condition. And this every christian man must assuredly believe.   

¶ The Crede or the xii articles of the christian faith.  

two Believe in god the fatheralmighty maker of heaven and earth.  
two And in jesus Christ his only son our lord.  
iii which was conceived by the holy ghost, borne of the virgin Mary.  
iiii Suffered under Ponce pilate, was crucified, dead, buried, and descended into hell.  
v And the third day he rose again from death.  
vi He ascended into heaven, & sitteth on the right hand of god the father almighty.  
seven From thence he shall come to judge the quick and the dead.  
viii I believe in the holy ghost.  
ix The holy catholic church.  
x The communion of saints: The forgiveness of sins.  
xi The resurrection of the body.  
xii And the life everlasting. Amen.   

THE NOTES. Here follow certain notes for the better understanding of this Crede.  
FIrst it is to be noted, that all and singular the xii articles, contained in this Crede, be so necessary to be believed for man's salvation, that who so ever will not constantly believe them, or will obstinately affirm the contrary of them, can not be the very members of Christ, and his espouse the church, but are very infidels or heretics, and members of the devil, with whom they shall be perpetually damned.  
Secondly it is to be noted, that all true christian men, aught and must most constantly believe, maintain and defend all those things to be true, which be comprehended in this Crede, and in the other ii credes, whereof the one is used to be said at mass, and is approved by the auncyens: general councils, & the other was made by the holy man Athanasius: And also all other things which be comprehended in the hole body & canon of the bible.  
Thirdly that all true christian men ought and must not only repute take and hold all the said things for the most holy, most sure, and most certain and infallible truths of God's word, and such as neither ought ne can be altered or convelled by any contrary opinion or authority: but also must take & interpretate all the same things according to the self same sentence and interpretation, which the words of scripture do signify, and the holy approved doctors of the church, do agreeably entreat and defend.  
Fourthly that all true christian men ought and must utterly refuse and condemn all those opinions contrary to the said xii articles of our creed, which were of long time passed condemned in the four holy counsels, that is to say, in the counsel of Niece, Constanstinople, Ephese, and Calcidonense.   

The first article. I believe in god the father almighty maker of heaven and earth.  
FOr the plain understanding hereof, every material word of this article shallbe declared hereafter. And first we must know, 
God.  that God is a spiritual and an invisible substance, or nature, of infinite power and eternal, without beginning or ending, & of incomprehensible knowledge, wisdom, goodness, justice, and mercy, and that there is but one very god, three persons, the father, the son, & the holy ghost, & that these three persons, be not three God's, but all one god, one nature, one substance, all one everlasting essence or being, and all like and equal in might, power, wisdom, knowledge, rightwiseness, and all other things belonging unto the deity. And that beside or without this god, there is none other god.  
Moreover we must know, that god the father is the first person in trinity, 
Father.  and Father of his only begotten son, the second person in Trinity, and that he did beget him of his own substance, by eternal generation, that is to say, by generation that never had beginning.  
And where this article containeth, that god the father is Almighty, it is as much to say, as that he may do all things that he wil in heaven and in earth, and nothing is to him impossible, and that his godly power and might excelleth infinitely, and incomparably all other powers, in heaven, earth, and hell: so that all other powers which be in heaven, earth, or hell, be nothing as of themselves, but have all their might force and strength of him, and be all subject unto his power, and can not resist or let the same. And although god be omnipotent, and of infinite power, yet he is not author or worker of any sin: for when soever any sin is done by any creature, the same is wrought by the malice of the devil, or free will of man, only by the sufferance and permission of god, not and by the working & power of god, in stirring up, furthering, or assisting the malice of the evil thought or deed.  
This article containeth further, that god the father Almighty, did at the beginning, create, form, and make of nought, heaven and earth and all things visible, and invisible, and that he did give unto them, all their power and might, and so he doth from time to time continually preserve, govern, sustain, and maintain the hole world, and all creatures therein, by his only goodness and high providence, in so much that without his continual working, nothing should be able, any while to continue.  
And for the more evident and plain understanding of the first part of this article, which is, I believe in god, it is to be noted, that we must not only believe steadfastly, that god is, and that he is true in all his words and promises, and that he is omnipotent, and creator of heaven and earth, and so forth: but we must also with this our believe, love god, and cleave only unto him, and that with all our heart and power, and so continue and dwell still in him, by love. It signifieth also, that we must obey unto his will, as well in all our inward thoughts and affections, as also in all our outward acts and deeds, and that we must abhor all vice, and not wish or desire of god, any evil or ungodly thing. It signifieth also that we must constantly betake and commit ourselves, and all ours wholly unto god, and fix all our hole hope, trust, and confidence in him, and quiet ourselves in him, believing perfectly and assuredly that he will in deed show no less goodness, love, mercy, grace, and favour unto us, than he promiseth by his word to do with us, using ourselves as afore is said.  
This manner of believe we ought to have in no creator of god, be it never so excellent, but in god only, & therefore in this crede, the said manner of speaking king, I believe in, is used only in the three articles, which concern the three persons in trinity, that is the Father, the son, and the holy ghost.   

The second article. ¶ And in jesus Christ his only son our lord.  
FOr the understanding of this second article, it is to be known, that JESUS CHRIST is the only begotten son of almighty god the father, and that he was begotten of his godly nature & substance eternally, and that he is very god, the same substance with god the father, and the holy ghost, unto whom he is equal in all things of the godhead. And although we christian men, may be called the children of god by adoption and grace, yet only our saviour jesus Christ is god the father's son by nature.  
We must know also and believe, that JESUS CHRIST, was eternally preordained and appointed, by the decree of the hole Trinity, to be our lord, and to redeem and bring us from under the dominion of the devil & sin, unto his kingdom, lordship, and governance, and therefore is worthily called JESUS that is to say, saviour: and CHRIST that is to say, anointed king & priest, and LORD, that is to say, redeemer and governor, for he hath done and fulfilled for all mankind the very office both of a priest, and of a king, and lord. Of a priest, for as much as he hath made sacrifice and oblation on the cross, in that he there willingly suffered his natural body to be slain, and his blood to be shed for remission of sin, and so was both the priest and the sacrifice itself. And of a king and lord, in that he hath like a most mighty conqueror, overcome and utterly oppressed his enemies, and hath spoiled them of the possession of mankind, which they wan before by fraud and deceit, by lying and blaspheming, and hath brought up now into his possession and dominion, to reign over us in mercy, like a most loving lord and governor. And therefore in this article we call him Our lord.  
And although this word Dominus, divers times is translated in to our english tongue, the lord, and the place and circumstance of scripture, oftentimes requireth the same, yet among us christian men, in our common speech, when we speak of Christ and call him Lord, it is most meet and convenient, that we call him, Our lord, to signify and admonish us, that we be his peculiar people, redeemed by him, and delivered from the dominion and the captivity of the devil, and be made his own proper and obedient servants, after which sort, the heathen people (because of their infidelity) be neither his servants, ne partakers of his benefits, and therefore can not say, and call him as (Christian men do) Our lord.   

The third article. which was conceived by the holy ghost borne of the virgin Mary.  
FOr declaration of this article, ye shall understand, that when the time was come, in the which is was before ordained and appointed, by the decree of the hole Trinity, that mankind should be saved and redeemed, than the son of god, the second person in Trinity, and very god, descended from heaven in to the world, to take upon him the very habit form and nature of man, and in the same nature to suffer his glorious passion for the redemption and salvation of all mankind.  
And for farther declaration hereof, it is to be considered, that before the coming of Christ, mankind was so blinded and drowned in sin, that the true knowledge of god was every where in the world forgotten, and his laws broken, not only by the gentiles in all other nations, but also by the jews, the chosen people of god, to whom god had by his servant Moses given his laws, where by they might know how to avoid sin and pleased him, and where those laws given by god, were often by them transgressed, yet almighty god did from time to time, send to them his prophets, inspired with his holy spirit, both to admonish them of their sins, and to teach them how they should truly understand and observe the said laws given by his servant Moses. After the which admonitions many times so given by the prophets and nothing regarded, almighty god of his infinite goodness and inestimable mercy, for the love that he bear to mankind, did send at the last in to the world his only begotten son, being his eternal wisdom, by whom in the beginning he did create heaven and earth, and all creatures in them, to take upon him man's nature, for to redeem mankind, and to teach the world the truth of his laws, and by what means the world might by faith to be given to his words and doctrine, amend their lives, and attain to come to the life in heaven, following him in his doctrine, who was the way, to come to the father, the Truth, to attain the knowledge of the father, and the Life itself, wherein he should finally lead them, to come unto the father, unto whom god the father, commanding the world to give full credence said to all men, Ipsum audire, bear him. 
Mat. xvii.   
Wherefore the said son of god, in the womb of the blessed virgin called Mary, did take upon him of her very flesh, nature and substance, man's nature, and being conceived by the holy ghost, was borne of her body, and did unite and conjoin together the same nature of man, taken of the substance of the said most blessed virgin, with his godhead in one person, with such an indissoluble and inseparable knot and bond, that he being one person JESUS CHRIST, was, is, and ever shall be in the same person, very perfect god, and very perfect man, which holy work of the incarnation, was not wrought by the seed of man, but by the holy ghost in the said most blessed virgin, without any motion of concupiscence or spot of sin, and was accomplished without any violation or detriment unto the virginity of that blessed virgin saint Mary, who both in the conception and also in the birth and nativity of our saviour JESV CHRIST her child, and ever after retained still her virginity pure and immaculate, and as clear without blot as she was at the time that she was first borne.   

The fourth article. Suffered under Ponce Pilate/ was crucified, dead, buried, and descended into hell.  
FOr declaration of this article it shallbe expedient briefly to repeat the process, of a great part of our saviour Christis life, from the beginning, unto the time of his most glorious passion, with the same passion also, and the descense of his soul into hell, wherefore we must understand, that Christ very god and man, after he was conceived and borne of his blessed mother, waxed and lived forth here in the world, until he came unto the xxxiii year of his age, and that in all this time of his life, he suffered and endured for our sakes and our wealth, & also for our example, moche bodily affliction, moche labour, much travail, moche hunger, thirst, and poverty, moche injury and ignominy, and many other such miseries and infirmities, as all mortal men be subject unto (sin and ignorance only except (& so passed over all the hole course of his life, even from his nativity until his death, in such perfect obedience unto the laws of god and man, according to the will of his father, and in such perfect innocency of living, that no fault or blame of living, ne any offence or transgression could justly and truly be laid against him and yet the blind, ignorant, and obstinate jews, replete with envy and malice, as the very members of the devil, by whom they were provoked and induced thereunto, laboured continually by all craft and means they could, to destroy him, and at length conspiring together, they took him searching and procuring false witness to accuse him, and after they had bet him, and spette in his face, and used all the villainy they could unto him, they bond him, and brought him before Pontius Pilatus, being than the chief judge in jerusalem, under the emperor of Rome, and there they most falsely accused him, as a subverter of the laws of god, and as a person that seduced the people, and moved sedition among them, and as a traitor against the emperor of Rome, after which accusations our said saviour and redeemer jesus Christ was grievously scourged, by the commandment of pilate, and had a crown of thorn put upon his head by the soldiers of the garrison, and was by them not only most spitefully mocked and scorned, but also most cruelly tormented and afflicted, and after this he was at the last in public and open judgement, condemned by the sentence of the said judge, to be crucified, to the intent he should suffer that kind of death, which among the jews was ever most abhorred and detested, and accounted to be the most shameful and cursed of all other: and so according to the said sentence, the soldiers of the garrison crucified him, that is to say, they nailed him through hands and feet to a cross, and hanged him upon the same between two thieves, upon a certain hill called Calvary, until he was dead: and after he was thus dead, one joseph of Aramathia, being one of Christis disciples, obtained licence of the said judge, to take down the blessed body of our saviour JESV CHRIST from the said cross, and that done he and an other of Christis disciples, called Nicodemus, wrapped and foolded the same body in a clean syndon, and so laid it and buried it in a new grave or sepulchre, which the said joseph had made a stone, wherein there was never man buried before. and after he was thus crucified and dead upon the cross, he descended in soul into hell, and loosed the pains or sorrows thereof, wherewith it was not possible, that he should be holden, and conquered and oppressed both the devil and hell, and also death itself, whereunto all mankind was condemned by the fall of our forefather Adam into sin.  
The process of our saviour jesus Christis life, death, burial, and discence to hell, thus declared, it is specially to be noted, and to be believed for a certain truth, that our said saviour, in all the time of his most bitter and grievous passion, and in suffering his most painful and cruel death, not only endured and sustained for our redemption, all the pains and injuries, and all the obprobries and ignominies, which were done to him, most patiently without resistance, and like an innocent lamb, but also that he did willingly and gladly suffer this cross, and this kind of death for our example, that we should follow the steps of him, in patience and humility, and that we should bear our own cross, as he did bear his, and that we should also hate and abhor all sin, knowing for surety, that who so ever doth not in his heart, hate and abhor sin, but rather accounteth the breach and violation of God's commandment, but as a light matter, and of small weight and importance, he esteemeth not the price & value of the passion and death of Christ, according to the dignity and worthiness thereof.   

The fift article. And the third day he rose again from death.  
BY this article it appeareth/ how our saviour jesus Christ, after he had conquered and spoiled the devil and hell, he returned again from thence, like a most mighty king & conqueror, in triumph and glory, and so resumed and took again his blessed natural body, the third day after his said death. And so doing, rose out of that sepulchre, in his natural and perfect manhood, that is to say, in his soul, and in the self same body, which was borne of the virgin Mary, and did hang upon the cross. After which resurrection, he was conversant in the world, by the space of forty days, and did eat and drink with his apostles and his disciples, and preached unto them, & authorised them to go forth into the world, to manifest and declare, that he was the very Christ, the very Messiah, and the very god and man, which was promised in scripture to come to save and to redeem all those, that believing in him, ordered themselves in obeying and following his precepts and commandments accordingly.  
In this article of Resurrection it is to be noted, that there is nothing, that can in all adversity and trouble, be more joyful and comfortable unto us, than the belief of this article, that Christ rose again from corporal death to life, and that we shall also do the same. The faith and belief of this (if we do continue in living well) is our victory and triumph over the devil, hell, and death, and a special remedy, to put away the horror and fear of them, for as much as hereby we be assured, that as death could not hold Christ, even so it can not hold us, which are by a christian faith, the very members and body of Christ, but that we shall rise from death, and live again in glory with him, everlastingly, if we order and conform our will in this world to his precepts. And the only hope hereof, should make us not to fear the adversities in this world, because we living as afore, be assured to have a better and more glorious life after this, as saint Paul writeth to the Corinthians, saying: 
i Cor. xv.  If we christian men bad no hope of other life, than this that is present, than were we the most miserable of all men. But now Christ is risen again from death, and hath declared thereby, that there is a life after this life, which all christian men hope to come to. According hereunto saith saint Augustine. All the hope of our faith standeth in this point, that we shall rise again. 
Hebr. xi.  This made the faithful and good men (of whom saint Paul speaketh to the hebrews) to refuse to be preserved from bodily death, because they looked assuredly for a better resurrection.  
Of this article the epistles of saint Paul, and the new testament be full, to the romans he writeth Christ rose again for our justification. 
Rom. iiii. two. Tim. two. Act. i. & ●.  to Timothe he saith: Remember that jesus Christ is risen again from death. The apostles besides other names pertaining to their office, be specially called the witnesses of Christis resurrection, the which resurrection, as it was by many and sundry apparitions and other infallible arguments, declared and proved unto them, so they did in all places, and at all times open and inculcate the same, as a special and a chief article of Christ's doctrine, wherein should depend and rest, the great comfort and solace of all true and faithful believers in Christ.  
Moreover by this article, it is not only confirmed unto us, how the natural body of man, shall after the corporal death and departing out of this present life arise again, as is before expressed, but also by this resurrection of our saviour Christ we be admonished, that as Christ after his death rose again, so we dying from sin, should rise again, and walk in a new life of spirit and grace.   

The sixth article. ¶ He ascended into heaven/ and sitteth on the right hand of god the father almighty.  
THis article containeth, how our saviour JESUS CHRIST, after that he had perfectly accomplished and performed the hole mystery of the redemption of mankind, by his incarnation, his birth, his passion, his death his burial, his descending into hell, and rising again from death to life, and after he had been here in earth, conversant with his apostles and disciples, by the space of forty days, after his resurrection, when he was among the apostles, he in their sight ascended up into heaven, in the very same his naturally body, which was borne of the blessed virgin his mother, and was crucified upon the cross, and so did withdraw his accustomed visible conversation, from the presence of his apostles, and from the bodily sight of all other creatures, By remembrance whereof, both they and we should here in earth elevate and lift up our hole hearts, minds, desires, and all affections, from earthily things, and from all carnal and worldly cares, towards heaven and heavenly things, and so should by his grace prepare our hearts, and make ourselves meet and apt to receive his spiritual gifts, which he sendeth into the world.  
In this article also is exppressed, how our saviour Christ, being ascended into heaven, sitteth on the right hand of god the father, that is to say, hath and shall ever have communicate unto him of god the father, glory, honour, felicity, power, and everlasting monarchy, governance, rule, and dominion over all the principates, potestates, powers, dominions, and over all creatures, that can be named either in this world, or in the world to come, to be ordained king of all kings, and lord of all lords, and all things in heaven and earth, to be cast under his feet and made subject unto him, and he is appointed the only head of the universal catholic church, which is his mystical body. And likewise as the head always excelleth all the other members, so Christ doth excel incomparably in honour and dignity, all the members of his said body, the Church, whereof he is the only perfection and consummation, and is also the only eternal priest and bishop of his said church, that is to say, the only mediator between god and mankind, the redeemer, intercessor, and advocate, for the remission of sins, as hereafter in this book it shall more at large appear.  
And it is to be noted, that although the intercession and mediation by prayer of saints departed, and of such the members of the catholic church, as be yet living on earth, be good, acceptable, and profitable unto us, yet that is only by the mediation and intercession of Christ our head, in whom god the father is pleased and contented, and through whom saints departed this life, and reigning in heaven with Christ, and such as truly confess Christ, in the church catholic, yet living, may and do effectually pray for us: and therefore be of us also avaylably prayed unto, that is to say, desired to pray for us: according whereunto all common prayers of the church, ought to be always finished and ended, with a remembrance of our saviour jesus Christ, In whom, by whom, and for whom, all is accepted of god, and without whom, nothing can be effectually done or granted.  
And therefore it is moche to our comfort, to remember the exaltation of man's nature in our head, our saviour and redeemer JESV CHRIST, which inseparably and indissolubly conjoined and united to the deity, in the person of him, sitteth on the right hand of god the father almighty, by communion of pre-eminence, and power, as before is expressed, whereby we be certified, how our saviour jesus Christ, is god, equal to god the father in godhead, & therein not inferior unto him, and therefore to be honoured, worshipped, loved, and dread, feared and trusted on, believed & hoped on, as on very god almighty, to whom nothing is impossible, and yet he is man also, which hath experience of our infirmities, and can and will mercifully have compassion on the same, who ascended unto heaven, 
Ephe. iiii.  to send gifts unto men, whereby we might be able & strong to pass over this transitory life to the pleasure of god, and the attaining of everlasting life.   

The seventh article. From thence he shall come to judge the quick and the dead.  
IN this article it is declared/ how our saviour and redeemer JESV CHRIST, shall come from thence that is to say, from heaven, to the which he ascended, and coming in his majesty and glory, shall than in the very visible form of his natural body, appear unto the bodily eyes of all the people of the world in his perfect manhood, and in the self same body, wherein he ascended, to the inestimable comfort and rejoice of the good, and to the extreme terror and confusion of the wicked. Where being accompanied with his holy angels his ministers, waiting upon him, he shall sit openly in the clouds of the air, and shall judge all, quick and dead, according to truth and justice: and according to his holy word expressed in scripture, that is to say, according to every man's own works and deeds, done by him in his life time, which works and deeds shallbe then examined, discussed and tried, not after men's own fantasy and invention, without authority and ground of scripture, but according to the commandment of god, and the teaching of Christ and his apostles, for at that day of judgement, all the people of the world, quick and dead, that is to say, as well all those which shall be found on live in the world at that day, as also all those, which ever sith the creation of Adam lived here in this world, and died before that day, shall come and appear afore the presence of Christ, in their very bodies and souls.  
And when they shall be so gathered and assembled together, our saviour JESUS CHRIST, shall pronounce the final sentence and judgement of everlasting salvation, upon all those persons, which in their life time obeyed and conformed themselves unto the will of god, and exercised the works of right belief and charity, 
Rom. two.  and so persevering in well doing, sought in their hearts and deeds, honour, glory, and life immortal: And contrary, upon all those, which in their life time, were contentious, and did repugn against the will of god, and followed injustice and iniquity. rather than truth and virtue our saviour Christ shall then and there pronounce the sentence of ever lasting punishment and damnation. 
Mat. xxvi  In which sentence there shall be made a perfect separation or division, between these two sorts of people, that is to say, between the sheep and the goats, the corn and the chaff, the good and the bad, the blessed and the cursed, the members of his body, and the members of the devil, and so the good and the blessed being upon his right hand, he shall clearly and perfectly deliver them for ever, from the power and malice of the wicked, and from all the pains and evil, and so take them all up with him into heaven, there to be crowned and rewarded in body and soul, with honour and glory, and everlasting joy and peace, which was prepared for them from the beginning of the world. And all the other, which shall be judged to everlasting pain and death, being upon his left hand, he shall send them down into hell, there to be punished in body and soul eternally with fire, that never shall have end, which was prepared from the beginning of the world, unto the devil and his angels.  
And here it is especially to be remembered, how this article was for great considerations added immediately and conjoined unto the former articles, and chief to the intent that no man should in his life time, presume upon the said benefits of Christ, or take occasion of carnal liberty or security, and so live without fear to transgress, or without regard, to observe the commandments of god: but rather that every good christian man, should in every part of his life, have a continual remembrance and respect, unto the last day of judgement, and so be in continual fear, to commit any thing contrary to the will of god, for the which he might deserve, to have the sentence of everlasting damnation, pronounced upon him. For this is certainly true, that at that day, every man shall be called to an account of his life, and shall be than finally judged, according to his works, good or bad, done in his life time, 
Rom. ●.  that is as saint Paul saith: to them that persevere in well doing, and labour to attain glory, honour, and immortality, shall be given life everlasting: and to them that be contentions, and obey not the truth, but follow and do injustice, shall come indignation, ire, affliction, trouble, and peines everlasting.  
In this article it is further to be noted, that like as there is nothing more certain unto us, than that we be all mortal and shall once die, and yet no man living knoweth the time when he shall die: even so there is nothing more certain, than that this day of judgement shall once come, and yet the hour and time when it shallbe, is hidden and kept secret from the knowledge of all men and angels, and is reserved to the only knowledge of god. which thing proceedeth of his only goodness towards us, and is done, to the intent we should always here in our life time, flee from sin, and employ all our hole study, and endeavour, to walk in the ways, of god, that is to say, in such faith, hope and charity, as God requireth of us, & so prepare ourselves, and order our living towards god, that we may be in a readiness at all times, when so ever it shall please god to call and summon us, to appear before him in the said general judgement, there by his mercy and goodness to receive the crown, which he promised unto all men, that do fear him, and love him, and walk in his ways.   

The eight article. I believe in the holy ghost.  
THe holy ghost is the third person in trinity, very god and lord, author and former of all things created, and proceedeth both from god the father, and from god the son, one with them in nature and substance, and of the same everlasting essence or being, which the father and the son be of, and equal also unto them both in almyghtynesse of power, and in the work of creation, and all other things pertaining unto the deity or godhead, wherefore he is also to be honoured & glorified, equally with them both.  
This holy ghost, which is the spirit of god, is of his nature all holy, ye holiness itself, that is to say, he is the only ghost or spirit, which with the father and the son is, was, and ever shall be the author, causer, and worker, of all holiness, purity, and sanctimony, and of all the grace, comfort, and spiritual life, which is wrought, and cometh into the heart of any man, in so moth that no man can think well, or do any thing that good is, but by the motion, aid, and assistance of this holy spirit, neither it is possible, that the devil, or any of those evil spirits, which do possess and reign in such persons as be subject unto sin, can be expelled or put out of them, but by the power of this holy spirit, neither it is possible, that the heart of any man, being once corrupted and made as profane by sin, can be purged, purified, sanctified, or justified, without the work and operation of this holy spirit, neither it is possible for any man, to be reconciled unto the favour of god, or to be made and adopted into the numbered of his children, or to obtain that incomparable treasure, which our saviour jesus Christ hath purchased and laid up for mankind, unless this holy spirit, shall first illumine and lighten his heart, with the right knowledge and faith of Christ, and stir him by grace, to have due contrition and penance for his sins, and shall also instruct him, govern him, aid him, direct him, and endue him, with such spiritual gifts and graces, as shall be requisite and necessary to that end and purpose.  
Moreover this holy sipirit of god, is of his own nature, full of all goodness & benignity, yea goodness itself, from whom proceedeth all and singular graces and gifts of fear, wisdom, understanding, counsel, strength, faith, charity, hope, and all other, which be given, conferred, and distributed unto us mortal men here in the eatthe, at his own will and dispensation, and that no man can purchase or obtain, ne yet receive, retain or use any one of them, without the special operation of this holy spirit, which gifts never the less he giveth not, nor dyspenseth the same equally, and unto every man in like, but he divideth them, particularly and specially to every member of the church, as is most necessary for the hole body, and in such plenty and measure, as unto his godly will and knowledge, is thought to be most beneficial and expedient for the same: All which things he doth of his mere mercy and goodness, freeely and above our deserving.  
furthermore this holy spirit is of his own nature, full of charity and holy love, yea charity itself, from whom proceedeth all charity, and so by his godly operation is the bond and knot, wherewith our saviour JESUS CHRIST, and his most dear espouse the church (which is also his mystical body) be united, knit, and conjoined together in such perfect and everlasting love and charity, that the same can not be dissolved or separated: And over this is also the very bond and knot, whereby all and every one of the very members of Christis church and body, be united, coupled, and conjoined, the one of them with the other in mutual love and charity.  
Also this holy spirit of god is the spirit of truth, and the author of all holy scripture, contained in the hole canon of the bible, and did not only inspire and instruct all the holy patriarchs and prophets, with all the other members of the catholic church, that ever was from the beginning of the world, in all the godly truths and verities, that ever they did know, speak, or write, but also descended and appeared in the similitude & likeness of fiery tongues, and did light upon the apostles and disciples of Christ, and inspired them with the knowledge of all truth, and replenished them with heavenly gifts and graces: and shall be continually present in the catholic church, & shall teach and reveal unto the same church, the secrets and mysteries of all truths, which are necessary to be known, and shall also continually from time to time, rule, direct, govern, and sanctify the same church, and give remission of sins, and all spiritual comfort, as well inwardly by secret operations, as also outwardly by the open ministration and efficacy of the word of god, and of the holy sacraments in the said church, and shall endue it with all such spiritual graces and gifts, as shall be necessary for the same.  
Finally it is to be noted, that albeit holy scripture doth worthily attribute unto the holy ghost, our sanctification, our justification, & all other benefits, which Christ by his passion hath merited and deserved for us, yet nevertheless the same be also the works of the hole trinity, and be not to be separated in any wise, although scripture commonly doth attribute them unto the holy ghost: For in like manner doth scripture attribute power unto the father, and wisdom unto the son, which nevertheless be common unto all three.   

The ninth article. The holy catholic church.  
AFter the eight articles of our belief, in which we knowledge gods might and power in the creation of the world, his mercy and goodness in our redemption, and his spiritual benefits exhibited and given to us by the holy ghost, followeth the ninth article, in which we declare that we do believe and confess the manner of God's working, in calling us to have fruition of him, and to be made partakers, of his said benefits.  
Wherefore we must understand, that besides the inward and secret calling, which god hath always used, and yet still doth use, he hath also ordained an outward calling of the people unto him by, preaching of his most holy word, upon which outward calling, the people yielding, assenting, and obeying to the same word of god, and receiving it also with true faith, & the sacrament of baptism (as Christis law requireth) be named in scripture Ecclesia, that is to say, an assemble of people called out from other, as from infidels or heathens, to one faith and confession of the name of Christ, which word Ecclesia, is in english called Church.  
And it is to be noted specially, that in our english tongue, by the word Church, we understand not only the hole multitude of people, which be called of god to one faith, be they of the clergy or of the lay-men, but also by the same word we signify the place, wherein the word of god is commonly preached, and the sacraments ministered and used, and call that the church: to entreat whereof at this time in this article, is no part of our intent, but only of the assemble and company called to profess Christ in one faith, which in this article is named the Holy church.  
For all be it in this assemble of men, called by the word of god, and received by faith and baptism, be many evil men, many sinners, many that turn by true penance to grace, and sometime yet fall again, some after their turn by true penance, still persevere and increase in goodness, many that fall and never rise again: so that spots, blots, and imperfections, appear evidently in this church, and many times in the more part thereof: Yet nevertheless because the calling is of itself holy, the caller also holy, and the end of the calling holiness, with this also that the people so called, profess holiness, and make a body, whereof the only head our saviour CHRIST is most holy, and holiness itself, by the merits of whose passion they be relieved and nourished with diverse holy sacraments, and be in their calling endued with most special holy gifts and graces of almighty god, autour thereof, and by his holy spirit directed and governed in the same, so long as they by following their concupiscence, the devil, or the world, fall not from that estate: For these causes (although some members thereof be evil) the church is called Holy church, taking the name Holy, of that, that Christ the only head is holy, the caller holy, the profession and calling holy, and the end holiness, which of very duty ought to be in all them, that be called, and is in deed in such members, as continue and persevere in that holy calling.  
And for so much as god of his goodness calleth people, as afore, without acception of persons, or privilege of place. Therefore this holy church is also Catholic, that is to say, not limited to any one place or region of the world, but is in every place universally through the world, where it pleaseth god to call people to him, in the profession of Christis name and faith, be it in Europe, Africa, or Asia. And all these churches in divers countries severally called, although for knowledge of the one from the other, among them they have divers additions of names, and for their most necessary government, as they be distinct in places, so they have distinct ministers and divers heads in earth, governors, and rulers, yet be all these holy churches but one holy church catholic, invited and called by one god the father, to enjoy the benefit of redemption, wrought by our only lord and saviour jesus Christ, and governed by one holy spirit, which reacheth to this foresaid holy church, one truth of God's holy word, in one faith and baptism. And this church is relieved, nourished, and fortified, by his holy and invincible word and his sacraments, which in all places have each of them their own proper force & strength, with gifts of graces also, distributed by the goodness of almighty god in all places, as to his wisdom is seen convenient.  
Whereby it appeareth, that the unity of these holy churches in sundry places assembled, standeth not by knowledging of one governor in earth over all churches. For neither the hole church catholic together, nor any particular church apart, is bound to acknowledge any one universal governor over the hole church, other than Christ, although by sufferance of some princes and potentates, not being truly instructed in the word of god, by such as of duty both to god & them, ought to have declared the truth of scripture to them, and by hypocrisy and usurpation of the see and court of Rome, the bishop of the same, giving himself more to worldly policy, than to the execution of his duty, hath long time gone about to obtain and establish unto himself, such an universal authority, and hath by abuses always compassed to cause other, to uphold and maintain the same, contrary to god's law, as more largely shall be declared in the sacrament of orders.  
The unity therefore of the church, is not conserved by the bishop of Rome's authority or doctrine, but the unity of the catholic church, which all christian men in this article do profess, is conserved and kept, by the help and assistance of the holy spirit of god, in retaining and maintaining of such doctrine and profession of christian faith, & true observance of the same, as is taught by the scripture and the doctrine apostolic. And particular churches ought not in the said doctrine so accepted and allowed to vary one from an other, for any lucre, arrogance, or any other worldly affection, but inviolably to observe the same, so that by reason of that doctrine, each church that teacheth the same, may be worthily called (as it is in deed) an apostolic church, that is to say, following such teaching as the apostles preached, with ministration of such sacraments, as be approved by the same.  
And this unity of the holy church of Christ, is not divided by distance of place, nor by diversity of traditions and ceremonies, diversely observed in diverse churches, for good order of the same. For the church of Corinthe, and of Ephese, were one church in god, though the one were far distant in place from the other: And though also in traditions, opinions, and policies, there was some diversity among them, likewise as the church of England, Spain, Italy, and Pool, be not separate from the unity, but be one church in god, not withstanding, that among them, there is great distance of place, diversity of traditions, not in all things unity of opinions, alteration in rites, ceremonies, and ordinances, or estimation of the same, as one church peradventure doth esteem their rites, traditions, laws, ordinances, and ceremonies to be of more virtue and efficacy, than an other church doth esteem the same. As the church of Rome doth affirm certain of their laws and ordinances, to be of such estimation, that they be of equal force with the word of god, and that who so ever disobeyeth or transgresseth the same, committeth deadly sin: Yet we perceiving the same, to be discrepant from the truth of scripture, must needs therein dissent from them. But such diversity in opinions, and other outward manners and customs of policy, doth not dissolve and break the unity, which is in one god, one faith, one doctrine of Christ and his sacraments, preserved and kept in these several churches, without any superiority or pre-eminence, that one church by God's laws, may or ought to challenge over an other.  
And therefore the church of Rome, being but a several church, challenging that name of Catholic, above all other, doth great wrong to all other churches, and doth only by force & maintenance, support an unjust usurpation: for that church hath no more right to that name, than the church of France, Spain, England, or Portugal, which be justly called catholic churches, in that they do profess, consent, & agree in one unity of true faith, with other catholic churches. This usurpation before rehearsed well considered, it may appear, that the bishop of Rome, doth contrary to God's law, in challenging superiority and pre-eminence, by a cloak of God's law over all. And yet to make an appearance, that it should be so, he hath and doth wrest scriptures for that purpose, contrary both to the true meaning of the same, and the interpretation of ancient doctors of the church, so that by that chanleng he would not do wrong only to this church of England, but also to all other churches, in claiming this superiority, without any authority by god, so to him given. For God by his goodness hath called indifferently and equally, all such churches, in sundry places, as his high wisdom, hath thought good to assemble and call unto him.  
Moreover the perfect believe of this article, worketh in all true christian people, a love to continue in this unicie, and a fear to be cast out of the same, and it worketh in them that be sinners and repentant, great comfort, and consolation, to obtain remission of sin, by virtue of Christis passion, and administration of his sacraments at the ministers hands, ordained for that purpose, for as much, as god doth not ordinarily give such things, but only within this church.  
It is to be noted, that this church of England, and other known particular churches, in which Christis name is truly honoured, called on, and professed in faith, and baptism, be members of the hole catholic church, & each of them by himself, is also worthily called a catholic church, when they merely profess and teach the faith and religion of Christ, according to the scripture and the apostolic doctrine. And so every christ man ought to honour, give credence, and to follow the particular church, of that region so ordered (as afore) wherein he is borne, or inhabiteth, and as all christian people, as well spiritual as temporal, be bound to believe, honour, & obey our saviour jesus Christ, the only head of the universal church, so likewise they be, by his commandment, bound to honour and obey, next unto himself, christian kings and princes, which be the head governors under him, in the particular churches, to whose office it appertaineth, not only to provide for the tranquillity and wealth, of their subjects, in temporal and worldly things, to the conservation of their bodies, but also to foresee, that within their dominions such ministers be ordained and appointed in their churches, as can and will truly and purely set out the true doctrine of Christ, and teach the same, and to see the commandments of god well observed and kept, to the wealth and salvation of their souls.   

The tenth article. The communion of saints/ The forgiveness of sins.  
IN this article be taught two special fruits and benefits, which all men called of god, and obeying to the same calling in their will, and works, do obtain by god's grace, in the said catholic church, which benefits be, the communion saints, and forgiveness of sins.  
And here is to be noted, that although this word Sayntines our english tongue signifieth properly them, that be departed this life, and be established in glory with Christ: Yet the same word saints, whereby in this article we express the latin word Sanctorum, is here extended, to signify not only these before mentioned, but also all such, as be called into this holy assemble and church, and be santified in our saviour jesus Christ.  
And as touching the communion, that is to say, the mutual participation of these saints, ye must understand, that like as all the parts and members, which be living in the natural body of a man, do naturally communicate and minister each to other the use, commodity, and benefit of all their forces, nutriments, & perfections: (In so much that it lieth not in the power of any man to say, that the meat, which he putteth into his own mouth shall nourish one particular member of his body, and not an other, but that all and every one particularly, shall receive of the said nutriment, and of the virtue and benefit thereof, more or less according to the natural disposition, portion, and place, which it hath within the same body): even so, what so ever spiritual gifts or treasure is given by god unto any one member of the holy church, although the same be given particularly unto one member, and not unto an other: Yet the fruit and merits thereof, shall by reason of their abiding together in the unity of the catholic church, redound unto the common profit, edifying, and increase of all the other members of the same catholic church.  
In so much that there shall need no man's authority to dispense and distribute the same, or to apply it unto this member or that, but each member shall be made participant of the said treasure, and shall have and enjoy the fruit and benefit of the same, in such quantity and measure, as for the rate and proportion of the faith and charity, which he hath in the same body, shall be expedient and necessary for him to have.  
And hereby is notified and declared unto us, the utility and profit, which all the members of the church do receive, by the merits, suffrages, and prayers of the church.  
And forasmuch as the most blessed sacrament of the Aultare, wherein by the mighty operation of God's word, is really present in form of bread, the natural living body and blood of our saviour and redeemer JESV CHRIST, increaseth and worketh in them that worthily receive it, the communion and conjunction in body & soul of them to Christ, and Christ to them, with a mutual conjunction also in love and charity, of each good man in Christ to other: Therefore the said sacrament may worthily be called the Communion of saints. And so the first part of this article hath been by good devout and learned men expounded, to signify the said blessed sacrament of the aultare, which we must believe to be a real & effectual communion of all saints, that is to say, of all men, which be called by the holy calling of god, and there with willingly and obediently do knowledge and follow the same.  
In the second part of this article, we be taught to believe remission of sins, which is one of the effects and chief benefits of the most blessed passion of Christ, head of the holy church, which is called and assembled in his name, in which church is applied the benefits of remission of sins, by the working of god in his sacraments ministered in the same, as shallbe hereafter declared in their place. ❧   

The. XI. and. XII. article. The resurrection of the body/ and the life everlasting.  
AT the day of the general doom or judgement, when Christ shall come (as in the seventh article of this Crede is contained) and sit to judge both quick and dead, almighty god shall stir and raise up again, the very flesh and bodies of all men, women, and children, both good and bad christened & heathen, that ever lived here in this world, from the beginning of the same, and died before that day. And although the said flesh and bodies were dead and buried, yea and consumed, or by any means, destroyed, yet god shall of his infinite power make them all at that day, hole and perfit again. And so every man generally shall resume and take again, the very self same body and flesh, which he had whiles he lived here on earth, and so shall rise from death, & live again in the very self same body and soul, which he had before.  
At which time, man being thus made perfect in conjunction of body and soul, shall at that day, appear before the high judge our saviour JESV CHRIST, and there shall make an account of his works and his deeds, such as he did, good or evil, while he lived here in this world. And such as have led their lives, in obedience and observation of God's commandements, and die in true faith and charity, shall then be perfitly sanctified, purified, and delivered from all contagion of sin, and from all corruption and mortality of the flesh, and shall be perpetually glorified, & receive both in body and soul together, everlasting life.  
Which life everlasting, though it passeth all men's wits, to express how pleasant and joyful it is, nor yet man's capacity, can comprise and understand the same, as saint Paul witnesseth, saying, That, which the eye hath not seen, nor the ear hath not herd, nor hath not entered in to man's heart, 
i Cor. ●  God hath ordained for them, that love him: Yet holy scripture speaketh of it, after our capacity and intelligence, but far under the worthiness and excellency thereof. The prophet isaiah saith, 
Esa. xxxv.  Everlasting gladness shall be over their heads, they shall have joy and gladness, sorrow & wailing shall forsake them. 
Apoc. seven.  And saint john saith, God that sitteth on his throne, shall dwell over them. They shall not hunger or thirst any more, neither son, nor hear shall hurt them, for the lamb, that is in the mids of the throne, shall feed them, and bring them to the fountains of the water of life: And god shall wipe away, all weeping and tears from their eyes, death shall endure no longer. There shall be no wailing, nor crying, nor sorrow any more: Yea there is no joy or comfort, that can be wished for, but it is there most plentifully. There is true glory, where praise shall be without error or flattery. There is true honour, which shall be given to none, unless he be worthy. There is true peace, where no man shallbe molested or grieved, neither by himself, nor by others. There is true and pleasant fellowship, where is the company of blessed angels, and the elect and chosen saints of god. There is true and perfect love, that never shall fail. For all the heavenly company, is linked and fastened together, by the bond of perfect charity: whereby also they be united and knit to almighty god everlastingly.  
Finally there is the true reward of all godliness, God himself: The sight and fruition of whom, is the end and reward, of all our belief, and all our good works, and of all those things, which were purchased for us by CHRIST, he shall be our satiety, our fullness, and desire, he shallbe our life, our health, our glory, our honour, our peace, our everlasting rest and joy: He is the end of all our desires, whom we shall see continually, whom we shall love most fervently, whom we shall praise and magnify, world with out end.    


¶ The sacrament of Baptism.  
AS touching the holy sacrament of Baptism, it is to be noted: first, that this sacrament was instituted and ordained, by our saviour JESV CHRIST, in the new testament, as it doth appear by Christis own words unto his apostles, where he sayeth: Go ye abroad through out all the world, 
Math. xxviii.  and preach the gospel unto all people, and baptize them in the name of the father, of the son, and of the holy ghost.  
Furthermore that the effect and virtue of this sacrament, is forgiveness of sin, and grace of the holy ghost, as is manifestly declared in the second chapter of the acts of the apostles, where it is said: Do penance, and be baptized every one of you, and ye shall have forgiveness of sin, and shall receive the gift of the holy ghost. Which effect of grace and forgiveness of sin, this sacrament hath by virtue and force of the working of almighty god, according to his promise annexed and conjoined unto this sacrament, as is manifestly declared by the word of Christ, saying: who so ever believeth and is baptized, shall be saved. 
Marc. xvi.  Which saying of our saviour Christ, is to be understand, of all such persons, which die in the grace conferred and given to them in baptism, and do not finally fall from the same by sin.  
Moreover because all men be borne sinners, through the transgression of our father Adam, in whom (as the apostle sayeth): 
Rom. v.  All have sinned, and can not be saved without remission of their sin, which is given in baptism, by the working of the holy ghost. Therefore the sacrament of baptism is necessary for the attaining of salvation and everlasting life, 
john. iiii.  according to the words of Christ, saying: No man can enter into the kingdom of god, except he be borne again of water and the holy ghost. For which causes also it is offered, and pertaineth to all men, not only such as have the use of reason, in whom the same duly received, taketh away and purgeth all kind of sins, both original and actual, committed and done before their baptism: but also it appertaineth and is offered unto infants, which because they be borne in original sin, have need and aught to be christened: Whereby they being offered in the faith of the church, receive forgiveness of their sin: and such grace of the holy ghost, that if they die in the state of their infancy, they shall thereby undoubtedly be saved.  
¶ And here we must know, that as touching original sin in infants, like as they take of their parents, their original and natural qualities: even so they receive from them original sin, by which, they are made the children of theyre of god, and by the same have a natural inclination to sin, by lusts and desires, which in further age and time, sensibly move and stir them to wickedness. For although the parents be never so clean purged, and pardoned of their original sin by baptism, and grace given in the same● yet nevertheless the children of them begotten, be conceived and borne in original sin. Example we may take of corn, which though it be never so clean winnowed and purged from the chaff, yet if it be cast into the ground and sown, the new, which springeth of it, is full of chaff again, until it be also wynowed and cleansed: So likewise the children of christian men be full of chaff and corruptution of original sin, until that by baptism, they be washed cleansed and purged from the same, as their parents were.  
And where as we have before showed, that original sin is remitted and taken away, by baptism, both in infants and all other, which having the use of reason, duly receive the same:  
Yet further we think good, to note a special virtue and efficacy of this sacrament of baptism. Which is: That all be it, there remain in us that be christened, a certain infirmity or inclination of sin called Concupiscence, which by lusts and desires, moveth us many times to sin and wickedness, yet almighty god of his great mercy and goodness, hath given us such grace in this his holy sacrament of baptism, that such carnal and fleshly lusts and desires, shall or can in no wise hurt us if we do not consent unto them. And by the same grace also conferred unto us in baptism, we be made more strong and able, to resist and withstand the said concupiscences and carnal desires, than is any other man, which never was christened.  
furthermore for as much as in these days, certain heresies have risen & sprung up, against the christening of infants. It is to be noted, that (as the holy doctors of the church do testify) the universal consent of the churches in all places, & of all times, using & frequenting the christening of infants, is a sufficient witness & proof, that this custom of the church in baptizing of infants, was used by Christis apostles themselves, & by them given unto the church, and in the same hath been always continued even unto these days. And this custom and perpetual usage of the church, even from the beginning, is agreeable with the saying of saint Paul: Christ loved his church, 
Ephe. v.  & hath given himself to the death for his church's sake, to sanctify her & make her holy in cleansing her by the fountain of water in his word etc. So that no man is, nor can be of this church, but he which is cleansed by the sacrament of baptism: Like as the texe before alleged, showeth, where Christ saith: 
joan. iii.  who so ever is not born again of water and the holy ghost, shall not enter into the kingdom of heaven. Wherefore seeing that out of the church, neither infants, nor no man else can be saved, they must needs be christened and cleansed by baptism, and so incorporated into the church. And as the infancy of the children of the hebrews, in the old testament did not let, but that they were made participant of the grace and benefit given in circumcision: Even so in the new testament, the infancy of children doth not let, but that they may and aught to be baptized, and so receive the graces and virtues of the same.  
In this part also it is to be noted, that children or men once baptized, ought never to be baptized again. And all good christian men ought and must repute and take all the Anabaptistes & the Pelagians opinions, which be contrary to the premises, & every other man's opinion, agreeable unto the said Anabaptistes, or the Pelagians in that behalf, for detestable heresies, and utterly to be condemned.  
Moreover for because, as well this sacrament of baptism, as all other sacraments instituted by Christ, have all their virtue, efficacy, and strength by the word of god, which by his holy spirit, worketh all the graces & virtues, which be given by the sacraments, to all those that worthily receive the same: We must understand & know, that although he which doth minister the sacrament, be of a sinful & evil conversation, yet the virtue and effect of the sacrament, is thereby nothing diminished or hurted, neither in infants, nor yet in them, which being endued with the use of reason, come thereunto, truly contrite and penitent of all their sins done before believing & confessing all the articles of the Crede, and having a sure faith and trust in the promises of god, of remission of their sins, and purposing ever after to live a christian life.  
Finally this sacrament of baptism, may well be called a covenant between god and us, whereby god testifieth, that he for his son Christis sake, justifieth us, that is to say, forgiveth us our sins, and endueth us with his holy spirit, & giveth us such graces, that thereby, we be made able to walk in the works of justice ordained by god, to be exercised of us in this present life, to the glory and praise of god: And so persevering, to enjoy the fruit of the life everlasting. And we again upon our part, ought most diligently to remember and keep the promise, that we in baptism have made to almighty god, that is, to believe only in him, only to serve and obey him, to forsake all sin, and the works of Satan, to mortify our affections of the flesh, and to live after the spirit in a new life. Of which promise and covenant by us made to god, saint Paul putteth us in remembrance, saying: Know ye not that all we, 
Rom. vi.  which are baptized in jesus Christ, are baptized to die with him, for we be buried with him, by baptism to die, that likewise as Christ was raised up from death by the glory of his father: even so we should walk in a new life? By the which words saint Paul giveth us to understand, that all we which be baptized in Christ, that is to say, which by baptism are incorporated in to the mystical body of Christ, have professed and bound ourself in baptism, to die from sin, and utterly to abstain from the corruption of our old sinful life, and to walk and proceed in a new life of grace, and the spirit, into the which we are called by the word of god, and by faith and due receiving of this holy sacrament, are brought and set into the same.   

The sacrament of penance  
FOr the clear understanding of this sacrament, it is to be considered, what penance is, & also what is the sacrament of penance.  
Penance is an inward sorrow and grief of the heart, for the sins by us done and committed, and an hatred and detestation of the same with an earnest desire, to be purged from them, and to recover again the grace and favour of god, by such means and remedies, as god hath appointed for the obtaining thereof, with a steadfast purpose and mind, never to offend again. For he that sayeth, that he is sorry for his offences committed against the high majesty of god, and yet still continueth or intendeth to continue in the same, is no penitent person, but a dissembler, or rather a derider of penance. And thus is penance commonly taken in the scripture, as well in the new, as in the old testament. And this penance is a thing so necessary for man's salvation, that without it, no man that offendeth god, can be saved, or attain everlasting life.  
The sacrament of penance is properly the absolution, pronounced by the priest, upon such as be penitent for their sins, and so do knowledge and show themselves to be. To the obtaining of the which absolution or sacrament of penance, be required, contrition, confession, and satisfaction, as ways and means expedient and necessary to obtain the said absolution. In all which ways and means, faith is necessarily required, as the ground and foundation of all things, that are to be done for to attain the benefit of the sacrament of penance. For who can have true penance, with hope to attain any grace of remission of sin thereby, unless he believe steadfastly, that god is, and that in the new testament by the mean of our saviour jesus Christ, & by the force of his passion, there is promise made to his church, to grant remission of sins, by his ministers, to such as falling from the grace received in baptism, do at his calling turn unto him by penance? And like as they, which were not baptized, being infants, when they come to the years of discretion, and desire baptism, be taught first to believe in god, and to renounce the devil & his works, upon which ground of faith, they desire baptism, as a necessary sacrament for remission of sin: So every man, before he entereth into the ways of fruitful penance, must have for a ground and foundation, such a belief, as whereby he hopeth and looketh by the sacrament of penance, to attain remission of all his sins, whereunto we do come (as is aforesaid) by contrition, confession, and satisfaction.  
Contrition is an inward sorrow and grief for sin, which every true penitent, called by God's grace, hath by knowledge of the word of god, whereupon, remembering his own sinful and vicious living, whereby he hath provoked the high indignation and wrath of god: and on the other side, considering, the dignity and purity of that state, whereunto he was called in baptism, and his promise made there to god, the manifold benefits also, daily received of god. Hereupon the said penitent, moved and stirred, with the great love & goodness of god, showed before towards him on the one party, and his own ingratitude or unkindness towards god on tother party, conceiveth an earnest sorrow, for that he hath relinquisshed so loving a lord, and an hateful displeasure, that he hath followed sin, and thereby so grievously offended god, of whom he was before called, to be in the state of a son, & inheritor with our saviour jesus Christ.  
And thus being moved and troubled in spirit, and lamenting the miserable state, which he is now in, by his own default, is pricked and stirred in his heart, according to the teaching of his mother, holy church; to repair to such a minister as god hath ordained, to pronounce the sentence of remission of sin. And knowing him to occupy that place, as deputed of god, doth prostrate himself to god, & there humbly proceedeth to confession, wherein he calling to his remembrance, his sinful life passed, doth knowledge to the priest all such sins in which his conscience telleth him, that he hath grievously offended the goodness of god almighty, & the same, before the priest God's minister, he declareth & uttereth with his mouth, and so blameth, accuseth, 
Luc. xv. Luc. xii.  and condemneth himself, for an unkind prodigal son, to almighty god his father, for a naughty servant, that knew by light of grace, the commandment of his lord jesus Christ, and did it not, was endued with many gifts of the holy ghost, and exercised them not. And so detesting and abhorring sin, and desirous to be raised from that estate, confesseth in humility, the cause of sin, to have been of himself, by yielding to the concupiscence of the flesh, the world, and the devil. Wherefore he is glad to submit himself to such discipline and ways of reformation, as the priest hearing his sins & offences, shall by his discretion and wisdom, according to the word of god, think convenient. Which humble submission to the ghostly father, with consent and agreement to receive the said discipline, is a part of satisfaction, which is the third way or mean to the sacrament of penance, as is before rehearsed.  
And this satisfaction declareth a desire to please and content god his father, for the unkindness towards him, in falling from the estate of grace, wherein he was called to be his son, and inheritor of heaven, unto the miserable condition of sin, whereby he hath made himself most vile bondman unto the devil.  
But here ye must understand, that the satisfaction (which is here spoken of) is not so to be taken as though the penitent sinner could worthily merit or deserve remission of sins, by any pain or punishment to be by him suffered, or to make to god any just or full recompense, equivalent to the sin, that he hath committed against him, and so to satisfy, which he can never do. For that satisfaction, hath only our saviour Christ wrought in his glorious passion. But to satisfy (as here is meant by satisfaction) is to please god with an humble lowly heart, ready to bring forth the fruits of penance, & to bring them forth in deed, as in alms, prayer, and fasting, with all such means, as may serve for the cutting away of the occasion of sin, as the minister shall think good, according to the word of god, and with such weeping, lamenting, & wailing, as do burst out of the heart, with a full purpose to lead a new life, and therewith to forgive all men their trespasses, to restore to all men, that he hath unjustly taken or retained from them, to recompense all hurts and injuries done by him, according to his ability and power, and as he may, not only to will, but also to do thus, to his neighbour in deed, wherein the neighbour ought to be satisfied.  
And hereby appeareth, how god esteemeth satisfaction, both to himself, and to the neighbour, after the will and power, and not after the equivalence of that which is done. For to god no man can so satisfy for sin. And Christ therefore hath satisfied for all, by virtue whereof, our satisfaction is accepted and allowed of god, who of his infinite goodness, and for Christ's sake, is satisfied, that is to say, pleased with that little we do.  
Whereupon after this contrition had in heart, confession made with mouth, and satisfaction showed and promised, the penitent may desire to here of the minister, the comfortable words of remission of sins. And the minister thereupon, according to Christ's gospel, pronounce the sentence of absolution, unto the which absolution, the penitent must give credence, and believe with a perfit faith, that his sins be now forgiven freely, by the merits of Christ's passion, to the which forgiveness, he hath recourse by the sacrament of penance, as he had at the first entry unto Christis religion by the sacrament of Baptism.  
It is also to be noted, that confession to the priest is in the church profitably commanded to be used, and frequented, for many other good causes, & specially for this cause, that they which by custom be drowned in sin, & see not the abomination and filthiness thereof, ne remember the goodness of god, and want therefore contrition, may by a good ghostly father, be stirred and moved, to detest & lament their sin, by declaring unto them the word of god in such scriptures, as serve for that purpose, in such wise, that not only contrition shall arise in the heart, to the pleasure of god, but also satisfaction ensue, wherewith God's merciful goodness shallbe contented. So that the words of absolution may be effectually pronounced to the penitent, of the remission of his sins.  
Finally it is to be remembered, that not withstanding this way before described, is the ordinary mean, for penitent sinners, to obtain remission of sins, & to be reconciled to the favour of god, yet in case there lack a minister, to pronounce the words of absolution, or in time of necessity, when a sinner hath not sufficient leisure or opportunity to do the works of penance before declared, if he truly repent him of his sinful life, and withal his heart, purpose through God's grace to change & amend the same, he shall undoubtedly have pardon and forgiveness of all his misdoings. For as saint Cyprian sayeth: Even in the hour of death, when the soul is ready to depart out of the body, the great merciful goodness of god despiseth not penance: In so much that than, neither the greatness of sin, nor the shortness of time, nor yet the enormity of life, excludeth from the mercy of god, if there be true contrition, and an unfeigned change of the heart from sinful conversation. The these that hanged upon the cross, asked mercy with a contrite heart, and forthwith was made a citizen of Paradise, and where as he deserved condemnation & punishment, this contrite heart, changed his pain into martyrdom, and his blood into baptism. yet not withstanding, no man ought upon hope of God's mercy, still to continue in sinful living. Like as no man would be sick in his body, upon hope to recover health. For such as will not forsake their wickedness, and yet think that god will forgive them, be oftentimes, so prevented with the just plague of god, that neither they have time to convert, nor grace to receive the benefit of forgiveness. Therefore scripture saith: Slack not to convert and turn to god. And linger not from day to day. For his anger will come suddenly, & in the time of vengeance, he will destroy the. Wherefore embracing the mercy of god on the one side, and fearing the justice of god on the other side: Let us at no time, neither despair man ought to reason over far, nor go about to compass the will and work of god, by his weak sense and imagination: But we must without further searching give firm assent and credence, unto Christis almighty word, by the which heaven & earth were made, & not trouble our wits, in labouring to comprehend the power and might of god, but rather (steadfastly giving faith to his word) apply our hole will and affection, to attain the fruit and profit of this most holy sacrament, towards our salvation, according to th'intent of Christis institution: Who, of his inestimable mercy & love towards us, willing that we should have perfect hope, strength, comfort and joy in him, and that we should have continual remembrance, of his most dear charity, showed towards us, in his death and passion, did institute this sacrament, as a permanent memorial of his mercy, and the wonderful work of our redemption, & a perpetual food & nourishment for our spiritual sustentation, in this dangerous passage and travail of this wretched life. It is therefore necessary, that in the using, receiving, & beholding of this sacrament, we have hearty remembrance, of our most loving & dear saviour jesus Christ, that is to say, that we think effectuously of his most bitter passion, which he being the lord of glory suffered for us. And to be wail our sins, which were cause of the said death & passion, calling meekly for grace and the mercy of god, which most abundantly is obtained, by the virtue & merit of the same passion. And thinking that our lord, which gave himself in that manner for us, will not forsake us, or cast us away, but forgive us, if we truly repent, and will amend, & become faithful servants to him, which so dearly hath bought us, & paid for us, neither gold ne yet silver (as saint Peter saith) but his own precious blood. Wherefore, seeing we be so bought, 
i Pet. i.  we must know, that we be not our own, that is to say, We may not be at the liberty & wildness of our own flesh, nor we may not be servants to the world, nor the devil: but we must be servants to our lord, & master jesus Christ, in all obedience unto rightwiseness, & godliness, according to his will & commandements.  
Therefore when so ever we shall receive or use this holy sacrament, we must take heed, and have reverence to the majesty thereof, and beware that we come not unworthily thereunto. 
i Cor. xi.  For as saint Paul saith: He that eateth of that heavenvly food, or drinketh of the cup of our lord unworthily, that is to say, without due reverence, faith, repentance, charity, & the fear of god, he eateth & drinketh his own damnation, because he putteth no difference, between the body of our lord and other meats. And further truly, sense christian men ought to have remembrance of god, whensoever they go, to their bodily meat or drink, & receive it not without thanks giving unto god (as saint Paul saith) whether ye eat or drink or whatsoever ye do, 
i Cor. x.  do it in the name of our lord jesus Christ: how much more ought all christian men (when they come to be fed at the table of our lord, and to receive this blessed and glorious sacrament) to have special & entire devotion, with most thankful remembrance to god, for his goodness, declared towards us, in the benefit of our redemption. And therefore amongs other names, this sacrament is called Eucharistia, that is to say, the sacrament of thanks and blessing. For as much, as it setteth before us, and doth exhibit unto us, the very price of our redemption, and salvation, which is the body of our lord that suffered and died for us.  
Furthermore here is to be noted, as touching the receiving of this sacrament, that although our saviour jesus Christ, at the first institution thereof in his supper, did minister it unto his disciples than present, under both the kinds of bread & wine: Yet that fashion & manner of ministering is not so necessary to the receiver, except it be to the priest when he consecrateth, that without the due observation of that way, man might not receive that blessed sacrament, to his salvation. For the benefit or hurt that cometh to a christian man by receiving of this sacrament, standeth not in the fashion or manner of receiving of it, under one or both kinds, but in the worthy or unworthy receiving of the same. For he that receiveth this sacrament worthily, under the one kind, as under the form of bread only, receiveth the hole body and blood of Christ, & as many and great benefits of Christ, as he that receiveth it in both kinds. And therefore if any man should teach, that the lay people (which by the ordinance & ancient custom of the catholic church have used to receive this holy sacrament in form of bread only) be seduced, & so cause them to think, that the hole body and blood of Christ were not comprehended in that only form of bread, as well as in both the kinds, this doctrine ought utterly to be refused and abjected, as a pestiferous & a devilish school. For surely scripture teacheth the contrary. And also natural reason, although it can not comprehend the hole mystery of this sacrament, yet herein it teacheth us agreeably with scripture, that the lively body can not be without blood, and so men ought to be led from that fond opinion (if any such be) both by that faith and credit they own to scripture, and in this point also by natural reason.  
Wherefore christian men ought not to grudge at this form and manner of receiving of this sacrament under one kind, used and allowed by the catholic church, both to avoid that error afore rehearsed, and also for many other weighty considerations, concerning both the honour of the sacrament, and the liberty and commodity of the hole church. And not only lay men, but also priests (saving when they consecrate) use to receive this sacrament none otherwise. Let christian men therefore, humbly apply themself, to put all erroneous fantasies (if any such arise) cleane out of their hearts, and satisfy themselves with this, that when they receive this sacrament worthily, though it be but in one kind, they lose no part of the profit and benefit promised by virtue of the said sacrament.  
Wherefore considering (as is afore rehearsed (the dignity and excellency of this sacrament, we ought with all humbleness of heart and devotion, to prepare ourselves, that we (using accordingly the same) may be partakers of such fruit and grace, as undoubtedly is offered and given to all such, as in due manner receive this sacrament. For they that so do, be made one with Christ, and dwell in him, and he in them, as he sayeth in the vi chapter of saint john's gospel, where he speaketh also of this sacrament: This is the bread which descended from heaven, that who so ever eateth thereof should not die, I am the lively bread, which have descended from heaven, if any shall eat of this bread, he shall live everlastingly. And than he declaring himself, what he meaneth by the bread, sayeth, as incontinently followeth: And the bread, which I shall give, is my flesh, which I shall give for the life of the world. Which words be most comfortable, for the perfit confirmation and establishment of our faith in this sacrament: For as much as they both certify us, that his very flesh, blood, and body, is that meat, which we receive in the sacrament, and that also it preserveth from death, and conferreth life to all, 
Math. ix.  which duly receive it. For seeing it is the very body of our saviour Christ, which is united and knit to his godhead in one person, and by reason thereof, hath the very virtue and substance of life in it, it must needs consequently, by the most holy and blessed participation of the same, give and communicate life also to them, that worthily receive it: And it endueth them with grace, strength, & virtue, against all temptation, sin, and death, & doth much ease, and relieve all the troubles dieases and infirmities of their soul. For saying the woman, which was diseased with the flux of blood (as it is written in the gospel) was healed, by touching the hem of the garment of Christ, through the virtue which came from him: How much more shall they find remedy of the sickness & malady of their soul, which with due reverece and faith receive and eat the blessed body of Christ, and so be made lively temples of him, dwelling in them, yea made as one flesh and body with him? For this heavenly meat is not turned into our substance, as other corporal meat is, but by the godly operation thereof, we be turned towards the nature of it, that is to say, of earthily, corruptible, and sinful, we be made heavenly spiritual, and strong against sin, and all wickedness.  
And further it is to be remembered, that as in the receiving of this sacrament, we have most entter communion with Christ: so be we also joined by the same, in most perfit unity with his church, and all the membres thereof. And for that cause amongs other, this sacrament was instituted of our saviour Christ, in the form of bread, to signify the unity, concord, and charity, that is between Christ our head, and his mystical body the church, and every part and member thereof one with an other. For as bread is made of many grains or corns, which all make but one loof, so should all true christian people, being many in numbered, yet be all one in faith and charity, as saint Paul sayeth, we be one bread and one body, 
i Cor. xi.  all that be partakers of one bread, that is of this blessed sacrament.  
Finally it is to be noted, that although Christ at the first institution of this sacrament, did consecrate and give it to his disciples, at supper, after they had eaten the paschal lamb, partly to declare that the sacraments and sacrifices of the old law, should from thenceforth cease and take an end, and partly, that by this sacrament, being the last thing that he next before his death, left unto his disciples, the remembrance of him should be the more deeply and effectuously imprinted in the hearts of them and of all other, that after should receive the same: Yet (as saint Augustine saith) it was thought good to the apostles and the universal church, being moved with the holy ghost, for the more honour of so high a sacrament, and for the more reverence and devout receiving thereof, that it should always be received of christian people, when they be fasting, and before they receive any bodily sustenance, except it be in case of sickness or necessity.  
Wherefore considering the most excellent grace, efficacy, and virtue of this sacrament, it were greatly to be wished and prayed for, that all christian people, had such devotion thereunto, that they would gladly dispose and prepare themselves, to the more often worthy receiving of the same. But saying that in these last days, 
Mat. xxiiii  Charity is waxed cold, and sin doth abound (as Christ sayeth in the gospel that it should) yet if christian men will avoid the great indignation of god, it shall be good for them, when so ever they receive this sacrament themselves, or be present, where it is ministered or used, as specially in the time of mass, to behave themself reverently, in pure devotion and prayer and not to talk or walk up and down, or to offend their brethren, by any evil example of unreverence to the said sacrament: except they will declare themself to have small regard to our saviour CHRIST, there bodily present, of which unreverence and contempt may ensue, not only spiritual punishemementes of god, by withdrawing his grace from such ungodly persons, 
i Cor. xi.  but also bodily and open scourge, as saint Paul showeth to the Corinthians, That for the unworthy entreating and using of this sacrament, many amongs them were weak, sick, and died.   

The sacrament of Matrimony.  
AS touching the sacrament of matrimony, and the institution thereof, you shall understand, that almighty god at the first creation of man, considering of his infinite goodness and wisdom, how necessary it was, to couple and conjoin man and woman together in marriage, as well for their mutual aid and comfort, and for the preservation and continuance of mankind in lawful succession, as also that the same generation might after the fall of man, be exercised perpetually unto the worlds end, without sin and offence towards god, did conjoin Adam and Eve together in marriage. And than instituted matrimony, and consecrated and blessed it by his holy word, as appeareth in the book of Genesis, where is also described the virtue and efficacy of the same, by these words following:  

Gene. two.  Now this bone is of my bones, and this flesh is of my flesh, and therefore the man shall leave his father and mother, and adhere and cleave unto his wise, and they shall be two in one flesh and in one body.  
By which words it is mente, that by the virtue & efficacy of matrimony, rightfully and by the authority of god contracted, the man and woman which were before two bodies, be now united and made one body, during their lives, so that the husband hath no power of his own body, to use the same as him list, and with whom him liketh, but it is his wives, and with her only he may use the act of matrimony. Nor the wife hath any power of her own body, to use it as her list, or with whom her liketh, but her body is her husbands body, and with him only may she use the act of matrimony. And therefore the said two persons, so conjoined, may not after be divided, for any affection to father or mother, or for any earthily thing in the world, but each must adhere and cleave to other, for as much as they be now two persons in one flesh and in one body.  
Secondly how that almighty god, allowing and approving the said institution of matrimony, sanctified and blessed it with his holy word immediately after noah's flood, saying unto Noah, and his children in this wise: 
Rom. vl.  Increase and be ye multiplied, and replenish the earth. This institution of matrimony thus allowed by god, unto Noah and his children, although it was a sufficient instruction unto them, and all their posterity, how to use the same in all purity and cleanness, to God's pleasure and his contentation: Yet god considering the natural inclination of man to malice and sin, did afterward, further explycate and establish the same, by his other laws written, whereby god prohibited, that any matrimony should be made in the degrees following, that is to say.  
No man shall marry with his mother, his grandame, his great grandame, and so upward: neither may he marry with the wife his father, his grandfather, or his great grandfather, and so upward: neither any man may marry with the sister of his father, or of his mother, his grandfather or his grandmother, and so upward: neither may any man marry with the wife of him, that is brother to his father, his mother, his grandfather, his grandmother, and so upward. And like wise every woman is forbidden to marry any man, within any degrees above rehearsed. It is also further forbidden, that any man shall marry with his sister, whether she be his hole sister, or his half sister begotten in marriage, or out of marriage: neither may he marry with his brother's wife, nor with his wives sister. Which laws of prohibition in marriage, although they were not, by express words of God, declared at the first institution of matrimony, ne also when the same was allowed after noah's flood, yet god did engrave and imprint the same laws in the heart of man, before they were written by Moses. And forasmuch as the natural light and knowledge of man, was not only by original sin, obscured and blinded, but also in the most part of men, by the increase of sin and malice, in long continuance and process of time almost perished and extinct: In so much that they could not perceive nor judge, what things were of their own nature nought and detestable in the sight of god, ne yet how far the natural honesty and reverence, which we own unto such persons as be near of our kin, or alliance unto us, was extended: God therefore willing man to return from darkness, commanded his prophet Moses, to promulgate & to declare by his word unto the people of Israel, the said laws of prohibition of matrimony in certain degrees of consanguinity and affinity, as is before mentioned. In the declaration of the which laws of prohibition, Moses so tempered his words, that it may evidently appear thereby, that not only the jews. but also all other the people of the world, were as much and as straightly bounden, to the continual observation of the same laws, as they were to the other moral laws of the ten commandements.  
thirdly/ that the conjunction between man and woman in matrimony, doth not only signify and represent the perfit and indissoluble conjunction and union of the nature of god with the nature of man, which was fulfilled, when the second person in trinity, descending from his father, did take upon him the very form and substance of our nature, and so these two natures were united and knit together in one person: but also thereby is signified and represented, the society and conjunction in perfit and indissoluble love and charity between Christ and his church, that is to say, the congregation of all christian people. And this to be true saint Paul himself affirmeth in the fist chapter of the epistle unto the Ephesians. In which place the apostle minding to prove and persuade, that all women, being married, ought to love, to reverence, to honour, to obey, to be subject unto their husbands in all things, even as the church is subject unto Christ: and likewise that all husbands ought and be bound to love their wives, even as they love their own self and their own bodies, and even as Christ loveth the church his espouse: He bringeth in the first institution of matrimony, as it was ordained by god in Paradise, and allegeth the words of god as they be before rehearsed: upon which words the apostle inferreth and saith. This conjunction of man and woman together in marriage, whereby they are knitted, united, and made all one flesh and one body, Is the sacrament, that is to say: a mystery and signification of that great and marvelous conjunction, which is between Christ and his church. For like as by virtue and efficacy of the first institution of matrimony, the husband and the wife be made to be but one body, whereof the husband is head: Even so Christ doth knit and unite, conglutinate and make his church to be one body with him, whereof he is the very head. By the which words of saint Paul, it appeareth not only what is the virtue and efficacy of matrimony, in the uniting and incorporating of two bodies in one, but also that it doth signify this other conjunction, which is between Christ and his church. And that this conjunction between Christ and the church, is the very self thing, which is signified and represented by the other conjunction of man and woman in marriage. For though saint Paul used in this place, other arguments & persuasions, taken of the law of nature, to induce married persons, the one to love the other, saying that men naturally do love and nourish their own bodies and their own flesh: Yet he useth this as a reason of great efficacy, to persuade his purpose, that is to say, that all husbands and wives ought so to use themselves, the one to the other, that their matrimony and all their works and affections in the same, might and should correspond, and be conformable and like unto that most holy thing, which is signified and represented thereby, that is to say, unto that spiritual conjunction, which is between Christ and his espouse the church. And that therefore especially, the man ought and is bound to love his wife, and the wife to love and obey her husband in all things, lest by doing the contrary, they should make their matrimony unlike to the thing that is signified thereby.  
And thus was matrimony not only instituted by god, sanctified by his word, and dignified by his laws, even from the beginning of the world: But also Christ himself did accept, approve, and allow the same in the new testament, aswell by his word, as also by his sundry works and deeds testifienge the same: In so much that he being invited to a certain marriage, made in Cana a town of Galilee, 
joan. i●.  did vouchsafe, not only to come thither, & there to honour the said marriage with his corporal presence, and with the presence also of his blessed mother and his holy apostles: but there he began also, by turning of water in to wine, first to work miracles, & to manifest his glory unto the world. 
Matt. nineteen.  And afterward in one other place when the pharisees came unto him, & demanded, whether a man might lawfully be divorced from his wife for every cause:  
Christ putting the said pharisees in remembrance of the first institution of matrimony said unto them: Have you not red, how that god which created all things in the beginning, did also form and create man and woman, & said these words: Therefore the man shall leave his father and mother, and shall adhere and cleave unto his wife, & they shallbe two in one flesh & one body? Wherefore understand you (saith he) that sith man & woman conjoined in matrimony, be by God's ordinance but one flesh and one body, they should not afterward be separated or divorced one from the other. And understand you also that it is not lawful for any man, to separate and divide those persons asunder, which by God's word and his will and power be conjoined together. And when the pharisees replying thereunto said: Why than did Moses command us, to make a libel of divorce, and so to depart and separate ourselves from our wives? Christ answered them and said. Moses considering the hardness and obstinacy of your hearts, did permit and suffer you so to do. How be it I say unto you, that it was not so at the beginning, that is to say, it is clean contrary to the godly institution and natural order of the laws of matrimony, as it was instituted by god at the beginning, that any man married, should be divorced from his lawful wife, and be set at liberty to marry. And therefore I say again unto you, that who so ever doth forsake his lawful wife, unless it be for adultery, committed by her, and marry an other, I say he committeth adultery in so doing, And likewise what woman so ever doth forsake her lawful husband, and marrieth an other, she also committeth adultery, and the man also that marrieth her offendeth in like manner.  
These words of Christ evidently declare his sentence in the approbation of the institution of matrimony, made at the beginning of the world, and that it is Christ's will and commandment, that the people of god should follow and conform their doings unto the laws of matrimony than made, & should observe the same in such purity & santimony, as it was first ordained, without separation or divorce, & that under the pain of damnation.  
And here also is one thing specially to be noted that in these words of Christ, (That, which god hath conjoined, man may not separate) is declared the infinite benignity and goodness of god towards us, in that he hath not only conjoined our first progenitors Adam and Eve together in marriage whereby he gave unto us the original beginning of our procreation, but that he doth also ever sith that time, continually assist man and woman, and worketh with them in this conjunction of marriage, and is the very author of all matrimonies, which be lawfully made between man and woman. And therefore saint Paul saith: 
Hebr. xiii.  Honorabile coniugium in omnibus, & thorus immaculatus, that is to say, Matrimony is honourable in all, and the bed undefiled.  
another thing also is to be noted, that not only the act and procreation, which else of itself were unlawful, is by this sacrament made lawful: but also that the good bringing up of children, borne in matrimony, is so well accepted of god, that unto it as unto other good works, done in faith by grace, is promised life everlasting, according to the words of saint Paul, where he saith? 
i Tim. two.  The woman was seduced and blinded by the serpent, and so sinned daily, but she shallbe saved by procreation and bringing forth of children: if the same do persevere and continue in faith and love towards god, and in holiness and temperance in their acts and deeds. And as this is spoken of the woman, so it is also verified in the man, doing his duty likewise, as is required of the woman.  
Finally it is to be considered, how in matrimony be commended specially three good things, all which they that contract matrimony, aught to remember and regard: first of all, the thing itself, which is signified thereby, which as is said before, is the high, the mighty, and incomprensible work of god, in the conjunction of Christ and the church together, wrought by him to our singular benefit and everlasting salvation. And that therefore the man & wife ought to live together in perfit unity and concord, & to love each other as their own bodies, and to use the same in all cleanness, purity, and honour, 
Ephe. v.  even as Christ himself loved his espouse the church, and suffered all afflictions and pains to make her glorious and void from all manner of spot or wrinkle of uncleanness. Which matter saint Paul most godly declareth in his epistle to the Thessalonians, where he writeth in this manner. 
●… T●e. iiii.  I pray you brethren, and instantly desire you, for our lord jesus Christis sake, that like as ye have herd heretofore of us, how and in what manner, you should go forward, & please god, so ye do proceed in the same, and that after such sort and manner, that you may continually profit and increase therein. You remember, I doubt not, what precepts and commandements I have given unto you in times past, in the name of our lord JESV CHRIST: And now in like manner, & in his name also I say again unto you, that the will and commandment of god is, that you should sanctify yourselves, that is to say, that you should abstain from all manner of fornication, and that every one of you should use and keep the vessel of his body, in holiness and honour, and not in desire of carnal concupiscence, like as the gentiles do, which know not god, and that no man should craftily compass and cirumvent his brother, to obtain his fleshly lusts: For almighty god taketh vengeance upon all such people, as do commit any of those things. Know you also, that god hath not called us to uncleanness and filthiness of life, but unto holiness and santimonie. And therefore I do exhort you all, and in the name of god command you, to eschew all fornication and adultery, all uncleanness and carnal concupiscence, all filthiness and unpure living in fleshly lusts of the body. And I say further, that who so ever despiseth and breaketh these my commandements, doth not despise me, but despiseth god: For they be his commandments, whose spirit ye have received.  
The second good thing, which ought to be remembered in the said sacrament, is the faith and mutual promise, made between the husband and the wife, conjoined in lawful matrimony. whereby and by the virtue of the said sacrament, the persons so lawfully conjoined, be bound esche one to keep promise with the other, according to such trust and confidence, as each had in the other, and expressed by words in the same contract, which promise god did assist and ratify, and is now party thereunto: so that the breach of that promise and faith, is now a high and displeasant offence unto almighty god, like as the observation and keeping thereof, is in the sight of god, pleasant, acceptable, and meritorious and the knot also and bond of matrimony, contracted between the said persons, is made thereby to be indissoluble. Truth it is, that if in any marriage, it may appear, and be duly proved, that there is such insufficient impediment, by the laws of god, or by the laws of the realm, that the same matrimony was at the beginning unlawful, & of none effect: in that case, the church may and aught, to divorce the same persons so unlawfully contracted, & declare, that such matrimony is unlawful, and the bond thereof, to be of no strength or efficacy, because is was never good from the beginning. notwithstanding, in marriages lawfully made, and according to the ordinance of matrimony, prescribed by god and the laws of every realm, the bond thereof can not be dissolved, during the lives of the parties, between whom such matrimony is made.  
The third good thing to be considered and observed in matrimony, is the child that cometh of marriage, and the good and virtuous education and bringing up of the same. Whereunto all married men & women ought to have a special regard, and to follow therein the example of Thoby, 
Tobi. iiii.  which taught his son from his infancy, to love & dread god, & to flee & abstain from all manner of sin, for God's sake. For surely if the fathers and mothers be negligent in good bringing up of their children in their youth, and suffer them to fall in to follies and sin, in default of due correction and chastisement of them for the same: no doubt they shall answer unto god for it, as it appeareth by the great stroke and punishment of god, 
i Reg. two. &. iiii.  when he did suddenly strike Ely unto death, because that he knowing his children to do amiss, did not punish them therefore.  
And therefore let all parents imply their diligence and busy cure, to educate and instruct their children, by all means in virtue & goodness, & to restrain them from vices, by convenient discipline and castigation, according to the saying of the wise man: Withdraw not thy just discipline from thy child, for if thou do so, he will fall into sundry inconveniences, 
Pro. xx●.  and so finally shallbe lost & undone. Wherefore spare not to chastise thy child with the rod, and so doing, thou shalt deliver his soul from hell. And concerning the child's duty towards the father, it shallbe declared hereafter in the commandements.   

The sacrament of Orders.  
AS concerning the sacrament of Orders, tt is to be understand, that order is a gift or grace of ministration in Christis church, given of god to christian men, by the consecration & imposition of the bishop's hands upon them, and this sacrament was conferred and given at the beginning by the apostles, as it appeareth in the epistle of saint Paul to Timothe, whom he had ordered and consecrate priest, where he saith thus: 
two. Tim. i.  I do exhort thee, that thou do stir up the grace of god, the which is given the by the imposition of my hands. And in an other place he doth monish the same Timothe, and put him in remembrance of the room & ministry, that he was called unto in these words: Do not neglect the grace, 
i Tim. iiii.  which thou hast in thee, and the which is given the through prophecy, and with imposition of hands, by the authority of priesthood. Whereby it appeareth, that saint Paul did consecrate and order priests and bishops by the imposition of his hands. And as the apostles themselves, in the beginning of the church, did order priests and bishops: So they appointed and willed the other bishops, after them, to do the like, as saint Paul manifestly showeth in his epistle to Tite, saying thus: 
i Tim. v.  For this cause I left the Crete, that thou shouldest ordain priests in every city, according as I have appointed the. 
T●. i.  And to Timothe he saith: See that thou be not hasty, to put thy hands upon any man  
And here is to be noted, that although this form before declared, is to be observed in giving orders: yet there is no certain rule prescribed or limited, by the word of god, for the nomination, election, presentation, or appointing of any such ecclesiastical ministers: But the same is holy left unto the positive laws and ordinances of every christian region, proiuded and made, or to be made in that behalf, with the assent of the prince and ruler. And as concerning the office and duty of the said ecclesiastical ministers, the same consisteth in true preaching and teaching the word of god unto the people, in dispensing and ministering the sacraments of Christ, in consecrating and offering the blessed body and blood of Christ in the sacrament of the altar, in losing and assoiling from sin, such persons as be sorry and truly penitent for the same, and excommunicating such as be guilty in manifest crimes, and will not be reformed otherwise, and finally in praying for the hole church of Christ, and specially for the flock committed unto them. And although the office and minysterye of priests and bishops, stand chief in these things before rehearsed: yet neither they nor any of them may exercise and execute any of the same offices, but with such sort & such limitation as the ordinances & laws of every christian realm, do permit and suffer.  
And because it is not meet, that this so chargeable a cure, should be committed to every man, that peradventure, ambitiously would desire it: Therefore saint Paul doth diligently set out to his disciples Timothe and Tite, the conversation, learning, conditions, and qualities of them that should be admitted to the ministry of priesthood, 
i Tim. iii. & Tit. i.  writing in this manner: A bishop or a priest ought to be blameless, as the steward of god, not wilful, not angry, no drunkard, no fighter, not greedy of filthy lucre, but given to hospitality, liberal, discrete, sober, righteous, devout, temperate, and continent, and such one as holdeth the true word of doctrine, that he may be able to exhort with bolsom learning, and to reprove them that say against it. Thus we have shortly touched first, the ordering of priests and bishops: Secondly, their ministry office and duty, with the charge & cure belonging thereunto, and finally the qualities and conditions required in the same.  
And for as much as it is an old heresy of the Donatists, condemned in the general counsels, to think that the word of god, and his sacraments should be of no efficacy, strength, or virtue, when they be ministered by evil men, it is to be remembered, that according to the saying of saint Gregory Nazianzene: Like as there is no difference between the self same image or figure of any thing imprinted with a signet of gold, and a signet made of iron, or of wood, or any other viler matter: even so the word of god, and the sacraments of god ministered by an evil and naughty man, be of the self same vigour, strength, and efficacy, as when they be ministered by a man of excellent virtue and goodness. The cause and reason whereof is, for that the priests and bishops, although in the execution of their office and administration, they do use and exercise the power and authority of god, committed unto them: yet they be not the principal causers, nor the sufficient, or of themselves the efficient causers or givers of grace, or of any other spiritual gift, which proceedeth and is given of god, by his word and his sacraments. But god is the only principal, sufficient, and perfit cause of all the efficacy of his word, and his sacraments, and by his only power, grace, and benefits it is, that we receive the holy ghost, and his graces, by the office and administration of the said priests and bishops, and the said priests and bishops be but only as officers, to execute and minister with their hands and tongues, the outward and corporal things, wherein god worketh and giveth grace inward, according to his pact and covenant, made with and to his espouse, the church. And this also chrysostom affirmeth the lxxxv. homily upon saint john, where he saith in this manner: What speak I of priests, I say that neither angel nor archangel can give us any of these things, which be given unto us of god, but it is the father, the son, and the holy ghost, which is the effectual cause of all these things, the priest doth only put to his hands, and his tongue. And in this point saint Ambrose also agreeth, with the said sayings of chrysostom writing thus. The priest layeth his hands upon us, but it is god, that giveth the grace, the priest layeth upon us his beseeching hands, but god blesseth us with his mighty hand. The bishop consecrateth an other bishop, but it is god that giveth the worthiness. Wherefore we must always think and believe, that the virtue and efficacy of the word of god, and his sacraments, consisteth and dependeth, in and upon the commandment, ordinance, power, and authority of god only, and that neither the merits or worthiness of the ministers, be they never of such excellency, do give them their authority, strength, or efficacy, neither yet the malice, nor corrupt living of them, be it never so evil, can frustrate or take away from the said word or sacraments, their said power, authority, strength, or virtue.  
Moreover as touching the order of deacons we read in the acts of the Apostles, 
Act. vi.  that they were ordered and instituted by the same apostles, by prayer and imposition of their hands upon them. And as for the qualities and virtuous conversation, which be required in them, saint Paul setteth them out in his epistle to Timothe, in these words: 
l. Tim. iii.  Deacons ought to be chaste, not double tongued, no drunkards, not greedy of filthy lucre, having the mystery of faith in a pure conscience. And their office in the primitive church, was partly in ministering meat and drink, and other necessaries, to poor people found of the church, partly also in ministering to the bishops and priests, and in doing their duty in the church. And of these two orders only, that is to say, priests and deacons, scripture maketh express mention, and how they were conferred of the apostles by prayer and imposition of their hands. And to these two, the primitive church did add & conjoin certain other inferior and lower degrees, as subdeacons, accolites, exorcists, with diverse other, of the which mention is made of both of the most ancient writers, that we have in the church of CHRIST, after the apostles, and also in diverse old counsels, and namely in the fourth counsel of afric, in which saint Augustine was present, where as all the kinds of orders, which were than in the church, be rehearsed, and also with what rites and ceremonies, they were conferred and given at that time. And thus by succession from the apostles time hath Order continued in the church and hath ever been called and counted for a sacrament, as it may appear by divers other ancient writers, and specially by saint Augustine, where he writeth thus, speaking both of the sacrament of baptism, and of order: Either of them (saith he) is a sacrament, and either of them is given to men, by a certain consecration, the one when a man is baptized, and the other, when he is ordered, and therefore neither of them both, may be iterate or repeated in the catholic church of Christ.  
And where as we have thus summaryly declared, what is the office and ministration, which in holy scriptures hath been committed to bishops and priests, and in what things it consisteth, as is afore rehearsed, lest peradventure it might be thought to some persons, that such authorities, powers, and jurisdictions, as patriarchs, primates, archbishops, and Metropolitans, now have, or heretofore at any time have had justly and lawfully over other bishops, were given them by god in holy scripture. We think it expedient and necessary, that all men should be advertised and taught, that all such lawful powers and authorities of any one bishop over an other, were and be given to them, by the consent, ordinance, and positive laws of men only, and not by any ordinance of god in holy scripture. And all other power and authority, which any bishop hath used or exercised over an other, which hath not been given to him by such consent and ordinance of men, (as is aforesaid) is in very deed no lawful power, but plain usurpation and tyranny.  
And therefore where as the bishop of Rome, hath heretofore claimed & usurped, to be head and governor of all priests and bishops of the hole catholic church of Christ, by the laws of god: It is evident, that the same power is utterly feigned and untrue, and was neither given to him by god in his holy scripture, nor allowed by the holy fathers in the ancient general counsels, nor yet by the consent of the hole catholic church. For it is plain, that Christ never gave unto saint Peter, or to any of the apostles, or their successors, any such universal authority over all the other. But he set them all indifferently, and in like power, dignity, and authority, as it doth evidently appear in all such places, where any authority is given to them by Christ. And also by saint Paul, in his epistle to the Galathians, where he compareth himself to james, 
Gala. two.  Peter, and Iohn, which were the most notable among the apostles, affirming himself to be equal in authority with them.  
And as concerning the most ancient and most famous holy general counsels, it is evident, that they gave the bishops of Rome, no such authority, for in them be diverse acts and decres, plainly testifying the contrary.  
As first in the former counsel of Niece, among other, there is one decree, that the patriarchs of Alexandria, & Antiochia, should have like power over the countries about those cities, as the bishops of Rome, have had over the countries about Rome.  
Also in the counsel Milevitane, in which counsel saint Augustine was present, and subscribed to the same, it was decreed, that if any clerk of the countries of afric, would appeal out of Aphrica, unto any bishops beyond the sea, that such a one should be taken through out all the countries of Aphrica, as a person excommunicate.  
Moreover in the general counsel Constantinopolitan the first, it was likewise decreed, that every cause and controversy between any persons, should be determined within the provinces, where the matters did lie, and that by the bishops of the same provinces. And also that no bishops should exercise any power out of his own diocese or province. And this was also the mind of the holy doctor and martyr saint Cyprian, and of the other holy fathers of Aphrica, before the time of any general counsel.  
And for the better and more plain and assured confirmation, that the bishop of Rome hath no such universal authority, neither by God's lawene yet by any ordinances of any ancient catholic counsel: It is to be considered, that in the vi great counsel Carthaginense, the bishop of Rome sent his legates to that counsel, to allege and vindicate his usurped primacy, and by title of the same, to defend and maintain the receiving of apples made unto him of causes and controversies commenced in afric, because the hole counsel had by their decree, prohibited & forbidden before, all such apples to any toreyn bishop. In the entreating and debating of which matter, the bishop of Rome for his title, alleged only a canon, made (as he pretended) in the first Nicene counsel, The bishops of Aphrica denying any such canon to be made. For trial whereof, messengers were sent to the patriarchs sees of the orient, to make search for the hole canons of that counsel. And finally after long & diligent search, when the hole canons were brought forth from thence, there was no such canon amongs them, as the bishop of Rome for his said title had alleged.  
Whereupon two things are to be noted, as evident by the premises. first that the bishop of Rome hath no such primacy, nor any such can challenge by any words in scripture: For than the bishop of Rome would at that time by his legates have alleged it, and the great multitude of so many fathers, as were assembled in that Aphrican counsel (of whom saint Augustine was one) were so well & profoundly learned in holy scripture, that no such thing (if it were there) could have been hid unto them. And also they were so good and virtuous, that if they had known it there, they than would have made no act before to the contrary, nor yet at that time, so earnestly and extremely refused it.  
The second thing to be noted as evident by the premises is, that the bishops of Rome, have no such power given them by any ancient general counsel. For they at that time of this Aphicane counsel, would then have alleged it, where in deed they alleged none but a pretenced canon of the first Nicene counsel, which after great trial & search as is aforesaid, could never be found in the autentikes. And that chapter authentic, which of all the canons of that counsel most concerneth the bishop of Rome, maketh directly & plainly against the said pretenced universal primacy, giving (as is said before) to other patriarchs, like and equal authority in their countries, as bishops of Rome had and used than in the countries about Rome.  
Thirdly that the bishops of Rome had no such universal primacy given unto them by the common consent of the hole catholic church, it well appeareth in that the divers patriarchs & archbishops have of ancient time refused, to owe unto them any such subjection, as they by colour of an universal primary challenged & required over them. As the patriarchs of Constantinople & other of the east, & the archbishops of Ravenna, Milan, & such other. And also Agatho himself being bishop of Rome, long after the four first universal counsels, in his letters sent unto the emperor, concerning a general counsel to be holden at Constantinople, plainly declareth and confesseth his primacy to extend only to the bishops of the west & north parties: And that in such wise, as it is evident, that at that time the bishops of Rome, neither by the words of scripture, nor by any decree of ancient general counsels, nor by the consent of the hole catholic church, had any such universal primacy, as he now requireth.  
And if the bishops of Rome, will allege any later counsels, for their pretenced universal primacy, as the counsels, of Constance, basil, and Florence: It is manifest and open, that the counsels of basil and Constance were in the time of schisms, and they which were there divided in to factions, after the favour of their princes, which princes were also divided, some favouring the one part of the schism, some the other. And the great part of the learned men that were there, were of this later institute religious, and therefore obsequente to the pleasure and will of the bishops of Rome, and brought up only in this later scholastical doctrine, and little exercised or learned in the holy scriptures, or in the old ancient doctors and writers. And both of those counsels were dissolved and broken up, without any perfect end or conclusion. And sith that time, the canons pragmatical of these two counsels, be no where used, nor yet alleged, as to be of effect, by the authority of those counsels. And as to the counsel Florentine, over and besides, that the greatest part of learned men there, were such, as we spoke of before, the consent also in this matter, of the Orientalles and Grecians, that were there, seemed to the hole countries that sent them, so far both against scripture, and general counsels, and their ancient holy writers, that they forthwith showed themselves so much discontent with that consent of their ambassadors, that they then neither would receive the determination, concerning the universal primacy of the bishop of Rome, neither sith that time could be induced to agree to the same.  
And thus by all those things before rehearsed, it plainly appeareth, that the bishops of Rome, claiming this pretenced universal primacy, do yet not only without any ground of holy scripture, and without any consent of the hole catholic church, but also contrary to the determination and decrees of such general counsels, as the bishops of Rome, these many hundred years unto this day, in their creation do solemnly and expressly profess to keep & observe. For as it appeareth by their own laws and acts from time to time, every bishop of Rome, when he is created, doth openly & solemnly profess, that he shall inviolably observe & keep all the canons of the first viii general counsels, among the which be the canons before rehearsed, plainly repugnant and contrary to his said pretenced universal primacy.  
Finally this being manifestly declared and proved, that the bishops of Rome, hath not justly and lawfully any such universal power over the bishops and clergy, all wise men may easily perceive and see, that they may much less claim to have the hole monarchy of the world, and such authority over all princes and kings, that they may thereby depose them from their realms, dominions, and signories, and transfer and give the same unto such persons, as them liketh. Where as the scripture doth teach and command the contrary, that is to say: That all christian people as well priests and bishops, as all other, should be obedient unto princes and potestates of the world. For the truth is, that god constituted and ordained the authority of christian kings and princes, to be the most high and supreme, above all other powers and officers in this world, in the regiment and government of their people, and committed unto them, as unto the chief heads of their common wealths, the cure and oversight of all the people, which be in their realms, and dominions, without any exception: And to them of right, and by God's commandment, belongeth not only to prohibit unlawful violence, to correct offenders by corporal death or other punishment, to conserve moral honesty among their subjects, according to the laws of their realms, to defend justice, & to procure the public weal & common peace & tranquillity in outward & earthly things: But specially and principally to defend the faith of Christ, and his religion, to conserve and maintain the true doctrine of Christ, and all such as be true preachers and setters forth thereof, & to abolish all abuses, heresies, and idolatries, and to punish with corporal peines, such as of malice be the occasion of the same. And finally to over see and cause that the said bishops & priests, do execute their pastoral office truly & faithfully, & specially in those points, which by Christ and his apostles, were given and committed unto them: and in case they shall be negligent in any part thereof, or would not diligently execute the same, to cause them to redoube and supply their lack. And if they obstinately withstand their princes kind monition, and will not amend their faults, than and in such case to put other in their rooms and places. And god hath also commanded the said bishops & priests, to obey with all humbleness & reverence, both kings and princes, and governors, and all their laws not being contrary to the laws of god, what so ever they be, and that not only propter iram, but also propter conscientiam, that is to say, not only for fear of punishment, but also for discharge of conscience. Whereby it appeareth well, that this pretended monarchy of the bishop of Rome, is not founded upon the gospel, but it is repugnant thereunto.  
And therefore it appertaineth to christian kings and princes, for the discharge of their office & duty toward god, to endeavour themselves to reform and reduce the same again unto the old limits and pristine estate of that power, which was given to them by Christ, & used in the primitive church. For it is out of doubt, that Christis faith was than most firm and pure, & the scriptures of god, were than best understand, and virtue did than most abound & excel. And therefore it must needs follow, that the customs and ordinances than used and made be more conform and agreeable unto the true doctrine of Christ and more conducing unto the edifying and benefit of the church of Christ, than any custom or laws used or made by the bishop of Rome, or any other addicted to that see and usurped power, sith that time.  
And therefore where as the kings most royal majesty, considering of his most excellent wisdom, not only the notable decay of Christis true and perfit religion, amongs us, but also the intolerable thraldom, captivity, and bondage, with the infinite dangers and preiudices, which we his subjects continually sustained, by reason of that long usurped and abused power, which the bishops of Rome were wont to exercise here in this realm: hath now of his most godly disposition, and by the consent of his nobles spiritual and temporal, by authority of the hole parliament determined, no longer to suffer the bishop of Rome, to exercise any part of his usurped jurisdiction here within this realm, but clearly to deliver us from the same, and restore us again unto our liberty.  
Surely we have great cause, most joyfully and thankfully to embrace and accept the same, considering that thereby no prejudice is done to God's word or his ordinances. For as we have showed and declared before, it was by prince's sufferance only, that the bishop of Rome, exercised any such jurisdiction within this realm, and not by the authority given unto him by Christ. And as for the bishop of Rome, he can not pretend himself no more to be grieved or injuried therewith, than any of the kings officers might worthily think, that the kings byghnes should do him wrong, in case he should upon good cause, remove him from his room and office, and commit it to an other. And as for us the kings faithful subjects, we shall undoubtedly receive and have thereby singular wealth and commodity, as well spiritually to the edifying of our souls, as corporally to the increase of our substance and richesse. The which how much it was impaired & decayed continually, from time to time, by the great exactions of the bishops of Rome, and such treasures as went yearly out of this realm to his coffers, for annates, annuities, and exemptions, pardons, and such other unlawful exactions, we doubt not, but all men endued with any wit and zeal to the wealth of this our country, do right well perceive and understand, and accordingly with heart and mind, will not only pray for the kings highness and his preservation, by whose occasion this light came first unto us, but also firmly and constantly stick to those laws, whereby we have so moche ease of wrongful exactions and abuses, and also our prince & king, now enjoyeth most rightfully his just title, with restitution of his royal and imperial dignity and princely governance.   

The sacrament of Confirmation.  
WE read in holy scripture/ how the apostles, in the beginning of the church, although they did certainly know and believe, that all such as had duly received the sacrament of baptism, were by virtue and efficacy thereof, perfitly regenerated in Christ, perfitly incorporated and made the very members of his body, and had received full remission of their sins, and were endued with graces and gifts of the holy ghost, yet they went unto the people, after they were baptized, and so by their prayer and imposition of their hands upon them, the holy ghost was given and conferred unto them. And the said people did speak diverse languages, and prophesied, whereby not only they, which had received baptism and professed Christ, were the better confirmed and established in Christis religion, & made more constant to confess the same: But also other which were out of the church, & infideles, might the sooner be reduced, by such gift and miracle from their errors, and be brought in to the right belief of Christ and his gospel.  
Whereupon the holy fathers of the primitive church taking occasion, and founding themselves upon the said acts and deeds of the apostles, and considering also, that such as had ones received the gifts and benefits of the holy ghost, by the sacrament of baptism, might and oftentimes did in deed, by temptation, frailty, or otherwise by their own sin and malice, lose and fall from the same again: did use and observe (as it hath been hitherto by succession of ages continued) that all christian people, should after their baptism, be presented to their bishops, to the intent that by their prayers, and imposition of their hands upon them, & consigning of them with the holy Chris●…, they should be confirmed, that is to say, they should receive such gifts of the holy ghost, as whereby they should be so corroborated, and established in the gifts & graces before received in baptism, that they should not lightly fall again from the same: but should constantly retain them, and persevere therein, and should also be made stronger and hardy, as well to confess boldly and manfully their faith, before all the persecutors of the same, and to resist and fight against their ghostly enemies, the world, the devil, and the flesh: as also to bear the cross of Christ, that is, to suffer and sustain patiently all the afflictions and adversities of this world, and finally that they should attain increase and abundance of virtues and graces of the holy ghost.  
And although men ought not to contemn this sacrament, but should present their children unto the bishop, to receive at his hands the sacrament of confirmation, yet it is not to be thought, that there is any such necessity of confirmation of infants, but that they being baptized and dying innocentes before they be confirmed, shall be assured to attain everlasting life and salvation, by the effect of the sacrament of baptism received.   

The sacrament of extreme unction.  
AS touching extreme unction, we must understand, how according to scripture, and the rule and order prescribed by the holy apostle saint james, the catholic church of Christ, hath observed and ministered this sacrament, to such as have required it in their sickness and disease of body, to the intent that by the working of god, in ministration thereof, the sick man through prayer of the priest the minister, and such as assist him, might be relieved of his bodily disease, and also attain pardon and remission of his sins. For saint james saith: If any be sick among you, let him call for the priests of the church, and let them pray over him, anointing him with oil, in the name of our lord, and the prayer of faith, shall save the sick man, and if be be in sins, they shall be forgiven him.  
By which words, like as the use of the sacrament is confirmed, and proved, so that the church may well use the same, with assurance that god assisteth the ministration thereof: So we must also remember, that although health of body, which here is prayed for, doth not always follow, yet we should not doubt, but god ordereth man's prayer therein always to the best, as he doth of his infinite goodness, all other prayers that men make, who in deed know not what they should ask, ne what is best or most profitable for them. Wherefore, albeit we be taught to make all our prayers in a most certain faith, to attain our desires, according to the general promise made by god through Christ: Ask and you shall receive, 
Mat. seven.  which promise can not fail, for God's word can not be frustrate, but taketh ever effect: Yet may we not trust our own determination, and our judgement so precisely in our prayer and requests, but committing ourselves holy to god's governans, we ought to take, esteem, and judge, for the best, what so ever god shall order and dispose for us, although it be contrary to our prayer, and desire, which must ever have direction and submission to God's pleasure, 
Sap. x●….  who knoweth our necessities, and can and will dispose all things sweetly and pleasantly, to the attaining of everlasting comfort, which all good men chief desire and pray for.  
And where as saint james speaketh of remission of sin to be obtained in this sacrament, in as much as the remission of sin, is a necessary petition to be made of and for all men, considering the frailty of man's nature, which continually sinneth, and therefore continually is taught to say:  
dimit nobis debita nostra, Lord forgive us our trespasses: We ought assuredly to trust, 
Math. vi.  that god working in the ministration of his sacrament, doth by the prayer of the minister, and of such as assist him, forgive those sins of the sick man which by the frailness of his nature, in sudden motions and vehement agonies, he doth commit and fall into.  
And yet we ought not thereupon, to conceive a vain false hope of the effect of this sacrament, that living in filthy and abominable sin, and not caring to be delivered from it by true penance, we should by the ministration of extreme unction have all our sins forgiven: For this sacrament is ministered fruitfully, only to those, that be members of Christis church, and such as being fallen out of the state of grace by deadly sin, have been by penance restored to the same, which men by this sacrament, be strengthened and comforted in their agony and fight, against the devil, who in the time of sickness and vexation of the body, is very busy to assault them.  
And where it is called th'extreme unction, that is to say, the last unction, we must not so understand it, as though this sacrament might never be ministered but ones, that is to say, in extreme peril of death, when men be without hope of life: for it should rather be ministered, in the entry of sickness, and so oftener, when so ever any great and perilous sickness, and malady shall come to any man. But the fathers of the church did call it by the said name of extreme unction, because it is the last, in the respect of the other unctions, which be ministered before, in the other sacraments, of baptism, confirmation, & order, in which sacraments christian men be also anointed.  
And for as much, as the sacrament of the aultare, (being duly received) is the very spiritual food, and the very sustentation, comfort, and preservation of all christian men, in all dangerous passages and adventures: therefore it is expedient, that the said sacrament of the aultare, should be received after this anoiling done, in the time of sickness. For surely the receiving of the body of our saviour jesus Christ, is the very consummation, not only of this, but also of all other sacraments.   

THe seven sacraments thus declared, the use and effect of them doth manifestly appear. For by baptism we be incorporated into the body of Christ's church, obtaining in that sacrament, remission of sin, and grace wherewith we be able to lead a new life.  
By the sacrament of penance, they that be fallen into deadly sin, may be restored unto the state of grace, received in baptism, and so made again the lively members of Christis mystical body.  
In the most blessed sacrament of the aultare, is the most precious body and blood of our saviour & redeemer jesus Christ, both in form of bread and wine, by whom, for whom, and in whom, all sacraments take effect, and therefore is this the most worthy sacrament, and of highest dignity.  
The sacrament of Matrimony is a necessary thing for due generation of man, to God's pleasure, which although it be honourable and acceptable to god, and therefore the lawful conjunction of man and woman, is assisted by god in this holy sacrament, yet this estate is not commanded as necessary, to any particular man, but left at liberty, to all men, saving priests, and to other which of their free liberty, by vow advisedly made, have chosen the estate of continency, who according to their free choice, must freely and willingly continue in the same.  
The sacrament of order, although it be not commanded to any particular man, as necessary for the attaining of everlasting life: yet in the church which is the mystical body of Christ, it hath a necessity, to the intent that by ministers duly placed there may be due spiritual fathers, for spiritual generation. So that both the estates of matrimony and order, be for the hole church necessary, but yet not so necessarily commanded to any particular man.  
The other two sacraments of confirmation and extreme unction, although they be not of such necessity, but that without them men may be saved, yet for as much as in the ministration of them, if they be worthily taken, men receive more abundantly ghostly strength, aid, and comfort, They be very wholesome and profitable, and to be desired, and reverently received.    

The ten commandements of almighty god.  

iTHou shalt have none other gods but me.  
two Thou shalt not have any graven image/ nor any likeness of any thing that is in heaven above/ or in the earth beneath/ or in the water under the earth/ to the intent to do and godly honour and worship unto them.  
iii Thou shalt not take the name of thy lord god in vain.  
iiii Remember that thou keep holy the sabbotte day.  
v Honour thy father and thy mother.  
vi Thou shalt do no murder.  
seven Thou shalt not commit adultery.  
viii Thou shalt not steal.  
ix Thou shalt not bear false witness against thy neighbour.  
x Thou shalt not unjustly desire thy neighbour's house/ nor thy neighbour's wife/ nor his servant/ nor his maid/ nor his ox/ nor his ass, nor any thing that is thy neighbours.   

The exposition of the first commandment of god.  
Thou shalt have none other God's but me.  
THis first commandment like as it is the first in order, so it is the most chief & principal among all the other precepts. For in this first commandment god requireth of us those things, in the which consisteth his chief and principal worship and honour, that is to say, perfit faith, sure hope, and unfeigned love and dread of god.  
And therefore it is to be noted, that to have god, is not to have him, as we have other outward things, as clothes upon our back, or treasure in our chests, nor also to have him in our mouth outwardly, or to worship him with kneeling, or such other gestures only: but to have him our god, is to conceive him in our hearts, to cleave fast and surely unto him, with heart and mind, to put all our trust & confidence in him, to set all our thoughts and care above all things to please him, and to depend holy of him, taking him to be infinitely good and merciful unto us, being his creatures, and continuing in his flock.  
Secondly god commandeth us thus to do to him only, and to no creature, nor to no false and feigned god. For as a kind and loving man, can not be content, that his wife should take any other husband: So can not our most kind & most loving god and creator, be pleased, if we should forsake him, and take any other God's. And surely he is more present with us, and more ready to show us all kindness and goodness, than any creature is or can be. And already of his gift, we have all that we have, meat, drink, cloth, reason, wit, understanding, discretion and all good things, that we have, pertaining both to the soul and the body. And therefore he will not suffer unpunished so much ingratitude and unkindness at our hands, that we should forsake him, and fix our faith and godly trust in any other thing besides him.  
Thirdly by this precept god commandeth us not only to trust thus in him: but also to give him the hole love of our hearts, above all worldly things, yea and above ourselves, so that we may not love ourselves, ne any other thing but for him, according as Moses saith in the book of deuteronomy: Thy lord god is one god, 
Deut. vi.  and thou shalt love him with all thy heart, and with all thy soul, & with all thy mind, and with all thy strength and power. And this love must bring with it a fear, that even for very pure love, we ought to be much ashamed and afraid, to break the least of his commandments: Like as the child, the more he loveth his father, the more he is loath and afraid to displease him in any manner of case.  
Fourthly all they offend against this commandment, which set their hearts and minds upon any worldly thing above god. For what so ever we love above god, so that we set our minds upon it, more than we do upon god, or for it we will offend god, truly we make that for the time our god. For as saint Paul sayeth: The covetous man maketh his goods his god, And the gluttonous man maketh his belly his god. For the one setteth his mind upon his goods, the other upon his belly, more than they do upon god, and for them they will not stick to offend god.  
Also all they which have more confidence in the creatures of god, than in god, do make the creatures of god their god. And how grievously god is offended therewith, we find in the book of Paralipomenon, 
● Par. xvi.  where it is written, that when Aza king of juda, being sore constrained by Baasa king of Israel, sent for help to Benadad king of Syria, and gave him great treasure, for to allure him to his aid. Our lord sent the prophet Hanani to Aza the king of juda, who said unto him on this manner: Because thou haste trusted in the king of Syria, and not in thy lord god, therefore the host of the king Syria is escaped from thy hands. Were not they of Ethiopia and Libya. of far greater power, both in chariots and horsemen, and in numbered and multitude, which were innumerable, and yet our lord (as long as thou didst put thy trust in him) did yield them in to thy hands? The eyes of god do behold all the world, and giveth strength to them that trust in him with all their heart. In which words it doth appear, that it is laid to aza's charge, that he did not believe in our lord, because he did more trust in Benadad the heathen prince than in our lord.  
It is noted also in the same chapter, that where as Aza had very great pain in his feet, he sought not to our lord for remedy of his disease, but trusted more in the art and remedy of physic. Whereby we may learn, that it is one great part of perfect belief in our lord god, to put our trust and confidence most principally and above all other in him, wherefore they that do otherwise, do transgress this commandment, and make to them other God's.  
Also all they transgress this commandment, which either presume so much upon the mercy of god, that they fear not his justice, and by reason thereof do still continue in their sin, or else so much fear his justice, that they have no trust in his mercy.  
Also they be of the same sort, which by lots, divination, chattering of birds, and looking of men's hands, or other unlawful or superstitious crafts, take upon them certainly to tell, determine, and judge before hand, of men's acts and fortunes which be to come afterward. For what do they but make themselves God's in this behalf, as the prophet isaiah sayeth? Tell us afore what shall come, 
Esai. xii.  and we shall say that ye be God's.  
Also all they, which by charms and witchcrafts, do use any prescribed letters, signs, or characts words, blessings, rods, crystal stones, sceptures, swords, measures, or for any superstitious intent, charms, or witchcrafts, hang saint john's gospel, or any other thing about their necks, or any other parts of their bodies, or use to drink holy water, or any other such vain observation, trusting thereby to continue in long life, to drive away sickness, to preserve them from sickness, fire, water, or any other peril, otherwise than physic or surgery doth allow, do also offend against this commandment.  
But most grievously of all, and above all other, they do offend against this commandment which profess Christ, and contrary to their profession, made at their baptism: do make secret pacts and covenants with the devil, or do use any manner of conjurations, to raise up devils for treasure, or any other thing hid or lost, or for any manner of cause, what so ever it be: for such commit so high offence and treason to god, that there can be no greater. For they yield the honour due unto god to the devil, God's enemy. And not only all such as use charms, witchcrafts, and conjurations, transgress this chief and high commandment, but also all those that seek and resort unto them, for any counsel or remedy, according to the saying of god, when he said: Let no man ask counsel of them that use false divinations, 
Deu. xviii.  or such as take heed to dreams, or chattering of birds. Let there be no witch or enchanter amongs you, or any that asketh counsel of them, that have spirits, nor of soothsayers, nor that seek the truth of them that be dead, for god abhorreth all these things.   

The exposition of the second commandment of god.  
¶ Thou shalt not have any graven Image, nor any likeness of any thing, that is in heaven above, or in earth beneath, or in the water under the earth, to the intent to do any godly honour and worship unto them.  
BY THESE words we be not forbidden, to make or to have similitudes, or images, but only we be forbidden, to make or to have them to th'intent to do godly honour unto them, as it appeareth in the xxvi chapter of Leviticus.  
And therefore although images of Christ, and his saints, be the works of men's hands only: Yet they be not prohibited, but that they may be had and set up, both in churches & in other places, to the intent, that we (in beholding and looking upon them, as in certain books and signs) may call to remembrance the manifold examples of virtues, which were in the saints, whom they do represent: And so may they rather be provoked, kindled, and stirred, to yield thanks to our lord, and to praise him and his said saints, and to remember and lament our sins and offences, and to pray god, that we may have grace to follow their goodness and holy living.  
As for an example, the image of our saviour hangeth on the cross in the rood, or is painted in clothes, walls, or windows, as an open book, to the intent that besides the examples of virtues, which we may learn at Christ, we may be also many ways provoked, to remember his painful and cruel passion, and also to consider ourselves when we behold the same image, and to condemn and abhor our sin, which was the cause of his so cruel death. And furthermore, considering, what high charity was in him, that would die for us his enemies, and what great dangers we have escaped, and what high benefits we receive by his redemption: we may be provoked, in all our distresses and troubles, to run for comfort unto him. And these lessons, with many more, be brought to our remembrance, by the book of the rood, if we being first well instruct and taught, what is represented and meant thereby, do diligently behold and look upon it. And as our saviour Christ is represented by this image of the rood: even so the holy saints, which followed him, be represented unto us by their images: and therefore the said images may well be set up in churches, to be as books for unlearned people, to put them in remembrance of those saints: of whom they may learn examples of faith, humility, charity, patience, temperance, and of all other their virtues and gifts of god, which were in them, for which causes, images may be set in the church, and ought not to be despised, but to be used reverently, although we be forbidden to do any godly honour unto them. These lessons should be taught, by every curate to their parish. And where as we use to sense the said images, and to kneel before them, and to creep to the cross, with such other things: Yet we wust know and understand, that such things be not, nor aught to be done to the image itself, but to god and in his honour, although it be done afore the image whether it be of Christ, of the cross, or of our lady, or of any other saint.  
Against this commandment did offend generally, before the coming of Christ, all gentiles, and people, that were of the nation of Israel. For they did godly honour unto images, and worshipped false God's, some one, some an other, of the which sort there was a great number. For besides their common God's, every country, every city or town, every house and family, had their proper God's: whereof is moche mention made in authors, both christian and heathen. And these Gentiles, though they had knowledge of a very god, yet (as saint Paul saith) they had idle and vain fantasies, which led them from the truth, & where they counted themselves wise, they became fools.  
And against this commandment offended the jews, many and sundry times, and almost continually. For not withstanding, that they professed the knowledge and worshipping of the very true god, yet they fell to the adoration of images, idols, and false gods, as the holy scripture maketh mention in many places.  
Also all they do greatly err, which put difference between image and image, trusting more in one than in an other, as though one could help or do more than an other, when both do represent but one thing, and saving by way of representation, neither of them is able to work or do any thing.  
And they also do err, that be more ready with their substance to deck images gorgiousely, than with the same to help poor christian people, the quick and living images of god, which is the necessary work of charity commanded by god.  
And they also offend, that so dote in this behalf, that they make vows, and go on pilgrimages, even to the images, and there do call upon the same images for aid and help, phantasing, that either the image will work the same, or else some other thing in the image, or god for the image sake, as though god supernaturally wrought by images carved, engraven, or painted, brought once in to churches, as he doth naturally work by other his creatures. In which things, if any person heretofore hath, or yet doth offend, all good and learned men have great cause to lament such error and rudeness, and to put their studies and diligences for the reformation of the same.   

The exposition of the third commandment of god.  
Thou shalt not take the name of thy lord god in vain.  
IN this commandment god requireth of us to use his name with all honour and reverence. whereupon you shall understand, that the right use of the name of god, and the true honour of the same, standeth chiefly in those things following, that is to say, in the constant confession of his name, and maintaining of his doctrine, in the right invocation of him, in the giving of due thanks unto him, as well in adversity as in prosperity. For Christ saith, 
Math. x.  He that openly confesseth me before men, I shall confess him before my father in heaven: And he that is ashamed of me, to confess my name before men, I will be ashamed of him before my father in heaven. In which words Christ teacheth us not only to profess the name of god, but also boldly and constantly to defend the same, and not to serve from it, for any manner of persecution or injury.  
We must also in our tribulation and necessity, and in all temptations and assaults of the devil invocate and call upon the name of god, for god accounteth his name to be hallowed, magnified, and worshipped, when we call upon him in our need: Call upon me, saith he, in the time of trouble, 
Psal. xlix.  and I will deliver thee, 
Pro. xviii.  and thou shalt honour me. And again the wise man saith. The name of god is the most strong tower, the righteous man runneth to it, and he shall be helped.  
Furthermore we may not seek our own name laud and fame, but utterly avoid and eschew the desyte of all worldly honours, glory, and praise, and must give all laud, praise and thanks unto god for his benefits, which be so many in numbered, and so great, that we ought never to cease from such laudes & thanks, like as the prophet David admonisheth us, 
Ps●…●ix.  saying: Offer unto god the sacrifice of laud and praise. And saint Paul commandeth us, 
● Cor. x.  when soever we eat, drink, or do any manner of business, to give honour, praise, & thanks unto god.  
And finally they that be appointed, to be ministers of God's word, must also preach the word of god truly and purely, and set forth the name of god unto other, and reprove all false and erromouse doctrine heresies and idolatries. And although the bishops and priests only, be specially called and deputed to be public ministers of God's word, teachers, preachers, and interpreters of the same: Yet every christian man is bound particularly by good example of living and according to the godly knowledge, that he hath learned, to teach and order his family, and such as be under his governance within his house, when time and place requiteth. So that as much as in him lieth, he suffice not sin to be used in his rule and family, but virtue to be used and exercised.  
Secondly by this precept we●e commanded, to use the name of god to all goodness and truth. And contrary wise, we be forbidden in the same, to ●e his name to any manner of evil, as to lying, deceiving, or any untruth. And therefore against this commandment, they do offend that swear in vain. They swear in vain, that swear with out lawful or just cause: For that they take the name of god in vain, although the thing, which they swear be true. And likewise do all they, which for every light and vain thing, be ready to swear unprovoked, or provoked of light cause. And they that do glory in outrageous oaths, or of custom do use to swear, or that do swear, a false oath, and be forsworn wittingly. And such an oath is not only perjury, but also a kind of blasphemy and is high dishonour and injury to god, because such persons as make such oaths, do wittingly bring god for a false witness, who is all truth, and hateth all untruth.  
They also do take the name of god in vain, which swear any thing, that is true or false, they being in doubt, whether it be true or false, and do not afore well examine and discuss, whether it be true or false: or that swear that thing to be false which though in deed it be false, yet they think it to be true: or swear that thing to be true, which though in deed it be true, yet they think it to be false.  
They also do swear in vain, which swear to do that thing, which they intent not to do, or swear to forbear that, which they intent not to forbear, or swear to do any thing, which to do is unlawful, or swear to leave any thing undone, which to omit or leave undone, is neither right nor reasonable. And all such as swear to do things unlawful, not only offend in such swearing, but also they much more offend, if they perform the thing which they do swear.  
They also break this commandment, which make any oath contrary to their lawful oath or promise made before, so long as their promise standeth in strength, which in no wise it doth, if it be contrary to the laws of god, or to the due obedience to the princes, and their laws.  
They also break this commandment, which by rewards or fair promises, or by power or fear do induce or constrain any man to be perjured.  
They also break this commandment, which either by preaching or teaching, or by pretence of holy living, do abuse this holy name to their own vain glory, or to any other ungodly purpose. And generally all evil christian men, which profess the name of Christ, and live not according to their profession, do also take the name of god in vain, in words confessing Christ, and denying him in deeds.  
They also break this commandment, which in trouble do murmur or grudge, and do not call upon the name of god, nor do thank him in all things both sweet and sour, good and evil, welfare and evil fare. For god doth send us many troubles, and adversities, because we should run to him, cry to him for help, and call upon his holy name.  
Thirdly for as much as the gifts of health of body, health of soul, forgiveness of sins, the gift of grace or life everlasting, and such other, be the gifts of god, and can not be given but by god, who so ever maketh invocation to saints for these gifts, praying to them for any of the said gifts, or any such like, which can not be given but by god only, yieldeth the glory of god to his creature contrary to this commandment. 
Esai. xlii.  For god saith to his prophet: I will not yield my glory to any other. Therefore they that so pray to saints for these gifts, as though they could give them, or be givers of them, transgress this commandment, yielding to a creature the honour of god. Never the less, to pray unto saints to be intercessors with us and for us, to our lord in our suits, which we make unto him, and for such things as we can obtain of none but of him, so that we esteem not, or worship not them, as givers of those gifts, but as intercessors for the same, is lawful, and allowed by the catholic church, and if we honour them any other ways, than as the friends of god dwelling with him, and established now in his glory everlasting, and as examples, which were requisite for us to follow in holy life & conversation, or if we yield unto saints, the adoration and honour, which is due unto god alone, we do (no doubt) break this commandment.  
Finally it is to be considered, that because no temple, ne church, nor aultare ought to be made, but only to god (For to whom we make temple, church, or aultare, to him, as saint Augustine saith, we do sacrifice: And sacrifice we may do to none, but to God) Therefore where we use in our english tongue to call the temples, churches, or altars, by the name of any saint, as the church or aultare of our lady, the church or aultare of saint Michael, saint Peter, of saint Paul, and so of other saints, the true meaning thereof is, and aught to be taken, that the said altars and churches, be not dedicate to any saints, but to god only, and be of the saints but a memorial, to put us in remembrance of them, that we may follow their example and living, and also to make a knowledge of diversity between one church or aultare, and an other. And therefore if we mean otherwise, than here is declared, when we call them churches or altars of saints, we yield the honour of god from him to the saints, and break this commandment.   

The exposition of the fourth commandment of god.  
Remember that thou keep holy the sabbote day.  
AS touching this commandment it is to be noted, that this word Sabotte, is an Hebrew word, and signifieth in english Rest: So that the Sabbath day, is as much to say, as the day of rest and quietness. And there is specially a notable difference between this commandment, & the other nine commandements. For as saint Austin saith: all the other nine, be merely moral commandements, and belonged not only to the jews, and all other people of the world, in the time of the old testament, but also belong now to all christian people in the new testament. But this precept of the Sabbote, as concerning rest from bodily labour the seventh day, is ceremonial, and pertained only unto the jews in the old testament, before the coming of Christ, and pertaineth not unto us christian people in the new testament. Never the less as concerning the spiritual rest, which is figured and signified by this corporal rest, that is to say, rest from the carnal works of the flesh, and all manner of sin, this precept is moral, and remaineth still, and bindeth them that belong unto Christ: and not for every seventh day only, but for all days, hours, and times. For at all times we be bound to rest, from fulfilling of our own carnal will and pleasure, and from all sins and evil desires, from pride, disobedience, ire, hate, covetousness, and all such corrupt and carnal appetites, and to commit ourselves holy unto god, that he may work in us all things that be to his will and pleasure. And this is the true sabbote or rest of us that be christened, when we rest from our own carnal wills, and be not led thereby, but be guided by god and his holy spirit. And this is the thing that we pray for in the Pater noster, when we say: Father let thy kingdom come to us. Thy will be done in earth, as it is in heaven. Reign thou in us. Make that we may do thy will, and from our corrupt will we may rest and cease. And for this purpose, god hath ordained fast, watch, and labour, to the end that by these & such other exercises, we mought mortify and kill the evil and sinful desires of the flesh, and attain this spiritual rest and quietness, which is figured and signified in this commandment.  
Furthermore besides this spiritual rest, which chiefly and principally is required of us, we be bound by this precept, at certain times, to cease from bodily labour, and to give our minds entirely & holly unto god, to hear the divine service approved, used, and observed in the church, & also the word of god, to acknowledge our own sinfulness unto god, and his great mercy and goodness unto us, to give thanks unto him for his benefits, to make public and common prayer for all things needful, to visit the sick to instruct every man his children and family in virtue and goodness, and such other like works. Which things although all christian people be bound unto, by this commandment, yet the sabbote day, which is called the saturday, is not now prescribed and appointed thereunto, as it was to the jews, but in stead of the sabbote day, succeedeth the sunday in the memory of Christis resurrection. And also many other holy & festival days, which the church hath ordained, from time to time, which be called holy days, not because that one day is more acceptable to god than an other, or of itself more holy than an other, but because the church hath ordained, that upon those days, we should give ourselves wholly without any impediment, unto such holy works, as be before expressed, where as upon other days we may do & apply ourselves to bodily labour, & be thereby much letted from such holy and spiritual works.  
And to the intent the ignorant people may be the more clearly instructed, what holy and spiritual works they ought to do upon the holy day, here followeth a brief declaration thereof. first let them make an account with themselves, how they have bestowed the week past, remembering what evil minds and purposes they have had, what words they have spoken, what things they have done, or left undone, to the dishonour and displeasure of god, & to the hurt of their neighbour, & what example or occasion of evil they have given unto other. And when they have thus recollected and considered all these things in their minds, than let them humbly knowledge their faults unto god, and ask forgiveness for the same, with unfeigned purpose in their hearts to convert and return from their naughty lives, and to amend the same, and let them also clearly and purely in their hearts, remit and forgive all malice and displeasure, which they bear to any creature. Than let them fall unto prayer according to the commandment of Christ, where he saith: 
〈◊〉 xi  when you begin to pray, forgive what so ever displeasure you have against any man. And when they be weary of prayer, than let them use reading of the word of god, or some other good or heavenly doctrine, so that they do it quietly, without disturbance of other, that be in the church, or else let them occupy their minds, with wholesome and godly meditations, whereby they may be the better, and they that can read, may be well occupied upon the holy day, if in time and place convenient, they read soberly and quietly unto other, such as they have charge of, such good books as be allowed, which may be unto them in stead of a sermon: for all things that edify man's soul in our lord god, be good and wholesome sermons.  
And truly if men would occupy themselves upon the holy days, and spend the same days holily after this form and manner, not only in the house of god, but also in their own houses, they should eschew thereby moche vice, confound their ancient enemy the devil, much edify both themselves and other, and finally attain moche grace and high reward of almighty god.  
Also men must have special regard, that they be not over scrupulous, or rather superstitious, in abstaining from bodily labour upon the holy day. For not withstanding all that is afore spoken, it is not meant, but we may upon the holy day, give ourselves to labour, for the speedy performance of the necessary affairs of the prince, and the common wealth, at the commandment of them, that have rule and authority therein. And also in all other times of necessity, as for saving of our corn and cattle, when it is like to be in danger, or like to be destroyed, if remedy be not had in time, for this lesson our saviour teacheth us in the gospel, and we need not to have any scruple or grudge in conscience, in such case of necessity, to labour on the holy days, but rather we should offend, if we should for scrupulosity nor save, that god hath sent for the sustenance and relief of his people. And yet in such times of necessity (if their business be not very great and urgen) men ought to have such regard, to the holy day, that they do bestow some convenient time, in hearing divine service, as is aforesaid.  
Against this commandment generally do offend all they, which will not cease from their own carnal wills and pleasures.  
Also they, which having no lawful impediment, do not give themself upon the holy day to hear mass, to hear the word of god, to remember these things in their minds, than let them humbly knowledge their faults unto god, and ask for givenes for the same, with unfeigned purpose in their hearts to convert and return from their naughty lives, and to amend the same, and let them also clearly and purely in their hearts, remit and forgive all malice and displeasure, which they bear to any creature. Than let them fall unto prayer according to the commandment of Christ, where he saith: 
〈◊〉 xi  when you begin to pray, forgive what so ever displeasure you have against any man. And when they be weary of prayer, than let them use reading of the word of god, or some other good or heavenly doctrine, so that they do it quietly, without disturbance of other, that be in the church, or else let them occupy their minds, with wholesome and godly meditations, whereby they may be the better, and they that can read, may be well occupied upon the holy day, if in time and place convenient, they read soberly and quietly unto other, such as they have charge of, such good books as be allowed, which may be unto them in stead of a sermon: for all things that edify man's soul in our lord god, be good and wholesome sermons.  
And truly if men would occupy themselves upon the holy days, and spend the same days holily after this form and manner, not only in the house of god, but also in their own houses, they should eschew thereby moche vice, confound their ancient enemy the devil, much edify both themselves and other, and finally attain moche grace and high reward of almighty god.  
Also men must have special regard, that they be not over scrupulous, or rather superstitious, in abstaining from bodily labour upon the holy day. For not withstanding all that is afore spoken, it is not meant, but we may upon the holy day, give ourselves to labour, for the speedy performance of the necessary affairs of the prince, and the common wealth, at the commandment of them, that have rule and authority therein. And also in all other times of necessity, as for saving of our corn and cattle, when it is like to be in danger, or like to be destroyed, if remedy be not had in time, for this lesson our saviour teacheth us in the gospel, and we need not to have any scruple or grudge in conscience, in such case of necessity, to labour on the holy days, but rather we should offend, if we should for scrupulosity not save, that god hath sent for the sustenance and relief of his people. And yet in such times of necessity (if their business be not very great and urgent) men ought to have such regard, to the holy day, that they do bestow some convenient time, in hearing divine service, as is aforesaid.  
Against this commandment generally do offend all they, which will not cease from their own carnal wills and pleasures.  
Also they, which having no lawful impediment, do not give themself upon the holy day to hear mass, to hear the word of god, to remember the benefits of god, to give thanks for the same, to pray, to exercise such holy works, as he appointed for such days, but (as commonly is used) pass the time, either in idleness, in gluttony, in riot, or other vain, or idle pastime, do break this commandment. For surely such keeping of holy day is not according to the intent and meaning of this commandment, but after the usage and custom of the jews, and doth not please god, but doth moche more offend him, and provoke his indignation & wrath towards us. For as saint Austin saith of the jews. They should be better occupied, labouring in their fields, and to be at plough, than to be idle at home. And women should better bestow their time in spinning of will, than upon the sabbath day, to lose their time in leaping or dancing, and other idle wantonness.  
All they do also offend against this commandment, which do hear the word of god, and give not good heed thereunto, that they may understand it, or if they do understand it, yet they endeavour not their selves to remember it, or if they remember it, yet they study not to follow it.  
And all they break this commandment, which in mass time, do occupy their minds with other matters, and like unkind people, remember not the passion and death of Christ, nor give thanks unto him: which things in the mass time they ought specially to do. For the mass, wherein after the consecration is really present the very blessed body and blood of Christ, is celebrate in the church for a perpetual memory of his death and passion.  
And likewise do all those, which in such time as the common prayers be made, or the word of god is taught, not only themselves do give none attendance thereunto, but also by reading, walking, talking, and other evil demeanour, let other that would well use themselves.  
And like wise do all they, which do not observe, but despise such laudable ceremonies of the church, as set forth God's honour, and appertain to good order to be used in the church. And therefore concerning such ceremonies of the church, as have been institute by our forefathers, and be allowed by the princes or kings of the dominions, which next to god be the chief heads of the churches: although men ought not to have so fond opinion of the said ceremonies, to think that they have power to remit sin, yet they be very expedient things, either to excite or stir up men's devotion, and to cause them to have the more reverence toward the sacraments: as the hallowing of the font, of the chalice, of the corporace, of the aultare, and other like exorcisms and benedictions, done by the ministers of Christis church: or else to put us in continual remembrance of those spiritual things, which be signified by them. As sprinkling of holy water, doth put us in remembrance of our baptism, and of the blood of Christ sprinkled for our redemption upon the cross. giving of holy bread doth put us in remembrance of the sacrament of the aultare, which we ought to receive in right charity: And also that all christian men be one body mystical of Christ, as the bread is made of many grains, and yet but one loaf. Bearing the candles on Candelmas day, doth put us in remembrance of Christ, the spiritual light, of whom simeon did prophecy, as is red in the church that day. giving ashes on Ash-Wednesday, doth put us in remembrance, that every christian man should consider, that he is but ashes and earth, and thereunto he shall return. Bearing of palms on palm sunday, doth put us in remembrance of the receiving of Christ in to Jerusalem a little before his death, and that we must have the same desire to receive him in our hearts. Creeping to the cross on good friday, & there offering unto Christ before the same, and kissing of it, declareth our humble submission and thanks giving to Christ for our redemption, which he hath wrought for us upon the cross. And so finally the setting up of the sepulchre of Christ, whose body after his death was buried: And all other like laudable customs, rites, and ceremonies do put us in remembrance of some spiritual thing. And therefore they be not to be contemned, and cast away, but obediently to be used and continued, as things good and laudable for the purposes abovesaid.   

The exposition of the .v. commandment of god.  
Honour thy father and thy mother.  
IN this commandment/ by these words, Father and mother, is understand not only the natural father and mother, which did carnally beget us, and brought us up, but also princes and all other governors, rulers, and pastors, under whom we be nourished and brought up, ordered, & guiged.  
And by this word Honour, in this commandment, is not only meant a reverence, and lowliness in words and outward gesture, which children and inferiors ought to exhibit unto their parents and superiors, but also a prompt and a ready obedience to their lawful commandements, a regard to their words, a forbearing and suffering of them, an inward love and veneration towards them, a reverence, fear, and lothenes to displease or offend them, and a good will or gladness to assist them, aid them, secure them, and help them with their counsel, with their goods and substance, and by all other means to their power, as hereafter is declared. This is the very honour and duty, which not only the children do owe unto their parents, but also all subjects & inferiors, to their heads and rulers.  
And that children own this duty to their fathers, it appeareth in many places of scripture: in the proverbs it is written: 
Prou i.  Obey my son the chastisement of thy father, & be not negligent in thy mother's commandements. 
Deu xxvi.  In the book of deuteronomy it is also written: Accursed be he that doth not honour his father and his mother. And in the book of Leviticus it is said: 
Levit. nineteen.  Let every man stand in awe of his father & mother: 
〈◊〉 xxi.  And if any man have a stubborn and a disobedient son, which will not hear the voice of his father and mother, and for correction will not amend and follow them: Than shall his father and mother take him, and bring him to the judge of the city and say: This our son is stubborn & disobedient, and despiseth our admonitions, and is a rioter and a drunkard. Than shall all the people stone him to death, and thou shalt put away the evil from thee, that all Israel may here thereof. and be afraid. 
Exod. xxi.  And in the book of Exodus, it is also written: He that striketh his father or mother, he shall be put to death: And likewise be that curseth his father or mother shall be put to death. And in the book of proverbs, 
Prover. xxviii.  the wise man also saith: He that stealeth any thing from his father or mother, is to be taken as a murderer. And although these great punishments of disobedient children by death, be not now in the new law in force & strength, but left to the order of princes & governors and their laws: yet it evidently appeareth, how sore god is aggrieved & dipleased, with such disobedience of children towards their parents, for as much as in the old law he did appoint thereunto so grievous punishments.  
And as almighty god doth threaten these punishments unto those children, which do break this commandment, so he doth promise great rewards to them that keep it. For he that honoureth his father, saith the wiseman, 
Eccle. iii.  his sins shall be forgiven him. And he that honoureth his mother, is as one that gathereth treasures. who so ever honoureth his father, shall have joy in his own children, and when he maketh his prayer unto god, he is herd. He that honoureth his father shall have a long and a prosperous life.  
And as the children by this commandment be bound to honour and obey their parents, according as is afore expressed, so it is implied in the same precept, that the parents should nourish and godly bring up their children, that is to say, that they must not only find them meat and drink in youth, and also set them forward in learning, labour, and some other good exercise, that they may eschew idleness, and have some craft or occupation, or some other lawful mean to get their living: but also they must learn them to believe and trust in god, to love him, to fear him, to love their neighbours, to hate no man, to hurt no man, to wish well to every man, & so much as they may, do good to every man, not to curse, not to swear, not to be riotous, but to be sober and temperate in all things, not to be worldly, but to set their minds upon the love of god & heavenvly things, more than upon temporal things of the world. And generally to do all that is good, & to eschew all that is evil: and this the parents ought to do, not by cruel entreating of their children, whereby they might discourage them, and provoke them to hate their parents, but by charitable rebuking, threatening, and charitable chastising and correcting of them, when they do evil, and cherishing, maintaining, and commending them, when they do well. This office and duty of the parents towards their children is witnessed in many places of scripture. First saint Paul writeth thus: 
Ep●e. vi.  Fathers provoke not your children unto anger, but bring them up in the correction and doctrine of god. 
Deut. vi.  And in deuteronomy all mighty god saith: 
Pro. xxix.  Teach my laws and commandements to thy children. And the wise man saith: The rod of correction giveth wisdom. The child that is left to his own will, 
Prou. xiii.  shallbe confusion to his mother. And in an other place he saith: He that spareth the rod, hateth his son, and he that loveth him, will see him corrected. 
Pro. xxiii.  And in an other place he saith: See thou withdraw not from thy child discipline and chastising, if thou strike him with the rod, he shall not die, thou shalt strike him with a rod, and shalt thereby deliver his soul from hell. 
〈…〉.  And on the other side it is written: The son untaught and unchastised is the confusion of his father. And for this cause we find in the book of the kings, how that our lord conceived great indignation against Hely the chief priest, 
i Reg two.  because he did not duly correct his two sons Ophni and Phinees, 
i Reg. ●iii.  when he knew that they did grievously offend god, and how in revenging of their father's negligence and remissness in correcting of his children, almighty god took from Hely, and all his issue and household for ever, the office of the high priesthood, & how his two sons Ophni and Phinees were slain both upon a day, and Hely their father broke his neck. This example of Hely is necessary for fathers to imprynt in their hearts, that they may see their children well taught and corrected, lest they run into the great indignation of almighty god, as Hely did, and not only in this world have confusion: but also in the world to come, have damnation for the misorder of their children through their default, and they must not think, that it is enough to speak somewhat to them, when they do amiss, for so did Hely to his sons, and yet our lord was not pleased, because he did not moche more sharply correct them, and see them reformed: but when words will not serve, the fathers and mothers must put to sharper correction, and by such discipline save their souls, or else they shall answer to god for them. And truly they greatly deserve the indignation of god, that when they have received of him children, do not bring them up to his service, but without regard what cometh of them, suffer them to run into the service of the devil. Wherefore all fathers ought diligently to consider and remember, how moche and how grievously they offend god, and of how many evils they be the cause, which either bring up their children in wantonness and idleness, and do not put them forth be time to some faculty, exercise, or labour, whereby they may after get their living, or occupy their life to the profit and commodity of the common weal, or else do suffer their children in youth to be corrupted for lack of good teaching and good bringing up in the true knowledge of god, and of his will and commandements, or commit in word or deed such things, in the presence of their children, whereof the young tender hearts of the said children (which like a small twig be inclinable every way, and by frailness of youth be inclined to evil) do take so evil example and corruption of vices, and worldly affections, that hard it will be for them after to eschew the same.  
This commandment also containeth the honour and obedience, which subjects own unto their princes. And also the office of princes towards their subjects. For scripture taketh princes, to be as it were fathers, 
〈◊〉 xlix.  & nurses, to their subjects. And by scripture it appeareth, that it appertaineth unto the office of princes, to see that the right religion & true doctrine of Christ, be maintained and taught, & that their subjects be well ruled & governed, by good & just laws, & to provide and care, that the people & common weal may increase, and to defend them from oppression, and invasion, as well within the realm as without, their subjects aiding them thereunto, & to see that justice be ministered unto them indifferently, & to here by themselves, or by their ministers benignly, all their complaints, and to show toward them (although they offend) fatherly pity. And finally so to correct them that be evil, that they had yet rather save them than lose them, if it were not for respect of justice & maintenance of peace and good order in the common weal. And therefore all their subjects must again on their parts, and be bound by this commandment, not only to honour & obey their said princes, according as subjects be bound to do, & to owe their truth & fidelity unto them, as unto their natural lords: but they must also love them, as children do love their fathers, yea they must more tender the surety of their prince's person, and his estate, than their own or any others, Even like as the health of the head is more to be tendered, than the health of any other member.  
And by this commandment also, subjects be bound, not to withdraw their said fealty, troth, love and obedience, towards their prince, for any cause what so ever it be, ne for any cause they may conspire against his person, ne do any thing towards the hindrance or hurt thereof, nor of his estate.  
And furthermore by this commandment they be bound to obey also, all the laws, proclamations, precepts and commandements made by their princes and governors, except they be against the commandements of god. And likewise they be bound to obey all such as be in authority under their prince, as far as he will have them obeyed. They must also give unto their prince, aid, help, and assistance, when so ever he shall require the same, either for surety, preservation, or maintenance of his person and estate, or of the realm, or of the defence of any of the same against all persons. And when so ever subjects be called by their prince unto privy counsel, or unto the parliament, where is the general counsel of this realm, than they be bound to give unto their prince, as their learning, wisdom, or experience can serve them, the most faithful counsel they can, and such as may be to the honour of god, to the honour and surety of his regal person and state, and to the general wealth of this hole realm.  
And further if any subject shall know of any thing, which is or may be to the noyance or damage of his princes person or estate, he is bound by this commandment to disclose the same with all speed, to the prince himself, or to some of his counsel. For it is the very law of nature, that every member shall employ himself to preserve & defend the head. And surely wisdom and policy will the same: for of conspiracy and treason cometh no goodness, but infinite hurt, damage, and peril to the common weal.  
And that all subjects do owe unto their princes and governors, such honour and obedience as is aforesaid, it appeareth evidently in sundry places of scripture, but specially in the epistles of saint Paul, 
Rom. xiii.  and saint Peter. For saint Paul saith in this manner: Every man must be obedient unto the high powers, for the powers be of god. And therefore who so ever resisteth the powers, resisteth the ordinance of god. And they that resist the ordinance of god, shall get to themselves damnation: For rulers are not fearful to them that be good, but to them that do evil. Wilt not thou fear the power? Do well, and thou shalt have praise of the same: for he is the minister of god for thy wealth. But if thou do evil, then fear, for he beareth not the sword without cause. For he is the minister of god to punish the evil doer, therefore you must obey, not only for the fear of punishment, but also because of conscience. And for this cause ye pay tributes, for they be gods ministers serving for the same purpose. give therefore to all men that is due, tribute to whom tribute is due, custom to whom custom is due, fear to whom fear is due, and honour to whom honour is due. And saint Peter saith, Obey unto all sorts of governors for god's sake, 
i. Peul. two.  whether it be unto the king, as unto the chief head, or unto rulers, as unto them that be sent of him, to punish evil doers, & to cherish them that do well. And shortly after it followeth, Fear god, honour the king  
And there be many examples in scripture, of the great vengeance of god, that hath fallen upon rulers, and such as have been disobedient unto their princes. But one principal example to be noted is of the rebellion, which Chore, Dathan, and Abiron made against their governous, 
Num. xvi.  Moses, and Aaron. For punishment of which rebels god not only caused the earth to open, and to swallow them down and a great numbered of other people with them, with their houses, and all their substance, but caused also the fire to descend from heaven, and to burn up. Ccl captains, which conspired with them in the said rebellion.  
Moreover all christian men be bound by this commandment to exhibit due honour and reverence unto the spiritual fathers & parents, which have cure and charge of their souls, as unto those who be appointed by god to minister his sacraments unto the people, & to feed them with his word, and by the same to conduct and to lead them the straight way to the father in heaven everlasting.  
And our saviour Christ in the gospel maketh mention as well of the obedience, as of the corporal sustenance, which all christian people do owe unto their spiritual fathers. Of the obedience he saith: That who so ever receiveth you, 
Math. x.  receiveth me. And in an other place he saith: He that heareth you heareth me, 
Luc. seven.  and he that despiseth you, despiseth me. And saint Paul sayeth, Obey your prelate's, and give place unto them, 
Heb. xiii.  for they have much charge, and much care for your souls, as they, which must give an account therefore, that they may do it with joy and not with grief, that is to say, that they may gladly, and with much comfort do their cure and charge, when they do perceive, that the people be obedient to their teaching. Like as contrary wise, although they be bound to do it, yet the people give them little comfort to do it, when they find them disobedient and repugnant.  
And for the sustenance of their living, which is comprised in this word Honour, 
Luc x.  (as before is declared) Christ sayeth in the gospel: The workman is worthy his wages. 
Corin. ix.  And saint Paul sayeth: who goeth on warfare upon his own stipend? And who planteth the vine, and eateth no part of the fruit?  
And who feedeth the flock, and eateth no part of the milk? And after followeth & Even so hath the lord ordained, that they which preach the gospel, 
1. Tim. vi  should live of the gospel. And therefore in an other place it is written: Priests that rule well, be worthy of double honour, specially they that labour in the ministration of the word of god, and his doctrine. In which place the apostle meaneth by Double honour, not only the reverence, which is due unto the spiritual fathers, as is aforesaid, but also sufficiency of all things necessary and requisite, as well for their sustenance and finding, as for the quiet and commodious exercising and executing of their said office.  
Finally in this commandment is contained the honour and obedience of the servant unto his master: that is, to love his master, to be reverent and lowly to him in all his words and gesture, to suffer and forbear him, to be ready with a good will without murmuration or grudging, to obey all his lawful and reasonable commandements, to fear him, and to be loath to displease him, to be faithful and true unto him. And to his power to procure & do that, which is for his masters honesty and profit. And that as well in his masters absence, and out of his sight, as when he is present, and looketh upon him, according to the words of saint Paul, where he saith: 
Ephe. vi.  Servants be you obedient unto your masters, with fear and trembling, with simple and plain hearts, as unto Christ, not serving only in their sight, as pleasers of men, but as the servants of Christ, doing the will of god from the heart, and with good will, thinking that ye serve god, and not men. And be you sure, that of all your good service, you shall receive reward of god. 
Tit. two.  And again to Titus he writeth thus: exhort the servants to be obedient unto their masters, to please them well in all things, not to be patterers and praters against them, nor pickers nor privy conveiours of their masters goods. But to show all truth and faithfulness. 
i Petri. two.  saint Peter also biddeth servants to obey their masters with all fear, not only if they be good and gentile, but also though they be froward.  
And of the other side, the office and duty of masters to their servants is, to provide sufficiently for them, of all things necessary, to see them instruct in the knowledge of the commandements of god, and that they observe the same, and not be over rigorous unto them, but with discretion to correct them, when they do amiss, and to commend and cherish them, when they do well, according to the saying of saint Paul: 
Col iiii.  You that be masters, do unto your servants, that is right and reason, knowing that yourselves have also a master in heaven.  

Ephe. vi.  And in an other place he sayeth: Be not rigorous unto your servants, for you have a master in heaven, that regardeth all persons indifferently. And the wise man saith: 
Ec. xxxiii.  Meat, correction & work is due unto servants. Set thy servant unto labour, that he be not idle, for idleness bringeth much evil, set him to work, for that belongeth to him: if he be not obedient, correct him.  
And in this commandment is also implied, that children and young folks, should give due honour and reverence to old men, and to all such as be their masters and tutors, to bring them up in learning and virtue, which be in this behalf as fathers unto them, and so as fathers, must be honoured and obeyed.   

The exposition of the vi commandment of god.  
Thou shalt do no murder.  
IN this commandment is forbidden, not only bodily kill, and all manner of violent laying of hands upon any man, as striking, cutting, wounding, and all manner of bodily hurting, by act or deed: but also all malice, anger, hate, envy, disdain, and all other evil affections of the heart, & also all slander, backbiting, scolding, banning, railing, scorning, or mocking, and all other evil behaviour of our tongue against our neighbours, which all be forbidden by this commandment, for they be roots and occasions of murder, and other bodily hurt.  
The contrary of all these things be commanded by this commandment, that is to say, that we should with our hearts love our neighbours, and with our tongues speak well of them and to them, and in our acts and deeds do good unto them showing towards them in heart, word, and deed, patience, meekness, mercy, and gentleness, yea though they be our adversaries, and enemies. And that this is the true sense and meaning of this commandment, it appeareth, by the exposition of our saviour Christ in the gospel, 
Math. ●.  where he declareth, that we should neither hurt any man in deed, nor speak of him or unto him maliciously or contemptuousely with our tongues, nor bear malice or anger in our hearts: But that we should love them that hate us, say well by them, that say evil by us, and do good unto them that do evil unto us. And according to the same saying of Christ, saint john saith also: That he that hateth his brother, 
●. joan. iii.  is a manqueller.  
It is not forbidden by this commandment, but that all rulers and governors, as princes, judges, fathers, masters, and such other, may for the correction of them, which be under their governance, use such manner of punishment, either by rebukeful or sharp words, or by bodily chastising, as the laws of every realm do permit. And not only they may do thus, but also they be bound so to do (unless they see reasonable cause to the contrary) and offend god if they do it not, as is before declared in the .v. commandment.  
All rulers also must beware and take heed that in their corrections and punishments, they do not proceed upon any private malice of their hearts, or displeasure towards any man, or for any lucre, favour, or fear of any person, but that they have their eye and consideration only upon the reformation & amendment of the person, whom they do correct, or else upon the good order and quietness of the common weal, so that still there may remain in their hearts charity, and love towards the person, they punish. And like as the father loveth his child, even when he beateth him: even so a good judge, when he giveth sentence of death upon any guilty person, although he show outwardly sharpness, & rigour, yet inwardly he ought to love the person and to be sorry and heavy for his offences, and for the death which he himself by the law, doth and must needs condemn him unto. And although inferior rulers and governors, may correct and punish such as he under their governance, yet they may not punish by death, nor mutilate, maim, or imprison them, or use any corporal violence towards them, otherwise then is permitted by the high governor, that is to say, by the prince and his laws, from whom all such authority doth come. For no man may kill, or use such bodily coercion, but only princes, and they which have authority from princes, ne the said princes, nor any for them, may do the same, but by and according to the just order of their laws and ordinances.  
Moreover no subjects may draw their sword against their prince for any cause what so ever it be, nor against any other (saving for lawful defence) without their prince's licence. And it is their duty to draw their sword for the defence of their prince and realm, when so ever the prince shall command them so to do. And although princes, which be the chief and supreme heads of their realms, do otherwise than they ought to do: Yet god hath assigned no judges over them in this world, but will have the judgement of them reserved to himself, and will punish them when he seeth his time. And for amendment of such princes that do otherwise than they should do, the subjects may not rebel, but must pray to god, which hath the hearts of princes in his hands, that he so turn their hearts unto him, that they may use the sword, which he hath given them, unto his pleasure.  
Against this commandment offend all they, which do kill, maim, or hurt any man without just order of the law, and giveth counsel, aid, favour, provocation, or consent thereto.  
And also all they, which may (if they will) by their authority or lawful means, deliver a man from wrongful death, mutulation, hurt or injury, and will not do it, but will wink thereat, and dissemble it, be transgressors of this commandment.  
And all judges, which seeing no sufficient matter or cause of death, or upon light trial, without sufficient examination and discussion, give sentence of death, or when the matter or cause of death is sufficient, and the trial good, yet delight in the death of the person, be transgressors of this commandment.  
And likewise be all those, which in causes of life & death, being empaneled upon inquests do lightly condemn or indite any person, without sufficient evidence, examination, and discussion of the informations given unto them. And moreover all those, which either in such causes do give false evidence or information, either wittyngly, contrary to their own conscience, or doubting of the truth of those informations, or without sufficient examination, do promote, enforce, or maintain such evidences, informations, or indictments, do also break this commandment.  
So do all they which willingly do kill themself for any manner of cause, for so to do, there can be no pretence of lawful cause, ne of just order. And therefore he that so doth, killeth at ones both body and soul.  
Finally all they, which bear hatred and malice against their neighbours, and either malyciousely speak words of contempt, despite, checking, cursing, and such other, or else publish their neighbours offences to their slander, rather than to their amendment: And generally all they that live in ire, malice, envy, and murmuring at other men's wealth, or rejoicing at other men's trouble or hurt, or such other like, they offend all against this precept.   

The exposition of the seventh commandement of god.  
Thou shalt not commit adultery  
ALthough this word Adultery doth signify properly the unlawful commixtion of a married man with any other woman, than with his own wife, or else of a married woman with any other man, than her own husband: yet in this commandment, it is taken not only for that, but also for all manner unlawful copulation between man and woman married and unmarried, and all manner of unlawful use of those parts, which be ordained for generation, whether it be by adultery, fornication, incest, or any other mean.  
And in lawful matrimony a man may break this commandment, and live unchaste with his own wife, if he do unmeasurably or inordinately serve his or her fleshly appetite or lust. And of such the devil hath power, as the angel Raphael said unto Thoby: 
Tob. vi.  They that marry in such wise, that they exclude god out of their hearts, and give themselves unto their own carnal lusts, as it were an horse or a mule, which have no reason: upon such persons the devil hath power.  
Also all christian people ought highly to regard the observation of this commandment, considering how much god is displeased, and what vengeance he hath always taken, and ever will take for the transgression of the same. For confirmation whereof, you shall understand, that god in the time of Moses' law, commanded, that who so ever committed adultery, should be stoned to death.  
And that almighty god, after the children of Israel had committed adultery with the women of Moab and Madian, commanded first, that the heads and rulers of the people should be hanged for that they suffered the people so to offend god. And afterward commanded also, every man to slay his neighbour, that had so offended. In so much that there was slain of that people the numbered of xxiiii M. and many more should have been slain, had not Phinees the son of Eleazar the high priest, turned the indignation of god from the children of Israel. For this Phinees, when he saw Zamry, chief of the tribe of Simeon, in the presence of Moses, and all the people, go unto Cosoy, a noble man's daughter of the Madianites, to commit fornication with her, he rose from among all the multitude, and taking a sword in his hand, went into the house where they were, & thrust them both through the bellies. Whose fervent mind and zeal, god did so moche allow, that he did therefore both cease from the farther punishment of the israelites, and also granted to Phinees, and his successors for ever, the dignity of the high priesthood.  
Also the tribe and stock of Benjamin was so punished for the maintenance of certain persons of the city of Gaba, which had contrary to this commandment, shamefully abused a certain man's wife, that of xxv M. & vii C. men of arms, there remained on live but vi C.  

Gen. nineteen.  Moreover almighty god for the transgression of this commandment, caused brimstone and fire to rain down from heaven, upon all the country of Sodom and Gomor, and so destroyed the hole region, both men women and beasts, and all that grew upon the earth, reserving only Loath and his two daughters.  
These terrible examples and many other like, almighty god did show in times past, to the intent we should have them in our continual remembrance and should ever stand in awe and fear so to offend god. For though he doth not presently punish us here in this world, as he did the persons afore rehearsed: yet his long patience and forbearing, is no allowance or forgiveness of our offences, if we continue still in them, but a sore accumulation and heaping together of God's wrath and indignation against the day of judgement. At which time in stead of this temporal pain, we shall receive everlasting pain, 
Rom. two.  being (as saint paul sayeh) excluded from the everlasting kingdom of heaven. And as Christ saith in he gospel, and saint john in the apocalypse: we shall be cast into the burning lake of hell, 
Mat. xxv. Luc. xiii.  where is fire, brimstone, weeping, wailing, and gnashing of teeth without end.  
Furthermore in this commandment not only the vices before rehearsed, be forbidden and prohibited, but also the virtues contrary to them be required and commanded: That is to say, fidelity, and true keeping of wedlock, in them that be married, continence in them that be unmarried: And generally in all persons, shamefastness and chastenes not only of deeds, but of words and manners, countenance and thought. And moreover fasting, temperance, watching, labour, and all lawful things that conduce and help to chastity.  
And therefore against this commandment offend all they, which take any single woman, or other man's wife, or that in their hearts do covet or desire unlawfully to have them. For as Christ saith: 
Mat. xxv.  who so ever beholdeth a woman, coveting her unlawfully, hath already committed adultery with her in his heart.  
They also offend this commandment, 
Levi. xviii. & twenty  that take in marriage, or out of marriage, any of their own kindred or affinity, within the degrees for bidden by the law of god.  
They also offend this commandment, which abuse themselves, or any other persons against nature, or abuse their wives in the time of their menstrual purgation.  
They also that do nourish, stir up, and provoke themselves, or any other, to carnal lusts and pleasures of the body, by uncleanly and wanton words, tales, songs, sights, touchinges, gay and wanton apparel and lascivious decking of themselves, or any such wanton behaviour and enticement. And also all those, which procure any such act, or that minister house, licence, or place thereunto. And all counsellors, helpers, and consentours to the same, do grievously offend, and transgress this commandment. Likewise all they that avoid not the causes hereof so moche as they conveniently may, as surfeiting, sloth. idleness, immoderate sleep, and company of such both men and women, as be unchaste and evil disposed, be guilty of the transgression of this commandment.   

The exposition of the eight commandment of god.  
¶ Thou shalt not steal.  
Under the name of theft or stealing, in this commandment, is understand all manner of unlawful taking away, occupying, or keeping of an other man's goods, whether it be by force, extortion, oppression, bribery, usury, simony, unlawful chevisance, or shifts, or else by false buying and selling, either by false weights, or by false measures, or by selling of a thing counterfeit for a true. as guilt copper, for true gold, or glass for precious stones, and generally all manner of fraud and deceit.  
And like as the vices before rehearsed, be forbidden by this precept: Even so sundry virtues contrary to the said vices, be commanded by the same, as to deal truly and plainly with our neighbours in all things, to get our own goods truly, to spend them liberally upon them that have need, to feed the hungry, to give drink to the thirsty, to cloth the naked, to harborowe the harbourless, to comfort the sick, to visit the prisoners: And finally to help our neighbours, with our learning good counsel and exhortation, and by all other good mean that we can.  
Against this commandment offend all they, which by craft or violence, upon sea or land, spoil rob or take away any other man's servant or child, land, or inheritance, horse, sheep, or cattle, fish, foul, coneys, or dear, money, jewels, apparel, or any other thing, which is not their own.  
Likewise offend all they against this commandment, which have goods given to an use, and put them not to the same use, but keep them to their own advantage, as masters of hospitals, and falls executors, which convert the goods given to the sustentation of the poor folks, & to other good and charitable uses, unto their own profit. And also all they, which receive rend or stipend, for any office spiritual or temporal, & yet do not their office belonging thereunto, be transgressors of this commandment.  
And so all they, which take wages or fee, pretending to deserve it, and yet do not in deed, as labourers, and hired servants, which loiter and do not apply their business. And like wise advocates, proctors, attorneys, counsellors in any of the laws, which sometime for little pain take moche stipend, or by their default & negligence, mar good causes, or do any thing to the hindrance of speedy justice, for their advantages, do transgress this commandment.  
Also all idle vagabonds and sturdy beggars, which being able to get their living by labour, take such alms, wherewith the poor and impotent folks should be relieved and sustained, do offend against this commandment.  
Moreover all they transgress this commandment, which buy any stoolne goods, knowing that they be stoolne, or that buy things of them that have none authority to sell them, or alienate them, if they know the same. And likewise do they, which withhold goods stoolne, or that find things lost, and knowing the owner thereof, will not restore them, or will not do their diligence to know the owner.  
They also which defraud their hired servants of their due wages, and they that borrow any thing, or retain any thing delivered unto them upon trust, and will not restore the same again. And they that use false weights or mesures, or deceitful wares, or sell their own wares at an unreasonable price, far above the just value.  
And they that engross and buy up any kind of wares holy into their own hands, to the intent that they may make a scarceness thereof in other men's hands, and sell it again as they list.  
And generally all covetous men, which by any means unlawfully get, or unmercifully keep their goods from them that have need, be transgressors and breakers of this commandment.   

The exposition of the ninth commandment of god.  
Thou shalt not bear false witness against thy neighbour.  
BY this commandment is forbidden all manner of lying, sclandering, bakbyting, false reporting, false accusing, evil counselling, and all such misusing of our tongue to the hurt of our neighbours, whether it be in their body or goods, 
jacob. ii●.  or in their good name and fame. The apostle saint james likeneth the tongue of a man, unto the bit of an horse mouth, which turneth the hole horse every way, as pleaseth him that sitteth on the horse back: and he compareth it also to the helm of a ship, whereby all the hole ship is ruled, at the pleasure of him that governeth the helm. And thirdly, he compareth it unto a spark of fire, which if it be suffered, will burn up an hole town or city. And surely all these comparisons be very apt and meet. For the tongue of a man no doubt, is the chief stay of all the hole body either to do much good, or to do much hurt. The voice of the tongue pierceth the hearts of hearers, and causeth them to conceive of other men, good or evil opinion. It kindleth or quencheth contention. It disposeth men to war or peace, and moveth the hearers sundry ways, to goodness or vice. And like as the great ragious flames, that go from house to house, come but of one sparkle, which in the beginning mought have been easily quenched, but by negligence and sufferance increaseth and waxeth so great, that no man can resist it: And like as fire is a great commodity many ways, if it be well and wisely used, & contrary an utter destruction, if it be suffered, and not taken heed unto: Even so of man's tongue, although it be a very small member of the body, yet there cometh exceeding great benefits, both to himself and to others, if it be well and wisely governed. And contrariwise, if no heed be taken thereunto, but be suffered to run at large, than it is not one evil alone, but a root and occasion, or rather a heaping together of all evils.  
And because that of the tongue cometh so much good, or so much evil: Therefore by this commandment is not only forbidden all evil use of the tongue, to the hurt of our neighbours, but also in the same is commanded all the good use of the tongue, to the benefit of our neighbours, as to be true and plain in our words, to be faithful in covenants, bargains, and promises, to testify the truth in all courts, judgements, and other places, to report well of them that be absent, to give good counsel and exhortation to all goodness, to dyssuade from all evil. And when we know any man to do amiss, not to publish his fault to other men to his slander, but rather to admonish him privily between him and us, and to seek his reformation to speak well by our enemies, to pacify and set at one them that be enemies, to excuse them, and to answer for them, that be unjustly slandered: and generally in all other things to use our tongues in truth, to the wealth of our neighbours.  
Against this commandment offend all they, which by lying and uttering of false speech, deceive and hurt any man. And such liars, be the devils children. For as saint john saith in his gospel: 
joan. viii.  The devil is a liar, and father of liars. And therefore biddeth saint Paul: 
Ephe. iiii.  That we should put away lying and speak troth every man to his neighbour.  
They also offend against this commandment, which be detractors, backbiters, and slanderers whom the wiseman doth liken unto serpents, that privily bite or sting men behind, 
Eccl. ●.  when they be not aware thereof. And surely such men (what so ever they pretend) go not about to heal and amend them that do amiss, but rather do satisfy their own malice. and slanderoous tongues. For like as the surgeon, that will heal a wound, doth cover it, and bind it that it take no open air: So if we intent the amendment of our neighbour's fau●, we must not open it abroad to his hurt, but we must be sorry, and pray to god for him, & so taking him to us we must privily counsel and exhort him. And this loving correction, will make him beware and take heed, that he offend no more. But if we tell his faults, first to one, and after to an other, and charge every one to keep counsel, as though we had told it to no more, this is no amendment of his fault, but a declaration of our own, and a reprehension of ourselves, in that we utter forth unto other, that thing which we ourselves judge not to be uttered. And surely we condemn ourselves therein, for we should first have kept it secret to ourselves, if we would not, an other man should utter the same. And therefore the wise man saith: 
Eccl. nineteen.  If thou hast heard any thing against thy neighbour, let it die within thee, and be sure it will not burst the. An in an other place: As evil is be that backebiteth privily, as the serpent which stingeth unwares.  
And they also offend against this commandment, which gladly give ears, and be ready to here such backebitoures. For as saint barnard saith: Like as the backebiter carrieth the devil in his mouth: so the hearer carrieth the devil in his ear. For the detractor is not glad to tell but to him, which is glad to hear. And the wise man sayeth. That like as the wind driveth away the rain, 
Pro. xxv.  even so doth a sad and a displeasant countenance drive away the tongue of the backebitours, and maketh them abashed.  
They also break this commandment, which with flattering and double tongues, go about to please such as be glad to here complaints. judges also, which give sentence, contrary to that, which they know to be true, and they that in judgement do hide and suppress the truth, and they that make false pleas, to the delay and hindrance of justice, or any otherwise do stop justice: And inquests: which upon light grounds, or upon grounds not well examined or discussed, give verdict, be transgressors and breakers of this commandment. And above other, they do transgress this commandment, which in preaching or other ways, do teach or meinteyne any false or erroneous doctrine, contrary to the word of god, or that do teach fables, or men's fantasies and imaginations, affirming them to be the word of god. And such be worse than false wyttnesses of worldly matters, for they bear false witness against god and his truth.   

The exposition of the tenth commandement of god.  
Thou shalt not unjustly desire thy neighbour's house, nor thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is thy neighbours.  
Where as in the other commandements before rehearsed, be forbidden all words and deeds, which be against god's pleasure, and the love of our neighbours: In this last precept is forbidden the inward consent of the heart, to all unleeful motions, desires, delights, inclinations, and affections unto evil, which things be so rooted and planted in all us the children of Adam, even from the first hour of our birth, that although by the inspiration of the holy ghost, and the grace of god given unto us, we do intend never so well, and would most gladly eschew all evil: yet there remaineth in us a disposition and readiness unto such things, as be contrary to the will and commandment of god: In so moche, that if the grace of god did not help us to stay and resist our naughty thoughts & delight unto sin, the same our concupiscence and naughtiness, should be so moche, that we should tun headlong in to sin and mischief, our nature is corrupt, and we be so far from the perfect obedience unto God's will, which obedience Adam had in the state of innocency. And of this corruption of our nature and readiness unto evil, complaineth saint Paul in his epistile unto the Romans, where he declareth at length, 
Rom. seven.  that the nature of man is so full of concupiscence and evil affections, that no man doth or can of himself satisfy or fulfil the law of god: And that the law condemneth all men as transgressors, and that therefore every man for his salvation, must have refuge unto the grace and mercy of god, obtained by our saviour jesus Christ.  
Furthermore like as in the fift commandment, under the name of father and mother is understand all superiors: And in the vi commandment, under the name of killing is understand all wroth and revenging. And in the vii commandment, under the name of adultery, is understand all unchaste living. And in the eight commandement, under the name of theft is understand all deceitful dealing with our neighbours: And in the ix commandment, under the name of false witness, is understand all misreport, and untrue use of our tongue: So in this last commandment, under the name of desiring of an others man's wife and goods, is understand all manner of evil and unlawful desire of any thing.  
And like as in this precept be forbidden evil desires, even so in the same be commanded good desires, good affections, good inclinations to godly things, and the perfect obedience of our hearts unto God's will, which although we shall not fully and absolutely attain unto, whiles we be in this life: Yet this commandment doth bind us to enforce and endeavour ourselves thereunto, by continual fighting and resisting against the said corruption, concupiscence, and evil desires, for as much as by them man is continually tempted to evil deeds and vicious living, according whereunto saint james writeth: Let no man say, 
jacob. i.  when he is tempted to evil, that he is tempted of god. For as god can not be tempted to evil, so he tempteth no man to evil, but every man is tempted drawn, and alured by his own concupiscence: than concupiscence when she hath conceived, bringeth forth sin.  
All they be transgressors of this commandment, which by deliberation and full consent, cast their minds and lusts, to accomplish the concupiscence and desire, which they have to obtain and get unlawfully an other man's wife, child, servant, house, land, cattle, or any thing or goods that be his.  
And they also be transgressors of this commandment which by envy, be sorry of their neighbours wealth and prosperity, or be glad of their sorrow hindrance and adversity. And also all they which do not set their minds and studies, to preserve, maintain, and defend unto their neighbours (as much as it is in them) their wives, children, servants, houses, lands, goods, and all that is theirs. For (as before is declared) this commandment not only forbiddeth us to desire unlawfully from our neighbour any thing that is his: But by the same we be also commanded, gladly to wish and will unto him, that he may quietly possess & enjoy all that god hath sent him, be it never so great abundance. And this mind we ought to bear unto every man by this commandment, not only if they be our friends and lovers, but also if they be our enemies and adversaries. ❧    

¶ Here followeth the exposition of the prayer of our lord called the Pater noster, divided in to seven petitions.  

iOVr father which art in heaven: hallowed be thy name.  
two Thy kingdom come.  
iii Thy will be done in earth, as it is in heaven.  
iiii give us this day our daily bread.  
v And forgive us our trespasses: as we forgive them that trespass against us.  
vi And let us not be led into temptation.  
seven But deliver us from evil. Amen.   

The notes.  
FOr the better and more ample declaration of this prayer, ye shall understand, first that our saviour jesus Christ, was the author and maker thereof, and that therefore like as he is of infinite wisdom, and of infinite love and charity towards us: even so all christian men ought to think and believe, that this same prayer is the most excellent and most sufficient, & most perfect of all others. For neither there is any thing in this prayer superfluous, neither there wanteth any petition, suit, or request for such things as be necessary for our journey and passage in this world, or for our furtherance to that ●eming of the life and glory everlasting.  
Secondly that every good christian man may be assured to attain the requests made in this prayer, if he shall enforce himself, and apply his hole heart and will to the will and grace of him, unto whom this prayer is made, and also if he shall utter and offer the said petitions inwardly with his heart and with such faith, confidence, and trust in god, as he requireth. For surely no prayer is thankful unto god, 
Ps cxviii. Exod. xiiii  but that which is made with the heart. And therefore the prophet David crieth to our lord with all his heart. And Moses is noted to cry out aloud, when he spoke no word with his mouth, but he spoke aloud with his heart. And our lord by his prophet noteth, 
Psal. xxix.  that some pray with their lips and in their hearts mind nothing less than that which they pray for. And therefore who so ever intendeth by saying his Pater noster, to attain his desire, he must have with faith a good and earnest devotion, and his heart as nigh as he can, void of vain thoughts, and applied to god, so that the intent and desire of his heart may be joined always with the prayer of his mouth.  
And for this purpose it is meet & much requisite, that the unlearned people should use to make their prayers in their mother tongue, which they best understand, whereby they may be the more moved and stirred unto devotion, and the more earnestly mind the thing that they pray for.   

Our father which art in heaven hallowed be thy name.  
OF these words, Our father, placed in the beginning of this petition, all true christian men ought to conceive a great comfort and joy, in that they be taught and commanded in this prayer, to take almighty god for their father, and so to call him, as for example: If our sovereign lord the king would say to any of us, take me for your father, and so call me, what joy in heart, what comfort, what confidence would we conceive of so favourable, & gracious words? Than much more incomparably have we cause to rejoice, that the king & prince of all princes showeth unto us this grace & goodness, to make us his children. And surely as the natural son may assuredly trust that his father will do for him all things that may be for his setting forth and advancement: even so we may undoubtedly assure ourselves, that having almighty god to our father, using ourself as obedient children, we shall lack nothing which may be profitable for us, toward the everlasting inheritance prepared for us.  
And here is to be noted a lesson, that as this word Father, declareth the great benevolence, mercy and love of god towards us, as well in the creation, as also in the redemption of man: so it admonisheth us again of our duty towards him, and how we be bound to show again unto him our hole heart, love, and our obedience and readiness to fulfil all his precepts and commandments, with all gladness and humility. And therefore who so ever presumeth to come to god with this prayer, and to call him father, and yet hath not full intent and purpose to use himself in all things like a kind and an obedient son, he cometh to him, as judas came to Christ with a kiss, 
〈◊〉. xx.i.  pretending to be his friend and his servant in calling him master, and yet he was in deed a traitor to him, and a deadly enemy. And for this consideration, every christian man that intendeth to make this prayer, ought inwardly and thoroughly to inserche and examine himself, and if he find in himself any notable crime, for the which he ought to be ashamed to call god his father: Let him accuse himself thereof to god, and recognize his unworthiness, saying, as the prodigal son said: Father I have offended thee, 
Luc. xv.  I am not worthy to be called thy son. And with due repentance, and firm purpose & intent to amend his naughty life, let him lift up his heart to god, and calling for his grace of reconciltation humbly say: Our father. etc.  
Moreover by these words, Our father, is signified that we ought to believe, that almighty god is the common father of all true christian people, and fatherly regardeth all, through and by the mean of our saviour jesus Christ, unto whom all faithful and obedient christian men be brethren by grace and adoption, and called to inherit with him the kingdom of heaven. And they be also brethren each one to other, having all one father, which is god almighty. And therefore we ought not only to be of one spirit towards our said father, and to employ and endeavour ourselves to the uttermost, to please him, and to keep his laws and commandements, but we ought also each to consent with other, in perfit love & charity, & each to help & further other, towards the said inheritance of heaven. And finally in all our prayers to god each to comprise other, and to pray for other, like as in this prayer we be taught to say: Our father, give us our bread: forgive us our sins: suffer us not to fall into temptation: and deliver us from evil.  
By these words, which art in heaven, we be taught that we ought to have an inward desire, and a great care & study, to come to the place where our heavenly father is, and moche covet his sight and presence. For like as a loving child is even desirous to be where his father is: even so ought we ever desire to be with our heavenly father, and to endeavour ourselves that our conversation be all withdrawn from the world, the flesh, and the devil, and be set in heaven and heavenly things, 
Phili. iii.  as saint Paul teacheth, and we should continually wail and lament, because we be not with our heavenly father, saying with the prophet: 
Ps. cxix.  woeful am I, that my dwelling upon the earth is so much prolonged.  
In these words, hallowed be thy name, it is to be noted, that by the name of god, is understand god himself, the power of god, the might, the majesty, the glory, the wisdom, the providence, the mercy and goodness of god, and all such other good things, as in scripture be attributed unto god.  
And this name is hallowed, when it is praised, glorified, set forth, honoured and magnified of us both in word and deed.  
And where in this petition we pray, that his name might be hallowed, it is not to be taken or thought, that this name of god, which in itself is evermore most holy, most glorious, most marvelous and full of majesty, can be either advanced or diminished by us, or any thing that we can do, but we desire here, that this most holy name may (according as it is in itself most holy) be so taken, used, honoured, & hallowed of us, & of all others, as well heathen as christened, like as on the contrary part, this name is said to be polluted and defiled, when we do either in word or deed, contumeliously, and contemptuously or otherwise disshonour the same.  
We desire therefore in this petition, that all false faith, by the which men either mistrust god, or put their confidence in any other thing more than in him, may be destroyed. And that all witchcrafts and false charms and conjurations, by the which Satan and other creatures be enchanted may cease and give place to gods holy name, and so likewise, that all heresies and false doctrines may vanish away, so that God's holy word may be truly interpreted, and purely taught and set forth unto all the world, and that all infidels may receive the same: and be converted to the right catholic faith, whereby all deceit, hypocrisy, and counterfeiting of truth, of righteousness, or of holiness might clearly be extinct.  
Furthermore we beseech and pray god here, that his name may be hallowed, so that no man should swear in vain by it, or otherwise abuse the same, to lie or to deceive his neighbour. And generally, the none should fall into pride or ambition, in to desire of worldly glory and fame, into envy, malice, covetousness, adultery, gluttony, sloth, backbiting, 
Coll. i.  slandering of his neighbours, ne into any other evil or wicked thoughts and deeds, whereby the name of god may be dishonoured and blasphemed.  
In this prayer also we require god to grant us, that in all perils and dangers we run unto him, as unto our only refuge, and call upon his holy name, and that in our good words and works, we may please and magnify him, & be by him preserved from the most damnable sin of unkindness towards him. And also that we, which do already profess the right faith, may still continue therein, and may do and express the same as well in our outward conversation, as in confessing it with our mouth, so that by our good life, and our good works, all other may be moved to good, and that by our evil works and sins, no man may take occasion to slander the name, or diminish the laud and praise of god, 
Phili. iii.  but that all our works & doings might return to the honour and praise of god's name.   

Thy kingdom come.  
THis second petition is very necessary, for no doubt our ancient enemy the devil, goeth about continually by all crafty means, to deceive us, and bring us under his power and dominion. And surely so long as pride and disobedience reigneth in us, so long as ire, envy, wroth, or covetousness reigneth in us, so long as glotteny, lechery or any kind of sin reigneth in us, so long we be under the dominion and kingdom of the devil. For the devil undoubtedly, is king over all the children of pride, that is to say, over all them that be sinners, rebels and disobedient unto god.  
And for as much as it is not in our power to deliver ourselves from under this tyranny of the devil, but only by god's help (for our perdition and undoing is of ourselves, but our help and salvation is of god, 
Osc. xiiii.  as saith the prophet Osee) therefore it is very necessary for all true christian people, to make this petition incessantly unto our heavenly father, and to beseech him according to this doctrine of Christ, that by his grace and help, we may escape the dominion and power of the devil, and that we may be made subject unto his heavenly kingdom, therefore in this petition we desire god to give us afore all things, true and constant faith in him, and in his son jesus Christ, and in the holy ghost, with pure love and charity towards him and all men, to keep us also from infidelity, desperation, and malice, which might be the cause of our destruction, to deliver us from dissensions, covetousness, lechery, and evil desires and lusts of sin, and so the virtue of his kingdom to come, and to reign with in us, that all our heart, mind, and wits, with all our strength inward and outward, may be ordered and directed to serve god, to observe his commandements and his will, & not to serve ourself the flesh, the world, or the devil.  
We desire also, that this kingdom once in us begun, may be daily increased, and go forward more and more, so that all subtle and secret hate or sloth, which we have to goodness, be not suffered to rule so in us, that it shall cause us to look back again, and to fall into sin, but that we may have a stable purpose and strength, not only to begin the life of innocency, but also to proceed earnestly further in it, and to perform it according to the saying of saint Paul, where he prayeth, 
Coll. i.  that we may walk worthily, pleasing god in all things, being fruitful in all good works, and growing and increasing in the knowledge of god. Also in an other place he saith: work and do the truth in Charity, and increase and go forward in Christ. 
Ephe. iiii. i   
Therefore in this prayer, desiring the kingdom of god to come, we require also, that we being already received and entered in to the kingdom of grace and mercy of god, may so continue and persevere therein, that after this life, we may come to the kingdom of glory, which endureth for ever. And this is that great and fervent desire, wherewith good men being mortified from worldly affections, have lain and be always kindled & inflamed, as appeareth by saint Paul, 
Phili. i.  when he said: I would be loosed from this body, and be with Christ. And in an other place he saith: 
Rom. viii.  we that have received the first fruits of the spirit, wail and mourn in ourselves, wishing & looking to be delivered from the mortality and miseries of this body, into the glory of the children of god.   

The third petition. Thy will be done in earth, as it is in heaven.  
FOr the better understanding of this third petition, we must know, that by disobedience & sin of our first father Adam, we be as of our nature only without the grace of god, unable to fulfil the will & precepts of god, and so inclined to love ourselves, and our own wills, that we can not heartily love neither god nor man, as we ought to do. And therefore we being once christian men, it is requisite for us to pray, that like as the holy angels and saints in heaven (in whom god reigneth perfectly and holy) do never cease ne shall cease to glorify him, to praise him, and to fulfil his will and pleasure in all things, and that most readily & gladly without any manner of grudging or resisting thereunto, knowing certainly and clearly, that his will is always the best: even so that we the children of god in earth, may daily and continually praise god, & by our holy conversation in good works, & good life, honour and glorify him. And that we may from time to time so mortify our own natural corrupt and sinful appetite and will, that we may be ever ready, like loving children, humbly, lowly, and obediently, to approve, allow, and accomplish the will of god our father in all things, and to submit ourselves with all our heart unto the same, and to acknowledge, that what so ever is the will of god, the same is most perfit, most just, most holy, and most expedient for the wealth and health of our souls.  
Wherefore in this petition also, we desire of god true and stable patience, when our will is letted or broken, And that when any man speaketh or doth contrary to our will: yet therefore we be not out of patience, neither curse or murmur, or seek vengeance against our adversaries, or them which let our will, but that we may say well of them, and do well to them. We pray also, that by God's grace we may gladly suffer all diseases, poverty, despisings, persecutions, & adversities, knowing that it is the will of god, that we should crucify and mortify our wills. And when any such adversity chanceth unto us, attribute all unto the will or sufferance of god, & give him thanks therefore, who doth order all such things for our weal and benefit, either for the exercise and the trial of the good, to make them stronger in goodness and virtue: or else for the chastisement and amendment of the evil, to suppress their evil motions and desires.  
And also we pray, that when so ever it shall please god to call us out of this transitory life, we may be willing to die, and that conforming our will to the will of god, we may take our death gladly: so that by fear or infirmity, we be not made disobedient unto him.  
We desire furthermore, that all our members, eyes, tongue, heart, hands, and feet be not suffered to follow the desires of the flesh, but that all may be used to the will & pleasure of god: and that maliciously we rejoice not in their troubles, which have resisted our will, or have hurt us, nor that we be enuiousely sorry, when that they prosper and have welfare, but that we may be contented and pleased with all thing that is God's will.   

The fourth petition. give us this day our daily bread.  
FOr the better declaration of this fourth petition, ye shall understand first, that our lord teacheth us not in this petition to ask any superfluous thing of pleasure or delight, but only things necessary and sufficient, and therefore he biddeth us only ask bread: wherein is not meant superfluous riches, or great substance or abundance of things above our estate or condition, but such things only as be necessary and sufficient for every man in his degree, and according thereunto, 
i Tim. vi.  saint Paul saith: we have brought nothing in to this world, ne shall take any thing with us when we depart hence. And therefore if we christian men have meat and drink and cloth, that is to say, things sufficient, let us hold ourselves content, for they that set their minds on riches, and will have superfluities more than needeth, or is expedient to their vocation, they fall into dangerous temptations, & into snares of the devil, and into many unprofitable and noisome desires, which drown men in to perdition & everlasting damnation: for the spring and root of all evils, is such superfluous desire. The wise man also making his petition to our lord saith: 
Pro. thirty.  Give me neither poverty nor excess, but only things sufficient for my living, left that having to much, I be provoked to deny god, & to forget who is the lord, & on the other side, lest that by poverty constrained, I fall in to theft & forswear the name of my god. These two wise men the one of the old, & the other of the new testament, agree with the lesson of our saviour, for both declare that they desire only things necessary, signified here by bread, and both refuse and renounce superfluities unprofitable, dangerous and noisome.  
Secondly in these words of our saviour jesus Christ, be reproved all those persons, which eat not their own bread, & devour other men's bread, of which sort be all those which live of raven and spoils, of theft, of extortion, of craft and deceit, & they also which neither labour with their hands, nor otherwise apply their study, industry & diligence to some thing which is good and beneficial to the common weal, and to the honour of god, but live in ease, rest, idleness, & wanton pleasure, without doing or caring for any such thing. And all they likewise be reproved, which being called in this world unto any room, office or authority, do abuse the same, & do not imply themself, according to their vocation.  
Thirdly as the husband man tilleth and soweth his ground, weedeth it, and keepeth it from destroying, praying therewith to god for the increase, & putteth all his trust in him, to send him more or less at his pleasure, even so besides our own diligence policy, labour and travail, we must also pray daily to god, to send us sufficient, and we must take thankfully at his hands all that is sent, and be no further careful than needeth, but putting to our endeavour, set our hole confidence & trust in him: for our saviour Christ saith in the gospel, I say to you be not careful for your living, 
Math. vi.  what ye shall eat, ne what clothes ye shall wear: Is not life better than your meat, & your body better than your clothing? Look upon the birds of the air, they sow not, they reap not, they bring nothing in to the barn, & yet your heavenly father feedeth them, be not you of more price than they? Look upon the lilies of the field, they labour not, they spin not, & yet I tell you, Solomon in all his precious & royal apparel, was not so clothed as one of them, therefore care you not for these things: Leave this care to them that know not god, your heavenly father knoweth that you have need of all these things, but seek you first the kingdom of god, & his righteousness, & the ways justly & truly to live, and then god shall cast all these things unto you. These be the words of Christ, full of good & comfortable lessons, that we should not care ne set our hearts to much upon these worldly thing, ne care so moche for to morrow, that we shall seem to mistrust our lord. And here is a thing greatly to be noted in comfort of the true labouring man, for surely be he crafts man, or be he labourer, doing truly his office whereunto he is called, he may in that state and kind of life please god and attain salvation, as surely as in any other state or kind of living. And although our lord hath so provided for some, that they have already sufficient and plenty for many days & years, yet that not withstanding they ought to make this petition to god and say: Give us this day our daily bread, for as much as their substance (though it be never so great) like as it could not have been gotten, without god had sent it, so it can not prospre and continue except god preserve it. For how many great rich men have we known suddenly made poor, some by fire, some by water, some by theft, & many other ways? Was not job the on day the richest man that was in all the este land, & the morrow after had utterly nothing? It is therefore as needful to pray our lord, to preserve that he hath given us, as to pray him to give it, for if he give, & do not preserve it, we shall have no use of it.  
Fourthly by this bread, which we be taught to ask in this petition, may be understand the holy sacrament of the aultare, the very flesh and blood of our saviour jesus Christ, as it is write in the vi chapter of saint john: 
john. vi.  I am the bread of life, which came down from heaven. And the bread which I will give is my flesh, which I will give for the life of the world. And in this prayer, we desire, that the same may be purely ministered & distributed, to the comfort and benefit of all us, the true children of god. And that we also may receive the same with a right faith and perfit charity, at all times, when we do and aught to receive the same, so that we may be spiritually fed therewith to our salvation, & thereby enjoy the life everlasting.  
Finally by the bread, which our saviour teacheth us to ask in this petition, is meant also the true doctrine of the word of god, which is the spiritual bread that feedeth the soul. For as the body is nourished & brought up, groweth & feedeth with bread and meat, so needeth the soul even from our youth to be nourished and brought up with the word of god, and to be fed with it. And like as the body will faint and decay, if it be not from time to time relieved & refreshed with bodily sustenance: even so the soul waxeth feeble & weak towards god, unless the same be cherished & kept up with the word of god, according to the saying of Christ: A man liveth not with meat only, 
〈…〉  but with every word that proceedeth from the mouth of god. And surely the word of god is the very comfort remedy, & health of the soul. For if we have adversity in this world, as poverty, sickness, imprisonment, and such other miseries, where should we seek for comfort but at God's word? If we think ourselves so holy that we be without sin, where should we find a glass to see our sins in, but in the word of god? If we be so full of sins, that we be like to fall into desperation, where can we have comfort and learn to know the mercy of god, but only in God's word? Where shall we have armour to fight against our three great enemies, the world, the flesh, and the devil? Where shall we have strength & power to withstand them but as Christ did, in & by the word of god? And finally, if we have any manner of sickness or disease in our souls, what medicine or remedy can we have, but that is declared in God's word? So that the word of god is the very bread of the soul, and therefore as well for this bread of the soul, as for the blessed sacrament of the aultare, also for the bread and daily sustenance of the body, our saviour Christ teacheth us to pray in this fourth petition.   

The fift petition. And forgive us our trespasses/ as we for give them that trespass against us.  
IN this petition we be taught a fruitful advertisement of man's estate in this present life, which considered, no man ought to glory in himself, as though he were innocent, and without sin, but rather that every good christian man without exception, ought to knowledge himself to be a sinner, and that he hath need to ask forgiveness of god for his sins, and to require him of his mercy: for doubtless we daily commit sin, which be commanded daily to ask remission for our sins. 
joan. i.  And saint john saith in his epistle: If we say that we be without sin, we deceive ourselves, and truth is not in us.  
Moreover it is to be noted, that we be taught to desire god to forgive us our sins, like as we forgive them that trespass against us, so that if we forgive in heart, god will forgive, and not otherwise, as by many places of scripture may appear, first by express words, 
Ma●…●i.  Christ saith: If you forgive men their offences done against you, your heven-father will forgive you your offences, and if you will not forgive them that offend you, 
〈◊〉 viii.  be you assured your father will not forgive you your offences. And in an other place, when Peter came to our lord, and demanded of him how oft he should forgive his brother, which had offended him, and whether it was not sufficient to forgive him seven times: Our lord answered him & said, I tell the Peter, that thou oughtest to forgive him not only seven times but seventy times seven times, meaning thereby that from time to time we must continually forgive our brother or neighbour, although he trespasseth against us never so often.  

〈◊〉 viii.  And Christ also declareth the same by a parable. There was (saith Christ) a king, which calling his servants unto a count, and finding, that one of them should owe unto him the sum of ten thousand talentes, because he had it not to pay, commanded that the said debtor, his wife, and his children, and all that he had, should be sold: but when the debtor came unto the king and prayed him on his knees to have patience with him, promising him to pay all, the king had pity of him, & forgave him the hole debt: it fortuned afterward, that this man being thus acquitted, met with an other of his fellows, that ought him but one hundredth pence, and with violence almost strangled him, and said unto him: Pay that thou owest. And the said servant his fellow fell upon his knees, and prayed him to have patience, promising to pay all, which would not, but cast him into prison until all was paid. and when the rest of his fellows seeing this cruelty, had told the king thereof, the king forthwith sent for this cruel fellow, and said to him: O wicked man I forgave the thy hole debt at thy suit and request, it should therefore have besemid thee, to have showed like compassion unto thy fellow, as I showed to the. And the king sore displeased with this cruelty committed him to tormentors, that should roughly & straightly handle him in prison, till he had paid the hole det.  
Upon this parable Christ inferreth and saith, Even so shall your heavenly father do with you, if you will not forgive every one of you his brother even from the heart. Thus it appeareth plainly, that if we will be for given, if we will scape everlasting damnation, we must put out of our heart all rancour, malice, & will to revenge and, satisfy our own carnal affections referring the punishment of the offenders, which in their offences have transgressed the laws of god, or of the prince, to the order of justice, whereof under god, the princes and rulers be ministers in earth, In which doing we please god, so that we utterly forgive our own private grudge and displeasure.  
And if any peradventure will think it to be an hard thing, to suffer and forgive his enemy, which in word and deed hath done him many displeasures, let him consider again, how many hard storms our saviour Christ suffered and abode for us, what were we when he gave his most precious life for us, but horrible sinners and his ennmies? how meekly took he for our sake all rebukes, mocks, binding, beating, crowning with thorn, and the most opprobrious death? It is undoubtedly above our frail and corrupt nature to love our enemies that do hate us, and to forgive them that do hurt and offend us: and it is a deed of greater perfection than man hath of himself, but god that requireth it, will give grace that we may do it, if we ask and seek for it. And therefore in this petition our saviour Christ teacheth us to ask this grace of our heavenly father, that we may forgive our enemies, and that he will forgive us our trespasses, even so as we forgive them that trespass against us.  
It is further to be noted, that to forgive our brother his default, is also to pray to god, that he will forgive him, and will not impute his offence to him and to wish to him the same grace and glory, that we desire unto ourselves, and also ourself when occasion shall come, to help him as we be bound to help our christian brother.  
And finally for as much as in the expounding and declaration of scripture, it is convenient, and requisite to observe and follow this rule, that when so ever scripture speaketh of any duty to be done of one christian man to an other, that than the same duty be so plainly and fully opened and set forth that each man may hear his own duty to wched: so that both parties (that is to say) as well he that is bound to forgive, as he which receiveth forgiveness, may indifferently know their duty and behaviour, and according thereunto, endeavour themself to do the same. For these causes it is expedient, that like as in the former part of this petition, we have declared the part and duty of him, which should for charity's sake forgive, so to declare the part and duty of them, to whom forgiveness should be made, lest evil doers and naughty minded people, might by the former declaration take occasion still to persevere in their naughty minds and doings, and yet claim forgiveness of their neighbour.  
Wherefore ye shall understand, that forgiveness afore spoken of, is not so meant in scripture, that by it justice or laws of princes should be broken, condemned, or not executed. For although our saviour Christ in this petition doth teach us to remit and forgive all injuries and trespasses done against us, yet he which hath done the injury or trespass, is nevertheless bound to acknowledge his fault, and to ask forgiveness therefore, not only of god, but of him also whom he hath offended, and to intend to do no more so. And furthermore to recompense and make amends unto the parties, against whom he hath trespassed, according to his ability and power, and as the grevousenesse and greatness of the offence requireth. And in case he which hath committed the offence or trespass, be obstinate, and will not do these things before rehearsed, which he is bound to do by the law of god: than may the party, which findeth himself grieved, notwithstanding any thing that is said before in this petition, lawfully and without offence of God's commandements ask and seek recompense of such injuries, as be done to him, according unto the order & provision of the laws of the realm, made in that behalf, so that he always have an eye and respect unto charity, and do nothing for rancour or malice, or for sinister affection, neither bear any hatred in his heart towards him, whom he sueth, but only upon a zeal & love of the maintenance of justice, correction of vice, and reformation of the party that hath offended, remembering always that he exceed not, nor go beyond the limits and bounds of this general rule, taught by our saviour Christ in his gospel: 
〈…〉  As ye would that other men should do unto you, even so do you unto them. For this is the law and the prophets. And thus we christian folk, weighing forgiveness on the one party, and the duty of him that is forgiven on the other party (as here now we be taught) shall the better know how to endeavour ourselves to observe both ways. And by these means see and understand more perfectly, the agreement and intent of scriptures, which we be bound to observe and follow.   

The sixth petition. ¶ And let us not be led into temptation.  
IT is to be noted first that there be two manner of temptations, whereof one cometh and is sent to us by god, who suffereth those that be his, to be tempted by one means or other, for their probation or trial, all be it he so assisteth and aideth them, in all such temptations, that he turneth all at the end unto their profit and benefit. For as the wise man saith: Like as the oven trieth the potter's vessel, 
Ec. xxviii.  so doth temptation of trouble try the righteous man. And with this manner of temptation, god tempted sundry wise our holy father Abraham, he tempted also job with extreme poverty, horrible sickness, and sudden death of his children, and daily he tempteth and proveth all such as he loveth.  
The other manner of temptation cometh chiefly of the devil, 
i Pet. v.  which like a furious and a wood lion ragith & runneth about perpetually seeking how he may devour us. And cometh also of our own concupiscence, which continually inclineth and stireth us to evil, 
jacob. i.  as saint james saith, Every man is tempted drawn and enticed by his own concupiscence. This concupiscence is an inclination and provate of our inordinate nature to sin, which imperfection man hath by the fall of Adam, so that although original sin is taken away by baptism, and the displeasure appeased betwixt God and man, yet remaineth the disorder & debate between the soul and the flesh, which shall not be extinct but only by bodily death. For there is no man so mortified, so sequestered from the world, and so ravished in spirit, in devotion, or in contemplation, but that some concupiscence is in him: how be it by God's grace & mercy it reigneth not, nor is of god accounted for sin, nor is hurtful but only to them, that by consent yield unto it. It will never cease but one way or an other it will ever assault us, & if we do not fight with it, and resist it continually, it will overcome us, and bring us into bondage, so that the devil by this our concupiscence and our consent, all vice and sins be engendered, like as between man and woman children be engendered, according to the saying of saint james where he saith: 
jacob i.  Concupiscence when she doth conceive, she bringeth forth sin, and that of all sorts, that is to say, first acts and deeds, contrary to the laws of god, and after that, use and custom of the same deeds, and at length blindness and contempt. For so the wise man saith: 
Pro. xviii.  The wicked man when he cometh to the bottom of sin, setteth nought thereby, but blinded with evil custom, either thinketh the sin that he useth to be no sin, or else if he take it for sin, yet he careth not for it, but either upon vain trust of the mercy of god (which is in deed no right trust, but a very presumption) he will continued still in purpose to sin, or else upon vain hope of long life, he will prolong, differre, & delay to do penance for the same, until the last end of his life. And so ofttimes prevented with sudden death, dieth without repentance. Wherefore considering how dangerous it is to fall into sin, and how hard it is to arise: the chief and the best way is, to resist with God's help the first suggestion unto sin, & not to suffer it to prevail with us, but as soon as may be, to put it out of our minds. For if we suffer it to tarry any while in our hearts, it is great peril, lest that consent and deed will follow shortly after.  
Secondly that our saviour jesus Christ teacheth not us in this sixth petition, to pray unto god our father, that we should be clearly without all temptation: but that he will not suffer us to be led into temptation, that is to say, that when we be tempted, he will give us grace to withstand it, and not suffer us to be overcome therewith, according whereunto saint Paul saith: God is true and faithful, 
i Cor. two.  and will not suffer us to be tempted above that we may bear, but he will so moderate the temptation, that we may sustain & overcome it. And saint james saith: 
jacob. i.  Think that you have a great cause to joy, when you be troubled with diverse temptations. For the trienge of your faith bringeth patience, and patience maketh perfect works, so that you may be perfect and sound, lacking in nothing. And almighty god also exhorteth us, and calleth upon us to fight against temptations, 
jaco. i.  saying: He that getteth the victory against them, I shall give him to eat of the tree of life. And again he sayeth: 
Apo. two.  He that overcometh them, shall not be burte with the second death. And saint Paul saith: 
two. Tim. two.  No man shall be crowned, except be fight lawfully, that is to say, except he defend himself, and resist his enemies at all points to his power. And our saviour giveth us a good courage to fight in this battle, 
john. xvi.  where he saith: Be of good comfort, for I have overcome the world, that is to say, I have had the victory of all sins and temptations, and so shall you have, if the fault be not in yourselves. For ye fight with an adversary, which is already vanquished and overcome.   

The seventh petition. But deliver us from evil.  
IT is first to be noted, that like as in the sixth petition Christ taught us to desire of our heavenly father, that we should not be overcome with temptation, ne brought into sin, so now in this seventh and last petition, he teacheth us to pray him, that if by frailness we fall in to the captivity of the devil by sin, he will soon deliver us from it, not to let us continue in it, not to let it take root in us, not to suffer sin to reign upon us, but to deliver us free from it.  
Sin is the exceeding evil, from the which in this petition we desire to be delivered: And though in this petiton be also comprehended all evils in the world, as sickness, poverty, dearth, with other like adversities, yet chief it is to be understand of sin, which only of itself is evil, and aught ever without condition to be eschewed.  
And as for other adversities, neither we can ne aught to refuse, when god shall send them neither we ought to pray for the eschewing of them, otherwise than with this condition, if God's pleasure so be. Many things we suffer in this world, and take them for evil, but they be not evil of themself. All affections, diseases, punishments and torments of the body, all the troubles of this world, and all adversities, be good and necessary instruments of god for our salvation. For god himself (who can not say other than truth) sayeth: Those that I love, I chastise. 
Apoc i●. Hebr. xii.  And again the apostle sayeth. He receiveth none, but whom he scourgeth. This is time of scourging, and the time to come, is the time of rest, ease, and bliss. And surely it is a great token, that we be in the favour of god, when he doth scourge us, and trieth and fyneth us like gold in the fire, whiles we be in this world. As contrary it is a great token of his indignation towards us, to suffer us living evil, to continue in prosperity, and to have all things after our will and pleasure, and never to trouble us or punish us with adversity. Therefore our saviour Christ jesus (who knoweth what is best for us) teacheth us to pray and desire to be delivered, not chief from worldly afflictions, trouble, and adversity, which god sendeth abundantly, even to them, whom he best loveth, and with whom he is best pleased: But the evil, which we most chiefly should pray to be delivered from, is Sin, which of itself is so evil, that in no wise god can be pleased therewith.  
And because our ancient enemy the devil, who is the well and spring of iniquity, and is not only himself an homicide, a liar, and an hater of the truth from the beginning: but also is the very rote and occasion of all sin, and the common provoker and styrer of man to the same, and the letter and hinderer of all virtue and goodness, because this enemy never ceaseth, but continually searcheth by all crafts and wiles to induce us to sin, and so to devour us, and to bring us thereby to everlasting damnation: Therefore like as we desire here to be delivered from sin, so also we desire, that our heavenly father will save us, and defend us from this evil, the causer of sin, that is to say, the devil, and from his power and tyranny,, so that he should not by his malice and guiles entice us and draw us into sin, whereby we might finally be brought unto everlasting damnation. From the which also we pray here to be delivered.    

¶ The salutation of the angel to the blessed virgin Mary.  Hail Mary full of grace/ the lord is with thee, blessed art thou among women, And blessed is the fruit of thy womb. 
FOr the better understanding of this salutation of the angel, made to the blessed virgin Mary, ye shall first consider, how it was decreed of the hole trinity, That after the fall of our first father Adam (by which mankind was so long in the great indignation of god, and exiled out of heaven) the second person, the everlasting son of the father everlasting, should take upon him the nature of man, and so as he was perfect god should be perfect man, to redeem mankind from the power of the devil, 
Luc. i.  and to reconcile the same again to his lord god. And for this purpose (as saint Luce in his gospel declareth) in the vi month after saint Elizabeth was conceived, with saint john the Baptist, the angel Gabriel was sent from god, into a city of Galilee, named Nazareth, to a virgin, which was despoused or insured to a man, whose name was joseph, of the house of David, and the virgins name was Mary. And when this angel came unto this said virgin, he said these words: Hail full of grace, the lord is with thee, blessed art thou among women. And when the virgin hearing these words, was troubled with them, and mused with herself, what manner of salutation ti should be. The angel said to her: Fear not Mary, be not abashed, for thou haste found favour in the sight of god. Lo thou shalt conceive in thy womb, and shalt bring forth a son, and thou shalt call his name JESUS, he shall be great, and shall be called the son of the highest. And the lord god shall give unto him the seat of David, his father, And he shall reign over the house of jacob for ever, And his kingdom shall have no end. Than said Mary to the angel: How can this be done? for I have not knowledge of man. And the angel answering said unto her: The holy ghost shall come from above in to thee, and the power of the highest shall overshadow the. And therefore that holy one, that shallbe borne of thee, shall be called the son of god: And lo thy cousin Elyzabeth hath also conceived a son in her old age, and this is the sixth month sith she conceived, which was called the barren woman: for there is nothing unpossible to god. To this Mary answered: Lo I am the handmaid of our lord, be it done unto me as thou hast spoken. And than forthwith upon the departure of the angel. Marry being newly conceived with the most blessed child JESUS, went up into the mountains with speed in to a city of juda, and came to the house of Zacharye, and saluted Elyzabeth. And as soon as Elyzabeth heard the salutation of Mary, the child sprang in her womb, and forthwith Elyzabeth was replenished with the holy ghost, and cried with a great voice and said: Blessed art thou among women, and blessed is the fruit of thy womb. And whereof cometh this, that the mother of my lord cometh to me? For lo, as soon as the voice of thy salutation was in my ears, the child in my womb leapt for joy. And blessed art thou that didst believe, for all things that have been spoken to the from our lord, shall be performed.  
Secondly it is to be noted, that the angel Gabriel, which spoke to the virgin, was an high angel, and an high messenger. And truly it was convenient, that he should be so, for he came with the highest message, that ever was sent, which was the entreaty and league of peace between god and man. And therefore the first word of his salutation, that is to ssye, Hail, or be joyful, was very convenient for the same. For he came with the message of joy, and so said the other angel, which at the birth of our saviour, appeared to the shepherds, 
Luc. two.  I show to you (said he) great joy that shall be to all the people. And surely considering the effects that ensued upon his high message, all mankind had great cause to joy. For man being in the indignation and displeasure of god, was hereby reconciled, Man being in the bonds of the devil, was hereby delivered, Man being exiled and banished out of heaven, was hereby restored thither again.  
These be such matters of joy and comfort to us, that there never was or shall be nor can be any like. And not only for this purpose he began with this high word of comfort, but also for he perceived that the virgin being alone, would be much abashed and astonished at his marvelous and sudden coming unto her. And therefore he thought it expedient, first of all to utter the word of joy and comfort, which might put away all fear from the blessed virgin. And he called her Full of grace, by god endued so plenteously, because she should conceive and bear him, that was the very plenitude and fullness of grace, the lord of grace, by whom is all grace, & without whom is no grace. And this is the singular grace, by which she is called, not only the mother of man, but also the mother of god.  
Thirdly by these words, The lord is with the, is declared, why the angel called her full of grace: for surely our lord is not with them, that be not in grace, nor tarrieth with them, that be void of grace and be in sin. For there is a separation and divorce between the sinful soul and our lord, as the wise man saith: 
〈…〉  Perverse thoughts make a separation and a divorce from god.  
Fourthly by these words, Blessed art thou among women, was meant, that there was never woman so blessed. And truly she may well be called so, most blessed among all women: for she had great and high prerogatives, which none other woman ever had, hath, or shall have. Is not this an high prerogative, that of all women she was chosen to be mother to the son of god? And what excellent honour was she put to, when, not withstanding, the decree was made of his nativity by the hole trinity, yet the thing was not done and accomplished without or before her consent was granted? For the which, so solemn a messenger was sent. And also how high grace was this, that after the default made through the persuasion of the first woman our mother Eve, by whom Adam was brought into disobedience, this blessed virgin was elect to be the instrument of our reparation, in that she was chosen to bear the saviour & redeemer of the world? And is not this a wonderful prerogative, to see a virgin to be a mother, & conceive her child without sin? we may worthily say, that she is the most blessed of all other women. And to th'intent that all good christian men should repute and take her so: Behold the providence of god, that would by another witness confirm the same, for even the very same words that the angel spoke, the blessed matron saint Elyzabeth spoke also, and where the angel made an end, there she began.  
The angel made an end of his salutation, with these words, Blessed art thou among women, The blessed matron began her salutation with the same words, declaring that she was inspired with the same spirit, that sent the angel, and that they were both ministers to the holy Trinity, the one from heaven, the other in earth. And afterward she added these words, saying: And blessed is the fruit of thy womb. These be not the words of the angel but of saint Elizabeth: For when the virgin Mary came to salute her, the said Elizabeth being inspired with the holy ghost, and knowing that the virgin Mary was conceived, spoke these words, of the fruit that the virgin should bring forth.  
And there is also an other wonderful thing to be noted, For as it appeareth in the gospel, the child in saint elizabeth's womb, that is to say, saint john Baptist (which yet had scant life) gave testimony to this Fruit, that this fruit should save him and all the world, and as a prophet he leapt for joy in his mother's womb, & although he could not than speak, yet nevertheless he declared by such signs and tokens as he could, that blessed was the fruit of that womb, And worthily called the fruit of her womb in that the substance of the nature of man, which our saviour Christ took upon him, was taken of the substance and nature of the most blessed virgin, and in her womb. And so is called the fruit of her womb. And well he may be called the blessed fruit, which hath saved us and given us life, contrary to the cursed fruit, which Eve gave to Adam, by which we were destroyed and brought to death: But blessed is the fruit of this womb, which is the fruit of life everlasting.  
And it is to be noted, that although this salutation be not a prayer of petition, supplication, or request or suit: Yet nevertheless, the church hath used to adjoin it to the end of the Pater noster, as an hymn, or a prayer of laud and praise, partly of our lord & saviour jesus Christ, for our redemption, and partly of the blessed virgin, for her humble consent given & expressed to the angel, at this salutation. Laudes, praise, and thanks are in this ave Maria, principally given & yielded to our lord, as to the author of our redemption: But herewithal the virgin lackith not her laudes, praise, and thanks, for her excellent and singular virtues, and chief for that she believed & humbly consented, according to the saying of the holy matron saint Elizabeth when she said, unto this virgin: Blessed art thou that didst give trust and credence to the angels words, for all things that have been spoken unto thee, shall be performed.   

The article of free will.  
THe commandements & threatenings of almighty god in scripture whereby man is called upon, and put in remembrance, what god would have him to do, most evidently do express and declare, that man hath free-will also now after the fall of our first father Adam, as plainly appeareth in these places following. 
Rom. xii. i Tim. iiii i. joan. two. Mat. nineteen.  Be not overcome of evil. Neglect not the grace that is in the. Love not the world. etc. If thou wilt enter into life, keep the commandements. Which undoubtedly should be said in vain, unless there were some faculty or power left in man, whereby he may, by the help and grace of god (if he will receive it, when it is offered unto him) understand his commandements, and freely consent and obey unto them: which thing of the catholic fathers, is called free-will, 
Free will  which if we will describe, we may call it conveniently in all men, A certain power of the will joined with reason, whereby a reasonable creature, without constraint, in things of reason discerneth and willeth good and evil, but it willeth not that good, which is acceptable to god: except it be helped with grace: but that which is ill, it willeth of itself: and therefore other men defined free-will in this wise: Frewyl is a power of reason & will, by which good is chosen by the assistance of grace, or evil is choose without the assistance of the same.  
Howbeit the state and condition of freewylle, was otherwise in our first parents, before they sinned, than it was either in them, or in their posterity after they had sinned. For our first parents Adam and Eve, until they wounded and overthrew themself by sin, had so in possession the said power of free-will, by the most liberal gift and grace of god their maker, that not only they might eschew all manner of sin, but also know god, and love him, and fulfil all things appertaining to their felicity and wealth. For they were made righteous, and to the image and similitude of god, having power of free-will (as Chrisostom saith) to obey or disobey. So that by obedience they might live, and by disobedience they should worthily deserve to die. For the wise man affirmeth, that the state of them was of that sort in the beginning: saying thus: 
E●…l. xvi.  God in the beginning did create man: and left him in the hands of his own counsel, he gave unto him his precepts and commandements, saying: If thou wilt keep the commandements, they shall preserve thee: he hath set afore the fire and water put forth thy hands to whether thou wilt, before man is life and death, good & evil what him liketh, that shall he have. From this most happy state, our first parents falling by disobedience, most grievously hurted themselves and their posterity. For besides many other evils, that came by, the transgression, the high power of man's reason, & freedom of will were wounded and corrupted, and all men thereby brought in to such blindness and infirmity, that they can not eschew sin, except they be illumined and made free by an especial grace, that is to say, by a supernatural help and working of the holy ghost, which although the goodness of god offereth to all men, yet they only enjoy it, which by their free will do accept and embrace the same. Nor they also that be helped by the said grace, can accomplish and perform things that be for their wealth, but with much labour & endeavour: so great is in our nature the corruption of the first sin, & the heavy hurdein bearing us down to evil. For truly albeit the light of reason doth abide, yet it is much darkened, & with much difficulty both discern things that be inferior, & pertain to their present life, but to understand & perceive things that be spiritual, & ꝑteyn to the everlasting life, it is of itself unable. And so likewise although there remain a certain freedom of will in those things, which do ꝑteyn unto the desires & works of this present life, yet to perform spiritual & heavenly things, free-will of itself is insufficient: and therefore the power of man's free-will, being thus wounded & decayed, hath need of a physician to heal it, and an help to repair it, that it may receive light and strength, whereby it may see, and have power to do those godly & spiritual things, which before the fall of Adam, it was able & might have done.  

Ps. Cxviii.  To this blindness and infirmity of man's nature, proceeding of original sin, the prophet David had regard, when he desired his eyes to be lightened of almighty god that he might consider the marvelous things that be in his law. And also the prophet Hieremy, saying: Helena me O lord, and I shall be made hole. 
Hier. xviii  Saint Augustine also plainly declareth the same, saying: We conclude that free-will is in man after his fall, which thing who so denieth is not a catholic man: but in spiritual desires & works to please god, it is so weak and feeble, that it can not either begin or perform them, unless by the grace and help of god, it be prevented and helped. And hereby it appeareth, that man's strength and will in all things, which be healthful to the soul, and shall please god▪ hath need of grace of the holy ghost, by which such spiritual things be inspired to men, and strength and constance given to perform them, if men do not wilfully refuse the said grace offered unto them.  
¶ And likewise as many things be in the scripture, which do show freewylle to be in man: so there be no fewer places in scripture, which do declare the grace of god to be so necessary, that if by it freewyl be not prevented and helped, it can neither do nor will any thing, 
●…n. xv.  good and godly. Of which sort be these scriptures following: without me ye can do nothing. No man cometh to me, 
john. vi. two. Cor. iii.  except it be given him of my father. we be not sufficient of ourself, as of ourself to think any good thing. According unto which scriptures, and such other like, it followeth, that free will, before it may will, or think any godly thing, must be helped by the grace of Christ, and by his spirit be prevented and inspired, that it may be able thereto. And being so made able, may from thensforthe work together with grace, and by the same sustained, helped, and maintained, may do and accomplish good works, & avoid sin, & persevere also, and increase in grace. It is surely of the grace of god only, that first we be inspired and moved to any good thing: but to resist temptations, and to persist in goodness and go forward, it is both of the grace of god, and of our free will and endeavour. And finally after we have persevered to the end, to be crowned with glory therefore, is the gift and mercy of god, who of his bountiful goodness hath ordained that reward to be given after this life, according to such good works as be done in this life by his grace.  
Therefore men ought with much diligence and gratitude of mind, to consider and regard the inspirations and wholesome motions of the holy ghost, and to embrace the grace of god, which is offered unto them in Christ, and moveth them to good things. And furthermore to go about by all means to show themself such, as unto whom the grace of god is not given in vain, And when they do feel, that not withstanding their diligence, yet through their own infirmity, they be not able to do that they desire, than they ought earnestly and with a fervent devotion, and steadfast faith, to ask of him which gave the beginning, that he would vouchsafe to perform it: which thing god will undoubtedly grant, according to his promise, to such as persevere in calling upon him. For he is naturally good, and willeth all men to be saved, and careth for them, and provideth all thing, by which they may be saved, except by their own malice they will be evil, and so by righteous judgement of god, perish and be lost. For truly men be to themselves the authors of sin and damnation. God is neither autour of sin, nor the cause of damnation. And yet doth he most ryghtuousely damn those men, that do with vices corrupt their nature, which he made good, and do abuse the same to evil desires against his most holy will. Wherefore men be to be warned, that they do not impute to god their vice, or their damnation, but to themselves, which by freewill have abused the grace and benefits of god.  
All men be also to be monished and chiefly preachers, that in this high matter, they looking on both sides, so attempre and moderate themselves, that neither they so preach the grace of god, that they take away thereby freewylle, Nor on the other side so extol free will, that injury be done to the grace of god.   

The article of justification.  
FOr the more clear understanding of this article following, it is to be noted that all men after the fall of Adam, naturally descending and coming of him, be borne in original sin, that is to say, they lack that original justice and innocency wherewith Adam in his creation was endued, and which also all his posterity should have had if he through his disobedience, and breaking of the commandment of god, had not lost the same from himself, & all his posterity. And further also they be borne with concupiscence, whereof springe unlawful desires, repugnant and contrary unto the laws of god, and be guilty to everlasting death and damnation, from the which they can in no wise be delivered by any strength or power that is in them, but rather fall daily into further displeasure of god, by committing and adding of many actual sins.  
Wherefore to the intent, that man might be delivered out of this wretched & miserable state, whereunto he had brought himself, and might recover again the same things that were given unto him in his first creation, and thereby attain the everlasting bliss in heaven, it pleased almighty god of his great and infinite mercy and goodness, to send his own only begotten son, the second person in trinity, to take upon him the nature of man, and therein to work the mystery of our redemption, that is to say, to deliver us from the captivity of the devil, sin, and damnation, & to be the very mean of our reconciliation to god, & of our justification. And surely this reconciliation of mortal man to the favour of god immortal, did necessarily require such a mediator between them, as had in himself the perfect nature of them both, which is the very property of a mean between two, to be partner with both them, between whom he taketh upon him to be a mean. For if he be holy joined with the one and clearly separated from the other: Than he is not meet to be a mean, or mediator between two, which be at debate and enmity. Wherefore our saviour Christ being naturally god, took upon him the nature of man, that he might thereby be conversant among men, and by his death redeem them, & yet he still retained and kept his godhead, and was both god and man together. For if he had been man only, and not god, than his death could not have been a worthy and sufficient satisfaction for sin, to the justice of god. And if he had been only god and not man, than he by his bodily conversation, could not have called us again to god, nor suffered and died bodily for us. And this property of a mediator saint Paul considering writeth to Timothe, That there is but one mediator between god & man which is Christ jesus, 
● Tim two.  meaning thereby, that because he only had both the natures in him, therefore he only, and none other but he, was able to be a sufficient mediator and mean of our reconciliation to god, and of our justification.  
And for a further declaration, how and by what means, we be made partakers of this benefit of justification. It is to be noted, that this word justification, as it is taken in scripture, signifieth the making of us righteous afore god, where before we were unrighteous, as when by his grace we convert unto him, & be reconciled into his favour, and of the children of ire and damnation, we be made the children of god, and inheritors of everlasting life that by his grace we may walk so in his ways that finally we may be reputed & taken, as just & righteous in the day of judgement, & so receive the everlasting possession of the kingdom of heaven. And albeit god is the principal cause, & chief worker of this justification in us, without whose grace no man can do no good thing, but following his free will in the state of a sinner, increaseth his own injustice, & multiplieth his sin: Yet so it pleaseth the high wisdom of god, that man prevented by his grace (which being offered, man may if he will refuse or receive) shall be also a worker by his free consent, & obedience to the same, in the attaining of his own justification, and by God's grace and help, shall walk in such works, as be requisite to his justification, & so continuing come to the perfect end thereof, by such means & ways, as god hath ordained.  
Wherein it is to be considered, that although our saviour CHRIST hath offered himself upon the cross, a sufficient redemption & satisfaction for the sins of all the world, and hath made himself an open way and entre unto god the father for all man only by his worthy merit and deserving, and willing all men to be saved, calleth upon all the world, without respect of persons, to come and be partakers of the righteousness, peace, and glory, which is in him: yet for all this benignity & grace showed universally to the hole world, none shall have the effect of this benefit of our saviour Christ, & enjoy everlasting salvation by him: but they that take such ways to attain the same, as he hath taught and appointed by his holy word, in such order, manner, and form, as here followeth: that is to say, first as touching all them, which be of age, and have the use of natural reason afore they be christened, the will of god is, that all such (if they will be saved) shall at the hearing of his blessed word give steadfast faith and assent thereunto, as saint Paul saith: 
〈◊〉. xi.  He that cometh to god must believe: and by that faith grounded on the truth of the word of god, being taught both of the threatenings of god, against sinners, and also of the great goodness and mercy of god, offered to mankind in our saviour & redeemer Christ jesus, they must conceive an hearty sorrow and repentance for their sins, with a sure trust to have forgiveness of them, by the merits & passion of our saviour Christ. And joining thereunto a full purpose to amend their life, and to commit sin no more, but to serve god all their life after, they must then receive the sacrament of baptism. And this is the very plain ordinary way, by the which god hath determined, that man being of age, and coming to christendom, should be justified. For as for infants, it is to be believed, that their justification is wrought, by the secret operation of the holy ghost in their baptism, they being offered in the faith of the church.  
And this justification, whereof we have hitherto spoken, may be called the first justification, that is to say, our first coming into God's house, which is the church of Christ, at which coming we be received and admitted, to be of the flock and family of our saviour Christ, and be professed & sworn to be the servants of god: and to be soldiers under Christ, to fight against our enemies the devil, the world and the flesh. Of which enemies if it chance us, after our baptism to be overthrown, and cast into mortal sin, than is there no remedy, but for the recovering of our former estate of justification, which we have lost, to arise by penance, wherein proceeding in sorrow and much lamentation for our sins, with fasting, alms prayer, and doing all such things, at the least in true purpose and will, as god requireth of us we must have a sure trust and confidence in the mercy of god, that for his son our saviour Christis sake, he will yet forgive us our sins, and receive us unto his favour again, and so being thus restored to our justification, we must go forward in our battle aforesaid, in mortifienge our concupiscence, and in our daily spiritual renovation, in following the motions of the spirit of Christ in doing good works, and abstaining from sin, and all occasions thereof, being armed with faith, hope, and charity, to the intent we may attain our final justification, and so be glorified in the day of judgement, with the reward of everlasting life.  
Wherefore it is necessary for the keeping and holding of this justification, once conferred and give in baptism, or recovered again by penance, through the mercy of our saviour Christ, and also for the increasing of the same justification, and final consummation thereof, to take good heed, and to watch that we be not deceived by the false suggestion and temptation of our ghostly enemy the devil, who as saint Peter saith, 
i Petri. v.  goeth about like a roaring lion, seeking whom be may devour.  
And it is no doubt, but although we be once justified, yet we may fall there fro, by our own free will and consenting unto sin, & following the desires thereof. For albeit the house of our conscience be ones made clean, & the foul spirit be expelled from us in baptism, or penance: yet if we wax idle and take not heed, he will return with seven worse spirits, and possess us a gain. And although we be illuminat, and have tastid the heavenly gift, and be made partakers of the holy ghost: yet may we fall and displease god, Wherefore as saint Paul saith: He that standeth, 
●. Corin. x  let him take heed that he fall not.  
And here all fantastical imagination, curious reasoning, and vain trust of predestination, is to be laid apart. And according to the plain manner of speaking & teaching of scripture, in innumerable places, we ought evermore to be in dread of our own frailty, natural pronity to fall to sin, & not to assure ourself, that we be elected any other wise, than by feeling of spiritual motions in our heart and by the tokens of good and virtuous living, in following the grace of god, and persevering in the same to the end. 
two. Petri. two.  And this saint Peter exhorteth us to make our vocation and election sure and stable. And Christ saith: 
Ma. xxii.  He that persevereth unto the end, shallbe saved. And in revelation of saint john: Be faithful unto death, 
Apoc. two.  and I shall give the the crown of life. Wherefore when we be one's elected, and admitted unto God's service (as is aforesaid) and have received our justification in baptism, or be restored thereunto by true penance, than must we continually walk after Christ, bearing our cross, and increasing in his grate by good works, and so doing proceed, go forward and increase in our justification, according to the saying of saint john: He that is just, let him be more justified. For as the grace of god and the gifts thereof, that is to say, faith, repentance, dread, hope, charity, with other fruits of the holy ghost do increase in us, so do we wax and increase in our justification.  
And therefore it is plain, that not only faith, as it is a distinct vertu or gift by itself, is required to our justification: but also the other gifts of the grace of god, with a desire to do good works, proceeding of the the same grace. And where as in certain places of scripture, our justification is ascribed to faith without any further addition or mention of any other virtue or gift of god: it is to be understand of faith in the second acception, as before is declared in the article of faith wherein the fear of god, repentance, hope, and charity, be included and comprised, all which must be joined together in our justification: So that no faith is sufficient to justification or salvation, but such a faith, as worketh by charity, as is plainly expressed by saint Paul in his epistle to the Galathians. And that also our good works, 
Gala. v.  which we do, being once justified, by faith and charity, avail both to the conservation and perfection of the said virtues in us, and also to the increase and end of our justification and everlasting salvation.  
And although we can never be justified without these gifts of the holy ghost, faith, repentance, hope, charity, with desire and study to bring forth good works: Yet it is to be understand that nevertheless we be justified Gratis, that is to say, freely, for as much as all gifts or works, whereby our justification is wrought and accomplished, come of the free mercy and grace of god, and not of our deserving: So that our pride and glory in ourself, and our own worthiness, is utterly excluded. For we be not able of ourselves, as of ourselves, not as much as to think any good thing, but our ableness and our sufficiency is of god, which giveth us the said gifts of his own inestimable goodness and doth also assist us with his holy spirit, and strength us, to keep his commandements.  
And further where our keeping of them is unperfect, and even in the best men wanteth a great deal of that duty to god, which they ought and be bound to do: yet almighty god of his mere mercy and goodness, accepteth the same as a perfect fulfilling of them for our saviour Christis sake, which hath fulfilled the law for us, and is the end and perfection of the law, to all that truly believe in him. And so we have all Gratis, that is to say of his grace, and not of our worthiness, or any merit going before grace, but receiving all of god, as saint Paul saith: 
i Cor. iii.  what hast thou that thou hast not received? we refer all unto his goodness and mercy, by the which we both come unto the beginning of our justification, and do proceed and go forward in the same, and finally attain the end thereof, and be brought to everlasting life, unto the which the very way appointed by Christ (whose word no man may change) is, to keep and observe the commandements of god, for he saith expressly: If thou wilt enter into life, 
Math. nineteen.  keep the commandements: that is, apply thy hole study and affection to walk in the law of god, wherein if thou persevere, thou shalt be saved. And so after thy justification, thou shalt be glorified according to the order of god, which saint Paul speaketh of when he saith: Quos iustificavit, Illos glorificavit. ❧   

The article of good works.  
ALL preaching and learning of the word of god in Christis church, aught to tend to this end, that men may be induced, not only to know god, and to believe and trust in him, but also to honour and serve him with good works wrought in faith and charity, and utterly to forsake the works of sin and the flesh, which who so ever do commit (except they repent and amend by penance) they shall not (as saint Paul saith) inherit the kingdom of god.  
And that holy scripture goth to this point, to persuade men to live well, and to do good works saint Paul testifieth saying unto Timothe: All scripture written by the inspiration of god, 
〈…〉  is profitable to teach, to reprove, to correct, to instruct, that the servant of god may be perfect, and made apt unto every good work. And where as we speak of good works, it is to be understand, that we mean not only of outward corporal acts and deeds. but also and rather of all inward spiritual works, motions, and desires, as the love and fear of god, joy in god, godly meditations and thoughts, patience, humility, and such like. And also it is to be understand, that by good works, we mean not the superstitious works of men's own invention, which be not commanded of god, nor approved by his word, in which kind of works many christian men, and specially of them that were lately called religious (as monks, friars, nuns, and such other) have in times past, put their great trust and confidence. Nor yet we mean not of such moral acts, as be done by the power of reason and natural will of man, without faith in Christ: which albeit of their own kind they be good and by the law and light of nature, man is taught to do them, and god also many times doth temporally reward men for doing the same, yet they be not meritorious, nor available to the attaining of everlasting life, when they be not done in the faith of Christ, and therefore be not accounted among the good works, whereof we do here entreat: but we speak of such outward and inward works as god hath prepared for us to walk in, and be done in the faith of Christ, for love and respect to god, and can not be brought forth only by man's power, but he must be prevented and helped thereto by a special grace.  
And these works be of two sorts, for some be such as men truly justified, and so continuing, do work in charity of a pure heart, and a good conscience and an unfeigned faith: Which works although they be of themselves unworthy, unperfect and unsufficient: yet for as much as they be done in the faith of Christ, and by the virtue & merits of his passion, their unperfectues is supplied: the merciful goodness of god accepteth them, as an observation and fulfilling of his law, and they be the very service of god, and be meritoryouse towards the attaining of everlasting life. And these be called the works and fruits of righteousness.  
Other works there be, which be not so perfect as these, & yet they be done by the grace of god in faith and good affection of heart towards god, as those be, which men that have been in deadly sin and by grace turn to god, do work & bring forth upon respect and remorse, that they have for their offences done against god. And these may be called properly the works of penance. As for example: when a sinner hearing or remembering the law of god, is moved by grace, to be contrite and sorry for his offences, and beginneth to lament his estate, & to fall to prayer and other good deeds, seeking to avoid the indignation of god, and to be reconciled in to his favour: These works come of grace, but yet this man is not to be accounted a justified man, but he is yet in seeking remission of his sins, and his justification, which the anguish of his own conscience telleth him, that he yet wanteth, but he is in a good way, and by these means doth entre into justification, and if he do proceed & with hearty devotion seek for further grace, he shall be assured of remission of his sins, and attain his justification, and so be made able and meet to walk in the very pure service of god, with a clean conscience, and to bring forth the foresaid works of righteousness in Christ, which he can not do, afore he be justified.  
And that such works of penance, as we have spoken of, be required to the attaining of remission of sins and justification: It is very evident and plain by scripture, as when our saviour Christ saith: Be penitent, and believe the gospel, 
Marc i.  that is to say, first be contrite, and knowledge your sins, & than receive the glad tidings of remission of your sins. And saint john Baptist preached penance, and made a way unto Christ, and taught men which came unto him, what they should do to come unto Christ, and to have remission of sins by him, as it is written in the third chapter of Luke, and specially that they, which be once christened, and afterward fall from the grace of god by mortal sin, can not recover their justification without penance, it is plain by the saying of saint Peter unto Simon Magus, where he sayeth: 
Act. seven.  Do penance for this thy wyckendnes, and pray god, if peradventure this thought of thy heart, may be forgiven unto the.  
And truly this way and form of doctrine is to be observed, which is the very trade of scripture, wherein men be taught, first to leave sins, and to return by works of penance unto god, and that than they shall receive remission of sins and justification. And although such works of penance be required in us, towards the attaining of remission of sins and justification: yet the same justification and remission of sins is the free gift of god, and conferred unto us, Gratis, that is to say, of the grace of god, whereby we doing such things, and having such motions and works of penance, be prepared and made more apt, to receive further grace of remission of our sins and justification.  
And it is not inconvenient that such things should through grace be done by us first, and yet it should be said, that we receive the said gift freely. For Christ saith in the revelation of saint john, Qui sitit veniat, 
Apo. xxii.  & qui vult, accipiat aquam vitae gratis: He that is thirsty, let him come, and he that will, let him take the water of life freely. Where he affirmeth this gift of god to be freely given & conferred, and yet there is required some labour before as to have a will and desire to come, which coming can not be without arising by faith and penance, & proceeding in the same, & so to take the water of life, that is to say justification, through our saviour Christ: which once received in baptism or after baptism being recovered by penance, although man daily do offend and fall into divers venial sins, by reason of his infirmity and weakness, and therefore hath need of continual and daily repentance: Yet as long as he consenteth not to deadly sin, he loseth not the state of his justification, but remaineth still the child of god. And being in that state, hath power by God's grace, dwelling in him, to do such works, as by acceptation of god through Christ, be counted works of righteousness, and do serve for the preservation and increase of his farther justification, and be appointed by God's most gracious promise, to have everlasting reward in heaven. Which both inward and outward works be not only the declaring of our faith and confidence in god, and of the grace which we have received: but also a continual exercise, nourishment, preservation, increase, and perfection of the same. For if we should not, after that we have professed Christ, apply our will to work well according to our said profession, than should we fall from the grace of god, and the estate of righteousness and justification, which we were once set in, and become again the servants of sin. And as saint Peter saith: we should be in worse case, 
two. Pet. two.  than we were before we received the knowledge of Christ.  
And that we increase in grace by working in the grace of god ones received, it appeareth by the word of our saviour Christ, where he saith: Omni habenti dabitur & abundabit. Meaning thereby, that who so ever useth well the grace of god, which is offered unto him all ready, he shall have more, & wax plentiful in grace. wherefore as we continue and persevere in good works, so more and more we go forward and proceed in our justification, and in increasing the same, whereunto saint Peter exhorteth us, saying: 
two. Pet. ●….  Fall not from the sure estate wherein ye be set, but increase and grow in grace, & in the knowledge of our lord and saviour jesus Christ.  
And to ascribe this dignity unto good works, it is no derogation to the grace of god. Forasmoch as it is to be confessed, that all good works come of the grace of god. And our merits, as saint Augustine saith, be but the gifts of god, and so in ourself we may not glory nor look back on our own worthiness or dignity, which is nought, as of ourself: but of the only acceptation of god's mercy. And therefore we must as saint Paul saith: 
Phili. iii.  Extend ourself to that which is afore us, to the reward of the heavenly calling, which is in Christ, and still proceed in good works, knowing ourselves to be evermore greater debtors to god for his grace. And when we have done all, which we be bidden do, the scripture teacheth us to say, that we be unprofitable servants: 
Luc. xvii.  because that what so ever we have done, it is but our duty, nor we have done nothing but that we have received of his gift to do, and that to our profit and not to his. But yet must we take heed, that seeing we have received the grace of god, we be not found unprofitable servants in this wise, that is to say, idle servants: to whom it shall be said: Cast out the unprofitable servants, 
Ma. xxv.  into the outward darkness, where shallbe weeping and gnashing of teeth. And saint Paul also exhorteth saying: 
● Cor. two.  receive not the grace of god in vain: that is to say: work well: For the grace of god is given you to that intent, and to that end we are redeemed by Christ, and delivered from the thraldom of sin, and captivity of the devil, that we should serve god, 
〈…〉  as Zachary saith, in holiness and righteousness afore him all our life. And in an other place saint Paul saith: The grace of god hath appeared to bring salvation unto all men, teaching us, that we renouncing all ungodliness, and worldly desires, should live in this present world soberly, justly, and devoutly, looking for the blessed hope and appearance of the glory of the great god, and our saviour JESV CHRIST: Which gave himself for us, to redeem us from all wickedness, and to cleanse unto himself, a special people which should be studious followers of good works. In which godly sentence of saint Paul, besides other great plenty of fruitful learning and edifying, he toucheth in three words, all the good works of a true christian man, where he saith Soberly, justly, and Devoutly. For in this word Soberly, he comprehendeth all abstinence and temperance, and our duty touching our body. And in saying, justly, he containeth all works of charity towards our neighbour, with due obedience to our princes, heads and governors. And in this word Devoutly, he concludeth all our works spiritual which be done immediately unto god, as prayer, thinking of god, desiring of his glory. etc.  
And unto all these works, ought we most diligently with all labour and care to apply our will, for these effects and ends, that is to say, the glory of god, the profit of our neighbour, and our own merit, that we may show ourself thankful servants to our saviour jesus Christ, and to be the very people of god, and that he may be glorified in us, that his church may be edified by our example, that we may avoid falling into temptation and sin, that we may scape the scourge of god, that the grace of god and the gifts thereof may increase, and be made perfect in us, that we may make our election stable and sure, that we may attain everlasting life, being found fruitful in the day of judgement, where every man shall receive according to his works.   

Of prayer for souls departed.  
FOr as much as due order of charity requireth, and the book of Machabeis, and diverse ancient doctors plainly show, that it is a very good and charitable deed, to pray for souls departed. And for as much as such usage, hath continued in the church so many years even from the beginning: men ought to judge and think, the same to be well and profitable done. And truly it standeth with the very order of charity, a christian man to pray for another both quick and dead, and to commend one an other in their prayers to God's mercy, & to cause other to pray for them also, as well in masses & exequys, as at other times, and to give alms for them, according to the usage of the church, & ancient opinion of the old fathers: trusting that these things, do not only profit and avail them, but also declare us to be charitable folk, because we have mind and desire to profit them, which notwithstanding they be departed this present life, yet remain they still, members of the same mystical body of Christ, whereunto we pertain.  
And here is specially to be noted, that it is not in the power or knowledge of any man, to limit and dispense, how much, and in what space of time, or to what person particularly the said masses, exequys, and suffrages do profit and avail: Therefore charity requireth, that who so ever causeth any such masses, exequys, or suffrages to be done, should yet (though their intent be more for one then for an other) cause them also to be done for the universal congregation of christian people quick and dead, for that power and knowledge afore rehearsed pertaineth only unto god, which alone knoweth the measures and times of his own judgement and mercies.  
Furthermore because the place where the souls remain, the name thereof, the state & condition which they be in, be to us uncertain, therefore these with all other such things, must also be left to almighty god, unto whose mercy it is meet and convenient for us, to commend them, trusting that god accepteth our prayers for them reserving the rest holy to god, unto whom is known their estate & condition, And not we to take upon us neither in the one part, ne yet in the other, to give any fond and temerarious judgement, in so high things, so far passing our knowledge.  
Finally it is much necessary, that all such abuses as heretofore have been brought in, by supporters and maintainers of the papacy of Rome, and their complicies, concerning this matter, be clearly put away, and that we therefore abstain from the name of purgatory, and no more dispute or reason thereof. Under colour of which, have been advanced many fond and great abuses, to make men believe that through the bishop of Rome's pardons, souls might clearly be delivered out of it, & released out of the bondage of sin. And that masses said at Scala celi, and other prescribed places phantasied by men, did there in those places more profit the souls, them in an other. And also that a prescribed numbered of prayers, sooner than other (though as devoutly said) should further their petition sooner: yea specially if they were said before one image more than an other, which they phantasied. All these and such like abuses be necessary utterly to be abolished and extinguished.   
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❧ IMPRINTED at London in Fleetstreet by Thomas Barthelet printer to the kings highness, the. XXIX. day of May, the year of our Lord M.D.XLIII.  
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