THE INSTITUTION OF A CHRISTIAN MAN, CONTAINING the exposition or Interpretation of the common Crede, of the seven Sacraments, of the ten commandements, and of the Pater noster, and the ave Maria, justyfication & Purgatory. ❧ printer's device of Thomas Berthelet, a compartment featuring cherubs, pygmies and other mythical creatures climbing vines, carrying a litter, banging a drum, etc., a figure wearing a laurel wreath above (not in McKerrow) TO THE MOST HIGH AND most excellent prince, our most gracious, and most redoubted sovereign lord and king HENRY the . VIII. by the grace of god king of England and of France, defender of the faith, lord of Ireland, and supreme heed in earth immediately under Christ of the Church of England, Thomas archbishop of Canturbury, Edward archbishop of York, and all other the bishops, prelate's, and archdeacon's of this your realm, wish all grace, peace, and felicity from almighty god the father our lord jesus Christ. PLEASETH IT YOUR most royal majesty to understand, that where as of your most godly disposition and tender zeal, which is impressed in your most noble heart, towards th'advancement of God's glory, and the right institution and education of your people, in the knowledge of Christis true religion, your highness commanded us now of late, to assemble ourselves together, and upon the diligent search and perusing of holy scripture, to set forth a plain and sincere doctrine, concerning the hole sum of all those things, which appertain unto the profession of a christian man, that by the same all errors, doubts, superstitions, and abuses, might be suppressed, removed, and utterly taken away, to the honour of almighty god, and to the perfit establyshing of your said subjects in good unity and concord, and perfit quyetenes both in their souls and bodies. We considering the godly effect and intent of this your highness most virtuous and gracious commandment, do not only rejoice and give thanks unto almighty god with all our hearts, that it hath pleased him to send such a king to reign over us, which so earnestly mindeth to set forth among his subjects the light of holy scripture, which alone showeth men the right path to come to god, to see him, to know him, to love him, to serve him, and so to serve him, as he most desireth: but have also according to our most bounden duties, endeavoured ourselves, with all our wit, learning, and power, to satisfy your highness said desired most godly purpose. And thereupon calling to our remembrance how the hole pith and sum of all those things, which be at great length contained in the hole canon of the Bible, and be of necessity required to the attaining of everlasting life: was sufficiently, exactly, and therewith shortly and compendiously comprehended in the xii Articles of the common Crede, called th'apostles Crede, in the vii sacraments of the church, in the ten commandements, and in the prayer of our lord, called the Pater noster. And considering therefore, that if your highness people were perfitly instructed & learned in the right knowledge and understanding of the same, they should not only be able easily to perceive and understand, and also to learn by heart and bear away the hole effect and substance of all those things, which do appertain and be necessary for a christian man either to believe, or to do, but also that all occasions might thereby be removed, which by any colour or visage have caused any of them to fall or to be offended: we have after long and mature consultation, had amongs us, compiled a certain treatise, wherein we have employed our hole study, and have therein truly and purely set forth and declared in our mother tongue, the very sense and meaning, and the very right use virtue and efficacy of all the said four parts. And uless as Faith, is that singular gift of god, whereby our hearts, that is to say, our natural reason & judgement (obscured and almost extincted by original & actual sins) is lightened, purified, and made able to know & discern, what things be in deed acceptable, and what be displeasant in the sight of god. and for because also that faith is the very fountain and chief ground of our religion, and of all goodness and virtues exercised in the same, and is the first gate, whereby we enter, and be received and admitted, not only into the family or household of our lord god, but also into the knowledge of his majesty and deity, and of his inestimable power, wisdom, righteousness, mercy, and goodness: We have first of all begun with the Crede, & have declared by way of a paraphrasis, that is a kind, mere, and true exposition of the right understanding of every article of the same. And afterward we have entreated of the institution, the virtue, and right use of the seven sacraments. And thirdly we have declared the ten commandements, and what is contained in every one of them. And four we have showed the interpretation of the Pater noster, whereunto we have also added the declaration of the ave Maria. And to th'intent we would omit nothing, contained in the book of Articles, devised and set forth this last year, by your highness like commandment: We have also added in the end of this treatise, the article of justification, and the article of Purgatory, as they be in the said book expressed. And thus having determined our sentence in all things contained in the said treatise, according to the very true meaning of scripture, we do offer the same here with unto your most excellent majesty, most humbly beseching the same to permit and suffer it, in case it shall be so thought meet to your most excellent wisdom to be printed, and so with your supreme power set forth: & commanded to be by us and all other your subjects of the clergy of this your most noble realm, as well religious as other, taught to your highness people, without the which power and licence of your majesty, we knowledge and confess, that we have none authority either to assemble ourselves together for any pretence or purpose, or to publish any thing, that might be by us agreed on & compiled. And albeit most drade and benign sovereign lord, we do affirm by our learnings, with one assent, that the said treatise is in all points so concordant and agreeable to holy scripture, as we trust your majesty shall receive the same, as a thing most sincerely and purely handled to the glory of god, your grace's honour, the unity of your people, the which things your highness we may well see & perceive, doth chief in the same desire: Yet we do most humbly submit it to the most excellent wisdom & exact judgement of your majesty, to be recognized, overseen, and corrected, if your grace shall find any word or sentence in it meet to be changed, qualified, or further expounded, for the plain setting forth of your highness most virtuous desire and purpose in that behalf. Whereunto we shall in that case conform ourselves, as to our most bound duties to god and to your highness appertaineth. Your highness most humble subjects and daily bedesmen. Thomas Cantuarien. joannes London. Stephanus winton. joannes Exon. joannes Lincoln. joannes Bathonien. Rolandus Coven. et Lich. Thomas Elien. Nicolaus Sarum. joannes Bangor. Edovardus Hereforden. Hugo wigornien. joannes Roffen. Ricardus Cicestren. Guilielmus Norwicen. Guilielmus Meneven. Robertus Assaven. Robertus Landaven. Edovardus Eborum. Cuthbertus' Dunelmen. Robertus Carliolen. Ricardus wolman Archidiaconus Sudbur. Gulielmus knight Arch. Richemond. joannes Bell Arch. Gloucestr. Edmundus ●●●er Arch. Laicestr. Gulielmus skip Arch. Dorsett. Nicolaus Heeth Arch. Stafford. Cuthbertus' Marshal Arch. Nottingham. Ricardus Curren Arch. Oxon. Gulielmus cliff, Galfridus Downes, Robertus Okyng, Radulphus Bradford, Ricardus Smith, Simon Matthew, joannes Pryn, Gulielmus Buckmaster, Gulielmus May, Nicolaus wotton, Ricardus Cox, joannes edmund's, Thomas Robertson, joannes Baker, Thomas Baret, joannes Hase, joannes Tyson Sacrae theologiae, juris ecclesiastici et Civilis professores. ¶ This book called the Institution of a christian man containeth four special parts whereof ¶ The first part containeth the exposition of the Crede, called thapostles Crede. ¶ The second part containeth the Exposition or declaration of the seven sacraments. ¶ The third part containeth the exposition of the ten commandments. ¶ The fourth part containeth the exposition of the Pater noster and the ave, with the articles of justification, and Purgatory. ¶ The creed called th'apostles Crede. 1 I BELIEVE in god the father, and that he is almighty, and creator of heaven and earth. 2 AND I believe in jesus Christ, and that he is his only begotten son, and our lord. 3 AND that he was conceived by the holy ghost, and borne of the virgin Mary. 4 AND suffered passion for our redemption under a certain judge, whose name was Pontius Pilatus, and so was crucified, deed, and buried. 5 AND that he descended into hell, and rose again the third day from death to life. 6 AND that he ascended afterward up into heaven/ and sitteth there upon the right hand of almighty god his father. 7 AND that he shall come from thence at Domisday to judge the quick and dead. 8 AND I believe in the holy ghost. 9 AND I believe that there is one holy catholic and universal church. 10 AND I believe that there is in the same Church communion of saints and remission of sins. 11 AND I believe that at Domisday all the people of the world that ever was or ever shall be unto that day, shall then arise again in the self same flesh and body, which they had while they lived here in earth. 12 AND I believe that all thelect people of god shall have and enjoy everlasting life for their reward. ¶ The sense and interpretation of the first Article. IN My heart I believe assuredly, and steadfastly with my mouth I profess & knowledge, that there is but one very god, & three persons in trinity, the father, the son, & the holy ghost, and that these three persons be not three God's, but all one god, all of one nature, and of one substance, and all of 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 no other god. And I believe also and profess that god the father, which to the first person in Trinity, is not only the god, the lord, and the father of heaven and earth, and all things contained therein by creation and governance: but also that he is the father of his only begotten son, the second person in Trinity, and that he did bygette him of his own substance by eternal generation, that is to say, by generation that never had beginning. And I believe also, and profess that all and singular the words and sayings of this god the father (be they laws, precepts, promises, prophycyes, or threatenings) and all that ever was spoken of him, or by him in the hole body and canon of the new and the old testament, is most certainly true, and of such infallible verity and truth, that the same can not be altered, or convelled by any contrary opinion, power, or authority. And I promise and profess that I do and will not only hope, and look surely, and without all doubt to attain and enjoy all those things, which god promiseth in holy scripture unto thelect children of god: but also that I do and will fear left those punishments and afflictions, which god in holy scripture threateneth to cast upon those persons, which do transgress his will and commandments, shall fall upon me: if I shall not, like an obedient servant and child, study to fulfil and accomplish the same. And I believe also, and profess that this god, and this father is almighty, that is to say, that his power and might excelleth incomparably all the other powers in heaven and earth. And that all other powers, which be in heaven, earth, or hell, be nothing as of themself: but have all their might, force, and strength of him only, and be all subject unto his power, and be ruled and governed thereby, and can not resist, or let the same. And I believe also, & profess, that this almighty god, & almighty father did at the beginning created, form, & make of nought heaven and earth, and all things contained in this world, as well angels & man's soul, and all other things invisible: as also all other visible creatures and that he did give unto them all the power and might, which they have. And I believe also and profess, that among his other creatures, he did create and make me, and did give unto me this my soul, my life, my body, with all the members that I have great and small and all the wit, reason knowledge and understanding that I have, and finally all the other outward substance, possessions, and things, that I have or can have in this world. And I believe also, and profess, that he is my very god, my lord, and my father, and that I am his servant and his own son, by adoption and grace, and the right enherytor of his kingdom, and that it proceedeth and cometh of his mere goodness only without all my desert, that I am in this life preserved and kept from dangers and perils; And that I am susteygned, nourished, fed, clothed, and that I have health, tranquillity, rest, peace, or any other thing necessary for this corporal life. I knowledge also and confess, that he suffereth and causeth the son, the moan, the stars, the day, the night, the air, the fire, the water, the land, the see, the fowls, the fishes, the beasts, & all the fruits of the earth to serve me for my profit and my necessity. And in like manner I confess and knowledge, that all bodily sickness, and adversity, which do fortune unto me in this world, be sent unto me by his hand, and his visitation, and that he punisheth me not to destroy me; but only to save me, and to reduce me again by penance unto the right way of his laws, and his religion, and so thereby to prove me, and to exercise me in patience, and other virtues, and also to signify unto me the great cure, and fatherly love, and goodness, which he beareth towards me. And therefore I will have none other god, but only this god, which by his almighty power hath created and made heaven and earth, and all things contained in the same. Neither will I glory, or put my trust and confidence in mine own power, force, strength, riches, learning, science, wisdom, or any thing else, what so ever I have, or shall have, and possess in this world. Neither will I glory, or put my confidence in any other man or creature of this world, be it in heaven, hell, or in earth, nor in any craft of Magic, sorcery, charms, witchcrafts, or any other false arts subtiled, and invented by the devil: but I will put my hole hope, my hole trust and confidence in god only, and in him only will I glory, and give all honour and glory unto him, and unto him only, and unto his governance will I commit, and submit myself, my goods, and all that ever I have, without fearing or regarding the malice, the craft, or power of the devil, or any of his members, which might induce me to the contrary. Neither will I desire any sign to tempt god, but I will trust firmly & faithfully unto him. And although he shall send any adversity unto me/ or shall defer and tarry his pleasure in granting such request and petytion/ as I shall make unto him: yet will not I murmur or grudge thereat, nor go about to prescribe or appoint unto him any end, any time/ any measure, or season: but I will commit all to his will, with a pure and a steadfast faith, and will patiently abide the time, which unto him shall be thought most expedient for me. This faith I retain steadfastly engraved in my heart, and I promise by the grace & help of god, never to serve or decline from the same, for any argument, persuasion, or authority, that may be objected: nor for any worldly affection, or respect of pleasure, pain, persecution, or torment, what so ever shall fortune unto me. From this trust and confidence will I never be brought, although all the men in the world should forsake me, and persecute me. Neither will I the less trust in god, for that I am a man of great power force and authority, endued withal suffycyencies in this world, ne yet because I want the possessions of this world, and am but wretched and poor/ rude and unlearned, and despised of all men, nor finally because I am a wretched sinner. For sith this God is the almighty lord, and maker of all things, and hath all things under his hands and governance: what can I lack that he can not give or do unto me, if it be his will so to do? And sith he is my father. I am assured, that for the fatherly love and pity, which he hath and beareth unto me, he will not only care for me, but he will be also continually present with me by his grace and favour, and will continually govern and direct me, aid and assist me, and provide that, that shall be best for me, and will also forgive me all the sins that I ever committed or have done, contrary to his commandment, so oft as I shall by true, and unfeigned penance return unto him with all my heart, and shall apply my hole mind, purpose and endeavour, to amend my noughty life, and to observe his commandments. ¶ The sense and interpretation of the second Article. I BELIEVE constantly in my heart, & with my mouth I do profess & knowledge, that jesus Christ is th'only begotten son of almighty god the father, & that he was begotten of his godly nature, and substance eternally before the world was made or form, and that he is very god/ equal with god the father, and t'holy ghost in substance, and all other things belonging unto the godhead. And I believe likewise, that this Ihesu Chryst was eternally preordained, and appointed by the decree of the hole Trinity, to be our lord, that is to say, to be th'only redeemer and saviour of mankind, and to reduce and bring the same from under the dominion of the devil and sin, unto his only dominion, kingdom lordship, and governance. And I believe likewise, that this jesus Christ is true in all his words and promises, or rather that he is very truth itself. And that all things, which be spoken of him, or by him in holy scripture, be certainly and infallibly true. And I believe also, and profess that jesus Christ is not only jesus, and lord to all men that believe in him, but also that he is my jesus, my god, and my lord. For where as of my nature I was borne in sin, & in the indignation and displeasure of god, & was the very child of wrath, condemned to everlasting death, subject and thrall to the power of the devil and sin, having all the principal parts or portions of my soul, as my reason & understanding and my free will, and all tother powers of my soul and body, not only so destituted & deprived of the gifts of god, wherewith they were first endued, but also so blinded, corrupted, and poisoned with error, ignorance, and carnal concupiscence, that neither my said pours could exercise the natural function and office, for the which they were ordained by god at the first creation, nor I by them could do or think any thing, which might be acceptable to god, but was utterly dead to god, and all godly things, and utterly unable and insuffycyente of mine own self to observe the least part of God's commandments, and utterly inclined and ready to run headlong into all kinds of sin and mischief, I believe I say, that I being in this case, jesus christ, by suffering of most painful and shameful death upon the Cross, and by shedding of his most precious blood, and by that glorious victory, which he had, when he descending into hell, and there overcoming both the devil and death, rose again the third day from death to life, and so ascended into heaven, hath now pacified his father's indignation towards me, and hath reconciled me again into his favour, and that he hath loosed and delivered me from the yoke and tyranny of death, of the devil, and of sin, and hath made me so free from them, that they shall not finally hurt, or annoy me, and that he hath powered out plentifully his holy spirit and his graces upon me, specially faith, to illumine and direct my reason and judgement, and charity, to direct my will and affections towards god. Whereby I am so perfectly restored to the light and knowledge of god, to the spiritual fear and dread of god, and unto the love of him and mine neighbour, that with his grace I am now ready to obey, and able to fulfil and accomplish his will and commandments. Besides all this, he hath brought and delivered me from darkness and blindness, to light, from death to life, and from sin to justice, and he hath taken me into his protection, and made me as his own peculiar possession, and he hath planted and grafted me into his own body, and made me a member of the same, and he hath communicated and made me partycypant of his justice, his power, his life, his felicity, and of all his goods, so that now I may boldly say and believe, as in deed I do perfitly believe, that by his passion, his death, his blood, and his conquering of death, of sin, and of the devil, by his resurrection and ascension, he hath made a sufficient expiation or propitiation towards god, that is to say, a sufficient satisfaction and recompense as well for my original sin, as also for all the actual sins, that ever I have committed, and that I am so clearly rid from all the guylte of my said offences, & from the everlasting pain, due for the same, that neither sin, nor death, nor hell, shall be able, or have any power, to hurt me or to let me, but that after this transitory life, I shall ascend in to heaven, there to reign with my saviour Christ perpetually in glory and felicity. All which things considered, I may worthily call him my Jesus', that is to say, my saviour: and my Christ, that is to say, mine anointed king and priest, and my lord, that is to say, my redeemer and governor. For he hath done and fulfilled the very office both of a priest and of a king, and of a lord. Of a priest, in that he hath offered up his blessed body and blood, in the Altar of the Cross, for the satisfaction of my sins. And of a king and lord, in that he hath, like a most mighty conqueror, overcome and utterly oppressed his enemies (which were also mine enemies) and hath spoiled them of the possession of mankind, which they wan before by fraud and deceit, by lying and blasphemy, and hath brought us now into his possession and dominion, to reign over us in mercy and love, like a most loving lord and governor. Finally I believe assuredly, & also profess that this redemption and justification of mankind could not have been wrought/ nor brought to pass by any other means in the world, but by the means of this jesus Christ God's only son, and that never man could yet/ nor never shall be able to come unto god, the father, or to believe in him, or to attain his favour by his own wit or reason, or by his own science and learning, or by any his own works, or by what so ever may be named in heaven or in earth, but by the faith in the name and power of jesus christ and by the gifts and graces of his holy spirit. And therefore, sith he is my jesus christ, and my lord: I will put my hole trust and confidence in him, and will have the self same faith and affiance in him in all points, which I have in god the father. And I will knowledge him for my only lord, and will obey all his commandments during my life, without any grudging. And I am sure, that while he is my lord and governor, & I under his protection, neither sin, neither the devil, nor yet death, nor hell/ can do me any hurt. The sense and interpretation of the third article. I Believe in my heart assuredly, and constantly do profess that when the time was come, in the which it was before ordained, and appointed by, the decree of the hole Trinity, that mankind should be saved and redeemed: this jesus christ, the second person in Trinity, and very god, descended from heaven into earth, to take upon him the very habit, form, and nature of man, and in the same nature to work, to suffer, and fulfil all those things, which were necessary for our redemption. And I believe also, and profess that he so descending from heaven, did light down into the womb of a most blessed virgin called Marie, and that he did there take upon him our nature, and was conceived, begotten, and borne of her very flesh, nature, and substance: and so did unite and conjoin together the same nature of man, with his godhead in one person, with such an indyssoluble and inseparable knot, and bond, that he being one person jesus christ, was then and ever shall be in the same person, very persyte god, and very perfit man. And I believe also, and profess that this most blessed virgin conceived this her child jesus christ, without spot, or blot of sin, or carnal concupisbence, and without any commixtion, or conjunction had between her and any mortal man, or any other creature in heaven or earth. And that the holy ghost, the third person in trinity, descending also from heaven, lighted down in to this most blessed virgin, & there of her flesh & substance, wrought this ineffable & incomprehensible work of the Incarnation of this child jesus christ. And I believe also and profess, that this work and operation of the holy ghost, was all holy, without any sin or impurity, & that it was done without any violation, or detriment unto the virginity of that blessed virgin saint Mary. And I believe also, that this child jesus christ was not only thus conceived without sin, but also that he was borne in like manner of his said most blessed mother and that she both in the conception, and also in the birth, and nativity of this 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. And I believe, that this conception, and Nativity of our said saviour, was ordained to be thus pure, holy, and undefiled, to th'intent that all filthiness and malediction, wherewith the conception and birth of me, and of all other men, that ever were sith Adam, or shallbe, and all the filthiness and malice of the sins of the hole world, as well original as actual, should thereby be purified, purged, and made clean. The sense and interpretation of the fourth article. I Believe assuredly in my heart, and with my mouth I do profess, that this Christ, very god and man, after he was thus conceived and borne of his blessed mother, waxed and lived forth here in the world, until he came unto the age of xxxii years and above, and that in all this time of his life, he suffered and endured for our sakes, and for our wealth, much boiely affliction, moche labour and travail, moche hunger, thirst, and poverty, moche injury and ignominy, and many other the miseries and infirmities, whereunto all mortal men be subject. And I believe, that although this our saviour jesus Christ passed over all the hole course of his said life, even from his nativity until his death, in such perfit obedience unto the laws of god and man, and in such perfit innocency of living, that neither any man in the world, nor the devil himself, could ever find in him suspicion of any the least crime or offence that might be devised: yet the blind ignorant jews, replete with envy and malice, and the very members of the devil, by whom they were provoked and induced there unto, laboured continually by all craft and means they could, to destroy him: and at length conspiring together, and subornating false witness, they took him, and after they had bet him, and spit in his face, and used all the villainy they could unto him, they bound and brought him before one Pontius Pilatus, being then 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 th'emperor of Rome. And I believe that our saviour jesus Christ, being thus most falsely and wrongfully accused, and brought before the said judge, was at length in public and open judgement condemned by the sentence of the said judge, to be nailed unto a cross, and to be hanged upon the same, to the intent he should so 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 others. And I believe that after this sentence, and judgement thus pronounced and given contrary to all justice, and equity: the jews did take this innocent jesus Christ our saviour, and first of all binding him fast to a pillar, & pressing with great violence a crown of thorn upon his heed, they did not only most spitefully mock him, and scorn him, but they also most cruelly scourged, tormented, and afflicted him, & finally they crucified him, that is to say, they nailed him through hands and feet unto a cross, and so hanged him up upon the same, on a certain hill called calvary. And I believe also and profess, that he hanged there upon the same cross between two thieves, which were malefactors, until he was dead, and his soul departed from his body. And that after he was thus dead, one joseph ab Aramathia, being one of Christis disciples, & certain other devout men & women, which also believed in Christ, obtained licence of the said judge, to take down this blessed body of our saviour jesus christ from the said Cross. And that when they had so done, they wrapped and folded the same body in a clean syndone, and so laid it and buried it in a new grave or sepulchre, which the said joseph had made of stone, wherein there was never man buried before. And I believe that our saviour jesus Christ, in all the time of his most bitter, and grievous passion, and in suffering this most vile and shameful death, not only endured and sustained all the pains and injuries, and all the opprobries, and ignominies, which were done unto him therein most patiently, without resistance, and like an innocent lamb not opening ones his mouth to the contrary: but also that he did willingly and gladly without force or constraint of any power, suffer this cross, and this kind of death, and his soul also to depart from his body. And I believe that by this passion and death of our saviour jesus Christ, not only my corporal death is so destroyed, that it shall never have power to hurt me, but rather it is made wholesome and profitable unto me, but also that all my sins, and the sins also of all them, that do believe in him, and follow him, be mortified and deed, that is to say, all the guilt and offence thereof, and also the damnation and pain due for the same, is clearly extincted, abolished, and washed away, so that the same shall not afterward be imputed or inflycted unto me. And therefore will I have this passion, and this death in my daily remembrance. And I will not only glory, and rejoice continually therein, and give all the thanks I can unto god for the same, considering I have, and shall assuredly attain thereby my redemption, my iustyfycation, my reconcilyation unto God's favour, and life everlasting: but I will also endeavour myself to my possible power, and by the help of god, to follow this my saviour jesus christ, in the bearing of mine own cross, according to the will and commandment of god, that is to say, I will daily labour and study, to mortify and kill my carnal affections, and to subdue them unto the spirit, and I will patiently bear all the adversities, afflictions, and punishments, that god shall send unto me in this world, and I will in my heart hate, abhor, and detest all sin, considering that the same was ever so odious and displeasant unto god, that nothing in the world could worthily satisfy and content him for the same, but only the death and the blood of his only and most dear beloved son jesus christ. The sense and interpretation of the fifth article. I Believe assuredly with my heart, and with my mouth I do profess, that this our saviour jesus christ, after he was thus deed upon the cross, he descended immediately in his soul down into hell, leaving his most blessed body here in earth, and that at his coming thither, by the incomparable might and force of his godhead, he entered into hell. And like as that mighty man, Luke. xi. of whom saint Luke speaketh, which, entering into the house of an other strong man, first overcame him, and bound him hand and foot, and afterward spoiling him of all his armure and strength, wherein he trusted, took also away from him, all the goods & substance he had. jud. xiiii. and like as strong Samson slew the mighty Lion, and took out of his mouth the sweet honey: even so our saviour jesus Chryst at his said enter into hell, first he conquered and oppressed both the devil and hell, and also death itself, whereunto all mankind was condemned, and so bound them fast, that is to say, restrained the power and tyranny, which they had before, and exercised over all mankind, that they never had sith that time, nor never shall have any power finally to hurt or annoy any of them, that do faithfully believe in jesus Christ, and afterward he spoiled hell, and delivered, and brought with him from thence, all the souls of those righteous and good men, which from the fall of Adam died in the favour of god, and in the faith and belief of this our saviour jesus Christ, which was then to come. And I believe that by this descending of our saviour jesus Christ in to hell, not only his elect people, which were holden there as captives, were delivered from thence: but also that the sentence and judgement of the malediction and of eternal damnation (which god himself most rightfully pronounced upon Adam, and all his posterity, and so consequently upon me) was clearly dissolved, satisfied, released, and discharged, and that the devil and hell both have utterly lost, and be deprived of all the right, claim, and interest, which they might have pretended to have had in me by th'authority of that sentence, or by reason of any sin that ever I had or have committed, be it original or actual. And that the devil, with all his power, craft, subtility, and malice is now subdued and made captive not only unto me: but also unto all tother faithful people, and right believers in jesus Christ, that ever was or shall be sith the time of Christis said descending in to hell. And that our saviour jesus Christ, hath also by this his passion, and this his descending in to hell, paid my ransom, and hath merited and deserved, that neither my soul, neither the souls of any such, as be right believers in Christ, shall come therein, or shall finally be encumbered with any title or accusation, that the devil can object against us, or lay unto our charge. And I believe that this our saviour jesus Christ, after he had thus in soul conquered, and spoiled the devil and hell of all their force, power, and tyranny, and made them subject unto me, and all true christian men, in like case as they were unto Adam, before his fall: he returned again from hell, like a most mighty king, and conqueror, in triumph and glory, and came unto the sepulchre, where his blessed body lay buried, and so resuming and taking again the very same body upon him, the third day after his said death he lived again, and so rose out of that sepulchre in his natural and perfit 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. And I believe also, and profess that after he had so done, he lived in the world by the space of xl days, in the which time he was conversant, & did eat and drink, with his apostles, and his disciples, and preached unto them, & auctorysed them to go forth into the world, to manifest and declare, that he was the very Christ, the very Messiah, & the very god and man, which was promised in scripture, to come and save, and to redeem all those that would believe in him. And I believe assuredly that by this descending of Christ into hell, and this his resurrection again from death to life, Christ hath merited and deserved for me and all true and faithful christian men, not only that our souls shall never come into hell: but also that we shall here in this life be perfitly justified in the sight and acceptation of god, and shall have such grace, might, and power given unto us by him, that we shallbe made able thereby to subdue, to mortify, and to extinguysshe our old Adam, and all our carnal and fleshly concupiscences, in such sort, that sin shall never afterward reign in our mortal bodies, but that we shall be wholly delivered from the kingdom of sin, and from spiritual death, and shall be resuscytated and regenerated into the new life of the spirit and grace. And where as I, and all other christian men should have been the most miserable of all other creatures in the world, and should have died like heathens, and pagans without all hope of everlasting life, or ofrysing again after our death: if Christ our heed and saviour had not risen again to life after his death, I believe and trust now assuredly, that by the virtue and efficacy of this descending of Christ in to hell, and of his resurrection again from death to life, not only our corporal death, and all the afflictions, which we may sustain in this world, shall not annoy us, but shall rather turn unto our profit, and be as entrees and occasions of our greater glory: but also that we shall after our corporal death be preserved from the captivity of hell, and shall be made parttakers of Christis resurrection, that is to say, that we shall arise and live again in the self same bodies and souls, that we now have, and so shall utterly overcome death, in like manner as our heed, and our saviour Ihesu Christ hath done before us, and shall finally live with him immortally in joy, and felicity. The sense and interpretation of the vi Article. I Believe assuredly, and constantly do profess, that this our saviour jesus Christ, after he had perfitly accomplished & 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 xl. days after his said resurrection: the same fortieth day, when he was among his said apostles, he in their sight ascended up again in to heaven, in the very same his natural body, which was borne of the blessed virgin his mother, and was crucified upon the cross. And so did withdraw his corporal presence from the sight of his apostles, and from the sight of all other creatures here in earth, to the intent they should from thensforthe elevate and lift up their hole hearts, their minds, their desires, and all their affections from earthly things, and from all carnal and worldly cures, towards heaven and heavenly things, and so should prepare their hearts, and make themselves meet and apt to receive the holy ghost and his spiritual gifts, which he would send down in to the world soon after his said ascension. And I believe in like manner that this our saviour jesus Christ, after he was returned into heaven, being very god and very man in one person, all mighty god his father did constitute and set him upon his right hand, Ephe. i. and that ever sith that time, he hath so sit, and so shall sit eternally, that is to say, almighty god his father, did communicate and give unto him glory, honour, felicity, power, and everlasting monarchy, governance, rule, and dominion over all the principates, potestates, powers, dominations and over all creatures, that can be named either in this world, or in the world to come. And so ordained, that he should be king of all kings, and lord of all lords, and that all things in heaven and earth should be cast under his feet, and made subject unto him. And that he should be th'only heed of the catholic church, and that the same church should be the body under that heed. And likewise as the heed alway excelleth all tother members: so Christ should excel incomparably in honour, and dignity, all the members of his said body the church, and that he should be th'only perfection and consummation of the same. And I believe also, and profess that this our saviour jesus Christ, being thus constituted and set upon the right hand of his father, was and is also constituted, to be not only the eternal king, the heed, the lord, and governor of his body, the catholic church, but also to be the only eternal priest and bishop of his said church, that is to say, to be the only patron and advocate, and th'only mediator between god and mankind, and the only intercessor for the sins of all them that rightfully believe in him. And I believe that according thereunto, our saviour jesus Christ is of his own goodness not only more ready always, than any other creature in the world is, to help me by his mediation and intercession, but also that when so ever I do invocate and call upon him, in right faith and hope, with full intent, and purpose to amend, and return from my naughty life, he presenteth, and exhibiteth unto the sight of his father his most blessed body, as it was wounded, crucified, and offered up in sacrifice for the redemption of mankind. and so from time to time maketh continual request and intercession unto god his father for the remission of all my sins, and for my reconciliation unto his favour, and finally doth obtain, that god so reconciled, will vouchsafe to send down his holy spirit, to dwell within my heart, there to rule, to govern, and to sanctify me with all my thoughts and deeds, and to comfort, and strength me with all spiritual gifts, necessary to the attaining of everlasting life. And therefore sith my heed and my saviour jesus Christ ascended up into heaven, and sitteth there upon the right hand of his father, and maketh there continual intercession for me: I shall never from hens forth, by the grace of god, seek nor set my felicity in any worldly thing, but shall always use the creatures, and ordinances of this world, and all worldly things, as a passynger, or a pilgrim useth the commodities of a strange country, wherein he intendeth not to tarry but to pass forth, until he shall come unto his own dwelling place. And I shall convert my hole cure, desire, and study from these earthly pleasures, to the attaining of that heavenly, and everlasting life, which is prepared and ordained for me. And being assured of so good, so loving, and therewith so mighty a governor, mediator, and advocate in heaven as Chryst is, I will by the help of his grace, from hens forth continue still, & persever under his kingdom, his tuition, and his governance, and so being, I will account myself safe, and sure in all manner adversities, and against all manner adversaries and enemies. And I will never, by the help and grace of god, seek other governor or mediator, nor all the displeasures, injuries, or adversities in the world, nor all the malice, craft, and subtility of the devil, nor all the multitude or burden of my sins, shall cause me to distrust or despair of help at his hands, nor yet shall make me afraid to prosecute this my said desire, and purpose, or cause me to desist from the same. The sense and interpretation of the seventh article. I Believe assuredly, and constanly do profess that our saviour jesus Christ, being thus ascended in to heaven, & set there on the right hand of almighty god his father, shall at the last end of the world, which we call doomsday, return one's again, and come from heaven, and appear unto all the people of the world both quick and deed, in his perfit manhood, and in the self same body, wherein he ascended, to the inestimable comfort, and rejoice of the good, and to the extreme terror & confusion of the wicked. And although our saviour jesus Christ, at his first advent or coming into the world (which was when he came to be incarnate) appeared in the habit and form of a very low servant, and of an abject person in all humbleness, poverty, affliction, and misery, and suffered himself to be injustly judged, and condemned to death by others, and although he hath ever sith that time, and ever shall until doomsday, use his mercy, and long patience, and sufferance towards the wretched sinners of the world, inviting always; and calling them from time to time to repentance: yet I believe assuredly that at his second advent or coming, he shall appear in the high and almighty power, glory, and majesty of his kingdom, and being accompanied with all the orders of angels, waiting upon him as his ministers, Matth. xxv. Apoc. i. he shall sit openly in the clouds of the air, and shall judge all the world quick and deed, and that straightly, according to truth and justice, and according as he hath promised and threatened to do by his holy word, expressed in scripture, that is to say, according to every man's own works and deeds done by him while he lived in the world, without sparing, or favouring, or showing of mercy, unto any, which have not deserved the same in their life tyme. And I believe assuredly that at this day, when Christ shall thus sit in the seat or throne of his judgement, all the people of the world quick & dead, that is to say, aswell all those which shall be found on life in the world, at the day of this second advent, or coming of Christ: 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 before 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 extreme or final sentence and judgement of everlasting salvation upon all those persons, Ro. two. which in their life time obeyed and conformed themself unto the will of god, and exercised the works of right belief and charity, and so persevering in well doing, sought in their hearts and deeds the honour and glory of god and life immortal. And contrary upon all those, which in their lifetime 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 everlasting punishment and damnation. And I believe that our saviour jesus Christ shall also then and there call a part and make a perfit separation or division between these two sorts of people, that is to say, between the sheep and the gootes, 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 setting the good and the blessed upon his right hand, he shall clearly, and perfitly rid, deliver, and redeem them for ever, from the power, and malice of the wicked, and from all 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, glory, and everlasting joy and peace, which was prepared for them from the beginning of the world. And contrary he shall set all the other, which shall be judged to everlasting pain and death, upon his left hand, and so 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 for the devil and his angels, and the cursed members of his body. The sense and interpretation of the eight article. I Believe assuredly in my heart, and constantly do profess and knowledge that the holy ghost is the third person in Trinity, & that he is very god & lord, author and former of all things created, and that he proceedeth both from god the father, and from god the son, and is of the self same nature and substance, and of the same everlasting essence or being, which the father and the son be of, and that he is equal unto them both in almightynes of power, & in the work of creation, and all other things appertaining unto the deity or godhead, and that he is to be honoured and glorified equally with them both. And I believe that this holy spirit of god is of his nature all holy, or rather holiness itself, that is to say, that he is the only ghost or spirit, which with the father and the son ever was, and ever shall be the only 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 hearts of all true christian men. In so moche, that 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 finger of god, that is to say, of this holy spirit, which is called in scripture, the finger of god, neither it is possible, Mat. xii. that the heart of any man, being once corrupted, and made as profane by sin, can be purged, purified, sanctified, or justified, without the special work and operation of this holy spirit. neither it is possible for any man to come unto the father by Christ, that is to say, to be reconciled into the favour of god, and to be made and adopted into the number of his children, or to obtain any part of that incomparable treasure, which our saviour jesus Christ, by his nativity, his passion, his death, his resurrection, and his ascension, hath merited for mankind: whiles this holy spirit shall first illumine, and inspire into his heart the right knowledge and faith of Christ, with due contrition and penance for his sins, and shall also afterward instruct him govern him, aid him, direct him, and endue him with such special gifts, and graces, as shall be requisite and necessary to that end and purpose. And I believe also assuredly that this holy spirit of god is of his own nature full of all goodness and benignity, or rather that he is goodness itself. forasmuch as he is the only ghost or spirit, which with the father by Christ instylleth, and infoundeth into the hearts of mortal men (after they be once purified from sin by faith, and delivered from the power of the devil) divers and manifold most noble and excellent gifts and graces, as the gift of holy fear and dread of god, Timoris. Sapien. Intellectus Concilii. Fortitudinis. the gift of fervent love and charity towards god, and our neighbour, the gift of spiritual wisdom and understanding, the gift of free will and desire, and also of very fortitude and strength, to contemn this world, to subdue and mortify all carnal concupiscence, and to walk in the ways of god, the gift of perseverance to continue in the same, the gift of pity and mercy, Pietas. Scientia. of patience and benignity, of science and cunning, of prophesying, of curing and healing, and of all other virtues necessary for christian men to have, either for the attaining of their own salvation, or for the edifying, and profit of their neighbours. All and singular which gifts and graces I knowledge, and profess that they proceed from this holy spirit, and that they be given, conferred, and distributed unto us mortal men here in earth, at his own godly will, arbitre, 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 spiritie, And although he giveth not, nor dyspenseth the same equally and unto every man in like: yet he giveth always some portion thereof unto all persons, which be accepted in the sight of god, and that not only freely, and without all their deservings, but also in such plenty, and measure, as unto his godly knowledge is thought to be most beneficial and expedient. And I believe that this holy spirit of god is of his own nature, author of charity and holy love, or rather that he is charity itself. first because that he is that ineffable and incomprehensible love or concord, wherewith the father & the son be conjoined inseparably the one with the other. second, because he his the bond and knot, wherewith our saviour jesus Christ, and his most dear beloved espouse the church (which is also his very mystical body) and all & singular the very members of the same church and body, be united, knit, and conjoined together in such perfit and everlasting love and charity, that the same can not be dissolved or separated. thirdly, because he his also the very bond and knot, whereby all and every one of the members of Christis said church and body, be united, coupled, and conjoined the one of them with the other, in perfit mut all love and charity. For I believe assuredly, that like as the members of our mortal bodies be, by the spiritual operation and virtue of our souls, not only preserved holly together, in one body, and be endued with life, and power to exercise such natural functions, and offices, as be deputed unto them, but also be contained in mutual affection and desire each to help and conserve tother: Even so the members of this mystical body of Christ be, by the only and special operation and work of this holy spirit, not only congregated, united, and incorporated in to this one body of Christ, and so do consist, and endure holly, and perfitly in the same body, every one in his own peculiar function: but also that they be knitted, combined, and conglutinated all together, and every one of them with other, in perfect and indyssoluble love, and in the communion of all their gifts, and graces, and of all other things, wherewith the one of them may help, succour, or comfort the other. And I bele e that this holy spirit of god is the spirit of troth, and the author of all holy scripture, contained in the hole canon of the Bible. And that this spirit 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 begining of the world, in all the truths, and verities that ever they did know, speak, or write: but also that the same holy spirit did once descend down from heaven, in the similitude and likeness of fiery tongues, Act. two. and did ligthe down upon all thapostles and disciples of Christ, and inspired them also with the knowledge of all truth, and replenished them with all heavenly gifts and graces. And that from that day unto the worlds end, he hath been, and shall be continually present, and also chief precedent in the catholic church of Christ, that is to say, that he hath, and shall continually dwell in the hearts of all those people, which shall be the very members of the same church, and shall teach, and reveal unto them the secrets, and mysteries of all truth, which is necessary for them to know, and that he shall also continually from time to time rule them, direct them, govern them, sanctyfie them, and give unto them remission of their sins, and all spiritual comfort as well inwardly by faith, and other his secret operations, as also outwardly by the open ministration, and efficacy of the word of god, and of his holy sacraments, and that he shall endue them with all such spiritual graces, and gifts, as shall be necessary for them to have, and so finally shall reward them with the gift of everlasting life, and joy in heaven. The sense and interpretation of the ninth article. I Believe assuredly in my heart, and with my mouth I do profess, and knowledge that there is, and hath been ever from the beginning of the world, & so shall endure, and continue for ever, one certain number, society, communion, or company of the elect and faithful people of god, of which number our saviour jesus Christ is the only heed and governor, and the members of the same be all those holy saints, which be now in heaven, and also all the faithful people of god, which be now on live, or that ever heretofore have lived, or shall live here in this world, from the beginning, unto the end of the same, and be ordained for their true faith, and obedience unto the will of god, to be saved, and to enjoy everlasting life in heaven. And I believe assuredly that this congregation, according as it is called in scripture, Gala. iiii. Cant, vi. Hire. xiii. Rom. viii i. Cor. three two. Cor. vi Ephe. v. so it is in very deed the city of heavenly Jerusalem, the mother of all thelect people of god, the only dove, and the only beloved of god, in perfit and everlasting charity, the holy catholic church, the temple or habitacle of god, the pure and undefiled espouse of Christ, the very mystical body of Christ. Al and singular which names, and appellations, and certain such other rehearsed in holy scripture, I believe and profess that they be most worthily attributed unto this holy church, or congregation. And like as citizens assembled in one city do live there under common laws, and in common society, and there do consult, study, and labour each man in his room and office, and according unto his calling for their common wealth, and finally be made participant, or parttakers of all and singular such benefits, and commodities, as do arise unto them thereby: Even so I believe, that the members of this holy catholic church, or congregation be collected, and gathered together within the same church, as within one city or fold, and that they be therein all united, and incorporated by the holy spirit of Christ into one body, and that they do live there all in one faith, one hope, one charity, and one perfit unity, consent, and agreement, not only in the true doctrine of Christ, but also in the right use and ministration of his sacraments, and so living in this perfect unity, sweet harmony, and concord, I believe that they do labour continually, every one in his vocation, for the common wealth of this hole body, and of every part and member of the same. And that all the prayers, good works, and merits, yea and all the gifts, graces, and goods, which be conferred, done, or wrought in or unto this hole body, or any member of the same, shall be applied unto every one of them, and shall redound commonly unto the benefit of them all. And I believe that this hole congregation, is all holy, that is to say, that this church, and all the parts, and members of the same, be so purified, and mundified, as well by Christis most precious blood, as also by the godly presence, governance, and assistance of his holy spirit (which dwelleth and inhabiteth continually, within the said congregation, and governeth and sanctifieth the same) that neither the lepry of heresy, or false and perverse doctrine, neither the filthiness of sin, neither the gates of hell, shallbe able finally to prevail against them, or to pull any of them out of the hands, and possession of Christ. And although god doth oft-times suffer not only sin, error, and iniquity so to abound here in the world, and the congregation of the wicked to exercise such tyranny, cruelty, and persecution over this holy church, and the members of the same, that it might seem, the said church to be utterly oppressed, and extinguished: but also suffereth many and sundry of the members of the same holy church to fall out from this body, for a season, and to commit many grievous, and horrible offences, and crimes, for the which they deserve to be precyded, and excluded, for a season, from the communion of this holy church: yet I believe assuredly, that god will never utterly abject this holy church, nor any of the members thereof, but that the same doth, and shall perpetually continue, and endure here in this world, and that god shall at all times, (yea when persecution is greatest and most fervent) be present with his holy spirit in the same church, and preserve it all holy, and undefiled, and shall keep, ratyfie, and hold sure all his promises, made unto the same church or congregation. And finally that all such members, as be fallen out from the same by sin, shall at length rise again by penance, and shall be restored and united again unto the same holy body. And I believe assuredly that in this holy church, and with the members of the same (so long as they be militant and living here in earth) there have been ever, and yet be, and ever shall be joined, and mingled together an infinite number of the evil and wicked people, Mat. xiii Mat. three Mat xiii. Mat. xxv which all though they be in deed the very members of the congregation of the wicked, and as the gospel calleth them very weeds, and chaff, evil fish and gootes, and shall finally be judged to everlasting damnation: yet uless as they do live in the common society, or company of those, which be the very quick and living members of Christis mystical body, and outwardly do profess, receive, and consent with them, for a season, in the doctrine of the gospel, and in the right using of the sacraments, yea and oft times be endued with right excellent gifts of the holy ghost, they be to be accounted, and reputed here in this world to be in the number of the said very members of Christis mystical body, so long as they be not by open sentence of excommunication precided, and excluded from the same. Not because they be such members in very deed, but because the certain judgement & knowledge of that their state is by god's ordinance hidden, and kept secret from all men's knowledge, and shall not be revealed, until the time that Christ himself shall come at the worlds end, and there shall manifest, and declare his very kingdom, and who be the very true members of his body, and who be not. And I believe that this holy church is catholic, that is to say, that it can not be coarcted or restrained within the limits or bonds of any one town, city, province, region, or country: but that it is dispersed and spread universally through out all the hole world. In so moche, that in what part soever of the world, be it in Africa, Asia, or Europe, there may be found any number of people, of what sort, state, or condition so ever they be, which do believe in done god the father creator of all things, and in one lord jesus Christ his son, and in one holy ghost, and do also profess, and have all one faith, one hope, and one charity, according as is prescribed in holy scripture, and do all consent in the true interpretation of the same scripture, and in the right use of the sacraments of Christ: we may boldly pronounce and say, that there is this holy church, the very espouse and body of Christ, the very kingdom of Christ, and the very temple of god. And I believe that these particular churches, in what place of the world so ever they be congregated, be the very parts, portions, or members of this catholic and universal church. And that between them there is in deed no difference in superiority, pre-eminence, or authority, neither that any one of them is heed or sovereign over the other: but that they be all equal in power, and dignity, and be all grounded, and builded upon one foundation, and be all called unto like, and unto the same purity, cleanness, honour, and glory, and be all subject unto one god, one lord, one heed jesus Christ, and be all governed with one holy spirit. And therefore I do believe that the church of Rome is not, The church of Rome. nor can not worthily be called the catholic church, but only a particular member thereof, and can not challenge or vindicate of right, and by the word of god, to be heed of this universal church, or to have any superiority over tother churches of Christ, which be in England, France, Espayne, or in any other realm, but that they be all free from any subjection unto the said church of Rome, or unto the minister or bishop of the same. And I believe also that the said church of Rome, with all tother particular churches in the world, compacted and united together, do make and constitute but one catholic church or body. And that like as our saviour Christ is one person, and the only heed of his mystical body: so this hole catholic church, Christis mystical body, is but one body under this one heed Christ. The unity of Christis church. And that the unity of this one catholic Church, is a mere spiritual unity, consisting in the points before rehearsed, that is to say, in the unity of Christis faith, hope, and charity, and in the unity of the right doctrine of Christ, and in the unity and unyforme using of the sacraments consonant unto the same doctrine. And therefore although the said particular churches, and the members of the same do moche differ, and be discrepant the one from the other, not only in the diversity of nations and countries, and in the diversity, dignity, and excellency of certain such gifts of the holy ghost, as they be endued with: but also in the divers using, and observation of such outward rites, ceremonies, traditions, and ordinances, as be instituted by their governors, and received, and approved among them: yet I believe assuredly that the unity of this catholic church, can not therefore, or for that cause be any thing hurted, impeached, or infringed in any point, but that all the said churches do and shall continue still in the unity of this catholic church, not with standing any such diversity, nor that any of them ought to be reputed as a member divided or precyded from the same for any such cause of diversity or difference used by them, or any of them in the said points. And I believe that all the particular churches in the world, which be members of this catholic church, may all be called apostolical churches, aswell as the church of Rome, or any other church, wherein the apostles themselves were sometime resident. forasmuch as they have received, and be all founded upon the same faith, and doctrine, that the true apostles of Christ did teach and profess. And I believe and trust assuredly that I am one of the members of this catholic church, and that god of his only mercy, hath not only chosen and called me thereunto by his holy spirit, and by thefficacy of his word and sacraments, and hath inserted and united me into this universal body or flock, and hath made me his son and inheritor of his kingdom: but also that he shall of his like goodness, and by the operation of the holy ghost, justify me here in this world, and finally glorify me in heaven. And therefore I protest and knowledge, that in my heart I abhor and detest all heresies and schisms, whereby the true interpretation and sense of scripture is or may be perverted. And do promise by the help of god, to endure unto my lives end in the right profession of the faith, and doctrine of the catholic church. The sense and interpretation of the tenth article. I Believe assuredly in my heart, and with my mouth I profess, that between and among all and singular the saints, that is to say, the quick & living members of the catholic church of Christ, which is his mystical body, there is a perfit communion and particypation of all, and singular the graces of the holy ghost, and the spiritual goods and treasure, which do belong unto the said hole body, or unto any part, or member of the same. And like as all the parts & 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, nutriment, and perfection (in so much, that it lieth not in the power of any man, to say that the meat, which he putteth in at 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 that natural disposition, portion, and place, which it hath within the same body) Even so I believe, that what soever spiritual gift, or treasure is given by god unto any one part or member of this mystical body of Christ, all though the same be given particularly unto this member, and not unto an other, yet the fruit and merit thereof shall by reason of that incomprehensible union and band of charity, which is between them, redound necessarily unto the profit, edifying, and increase in Christis body of all the other members particularly: in so moche, that there shall need no man's authority to dispense & distribute the same, or to apply it unto this member or that (like as the bishop of Rome pretended to do by virtue of his pardons) but if the member, The bishop of Rome's pardons. which shall receive this treasure, be a living member in this mystical body, & not putrefied or cut of from the same, I believe assuredly, that he shall be made participant of the said treasure, and shall have, and enjoy the fruit and benefit of the same, and that in such quantity, and measure, as for the rate, proportion, and quality of the spiritual life, faith, and charity, which he hath in the same body, shall be expedient and necessary for him to have. And I believe that I being united, and corporated, as a living member into this catholic church) as undoubtedly I trust that I am) not only Christ himself being heed of this body, and the infinite treasure of all goodness, and all the holy saints, and members of the same body, do and shall necessarily help me, love me, pray for me, care for me, weigh on my side, comfort me, and assist me, in all my necessities here in this world: but also that I shall be made partaker of the fruit, benefit, and treasure of Christis most blessed life, and his bitter passion, and of all the holy life, passions, and patience, and of all the prayers and other good works of faith and charity, which have been, or shall be done, or sustained by any, and every one of all those faithful and righteous people, which ever have been, or shall be members of this catholic church. And I believe that in this catholic church I and all the lively and quick members of the same, shall continually and from time to time, so long as we shall live here on earth, obtain remission and forgiveness of all our sins, aswell original as actual, by the merits of Christis blood and his passion, and by the virtue and efficacy of Christis sacraments, instituted by him for that purpose, so oft as we shall worthily receive the same. And like as it is not in the power of any man to dispense, minister, or distribute any part of that nutriment, which he receiveth in at his mouth unto any member, which either is mortified and deed in his body, or that is cut of from the same: Even so I believe assuredly, that neither Christis blood, nor his sacraments, nor any of the graces of the holy ghost, nor any good work in the world, do or can any thing profit to remission and forgiveness of sin, or salvation unto any person, which is in very deed out of the catholic church, as long as he shall so stand, and continue out of the same. For I believe assuredly, that out of this catholic church, there neither is, nor can be any such communion of saints, or remission of sins, as is before rehearsed: but that like as all the people and beasts, which at the time of noah's flood, were out of his ark of ship, Genes. seven were all drowned and perished: even so all the people of the world, be they jews, Turques, Saracenes, or of any other nation, what so ever it be, which either for their infidelity heresy, or schism, or for their induratenes, and obstinate persevering in mortal sin, be separated and divided from the members of the said catholic church, and so shall finally be found either to be out of the same church, or else to be as deed members therein, shall utterly perish, and be dampened for ever. The sense and interpretation of the xi and xii. article. I Believe steadfastly in my heart, and with my mouth I do profess that at the day of the general doom, or judgement, when Christ shall come, & sit to judge both quick and dead; almighty god shall by the operation of his holy spirit, stir and raise up again, the very flesh and bodies of all men, women, and children, both good and bad, christened, and 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 deed before and buried, yea and consumed by fire or water, or by any other means destroyed: yet I believe, that 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 they had, while they lived here on earth: and so shall rise from death, and live again in the very self same body and soul, which they had before. And I believe that every man, being thus made perfit man in body, and soul, shall at that day, appear before the high judge, our saviour jesus Christ, and there shall make a straight account of his own proper works, and deeds, such as he did, good or evil, while he lived here in the world. And according there unto shall be judged to receive both in body and soul together, either everlasting joy and bliss, or else everlasting pain and woe. And I Believe, that I myself, shall the same day, rise again in this very flesh and body, which I now have, and in none other: Even like as our saviour Ihesu Christ (of whose mystical body I am a portion or member) did arise from death to life, in the self same natural body, which he had, when he was borne of his mother, and crucified upon the cross. And after that I shall be so risen again from death to life, I believe that I, and all true penitent sinners, that ever died, or shall die in the faith of Christ, i Cor. xv. shall then be perfitly sanctified, purified, and delivered from all contagion of sin, and from all corruption, and mortality of the flesh, and shall have everlasting life in glory, with god in his kingdom, not for, by, nor through the works of righteousness, which we shall have done (for all passions and marterdomes, Titum. iii. that may be suffered in this world, Rom. viii be nothing comparable to the glory, which we shall then receive, and shall be showed unto us) but by th'only grace, goodness, and mercy of god, and by and for the redemption, which is in Christ jesus, that is to say, for, and by his most precious death, and most painful passion. Rom. seven. For I believe, that the guerdon, reward, and stipend of sin (wherewith we be all manifold ways polluted, bespotted, and defiled) is death, yea and that everlasting. And that it is by the only grace and mercy of god, that we, repenting us of our sins, and believing steadfastly in his promises, shall have evelasting life, in jesus Christ our lord. Amen⸫ HERE FOLLOW CERTAIN NOTES and observations, necessary to be taught unto the people, for the better inducing of them unto the right understanding of the foresaid 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 being once taught, will not constantly believe them, or will obstinately affirm the contrary of them, he or they can not be the very members of Christ, and his espouse the church, but be very infidels, or heretics, and members of the devil, with whom they shall perpetually be dampened. second it is to be noted, that all true christian men ought and must most constantly believe, maintain, and defend all those things to be true, not only which be comprehended in this Crede, and in the other two symbols or Credes, whereof the one was made in the council of Niece, the other was made by that holy man Athanasius: but also all other things, which be comprehended in the hole body and canon of the Bible. thirdly that all true christian men ought & must not only repute, take, and hold all the same things, for the most holy, most sure, and most certain, and infallible words of god, and such as neither aught, ne can be altered or convelled by any contrary opinion or authority: but also must take, and interpretate all the same things, according to the self same sentence and interpretation, which the words of scripture do purport and signify, and the holy approved doctors of the church, do entreat & defend the same. fourthly that all true christian men ought and must utterly refuse and condemn all those opinions, contrary to the said xii articles of our Crede, which were of long time passed condemned in the four holy councils, that is to say, in the council of Niece, Constantinople, Ephesis, and Calcidonense, and all other sith that time in any point consonant to the same. The notes of the first Article. In the first article of this Crede, two things be also specially to be noted, The first is, that herein is declared the infinite goodness of god, towards mankind, in that he created this hole world for man's sake only, & thereby distributed such part of his felicity unto man, as was convenient for him to receive. The belief and knowledge whereof is the first entry to know that god is a spiritual & an invisible substance or nature, of infinite power and eternal, without beginning or ending, and of incomprehensible knowledge, wisdom, goodness, justice, and mercy. etc. For surely that work of creation is so marvelous, that nothing in the world, neither man, nor angel, could perform or accomplish the same: but only such a substance or nature, as is before rehearsed, which is god himself. By this belief also, and knowledge, we be stirred to fere and dread god, and to love and praise god, with all our hartis: considering that he did create us even like unto his own image & similitude, and endued us with all perfections, both in soul, & body, which were necessary for us to have, and did put us in the most excellent state of being, having all other creatures subject and obedient unto us. And so by this Article, we be taught, not only what is the divine essence, and being of god the father, what is his will, what is his power, and what is his work and operation (the knowledge whereof destroyeth infinite errors and heresies) but also what faith, love, dread, honour, laud, praise, and thanks he requireth, that all christian men should at all times, as well in prosperity, as in adversity give unto him for the manifold and excellent gifts, which they receive daily and hourly at his hands. And surely if all christian men, would oftimes call this article to their remembrance, & would busily exercise their meditations therein, and would unfeignedly, and with all their hearts, profess the same: no doubt, but their hearts would wax warm, and would be inflamed to love god, and would be prompt, ready, glad, and willing to serve him, and to fulfil his will and commandements, to their possible powers, and would take in good part, without grudging, or malygning all sickness, and adversities, and what so ever state of life god sendeth unto them, and would give him thanks and praise therefore, and would use all god's creatures, and spend the gifts, which he hath given unto them, to his honour and glory, and finally they would abhor and detest in their hearts all superstition, and idolatry, all charms, witchcrafts, and sorceries, all blasphemy and desperation, pride and arrogancy, all covetousness and ambition, all desire of revenging, and malice, and all other vices, which reign now in the world. For surely who so ever believeth inwardly, & with his heart, that god is his father, and reputeth him as his son, and that the same god is of infinite might and power, of infinite knowledge and wisdom, of infinite mercy & goodness, of infinite troth and justice, as he is in deed: no doubt that person will be very loath, and afraid to contrary, or resist his will in any thing, or to have any thing for his god, and his father, beside or without him, or to love or prefer money, or any thing else in the world before him, or to put affiance, trust, delectation, or pleasure in any thing more than in him, or beside him. Neither will he gladly seek help at the devils hands, by any mean of witchcrafts, or sorcery, or any such other crafts invented by the devil. Neither will he commit those things in the sight of God, which he is ashamed to commit in the presence of men. Neither will he murmur against god, nor muse for that he sendeth to some one man health, children, riches, and other the felicities of this world, and unto him, or some other man, he sendeth sickness, poverty, and other adversities. Neither will he despair of remission of his sins, and so go (peradventure) and murder himself: Neither wool he rejoice, defyte, or glory in his malice and evil living: but will ratherlyve in fear and dread of everlasting death, which is due unto all them, which serving the devil, the world, and the flesh, liveth in security without fear and repentance. And finally to conclude, surely who so ever believeth in his heart, that god did create this hole world, and all things that be therein, only for man's sake, and for his use, and commodity: no doubt he could turn his eyes no where, but he should incontinently be stirred and ravished in his heart, to honour, to praise, and to laud the infinite goodness of almighty god, showed unto him, and all mankind, in that party and should also be afraid to use the things created by god, otherwise than unto his glory. But it is to be feared, lest the most part of them, which pronounce, and speak daily this Article with their mouth: do not believe the same with their hearts, or if they do believe it, that their belief is but faint and a cold belief. For we see, no doubt, the most part of christian people live in marvelous darkness, and blindness, declaring by their outward facts and deeds, that they have no respect in the world to god, nor that they knowledge him to be their creator, or at the least, they give unto him no such fear and reverence, as is due unto a lord and maker, nor no such honour and obedience, as is dew unto a father, Malac. i. nor no such praise and thanks, as his sundry benefits and goodness towards us do require. All which things no doubt proceed, for that we have not the right and hearty faith in god the father, which is required in this first article of our Crede. The second thing to be noted in this first article, is this manner of speaking, I believe in God. For thereby no doubt is signified, 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 believe go into god by love, and adhere 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, and express the same our obedience, as well in all our inward thoughts, and affections, as also in all our outward acts and deeds, and that we must abhor all tyranny, and vice, and wish or desire of god no vain, or ungodly thing. It signifieth also, that we must constantly and boldly betake and commit ourselves, and all ours holly unto god, and fix all our hole hope, trust, and confidence in him, and quiet ourselves in him, believing perfitly, and assuredly, that he will in deed, show no less goodness, love, mercy, and favour unto us, than he promiseth by his word to do, and knowing also for certain that we, and all the creatures in the world, be conserved by his only goodness, and high providence, and that without his special grace, we should not be able to continue on live the space of one minute of an hour. This manner of belief we ought to have in no creature of god be it never so excellent, but in god only, and therefore in this crede, the said manner of speaking is used only in the three articles, which concern the three persons in Trinity, that is to say, the father, the son, and the holy ghost. In the third Article it is to be noted, that the cause, The notes of the third Article. why it was ordained by god, that our saviour jesus Christ should be borne of a virgin, and conceived by th'only operation of the holy ghost (whose work is ever without all manner of sin) was, for that he was ordained and appointed by god to come and deliver mankind from the captivity of the devil, and the malediction, which man was in, and to redeem him clear from all sin, death, and damnation, and to restore him again to the very blessing of god, that is to say, to justice, righteousness, health, life everlasting, and all other the gifts and graces of the holy ghost. And for as much as it was necessary that he, which should work this effect, should be himself all blessed, all innocent, all righteous, all void and pure from sin, and utterly free and clear from the yoke and power of the devil: therefore was it ordained by god, that this child jesus Christ, should be so conceived and borne, as was said before. For surely if Christ should have been otherwise borne, or conceived, that is to say, of the seed of man and woman, and by th'act of generation, which is done between them, he should have been borne in like sin, in like filthiness, and iniquity, as all other the children of men, that ever was sith Adam, or ever shallbe be borne and conceived. But surely neither was it convenient, neither the will of god, that Christ should by such generation, contract any spot of sin, or should be subject to any part of that malediction, which was inflycted unto Adam. The notes of the four Article. In the fourth Article it is to be noted, that the same doth follow upon the second and the third Articles. For surely the cause why Christ was thus made man, and borne of his mother, was for that he should in the same nature of man, not only be conversant in the world with other people, and so partly by the example of his most godly, and most innocent, and perfit life, and partly by his marvelous works and miracles, and partly by the heavenly doctrine of his gospel, should induce the world unto the right knowledge of the will of god his father, and should declare unto them his infinite mercy, and goodness, towards mankind: but also that he might in the same nature, which was mortal, suffer death, and so offer up the same his corporal death and his blood in sacrifice unto god his father, as the sufficient host, oblation, or expiation, and as the very just price and valour, for the which god the father should hold himself satisfied, for all our sins, and offences, and should remit and forgive us the same, and receive us again into his grace and favour. Which sacrifice and oblation, Christ could not have made by his death and by his blood: if he should have continued still only god, and should not have taken also this our nature of man upon him. In the fourth Article it is also to be noted, that it is the the will of god our father, that we his sons, and his children should in this world follow our heed Christ in patience, and humility, and that we should bear our own cross, as Christ did 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 and valour of this passion of Christ, according to the dignity and worthiness thereof, but rather seemeth to consent, and as much as in him is, to go about to cause christ to be crucified again. In the .v. article it is to be noted, The notes of the fifth article. Ro. x. that therein is included and contained the grounds and foundations of the greatest part of all the mysteries of our catholic faith. In so much that saint Paul saith, that whosoever believeth in his heart, that god the father did resuscitate, and raise up his son Christ from death to life, he shall be saved. And in an other place he saith, that who soever believeth not, i Cor. xv. that Christ is risen from death to life, it is not possible his sins should be remitted. It is also to be noted in this Article, that the victory and conquest, which Christ had over death, hell, and the devil himself, with all their power and tyranny, beside that it proceeded of the infinite mercy and goodness of god towards us, it was also founded upon very justice. For surely like as the sin of man, & his disobedience, was the only mean and cause, wherefore god ordained and suffered, that death, and the devil, should have and occupy such dominion & tyranny over all mankind, as they had: Even so was it contrary to the will and ordinance of god, that death, hell, or the devil should have or exercise any power or authority, where as no sin reigned. In so much that if man had never sinned, he should never have died, but should have been immortal, nor never should have descended into hell, but should ever have had the superyoritie over the devil, death, and hell, and should have had them always subdued unto him. And therefore sith the devil himself did perfitly know, that our saviour jesus Christ, expressed in all his life most exact, and most perfit obedience unto the laws, and will of god, and so fulfilled and satisfied the same in every point, to the uttermost, that there could never be found untruth, or deceit in his mouth, nor any spot or blot of filthiness or impurity, in any part of all his living, and yet that not withstanding (knowing him to be a very naturalle man) laboured, procured, and caused the jews to kill this innocent Christ, and to put him unto most sharp and bitter death, contrary to all equity and justice, and all to the intent that he might after his said death, have Christ with him down into hell, as one of his captives, and so there to exercise his tyranny upon him, like as he had done over all other men, from the beginning of the world, until that time: No doubt, but the devil in this doing, did extreme and manifest wrong, and utterly exceeded the limits of the power given unto him. And therefore god considering this high presumption and malice of the devil, and this intolerable abuse of his said power, did send his only begotten son down into hell, there to condemn the devil of this extreme iniquity, and to conquer, to spoil, Ro. viii. and deprive him, not only of the possession of all the souls of the righteous men, which by his craft and subtylytie, he had before reduced and brought under his dominion: but also restrained him of the power, and authority, which he by death and hell, had over mankind. All which things christ did not by the might of his godly power only: but for and upon this just and reasonable cause, given unto him on the behalf of the devil, which for the causes aforesaid, most worthily deserved to be served so. The notes of the sixth article. ¶ In the vi Article three things be specially to be noted, and remembered. first, that in the person of jesus Christ, there was and is conjoined, and united together inseparably both the nature of god, and the nature of man. And that by reason of this indissoluble unity of these two natures, holy scripture useth sometimes to attribute and give unto the same person of Christ those things, which do apperteygne unto his humanity, although the same can not be verified in him, as touching his godhead. And therefore although Christ, as touching his godhead, was ever present in heaven, and was ever equal in glory with his father: Yet uless as concerning his manhood he was never in heaven, nor did never sit there endued with such power and glory before this his ascension: therefore it is said truly in this Crede, that Christ ascended into heaven, and that almighty god the father did, at his said coming thither, set him there upon his right hand. ¶ Secondly, it is to be noted, that this ascension of Christ into heaven was not only very necessary: but also much profitable for all true christian men, and that for many causes: One is, for that Christ declared thereby very manifestly, that he was not only man, but that he was also very god. And therefore her followeth in this article, He sitteth on the right hand of his father, not as inferior in godhead, but as equal unto him. An other is, for that he hath been ever sith that time our continual advocate & solicitor unto god his father, according to the saying of saint Paul, Hebr. iiii. writing unto the hebrews, where he saith in this manner, Christ ascended into heaven, to th'intent he should ever appear, & ever be present in the sight of god, as a mediator, and intercessor for us. And in an other place also he faith, jesus the son of god did penetrate & ascend above all the heavens to be our great bishop. wherefore let us firmly and steadfastly believe, that we have a great bishop in heaven, that is to say, a great, and a perpetual mediator and intercessor for us. And that the same our bishop is not only of such infinite might and power, that he is fully able to save all them that will invocate and believe in god the father by him: but also that he having perfit knowledge of all the infirmities of our flesh and mortality, and having tasted by experience in his own body all the tentations of the same (sin only excepted) he will also gladly and willingly have pity and compassion of us, and will be always ready to save us. Wherefore let us put our hole trust and confidence in him. And so let us boldly go by prayer, and invocation unto the throne of grace, that we may obtain mercy, and find grace and favour, help, succour, and comfort in time of our need, and necessity. And saint Iohn the Apostle also writeth conformely here unto in his first epistle, where he saith, I exhort and pray you good christian people, i joan. two flee from sin, and sin no more. Not withstanding if any of you shall fortune to commit any deadly sin, yet let him consider and remember, that jesus Christ, which fulfilled all justice for us, and by the sacrifienge, and offering up of his precious blood, made due satisfaction, and propitiation unto god his father, not only for all our sins, but also for the sins of all the world: is now our continual and perpetual advocate, our patron and defender before the throne of his father, and maketh continual intercession and prayer for the remission of all our sins. another cause is for that if Christ had not ascended, we should have lacked all the graces and gifts of the holy ghost, which be necessary for the passing of this transitory life, to the pleasure of god, and to thattaining of everlasting life in an other world, according to the saying of Christ, speaking unto his Apostles, joan. vi. in this manner, I tell you troth, it is expedient, and necessary for you, that I shall ascend up into heaven. For surely if I should not ascend, the holy ghost shall never come unto you: and contrary if I do ascend into heaven, than will I send him immediately unto you. And when the said holy ghost shall come, than shall he reprove, and condemn the world, and the devil for their sin and iniquity, and he shall fully instruct and teach you all truth. etc. thirdly it is to be noted, that all though it be said in this article, that Christ is our only mediator and intercessor, yet thereby is not excluded the intercession of the holy saints, which be now in heaven, or hereafter shall be: neither yet the intercession of the ministers of Christis church, or of any the holy members of the same, which be living here in this world. But we must know for certain, that all the members of Christis church, whether they be departed this life, or yet living here in the world, be all knit and united together in perfect charity, and each doth care and pray for other continually unto almighty god, and that Christ being heed of the same body, is advocate and intercessor for them all, like as it is more at large declared in the tenth article of this Crede. ¶ In the vii article it is to be noted, that like as the world had once a beginning, so shall it ones also have an ending. The notes of the seven. Article. And that upon the same extreme or last day of the world, Christ shall come with glory, as the supreme & highest judge, and shall hold an universal or general judgement, in the which all the people of the world, that ever was, or ever shall be, shall appear before him, there to receive their final sentence and judgement, some of everlasting salvation, and some of perpetual damnation. It is also to be noted, that this article was for great considerations added immediately, and conjoined unto the former articles, specially to th'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 having any fear to transgress, or 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 that 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 shallbe called to make a straight account of his life, and shall be than finally judged even according to his own proper works, good or bad, done in his life tyme. That is to say, if in his life time he did believe in his heart, and profess with his mouth, the right belief and faith of Christ, and according unto the same faith did express in his outward works such obedience unto the laws of god, as he requireth: he shall be judged to have everlasting life for his reward. And contrary, if in his life time he had not this right faith, and belief in Christ, or having opportunity, did not express this obedience, but transgressed the laws of god, and so died without repentance, although he pretended and said, that he believed never so moche, and trusted in Christis benefyttes never so moche, yet shall he be judged and condemned to the everlasting pains of hell. 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, & 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 the time when it shall be, is hidden and kept secret from the knowledge of all men and Angels, and is received to the only knowledge of god. which thing proceedeth of his only goodness towards us, and is done to th'intent we should always here in our life time, i'll 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, and so prepare ourself, 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 and reward, which he promised unto all them that do fear him, and love him, and walk in his ways. It is also to be noted in this article, Ma xxiiii Mar. xiii Luc. xvii. that like as the lightening cometh from heaven suddenly unlooked for, and in one instant, or moment casteth light over all: even so this second advente or coming of christ, and his general judgement shall come suddenly, and at such time as the greatest part of the people of the world shall fear or look for nothing less than for that day. Truth it is, that god shall send many great and evident signs and tokens before the said coming of Christ, to admonish and warn thereby his elect people of his said advente or coming: not withstanding the same signs shall not be so evident, but that the greatest part of the people of the world, shall take and repute them for no such signs. But like as in the time of Noah, that holy Patriarch, Genes. seven the people of the world, which then were, would not be induced to believe or think, that god would ever send any such general flood, to drown up all the world, as the said Patriarch showed them of before, and so upon trust thereof continued forth still after their old accustomed manner and fashion, living in all filthiness and abomination, until the said flood came in deed, and so oppressed them suddenly, when they were in the mids of all their belly joy, and drowned them all that ever was, except only the said Patriarch, and seven others, which somewhat before the coming of the said flood, entered into the ship, made for that purpose, and so saved their lives: Even so at Domesdaye, and long before, the greatest part of the people of the world shall little or nothing regard the said signs, which god shall send as tokens before domysdaye, but shall rather mock them, and attribute them unto other causes, and so building their faith and trust thereupon, shall give themself wholly unto carnal and bodily lusts, to covetousness and fraud, to vainglory and ambition, and to all other the works of the flesh, and so shall continue therein without repentance, or thinking of the said last day, until the self same hour that Christ shall come himself in person, and call them suddenly, to come and appear before his presence, to receive their judgement. The notes of the viii. article. In the viii article it is specially to be noted, that not with standing any thing contained or mentioned therein, yet we must constantly believe in the second person in Trinity, according as it is declared in the former articles in all points, that is to say, that our saviour jesus Christ hath merited abundantly, and at the full, not only clean remission of all our sins, but also our perfect redemption and deliverance from all the captivity, and thraldom of our spiritual enemies, and also our perfit reconciliation unto the favour of god, and our perfect justification and salvation, and that his death and his blood is th'only and sufficient price, and valour, and the just satisfaction for all the sins of the world. And that he is the only mean and high way, whereby Christian men do and must come unto the father, and that he is our only Advocate and patron in heaven, by whom all the heavenly gifts of the holy ghost, and what so ever else is, or can be necessary, or requisite to thattaining of everlasting life, is conferred, and given unto us. And therefore where as in this viii article our sanctification, our justification, our incorporation in to the body of Christ, our governance, and all the other gifts and graces, wherewith christian men be endued, be attributed unto the work of this holy spirit, it is to be understanded. first, that like as Christ is the author, the mean, & the very high way to come unto god the father: so is this holy spirit the very conductor, the guide, the dyrectoure, and the governor to bring us into the same high way, and to minister unto us, not only alacrity and strength to walk and run therein, but also perseverance to continue in the same, until we shall come unto our journeys end. ¶ second, that the peculiar office & operation of this holy spirit is to reveal, and teach us the mysteries of Christis blood and his passion, and how he is our only lord, our saviour, and redeemer: and so to bring us into the right knowledge of all these benefits, that Christ hath done for us. For surely, if this holy spirit should not by his work illumine & light our hearts, with the knowledge of this troth, all the merits and benefits of Christ, should be perpetually hidden from our knowledge, and we should never believe in Christ, but should be like jews and Turks, which know not Christ, and so we should never be made participant of Christis merits, nor they should never be applied unto us. thirdly, that it is also the peculiar function or office of this holy spirit (after we be inspired, and perfitly instructed in the said knowledge) first to purge and purify our hearts by this faith and knowledge, from the malice and filthiness of sin, and afterward to stir, inflame, and ravish our hearts, and to make us able, gladly and thankfully to embrace and receive the said benefits, and so to keep them, to use them, and to dispose them to our own wealth, and to the edifying and profit of our neighbours. And finally, to comfort us, and to be unto us in manner as ascertain pledge, or an earnest penny, to assure and warrant us, by true and infallible tokens, that we be in the favour of god, and his own children by grace and adoption, and the right inheritors of heaven. And for asmuch as this holy spirit, being sent and proceeding from the father and the son, to dwell and inhabit in our hearts, worketh in us all these effects holy scripture: doth worthily attribute unto him our sanctification, our iustyfycation, and all the other benefits, which Christ by his passion hath merited and deserved for us. Which nevertheless be also the works of the hole trinity, and be not to be separated in any wise, all though scripture commonly doth attribute them unto the holy ghost, as it doth attribute power unto the father, and wisdom unto the son, which never the less be common unto all three. The notes of the ix. Article In the ninth. article many things be to be noted. First that this word Church, in scripture is taken sometime generally for the hole congregation of them that be chrystened, and profess Christis gospel: And sometime it is taken for the catholic congregation, or number of them only, which be chosen, called, and ordained to reign with Christ in everlasting life. second it is to be noted, that the church in the first signification is in scripture compared sometime unto a field full of good corn and naughty weeds mingled together, Mat. xiii. Act. xx. Mat. xxv Math. iii Luke. iii. and sometimes unto a net full of good fish and bad, and sometimes unto a flock of sheep and goats gathered together in one fold, and sometimes unto the threshing flower of almighty god, two. Tim. two wherein is contained corn and chaff both together, and sometimes unto a great man's house, in the which be some vessels or instruments of gold, some of silver, some of tree, some of earth, some to be had in honour and price, and such as will never be corrupted and putrefied, and some to be had in contempt, & to serve only for vile uses. Thirdly it is to be noted, that by these parables & certain such other rehearsed in scripture, is signified that among them, which be chrystened, & do profess Christis gospel, and live in the common society & communion of the sacraments of the church divers be in deed the very quick & living members of Christis mystical body, and shall reign everlastingly with him in honour. And that the congregation or society of them is the very field, and they be the very good corn or seed, which Christ himself did sow. And divers be in deed chaff, or stinking and naughty weeds, sown by the devil naughty fishes, stinking and barren gootes, vessels despised, or instruments prepared to everlasting fire, that is to say, they be the very members of the synagogue of the devil, & not the living members of Christis mystical body. By these parables also it is signified, that in this present life, these two sorts of people, good and bad, be continually myxted and mingled together in the church, as it is taken in the first sygnyfication. And that the said members of the synagogue of the devil, so long as they grow in the same field, wherein the good corn groweth, that is to say, so long as they do in outward appearance profess the same faith of Christ, which the very members of Christis church do profess, and do consent & agree with them outwardly in the doctrine of the gospel, and in all other things appertaining unto Christis religion: they must be accepted and reputed here in the world, for the very members of Christ's mystical body, and that they ought not ne can be dessevered from them, until the day of judgement. At which time the shepherd shall divide the sheep from the gootes, and the mowers shall try and cleanse the corn from the weeds and chaff, & so shall bring the corn into the barn, and cast the chaff & the weeds into the fire, there to burn perpetually. Of the church also in this first manner of signification scripture meaneth, where it saith, Dani. ix. Matth. xxiiii. that abhomynatyon shall sit in the holy place, and that there shall arise in the church horrible errors, and false prophets, which shall work such wonders, that the elect people of God, shall be almost seduced with them. For surely not only the wicked people, which be mingled with the good in the church, as it is taken in this first manner of signification, do and shall commit infinite errors and impieties, but also the good people, and such as be the very members of Christ, do and shall err oft-times as men, and oftentimes do and shall decline, for a season, from the right way. fourthly it is to be noted, that of the church, as it is taken in the second manner of signification, Hebr. xii. Apo. xii. two. Cor vi. i. Tim iii. Math. v. i. Petr. two. Ephe. two. Cant. vi. Cant. iiii. Gala. iiii. Ephe. v. i Tim three two. Tim. two It is said in scripture, that she is the heavenly Jerusalem, the City of god, the temple or habitacle of god, the house of god, builded upon a stone, the only dove, the only beloved of god, the garden mured round about, the fountain enclosed, the well of lively water, the paradise full of fruit, our holy mother, the glorious espouse of Christ full of all beauty, with out spot or wrinkle, the mystical body of Christ, the seat or pillar of truth, the golden vessel in the noble man's house, which shall never corrupt or putryfie. All which sentences, and divers such other, spoken in scripture of the church, be to be referred, and verified of the church in the second sygnyfication. And finally in this sygnyfication also the ix article of our Crede, is to be understanded, For surely it is necessary for our salvation, to believe that that church, or congregation, which containeth the very quick and living members of Chrystis mysticalle body, and which shall reign everlastingly with him in heaven, is all holy, and catholic: and that like as it hath been ever in the world, and yet is, so it shall continue for ever, and for ever is, & shall be unto the worlds end spiritually and inwardly renewed, quickened, governed, justified, and sanctified with the presence, and spiritual assistance, and graces of the holy ghost, and inwardly shall be connected and united together in one godly consent in charity, and in the true doctrine of Christ. And for confirmation hereof, it is also further to be noted and considered, that it is not only very necessary for all true christian men, to learn and know the certain notes and marks, whereby the very true church of Christ is discerned from the church, or congregation of the wicked, which god hateth, and also what is the principal cause, whereby they be made to be the very quick members of the church of Christ: but it is also one of the greatest comforts, that any christian man can have, to believe and trust for certain, that there is such a congregation, which containeth the very lively members of Christis mystical body, and that he is a member of the same congregation. specially considering the great and excellent promises, which Christ himself hath made unto the said congregation, being his own mystical body, and his own most dear and tenderly beloved espouse. And for these causes and considerations, and such other, it is (no doubt) to be thought, that this ix article was added and put into this creed, specially and principally to descrive and declare the church, as it is taken in the said second manner of signification. fifthly it is to be noted, that after the mind of certain interpreters of scripture, the quick and living members of the holy and catholic church, or congregation, be of two sorts, whereof the one part is all ready departed this life in the state of grace, and is called the church triumphant, forasmuch as after their victory, they do or shall triumph in joy and felicity in heaven. The other is all those true christian people, which do and shall live here in this world, daily and continually fighting in Christis battle, and for Christis sake, against their spiritual enemies, the world, the devil, and the flesh: and for that cause, is called the mylitant or fighting church. sixthly it is to be noted, that althouge the lively members of this militant church, be subject to the infirmities of their flesh, and fall oft-times in to error and sin, as was said before, yet they always in scripture be called holy, as well because they be sanctified in the blood of Christ, and professing in their baptism to believe in god, and to forsake the devil and all his works, they be consecrated and dedicated unto christ: as also for that they be from time to time purged by the word of god, & by faith, hope, and charity, & by the exercise of other virtues, and finally shallbe endued with such grace of the holy ghost, that they shall be clearly sanctified, and purified from all filthiness, and shall be made the glorious Espouse of Christ, shining in all cleanness, without having any spot, or wrinkle, or any other thing worthy to be reprehended. The notes of the ten Article. In the tenth article it is to be noted that divers interpreters of holy scripture do diversely interpretate the first part thereof, that is to say, communion of saints. For some of them do refer it unto the ix article, and do take it as a clause added to declare and explain what to signified by these words, the catholic Church, and so they do conjoin this clause with that that went before in this sense, I believe that this catholic Church is the communion, that is to say, the multitude or the communalty, or the common wealth of saints only, that is to say, of those which be under the kingdom of Christ, and be governed and sanctified with his holy spirit, and be prepared to come to everlasting life. And some interpreters do divide the said clause from the ix article, and do conjoin it with the article that followeth, that is to say, remission of sins. Now these doctors, which be of this opinion, do also diversely expound the said clause of communion of saints. For some of them do take it to signify the common utility and profit, which all the members of Christis body do receive by the common merits, suffrages, and prayers of the hole Church. And some do expound and take it for the communion of the sacraments of the church, which be commune unto all men, be they rich or poor, free or bond, young or old, if they be contained with in the unity of this church. And some do take and expound it to signify that unity, which is between christ and all true christian men, that is to say, between the heed and his mystical body. And for as much as by the communion and participation of the sacrament of the Altar, we be inserted in to the body of Christ, and so we be incorporated in christ, and Christ in us: therefore some interpreters do take, that by this clause is signified, the Sacrament of the Altar. And some doctors do expound it to signify that treasure of the church, which is commune equally unto all the members of the same. And those doctors, which be of this opinion, do interpretate that treasure to be nothing else, but the grace, that is to say, the mercy, the goodness, and the favour of god in this world, and glory in the world to come. They say also that this grace of god, is the common treasure of all the elect people of god, and that our poverty is so extreme, that of ourselves, without this grace, we should be utterly nothing. They say further, that the effect and virtue of this grace is, to make us able to rise from sin, and flee from sin, to work good works, to receive the reward of everlasting glory, to have and retain the true sense and understanding of holy scripture, and to endue us with christian faith, hope, and charity. Finally they say, that this grace worketh all those effects in the elect people of god, by two special Instruments, which be, the word of God and his sacraments. And for as much as both the word and the Sacraments have all their efficacy by, and thorough the might and operation of the holy ghost, and for as much also as this holy ghost, dwelleth and abideth only in the catholic church, and in the members of the same, and worketh none of these effects out of the church, they think that by this clause, Communion of saints, is mente hear the treasure of the Church: And that this treasure is nothing else, but the holy ghost himself, and his graces, whereby and by the word of god and his Sacraments we attain remission of sins, life, light, truth, justice, eternal peace, rest, tranquillity, and health, so long as we be not dissevered from the unity of this catholic church, but do remain therein as lively members of the same. In this article, it is also to be noted, that remission of sins is the final cause of all the hole history of Christ, and of all the works that ever he did, or suffered for out sakes, and our redemption, and also the specyalle fruit and profit, which true christian men do receive thereby. For surely Christ became man, and was borne, crucified, dead, and rose again to life, and ascended to heaven, to the end and intent to merit and deserve for us remission of all our sins, for asmuch as it was impossible for us to have obtained the same, by any other means. And the truth is, that we can by no means be made partakers of this merit of Christ, unless we shall first firmly and steadfastly believe in Christ, and that he is the only sufficient author, causer, and worker of remission of all our sins. To the attaining of which faith, it is also to be noted, that christ hath instituted, and ordained in the world, but only two means and instruments, whereof the one is the ministration of his word, and the other is the administration of his sacraments instituted by him, so that it is not possible to attain this faith, but by one or both of these two means, as shall be here after declared ⸫ Here followeth the second part of this treatise, containing the declaration of the seven sacraments, and first of The sacrament of matrimony. AS touching the sacrament of Matrimony, we think it convenient that all bishops and preachers shall instruct, and teach the people, committed unto their spiritual charge, first how that almighty god, at the first creation of man in paradise, considering of his infinite wisdom and goodness, how necessary it was to couple & conjoin man & woman together in marriage, as well for their mutual aid and comfort, & 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 or offence towards god: did not only then and there conjoin Adam and Eve together in marriage, and instituted the said sacrament of Matrimony, and consecrated and blessed it by his holy word: but also descrived the virtue and efficacy of the said sacrament by the mouth of Adam. Who being inspired with the holy ghost, when he was by god conjoined in marriage with Eve, spoke these words following: Genes. two. Lo now these bones and flesh of Eve my wife be form & made of my bones and flesh. And therefore every married man here after shall for his wife's sake utterly leave and forsake his father and mother, and shall adhere and cleave unto his wife only, and the husband and the wife shall be ii in one flesh, and in one body. By which words it is meant, that by the virtue and 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 to be one body during their lives, so that the husband hath no power of his own body to use the same as him lust, and with whom him liketh: but it is his wife's, and with her only he may use the act of matrimony. Nor the wife hath any power of her own body, to use it at her lust, or with whom her liketh: but her body is her husbands body, and with him only may she use th'act of matrimony. And therefore the said two persons, so conjoined, may not be afterward divided for any affection to father or mother, or for any earthly 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. second, how that almighty god repeated and renewed again his said institution of matrimony, and sanctified and blessed it with his holy word immediately after noah's flood. At which time, being all the people of the world perished and destroyed with the general deluge, (except the said holy Patriarch Noah, his children, and their wives, which were than only by God's high providence and goodness towards mankind preserved and left on live) God calling them out of the ark, said unto them these words: Grow you forth now and increase by continual generation, and be you multiplied in continual succession, and fulfil you the earth again with your seed lawfully procreated in matrimony, according as I have instituted the same. This law and commandment of matrimony thus repeated and given again by god unto Noah and his children, although it was sufficient commandment and instruction unto them and all their posterity how to use the same in all purity, and cleanness to God's pleasure, and his good contentation: yet god perceiving the natural inclination of man to malice and sin, did afterward further explicate and establish the same by his other laws written, where by god prohibited, Levi xviii et. xx. that any matrimony, should be made between the father and the daughter, the mother and the son, the brother and the sister, and between divers other persons being in certain degrees of consanguynitie and affinity. which laws of prohibition in marriage, although they were not by express words of god declared at the first institution of Matrimony, ne yet at this second repetition of the same, made unto Noah: yet undoubtedly god had engraved and imprinted the same laws in the heart of man at his first creation. And for as much as in long continuance and process of time, the natural light and knowledge of man was almost by sin and malice extincted, or at the least so corrupted and obscured in the most part of men, that they could not perceive and judge, what things were of their own nature noughty and detestable in the sight of god, ne yet how far that natural honesty and reverence, which we own unto such persons, as be near of blood or of near alliance unto us, was extended: god commanded his prophet Moses to promulgate, and to declare by his word unto the people of Israel, the said laws of prohibition of matrimony in certain degrees of consanguinity and affinity, which be specially mentioned in the book of Leviticus. And commanded also Moses, Leu. xviii. et. xx. to declare unto his said people, that not only they: but also all other the people of the world, were as much, and as strayghtely bounden to the continual observation of the same laws, as they were unto the other moral laws of the ten commandments. Thirdly, that this conjunction between man and woman in matrimony, was instituted by god, to the intent thereby should be signified and represented, or rather prefygurated and prophesied before, not only 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 those two natures were united and knit together in one person) but also to th'intent there should thereby be signified and represented the like conjunction or society, in perfit and indyssoluble love and charity, between Christ and his Church, that is to say, the congregation of all christian people, which be the very mystical body of Chryst, and Christ the only heed of the same. And this to be true saint Paul himself confirmeth in the .v. chapter of his epistle unto the Ephesians. Ephe. v. In which place the Apostle minding to prove and persuade, that all women being married, aught to love, to reverence, to honour, to obey, and to be subject unto their husbands in all things, even as the church is subject unto Christ, and like wise that all husbands ought, and be bound to love their wives, even as they love their own selves, and their own bodies, and even as Christ loveth the church his espouse and his own body: He bringeth in the first institution of Matrimony, as it was ordained by god in Paradyse, and allegeth the words of god, pronounced by our first father Adam, 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, the figure, the signification, the mystery, or the prophesying before of that great and marvelous conjunction, which is between Christ and his church. For like as by the virtue and efficacy of this first institution of Matrimony, the husband and the wife be made to be but one body, whereof the husband is the heed: Even so the love and charity of Christ, towards his Espouse the Church, doth knit, unity, conglutynate, and make Christ and his church to be but done body, whereof Christ is the very heed. By the which words of saint Paul it appeareth, not only, what is the virtue and efficacy of matrimony, in the unyting and incorporating of two bodies in one: but also that it was instituted by god, to 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 was prophesied, signified, and represented by the other conjunction of man and woman in marriage. For though saint Paul used in this place other arguments and 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: and that it is against nature, that a man should hate his own flesh) yet surely he thought, that this was the reason of most efficacy, to persuade his said purpose, That is to say, that all husbands and wives ought so to use themselves, the one unto the other, that their matrimony, and all their works and affections in the same, might and should correspond, and be conformable and like in all points 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 specially 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 after and subvert the institution of God, and make the figure all unlike unto the thing that is signified thereby. And so by these words and reasons of saint Paul it is evident, that concerning the sacrament of matrimony, his sentence and doctrine was, that the same was instituted by God at the first creation of man, to signify that inseparable conjunction and unyon, which is between christ and his church. ¶ Item we think it convenient, that all bishops and preachers shall instruct and teach the people, committed to their spiritual charge, that although this Sacrament of matrimony be no new Sacrament instituted in the new Testament, but instituted by God, and consecrated by his word, and dignyfied by his laws even from the beginning of the world, and before any other of the sacraments were instituted in the new testament, as was said before: yet the truth is, that Christ himself did also accept, approve, and allow the said institution, as well by his word, as also by his sundry works and deeds, testifying the same. joan. two. In so much that being once invited to come unto a certain marriage, made in Cana a town of Galilee, Christ vouchsafed not only to come thither, and 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, and to manifest his glory unto the world. And afterward in one other place, when the pharisees came unto Christ, and demanded of him, whether a man might lawfully be divorced from his wife for any cause, Mat. xiiii Christ calling the said pharisees unto the remembrance of the first institution of matrimony, as it was made at the first beginning, said unto them, Remember you not you pharisees, how that god, which created all things in the beginning did also form and create man and woman? And when he had conjoined them together in marriage, he said unto them these words: Propter hoc relinquet homo patrem et matrem, et adherebit uxori sue, et erunt duo in carne una? wherefore understand you, ye Pharisees, that sith man and woman conjoined in matrimony, be by God's ordinance but one flesh and gone body, it is not possible, that they should afterward be separated or divorced one from the other. And understand you also, that it is not lawful for any man to separate, and to divide those persons a sondre, which be by God's word, and his will and power, conjoined together. And when the Pharisees, repliing thereunto said, And why than did Moses command us to make a libel of divorce against our wife's, for what cause so ever we would, and so depart & separate ourselves from them? Christ answered them again and said, Moses, considering the induratenes and obstinacy of your hearts, was content to permit and suffer you so to do, for avoiding of greater mischief and inconvenience, which might else have ensued thereof: All 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, & natural order & laws of Matrimony, as it was instituted by god at the beginning, that any man married should dyvorce himself from his lawful wife. 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 doth mary another, I say, he committeth adultery in his so doing. And like wise, what woman so ever doth forsake her lawful husband, and marry an other, she also committeth adultery. And the man also that marrieth her, offendeth in like manner. And the cause hereof is, for that the bond of lawful marriage is of such sort, that it can not be dissolved, or broken, but by death only. These words of Christ evidently declare Christis sentence in the approbation of the institution of Matrimony, made at the beginning of the world: And that it was Christis will and comamundemente, that all the people of god should follow and conform their doings unto the laws of matrimony than made, and should observe the same in such purity and sanctimony, as it was first ordained, without separation or divorce, and that under the pain of damnation. And here also two things specially be to be noted. The one is in that Christ saith, whom god conjoineth, man can not separate. By the which words he declareth the infinite benignity and goodness of god towards us, in that, 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 as you would say, is the very author, causer, and doer of all Matrimonies, which be lawfully contracted between man and woman. The other thing to be noted is, in that Christ saith here unto his disciples, Non omnes capiunt verbum hoc: sed quibus datum est, qui potest capere capiat. By the which words christ seemeth to exhort such as he shall endue with the grace and virtue of continence, whereby they shall be able to abstain from the works of Matrimony, to continue sole and unmarried. ¶ Item we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that the sacrament of Matrimony doth consist of two parts, like as the other sacraments do, that is to say, of an outward and a visible sign, and of an inward and an invisible grace. The outward sign is that outward contract, made by express words or other signs equivalent, declaring the consent between such persons, as may lawfully and by thorder of God's law, be joined together in marriage, when the same persons do consent and promise each to other, to company together continually, during their lives, without separation, and to communicate each to other the use and office of their bodies, and all other their faculties and substance. The spiritual and invisible graces, which the elect people of god (as well in the time of the law of nature, as in the time of Moses saw, and also in the time of the new testament,) did always, and yet do receive by virtue of this sacrament, be divers and sundry. Whereof one is the dispensation, or grace of god, whereby the act of procreation between man and woman, which is (as of itself. and of his own nature) dampable, is sanctified by the word of god and this sarament, that is to say, is made pure, clean, without spot of sin, Hebr. xiii. and honourable, according to the saying of saint Paul, Honorabile coniugium in omnibus, & thorus imaculatus. That is to say, the act of procreation between man and woman in Matrimony is honourable, and acceptable afore god, and their bed is undefiled. And other is the grace, whereby the persons conjoined in Matrimony do attain everlasting life, if they bring up their children in the true faith and observance of Chrystis religion, 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 deadly: but she shall be saved by procreation and bringing forth of children, if the same do persever and continue in faith and love towards god, and in holiness, and in temperance in their outward acts and deeds. And as this is spoken of the woman, so it is also to be verified in the man, he doing likewise as is required of the woman. ¶ Finally we think it convenient, that all bishops and preachers, shall diligently and from time to time exhort and admonish the people, committed unto their spiritual charge, to consider the three special benefits or offices, which belong unto the sacrament of matrimony. And first of all to consider the thing self, which is signified thereby, which (as was said before) is the high, the mighty, and the incomprehensyle 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 and wife ought not only to live together in perfit unity and concord: but also they ought to love each other as their own bodies, and to use the same in all cleanness, purity, and honour, and not to defile the same with the rages and lusts of any beastly or filthy concupiscence of the flesh, even as christ himself loved, and doth love 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. And in this part also it shall be well done, that the bishops and preachers do repeat oft times, and lay before the eyes of the people, as well the sayings of saint Paul before rehearsed, as also the godly exhortation, which he maketh in his epistle unto the Thessaloniens, i The. iiii where he writeth in this manner. I pray you brethren and instantly desire you for our lord jesus Christis sake, that like as you have herd heretofore of us, how and in what manner you should go forward and 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 commandments I have given unto you in times passed, in the name of our lord jesus Christ. And now in like manner, and in his name also, I say again unto you, that the will and commandment of god is, that you should sanctify your selves, 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 in honour, and not in desire of carnal concupisbence, like as the gentiles do, which know not god. And that no man should craftily compass or cyrcumuent his brother in 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 unto uncleanliness and filthiness of life, but unto holiness and sanctimony. And therefore I do exhort you all, and in the name of god command you, to eschew all fornication and adultery, all unclean desires, and carnal concupisbence, all filthiness and unpure living in fleshly lusts of the body. And I say further, that who so ever despiseth and breaketh these my commandments: doth not despise me, but he despysethe god, for they be his commandments, whose spirit both you and I have received. These words of saint Paul be necessary to be declared oft times to the people, to the intent they may the better know the will and commandment of god, and also consider and fear the great danger of gods wroth and vengeance, dew unto such people, as do transgress the godly institution and laws of this holy sacrament of matrimony. ¶ The second specyalle gift or benefit to be considered in the said sacrament, is the faith and mutual promise made between the husband and the wife joined in laufulle matrimony. Whereby, and by virtue of the said sacrament, the persons so lawfully conjoined, be bound to conceive certain trust and confidence, and certainly to believe, not only that their said state and manner of living in wedlock (being the same virtuously, and religiousely, according to the law of god by them contracted and observed) is honourable, acceptable, and meritorious before god: but also that the knot and bond of matrimony contracted between the said persons, is made thereby to be indissoluble. Troth it is, that if in any marriage it may appear, and be duly proved, that there is such lawful impediment, that the same might not at the beginning be contracted by thorder of the laws of god and holy church: In that case the church ought and may divorce the said persons so contracted, and declare that such Matrimony is unlaufulle, and the bond thereof to be of no strength or efficacy, because it was never good from the beginning. notwithstanding in marriages lawfully made, and according to the ordinance of matrimony prescribed by god and holy Church, the bond thereof can by no means be dissolved, during the lives of the parties, between whom such matrimony is contracted. And in this part also the people be to be taught, that who so ever goeth about to dissever himself from the bond of lawful marriage, he goeth about so much as in him lieth, to divorce Christ from his church. The third special gift or office to be considered & observed in matrimony, is the good and virtuous education and bringing up of the children begotten in the same. Whereunto all married men and women ought to have a special regard, Thobi. i. and to follow therein the example of Thobie, which taught his son even from his infancy, to love, to dread, and to fear god, and to i'll and abstain from all manner of sin, even for God's sake. For surely if the fathers and mothers be negligent in the good bringing up of their children in their youth, and so suffer them to fall into follies and sin in default of dew correction and chastisement of them for the same, no doubt they shall answer unto god for it: i Reg. iiii as it appeareth by the great stroke and punishment god, when he did suddenly strike Elie the priest unto death, because that he, knowing his children to do amiss, did not punish them therefore. And therefore let all parents employ their diligence, and busy cure to educate, and instruct their children by all means in virtue and goodness, and to restrain them from vices by convenient discipline and castigation, Pro. xxiii according to the saying of the wise man, Withdraw not the just discipline from thy child. For if thou do so, he will fall into sundry inconveniences, and so finally shall be but lost and undone. Wherefore spare not to chastise thy child with the rod, and so doing, thou shall deliver his soul from hell. ¶ The Sacrament of Baptism. AS touching the holy Sacrament of baptism, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that they ought and must of necessity believe certainly all those things, which have been always by the hole consent of the church approved, received, & used in the sacrament of baptism. And first that the sacrament of baptism was instituted and ordained by god in the new testament, as a thing necessary for the attaining of everlasting life, according to the saying of our saviour jesus Christ, where he saith, joan. iii. that no man can enter into the kingdom of heaven, except he be borne again of water and the holy ghost. ¶ Item that it is offered unto all men, as well infantis, as such as have the use of reason, that by baptism they shall have remission of all their sins, the grace and favour of god, and everlasting life, according to the saying of Christ, who so ever believeth, and is baptized, shall be saved. Mat. xvi. ¶ Item that the promise of grace and everlasting life (which promise is adjoined unto the sacrament of baptism) pertaineth not only unto such as have the use of reason: but also to infants, innocentes and children, & that they ought therefore and must needs be baptized, and that by the sacrament of baptism, they do also obtain remission of their sins, the grace and favour of god, and be made thereby the very sons and children of god. In so much as infants and children dying in their infancy, shall undoubtedly be saved thereby, and else not. ¶ Item that infants must needs be christened because they be borne in original sin, which sin must needs be remitted, which can not be done, but by the sacrament of baptism, whereby they receive the holy ghost, which exerciseth his grace and efficacy in them, and cleanseth and purifieth them from sin, by his most secret virtue and operation. ¶ Item that children or men once baptized, ought never to be baptized again. ¶ Item that all good christian men ought and must repute and take all the Anabaptistes, and the Pelagians opinions, which be contrary to the premisses, and every other man's opinion, agreeable unto the said Anabaptistes or the pelagians opinions in that behalf, for detestable heresies, and utterly to be condemned. Item that men or children, which having the use of reason, & being not christenid already, desire to be baptized, shall by virtue of that holy sacrament obtain the grace & remission of all their sins, if they shall come thereunto not only perfitly & truly repentant and contrite of all their sins before committed: but also perfitly and constantly confessing and believing all the articles of our faith, according as is mentioned in the Crede, called the apostles Crede, And finally if they shall also have firm credence and trust in the promise of god, adjoined to the said sacrament, That is to say, that in and by this said sacrament, which they shall receive, god the father giveth unto them for his son jesus Christis sake, remission of all their sins, and the grace of the holy ghost. Whereby they be newly regenerated and made the very children of god, according to the saying of saint Iohn, and the apostle saint Peter, where they say, Matt. iii. Luc. three Act. two. Do you penance for your sins, and be each of you baptized in the name of jesus Christ, and you shall obtain remission of your sins, and shall receive the gift of the holy ghost. And according to the saying also of saint Paul, Tit. iii. where he saith, God hath not saved us for the works of justice, which we have done, but of his mercy by baptism, and renovation of the holy ghost, whom he hath powered out upon us most plentifully for the love of jesus Christ our saviour, to the intent that we being justified by his grace, should be made the inheritors of everlasting life, according to our hoope⸫ The Sacrament of confirmation. AS touching the sacrament of confirmation we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, how th'apostles in the beginning of Christis 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 replenished with abundance and plentifulness of the graces & gifts of the holy ghost: yet they used to go unto the people after they were baptized, and so by their prayer & laying of their hands upon them, Act. viii. et. nineteen. did give & confer unto them the holy ghost. And the said people did speak divers languages, and prophesied, to th'intent that the consciences not only of them, that had received baptism, and professed Christ, should be thereby the better ascertained, confirmed, and established in Christis religion, and so more constantly profess the same: but also that the consciences of other, which were out of the church, and unbelievers, should the sooner be reduced thereby from their errors, and be brought in to the right believe of Christ and his gospel. ¶ Item how the holy fathers of the primitive church, taking occasion, & founding themselves upon the said acts and deeds of the apostles, & considering also that such, as had ones received the gifts & benefits of the holy ghost by the sacrament of Baptism, might & oftentimes did in deed by tentation, frailty, or other wise by their own sin & malice lose and fall from the same again: thought it very expedient to ordain, that all christian people should after their baptism be presented to their bishops, to th'intent that by their prayers, & laying of their hands upon them, & consigning of them with the holy Chrism, they should be confirmed, That is to say, they should receive such gifts of the holy ghost, as whereby they should not only be so corroborated & established in the gifts and graces before received in baptism, that they should not lightly fall again from the same, but should constantly retain them, and persever therein, and should also be made strong 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: but also that they should attain increase and abundance of the other virtues and graces of the holy ghost. Item we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that although it be well done, that men do present their children unto the bishop, to receive at his hands the sacrament of confirmation when they be of so tender age, as commonly they be wont to do: yet it is not to be thought, that there is any such necessity of confirmation of infants, but that they being baptized, and dying innocent before they be confirmed, shall be assured to attain everlasting life and salvation by theffect of the sacrament of baptism before received. ¶ The sacrament of Penance. AS concerning the Sacrament of penance, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that they ought and must most constantly believe, that the said sacrament was instituted by god in the new testament, as a thing so necessary for man's salvation: that no man, which after his baptism is fallen again, & hath committed deadly sin, can without the same be saved or attain everlasting life. Item that like as such men, which after baptism do fall again into sin, if they do not penance in this life, shall undoubtedly be damned: Even so when so ever the same men shall convert themself from their naughty life, and do such penance for the same, as Christ requireth of them, they shall without doubt attain remission of their sins, and shall be saved. Item that the sacrament of perfit penance, which Christ requireth of such manner persons, consisteth of three parts. Whereof the one is Contrition, the other is confession, and the third is the amendment of the former life, or the new obedient reconciliation unto the laws and will of god, that is to say, exterior acts and works of charity, according as they be commanded of god, which be called in scripture Fructus digni penitencia, The worthy fruits of penance. Furthermore as touching Contrition, Contrition. which is the first part, we think it convenient, that all bishops and preachers, shall instruct the people, committed unto their spiritual charge, that the said contrition consisteth in two special parts, which must always be conjoined together, and can not be dissevered, That is to say, the penitent and contrite man, must first knowledge the filthiness and abomination of his own sin (unto which knowledge he is brought by hearing and considering of the will of God declared in his laws) and feeling and perceiving in his own conscience, that god is angry and displeased with him for the same: he must also conceive not only great sorrow and inward shame, that he hath so grievously offended god, but also great fear of God's displeasure towards him, considering he hath no works, or merits of his own, which he may wortily say before god, as sufficient satisfaction for his sins. Which done, than afterward with this fear, shame, and sorrow must needs succeed and be conjoined the second part, that is to wit, a certain faith, trust, and confidence of the mercy and goodness of god, whereby the penitent must conceive certain hope and faith, that god will forgive him his sins, and repute him justified, and of the number of his elect children, not for the worthiness of any merit or work done by the penitent, but for the only merits of the blood and passion of our saviour jesus Christ. Item that this certain faith and hope is gotten, and also confirmed, and made more strong, by the applying of Christis words and promises of his grace and favour contained in his gospel, and the sacraments instituted by him in the new testament. And therefore to attain this certain faith, the second part of penance is necessary, That is to say, Confession to a priest, if it may be had, For the absolution given by the priest, was instituted of Christ, to apply the promises of God's grace and favour to the penitent. Wherefore as touching Confession we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that they ought and must certainly believe, that the words of absolution, pronounced by the priest, be spoken by the authority given to him by Christ in the gospel. And that they ought and must give no less faith and credence to the same words of absolution, so pronounced by the ministers of the church, than they would give unto the very words and voice of god himself, if he should speak unto us out of heaven, joan. xx. Luc. x. according to the saying of Christ, whose sins so ever you do forgive, shall be forgiven: whose sins so ever you do retain, shall be retained. And again in an other place Christ saith, Luc. x. who so ever heareth you heareth me. Item that the people may in no wise contemn this auricular confession, which is made unto the ministers of the church: but that they ought to repute the same as a very expedient and necessary mean, whereby they may require & ask this absolution at the priests hands, at such time as they shall find their consciences grieved with mortal sin, & have occasion so to do, to th'intent they may thereby attain certain comfort and consolation of their consciences. As touching the third part of penance, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that although christ and his death be the sufficient oblation, sacrifice, satisfaction, and recompense, for the which god the father forgiveth and remitteth to all sinners not only their sins, but also eternal pain due for the same: yet all men truly penitent, contrite, and confessed must needs also bring forth the fruits of penance, That is to say, prayer, fasting, and alms deed, with moche mourning and lamenting for their sins before committed. And they must also make restitution or satisfaction in will and deed to their neighbours, in such things as they have done them wrong and injury in. And finally they must do all other good works of mercy and charity, and express their obedient will in the executing and fulfilling of God's commandment outwardly, when time, power and occasion shall be ministered unto them, or else they shall never be saved. For this is the express precept and commandment of god, Luc. iii. Rom. viii Do you the worthy fruits of penance. And saint Paul saith, Like as in times passed you have given and applied yourselves, and all the members of your bodies to all filthy living and wickedness, continually increasing in the same: In like manner you be now bound, and must give and apply your selves holly to justice, increasing continually in puretye and cleanness of life. And in an other place he saith, i Cor. ix. I chastise and subdue my carnal body, and thaffections of the same, and make them obedient unto the spirit. Item that these precepts and works of charity be necessary works to our salvation, and god necessarily requireth that every penitent man, shall perform the same, when so ever time, power, and occasion shall be ministered unto him so to do. Item that by penance and such good works of the same, we shall not only obtain everlasting life, but also we shall deserve remission or mitigation of the present pains and afflictions, which we susteygne here in this world. For saint Paul saith, i Cor. two. That if we would correct and take punishment of ourselves in this world, we should not be so grievously corrected of god. Zach. i. And god by his prophet Zacharie saith, Turn yourselves unto me, and I will turn again unto you. Esai. xxviii. And the prophet Esai saith, Break and deal thy bread unto the hungry, bring into thy house the poor man, and such as want harborough, when thou seest a naked man, give him clothes to cover him with, and refuse not to succour and help the poor and needy, for he is thine own flesh. And if thou wolte thus do, than shall thy light glister out as bright as the son in the morning, and thy health shall sooner arise unto thee, and thy justice shall go before thy face, and the glory of god shall gather the up, that thou shalt not fall, and when so ever thou shalt call upon god, god shall here thee, and when so ever thou shalt cry unto god, god shall say, Lo here I am ready to help the. Than shall thy light overcome all darkness, and thy darkness shallbe as bright as the son at noon days: and than god shall give unto the continual rest, and shall fulfil thy soul with brightness, and shall deliver thy body from adversity, and than thou shalt be like a garden, that most plentifully bringeth forth all kind of fruits, and like the well spring, that never shall want water. These things and such other, should be continually taught and inculked into the ears of all true christian people, to th'intent to stir and provoke them unto good works: and by the self same good works to exercise and confirm their faith and hope, and to ascertain them that they shall for the same good works, receive at God's hand mitigation and remission of the miseries, calamities, and grievous punishments, which god sendeth to men in this world for their sins. ¶ The Sacrament of the Altar. AS touching the Sacrament of the Altar, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spyrytualle charge, that they ought and must constantly believe, that under the form and figure of bread and wine, which we there presently do see, and perceive by outward senses, is verily, sustancially, and really contained and comprehended the very selfsame body and blood of our saviour jesus Chryst, which was borne of the virgin Marie, and suffered upon the Cross for our redemption. And that under the same form and figure of bread and wine, the very selfsame body and blood of Christ is corporally, really, and in the very same substance exhybyted, distributed, and received unto and of all them, which receive the said sacrament. And that therefore the said sacrament is to be used with all due reverence and honour, and that every man ought first to prove and examine himself, and religiously to try and search his own conscience, before he shall receive the same, according to the saying of saint Paul, i Cor. two. who so ever eateth this body of Christ unworthily, or drinketh of this blood of Christ unworthily, shall be guilty of the very body and blood of Christ. Wherefore let every man first prove himself, and so let him eat of this bread, and drink of this drink. For who so ever cateth it, or drinketh it unworthily, he eateth and drinketh it to his own damnation: because he putteth no difference between the very body of Chryst, and other kinds of meat. ¶ The sacrament of Orders. AS touching the sacrament of holy orders we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, first, how that Christ and his apostles did institute and ordain in the new testament, that, besides the civil powers and governance of kings and princes (which is called Potestas gladii the power of the sword) there should also be continually in the church milytant certain other ministers or officers, which should have special power, authority, and commission under Christ to preach and teach the word of god unto his people. to dispense and admynyster the sacraments of god unto them, and by the same to confer and give the graces of the holy ghost, to consecrate the blessed body of Christ in the sacrament of the altar. to lose and absolve from sin all persons, which be duly penitent and sorry for the same. to bind and to excommunicate such as be guilty in manifest crimes and sins, and will not amend their defaults. to order and consecrate others in the same room, order, and office, whereunto they be called, and admitted themself. and finally to feed Christis people like good pastors and rectors (as the apostelle calleth them) with their wholesome doctrine. and by their continual exhortations, and admonitions to reduce them from sin and iniquity, so much as in them lieth, and to bring them unto the perfit knowledge, the perfit love and dread of god, and unto the perfit charity of their neighbours. Item that this office, this ministration, this power, and authority is no tyrannical power, having no certain laws or limits, within the which it ought to be contained, nor yet none absolute power: but it is a moderate power subject, determined, and restrained unto those certain ends and limits, for the which the same was appointed by God's ordinance. Which, as was said before, is only to admynyster and distribute unto the members of Christis mystical body spiritual and everlasting things, that is to say, the pure and heavenly doctrine of Christis gospel, and the graces conferred in his sacraments, and further to do and execute such other things appertaining unto their office, as were before rehearsed. And therefore this said power and administration is called in some places of scripture, Domum et gratia, a gift and a grace, and in some places it is called, claves sive potestas clavium, that is to say the keys or the power of the keys. Whereby is signified a certain limited office, restrained unto th'execution of a special function or ministration, Rom. i i. Ti. iiii. Ephe. iiii according to the saying of saint Paul in the first chapter of his epistle to the Romans, and in the fourth chapter of his first epistle unto Timothe, and also in the fourth chapter of his epistle unto the Ephesians, where he writeth in this sentence. When Christ ascended in to heaven, he subdued and vanquished very captivity herself, and led or made her thrall and captive, and distributed and gave divers heavenly gifts and graces unto men here in earth. And among all he made some apostles, some priests, some evangelists, some pastors and doctors, to the intent they should execute the work and office of their administration, to the instauration, instruction, and edifying of the members of Christis misticalle body. And that they should also not cease from the execution of their said office, until all the said members were not only reduced and brought unto the unity of the faith, and the knowledge of the son of god: but also that they were come unto a perfit state and full age therein. That is to say, until they were so established and confirmed in the same, that they could no more afterward be wavering therein, & be led or carried like children into any contrary doctrine or opinion by the craft & subtile persuasion of the false pastors and teachers, which go about by craft to bring them into erroneous opinions: but that they should constantly follow the true doctrine of Christis gospel, growing & increasing continually by charity unto a perfect member of that body, whereof Christ is the very heed. In whom if the hole body, that is to say, if every part & member be grown and come unto his perfit estate, (not all in like, but every one according to the gift and quality, which is deputed unto it) and so be compacted, united, and corporated together in the said body: no doubt, but that the hole body, and every part thereof, shall thereby be made the more perfit, and the more strong, by reason of that natural love and charity, which one member so united in the body, hath unto the other. By these words it appeareth evidently, not only that saint Paul accounted and numbered this said power and office of the pastors and doctors among the proper and special gifts of the holy ghost: but also it appeareth, that the same was a limited power and office ordained specially and only for the causes and purposes before rehearsed. Item that this power, office, and administration is necessary to be preserved here in earth for three special and principal causes. first for that it is the commandment of god it should so be, as it appeareth in sundry places of scripture. second, for that god hath instituted and ordained none other ordinary mean or instrument, whereby he will make us partakers of the reconciliation, which is by Christ, and confer and give the graces of his holy spirit unto us, and make us the right inheritors of everlasting life, there to reign with him for ever in glory: but only his word and sacraments. And therefore th'office, and power to minister the said word and sacraments, may in no wise be suffered to perish, or to be abolished. according to the saying of saint Paul, Rom. x. How can men invocate and call upon the name of him, in whom they believe not? And how can men believe in him, of whom they never heard tell? And how should men here tell of god, whiles there be some men to show and preach unto them of him? And how shall men dare take upon them to preach and show of god, whiles they be first sent with authority and commission from god so to do? And therefore it is said by the prophet Esai, Esa. lii. Naum. i. blessed be the feet of those preachers, which being authorized and sent by god, do preach and show unto us the peace and benefits, which we receive by Christ. thirdly because the said power and office or function hath annexed unto it, assured promises of excellent and inestimable things. For thereby is conferred and given the holy ghost, with all his graces, And finally our justification and everlasting life: Rom. i. according to the saying of saint Paul where he saith, I am not ashamed of the room and office, which I have given unto me by Christ, to preach his gospel. For it is the power of god, that is to say, the elect organ or instrument ordained by god, and endued with such virtue and efficacy: that it is able to give and minister effectually everlasting life unto all those, that will believe and obey the same. Item that this office, this power, and authority, was committed and given by Christ and his apostles, unto certain persons only, that is to say, unto priests or bishops, whom they did elect, call, and admit thereunto, by their prayer, and imposition of their hands. second we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that the sacrament of orders, may worthily be called a sacrament, because it is a holy rite or ceremony instituted by Christ and his apostles in the new testament, and doth consist of two parts, like as the other sacraments of the church do, that is to say, of a spiritual and an invisible grace, and also of an outward and a visible sign. The invisible gift or grace conferred in this sacrament, is nothing else, but the power, the office, and the authority before mentioned. The visible and outward sign is the prayer and imposition of the bishops hands upon the person, which receiveth the said gift or grace. And to the intent the church of Christ should never be destituted of such ministers, as should have and execute the said power of the keys: it was also ordained and commanded by the apostles, that the same sacrament should be applied and administered by the bishop from time to time, unto such other persons as had the qualities necessarily required there unto. which said qualities the apostles did also very diligently descrive, as it appeareth evidently in the iii i Tim. iii Titum. i. chapter of the first epistle of saint Paul to Tymothe, and the first chapter of his epistle unto Titus. And surely this is the hole virtue and efficacy, and the cause also of the institution of this sacrament, as it is founded in the new testament. For all be it the holy fathers of the church, which succeeded the apstoles (minding to beautify and ornate the Church of Christ with all those things, which were commendable in the temple of the jews) did devise, not only certain other ceremonies than be before rehearsed, as tonsures, rasures, unctions, and such other observances, to be used in the ministration of the said sacrament: but did also institute certain inferior orders or degrees, as ianitours, lectours, exorcists, accolites, and subdeacons, and deputed to every one of those certain offices to execute in the church (wherein they followed undoubtedly the example and rites used in the old testament) yet the truth is, that in the new testament there is no mention made of any degrees or distinctions in orders, but only of deacons or ministers, and of priests or bishops. Nor there is any word spoken of any other ceremony used in the conferring of this sacrament: but only of prayer and the imposition of the bishops hands. thirdly uless as it is an old heresy of the Donatists, condemned in general councils, to think that the word of god and his sacraments should lose and be of none efficacy, strength, or virtue, when they be ministered by men of evil, vicious, and filthy living: we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, 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 sygnette of gold, and with a sygnette made of iron or wood, or any other viler matter: even so the word and sacraments of god, ministered by any evil and noughty man, be of the same self 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, all though in the execution of their office and ministration they do use and exercise the power and authority of god committed unto them, and do supply and represent his towme and place: yet they be not the principal, nor the sufficient or 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 sacraments and by his only power, grace, and benefit, it is, that we receive the holy ghost and his graces by th'office and ministration of the said priests or bishops. And the said priests or bishops be but only as his instruments or officers, to execute and minister with their hands and tongues, the outward and corporal things, whereby god worketh & giveth grace according to his pact and covenant, made with, and unto his espouse the church. And this to be true chrysostom affirmeth, Chrisosto Ho. lxxxv super joan. in his .85. homely upon saint Iohn, where he saith in this manner. what speak I of priests? I say that neither angel nor arcangel can of his own power give us any of those things, which be given unto us from god, but it is the father, the son, and the holy ghost, which is the effectual cause of all those things, The priest doth only put to his hand and his tongue. And in this point sayncte Ambrose also agreeth with the said opinion of chrysostom. For in his book De dignitate sacerdotali, he saith these words: The priest layeth his hands upon us, but it is god that giveth the grace. The priest layeth upon us his beseeching hand: but god blessethe us with his mighty hand. The bishop consecrateth another bishop: but it is god that giveth the dignity. wherefore we must always think, & believe that the virtue & efficacy of the word of god & his sacraments, consist and depend in and upon the commandment, ordinance, power, and authority of god only. And that neither the merits and worthiness of the ministers, (be they never of such excellency) do give them their authority, strength, or efficacy: neither yet the malice or corrupt living of them (be it never so evil, unless they be open blasphemors of the gospel, as the jews and the Turks be) can frustrate or take away from the said word or sacraments their said power, authority, Chrisosto Ho. lxxxv super joan. strength, or virtue. For as chrysostom saith in the said homely, If god made not only an ass to speak, but also gave his benediction & blessing upon the jews by Balaam that false and wicked prophet, & so wrought these spiritual graces by such unclean & impure instruments, and that for the love only, which he had unto the jews, which never the less were great offenders against god: no doubt but that god will much rather send down unto us his faithful people, the graces of his holy spirit, and will work all other things necessary for us by our priests and bishops, although they be never so evil of their living. fourthly for asmuch as after the mind of certain doctors of the church this hole power and authority, belonging unto priests and bishops, is divided in two parts, whereof the one is called Potestas ordinis, and the other is called, Potestas jurisdictionis. and for asmuch also as good consent and agreement hath alway been in the church, concerning the said first part, and contrary, moche controversy for this other part of jurisdiction: we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that the jurisdiction committed unto priests and bishops by th'authority of god's law, consisteth in three special points. The first is to rebuke and reprehend sin, and to excommunicate the manifest and obstinate sinners, that is to say, to separate, exclude, and repel from the communion and perception of the sacraments, and to reject and cast out of the congregation and company of Christis people such persons, as have manifestly committed mortal sin, and do obstinately persever in the same, and to absolve and receive them again, when so ever they shall return unto the church by condign penance. And uless as such persons as do commit manifest and open sin, do thereby offend not only god but also some other of the multitude and congregation, which they be of: although the said persons so offending publicly, do not obstinately persever in their sin so committed, yet the priests and bishops, by th'authority of their said jurisdiction, may in some cases, upon consideration of the crime, and quality of the person so offending, susspende and inhibit them for a time from the receiving of the sacraments, to the intent the same may be, not only a medicine to the offenders themselves: but also an example and satisfaction unto those persons, which were before with their said manifest sins offended. And in this part also two things be to be noted. The first is that all punishment, which priests or bishops may by th'authority of the gospel inflict or put to any person, is by word only, and not by any violence or constraint corporal. The second is, that all though priests and bishops have the power and jurisdiction to excommunicate, as is aforesaid: yet they be not bound so precisely by any commandment of god, but that they ought and may attempre, moderate, or forbear the execution of their said jurisdiction in that part at all times, when so ever they shall perceive and think, that by doing the contrary they should not cure or help th'offenders, or else give such occasion of further trouble & unquietness in the church, that the peace and tranquillity thereof might thereby be impeached, troubled, or otherwise interrupted, or broken. The second point, wherein consisteth the iurysdyction, committed unto priests and bishops by th'authority of God's law, is to approve and admit such persons, as (being nominated, elected, and presented unto them to exercise th'office and room of preaching the gospel, and of minystring the sacraments, and to have the cure or iurysdiction over these certain people within this parish, or within this diocese) shall be thought unto them meet and worthy to exercise the same: and to reject and repel from the said room such as they shall judge to be unmeet therefore. And in this part we must know and understand, that the said presentation and nomination is of man's ordinance, and appertaineth unto the founders and patrons, or other persons, according to the laws and ordinances of men provided for the same. As for an example, within this realm the presentation and nomination of the bysshopryques appertaineth unto the kings of this realm, and of other lesser cures and personages some unto the kings highness, some unto other noble men, some unto bishops, and some unto other persons, whom we call the patrons of the benefices, according as it is provided by the order of the laws and ordinances of this realm. And unto the priests or bishops belongeth by the authority of the gospel, to approve and confirm the person, which shall be by the kings highness, or the other patrons so nominated, elected, and presented unto them to have the cure of these certain people, within this certain parish or diocese, or else to reject him, as was said before, from the same, for his demerits or unworthiness. For surely the office of preaching is the chief and most principal office, whereunto priests or bishops be called by th'authority of the gospel. and they be also called bishops or archbishops, that is to say, superattendantes or overseers specially to signify, that it is their office to oversee, to watch, and to look diligently upon their flock. and to cause that Christis doctrine and his religion may be truly and sincerely conserved, taught, and set forth among christian people, according to the mere and pure truth of scripture. and that all erroneous and corrupt doctrine, and the teachers thereof may be rejected and corrected accordingly. The third point wherein consisteth the jurisdiction committed unto priests and bishops by the authority of God's law, is to make and ordain certain rules or canons, concerning holidays, fasting days, the manner and ceremonies to be used in the ministration of the sacramentis, the manner of singing the Psalms and spiritual hymns, Ephe. v. Coll. iii. (as fayncte Paul calleth them) the diversity of degrees among the ministers, and the form and manner of their ornaments, and finally concerning such other rites ceremonies and observances, as do tend and conduce to the preservation of quietness and decent order to be had, and used among the people, when they shall be assembled together in the temple. For sith that scripture commandeth, that all christian people, should at certain times assemble themself, and convene together in some public or open place, there to invocate, and call upon the name of god, there to here his will and his word by our preachers, thereto receive the Sacraments, there to give laud and praise to god in psalmody, in prayers, in medytations, and in reading. and finally with all humility and reverent order, to magnify, extol, and set forth the honour of god with all our possible power. And for asmuch also as great trouble, unquietness, and tumult might arise among the multitude so assembled, in case there were no certain rules, ordinances, and ceremonies prescribed unto them, whereby they should be contained in quietness, and not suffered to do every man after his own fashion or appetite: it belongeth unto the jurisdiction of priests or bishops, to make certain rules or canons, concerning all these things, and for the causes aforesaid. For like as in the governance of a private family, or in the governance of a school, it belongeth unto the good man, or ruler of that house, or the school master to prescribe the times, when his children and servants shall work, when they shall rest, when they shall learn, when they shall pray, and such other things: So in the public & open temple or church, it appertaineth also unto them, that have the governance of the church, in those points to devise and prescribe such necessary and convenient ceremonies and ordinances unto the people, for the causes above rehearsed, as shall tend to their profit and increase in Christis religion, and shall also tend to the honour of god, and good tranquillity of the said people. For surely saint Paul himself did prescribe, i Cor. xi. and make such rules unto the Corinthians, and commanded also other bishops to do the semblable. And the holy fathers of the church at the beginning, before there were any christian princes, upon great and urgent considerations, did ordain the celebrating of the sunday, of Easter day, and certain other feasts, and the fasting of lent, and also divers other such ceremonies in the church, whereof a great part is observed through all Christendom unto this day. The contynualle observation whereof was always thought unto the holy fathers very necessary: for asmuch as such traditions, and ceremonies be as a certain necessary introduction, or learning expedient to induce and teach the people reverently to use themself in their outward worshipping of god, and be also (as you would say) certain painted histories, the often sight & contemplation whereof, causeth the people the better to remember the things signified, and represented in the same. For the better declaration of which three points, two things be to be noted, first that although the hole jurisdiction appertaining (as is afore said) unto priests and bishops, be committed unto them in general words (as it appeareth by divers places of scripture, and specially in the twenty chapter of th'acts, where th'apostle saith: Act. xx. Take diligent heed to yourselves, & to all your hole flock, amongs whom the holy ghost hath set, ordained, and made you bishops, to rule, & govern the church of god) Yet there is also a particular order, form, and manner requisite to the due execution of the same according to the saying of saint Paul, i Co. xiiii Look that all things be done in the church seemly and in a decent order. Now this particular manner & form is not expressly declared, determined, or prescribed in scripture: but was, and is left to be declared from time to time, and from age to age by certain positive rules and ordinances, to be made by the ministers of the church, with the consent of the people, before such time as princes were chrystened. and after they were christened, with th'authority and consent of the said princes and their people. For like as th'authority to preach and teach, and to adminyster the sacraments, although it be committed unto priests and bishops by express words of scripture, yet there is no express mention concerning the particular circumstances, convenient to be used in the execution of the same: Even so in the power of jurisdiction, although the same be by general words in scripture committed unto priests and bishops, yet there is no particular mention, what form, order, or process should be used in th'execution of any part thereof. As for an example concerning the sentence of excommunication, although the cognition of crimes, for the which the said sentence is to be given, and thexamination of the witness also necessary for the trial of the crimes, and for the instruction of him, that shall give the said sentence, be committed by general words of scripture unto priests and bishops: yet there is no mention made in scripture, how the parties offending, or the witness shall be cited and called to appear before the priests or bishops. nor there is no mention made, what process or pain shall be used against them, in case any of them shall disobey the calling or sentence of the priest, or bishop. nor finally there is any mention made of any other circumstance of time, place, or person necessary to be used in the due execution of the said sentence of excommunication. But all these things were afterward devised and ordained by the church, and the ministers of the same, and by the consent of those people, which professed the name of Christ. And that this is of troth, it appeareth by such ordinances, as saint Paul himself, and other th'apostles devised, and prescribed to be observed in certain churches, as well concerning the excommunicating of the Corinthian, 1 Cor. v. 1. Tim. i, 1. Cor. xii. 1 Co. xiiii. 1 Co. xvi. and divers others, as also concerning, that men should pray bare heeded, that women should keep silence, and not take upon them to teach in the church, that two prophets or preachers should not speak at one time in the church, but that one should give place to the other, that the alms of poor men should be gathered, and how and by whom, after it was gathered, it should be distributed, with such other like things. And this thing also appeareth to be true, by the canons and rules, devised and made by the bishops and councils, concerning the premisses, during the time that the church was subject to infidel princes, and before any princes were christened. During all and consecrate other bishops, the said fathers restrained the said power, and reserved the same in such wise, that without the consent and authority of the Metropolitan or archbishop, no bishop should be consecrated within any province. and likewise in other cases their powers were also restrained for such causes, as were than thought unto them convenient. which differences the said holy fathers thought necessary to enact, and establish by their decrees and constitutions, not for that any such differences were prescribed or established in the gospel, or mentioned in any canonical writings of th'apostles, or testified by any ecclesiastical writer within th'apostles time: but to th'intent that thereby contention, strife, variance, and schisms or division, should be avoided, and the church should be preserved in good order, and concord. ¶ And for the better confirmation of this part, we think it also convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that Christ did by express words prohybite, that none of his apostles, or any of their successors, should under the pretence of the authority given unto them by Christ, take upon them th'authority of the sword, that is to say, the authority of kings, or of any civil power in this world. yea or any authority to make laws or ordinances, in causes appertaining unto civil powers. Truth it is, that priests and bishops may execute all such temporal power and jurisdiction, as is committed unto them, by the ordinance and authority of kings or other civil powers, and by the consent of the people (as officers and ministers under the said kings & powers) so long as it shall please the said kings and people to permit and suffer them so to use and execute the same. Not withstanding, if any bishop, of what estate or dignity so ever he be, be he bishop of Rome, or of any other city, province, or diocese, do presume, or take upon him authority or jurisdiction, in causes or matters, which appertain unto kings and the civil powers, and their courts, and will maintain or think, that he may so do by th'authority of Christ and his gospel, although the kings and princes would not permit and suffer him so to do: No doubt that bishop is not worthy to be called a bishop, but rather a tyrant, and an usurper of other men's rights, contrary to the laws of god, and is worthy to be reputed none otherwise, than he that goeth about to subvert the kingdom of Christ. For the kingdom of Christ in his church is a spiritual and not a carnal kingdom of the world, that is to say, the very kingdom, that Christ by himself, or by his apostles and disciples sought here in this world, was to bring all nations from the carnal kingdom of the prince of darkness, unto the light of his spiritual kingdom: and so to reign himself in the hearts of people by grace, faith, hope, and charity. And therefore, sith Christ did never seek nor exercise any worldly kingdom or dominion in this world, but rather refusing and fleeing from the same, did leave the said worldly governance of kingdoms, realms, and nations to be governed by princes and potentatis (in like manner as he did find them) and commanded also his apostles and disciples to do the semblable, as it was said before: what so ever priest or bishop will arrogate or presume upon him any such authority, and will pretend the authority of the gospel for his defence therein, he doth nothing else, but in manner (as you would say) crowneth Christ again with a crown of thorn, and traduceth and bringeth him forth again with his mantel of purpur upon his back, to be mocked and scorned of the world, as the jews did, to their own damnation. ¶ More over, the truth is, that God constituted, and ordained th'authority of christian kings and princes, to be the most high and supreme above all other powers and offices in the regiment and governance of his people: And committed unto them, as unto the chief heads of their common wealths, the cure and oversight of all the people, which be within their realms and dominions, without any exception. And unto them of right, and by god's commandment belongeth, not only to prohybite 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, and to procure the public weal, and the comen peace and tranquillity in outward and earthly things: but specially and principally to defend the faith of Christ and his religion, to conserve and maintain the true doctrine of Christ, & all such as be true preachers & fetters forth thereof, and to abolish all abuses, heresies, and idolatries, which be brought in, by heretics and evil preachers, and to punish with corporal pains such as of malice be occasioners of the same, and finally to over se, and cause that the said priests and bishops do execute their said power, office, and iurisdyction truly, faithfully, and according in all points as it was given and committed unto them by Christ and his apostles. Which not withstanding we may not think, that it doth appertain unto th'office of kings and princes, to preach and teach, to administer the sacraments, to absolve, to excommunicate, and such other things, belonging to th'office and administration of bishops and priests: but we must think and believe, that god hath constituted and made christian kings and princes, to be as the chief heeds and overlokers over the said priests and bishops, to cause them to administer their office and power committed unto them, purely, and sincerely and in case they shall be negligent in any part thereof, to cause them to supply and repair the same again. And god hath also commanded the said priests and bishops, to obey with all humbleness & reverence, all the laws made by the said princes, being not contrary to the laws of god, what so ever they be: Ro. xiii. and that not only propter iram, but also propter conscientiam. 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 unto Christian kings and princes, for the discharge of their office and duty towards god, to endeavour themself, to reform and reduce the same again unto the old limits and pristine state of that power and jurisdiction, which was given unto them by Christ, and used in the primitive church. For it is out of all doubt, that Christis faith was than most firm and pure, & the scriptures of god were than best understanded, and virtue did than most abound and excel. And therefore it must needs follow, that the customs and ordinances than used and made, must needs be more conform and agreeable unto the true doctrine of Christ, and more conducing to the edifying and benefit of the church of Christ, than any customs or laws used or made sith that tyme. And therefore where as the kings most royal majesty, considering of his most excellent wisdom, not only the notable decay of Christis true and perfect religion amongs us, but also the intolerable thraldom, captivity, and bondage, with the infinite damages & preiudices, which we and other 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, and by th'authority of the hole parliament, determined, no longer to suffer the bishop of Rome to execute any part of his jurisdiction here within this realm, but clearly to deliver us from the same, and restore us again to our old 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 ordyaunces. For as we have showed and declared before, it was by princes and mens ordinance and sufferances only, that the bishop of Rome exercised any such jurisdiction within this realm, and not by any 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 the kings Chancellor, or any other his officers might worthily think, that the kings highness should do him wrong, in case he should upon good causes remove him from his said room and office, and commit it unto another. And as for us and other 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 thincrease of our substance and riches. The which, how moche was impaired & decayed continually from time to time, by the great exactions of the bishops of Rome, and such treasure as went yearly out of this realm to his coffers, for annates and exemptions, dyspensations, pardons, and such other unprofitable things, or rather very trifles: 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. ¶ The Sacrament of extreme unction. AS touching the sacrament of extreme unction, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, first how that the xii Apostles being sent out by Christ, and commanded to go two and two into the world to preach his word, amongs other miracles, Mar. vi. which they worughte by the power of god, they cured also, & restored many sick men unto health, anointing them with oil. ¶ second, that although it be not expressed in scripture, that the said apostles had than any new commandment of Christ to anoint such as they healed with oil: yet for asmuch as the holy Apostle saint james, endued with the holy spirit of Christ, prescribed a certain rule or doctrine, and gave in manner a commandment, that when so ever any person should fortune to fall sick, he should call or send for the priests or ancients of the church, and cause them to pray over him, anointing him with oil in the name of our lord, and further added hereunto, as an assured promise, that by the said prayer of the priests, and the sick person, made in right faith and confidence in god, the sick man should be restored unto his health, and god should set him on foot again, and if he were in sin, his sins should be forgiven him: it shall therefore be very necessary and expedient, that all true christian people do use and observe this manner of annoyling of sick persons, with due reverence and honour, as it is prescribed by the holy apostle saint james. jaco. v. That is to say, when so ever any person amongs us shall fall into any dangerous sickness, let him call the priests of the church, with other good and ancient christian people, and let them go unto the sick person, and there, not only comfort him corporally, but also give him ghostly instructions, and exortations to lament and be sorry for his sins, to persever in the right faith of Christ and charity towards his neighbour, to bear and sustain patiently the griefs and pains of his malady for God's sake, reputing the same as the manifest token of the love and favour of god towards him, to contemn the world, and to desire to reign with Christ in heaven, and such other things. which done, then let the priests and the company there assembled, and the sick man himself also (as his sickness will suffer him) pray unto god with full hope and confidence, as well for the remission of his sins, as for the recovery of his health, (if it shall so stand with God's pleasure) let the priests anoint the sick man, according to the teaching of saint james. and no doubt the fervent and faithful prayer of the priests, and other persons afore said, jaco. v. joined with the due contrition and faith of the sick person, shall obtain of almighty god all things, which shall seem unto god necessary for the health and comfort as well of the soul as of the bodily sickness of the said person. Thirdly, how that the holy fathers of the church, considering this place of saint james, and the manner also of anointing of sick men, used by the apostles (as was aforesaid) thought it convenient to institute and ordain, that this manner of anoyling of sick men, prescribed by saint james, should be observed continually in the church of Christ, as a very godly and wholesome medicine, or remedy to alleviate and mitigate the diseases & maladies, as well of the soul as of the body of christian men. And to the intent the same should be had in more honour and veneration, the said holy fathers willed & taught, that all christian men should repute & account the said manner of anoylinge among tother sacraments of the church, for asmuch as it is a visible sign of an invisible grace. Whereof the visible sign is the annealing with oil in the name of god: which oil (for the natural properties belonging unto the same) is a very convenient thing to signify and figure the great mercy and grace of god, and the spiritual light, joy, comfort, & gladness, which god poureth out upon all faithful people, calling upon him, by the inward unction of the holy ghost. And the grace conferred in this sacrament, is the relief, and recovery of the disease and sickness, wherewith the sick person is then diseased and troubled, and also the remission of his sins, if he be then in sin. This grace we be assured to obtain by the virtue and efficacy of the faithful and fervent prayer, used in the ministration of this sacrament of anoyling, according to the saying of saint james before rehearsed, and also according to the sundry promises, made by christ unto the faithful prayer of his church, as when Christ saith, what soever ye shall ask and pray my father to give unto you in my name, Matt. seven Ma. xi. it shall be granted unto you. For the better understanding whereof, two things be here specially to be noted: The first is that saint james calleth here the prayer to be used in the time of this inunction, the prayer of faith. whereby he meaneth, that this prayer ought to be made in that right faith, trust, and confidence: which we ought to have in god to obtain the effect of our petitions made in the ministration of this sacrament. and that it ought to contain nothing, but that shall stand with the pleasure, the honour, and glory of god. and that when we direct our prayers unto god for any bodili health or relief, or for any other temporal commodity: we ought always to temper our said prayer with this condition, that is to say, if it shall so stand with God's will and his pleasure. And that we ought to say, as Christ said in his prayer unto his father. Father if it shall please thee: I am content to die and suffer this shameful and cruel death of the cross. Thy will be fulfilled herein, Mat. xxv let not my will and desire be followed, but let thy will and disposition be fulfilled, whereunto I wholly commit myself. ¶ The second thing to be noted is, that to the attaining of the said grace, conferred in this sacrament of extreme unction, it is expedient also, that the sick person himself shall knowledge his offences towards god and his neighbour, and ask forgiveness of them for the same. and likewise forgive all them that have offended him in word or deed. and so being in perfit love and charity, to pray himself (as he may) with faithful heart and full hope and confidence in god for the remission of his sins, and restoring unto his bodily health, if it shall so stand with god's pleasure. And therefore the said apostle addeth immediately unto this place these words following, Confess your faltes and offences, jaco. v. which ye have trespassed one to an other, and be you ready and glad to forgive the same for God's sake, and to ask forgiveness the one of the other, and so being reconciled, pray each for other: and than you shall attain perfit health of all your infirmities, as well spiritual as corporal. For if you be so affected in heart, and united and knit the one to the other in perfit charity: no doubt ye be justified, in the sight of god, and without doubt your prayer shall be herd and accepted of god. For surely the prayer of the man justified is of marvelous virtue and efficacy in the acceptation of god, as it appeareth by the example of Elias the prophet. who although he were but a man, and subject to affections as other men be: three Re. xvii. Luce. iiii. yet because he was a just man, when he prayed to god, that neither rain nor dew should descend upon the land of Israel from heaven by the space of three years and six months, god granted his prayer, and would not suffer that any rain or dew should fall upon the said land by the said space. whereby arose an extreme dearth and famine amongs them of that country. And afterward when the said Elias prayed again to god to send rain and moisture upon the said sand: God likewise heard his prayer, and sent down rain plentifully upon the earth, and so the earth brought forth all kinds of fruit again, in like manner as it was wont to do before, to the great comfort of the peole. ¶ Finally, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed to their spiritual charge, first, that no man ought to think, that by the receiving of this sacrament of anoiling, the sick man's life shall be made shorter: but rather that the same shall be prolonged thereby considering the same is instituted for recovery of health both of the soul and body. second that it is an evil custom to defer the adminystration of this sacrament, unto such time, as the sick persons be brought by sickness unto extreme peril and jeopardy of life, and be in manner in despair to live any longer. thirdly that it is lawful and expedient to administer this said sacrament unto every good christian man, in the manner and form before rehearsed: so oft and when so ever any great and perilous sickness, and malady shall fortune unto them. For the troth is, that the holy fathers of the church did neither call this sacrament, the extreme unction (that is to say, the last unction) because it should be ministered last and after all other sacraments. neither yet they did ordain, that the same should be ministered only, when sick men should be brought unto the extreme pangs of death: but they did call it by the said name of Extreme unction, because it is the last in respect of tother inunctions, which be ministered before in the other sacraments of baptism and confirmation (In both which sacraments, christian men be also annoyled and anointed.) And the truth is also, that the sacrament of the Altar, being duly received, is the very spiritual food, and the very necessary sustentation, comfort, and preservation of all christian men in all dangerous passages and adventures. And therefore it is expedient, that the said sacrament of the altar should be received after this annoyling, done in the time of sickness. For surely the receiving of the body of our saviour jesus Christ, is the very perfection, not only of this, but also of all the other sacraments. And, as unto the ordinance of the holy fathers, concerning the time, when this sacrament of extreme unction should be ministered and received: it is out of all doubt, that they willed and ordained, that the same should be observed, according to the institution of the apostle saint james. Which was, that it should be ministered and received, so oft and when so ever any man should fortune to be sick of any dangerous sickness. and also at such time as the sick man himself were of perfit remembrance, judgement, discretion, and knowledge, in such things as do appertain unto the profession and office of a good christian man. For (as it was said before) saint james requireth such judgement, such spiritual affections, and motions, and also such desire, and devotion to be in the sick man: that he himself, in the time of his anoiling, should not only heartily, faithfully, devoutly, and religiously praise god, and thank god for his visitation, & punishment: but also putting his hole confidence and trust in god, and so committing himself holly into his hands and mercy, should invocate and call upon him for the remission of his sins, and recovery of his health, and finally should declare his charity, in forgyvinge, and ask of forgiveness for all offences committed by him against his neighbour, or by his neighbour against him. ¶ Thus being declared the virtue and efficacy of all the seven sacraments, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed to their spiritual charge, that although the sacraments of matrimony, of Confirmation, of holy Orders, and of Extreme uncton, have been of long time passed received, and approved by the common consent of the catholic church, to have the name and dignity of sacraments, as in deed they be well worthy to have (uless as they be holy and godly signs, whereby, and by the prayer of the minister, be not only signified, and represented: but also given and conferred some certain and special gifts of the holy ghost, necessary for christian men to have for one godly purpose or other, like as it hath been before declared) yet there is a difference in dignity and necessity between them and the other three sacraments, that is to say, the sacraments of Baptism, of Penance, and of the Altar, and that for divers causes. first because these the sacraments be instituted of Christ to be as certain instruments or remedies necessary for our salvation, and thattaining of everlasting life. second, because they be also commanded by Christ to be ministered and received in their outward visible signs. Thirdly because they have annexed & conjoined unto their said visible signs such spiritual graces, as whereby our sins be remitted and forgiven: and we be perfitly renewed, regenerated, purified, justified, and made the very members of Christis mystical body, so oft as we worthily, and duly receive the same. ¶ Here followeth the third part of this treatise, containing the Exposition or declaration of the ten Commandments. The ten commandments. 1 THou shalt have none other God's, but me. 2 Thou shalt not make to thyself any graven thing, ne any similitude of any thing, that is in heaven above, or in earth beneath, nor in the water under the earth, thou shalt not bow down to them, ne worship them. 3 Thou shalt not take the name of thy lord god in vain. 4 Remember that thou do sanctify, and keep holy thy sabot day. 5 Honour thy father and mother. 6 Thou shalt not kill. 7 Thou shalt not commit adultery. 8 Thou shalt not steal. 9 Thou shalt not bear false witness against thy neighbour. 01 Thou shalt not desire thy neighbour's house, his wife, his servant, his maid, his ox, his ass, ne any other thing that is his. The Exposition of the first commandment. THe first commandment, like as it is first in order, so it is the most chief, and principal among all the other precepts. For in this first commandment, god requireth of us those things, in the which consisteth his chief & principal worship and honour, that is to say, perfit faith, sure hope, & unfeigned love, and dread of god. And therefore as concerning this commandment, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, first 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 name him with our mouth, or to worship him with kneeling, or such other gestures: 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 and confidence in him, to set all our thought and care upon him, and to hang holly of him, taking him to be infinitely good and merciful unto us. second, that god commandeth us thus to do unto 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 out most kind, and most loving god, and creator be pleased, if we should forsake him, and take any other feigned God's. And surely he is more present with us, & more ready to show us all kindness and goodness, than any creature is or can be. And allredye 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 can not bear so moche ungratitude and unkindness at our hands, that we should forsake him, or else fix our faith and trust in any other things besides him. thirdly, that 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, nor any other thing, but for him. according as Moses saith in the book of Deuteronomie, Thy lord god is one god, Deut. vi. and thou shalt love him with all thy heart, and with all thy life, and 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 moche abashed, 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, that all they offend against this commandment, which set their hearts & 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 that we make our god. For as saint Paul saith, Collo. three Philli. iii The covetous man maketh his goods, his god, and the gluttonous man maketh his belly his god. For the one setteth his mind more upon his goods, the other more upon his belly: than they do upon god, and for them they wool not stick to offend god. and all these break this commaundemen. Item that all they, which have more confidence in the creatures of god, than in god: do also make the creatures of god, their god. And how grievously god is offended therewith we find in the book of Paralipomenon, two. 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 to him great treasure, for to allure him to his aid: Our lord sent the prophet Ananie to Aza the king of juda, who said unto him in this manner, Because thou hast trusted in the king of Syria, and not in thy lord god: therefore those of the king of Syria, are escaped from thy hands. were not they of Ethiopia and Libya of far greater power, both in chariots and horsemen, and in number or multitude, which was 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 do give strength to them that trust in him with all their heart. In which words it doth appear, that it is laid to Aza his charged, that he did not believe in our lord, because he had more trust in Benadad an heathen prince, than in our lord. It is noted also in the same chapter, That where as Aza afterward had very great pain in his feet, he sought not to our lord for remedy of his said disease: but trusted more in the art and remedy of physic. Whereby we may learn, that it is one great part of perfit belief in our lord god, to put our trust and confidence most principally, and above all other, in him. Wherefore they that do otherwise, transgress this commandment, and make to them other God's. ¶ Item that all they transgress this commandment, which either so moche presume upon the mercy of god, that they fear not his justice, and by reason thereof do still continue in their sin: or else so moche fear his justice, that they have no trust in his mercy, and by reason thereof fall into desperation. For both these ways they make him no god, taking from him either justice or mercy, without which he can not be god. And so do they, that by superstition repute some days good, some dismal, or infortunate: or think it a thing unlucky to meet in a morning with certain kind of beasts, or with men of certain professions. For such superstitious folk infame the creatures of god. ¶ Item that they be of the same sort, which by lots, astrology, divination, chattering of birds, physiognomy, and looking of men's hands, or other unlawful and 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 saith? isaiah, xli Tell us afore, what shall come, and we shall say that you be God's. ¶ Item that all they, which by charms and witchcrafts do use any prescribed letters, signs, or charactes, words, blessings, rods, crystal stones, sceptres, sword, measures, hanging of saint Iohnns gospel, or any other thing about their necks, or any other part of their bodies, or any other such vain observation: trusting thereby to continue long life, to drive away sickness, or preserve them from sickness, fires, water, or any other peril, other wise 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 in their baptism, do make secret pacts or covenants with the devil, or do use any manner conjuration, or raising up of devils for treasure, or any other thing hid or lost, or for any other manner of cause, what so ever it be. For all 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 high and chief commandment: but also all those, that seek and resort unto them for any council or remedy, according to the saying of god when he said, Deutero. xviii. Let no man ask council of them that use false divinations, or such as take heed to dreams, or chattering of birds. Let there be no witch or enchanter among you, nor any that asketh council of them, that have spiritis, nor of soothsayers, nor that seek the troth of them that be dead. for god abhorreth all these things. ¶ The exposition of the second commandment. THe second commandment Moses declareth at good length in the book of Deuteronomie, where, he speaketh in this manner. In the day, when our lord spoke to you in Oreb from the mids of the fire, Deut. iiii. you heard the voice and the sound of his words, but you saw no form, or similitude, least peradventure you should have been thereby deceived, and should have made to yourself an engraved similitude, or image of man or woman, or a similitude of any manner beast upon earth, or of foul under heaven, or of any beast that creepeth upon the earth, or of fishes that tarry in the water under the earth. and lest peradventure, lifting up your eyen to heaven, and there saying the son, and the moan, and the stars of heaven, you should by error be deceived, and bow down to them, and worship them, which the lord hath created to serve all people under heaven. By these words we be utterly forbidden to make or to have any similitude or image, to the intent to bow down to it, or to worship it. And therefore we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed to their spiritual charge, first, that god in his substance can not by any similitude or image be represented or expressed. For no wit ne understanding can comprehend his substance. And that the fathers of the church. considering the dullness of man's wit, and partly yielding to the custom of gentylitie (which before their coming unto the faith of Christ had certain representations of their false God's) suffered the picture or similitude of the father of heaven to be had and set up in churches: not that he is any such thing, as we in that image do behold (for he is no corporal ne bodily substance) but only to put us in remembrance, that there is a father in heaven, and that he is a distinct person from the son, and the holy ghost. which thing never the less, if the common people would duly conceive of the heavenly father, without any bodily representation: it were more seemly for christian people, to be without all such images of the father, than to have any of them. second, that although all images, be they engraven, painted, or wrought in arrayse, or in any otherwise made, be so prohibited, that they may neither be bowed down unto, ne worshipped (for asmuch as they be the works of man's hand only (yet they be not so prohibited, but that they may be had and set up in churches, so it be for none other purpose, but only to th'intent, that we) in beholding and looking upon them, as in certain books, and saying represented in them the manifold examples of virtues, which were in the saints, represented by the said images) may the rather be provoked, kindled, and stirred, to yield thanks to our lord, and to praise him in 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 saluyour, as an open book, hangeth on the cross in the road, or is painted in clothes, walls, or windows, to the intent that beside th'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 said image, and to condemn and abhor our sin, which was the cause of his so cruel death. and thereby to profess, that we will no more sin. And furthermore, considering what high charity was in him, that would die for us his enemies, and what great dangiers 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. All these lessons, with many more, we may learn in this book of the Rood, if we will entirely and earnestly look upon it. And as the life of our saviour Christ is represented by this image: even so the lives of the holy sanctes, 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 learn therein examples of humility, charity, patience, temperance, contempt of the world, the flesh, and the devil, and to learn example of all other virtues, and for the other causes above rehearsed. For which causes only, images be to be set in the church, and not for any honour to be done unto them. For although we use to sense the said images, and to kneel before them, and to offer unto them, and to kiss their feet, and such other things: yet we must know and understand, that such things be not, nor ought to be done to the images self, but only to god, and in his honour, or in the honour of the holy saint or saints, which be represented by the said images. ¶ thirdly, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that against this commandment did offend generally before the coming of Christ all gentiles, & people that were not of the nation of Israel. For they worshipped images and false God's, some one, some another. Of the which sort, there was a great number. For beside 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 & heathen. And these gentiles though they had knowledge of a very god: yet as saint Paul saith, Roma. i. they had idle and vain fantasies, which led them from the truth: and where they counted themselves wise, they were in deed very fools. ¶ Item that against this commundement also 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 worshipping of images, idols, and false God's, as the holy scripture in many places maketh mention. ¶ Finally we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that to set up images, as the heathen people and the jews did, to bow to them, and to worship them, is forbidden in this second commandment. ¶ Item that all they do greatly err, which put difference between image and image, trusting more in one then 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 to do any thing. And they also that be more ready with their substance to deck deed images gorgeously and gloriously: than with the same to help poor christian people, the quick and lively images of god. Which is the necessary work of charity, commanded by god. And they also, 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: fantasieng, that either the image will work, or else some other thing in the image, or god for the images sake. As though god wrought by images carved, engraven, or painted, brought once into churches, as he doth work by other his creatures. In which things if any person heretofore hath, or yet doth offend: all good and well learned men have great cause to lament such error and rudeness, and to put their studies and diligence for the reformation of the same. ¶ The declaration of the third commandment. AS touching the third commandment, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that in the said commandment god requireth of us to use his name with all honour and reverence. ¶ Item that the right use of the name of god, and the outward honour of the same, standeth chiefly in these things following, that is to say, In the constant confession of his name, in the right invocation of the same, in giving of due thanks unto god, as well in prosperity as in adversity, and in the preaching and teaching of his word. For Christ saith, Mat. x. He that openly confesseth me before men: I shall confess him before my father in heaven. and he that is a shamed 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, & not to swarm from it, for any manner of persecution or injury. We must also in all tribulation and necessity, and in all temptations and assaults of the devil, invocate & call upon the name of god. For god accounteth his name to be hallowed, magnified, & worshipped, when we call upon him in our need. Call upon me (saith he) in the time of trouble, and I will deliver thee: and thou shalt honour me. And again the wise man saith, Psal. xlix Pro. xviii. The name of god is the most strong tower, the righteous man tunneth to it, & he shallbe helped. Furthermore, we may not seek our own name, laud, & fame: but utterly avoid & eschew the desire of all worldly honour, glory, and praise, and must give all laud, praise, & thanks unto god for his benefits. which be so many in number, & so great, that we ought never to cease from such laudes & thanks. Like as the prophet David admonisheth us saying, Psal. xlix i. Cor. x. Offer unto god the sacrifice of laud & praise. And saint Paul commandeth us, when so ever we eat, drink, or do any manner of business, to give honour, praise, and thanks unto god. And we must also preach the word of god truly, and purely, & set forth the name of god unto other, and reprove all false and erroneous doctrine and heresies. For all though priests and bishops only be specially called, and deputed as public ministers of God's word: yet every christian man is bound particularly to teach his family, and such as be under his governance within his house, when time & place requireth. second, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that by this precept we be commanded to use the name of god, unto all goodness & troth: And contrariwise we be forbid in the same, to use his name to any manner of evil, as to dying, deceiving, or any untruth. And therefore against this commandment they offend, that swear in vain. They swear in vain, that swear without laufulle and just cause: for than 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. or that do glory in outtragiouse 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 that such persons, as make such oath do wyttyngely bring god for a false witness, which is all truth, and hateth all untruth. For if he could be false, he were not god. And so such perjured men, asmuch as is in them, make god no god. And if they believe, that he will or can bear false witness, than above & besides blasphemy, they run into heresy. ¶ Item that they also do swear in vain, which swear any thing that is true, or false, they being in doubt, whither it be true or false: and do not afore well examine and discuss, whither it be true or false. or that swear that thing to be falls, which though in deed it be false, yet they think it to be true. or that swear that thing to be true, which though in deed it be true, yet they think it to be befalse. ¶ Item that they also do take the name of god in vain, which swear to do that thing, which they intended not to do or swear to forbear that, which they intended not to forbear. or swear to do any thing, which to do is unlawful. or swear to leave undone any thing, which to omit, or leave undone, is unlawful. And such as so swear, to do things unlawful, not only offend in such swearing: but also they much more offend, if they perform the thing that they do swear. ¶ Item that they also break this commandment, which swear to do, or to observe any thing, which to do and observe they know not, whether it be lawful or unlawful. or that make any oath contrary to their lawful oath or promise made before: so long as their former oath or promise standeth in strength. Item that they also do take the name of god in vain, which by rewards, or fair promises: or by power, or fere, do induce, or constrain any man to be perjured. Item that they also take the name of god in vain, which abuse the holy name of god to unlawful practises, as to charms, enchantments, divinations, conjurations, or such like. And that priests and ministers of Christis church, do also break this commandment: if in the administration of the sacraments, they yield not the hole efficacy, virtue, and grace thereof to our lord, as the very author of the same: but ascribe the said efficacy virtue and grace, or any part thereof to themself. or if any of them do use any of the sacraments to any conjurations, or any other strange practice, contrary to that holy use, for the which they be ordained. Item that they also break this commandment, which either by teaching or preaching, or by pretence of holy living, do abuse this name to their own vainglory, or any other ungodly purpose. And generally that 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 not call upon the name of god, nor do thank him in all things both sweet and sour, good and evil, well far 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 we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that (for asmuch 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 such like, (which can not be given but by god only) yieldeth the glory of god to his creature, Esai. xlii. contrary to this commandment. For god saith by 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 the givers of them: transgress this commandment, yielding to a creature the honour of god. Never the less to pray to saints to be intercessors with us, and for us to our lord for our suits, which we make to him, and for such things as we can obtain of none but of him, so that we make no invocation of them: is lawful & allowed by the catholic church. And again because no temple, ne church, ne altar ought to be made but only to god, (For to whom we make temple, church, or altar, to him (as saint Austyne saith) we may do sacrifice, and sacrifice we may do to none but to god.) We think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that we abuse our english, when we call the temples, churches, or altars by the name of any saint, as the church, or altar of our lady, the church or altar of saint Michael, of saint Peter, of saint Paul, or such other. For we ought to call them no otherwise, but the memories of our lady, of saint Michael, saint Peter, saint Paul, and so of other saints: and the churches or temples of god only, in which be the memorials of those saints. And likewise must the altars be dedicated to our lord only, though it be for the memorial of any saint. Not withstanding it is not necessary to alter the common speech, which is used, nor there is any error therein: so that the sentence or meaning thereof be well and truly understanded, that is to say, that the said altars and churches be not dedicated to any saint, but to god only, and of the saints but a memorial, to put us in remembrance of them, that we may follow their example and living. And therefore if we mean, as the words do import, when we call them the churches or altars of saints: we yield the honour of god from him to the saints, and break this commandment. And like wise if we honour them, any otherwise than as the friends of god, dwelling with him, and established now in his glory everlasting, and as examples, whom we must follow in holy life and conversation. or if we yield unto saints the adoration & honour, which is due unto god alone: We do (no doubt) break this commandment, and do wrong unto our lord god. ¶ The exposition of the fourth commandment. AS touching the fourth commandment we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge. first that this word Sabbote is an hebrewe word, and signifieth in english rest. So that the sabot day is as much to say, as the day of rest and quietness. And therefore there is a special & notable difference between this commandment and tother ix For, as saint Austen saith, All the other ix commandments be moral commandements, and belonged not only to the jews, and all the other people of the world, in the time of the old testament: but also to all christian people in the new testament. But this precept of sabot, as concerning rest from bodily labour the seventh day, pertained only unto the jews in the old testament, before the coming of Christ: and not unto us christian people in the new testament. Nevertheless, as concerning the spiritual rest (which is figured and signified by this corporal rest) that is to say, rest from carnal works of the flesh, and all manner of sin: this precept remaineth still, and bindeth them, that belong to Christ, and not for every vii day only, but for all days, hours, & times. For at all times we be bound to rest from fulfilling of our own carnal will and pleasure, from all sins, and evil desires, from pride, disobedience, ire, hate, covetousness, and all such corrupt & carnal appetites, & to commit ourselves wholly to god, that he may work in us all things, that be to his will and pleasure. And this is the true Sabbotte or rest of us, that be chrystened, when we rest from our own carnal wills, and be not led thereby: but be guided alway 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 unto us, Thy will be done in earth, as it is in heaven, Reign thou with us, Make thy will to be wrought in us, that from our own corrupt will we may rest and cease. And for this purpose, god hath ordained, that we should fast, watch, and labour: to th'end that by these remedies we might mortify and kill the evil and sensual desires of the flesh, and attain this spiritual rest, and quietness, which is signified and figured in this commandment. ¶ second we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that besides this spiritual rest (which chiefly and principally is required of us) we be bound by this precept, at certain times to cease from all bodily labour, and to give our minds entirely and wholly unto god. to here and learn his word. to knowledge our own sinfulness unto god, and his great mercy, and goodness unto us. to give thanks unto him for all his benefits. to make public and common prayer for all things needful. to receive the sacraments. 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 sabot day, which is called the Satturdaye, is not now prescribed and appointed thereto, as it was to the jews: but in stead of the sabot day, succeedeth the sunday, and many other holy and feastefull days, which the church hath ordained from time to tyme. Which be called holy days, not because one day is more acceptable to god, than an other, or of itself is 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 do apply ourselves to bodily labour, and 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 & spiritual works they ought to do upon the holy day, we think it convenient, that all bishops and preachers shall exhort and teach the people, commit to their spiritull charge, to use themself in this manner following: That is to say, At their first enter or coming into the church, let them make account with themselves, how they have bestowed the week paste, 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 or displeasure of god, or to the hurt of their neighbour, or 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: then let them humbly knowledge their defaults 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 when they have so done, than let them clearly, and purely in their hearts remit and forgive all malice and displeasure, which they beat to any creature. And after that, then let them fall unto prayer, according to the commandment of Christ, where he saith, Math. v. when you begin to pray, forgive what so ever displeasure you have against any man. And when they be weary of prayer, then let them use reading of the word of god, or some other good and heavenly doctrine, so that they do it quietly, without distourbance of other, that be in the church: or else let them occupy their minds with some wholesome & godly meditations, whereby they may be the better. And they that can read, may be well occupied upon the holy day, if they read unto other, suchche good works, 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 holly, after this form and manner, not only in the house of god, but also in their own houses: they should thereby eschew moche vice, confound their ancient enemy the devil, much edify both themselves and other, & finally obtain moche grace, and high reward of almighty god. ¶ Thirdly we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge to have special regard, that they be not over scrupulous, or rather superstitious in abstaining from bodily labour upon the holiday. For not withstanding all that is afore spoken, it is not meant, but that in time of necessity, we may upon the holiday give ourself to labour, as for saving of our corn & cattle, when it is in danger, or likely to be destroyed, if remedy be not had in tyme. For this lesson our saviour doth teach us in the gospel. and we need to have no scruple, ne grudge in conscience, in such case of necessity, to labour on the holidays: but rathre we should offend, if we should for scrupulosity not save that god hath sent for the sustenance, and relief of his people. ¶ Finally we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, how against this commandment generally do offend all they, which will not cease and rest from their own carnal wills and pleasure, that god may work in them after his pleasure and will. ¶ Item all they, which having no lawful impediment, do not give themself upon the holy day to here the word of god, to remember the benefits of god, to give thanks for the same, to pray, & to exercise such other holy works, as be appointed for the same: but (as commonly is used) pass the time either in idleness, in gluttony, in riot, or in plays, or other vain and idle pastime. For surely such keeping of the holy day is not according to th'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, and wroth towards us. For as saint Austen saith of the jews, they should be better occupied labouring in their fields, and to be at the plough: than to be idle at home. And women should better bestow their time in spynninge of wool, than upon the sabot day to lose their time in leaping and dancing, and other idle, wanton lose tyme. Item that all they do offend against this commandment, which do here the word of god, and give not good heed there unto, that they may understand it, and learn it. or if they do learn it, yet they endeavour not themselves to remember it. or if they remember it, yet they study not to follow it. ¶ Item that all they do break this commandment also, 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 is ordained to be a perpetual memory of the same. And like wise 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 thereto: but also by 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, or appertain to good order to be used in the church. ¶ And therefore concerning such ceremonies of the church, we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that although the said ceremonies have no power to remit sin: yet they be very expedient things to stir and cause us, to lift up our minds unto god, and 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 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 Altar, 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 of 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 of ashes on ash wenysday, doth put us in remembrance, that every christian man, in the beginning of lente and penance, should consider, that he is but Ashes and earth, and thereto shall return. Bearing of palms on palmesonday, doth put us in remembrance of the receyunge of Christ into Jerusalem a little before his death, and that we must have the same desire to receive him into our hearts. Creeping to the cross, and humbling ourselves to Christ on good friday before the Cross, and there offering unto Christ before the same, and kissing of it, putteth us in remembrance of our redemption by Christ made upon the cross. And so finally the setting up of the sepulture of christ, whose body after his death was buried. The hallowing of the font, and other like exorcisms & benedictions done by the ministers of Christis church, and all other like laudable customs, rites, and ceremonies, do put us in remembrance of some spiritual thing. And that therefore they be not to be contemned, and cast away: but be to be used and continued as things good and laudable for the purposes abovesaid. ¶ The declaration of the fifth commandment. AS touching the fifth commandment, we think it convenient, that all bishops and preachers shall instruct & teach the people, committed to their spiritual charge, First that by this word Father, is understanded here, not only the natural father and mother, which did carnally beget us, and brought us up: but also the spiritual father, by whom we be spiritually regenerated & nourished in Christ: and all other governors and rulers, under whom we be nourished and brought up, or ordered and guided. And all though this commandment make express mention only of the children or inferiors to their parents and superiors: yet in the same is also understanded and comprised the office and duty of the parents and superiors again, unto their children and inferiors. ¶ second that 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 commandments, a regard to their words, a forbearing and suffering of them, an inward love and veneration towards them, a reverent fear, and loothenes to displease or offend them, and a good will and gladness to assist them, aid them, secure them, and help them with our counsel, with our goods, and substance, and by all other means to our possible power. This is the very honour and duty, which not only the children do owe unto their parents: but also all subjects and inferiors to their heads and rulers. And that children own this duty unto their fathers: it appeareth in many places of scripture. In the proverbs it is written, Pro. i. Obey my son the chastising of thy father, and be not negligent in thy mother's commandements. In the book of the Deuteronomis it is also written, Deutero. xxvii. Accursed be he that doth not honour his father and his mother. And in the book of the Leviticus, Levit. nineteen it is said, Let every man stand in awe of his father and mother. And if any man have a stubborn, and a disobedient son, Levit. xxi which will not here the voice of his father and mother, & for correction would not amend and follow them: than shall his father and mother take him, and bring him to the judges of the city, & say, This our son is stubborn and disobedient, and despiseth our monitions, and is a riottour and a drunkard. Then shall all the people stone him to death, and thou shalt put away the evil from thee, that all Israel may here thereof, Exodi. xxi. and be afraid. And in the book of Exodi, it is also written, He that striketh his father or mother, he shall be put to death. And likewise he that curseth his father or his mother shall suffer death. And in the book of proverbs the wise man also saith, Prover. xxviii. He that stealeth any thing from his father or mother, is to be taken as a murderer. And although that these great punishments of disobedient children by death, be not now in the new law in force and strength, but left to the order of princes and governors, and their laws: yet it evidently appeareth, how sore god is grieved, and disposed with such disobedience of children towards their parents. For so 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 wise man) his sins shall be forgiven him: Eccle. iii. And he that honoureth his mother, is as one that gathereth treasure. Who so ever honoureth his father, shall have joy of his own children: and when he maketh his prayer to god, he shall be 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 before expressed) so it is implied in the same precept, that the parents should nourish & godly bring up their children, that is to say, that they must not only find them meat & drink in youth, & also set them forward in learning, labour, or some other good exercise, that they may eschew idleness, and have some craft, & occupation, or some other lawful mean to get their living: but also they must learn & teach them to trust in god, to love him, to fear him, to love their neighbour, to hate no man, to hurt no man, to wish well to every man, and so much as they may to do good unto every man, not to curse, not to swear, not to be riotous, but to be sober & temperate in all things, not to be worldly, but to set their minds upon the love of god and heavenly things, more than upon temporal things of his 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, & provoke them to hate their parents: but by charitable rebuking, thretening, and reasonable 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, Fathers, Ephe. vi. provoke not your children unto anger, but bring them up in the correction and doctrine of god. And in Deutero. almighty god faith, Deut. vi. 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, shallbe confusion to his mother. And in an other place he saith, Pro. xiii. 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 & unchastysed, Eccl. xxii i Reg. iiii is the confusion of his father. And for this cause we find in the book of kings how that our lord conceived high indignation against Helie the chief priest, because he did not duly correct his two sons Ophni & Phinees, when he knew that they did grievously offend god. And how in revenging of the father's negligence, and remysnesse 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 & Phinees were slain both upon a day, and Helie their father broke his neck. This example of Helie is necessary for fathers to imprint in their hearts, that they may see their children well taught and corrected: least they run into the great indignation of almighty god, as Helie 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 unto them, when they do amiss (For so did Helie to his sons, and yet our lord was not pleased, because he did not more sharply correct them, and see them reform) But when words will not serve, the fathers and mothers must put to 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, suffereth them to ren to the service of the devil. thirdly we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that all christian men be bound to exhibit and do unto them, which under god be their spiritual fathers and parents of their souls, the like and the self same honour, i Cor. iiii which (as is aforesaid) children of duty do owe unto their natural fathers. ¶ Item that these spiritual fathers be appointed by god, Act. xx. to minister his sacraments unto them, to bring them up, and to feed them with the word of god, and to teach them his gospel and scripture: and by the same to govern, Hebr. xiii to conduct, and to lead them in the straight way to the father in heaven everlasting. ¶ Item that our saviour Christ in the gospel maketh mention as well of the obedience, as also of the corporal sustenance, Math. x. Luc. x. which all christian people do owe unto their spiritual fathers. Of the obedience he saith, that who so ever receiveth you, receiveth me. And in an other place he saith, He that heareth you, heareth me. and he that despisethe you, despysethe me. And in an other place he saith, Math. xxiii. Hebr. xiii what so ever they bid you do, do it. And saint Paul saith, Obey your prelate's, and give place unto them: for they have moche charge and 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 moche comfort do their cure and charge. when they do perceive, that the people be obedient to their teaching: like as on the contrary wise they have little joy or pleasure to do it, when they find the people disobedient and repugnant. And for the sustenance of their living, which is comprised in this word Honour (as before is declared) Christ saith in the gospel, The workman is worthy his wages. Luc. x. i. Cor. ix And saint Paul saith, 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, should live of the gospel. And therefore in an other place it is written, i Tim. v. Priests or ancients 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 that all christian people be bound to minister, find and give unto their spiritual father's 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. ¶ Fourthly we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that this commandment also containeth the honour and obedience, which subjects own unto their princes, & also the office of princes toward their subjects. Esai. xlix For scripture taketh princes to be, as it were, fathers and nurses to their subjects. And by scripture it appeareth, that it appertaineth unto th'office of princes, to see that the right religion and true doctrine of Christ may be maintained and taught. and that their subjects may be well ruled and governed by good and just laws. and to provide and care for them, that all things necessary for them may be plenteous. and that the people and common weal may increase. and to defend them from oppression and invasion as well within the realm, as without. and to see that justice be ministered unto them indifferently. and to here benignly all their complaints. and to show towards 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, and maintenance of peace and good order in the common weal. And therefore all their subjects must again on their parties, and be bound by this commandment, not only to honour and obey their said princes, according as subjects be bound to do, and to owe their truth and 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 princes person, and his estate, than their own: Even like as the health of the heed 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, trowthe, 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 also to obey all the laws, proclamations, precepts, and commandments, made by their princes and governors: except they be against the commandments 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 & estate, or of the realm, or for the defence of any of the same, against all persons. And when so ever subjects be called by their prince unto privy council, or unto the parliament, which is the general council 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 estate, and to the general wealth of all his hole realm. And further, if any subject shall know of any thing, which is or may be to the annoyance 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 council. For it is the very law of nature, that every member shall employ himself to preserve and defend the heed. And surely wisdom and policy will the same. For of conspiracy and treason cometh never 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 before said) it appeareth evidently in sundry places of scripture: but specially in the Epistles of saint Paul and saint Peter. For saint Paul saith in this manner, Rom. xiii 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, shall get to themselves damnation. i Pet. two. And saint Peter saith, Obey unto all sorts of governors for God's sake, whether it be unto the king, as unto the chief heed, or unto rulers, as unto them that be sent of god for to punish evil doers, and to cherish them that do well. And shortly after it followeth, Fear god, Honour thy king. And there be many examples in scripture of the great vengeance of god, that hath fallen upon rebels, and such as have been disobedient unto their princes: Num xvi But one principal example to be noted is of Chore, Dathan, and Abiron. Whom for their rebellion almighty god so punished, that When they and two hundred and fifty captains more, with other people, to a great number, were all together: the earth opened, and swallowed them down, with their houses, their wife's, and their children, and all their substance. And they went down quick in to hell, with all that they had. ¶ fifthly we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that this commandment doth also contain the honour and obedience, that servants do owe unto their masters. and the office and duty again of the masters unto their servants. ¶ Item that the honour and obedience of the servants unto their masters, is to love their master. to be reverent and lowly unto him in all their words and gesture. to suffer and forbear him. to be ready and with a good will, without murmuration or grudging to obey all his lawful or reasonable commandments. to fear him, and to be loath to displease him. to be faithful and true unto him. and to their power to procure and do that, which is to their masters honesty and profit, and that as well in their masters absence, and out of his sight, as when he is present, and looketh upon them according to the words of saint Paul, Ephe. vi. where he saith, 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 you 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, or privy conveyors of their masters goods: but to show all troth and faithfulness. i Pet. two. saint Peter also biddeth servants to obey their masters with all fear, not only if they be good and gentle but also though they be froward. ¶ Item that the office and duty of the masters unto their servants is to provide sufficiently for them of all things necessary. To see them instructed in the laws of god, and that they observe the same. not to be over rigorous unto them. to correct them when they do amiss. and to commend and cherish them when they do well. according to the saying of saint Paul, You that be masters, Collo. iiii do unto your servants that is right and reason, know that yourselves have also a master in heaven. And in an other place he saith, Ephe. vi. Be not rigorous unto your servants, for you have a master in heaven, that regardeth all persons indifferently. Ecclesi. xxxiii. And the wise man saith, Meat, correction, and work is due unto the servants, Set thy servant to labour, that he be not idle. For idleness bringeth much evil. Set him to work, for that belongeth unto him. If he be not obedient, correct him. ¶ Item that 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. ¶ Finally we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that all fathers ought diligently to consider, and remember, how moche, and how grievously they do 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 in 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 bringing up in the true knowledge of god, and of his will & commandments. or commit in word or deed such things in the presence of their children, whereof the young tender hearts of their said children (which like a small twig, is inclyneable every way, and by frailness of youth is 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. ¶ The declaration of the sixth commandment. AS touching the sixth commandment, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, first that in this commandment is forbidden, not only bodily killing, and all manner of violent laying of hands upon any man, as striking, cutting, wounding, and all manner of bodily hurting by act and deed: but also all malice, anger, hate, envy, disdain, and all other evil affections of the heart, and also all slander, backbiting, chiding, baning, railing, scorning, or mocking, and all other evil behaviour of our tongue against our neighbour. Which all be forbidden by this commandment. For they be rotis & occasions of murder, or other bodily hurt. ¶ Item that the contrary of all these things be commanded by this commandment, that is to say, that we should with our hartis 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, where he declareth, Math. v. That we should neither hurt any man in deed, nor speak of him or unto him maliciously, or contemptuously, with our tongues, nor bear malice or anger in our hartis: but that we should love them, Rom. x. that hate us, say well by them, that say evil by us, and do good to them that do evil to us. And according to the same saying of Christ, saint Iohn also saith, That he, that hateth his neighbour, is a manqueller. ¶ Item that it is not forbidden by this commandment, i. joan. iii. 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 rebukefulle and 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, and offend god, if they do it not, as is before declared in the fift commandment. ¶ Item that all rulers must be ware and take heed, that in their corrections or 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, & consideration only upon the reformation, and 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, whom 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 cruelness and 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. ¶ Item that although inferior rulers or governors may correct and punish, such as be under their governance: yet they may not punish by death, mutilate, maim, or imprison them, or use any corporal violence towards them, other wise than 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 cohertion, but only princes, and they which have authority from princes. Ne the said princes, ne any for them may do the same: but by and according to the just order of their laws. ¶ Item that no subjects may draw the sword (saving for lawful defence) without their princes licence. And that it is their duty to draw their swords for the defence of their prince and the realm: when so ever the prince shall command them so to do. And that for no cause, what so ever it be, they may draw their swords against their prince, nor against any other, without his consent or commandment, as is aforesaid. And although princes do other wise, 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, when he seeth his tyme. And for amendment of such princes, that do otherwise than they should do: Prover. i. the people must pray to god (which hath the hearts of princes in his handis) that he may so turn their hartis unto him, that they may use the sword, which he hath given them, unto his pleasure. ¶ second we think it convenient, that all bishops and pleachers shall diligently from time to time instruct and teach the people, committed unto their spiritual charge, that against this commandment offend all they, which do kill, maim, or hurt any man, without just order of the law, or giveth counsel, aid, favour, provocation, or consent thereunto. Item that all they, which may, if they will, by their authority, or lawful means deliver a man from wrongful death, mutilation, hurt, or injury, and will not do it, but will wink thereat, and dissimule it: be transgressors of this commandment. Item that all judges, which seeing no sufficient matter or cause of death, or that upon a light trial, without sufficient examination, and dyscussyon giveth sentence of death. or that, when the matter and cause of death is sufficient, and the trial good, yet delighteth in the death of the person: be transgressors of this commandment. And like wise be all those, which in the causes of life and death, being empanelled upon enquests, do lightly condemn, or endicte any person, without sufficient evidence, examination, and discussyon, of the informations given unto them. And more over all those, which either in such causes do give false evidence, or information, or wyttyngely contrary to their own conscience: or doubting of the troth of those informations, or without sufficient examination, do promote, enforce, or maintain such evidences, enformations or indictments: do also break this commandment. And like wise 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. And finally all they, which be in hatred and malice with their neighbours, and either 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 declaration of the seventh commandment. AS touching the seventh commandment we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, first that this word Adultery, doth in this commandment signify, not only the unlawful commixtion of a married man, with any other woman, than his own wife, or else of a married woman with any other man, than her own husband: but also all manner of unlawful copulation between man and woman, married or unmarried, and all manner of unlawful use of those parts, which be ordained for generation, whither it be by adultery, fornication, incest, or any other mean, although it be in lawful matrimony. For in lawful Matrimony a man may commit adultery, and live unchaste even with his own wife: if they do unmeasurably serve their fleshly appetite and lust. and of such the devil hath power, Thobi. vi as the Angel Raphael said unto Thobie, They that marry in such wise, that they exclude god out of their minds, and give themselves to their own carnal lusts, as it were a horse or a mule, which have no reason: upon such persons the devil hath power. Item that all christian people ought highly to regard the observation of this commandment, considering how moche god is displeased, and what vengeance he hath always taken, and ever will take for the transgression of the same. For confirmation whereof, we think it convenient, that all bishops and preachers shall instruct and teach the people committed unto their spiritual charge, first, how that god in the time of Moses' law commanded, that who so ever committed adultery, should be stoned to death. Item how Hemor king of Sichem, Herald xxxiiii and Sichem his son, with all the men of the City were slain, and their wives and children were taken captive, and all their goods within the City were rob and spoiled: because the said Sichem lay with Dina the daughter of jacob, and defiled her. ¶ Item how that almighty god, after the children of Israel had committed adultery with the women of Moab and Madian, commanded first, Nu. xxv. that the heeds 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 number of xiiii thousand. And many moshulde 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 Cozby a trouble man's daughter of the Madianites, to commit fornication with her: he arose from among all the multitude, and taking a sword in his hand, went into the house, where they were, and thrust them both through the bealyes. Whose fervent mind and zeal god did so moche allow, that he did therefore both cease from further punishment of the Israelites, and also granted to Phinees, and his succession for ever, the dignity of the high priest. judi. x. Item how the tribe and stock of Beniamyn was so punished for the maintenance of certain persons of the City of Gabaa (which had, contrary to this commandment, shamefully abused a certain man's wife) that of xxv thousand and seven hundredth men of arms, there remained on live but six hundredth. Gene. nineteen. Item how 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 and beasts, and all that grew upon the earth, reserving only Loath, and his iii daughters. These terrible examples, and many other like, almighty god did show in times passed: to the intent we should have them in our continual remembrance, and so should ever stand in awe and fear to offend god. For though he do not so presently punish us here in this world, as he did the persons before 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, Rom. two. we shall receive everlasting pain: being as saint Poule saith, excluded from the everlasting kingdom of heaven. and as Christ saith in the gospel, Mat. xxii et xxv et Luc. xiii. and saint Iohn in the apocalypse, We shall be cast in to the brenning lake of hell, where is fire, brimstone, weeping, wailing, and gnasting of teeth without end. ¶ second we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, how that 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 parson's shamefastness, and chastenes, not only of deeds, but of words and manners, countenance & thoughts. And more over fasting, temperance, watching, labour, and all lawful things that conduce and help to chastity. And that therefore against this commandment offend all they, which do take any single woman, or other man's wife. Math. v. or that in their hearts do covet and desire for to have them. For as Christ saith, who so ever eyeth a woman, wishing to have her: hath all ready committed adultery with her in his heart. ¶ They also offend this commandment, that take in marriage, Leu. xviii et. xx. or out of marriage any of their own kindred or affinity, within the degrees forbidden by the laws of god. ¶ They also offend against 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 nourissh, stir up, and provoke them selves, or any other to carnal lusts and pleasures of the body, by uncleanly and wanton words, tales, songs, sights, touchings, gay and wanton apparel, and lascivious decking of themselves, or any such other wanton behaviour and enticement. And also all those, which procure any such act, or that minister house, licence, or place thereto. And all counsellors, helpers and consenters to the same: do grievously offend god, and do 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 declaration of the eight commandment. AS touching the eight commandment, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, first, that under the name of Theft or stealing in this commandment is understanded all manner of unlawful taking away, occupy, or keeping of an other man's goods, whether it be by force, extortion, oppression, bribery, usury, simony, unlawful chevisance, or else by false buying & selling, either by false weights, or by false measure, or by selling of a worse thing for a better, or a thing counterfeit for a true, as guilt copper, for true gold, or glass for precious stones, and generally all manner of fraud or deceit. ¶ Item that like as the vices before rehearsed be by this precept forbidden, even so, sundry virtues, contrary to the said vices be by the same commanded. 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 council, and exhortation, and by all other good means that we can. ¶ second we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that against this commandment offend all they, which by craft, or by violence, upon see or land spoil, rob, or take away any other man's servant, or child, land, or inheritance, horse, sheep, or cattle, fish, foul, conies, order, money, jewels, apparel, or any other thing, which is not his own. And likewise offend 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, and other good and charitable uses, unto their own profit. Item that all they, which receive rend or stipend for any office spiritual or temporal, and yet do not their office belonging thereunto: be thieves, and transgressors of this commandment. Item that 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 likewise advocates, proctors, attorneys, councillors, in any of the laws, which sometime for little pain take moche stipend, or in their default and negligence mar good causes, or do any thing to the hindrance of speedy justice, for their own advantage: do transgress this commandment. Item that all they transgress this commandment, which buy any stolen goods, knowing that they be stolen. or that buy things of them, that have no authority to sell them, or alyenate them, if they know the same. And like wise do they, 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 receive any thing delivered unto them upon trust: and will not restore the same again. and they that use false weights or measures, or deceitful wares, or sell their own wares at unreasonable price, far above the just valour. and they that engross and buy up any kind of wares hole into their own hands: to the intent that they may make a scarceness thereof in other men's hands, & sell it again as they list. and generally all covetous men & bribers: which by any means unlawfully get, or unmercifully keep from them that have need: be transgressors and breakers of this commandment. ¶ The declaration of the ninth commandment. AS concerning the ninth commandment, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, first that by this commandment is forbidden all manner of lying, sclaundering, backbiting, false reporting, false accusing, evil councelling, and all manner of mysusing of our tongue, to the hurt of our neighbours, whether it be in their body and goods, or in their good name and fame. jaco. iii. The apostle saint james likeneth the tongue of a man unto a bit in a horse mouth, which turneth the hole horse every way, as pleaseth him, that sitteth on the horse back. And he compareth it also unto 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 sparkle of fire, which (if it be suffered) will burn up a hole town or city. And surely all these comparysons be very apt & meet. For the tongue of a man (no doubt) is the chief stay of all the hole body, either to do much good, or else to do moche hurt. The voice of the tongue pierceth the hearts of the 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 herers' sundry ways to goodness, or vice. And like as the great ragyous flames, that go from house to house, come but of one sparkle, which in the beginning might 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) and contrary an utter destruction, if it be suffered, and no heed taken thereunto: Even so of a man's tongue (although it be but a very small member of the body) yet there cometh exceeding great benefit, both to himself and others, if it be well and wisely governed. And contrary wise, if no heed be taken thereunto, but be suffered to run at large: than it is not one single evil alone, but a rote and occasion, or rather an 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 forbid 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 said 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 use gentle words to them that be present. to give good council and exhortation to all goodness. to dysswade from all evil. and when we know any man to do amiss, not to publish his fault to other men, to his hindrance and 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. ¶ second we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that 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 Iohn saith in his gospel, joan. viii. The devil is a liar, and the father of liars. And therefore biddeth saint Paul, that we should put away lying, Ephe. iiii and speak truth every man to his neighbour. Item that all they offend against this commandment, which be detractors, backbiters, & slanderers, Eccle. x. whom the wise man doth liken unto serpents, that privily bite or sting men behind, 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 to satisfy their own malice and slanderous 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 intend the amendment of our neighbour's fault, we must not open it abroad to his hurt, but we must be sorry, and pray to god for him, and so taking him unto us, we must privily counsel and exhort him. And no doubt, this loving correction will make him beware, and take heed that he offend no more. But if we tell his defaults first to one, and after to another, and charge every one to keep council, 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 ourselves, if we would that an other man should not utter the same. And therefore the wise man saith, Eccle. nineteen If thou haste heard any thing against thy neighbour: let it die within thee, and be sure it will not burst the. And against backebiters speaketh the prophet David, Psal. C. who so ever privily slandereth his neighbour, him will I destroy. And they also offend this commandment, which gladly give ears, & be ready to here such backbiters. For as saint bernard saith, Like as the backbiter carrieth the devil in his mouth: so the hearer carrieth the devil in his ear. For the detractor is not glad to tell, Pro. xxv. but to him, that is glad to here. And the wise man saith, That like as the wind driveth away the rain, even so doth as hard, and a dysplesant countenance drive away the tongue of the backbiters, 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 any false pleas, to the delay and hindrance of justice, or any other wise do stop justice. and inquests, which upon light grounds, or upon grounds not well examined, or discussed, give verdycte: be transgressors and breakers of this commandment. ¶ And above other they do transgress this commandment, which in preaching, or other wise do teach or maintain any false or erroneous doctrine, contrary to the word of god. or that do teach fables, or men's fantasies, and imagynations: affirming them to be the word of god. For such be not false witness of worldly matters: but false witness of god. ¶ The declaration of the tenth commandment. AS concerning the tenth commandment, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, first that where as in tother commandments before rehearsed, be forbidden all words, deeds, and council, which be against God's pleasure, and the love of our neighbours: In this last precept be forbidden the inward affections of our hearts. For in this last precept is forbid all inward motion, desire, delight, inclination, and affection unto evil. Which things be so rooted & 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 much that if the grace of god did not help us, to stay and resist our own naughtiness, and delight unto sin: the same our concupiscence and naughtiness should be so moche, that we should run headlong in to all mischief, and that at every light occasion. our nature is so corrupt, and we be so far from the perfit obedience unto god's will, which we had in the state of innocency, and yet still ought to have. And of this corruption of our nature and readiness unto evil complaineth saint Paul in his epistle unto the Romans, Rom. seven where he declareth at length, 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 & mercy of god, obtained by our saviour jesus Christ. I know (saith saint Paul) that in me, that is to say, in my flesh dwelleth no goodness. For I have a good will, but I find not how to perform it. For I do not that good thing, which I would: but I do that evil, which I would not. And if I do that I would not: than it is not I that do it, but sin that dwelleth in me. Thus find I by the law that when I would do good, evil is present with me. for I delight in the law of god, as concerning mine inward man: but I see an other law in the partis of my body, which rebelleth continually against the law of my mind, and subdueth me unto the law of sin, which is in the parts of my body. O wretched man that I am: who shall deliver me from this body of death? The grace of god by jesus Christ. By these words of saint Paul it appeareth, what concupiscence, corruption, and evil resteth continually in the nature of man. by reason whereof though he be never so well minded, yet he is stayed, letted, and hindered from the perfit accomplishment of god's will and commandments. ¶ second we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that notwithstanding that this corruption and concupiscence be damnable in all them, that be not baptized, although they never commit any actual offence: yet unto us that be renewed by baptism in the right faith of christ, it is neither damnable, nor yet culpable, if we by the spirit and grace of god endeavour and apply ourselves to withstand and resist it, and do not give ourselves to live after the motions and desires thereof. And therefore saint Paul (upon the words before rehearsed) inferreth and saith. Ro. viii. That there is no damnation now unto them that be in Christ jesus, which walk not after the flesh, but after the spirit. And anon after he saith, If you live after the flesh, you shall die, but if by the spirit you mortify the deeds of the body, you shall live. ¶ Thirdly we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that like as in the fifth commandment under the name of father and mother, is understand all superiors, And in the sixth commandment under the name of killing, is understand all wrath and revenging, And in the seventh commandment under the name of adultery is understand all unchaste living, And in the viii commandment 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 mysuse of the tongue: So in this last commandment under the name of desiring of an other man's wife and goods, is understand all manner of evil and unlawful desire of any thing. And like as in this precept is forbid all evil desires: Even so in the same be commanded all good desires, good affections, good inclinations to godly things, and the perfit obedience of our hearts unto God's will. Which all though we shall not fully and absolutely attain unto, while we be in this life: yet this commandment doth bind us to enforce and endeavour ourselves thereunto by continual resisting and fighting against the said corruption, concupiscence, and evil desires. forasmuch as they be the very root, and springe, from whence doth flow and grow all evil deeds and vicious living. Mat. xv. as Christ saith in the gospel, From the heart springeth all evil thoughts, murder, adultery, fornication, theft, false witness, blasphemy. And the same is showed daily by experience. For when a man desireth an other man's goods, if he can not have them: than he falleth into envy, and grudgeth against them, that have such goods, and desireth evil towards them, and is glad when they have loss or hurt. All which evil affections proceed of the said unlawful desire. i Tim. vi For as saint Paul saith, Such as be not content, but desire to be rich, they fall into divers temptations and snares of the diuelle, and in to many noisome and unprofitable wishes and desires, which drowneth men into perdition and destruction. For the rote of all evil is Cupidite or unlawful desire of goods in this world. And such persons as have moche followed this covetousness, have erred from the faith, and wrapped themselves in many pangs and sorrows. fourthly we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that all manner of men be in such wise culpable of the transgression of this commandment, that no man can justify himself in the sight of god. For god looketh through every man's heart, and findeth there in moche corruption and concupiscence, although in some more, some less, according as they have more or less mortified their said fleshly and worldly concupiscence. And if there were no more commandements of god but this one: yet is there no man in this world, but (if he diligently enserche his own heart, and confer it with this commandment) he shall anon perceive, that he is many ways culpable and guilty before god, by transgression of this commandment, if god should enter into straight judgement with him, and deal with him according to justice without mercy. But among all other, they chiefly be transgressors of this commandment: which by deliberation and full consent, cast their minds and studies to accomplish the concupiscence and desire, which they have to obtain and get an other man's wife, child, servant, house, land, corn, cattle, or any thing, or goods that be his. And they also be transgressors of this commandment, which by envy be sorry of their neighbour's wealth and prosperetie: or be glad of their sorrow, hindrance, or adversity. and also all they, which do not set their minds and studies, to preserve, maintain, and defend unto their neighbours (as much as lieth 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 from our neighbour any thing, which is his: but by the same we be also commanded, gladly to wish and will unto him, that he may quietly possess and 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 & lovers, but also if they be our enemies and adversaries. ¶ Here follow certain notes necessary to be learned for the better understanding of the ten commandments. first it is to be noted, Exod. nineteen &. xx. how that our lord not only delivered unto Moses, when he was in the mount of Sina, two tables of stone, wherein these ten commandments were written with God's own finger, and not by Moses, ne any other creature: but also how in the same place, and at the same time, god threatened to punish all them grievously, and extremely, yea to the third and fourth generation, which should transgress any of the said commandments and contrary, how he promised to show mercy, and to give life everlasting to all them, that should observe and keep the same. Which thing was afterward confirmed by our saviour Christ. Luc. xviii For when a certain great man asked him, what he should do to come unto the life everlasting, Christ answered him and said, If thou wolte come unto the kingdom of heaven, keep the commandments. ¶ second it is to be noted, that all the works of mercy, & all good things, which we be bound to do, and likewise all sins, which we be bound to eschew and leave undone: be sufficiently contained and comprised in these two tables. For where as our hole office and duty, as well to god as to our neighbour, standeth in heart, word, and deed, The first four precepts, which be the precepts of the first table, contain our said hole duty towards god. The six other precepts, which be precepts of the second table, contain our hole duty towards our neighbour. For the first commandment chiefly showeth, how we ought to order ourself unto god in our hearts, by pure faith, hope, love, and dread. The second and fourth showeth, how we ought to order ourselves unto him in our outward acts and deeds. The third showeth, how we ought to order ourselves unto him in our tongue and words. And likewise the .v. the vi the vii & viii do show, how we should order our outward acts & deeds unto our neighbours. The ix how we should order our words and tongues unto them. And the ten how we should be towards them in heart and mind. ¶ thirdly it is to be noted, That for as much as out of a good heart, endued and replenished with the love of god and our neighbour, springeth forth all good words and works: And out of an evil heart, void of the love and dread of god, and replenished with hate and malice towards our neighbour, springeth forth all evil words & works. according to the saying of our saviour in the gospel, where he saith, That a good man out of the good treasure of his heart bringeth forth all those things that be good: Mat. xi and an evil man out of the evil treasure of his heart bringeth forth those things that be evil. Therefore our saviour Christ reduceth all these ten commandments unto two commandments, belonging to the hat, that is to say to the love of god, and our neighbour. Mat. xxii For where as the pharisees came unto Christ, and said, Master, which is the greatest commandment of the law, our saviour answered them, and said, The chief and the greatest commandment is, that thou shalt love thy lord god, with all thy heart, with all thy soul, and with all thy mind. And the second, like to this, is, that thou shalt love thy neighbour even as thyself. And in these two commandments standeth and consisteth all the hole law and the prophets. These be the words of Christ, wherein it is further to be noted, that to love our lord god with all our heart, soul, and mind, is to set all our hole mind and thought, to know him, to honour him to please him, and to love him unsaynedly above all other things in the world. For he is a jealous god, and will not be content, unless we yield unto him, our hole heart and love. And if we shall set or fix any part of our heart or love upon the world, or the flesh: no doubt god will not be partaker of our love. For he requireth the hole love of our hearts, and that we shall love nothing but him or for him, and that so heartily, that (if case require) we shall not refuse to suffer any bodily punishment, nor yet death for his sake. And this love towards him we do declare: when we set our minds to observe & fulfil his commandments. For as Christ saith in the gospel, jon. xiiii. He that hath my commandments, and keepeth them, it is he that loveth me. And contrary, the love and charity of god and our neighbour (as saint Paul saith) is the fulfilling of all the hole law. Rom. xiii For no doubt if we love god above all things: than we love him more than ourselves. And if we love him more than ourself: than will we follow in all things his will, and not our own. And in like manner, if we love god above all things: than do we love him above our neighbour, and so we will for nothing fulfil the will of our neighbour against his will. and as the love of god above all things should so keep, direct, and guide us, that for no love or pleasure to ourself, or to our neighbour, we should willingly transgress the least part of any of the ten commandments: In like wise the hearty and fervent love, that we should bear to our neighbour, as to ourselves, should preserve and keep us, that we should not kill him, nor commit adultery with his wife, nor steal his goods, nor bear false witness against him, nor by any means do, speak. or wish any manner of evil unto him, but we should with heart, tongue, and hands, wish, speak, and work all goodness towards him, as saint Paul saith, He that loveth his neighbour, Rom. xiii. hath fulfilled the law. For these commandments, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not desire, and such other commandments be all comprised in this saying, Thou shalt love thy neighbour as thyself. Mat. xxii For if we love our neighbour as ourself: than must we use ourself towardis him ' as we would that he should use himself towards us. that is to say, we must do for him, as we of reason will, and desire that he should do for us, & desire and wish towards him, as we of reason would that he should desire & wish towards us. This is the law of nature, this is the law of the gospel. And therefore let us keep these two commandments: and than we shall keep the hole law. for as saint Paul saith, The fulfilling of the law is love and charity. ¶ Fourthly it is to be noted, that there be three considerations, for the which all true christian men ought to employ their labour and diligence to know these ten commandments. The first consideration is, for that in these commandments god hath sufficiently declared unto us his will & pleasure, aswell what he would have us to do, as what he would have us not to do. The second consideration is, for that we may know hereby our infirmity, sin, and damnation. For when we look earnestly upon these commandments of god, and consider what thyngiss god requireth of us in them: we shall see ourselves as in a mirror or glass, & shall easily perceive, how far we be from the true & perfit observing of the same commandments. & so we shall perceive our own defaults, our own misery, naughtiness, Roma. iii. & our own damnable estate, as saint Paul saith, By the law of the commandments we may know our sins. The third consideration is, for that by these commandements, we may also attain the knowledge of God's mercy. For when we perceive, that of ourselves we have no strength, goodness, or lief eternal, but weakness, syynne, and everlasting death: than we may evidently see, how moche need we have of the mercy of god, and to have a saviour and redeemer to pay a ransom for our sins and to deliver us from everlasting captivity, damnation, and death, due unto us for the same. And therefore saint Paul saith, The law was our school master, conductor, and leader unto Christ, Gala. iii. that we might be justified by faith, that is to say, by goodis mercy, which Christ obtained for us. ¶ fifthly it is to be noted, that although these laws and commandments of god, teach us, what is good, and what we should do to please god: yet they give not unto us strength and power to do the same: but all such strength cometh of god, by his singular grace, and gift. And therefore as almighty god taught us by his prophet Moses, what we should do: so he taught us by his son jesus Christ, what we should ask. For as these ten commandments do teach us, what is God's will, so the Pater noster teacheth us, that we should daily and continually pray to the father of heaven, that it may please him, to give us his help & grace, to do all his will, that is to say, to do all that is good, and eschew that is evil. For surely god commandeth us things, which we, of ourselves can not do: because we might learn, what of him we should ask. And therefore after the declaration of these ten commandments in manner as is before expressed, we shall descend now unto the declaration of the Pater noster. ¶ Here followeth the fourth part of this Treatise containing the exposition of the Pater noster, and the ave Maria. ¶ The Pater noster divided into seven petitions. 1 Our father that art in heaven, thy name be hallowed. 2 Thy kingdom come unto us. 3 Thy will be done and fulfilled in earth, as it is in heaven. 4 give us, this day our daily breed. 5 And forgive us our trespasses as we forgive them that trespass against us. 6 And lead us not in to temptation. 7 But deliver us from the evil. Amen. ¶ The sense and interpretation of the first Petition. O God almighty our most dear heavenly father, which of thine infinite benevolence, and only mercy hast taught, and commanded us, by thy only and dear beloved son jesus Christ, to believe constantly: that for his sake, thou haste admitted us into the number of thy children, and made us the very inheritors of thy kingdom, (where as in deed thou mightest, of justice and good right, have utterly renounced and refused us for thy children, and have been a straight and a grievous judge against us sinners, for as much as we have so oft, and so abominably offended, and transgressed thy godly and most holy will, and have given the so just occasion of displeasure against us) Lo here we now thy children, having conceived in our hearts farm and steadfast trust of thy fatherly love towards us, and lamenting in our hearts to see, how many ways thy godly name is dishonoured and blasphemed here in this vale of misery. We most humbly, and even from the rote, and bottom of our hearts beseech and pray thee, that thy name may be hallowed, honoured, praised, and glorified, among us here in this world. Make (we beseech thee) that all witchcrafts, and false charms, may be utterly abolish among us. Cause all conjurations, by the which Satan, or other creatures be enchanted to cease by thy blessed name. Make that all false faith, by the which men either mistrust thee, or put their confidence in any other thing than in thee: may be destroyed. Make that all heresies and false doctrines may vanish away, and that thy word may be truly taught and set forth unto all the world and that all infidels may receive the same, and be converted unto the right catholic faith. Make that we be not deceived by hypocrisy, or counterfeiting of truth, of righteousness, or of holiness. Make that no man swear in vain by thy name, or abuse thy name to lie, or to deceive his neighbour. Keep us from pride, and from the vain ambition and desire of worldly glory and fame. Keep us from all envy, malice, covetousness, adultery, gluttony, sloth, from backbiting, and sclaundering of our neighbours, and from all other evil and wicked thoughts, and deeds, whereby thy name may be dishonoured and blasphemed. Grant us that in all perils and dangers we may run unto thee, as unto our only refuge, and call upon thy holy name. Grant, that in our good words and works, we may only please and magnify the. Keep us from the most damnable sin of unkindness towards the. Grant, that we, which do already profess thy right faith, may still continue in the same: and may declare and express the same, as well in our outward conversation, as in professing the same with our mouth. Grant, 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 thy name, or diminish thy laud & praise. keep us that we desire nothing, which should not return to the honour & praise of thy name. And if we ask any such thing: hear not our foolishness. Make that our life be such, that we may be truly found thy children in deed, and that we shall not in vain call the our father: but that in all things we may study and seek for the honour & glory of thy name. ¶ For the better and more ample declaration of this first petition, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, first, that our saviour jesus Christ, was the author and maker of the Pater noster. And that therefore like as he was of infinite wisdom and of infinite love & charity towards us: Even so all christian men ought to think and believe, that the same prayer is the most excellent, and the most sufficient and most perfit of all others. And surely so it is in very deed. For neither there is any thing in this prayer superfluous, neither there wanteth any petition, suit, or request, which may be necessary for our journey and passage in this world, or for our furtherance to the attaining of the life and glory everlasting. Psal. ix. & Psal. c. xvii. et Psal c. xxxvii. et Pro. iii. & Sa. viii. Mat. seven. ¶ second, that every good christian man may be assured to attain his 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 confidence and trust in god, as he requireth. For surely no prayer is thankful unto god, but that, which springeth from 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 in his heart. Esai. xxix Mat. xv. And our lord by his prophet noteth, that some pray with their lips, and in their heart mind nothing less than that, which they pray for. And therefore who so ever intendeth by saying of this Pater noster, to attain that he desireth in the same, he must first hear himself, and understand what he saith, and so conjoin the word of his mouth with the same word in his heart, and say, as the prophet David said, Psal. lxx. et. Cxviii The hymns and praisings, which I shall yield to the good lord, shall issue out from the inward lips of my heart, to the lips of my mouth: when I shall sing lawdes and praises unto the. thirdly, that all christian men ought to conceive 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. 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 and gracious words? Moche more than incomparably have we cause to rejoice, that the king and prince of all princes showeth unto us this grace and 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, we shall lack nothing, neither in this world, nor in the world to come, which may be profitable and expedient for us towards the everlasting inheritance, which our heavenly father hath prepared for us. fourthly, that like as this word Father declareth the great benevolence, mercy, & love of god towards us: so it admonisheth us again of our duty towards him, & how we be bound to show again unto him our hole hearty love, and our obedience, and readiness to fulfil all his precepts, and commandments with all gladness and humility. And therefore who so ever presumethe 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, 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 peayer, ought inwardly and throughoutly to enserche and examine himself. And if he find in himself any notable crime, Luc. xv. for the which he may 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, I am not worthy to be called thy son. And with entire repentance, and with firm purpose, and intent to amend his naughty life, let him lift up his heart unto his celestial father, And let him call for his grace of reconciliation: and then let him boldly say this Pater noster. ¶ fifthly that in these words, Our father, is signified, that we ought to believe, not only that almighty god is the common father of all christian people, and equally and indifferently regardeth the rich and the poor, the free & the bond, the lord and the subject, but also that all christian people be Christis own brethren, and the very coenheritours and compartioners with him in the kingdom of heaven, and finally that all christian men be brethren together, and have all one father, which is god almighty. And that therefore we ought not only to be of one spirit towards our said father, Ephe iiii. & to employ and endeavour ourselves to the uttermost to please him, and to keep his laws and commandments: but we ought also each to consent with other in perfit love and charity, and each to help and further other towards our said inheritance in heaven, and finally in all our prayers to god each to comprise other, and to pray for other. like as in this Pater noster we be taught to say, Our father give us our bread, forgive us our sins, suffer us not to fall in temptation, and deliver us from evil. ¶ Sixtely by these words, which art in heaven, we be taught that we ought to have, not only an inward desire, and a great care and study to come to that place, where our heavenly father is: but also an inward sorrow and grief, that we be so long kept from the presence of our heavenly father, and be subject here unto so manifold cures and thoughts, to so many troubles and misery, and to so many, and so grievous perils and dangers of the world, of sin, and of the devil. For like as a loving child is ever desirous to be where his father is, & if his father shall depart to any place, he will lament and be sorry, whiles he may go with him, and in his absence he will morn, and at his return he will be joyful: even so ought we desire ever to be with our heavenly father. And to see that our conversation be all withdrawn from the world, the flesh, and the devil, and be set in heaven and heavenly things, as saint Paul saith. Ephe. iiii philip. iii And we ought continually to wail, and lament, because we be not with our heavenly father, saying with the prophet, woeful am I, Psal. cix. that my dwelling upon the earth is so much prolonged. ¶ The sense and interpretation of the second petition. O God almighty, our most merciful father, we thy wretched children most humbly beseech and pray thee, help us by thy grace, not only that we may attain and come to thy kingdom in heaven after this mortal life: but also that in this present life we may be delivered from the kingdom and power of the devil and sin. and that we may live under thy dominion and kingdom, which is the kingdom of innocency and grace. We confess and knowledge our folly, our blindness, yea and our extreme unkindness towards the our most merciful father, in that we have so willingly and gladly forsaken the so mighty and so gracious a king, and have given ourselves to serve the devil, which hath ever hated us, and like a most cruel and wicked tyrant hath ever vexed and troubled us, nor never goth about any other thing, but to destroy us: where as thou our merciful father haste created and made us, when we were nothing: haste redeemed us, when we were damned, & haste ordained everlasting life for us, when for our sins we should have been judged to everlasting death. And therefore considering now this our own madness & ingratitude, and being weary of this miserable thraldom, and bondage, which we sustain under this kingdom of the devil & sin, help us (we pray thee) most dear father, that we may escape from out of this most wretched thraldom & captivity, & that we may be subject unto thy kingdom. give us before all things true & constant faith in thee, and in thy son jesus Christ, & in the holy ghost. give us pure love & charity towards the & all men. Keep us from infidelity, desperation, & malice, which might be the cause of our destruction. deliver us from dissensions, covetousness, lechery, & all evil desires and lusts of sin. Make the virtue of thy kingdom so to come, and to reign within us, that all our heart, mind, and wits, with all our strength inward and outward, may suffer themself to be ruled by thee, to serve thee, to observe thy commandments and thy will, not themself, the flesh, the world, or the devil. Make, that thy kingdom once in us begun, may be daily increased, and go forward more and more. Suffer not the subtle and secret hate or sloth, which we have to goodness, to rule so in us: that it shall cause us to look back again, and to fall in to sin. give us a stable purpose and strength, not only to begin the life of innocency in thy kingdom: but also to proceed earnestly in it, and to perform it. lighten our eyen, Psal. xii. lest we sleep or be weary in good life once begun: and so suffer out enemy, to bring us again under his power. Grant, that we may continue in goodness: and that after this kingdom, which is begun in this life, we may come unto thy heavenly kingdom, which endureth ever. ¶ For the better understanding of this second petition, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that this second petition is very necessary. For no doubt our ancient enemy the devil, goeth about continually by all craft and means to deceive us, and to bring us under his power and dominion. And surely so long as pride, or disobedience reigneth in us, so long as ire, envy, wrath, or covetousness reigneth in us, so long as sloth, gluttony, 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 asmuch as it is not in our powers to deliver ourselves from under this tyranny of the devil, Osee. xiii. but only by God's help (for our perdition and undoing is of ourselves, but our help and salvation is only of god, as faith 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. ¶ The sense and interpretation of the third petition. FAther, grant us we beseech thee, that like as thy holy Angels and saints in heaven, in whom thou reignest perfitly and holy, do never cease, ne shall cease to glorify thee, and praise thee, and to fulfil thy will & pleasure in all things, and that most readily and gladly, without any manner of grudging or resisting thereunto, knowing certainly and clearly, that thy will is alway best: Even so we thy children here on earth may daily and continually praise thee, by our holy conversation in good works, and good life, i Petr. i. and that we may from time to time so mortify our own carnal affections and evil desires, and so renounce and deny our own corrupt and sinful appetite, and will, that we may be ever ready like loving children, humbly, lowly, and obediently to approve allow and accomplish thy will in all things, and to submit ourself with all our heart unto the same. And to knowledge, that what so ever is thy will, the same is most perfit, most just, most holy, and most expedient for the wealth and health of our souls. give us true and stable patience, when our will is let and broken. Grant us, that when any man speaketh or doth any thing contrary to our will, that therefore we be not out of patience, neither curse or murmur. Grant, that we seek not vengeance against our adversaries, or them, which let our will: but that we may say well of them, and do good to them. Endue us with thy grace, that we may gladly suffer all diseases, poverty, dyspysynges, persecutions, and adversities, knowing that it is thy will, that we should crucify, and mortify our wills. Make us, that we impute not to the devil or evil men, when any adversity chanceth unto us: but that we may attribute all to thy godly will, and give the thanks therefore, which dost ordain all such things for our weal and benefit. give us grace, that when so ever it shall please the to call us out of this transitory life, we may be willing to die, and that for thy will, we may take our death gladly: so that by fear or infirmity, we be not made disobedient unto the. Make, that all our members, eyes, tongue, heart, hand, and feet, be not suffered to follow their desires: but that all may be used to thy will and pleasure. give us grace, that we maliciously rejoice not in their troubles, which have resisted our will, or have hurted us: nor that we be enviously sorry, when they prosper, & have welfare. And finally that we may be contented and pleased with all thing, that is thy will. ¶ For the better understanding of this third petition we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, how that by the occasion, and ever sith the disobedience and sin of our first father Adam: the will of man hath been so corrupted with original sin, that we be all utterly inclined to disobey the will and precepts of god, and so to love ourselves, & our own wills, that without a special grace and a singular inspiration of god, we can not heartily love neither god nor man, but in respect to ourselves, as we may have benefit and commodity by them. ¶ Item that we have this corruption in our nature, and this inordynate love of ourselves from Adam, as it were by inheritance: and that it goeth from one to an other, from the fathers and mothers unto the children, as soon as they be conceived within their mother's wombs. For as the children take of their parents their original and natural qualities and conditions: even so they receive with the same this original corruption of nature, which cometh by original sin. And though the parents be never so clean purged and pardoned of their original sin, by baptism, and by the grace and mercy of god, and be drawn up from the love of theyr selfes, and of these worldly things unto the pure love of god: yet nevertheless the children of them be gotten, be conceived and borne in original sin and corruption, loving themselves better than god or man. like as corn, though it be never so clean wynnowed and purged from chaff, yet if it be sown, the young seed is full of chaff again, until it be wynnowed and made clean: Even so be the children borne full of chaff and corruption of original sin, until that by baptism in the blood of our saviour jesus Christ they be washed and purged, as their parents were. Item that so long as we be in this mortal life, we shall never be so clean purged from this concupiscence and this inordinate love of ourself, and of this world, and of worldly things and pleasures: but some rote will ever remain of this corrupt weed. Which (if the grace of god help us not, and we also apply not all our forces to mortify and overcome the same) no doubt will so overgrow the hole garden of our heart, that there shall be left no good herb therein, but it shallbe so overgrown with the love of ourself and of this world, that the love of god and our neighbour shall continually decay from time to time, and at length it shall grow, not only to a negligence and a small regarding: but also unto an utter contempt both of god and of our neighbour, and than we shall appertain holly unto the city of the devil. For as saint Augustine saith, There be in this world two cities, the one builded by god, in the which he reigneth as a most gracious lord and king: The other is builded by the devil, wherein the devil reigneth as a most merciless and cruel tyrant. The city of god consisteth, & is inhabited of them, which love god so moche, that for to accomplish his will and commandments they be content to refuse their own wills and pleasures. The city of the devil hath inhabytantes all such as love themselves so moche, that (for to have their own wills and pleasures here in this world) they care not or little regard the will, pleasure, and commandments of god. And therefore surely we have great need continually to pray (according to Christ's doctrine in this third petition) for aid unto our heavenly father, that being thus clothed and encumbered with this corruptible flesh here in this world (which dulleth and draweth down man's mind, as the wise man saith) It may please him to grant us the grace, that so long as we live here, we may fulfil his will in all things, and not our own, and so to have a dwelling place in his city. And contrary, that the devil may never have power to take us, and to bring us unto his city and possession. ¶ The sense and interpretation of the fourth Petition. O Our heavenly father we beseech thee, give us this day our daily bread. give us meat, drink, and clothing for our bodies. Send us increase of corn, fruit, and cattle. give us health and strength, rest, and peace, that we may lead a peaceable and a quiet life in all godliness, and honesty Grant us good success in all our business, & help in adversity and peril. Grant us, we beseech thee, all things convenient for our necessity in this temporal life. And to them, to whom thou dost vouchsafe to give more than their own portion necessary for their vocation, and degree: give thy grace, that they may be thy diligent and true dyspensatours and stewards, to distribute that they have (over and above that is necessary, considering their estate and degree) to them that have need of it. For so (good lord) thou dost provide for thy poor people, that have nothing: by them which have of thy gift sufficient to relieve themself and other. And give also thy grace to us, that we have not to much solicitude and care for these transitory and unstable things: but that our hearts may be fixed in things, which be eternal, and in thy kingdom, which is everlasting. And yet more over (good lord) not only give us our necessaries: but also conserve that, thou dost give us, & cause that it may come to our use, & by us to the poor people, for whom by us thou hast provided. Give us grace, that we may be fed and nourished with all the life of Christ, that is to say, both his words, & works. And that they may be to us an effectual example & spectacle of all virtues. Grant, that all they, that preach thy word, may profitably & godly preach thee, & thy son jesus Christ through all the world. And that all we, which here thy word preached, may so be fed therewith, that not only we may outwardly receive the same: but also digest it within our hearts, and that it may so work and feed every part of us, that it may appear in all the acts and deeds of our life. Grant, that the holy sacrament of the Altar, which is the bread of life, and the very flesh and blood of thy son jesus Christ, may be purely ministered and distributed to the comfort and benefit of all us thy people: and that we also may receive the same with a right faith and perfit charity, at all times, when we ought to receive the same. and specially against our death, and departing out of this world, so that we may be than spiritually fed with the same to our salvation, and thereby enjoy the life everlasting. give us an inward hunger & thirst to have thy word, and the righteous living, taught in the same. Grant this also merciful father, that all false doctrines, contrary to thy word, which feedeth not but poisoneth, and killeth the soul, may be utterly extinct and cast away out of thy Church, so that we may be fed as well with the true doctrine of thy word, as with all other things necessary for us in this life. ¶ For the better understanding of this fourth petition, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge. first, how that our lord teacheth us not in this petition to ask any superfluous things, or things of pleasure or delight, but only things sufficient. And therefore he biddeth us only ask bread, wherein is not mente superfluous riches or great substance or abundance of things above our estate and condition: but such things only as be necessary and sufficient for every man in his degree. And that this is the meaning of this word, i Tim. vi saint Paul declareth at good length, where he saith, we have brought nothing in to this world, ne shall take any thing with us, when we shall depart hence. And therefore if we have meat and drink and cloth, that is to say, things sufficient, we ought to hold ourself 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, and into the snares of the devil, and into many and unprofitable and noisome desires, which drown men into perdition, and everlasting damnation. for the spring and rote of all evils is such superfluous desire. Prou. iii. The wise man also making his suit to our lord saith, give me neither poverty ne excess, but only things sufficient for my living, left that having to moche I be provoked to deny god, and to forget who is the lord: and on the other side, lest that by poverty constrained, I fall unto theft, and 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, Both ask bread, that is things necessary, and both refuse and renounce superfluities, as things unprofitable, dangerous, and noisome. ¶ second, that in these words of our saviour jesus Christ, be reproved all those persons, which eat not their own bread, but devoureth other men's bread. Of which sort be all those, which live of ravin and spoils, of theft, of extortion, of craft, and deceit. Item all they, which neither labour with their hands, nor otherwise apply their study, industry, and diligence to some thing, which is good and beneficial in the common weal, and to the honour of god, but live in ease, rest, idleness, and wanton pleasures, without doing or caring for any such thing. Item all they, which being called in this world, unto any room, office, or authority, do abuse the same, and do not employ themself according to their vocation. ¶ thirdly that although we be bound by labour, or other lawful means to provide for ourselves from time to time a sufficient living: yet we must surely believe, and trust, that our father in heaven provideth for us also, and that all our own provision, and industry is in vain, without his provision. For it is he that giveth unto us, and taketh from us, at his pleasure more or less. Therefore not withstanding all our own labour, industry, and diligence: yet we must thank him for all that we have. of him must we hang. in him must we cast our hole hope and trust, that he shall send us sufficient, and in no wise mistrust him. For if he provide sufficiently for all fishes and birds, and other creatures, which labour not for their living as we do, how moche more ought we, being his own children, and also using all labour and diligence to get our livings, to trust that our father, which hath all things in his disposition, will see unto us, that we shall lack nothing necessary? And as the husband man tilleth and soweth his ground, weedeth it, and keepeth it from destroying, and yet he prayeth to god for th'increase, and putteth all his trust in him to send him more or less at his pleasure: Even so besides our own diligence, policy, labour, & travail, we must also pray daily to god, to send us sufficient. & we must take thankfully at his hands all that is sent. and be no further careful, but put our hole confidence and trust in him. For our saviour Christ saith in the gospel, Matt, ix, I say to you be not careful for your living, what you shall eat, ne what clothes you shall wear. Is not life better than your meat, and your body better than your clothing? Look upon the birds of the air, they sow not, they reap not, they bring nothing into the barn: but your heavenly father feedeth them. Be not you of more price than they? Look upon the lilies in the field, they labour not, they spin not, and yet I tell you, that Solomon in all his precious and 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, and his righteousness: & than god shall cast all these things unto you. These be the words of Christ, full of good and comfortable lessons, that we should not care, ne set our hearts to much upon these worldly things: ne care so moche for to morrow, that we shall seem to mistrust our lord. And that we should sequester this care from us, and seek for the kingdom of god, and employ ourselves wholly, to the getting thereof: and than he maketh a comfortable promise, that we shall not lack things necessary for us. And although our lord hath so provided for some, that they have all ready sufficient and plenty for many days or years: yet that not withstanding they ought to make this petition to god, and say, give us this day our daily bread. For asmuch 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 prosper 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, some by exchete, and many other ways? Was not job the one day, the richest man that was in all the Estlande: and 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 it, and do not preserve it: we shall have no use of it. ¶ fourthly, that by this bread, which our saviour teacheth us to ask in this petition, is principally mente the word of god, which is the spiritual bread, that feedeth the soul. For as the body is nourished, brought up, groweth, and feedeth with bread and meat: so needeth the soul even from our youth to be nourished & brought up with the word of god, and to be fed daily with it. And like as the body will faint and decay, if it be not from time to time relieved and refreshed with bodily sustenance, even so the soul waxeth feeble and weak towards god, whiles the same be continually cherished, Mat. iiii. refreshed, & kept up with the word of god, according to the saying of Christ. A man liveth not with meat only, but by every word that proceedeth from the mouth of god. And surely there is no other thing that can feed and comfort the soul, but only this bread of the word of god. 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 words? if we think ourself 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 in to 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 and power to withstand them, but only as Christ did in and 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 only the word of god? So that the word of god is the very bread of the soul. And therefore as well for this bread of the soul, as also for the bread and daily sustenance of the body, our saviour Christ teacheth us to pray in this fourth petition. ¶ The sense and interpretation of the fifth petition. Our heavenly father, loo we wretched sinners, knowledging and confessing unto the our most merciful father, the great and manifold sins, wherewith our conscience is continually cumbered, and having none other refuge, but unto thy mercy, we most humbly beseech thee, comfort our conscience both now and in the hour of our death, which is now abashed & ashamed to look upon our sin & iniquity, and than also shall be more ashamed & afraid, remembering thy hard and straight judgement, which shall then be at hand. give us thy peace in our hearts, that we to our comfort may look for thy judgement. enter not into judgement against us with the straight extremity of thy justice. Psal. thirty. for in thy sight no man shall be found innocent or righteous, but manifold ways to have sinned against the. give us grace dear father, not to stick, stay, or ground ourselves in our own good works, or deservings: but to give and submit ourselves plainly and faithfully, to thine infinite and incomparable mercy. Help and comfort all men's conscience, which in point of death, or in any such other temptation are vexed with desperation. forgive both them, and us, our offences, comfort us, refresh us, and be reconciled unto us. judge us not after the accusation of the devil, and our wretched consciences, neither here the voice of our enemies, which accuse us day and night before the. But like as we forgive them heartily which trespass against us: Even so we beseech the forgive us the manifold sins, whereby from our youth we have provoked thy displeasure, and wrath against us, and daily do provoke it, by doing that is evil, and omitting that is good. And so wash our sins daily more and more, through the blood of thy son and our saviour jesus Christ. And for asmuch as it is all repugnant, & contrary unto our frail and corrupt nature, to love them, which hate us, or to forgive them (without revenging) which do hurt or offend us: give us (we beseech thee) this heavenly grace, and make thou our hearts so meek and gentle, that we may gladly and unfeignedly forgive them, which have hated or hurted us in word or in dead, and that we may behave ourself unto all men, friends and foes with such mercy, gentleness, and kindness: as we would desire not only that they, but also that thou, good lord, shouldest use unto us. For we can not other wise trust or look for any forgiveness or remission of our trespasses at thy hands: whiles we shall, according to thy commandment, forgive all them that have trespassed in any wise against us. ¶ For the better understanding of this fift Petition, we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, that 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 he daily committeth sin, which is commanded daily to ask remission of his sins. i joan. i. And saint Iohn saith in his epistle, If we say, that we be without sin, we deceive ourselves, and troth is not in us. ¶ second that god will not forgive us our sins, but upon condition, that we shall likewise forgive all them, which trespass against us: and that not in tongue only, but also in our hearts. And that this is a certain sure law and decree of god, Christ declareth in sundry places of the gospel. Mat. vi. For first by express words Christ saith, If you forgive men their offences done against you: your heavenly father will forgive you your offences. And if you will not forgive them that offend you: be you assured, your father will not forgive you your offences. And in an other place, when Peter came to our lord, Mat. xviii. and demanded of him, how oft he should forgive his brother, which had offended him, and whether it were not sufficient to forgive him seven times? Our lord answered him and 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 trespass against us never so often. And Christ also declareth the same by a Parabole. Mat. xviii. There was (saith Christ) a king, which calling his servants unto an account, & finding that one of them should owe unto him the some of ten M. talents: 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 this 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, and 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 an hundred pence, and with violence almost strangled him, and said to him. Pay me my money. And the said servant his fellow fell upon his knees, and prayed him to have patience, promising to pay al. albe it he would not, but cast him into prison, until all was paid. And when the rest of their fellows, saying 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 det, at thy suit and request: It should therefore have beseemed thee, to have showed like compassion to thy fellow, as I had showed to the. And the king being sore displeased with this cruelty, committed him to tormentors, that should roughly and straightly handle him in prison, till he had paid the hole det. Upon this parabole 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 forgiven, if we will escape everlasting damnation: we must heartily forgive those, which have trespassed and offended against us. No man can offend us so moche, as we offend god: and yet he is alway ready to forgive us. What ingratitude is it than, what hardness of heart, what cruelness is in us, if we for his sake will not forgive one another? There is none offence great, that man doth to man: if it be compared to our offences against god. And therefore we may be well accounted to have little respect and consideration unto our own benefit, if we will not remit and forgive small faults, done unto us, that we may have pardon and forgiveness of so many thousands of great offences, which we have committed against god. And if any peradventure will think it to be a 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 and blood for us: but horrible sinners and his enemies? How meekly took he for our sake all rebukes, mocks, binding, beating, crowning with thorn, and the most opprobrious death? Why do we boast us to be christian men, if we care not for Christ, of whom we be so named, if we endeavour not ourself to take example at him? we be not worthy to have the name of the members: if we follow not the heed. And if any will say, that his enemy is not worthy to be forgiven: let him consider, and think, that no more is he worthy to have forgiveness of god. And by what equity or justice can we require, that god should be merciful unto us, if we will show no mercy, but extremity unto our neighbour and brother? Is it a great matter for one sinner to forgive an other seeing that Christ forgave them that crucified him? And although thy enemy be not worthy to be forgiven: yet we be worthy to forgive. And Christ is worthy, that for his sake we should forgive. But surely it is above our frail and corrupt nature, to love our enemies, that do hate us, and to forgive them that do hurt and offend us. Thus to do is a greater grace than can come of ourselves. Therefore our saviour Christ teacheth us to ask this heavenly gift 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. ¶ Thirdly, that to forgive our brother his default, is to pray to our lord, that he will forgive him, and will not impute his offence to him: & to wish to him the same grace and glory, that we desire unto ourselves, and in no case to annoy him, but when occasion shall come, to help him, as we be bound to help our christian brother. ¶ Fourthly, that none enemy can wish or desire more hurt unto us, than we desire unto our own selves, when we offer unto god this fifth petition: if we will not remit and forgive our displeasure unto them, which offend us. For what enemy was ever so malicious, or so far from all grace and humanity, that would desire and daily pray to god, to send unto his enemy eternal damnation, and that god should withdraw his mercy from him for ever? And surely in this petition we ask continually these things of god, for ourselves, if we will be merciless towards our enemies, and will not forgive them their trespasses. For none otherwise we do ask forgiveness of god. but upon this condition. that we shall forgive them, which trespass against us. And in case we do not fulfil this condition: than we pray unto god, that he shall never show mercy unto us, nor never forgive us our sins, but suffer us to be dampened perpetually. ¶ The sense and interpretation of the sixth Petition. O Our heavenly father, lo we here thy most unworthy and miserable children, feeling and considering the great and violente assaults, whereby not only the devil and his wicked spirits, but also our own flesh and concupiscence continually do tempt and provoke us to break and violate thy most holy will and commandments, and considering also our own ignorance, and frailness, & how weak and unable we be to resist so mighty and so crafty enemies, without thy heavenly grace, and help: we most humbly beseech the our most dear father, help us, succour us, and defend us in all temptations of the devil, and of our own concupiscence, & suffer us not to be vanquished or overthrown by them. Endue us so with thy grace, that we may withstand the desires of the flesh. Make, that we may resist and fight against all temptation, which proceedeth of superfluity of meat and drink, sleep, sloth, or idleness. And that by temperance in diet, by fasting, watch, and labour, we may be able to subdue the same, and be meet and apt to all good works. Make that we may overcome the evil desires of Lechery, with all affections and instygations thereof. Keep us, that the false subtility of this world, and the vain enticements of the same, bring us not to follow it. keep us, that we be not drawn by the evils and adversities of this world, to impatience, avengement, wrath, or such other vices. And that we may not to moche esteem the things, that belong to the world, nor inordynately love them: but that we may renounce the same, according as we have promised in our baptism: And that we may continue in that same promise, going forward therein daily more and more. Keep us from the enticements of the devil, that we consent not to any of his temptations or persuasions. Keep us, that he by no suggestion bring us from the right faith, neither cause us to fall into desperation, now, nor in the point of death. Put thy helping hand, heavenly father, to them that fight and labour against these hard and manifold temptations. Look most dear father upon us thy children, which, in this most tempestuous & troublous see of this world, be tossed on every side with the most perilous waves of temptation, and be compassed about both within and without with most dreadful and cruel enemies. Defend us, we beseech the of thy infinite goodness, and for thy son jesus Christis sake, from all these enemies and dangers: And give us thy grace and help, that they never tempt us further, nor have greater power over us, than we shall be able to bear, resist, and sustain. and that they may never overcome us, but that we may ever have the over hand upon them. ¶ For the more plain declaration of this sixth petition, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, first that there be two manner of temptations, whereof one cometh and is sent unto us by god, who suffereth those, that be his, never to be without temptation, by one means or other, for their probation and trial: albeit he so assysteth & aideth them in all such temptations, Ecclesi. xxvii. 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, so doth temptation of trouble try the righteous man. And with this manner of temptation, god tempted sundry wise our holy father Abraam. He tempted also job with extreme poverty, horrible sickness, & sudden death of his children. And daily he tempteth & proveth all his chosen & elect children, whom he loveth. i Pet. v. The other manner of temptation cometh chiefly of the devil, which like a furious, and a wood lion, runneth and rageth about perpetually, seeking how he may devour us. And secondly it cometh also of our own concupisbence, which continually inclineth and stireth us unto all evil, as saint james saith, jacob. i. Every man is tempted, led, and intyced by his own concupiscence. This concupiscence is an inclination, and pronity, or readiness, and in manner a violente dysposytyon of our own corrupt nature, to fall into all kind of sins, which after the fall of Adam, all mankind hath naturally grafted in them: so that it is borne and groweth, and shall die with us, and not before. There is no man so mortified, so sequestered from the world, ne so ravished in spirit, in devotion, or in contemplation: but that this concupiscence is in him. How be it, it reigneth only in them, that yield unto it. It will never cease, but one way or other it will ever assault us. And if we do not fight with it, and resist it continually: it will overcome us, and bring us into bondage. So that between the devil, and this our concupiscence, all vice and sins be engendered: like as between man and woman children be engendered. According to the saying of saint james, jacob. i. where he saith: 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, Prover. xviii. The wicked man, when he cometh to the bottom of sin, setteth nought thereby: but blinded with evil custom, either thinketh the sin, which 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 continue 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 oft times 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 gods help the first suggestion unto sin, and not to suffer it to remain with us, but as soon as may be, to put it clean out of our minds. For if we suffer it to have place in our hearts any while, it is great peril, lest that consent and deed will follow shortly after. ¶ second that our saviour jesus Christ teacheth us not 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, when we be tempted, that he suffer us not to be overcome therewith. For surely temptations be profitable, if they do not overcome us. And therefore saint Paul saith, The true and faithful god will not suffer us to be tempted above that we may bear: but he will turn temptation to our profit, i Cor. i. that we may sustain it & overcome it. And saint james saith, jacob. i. Think that you have a great cause of joy, when you be troubled with divers temptations. For the trying of your faith bringeth patience, & patience maketh perfect work, so that you may be perfit and sound, lacking nothing. And almighty god also exhorteth us, Apoca. two. and calleth upon us to fight against temptations, saying, He that hath the victory against them, I shall give him to eat of the tree of life. Ibidem. And again he saith, He that overcometh them, shall not be hurt with the second death. And saint Paul saith, two. Tim. two No man shall be crowned, except he fight, yea and that as he ought to fight, that is to say, except he defend himself, and resist his enemies at all points to his power. joan. xvi And our saviour giveth us a good courage to fight in this battle, 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 default be not in yourselves. for you fight with an adversary, which is all ready vanquysshed and overcome. ¶ The sense and interpretation of the seventh petition. O Father, keep us from the danger of water and fire, from thunder, lightening, and hail keep us from hunger, and dearth. keep us from war and manslaughter. keep us from thy most grievous strokes, the pestilence, and all other diseases. keep us from sudden death keep us from all evils and perils of the body, if it be thy pleasure so to do. But most specially keep us from sin, and all things that may displease the. deliver us from thy straycte judgement, at our death, and at the last day of doom. Turn never thy face from us most loving father. Look never away from us, lest we turn from the unto the world, the flesh, and the devil. Good lord grant unto us all these our suetes and petitions, according to our humble request and desire. Amen. ¶ For the better understanding of this last petition, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, first 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 into sin, he will soon deliver us from it, not to let us continue in it, not to let it take rote in us, not to suffer sin to reign upon us: but to deliver us, and make us free from it. This sin is the exceeding evil, from the which in this petition we desire to be delivered. And though in this petition be also comprehended all evils in this world, as sickness, poverty, dearth, with other like adversities: yet chiefly it is to be understanded 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. ¶ second, that nothing can be called properly and of itself evil, but only sin. And that all other things, what so ever they be, be the works and creatures of god: which neither made any thing evil, nor can do any thing that is evil. Many things we suffer in this world, and take them for evil: but they be not evil of themself. All afflictions, diseases, punishments, and torments of this body, all the trouble and anguishes of the soul, 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 troth) saith, Those that I love, I chastise. Apoca. iii Prou. three Hebr. xii. And again the apostle saith, He receiveth none but whom he skurgeth. This is the time of skurging, purging, and scouring: And the time to come is the time of rest, ease, and bliss. And surely there is no better token, that we be in the favour of god: than that he doth scourge us, and trieth, and fyneth us like gold in the fire, whiles we be in this world. As contrary, there is no more certain token of his indignation towards us: than to suffer us still to live in prosperity, and to have all things after our will and pleasure, and never to nip us or touch us with adversity. Therefore our saviour Christ jesus (who knoweth what is best for us) teacheth us not chiefly to pray and desire to be delivered 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 chief should pray to be delivered from, is sin, which of itself is so evil, that in no wise he can be pleased therewith. And because our hole study and endeavour in this world. ought to be to please god: therefore our continual prayer should be, that we might specially above all things be preserved from sin, and eternal punishment for the same. ¶ The ave Maria. Hail Mary full of grace, the lord is with the. Blessed art thou amongs women. And blessed is the fruit of thy womb. ¶ For the better understanding of this ave, or salutation of the angel, we think it convenient, that all bishops and preachers, shall instruct and teach the people, committed unto their spiritual charge, first how that it was decreed in the high consistory 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, to redeem mankind from the power of the devil, and to reconcile the same again to his lord god, Luce. i. and that he should be so perfit god, and also perfit man. And for this purpose, as saint Luke in his gospel reporteth. In the sixth month after saint Elisabeth was conceived with saint Iohn the Baptist, the angel Gabriel was sent from god into a City of Galilee, named Nazareth, to a virgin, which was despoused or ensuted to a man, whose name was joseph, of the house of David, and the virgin's name was, Marry. 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 much troubled with them, & mused with herself, what manner of salutation it should be, The angel said to her, Fear not Mary, be not abashed: for thou haste found favour and grace in the sight of god. Lo thou shalt conceive in thy womb, & shalt bring forth a son: and thou shalt call his name jesus. he shallbe great: and shall be called the son of the highest, And the lord god shall give to 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. Then said Mary to the angel, how can this be done: for I know no man? And the angel answering said unto her, The holy ghost shall come from above into thee, and the power of the highest shall overshadow thee, and therefore that holy thing, which shall be borne of thee, shall be called the son of god. And lo thy cousin Elisabeth hath also conceived a son in her old age: & this is the sixth month sith she conceived, which was called the barteyne woman. For there is nothing impossible to god. To this Mary answered, Lo I am the handmaid of our lord. Be it done unto me as thou hast spoken. And then forthwith upon the departure of the angel, and being newly conceived with the most blessed child jesus, Mary went up into the mountains with speed into a city of juda: and came to the house of Zachary, and saluted Elisabeth. And as soon as Elisabeth hard the salutation of Mary, the child sprung in her belly. And forthwith Elisabeth 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 to me, 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. ¶ second, that the angel Gabryell, 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 treat and league of peace between god & man. And therefore the first word of his salutation (that is to say, Hail, or be joyful) was marvelous 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. I show to you (said he) great joy, that shall be to all the people. And surely considering the effects, that ensued upon this high message: all mankind had great cause to joy. For man being in the indignation, and the 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 shallbe, nor can be any like. But not only for this purpose, he began with this high word of comfort: but also for that he perceived, that the virgin being alone, would be much abashed and astonied 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 comfort and put away all fear from the blessed virgin. And he calleth not her by her proper name: but giveth her a new name, calling her full of grace. This is now her new name. and this is the highest name, that can be in any creature. For her son, the son of god, was content with this name, where he is by the holy evangelist saint Iohn called also full of grace. And yet she is not in this behalf equal with him. For that she is full of grace, she hath it of him. And how could it be otherwise, but that she must needs be full of grace, that should conceive and bear him, that was the very plenitude and fullness of grace, the lord of grace, by whom is all grace, and without whom is no grace. Holy scripture calleth also saint Stephyn full of grace: Act. vi. but he may not be compared with the blessed virgin, ne have communion in this name, Full of grace, equal with her, for she conceived and bore him, that is the author of all grace. & this is the singular grace by which she is called, not only the mother of man, but also the mother of god. ¶ thirdly, that by these words, The lord is with thee, is declared the name, which the angel gave to her, calling her full of grace: And they signify, that she was full of God's favour, and full of his grace. For surely our lord is not with them that be not in grace: he can not tarry 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 divorce from god: Sapie. i. moche more perverse deeds. ¶ fourthly, that these words, Blessed art thou among women, was menie, that there was never woman so blessed. And truly she may well be called so, most blessed amongst 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 how high grace was this, that after the default made through the persuasion of the first woman our mother Eva (by whom Adam was brought in to disobedience) this blessed virgin was elect, to be the instrument of our reparation, in that she was chosen to bear the saviour and redeemer of the world? And is not this a wonderful prerogative, to see a virgin to be a mother: and against the general sentence of the malediction of Eva, to conceive & bring forth her child without sin? And who can esteem, that marvelous solace and comfort, which was in her heart, when she embraced that child, and nourished it with her paps, & had continually company of such a son so many years together? Wherefore we may worthily say, that she is the most blessed of all other women. And to the 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 same words that the angel spoke, the blessed matron saint Elisabeth 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: & that they were both ministers of the hole Trinity, the one from heaven, the other in earth. And afterward she added these words and said, And blessed is the fruit of thy womb. These be not the words of the angel: but of saint Elisabeth. For when the virgin Marie came to salute her, the said Elisabeth being inspired with the holy ghost, and knowing that the virgin Marie was conceived, spoke these words of the fruit, that the virgin should bring forth. And here is also an other wonderful thing to be noted. for as it appeareth in the gospel, the child in saint Elisabethes' womb, that is to say saint Iohn, 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 belly. And although he could not yet speak: yet never the less he declared by such signs and tokens, as he could: that blessed was the fruit of that womb. This is the fruit, that the angel spoke of, saying his name shall be jesus, that is to say a saviour: for he shall save his people from their sins. 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. ¶ Fifthely we thynkh it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that this ave Maria is not properly a prayer, as the pater noster is. For a prayer properly hath words of petition, supplication, request and suit: but this ave Maria hath no such. Never the less the church hath used to adjoin it to the end of the Pater noster, as an hymn, laud, and praise partly of our lord and saviour jesus Christ for our redemption, and partly of the blessed virgin, for her humble consent given and expressed to the angel at this salutation. Laudes, praises, and thanks be in this ave Maria principally given and yielded to our lord, as to the author of our said redemption: but herewith also the virgin lacketh not her laudes, praise, and thanks for her excellent and singular virtues, and chiefly for that she humbly consented, according to the saying of the holy matron saint Elisabeth, 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 to thee, shall be performed. ¶ The article of justification. AS touching the order and cause of our justification, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that this word, justification, signifieth remission of our sins, and our acceptation or reconciliation into the grace & favour of god, that is to say, our perfit renovation in Christ. ¶ Item that sinners attain this justification by contrition, and faith joined with charity, after such sort and manner as is before mentioned and declared in the sacrament of penance. Not as though our contrition or faith, or any works proceeding thereof, can worthily merit or deserve to attain the said justification. For the only mercy and grace of the father, promised freely unto us for his sons sake jesus Christ, and the merits of his blood and passion, be the only sufficient and worthy causes thereof. And yet that not withstanding to the attaining of the same justification, god requireth to be in us, not only inward contrition, perfit faith, and charity, certain hope and confidence, with all other spiritual graces and motions, which as was said before, must necessarily concur in remission of our sins, that is to say, our justification: but also he requireth and commandeth us, that after we be justified, we must also have good works of charity and obedience towards god, in the observing and fulfilling outwardly of his laws and commandments. For although acceptation to everlasting life be conjoined with justification: yet our good works be necessarily required to the attaining of everlasting life. And we being justified, be necessarily bound, and it is our necessary duty, to do good works, according to the saying of saint Paul, we be bound, Rom. viii not to live according to the flesh, and to fleshly appetites: for if we live so, we shall undoubtedly be damned. And contrary, if we will mortify the deeds of our flesh, and live according to the spirit, we shall be saved. For who so ever be led by the spirit of god, they be the children of god. Matt. nineteen And Christ saith, If you will come to heaven, keep the commandments. And saint Paul speaking of evil works saith, Gala. v. Who so ever commit sinful deeds, shall never come to heaven. Wherefore all good christian people must understand and believe certainly, that god necessarily requireth of us to do good works commanded by him, and that not only outward and civil works, but also the inward spiritual motions and graces of the holy ghost, that is to say, To dread and fear god. to love god. to have firm confidence and trust in god. to invocate and call upon god, to have patience in all adversities. to hate sin. and to have certain purpose and will not to sin again. and such other like motions and virtues. Matt. v. For Christ saith, we must not only do outward civil good works, but we must also have these foresaid inward spiritual motions, consenting and agreeable to the law of god. The article of purgatory. FOr as much as due order of charity requireth, and the book of Maccabees, and divers ancient doctors plainly shown, that it is a very good & a chartable deed to pray for souls departed. And for as much also as such usage hath continued in the church so many years, even from the beginning, we think it convenient, that all bishops and preachers shall instruct and teach the people, committed unto their spiritual charge, that no man ought to be grieved with the continuance of the same. & that it standeth with the very dew order of charity, that christian men should pray for the souls departed, and commit them in our prayers to god's mercy. and also to cause other to pray for them in masses & exequys. & to give alms to other to pray for them, whereby they may be relieved and helped of some part of their pain. But for as much as the place, where they be, the name thereof, & kind of pains there also be to us uncertain by Scripture, Therefore this with all other things be to be remitted to almighty god, unto whose mercy it is meet and convenient for us to commend them, trusting that god accepteth our prayers for them, referring the rest holly to god, to whom is known their estate and condition. Wherefore it is much necessary, that such abuses be clearly put away, which under the name of purgatory, hath been advanced: as to make men believe, that through the bishop of Rome's pardons souls might clearly be delivered out of purgatory, and all the pains of it: or the masses said at Scala celi, or other where, in any place, or before any image, might likewise deliver them from all their pain, and send them straight to heaven, and other like abuses. LONDINI IN AEDIBUS THOMAE BERTHELETI REGII IMPRESSORIS. AN. M.D.XXXVII. CUM PRIVILEGIO.