¶The crede called thapostels Crede.
- 1 I BELEVE in god the father, and that he is almyghty, and creator of heuen and erth.
- 2 AND I beleue in Iesu Christe, and that he is his onely begotten sonne, and our lorde.
- 3 AND that he was conceyued by the holy goost, and borne of the virgyn Mary.
- 4 AND suffred passyon for our redempcion vnder a certayne Iuge, whose name was Pontius Pilatus, and so was crucified, deed, and buryed.
- 5 AND that he descended into hell, and rose agayn the thyrde day from death to lyfe.
- 6 AND that he ascended afterwarde vp into heuen / and sytteth there vpon the right hande of almyghty god his father.
- 7 AND that he shall come from thens at Domisday to iudge the quycke and deade.
- 8 AND I beleue in the holy gooste.
- 9 AND I beleue that there is one holy Catholyque and vniuersall churche.
- 10 AND I beleue that there is in the same Churche communion of sayntes and remyssyon of synnes.
- 11 AND I beleue that at Domisday al ye people of the world that euer was or euer shall be vnto that daye, shall then aryse agayne in the selfe same fleshe and body, whiche they hadde whyle they lyued here in erth.
- 12 AND I beleue that al thelecte people of god shal haue and enioye euerlastynge lyfe for theyr rewarde.
¶The sense and interpretacyon of the fyrst Article.
IN My harte I beleue assuredly, and stedfastly with my mouth I professe & knowledge, that there is but one very god, & thre persons in trinitie, the father, the sonne, & the holy goost, and that these thre persons be not thre goddis, but all one god, all of one nature, and of one substaunce, and [Page] all of one euerlastyng essence or being, and al lyke and equall in myght, power, wysedome, knowlege, ryghtwysenes and all other thynges belongyng vnto the deitie. And that besyde or without this god, there is no other god.
And I beleue also and professe that god the father, whiche to the fyrste person in Trinitie, is not onely the god, the lorde, and the father of heuen and erth, and all thynges conteyned therin by creation and gouernaunce: but also that he is the father of his onely begotten sonne, the seconde persone in Trinitie, and that he dyd bygette hym of his owne substaunce by eternall generation, that is to saye, by generation that neuer hadde begynnynge.
And I beleue also, and professe that all and synguler the wordes and sayinges of this god the father (be they lawes, preceptes, promyses, prophycyes, or thretenynges) and all that euer was spoken of hym, or by hym in the hole body and canon of the newe and the olde testament, is moste certaynly trewe, and of suche infallyble verytie and trouthe, that the same canne not be altered, or conuelled by any contrary opynyon, power, or auctorytie. And I promyse and professe that I do and woll not onely hope, and loke surelye, and without all doubte to atteyne and enioye all those thynges, whiche god promyseth in holy scrypture vnto thelecte chylderne of god: but also that I do and woll feare lefte those punyshementes and afflyctions, whiche god in holy scrypture threteneth to caste vpon those persones, whiche do transgresse his wyll and cōmaundementes, shall fall vpon me: yf I shall not, lyke an obedient seruaunt and chylde, studye to fulfylle and accomplyshe the same.
And I beleue also, and professe that this god, and this father is almyghty, that is to saye, that his power and myghte excelleth incomparably all the other powers in heuen and erth. And that all other powers, whiche be in heuen, erthe, or hell, be nothyng as of them selfe: but haue all theyr myght, force, and strengthe of hym onely, and be all subiecte vnto [Page 2] his power, and be ruled and gouerned therby, and can not resyste, or lette the same.
And I beleue also, & professe, that this almighty god, & almyghty father dyd at the beginninge create, forme, & make of nought heuen and erthe, and all thynges conteyned in this worlde, as well aungels & mans sowle, and al other thynges inuysyble: as also all other vysyble creatures and that he dyd gyue vnto them all the power and myght, whiche they haue.
And I beleue also and professe, that among his other creatures, he dyd create and make me, and dydde gyue vnto me this my sowle, my lyfe, my body, with all the membres that I haue great and small and all the wytte, reason knowlege and vnderstandynge that I haue, and fynally all the other outwarde substance, possessyons, and thynges, that I haue or can haue in this worlde.
And I beleue also, and professe, that he is my very god, my lorde, and my father, and that I am his seruaunte and his owne sonne, by adoption and grace, and the ryght enherytor of his kyngedome, and that it procedeth and cometh of his mere goodnes onely withoute all my deserte, that I am in this lyfe preserued and kepte from daungers and perylles; And that I am susteygned, nourysshed, fedde, clothed, and that I haue helthe, tranquyllytie, reste, peace, or any other thynge necessary for this corporall lyfe. I knowlege also and confesse, that he suffreth and causeth the sonne, the mone, the sterres, the daye, the nyght, the ayre, the fyre, the water, the lande, the see, the fowles, the fyshes, the bestes, & all the frutes of the erthe to serue me for my profytte and my necessite.
And in lyke maner I confesse and knowlege, that all bodily syckenes, and aduersitie, whiche do fortune vnto me in this worlde, be sent vnto me by his hande, and his visitation, and that he punysheth me not to distroy me; but onely to saue me, and to reduce me agayne by penaunce vnto the ryght way of his lawes, and his religion, and so therby to proue me, and to exercyse me in pacience, and other vertues, and also to signifie [Page] vnto me the great cure, and fatherly loue, and goodnes, whiche he beareth towardes me. And therfore I woll haue none other god, but onely this god, whiche by his almyghtie power hath created and made heuen and erthe, and all thynges conteyned in the same. Neyther woll I glory, or put my truste and confidence in myne owne power, force, strength, ryches, lernyng, science, wysedome, or any thynge els, what so euer I haue, or shall haue, and possesse in this worlde. Neyther woll I glory, or put my confydence in any other man or creature of this worlde, be it in heuen, hell, or in erthe, nor in any crafte of Magicke, sorcerie, charmes, wytchecraftes, or any other false artes subtiled, and inuented by the diuell: but I woll put my hole hope, my hole truste and confydence in god onely, and in hym onely woll I glorye, and gyue all honour and glorie vnto hym, and vnto hym only, and vnto his gouernaunce woll I commytte, and submytte my selfe, my goodes, and all that euer I haue, withoute fearynge or regardynge the malyce, the crafte, or power of the deuyll, or any of his membres, whiche myght enduce me to the contrary. Neither woll I desyre any sygne to tempte god, but I woll trust fermely & faythfully vnto hym. And although he shall sende any aduersitie vnto me / or shall dyfferre and tarye his pleasure in grauntynge suche requeste and petytion / as I shall make vnto hym: yet woll not I murmur or grudge therat, nor go aboute to prescribe or appoynt vnto hym any ende, any tyme / any measure, or season: but I woll commytte all to his wyll, with a pure and a stedfast faythe, and woll pacyently abyde the tyme, whiche vnto hym shall be thoughte moste expedient for me.
This faythe I reteyne stedfastely engraued in my harte, and I promyse by the grace & helpe of god, neuer to swarue or declyne from the same, for any argumente, persuasyon, or auctoritie, that maye be obiected: nor for any worldly affection, or respecte of pleasure, payne, persecution, or torment, what so euer shall fortune vnto me. From this trust and confidence [Page 3] woll I neuer be brought, althoughe all the men in the worlde shulde forsake me, and persecute me. Neyther woll I the lesse truste in god, for that I am a man of great power force and auctorytie, endewed withall suffycyencies in this worlde, ne yet bicause I want the possessions of this worlde, and am but wretched and poore / rude and vnlerned, and dispysed of all men, nor fynally bycause I am a wretched synner. For syth this God is the almyghtye lorde, and maker of all thynges, and hath all thynges vnder his handes and gouernaunce: what can I lacke that he can not gyue or do vnto me, if it be his wyll so to do? And syth he is my father. I am assured, that for the fatherlye loue and pytie, whiche he hath and beareth vnto me, he woll not onely care for me, but he woll be also continually present with me by his grace and fauour, and woll contynually gouerne and directe me, ayde and assyste me, and prouyde that, that shall be beste for me, and woll also forgyue me all the synnes that I euer commytted or haue done, contrary to his commaundemente, so ofte as I shall by trewe, and vnfeyned penaunce retourne vnto hym with all my harte, and shall applie my hole mynde, purpose and endeuour, to amende my noughtie lyfe, and to obserue his commaundementes.
¶The sense and interpretation of the seconde Article.
I BELEVE constantly in my harte, & with my mouth I do professe & knowlege, that Iesu Christ is thonly begoten sonne of almyghty god the father, & that he was begoten of his godly nature, and substance eternally before the worlde was made or formed, and that he is veray god / equall with god the father, and tholy goost in substance, and all other thynges belongynge vnto the godheed.
And I beleue lykewyse, yt this Ihesu Chryst was eternally preordeyned, and appoynted by the decree of the hole Trinitie, to be our lorde, that is to say, to be thonely redemer and [Page] Sauyour of mankynde, and to reduce and brynge the same from vnder the dominion of the dyuell and synne, vnto his onely dominion, kyngedome lordeshyppe, and gouernaunce.
And I beleue lykewyse, that this Iesu Christe is true in al his wordes and promyses, or rather that he is verye trouthe it selfe. And that all thynges, whiche be spoken of hym, or by him in holye scrypture, be certaynly and infallibly true.
And I beleue also, and professe that Iesu Christ is not only Iesus, and lorde to all menne that beleue in hym, but also that he is my Iesus, my god, and my lorde. For where as of my nature I was borne in synne, & in the indignation and dyspleasure of god, & was the veray chylde of wrath, condemned to euerlastynge death, subiecte and thrall to the power of the dyuell and synne, hauyng al the pryncypall partes or portions of my soule, as my reson & vnderstanding and my free wyll, and all thother powers of my soule and body, not onely so destituted & depryued of the gyftes of god, wherwith they were fyrste endewed, but also so blynded, corrupted, and poisoned with errour, ignoraūce, and carnall concupiscence, that neyther my sayd powers coude exercyse the natural function and offyce, for the whiche they were ordeyned by god at the fyrste creation, nor I by theym coulde doo or thynke anye thynge, whiche myghte be acceptable to god, but was vtterly deade to god, and all godlye thynges, and vtterlye vnable and insuffycyente of myne owne selfe to obserue the leaste parte of goddis commaundementes, and vtterlye inclyned and redy to runne heedlynge into all kyndes of synne and myschyefe, I beleue I saye, that I beynge in this case, Iesu Chryste, by sufferynge of moste paynfull and shamefull deth vpon the Crosse, and by shedynge of his most preciouse blode, and by that gloryouse victorie, whiche he had, whan he descendynge into helle, and there ouercommynge bothe the diuell and dethe, rose agayne the thyrde daye from dethe to lyfe, and so ascended into heuen, hath nowe pacyfyed his fathers indignation towardes me, and hath reconcyled me agayne [Page 4] into his fauour, and that he hath loosed and delyuered me from the yoke and tyranny of deathe, of the dyuell, and of synne, and hath made me so free from theym, that they shall not fynally hurte, or annoy me, and that he hath powred out plentyfully his holy spyryte and his graces vppon me, specyally faythe, to illumyne and directe my reasone and iudgement, and charytie, to dyrecte my wyll and affections towardes god. Wherby I am so perfectly restored to the lyght and knowledge of god, to the spyrytuall feare and drede of god, and vnto the loue of hym and myne neyghboure, that with his grace I am nowe redye to obey, and able to fulfyll and accomplysshe his wylle and commaundementes. Besydes all this, he hath brought and delyuered me from darkenes and blyndenes, to lyght, from deathe to lyfe, and from synne to Iustyce, and he hath taken me into his protection, and made me as his owne peculyar possessyon, and he hath planted and grafted me into his owne bodye, and made me a membre of the same, and he hath communicated and made me partycypant of his iustyce, his power, his lyfe, his felycytie, and of all his goodes, so that nowe I may boldly say and byleue, as in dede I do perfytely byleue, that by his passyon, his dethe, his blode, and his conquerynge of dethe, of synne, and of the dyuel, by his resurreccion and ascension, he hath made a sufficient expiation or propiciation towardes god, that is to say, a suffycyente satisfaction and recompence as welle for my origynal synne, as also for all the actuall synnes, that euer I haue commytted, and that I am so clerely rydde from all the guylte of my sayde offences, & from the euerlastynge payne, due for the same, that neyther synne, nor deathe, nor helle, shall be able, or haue any power, to hurte me or to let me, but that after this transytorye lyfe, I shall ascende in to heuen, there to raygne with my Sauyour Christ perpetually in glorye and felicytie.
All whiche thynges consydered, I may worthyly call him my Ihesus, that is to say, my sauyour: and my Christ, that is [Page] to saye, myne annoynted kynge and prieste, and my lorde, that is to saye, my redemer and gouernour. For he hathe doone and fulfylled the verye offyce bothe of a prieste and of a kynge, and of a lorde. Of a prieste, in that he hath offered vp his blessed bodye and bloude, in the Altare of the Crosse, for the satysfaction of my synnes. And of a kynge and lorde, in that he hath, lyke a moste myghty conquerour, ouercome and vtterly oppressed his ennemyes (whiche were also myne ennemyes) and hath spoyled theym of the possessyon of mankynde, whiche they wanne before by fraude and deceyte, by lieng and blasphemy, and hath brought vs nowe into his possession and dominion, to reygne ouer vs in mercy and loue, lyke a moste louynge lorde and gouernour.
Fynally I beleue assuredly, & also professe that this redemption and iustyfication of mankynde coulde not haue bene wrought / nor brought to passe by any other meanes in the worlde, but by the meanes of this Iesu Christe goddis onely sonne, and that neuer man coulde yet / nor neuer shal be hable to come vnto god, the father, or to beleue in hym, or to attayn his fauour by his owne wytte or reason, or by his owne scyence and lernynge, or by any his owne workes, or by what so euer maye be named in heuen or in erthe, but by the faythe in the name and power of Iesu Chryste and by the gyftes and graces of his holy spyryte. And therfore, syth he is my Iesu Chryste, and my lorde: I woll put my hoole truste and confydence in hym, and woll haue the selfe same faythe and affyaunce in hym in all poyntes, which I haue in god the father. And I woll knowledge hym for my onely lorde, and woll obeye all his cōmaundemētes durynge my lyfe, without any grutchynge. And I am sure, that whyle he is my lorde and gouernour, & I vnder his protection, neyther synne, neyther the dyuell, nor yet deathe, nor helle / can do me any hurte.
The sense and interpretation of the thyrde Artycle.
I Beleue in my harte assuredly, and constantely do professe that whan the tyme was come, in the which it was before ordeyned, and appoynted by, the decree of the hoole Trinitie, that mankynde shulde be saued and redemed: this Iesu Chryste, the seconde person in Trinitie, and veray god, descended from heuen into erthe, to take vppon hym the veray habyte, forme, and nature of man, and in the same nature to worke, to suffer, and fulfyll all those thynges, whiche were necessary for our redemption.
And I beleue also, and professe that he so descendyng from heuen, dyd lyght downe into the wombe of a most blessed virgin called Marie, and that he dyd there take vppon hym our nature, and was conceyued, begotten, and borne of her veray fleshe, nature, and substance: and so dyd vnite and conioyne togyther the same nature of man, with his Godheed in one persone, with suche an indyssoluble and inseparable knotte, and bonde, that he beinge one persone Iesu Chryste, was than and euer shall be in the same person, veray persyte god, and veray perfyte man.
And I beleue also, and professe that this moste blessed virgine conceyued this her chylde Iesu Chryste, without spotte, or blotte of synne, or carnall concupyscence, and without any cōmixtion, or coniunction had betwene her and any mortall man, or any other creature in heuen or erthe. And that the holy goost, the thyrde person in trinitie, descendynge also from heuen, lighted downe in to this moste blessed virgin, & there of her fleshe & substaūce, wrought this ineffable & incomprehensyble worke of the Incarnation of this chylde Iesu Chryste.
And I beleue also and professe, that this worke and operation of the holy goost, was all holy, without any synne or impurite, & that it was done without any violation, or detriment vnto the virginitie of that blessed virgin saynt Mary.
And I beleue also, that this chylde Iesu Chryste was not onely thus conceyued without synne, but also that he was borne in lyke maner of his sayde moste blessed mother and that she both in the conception, and also in the byrth, and natiuitie of this her chylde, and euer after, reteyned stil her virginitie pure and immaculate, and as clere without blotte as she was at the tyme, that she was fyrst borne.
And I beleue, that this conception, and Natiuitie of our sayde sauiour, was ordeyned to be thus pure, holy, and vndefyled, to thintent that al fylthines and malediction, wherwith the conception and byrthe of me, and of all other men, that euer were sithe Adam, or shalbe, and al the filthines and malyce of the synnes of the hole worlde, as well origynal as actuall, shulde therby be puryfyed, purged, and made cleane.
The sence and interpretation of the fourthe Artycle.
I Beleue assuredly in my harte, and with my mouthe I do professe, that this Christe, very god and man, after he was thus cōceyued and borne of his blessed mother, waxed and lyued forthe here in the worlde, vntyll he came vnto the age of .xxxii. yeres and aboue, and that in all this tyme of his lyfe, he suffered and endured for our sakes, and for our welthe, moche boiely afflyction, moche laboure and trauaylle, moche hungre, thurste, and pouertie, moche iniurie and ignominie, and many other the myseries and infirmities, wherunto all mortall men be subiecte.
And I beleue, that although this our sauyour Iesu Christ passed ouer all the hole course of his sayde lyfe, euen from his Natyuitie vntyll his deathe, in suche perfyte obedience vnto the lawes of god and man, and in suche perfyte innocencie of lyuynge, that neyther any man in the worlde, nor the dyuell hym selfe, coulde euer fynde in hym suspycion of any the leaste crime or offence that myght be deuysed: yet the blynde ignoraunt Iewes, replete with enuy and malyce, and the very membres of the dyuell, by whom they were prouoked and [Page 6] enduced there vnto, laboured contynually by all crafte and meanes they coulde, to dystroye hym: and at lengthe conspirynge to gether, and subornatynge false wytnesse, they toke hym, and after they had bet hym, and spyt in his face, and vsed all the vilany they coulde vnto hym, they bounde and brought hym before one Pontius Pilatus, beynge then the chiefe iudge in Hierusalem, vnder the Emperour of Rome, and there they mooste falsely accused hym, as a subuerter of the lawes of god, and as a person that seduced the people, and moued sedicion amonge them, and as a traitour against themperour of Rome.
And I beleue that our sauiour Iesu Christe, beynge thus moste falsely and wrongfully accused, and broughte before the sayde iudge, was at length in publyque and open iudgemente condempned by the sentence of the sayde iudge, to be nayled vnto a crosse, and to be hanged vpon the same, to the intent he shulde so suffre that kynde of death, whiche amonge the Iewes was euer mooste abhorred, and detested, and accompted to be the moost shamefull and cursed of all others.
And I beleue that after this sentence, and iudgement thus pronounced and gyuen contrarye to all Iustyce, and equitie: the Iewes dyd take this innocent Iesu Christe our sauyour, and fyrst of all byndyng hym fast to a pyller, & pressyng with great violence a crowne of thorne vpon his heed, they dyd not onely mooste spitefully mocke hym, and scorne hym, but they also most cruelly scorged, tourmented, and afflicted hym, & finally they crucified hym, that is to saye, they nayled hym throughe handes and feete vnto a crosse, and so hanged hym vp vpon the same, on a certayne hyll called Caluarie.
And I beleue also and professe, that he hanged there vpon the same crosse betwene two theues, whiche were malefactours, vntyll he was deade, and his soule departed from his body. And that after he was thus deade, one Ioseph ab Aramathia, beinge one of Christis disciples, & certayne other deuout men & women, whiche also beleued in Christ, opteyned [Page] lycence of the sayde Iudge, to take downe this blessed bodye of our sauyour Iesu Chryste frome the sayde Crosse. And that whan they hadde so done, they wrapped and folded the same body in a clene syndone, and so layde it and buryed it in a newe graue or sepulchre, whiche the sayde Ioseph had made of stone, wherin there was neuer man buryed before.
And I beleue that our sauyour Iesu Christ, in al the tyme of his moste bytter, and greuouse passyon, and in suffrynge this moste vyle and shamefull deathe, not onely endured and susteyned all the peynes and iniuries, and all the opprobries, and ignominies, whiche were done vnto hym therin mooste patiently, without resystaunce, and lyke an innocent lambe not openynge ones his mouthe to the contrarye: but also that he dyd wyllyngly and gladly without force or constrainte of any power, suffre this crosse, and this kynde of deathe, and his soule also to departe from his body.
And I beleue that by this passion and dethe of our sauiour Iesu Christe, not onely my corporall deathe is so destroyed, that it shal neuer haue power to hurte me, but rather it is made holsome and profytable vnto me, but also that all my synnes, and the synnes also of all them, that do beleue in hym, and folowe hym, be mortyfyed and deed, that is to say, all the guilte and offence therof, and also the damnation and payne due for the same, is clerely extyncted, abolyshed, and washed away, so that the same shal not afterwarde be imputed or inflycted vnto me. And therfore woll I haue this passyon, and this death in my dayly remembraunce. And I woll not onely glorye, and reioyce contynually therin, and gyue all the thankes I can vnto god for the same, consyderynge I haue, and shall assuredly attayne therby my redemption, my iustyfycation, my reconcilyation vnto goddis fauour, and lyfe euerlastynge: but I woll also endeuour my selfe to my possyble power, and by the helpe of god, to folowe this my sauyour Iesu Chryste, in the bearynge of myne owne crosse, accordynge to the wyll and commaundement of god, that is to say, I [Page 7] woll dayly labour and study, to mortyfie and kyll my carnal affections, and to subdue them vnto the spyryte, and I woll paciently beare all the aduersyties, afflictions, and punyshementes, that god shall sende vnto me in this worlde, and I woll in my harte hate, abhorre, and detest all synne, consyderynge that the same was euer so odiouse and dyspleasaunt vnto god, that nothynge in the worlde coulde worthyly satysfie and contente hym for the same, but onely the death and the bloud of his onely and most dere beloued sonne Iesu Chryste.
The sence and interpretation of the fyfth Artycle.
I Beleue assuredly with my harte, and with my mouthe I do professe, that this our sauyour Iesu christe, after he was thus deed vpon the crosse, he descended immedyatly in his soule downe into hell, leauynge his mooste blessed body here in erthe, and that at his comynge thyther, by the incomparable myght and force of his godheed, he entred into hell. And lyke as that myghty man,Luke. xi. of whome saynt Luke speaketh, whiche, entryng into the house of an other stronge man, fyrste ouercame hym, and bounde hym hande and foote, and afterwarde spoylynge hym of all his armure and strength, wherin he trusted, toke also awaye from hym, all the goodes & substaunce he had.Iud. xiiii. and lyke as stronge Sampson slewe the mighty Lyon, and toke out of his mouth the swete hony: euen so our sauyour Iesu Chryst at his sayd entre into hell, fyrst he conquered and oppressed bothe the dyuell and hell, and also deathe it selfe, wherunto al mankynde was condempned, and so bounde theym faste, that is to saye, restrayned the power and tyrrannye, whiche they had before, and exercysed ouer all mankynde, that they neuer hadde sythe that tyme, nor neuer shall haue any power fynally to hurte or annoy any of them, that do faythefully byleue in Iesu Christe, and afterwarde he spoyled helle, and delyuered, and brought with hym from thens, all the soules of those ryghtuouse and good menne, [Page] whiche from the fal of Adam died in the fauour of god, and in the faith and bylefe of this our sauiour Iesu Christe, whiche was then to come. And I beleue that by this descendynge of our sauiour Iesu Christe in to hel, not only his electe people, whiche were holden there as captyues, were delyuered from thens: but also that the sentence and iudgement of the malediction and of eternal damnation (whiche god hym selfe mooste rightfully pronounced vpon Adam, and all his posteritie, and so consequently vpon me) was clerely dissolued, satisfied, released, and dyscharged, and that the dyuel and hell bothe haue vtterly loste, and be depryued of all the ryghte, clayme, and interest, whiche they myght haue pretended to haue had in me by thauctoritie of that sentence, or by reason of any synne that euer I had or haue commytted, be it originall or actuall. And that the dyuel, with all his power, craft, subtilitie, and malice is now subdued and made captyue not onely vnto me: but also vnto all thother faythfull people, and right beleuers in Iesu Christe, that euer was or shal be syth the tyme of Christis sayde descendynge in to hell. And that our sauiour Iesu Christe, hath also by this his passyon, and this his descendynge in to hel, payed my raunsome, and hath merited and deserued, that neither my soule, neither the soules of any suche, as be righte beleuers in Christe, shall come therin, or shall fynally be encombered with any tytle or accusation, that the dyuell canne obiecte ageynst vs, or laye vnto our charge.
And I beleue that this our sauyour Iesu Christe, after he had thus in sowle conquered, and spoyled the dyuell and hell of all theyr force, power, and tyranny, and made them subiecte vnto me, and all true christen men, in lyke case as they were vnto Adam, before his fall: he returned agayne frome hell, lyke a moste mighty kyng, and conquerour, in triumphe and glorie, and came vnto the sepulchre, where his blessed bodye laye buryed, and so resumynge and takyng agayn the very same body vppon hym, the thyrde daye after his sayde [Page 8] death he lyued agayne, and so rose out of that sepulchre in his naturall and perfyte manhode, that is to say, in his soule, and in the selfe same body, whiche was borne of the virgin Mary, and dyd hange vpon the crosse.
And I beleue also, and professe that after he had so done, he lyued in the world by the space of .xl. dayes, in the whiche time he was conuersant, & dyd eate and drynke, with his apostles, and his disciples, and preached vnto them, & auctorysed them to go forthe into the worlde, to manyfest and declare, that he was the very Christe, the very Messias, & the veray god and man, which was promysed in scripture, to come and saue, and to redeme all those that wolde beleue in hym.
And I beleue assuredly that by this descendynge of Christe into hell, and this his resurrection agayne from deathe to lyfe, Christe hathe meryted and deserued for me and all trewe and faythfull christen men, not onely that our sowles shall neuer come into helle: but also that we shall here in this lyfe be perfytely iustifyed in the syght and acceptation of god, and shall haue suche grace, myght, and power gyuen vnto vs by hym, that we shalbe made able therby to subdue, to mortyfie, and to extinguysshe our olde Adam, and all our carnall and fleshely concupiscences, in suche sorte, that synne shall neuer afterwarde reigne in our mortall bodyes, but that we shall be holly delyuered from the kyngdome of synne, and from spyrituall deathe, and shall be resuscytated and regenerated into the newe lyfe of the spyryte and grace.
And where as I, and all other chrysten men shuld haue ben the moste myserable of all other creatures in the worlde, and shulde haue dyed lyke heathens, and pagans without all hope of euerlastynge lyfe, or ofrysynge agayne after our death: yf Christe our heed and sauiour had not rysen agayne to lyfe after his deathe, I beleue and truste nowe assuredly, that by the vertue and efficacie of this desendynge of Christe in to helle, and of his resurrection agayne from death to lyfe, not onely our corporall dethe, and all the afflictions, whiche we [Page] maye susteine in this worlde, shal not annoy vs, but shall rather tourne vnto our profyte, and be as entrees and occasyons of our greatter glorie: but also that we shall after our corporall deathe be preserued from the captiuitie of hell, and shall be made parttakers of Christis resurrection, that is to say, that we shall aryse and lyue ageyne in the selfe same bodyes and sowles, that we nowe haue, and so shall vtterly ouercome deathe, in lyke maner as our heed, and our sauiour Ihesu Christ hath done before vs, and shal fynally lyue with hym immortally in ioye, and felycitie.
The sence and interpretation of the .vi. Article.
I Beleue assuredly, and constantly do professe, that this our sauiour Iesu Christ, after he had perfitely accomplished & perfourmed the hole misterie of the redemption of mankynde, by his incarnation, his byrthe, his passion, his deathe, his buriall, his dyscendynge into hell, and rysynge agayne from deathe to lyfe, and after he had ben here in erthe conuersaunt with his Apostles and dyscyples by the space of xl. dayes after his sayde resurrection: the same fortieth day, whan he was amonge his sayde Apostelles, he in theyr syght ascended vp agayne in to heuen, in the very same his naturall bodye, whiche was borne of the blessyd virgin his mother, and was crucified vppon the crosse. And so dyd withdrawe his corporall presence from the syghte of his apostels, and from the syght of all other creatures here in erthe, to the intente they shulde frome thensforthe eleuate and lyfte vp theyr hole hartes, theyr myndes, theyr desyres, and all theyr affections from erthely thynges, and frome all carnall and worldely cures, towardes heuen and heuenly thynges, and so shulde prepare theyr hartes, and make theym selfes mete and apte to receyue the holy gooste and his spirituall gyftes, whiche he wolde sende downe in to the worlde sone after his sayd ascention.
And I beleue in lyke maner that this our sauiour Iesu Christe, after he was retourned into heuen, beinge very god and very man in one person, all myghty god his father did constitute and sette hym vpon his ryghte hande,Ephe. i. and that euer sythe that tyme, he hath so sytte, and so shal sytte eternally, that is to say, almyghty god his father, dyd cōmunicate and gyue vnto hym glorie, honour, felicitie, power, and euerlastynge monarchie, gouernaunce, rule, and dominion ouer all the pryncipates, potestates, powers, dominations and ouer all creatures, that can be named either in this worlde, or in the worlde to come. And soo ordeyned, that he shulde be kynge of all kynges, and lorde of al lordes, and that all thynges in heuen and erthe shulde be caste vnder his feete, and made subiecte vnto hym. And that he shulde be thonly heed of the catholyque churche, and that the same churche shulde be the body vnder that heed. And lykewise as the heed alwaye excelleth al thother membres: so Christe shulde excelle incomparably in honour, and dignitie, all the membres of his sayd body the churche, and that he shulde be thonly perfectyon and consummation of the same.
And I beleue also, and professe that this our sauiour Iesu Christe, beinge thus constituted and set vpon the right hande of his father, was and is also constituted, to be not onely the eternall kynge, the heed, the lorde, and gouernoure of his body, the catholyque churche, but also to be the onely eternall priest and byshop of his sayde churche, that is to saye, to be the onely patrone and aduocate, and thonely mediatour betwene god and mankynde, and the onely intercessor for the synnes of all them that ryghtfully beleue in hym.
And I beleue that accordynge therunto, our sauiour Iesu Christ is of his owne goodnes not onely more redy alwayes, than any other creature in the worlde is, to helpe me by his mediacyon and intercession, but also that whan so euer I do inuocate and calle vpon hym, in ryght fayth and hope, with full intent, and purpose to amende, and retourne from my [Page] noughty lyfe, he presenteth, and exhibiteth vnto the sight of his father his moste blessed body, as it was wounded, crucified, and offred vp in sacrifyce for the redemption of mankynde. and so from tyme to tyme maketh continuall request and intercession vnto god his father for the remission of all my synnes, and for my reconciliation vnto his fauour, and finally doth obteyne, that god so reconciled, woll vouchsafe to sende downe his holy spyrite, to dwell within my harte, there to rule, to gouerne, and to sanctifie me with all my thoughtes and dedes, and to comforte, and strengthe me with all spirituall gyftes, necessary to the attaynynge of euerlastynge lyfe.
And therfore sithe my heed and my sauiour Iesu Christ ascended vp into heuen, and sytteth there vpon the ryght hand of his father, and maketh there continuall intercession for me: I shall neuer from hens forthe, by the grace of god, seke nor set my felicitie in any worldly thynge, but shall alwayes vse the creatures, and ordynaunces of this worlde, and all worldly thynges, as a passynger, or a pylgrime vseth the commodities of a straunge countrey, wherin he intendeth not to tary but to passe forthe, vntyll he shall come vnto his owne dwellynge place. And I shall conuerte my hole cure, desyre, and study from these erthely pleasures, to the attaynynge of that heuenly, and euerlastynge life, whiche is prepared and ordeyned for me. And beinge assured of so good, so louynge, and therwith so myghty a gouernour, mediatour, and aduocate in heuen as Chryst is, I woll by the helpe of his grace, from hens forth continue styll, & perseuer vnder his kyngedome, his tuicion, and his gouernaunce, and so being, I woll accompt my selfe safe, and sure in all maner aduersities, and agaynst all maner aduersaries and enmyes. And I woll neuer, by the helpe and grace of god, seke other gouernour or mediatour, nor all the displeasures, iniuries, or aduersities in the worlde, nor all the malyce, crafte, and subtilitie of the dyuell, nor all the multitude or burden of my [Page 10] sinnes, shall cause me to distruste or dispayre of helpe at his handes, nor yet shall make me afrayde to prosecute this my said desyre, and purpose, or cause me to desyst from the same.
The sence and interpretation of the seuenth Artycle.
I Beleue assuredly, and constanly do professe that our sauiour Iesu Christ, beyng thus ascended in to heuen, & sette there on the right hand of almighty god his father, shall at the laste ende of the worlde, whiche we call Domesday, retourne ones ageyne, and come from heuen, and appere vnto all the people of the worlde both quicke and deed, in his perfyte manhode, and in the selfe same body, wherin he ascended, to the inestimable comforte, and reioyce of the good, and to the extreme terrour & confusyon of the wycked.
And although our sauiour Iesu Christ, at his fyrst aduent or commyng into the world (which was whan he came to be incarnate) appered in the habyte and fourme of a very lowe seruaunt, and of an abiecte person in all humblenes, pouertie, affliction, and myserie, and suffred him selfe to be iniustly iudged, and condempned to dethe by others, and although he hath euer syth that tyme, and euer shal vntyl Domesday, vse his mercy, and longe pacience, and suffrance towardes the wretched synners of the worlde, inuitinge alwayes; and callynge them from tyme to tyme to repentance: yet I beleue assuredly that at his seconde aduent or commynge, he shall appere in the high and almighty power, glorie, and maiestie of his kyngedome, and beinge accompanyed with all the orders of aungelles, waytinge vpon hym as his ministres,Matth. xxv. Apoc. i. he shall sytte openly in the clowdes of the ayre, and shall iudge all the worlde quicke and deed, and that straitely, accordynge to trouthe and iustice, and accordynge as he hathe promysed and thretned to do by his holy worde, expressed in scripture, that is to say, accordynge to euery mannes owne workes and dedes done by hym while he lyued in the world, [Page] without sparyng, or fauourynge, or shewynge of mercy, vnto any, whiche haue not deserued the same in theyr lyfe tyme.
And I beleue assuredly that at this day, whan Christ shal thus sytte in the seate or throne of his iudgement, all the people of the worlde quicke & dead, that is to saye, aswell al those whiche shall be founde on lyfe in the worlde, at the daye of this seconde aduent, or commynge of Christ: as also al those whiche euer sythe the creation of Adam, lyued here in this worlde, and dyed before that daye, shall come and appere before the presence of Christe, in theyr very bodyes and sowles. And whan they shal be so gathered, and assembled togyther, our sauiour Iesu Christe shall pronounce the extreme or fynall sentence and iudgement of euerlastynge saluation vpon all those persones,Ro. ii. whiche in theyr lyfe tyme obeyed and conformed them selfe vnto the wylle of god, and exercysed the workes of ryght belefe and charytie, and so perseuerynge in well doynge, soughte in theyr hartes and dedes the honoure and glorye of god and lyfe immortall. And contrarye vppon all those, whiche in theyr lyfetyme were contentious, and dyd repugne agaynst the wyll of god, and folowed iniustice and iniquitie, rather than trouthe and vertue, our sauyour Christe shall than and there pronounce the sentence of euerlastynge punyshement and dampnation.
And I beleue that our sauyour Iesu Christe shall also than and there calle a parte and make a perfyte separation or diuysyon betwene these two sortes of people, that is to saye, betwene the shepe and the gootes, the corne and the chaffe, the good and the bad, the blessed and the cursed, the membres of his bodye, and the membres of the dyuell. And so settynge the good and the blessed vppon his ryght hande, he shall cleerely, and perfytely rydde, delyuer, and redeme them for euer, from the power, and malyce of the wycked, and from all paynes and euyll, and so take them all vp with hym into heuen, there to be crowned and rewarded in body and sowle, with honour, glorie, and euerlastynge ioye and [Page 11] peace, whiche was prepared for them from the begynnynge of the worlde. And contrary he shall sette all the other, whiche shall be iuged to euerlastynge peyne and death, vpon his lefte hande, and so shall sende them downe into hell, there to be punysshed in body and soule eternally, with fyre that neuer shall haue ende, whiche was prepared from the begynnynge of the worlde for the dyuell and his angelles, and the cursed membres of his body.
The sence and interpretation of the eyght Artycle.
I Beleue assuredly in my harte, and constantly do professe and knowledge that the holy gooste is the thyrde person in Trinitie, & that he is veray god & lorde, auctour and former of all thynges created, and that he procedeth both from god the father, and from god the sonne, and is of the selfe same nature and substaunce, and of the same euerlastynge essence or beynge, whiche the father and the sonne be of, and that he is equall vnto them bothe in almightynes of power, & in the worke of creation, and all other thynges apperteynyng vnto the deitie or godheed, and that he is to be honoured and gloryfyed equally with them both.
And I beleue that this holy spirite of god is of his nature all holy, or rather holynesse it selfe, that is to saye, that he is the onely gooste or spirite, whiche with the father and the sonne euer was, and euer shall be the onely auctoure causer and worker of all holynes, puretie, and sanctimonie, and of all the grace, comforte, and spirituall lyfe, whiche is wrought and cometh into the hartes of all true christen men. In so moche, that neither it is possible, that the dyuell, or any of those euyll spirites, whiche do possesse and reigne in suche persones, as be subiecte vnto synne, can be expelled or put out of theym, but by the power of this fynger of god, that is to saye, of this holy spirite, whiche is called in scripture, the fynger of god, neither it is possyble,Mat. xii. that the harte [Page] of any man, beynge ones corrupted, and made as prophane by synne, can be purged, purified, sanctified, or iustified, without the speciall worke and operation of this holy spirite. neyther it is possible for any man to come vnto the father by Christe, that is to saye, to be reconciled into the fauour of god, and to be made and adopted into the nombre of his chyldren, or to obteyne any parte of that incomparable treasure, whiche our sauiour Iesu Christe, by his natiuitie, his passion, his death, his resurrection, and his ascention, hath merited for mankynde: oneles this holye spirite shall fyrste illumyne, and inspyre into his harte the ryghte knowledge and fayth of Christe, with due contrition and penaunce for his synnes, and shall also afterwarde instructe hym gouerne hym, ayde hym, directe hym, and endewe hym with suche speciall gyftes, and graces, as shall be requysite and necessary to that ende and purpose.
And I beleue also assuredly that this holy spirite of god is of his owne nature full of all goodnes and benignitie, or rather that he is goodnes it selfe. Forasmoche as he is the onely goost or spirite, whiche with the father by Christe instylleth, and infoundeth into the hartes of mortall men (after they be ones purified from synne by fayth, and delyuered from the power of the deuyll) dyuers and manyfolde moste noble and excellent gyftes and graces, as the gyfte of holy feare and dread of god,Timoris. Sapien. Intellectꝰ Concilii. Fortitudinis. the gyfte of feruent loue and charitie towardes god, and our neyghbour, the gyfte of spirituall wysedome and vnderstandynge, the gyfte of free wyll and desyre, and also of very fortitude and strength, to contempne this worlde, to subdue and mortifie all carnall concupiscence, and to walke in the wayes of god, the gyfte of perseuerance to contynue in the same, the gyfte of pitie and mercy,Pietas. Scientia. of pacyence and benignitie, of science and cunnynge, of prophecienge, of curynge and healynge, and of all other vertues necessarie for christen men to haue, either for the attaynynge of theyr owne saluation, or for the edifyenge, and [Page 12] profyte of theyr neighbours. All and synguler whiche gyftes and graces I knowlege, and professe that they procede from this holy spirite, and that they be gyuen, conferred, and distributed vnto vs mortall men here in erthe, at his owne godly wyll, arbitre, and dyspensation, and that no man can purchase or obteyne, ne yet receyue reteyne or vse any one of them, without the specyall operation of this holy spiritie, And although he geueth not, nor dyspenseth the same equally and vnto euery man in lyke: yet he gyueth alwayes some portion therof vnto all persones, whiche be accepted in the syght of god, and that not onely frely, and without all theyr deseruinges, but also in suche plentie, and measure, as vnto his godly knowlege is thoughte to be mooste benefyciall and expedient.
And I beleue that this holy spirite of god is of his owne nature, autour of charitie and holy loue, or rather that he is charitie it selfe. Fyrst bycause that he is that ineffable and incomprehensyble loue or concord, wherwith the father & the sonne be conioyned inseparably the one with the other. Seconde, bycause he his the bonde and knotte, wherwith our sauiour Iesu Christe, and his most dere beloued espouse the churche (which is also his very mystical body) and al & singuler the veray membres of the same churche and body, be vnited, knytte, and conioyned to gyther in suche perfyte and euerlastynge loue and charitie, that the same can not be dissolued or separated. Thyrdely, bycause he his also the verye bonde and knotte, wherby all and euery one of the membres of Christis sayde churche and body, be vnited, coupled, and conioyned the one of them with the other, in perfite mut all loue and charitie. For I beleue assuredly, that lyke as the membres of our mortall bodyes be, by the spirituall operation and vertue of our soules, not onely preserued holly togyther, in one body, and be endewed with lyfe, and power to exercyse suche naturall functions, and offyces, as be deputed vnto them, but also be conteyned in mutuall affection [Page] and desyre eche to helpe and conserue thother: Euen so the membres of this misticall bodye of Christe be, by the onely and speciall operation and worke of this holy spyrite, not onely congregated, vnited, and incorporated in to this one body of Christe, and so do consist, and endure holly, and perfitely in the same body, euery one in his owne peculiar function: but also that they be knitted, combined, and conglutinated all together, and euery one of them with other, in perfytte and indyssoluble loue, and in the cōmunion of all theyr gyftes, and graces, and of all other thynges, wherwith the one of them may helpe, succour, or comforte the other.
And I bele e that this holy spirite of god is the spirite of trouth, and the autour of all holye scripture, conteyned in the hole canon of the Byble. And that this spirite dydde not onely inspire, and instruct all the holy patriarkes, and prophetes, with all the other membres of the catholyke churche, that euer was from the begynynge of the worlde, in all the trouthes, and verities that euer they dyd knowe, speake, or write: but also that the same holy spirite dyd ones descende downe from heuen, in the similitude and lykenes of firye tongues,Act. ii. and dyd ligthe downe vpon all thapostelles and dysciples of Christe, and inspired them also with the knowlege of all trouthe, and replenyshed them with all heuenly giftes and graces. And that from that day vnto the worldes ende, he hath ben, and shall be continually present, and also chiefe president in the catholyque churche of Christe, that is to say, that he hath, and shall continually dwell in the hertes of all those people, whiche shall be the very membres of the same churche, and shall teache, and reuele vnto them the secretes, and mysteries of all trouthe, whiche is necessarie for them to knowe, and that he shall also contynually from time to tyme rule them, directe them, gouerne them, sanctyfie them, and gyue vnto them remission of theyr synnes, and all spirituall comforte as well inwardly by fayth, and other his secrete operations, as also outwardely by the open ministration, [Page 13] and efficacie of the worde of god, and of his holy sacramentes, and that he shall endewe them with all suche spirituall graces, and gyftes, as shall be necessarie for them to haue, and so fynally shall rewarde them with the gyfte of euerlastynge lyfe, and ioye in heuen.
The sence and interpretation of the nynthe Artycle.
I Beleue assuredly in my harte, and with my mouthe I do professe, and knowlege that there is, and hath ben euer from the begynnyng of the world, & so shal endure, and continue for euer, one certayne nombre, societie, cōmunion, or company of the electe and faythfull people of god, of whiche nombre our sauioure Iesu Christe is the onely heed and gouernour, and the membres of the same be all those holy saynctes, whiche be now in heuen, and also al the faithfull people of god, whiche be nowe on lyue, or that euer heretofore haue lyued, or shall lyue here in this wordle, from the begynnynge, vnto the ende of the same, and be ordeyned for theyr true fayth, and obedience vnto the wyll of god, to be saued, and to enioye euerlastynge life in heuen.
And I beleue assuredly that this congregation, accordyng as it is called in scripture,Gala. iiii. Cant, vi. Hire. xiii. Rom. viii i. Cor. iii. ii. Cor. vi Ephe. v. so it is in very dede the Cyte of heuenly Hierusalem, the mother of all thelecte people of god, the onely doue, and the onely beloued of god, in perfite and euerlastynge charite, the holy catholyque churche, the temple or habytacle of god, the pure and vndefyled espouse of Christ, the veray mysticall body of Christe. Al and synguler whiche names, and appellations, and certayn suche other rehersed in holy scripture, I beleue and professe that they be mooste worthely attributed vnto this holy church, or congregation. And lyke as citizens assembled in one citie do lyue there vnder commune lawes, and in commune societie, and there do consult, studie, and labour eche man in his roume and office, and accordynge vnto his callynge for theyr common welth, [Page] and fynally be made participant, or parttakers of all and syngular suche benefites, and commodities, as do aryse vnto them therby: Euen so I beleue, that the membres of this holy catholique churche, or congregation be collected, and gathered togyther within the same churche, as within one citie or folde, and that they be therin all vnyted, and incorporated by the holy spirite of Christe into one body, and that they do lyue there all in one faythe, one hope, one charitie, and one perfyte vnitie, consent, and agrement, not onely in the true doctrine of Christe, but also in the ryghte vse and ministration of his sacramentes, and so lyuynge in this perfytte vnytie, swete harmony, and concorde, I beleue that they do labour contynually, euery one in his vocation, for the common welthe of this hole bodye, and of euery parte and membre of the same. And that all the prayers, good workes, and merites, yea and all the gyftes, graces, and goodes, whiche be conferred, done, or wrought in or vnto this hole body, or any membre of the same, shall be applyed vnto euery one of them, and shall redounde communely vnto the benefytte of them all.
And I beleue that this hole congregation, is all holy, that is to saye, that this churche, and all the partes, and membres of the same, be so puryfied, and mundified, as well by Christis mooste precyouse bloude, as also by the godly presence, gouernaunce, and assistence of his holy spirite (whiche dwelleth and inhabiteth contynually, within the sayde congregation, and gouerneth and sanctifieth the same) that neyther the lepry of heresie, or false and peruerse doctryne, neyther the fylthynes of synne, neyther the gates of hell, shalbe hable fynally to preuayle agaynste them, or to pull any of them out of the handes, and possession of Christe. And although god dothe oftymes suffre not onely synne, errour, and iniquitie so to abounde here in the worlde, and the congregation of the wycked to exercyse suche tyranny, crueltie, and persecution ouer this holy churche, and the membres of the same, that [Page 14] it myght seme, the sayde churche to be vtterly oppressed, and extinguished: but also suffreth many and sondry of the membres of the same holy churche to fall out from this body, for a season, and to cōmytte many greuouse, and horryble offences, and crymes, for the whiche they deserue to be precyded, and excluded, for a season, from the communion of this holy churche: yet I beleue assuredly, that god woll neuer vtterly abiecte this holy churche, nor any of the membres therof, but that the same dothe, and shall perpetually contynue, and endure here in this worlde, and that god shall at all tymes, (yea whan persecution is greattest and moste feruent) be present with his holy spirite in the same churche, and preserue it all holy, and vndefyled, and shall kepe, ratyfie, and holde sure all his promyses, made vnto the same churche or congregation. And fynally that all suche membres, as be fallen out from the same by synne, shal at length ryse agayn by penaunce, and shall be restored and vnyted agayne vnto the same holy body.
And I beleue assuredly that in this holy churche, and with the membres of the same (so longe as they be mylytant and lyuynge here in erthe) there haue bene euer, and yet be, and euer shall be ioyned, and myngled to gyther an infinite nombre of the euyll and wycked people,Mat. xiii Mat. iii. Mat xiii. Mat. xxv whiche all thoughe they be in dede the very membres of the congregation of the wicked, and as the gospell calleth them very weedes, and chaffe, euyll fyshe and gootes, and shall fynally be iudged to euerlastynge dampnation: yet forasmoche as they do lyue in the commune societie, or company of those, whiche be the veray quycke and lyuynge membres of Christis mysticall bodye, and outwardly do professe, receyue, and consent with them, for a season, in the doctryne of the gospell, and in the ryghte vsynge of the sacramentes, yea and ofte tymes be indewed with ryght excellent gyftes of the holy gooste, they be to be accompted, and reputed here in this worlde to be in the nombre of the sayde veray membres of Christis mysticall bodye, [Page] so longe as they be not by open sentence of excommunication precided, and excluded from the same. Not bycause they be suche membres in very dede, but bycause the certayne iugement & knowlege of that theyr state is by goddes ordynaunce hydden, and kepte secrete from all mens knowlege, and shall not be reueled, vntyll the tyme that Christe hym selfe shall come at the worldes ende, and there shall manyfest, and declare his veray kyngedome, and who be the veray true membres of his body, and who be not.
And I beleue that this holy churche is catholyque, that is to say, that it can not be coarcted or restrayned within the limites or bondes of any one towne, citie, prouince, region, or countreye: but that it is dispersed and spredde vnyuersally through out all the hole worlde. In so moche, that in what part soeuer of the worlde, be it in Affrique, Asia, or Europe, there may be founde any nombre of people, of what sorte, state, or condicion so euer they be, whiche do beleue in done god the father creatour of all thynges, and in one lorde Iesu Christe his sonne, and in one holy goost, and do also professe, and haue all one fayth, one hope, and one charitie, accordynge as is prescribed in holy scripture, and do all consent in the trewe interpretation of the same scripture, and in the ryght vse of the sacramentes of Christe: we maye boldly pronounce and saye, that there is this holy churche, the veray espouse and body of Christe, the veray kyngdome of Christe, and the veray temple of god.
And I beleue that these particular churches, in what place of the worlde so euer they be congregated, be the very partes, porcions, or membres of this catholyque and vnyuersall churche. And that betwene them there is in dede no dyfference in superioritie, preeminence, or auctoritie, neyther that any one of them is heed or soueraygne ouer the other: but that they be all equall in power, and dygnitie, and be all grounded, and buylded vpon one foundation, and be all called vnto lyke, and vnto the same puretie, cleannes, honour, and glorie, [Page 15] and be all subiecte vnto one god, one lorde, one heed Iesu Christe, and be all gouerned with one holye spirite. And therfore I do beleue that the churche of Rome is not,The churche of Rome. nor can not worthyly be called the catholyque churche, but onely a partycular membre therof, and can not chalenge or vendicate of ryghte, and by the worde of god, to be heed of this vnyuersall churche, or to haue any superioritie ouer thother churches of Christ, whiche be in England, France, Espayne, or in any other realme, but that they be all free from any subiection vnto the sayde churche of Rome, or vnto the mynyster or byshop of the same.
And I beleue also that the sayde churche of Rome, with all thother partycular churches in the worlde, compacted and vnyted togyther, do make and constitute but one catholyque churche or body. And that lyke as our sauyour Christe is one persone, and the onely heed of his mysticall body: so this hole catholyke churche, Christis misticall bodye, is but one bodye vnder this one heed Christe.The vnitie of Christis churche. And that the vnytie of this one catholyque Churche, is a mere spirituall vnitie, consistynge in the poyntes before rehersed, that is to saye, in the vnitie of Christis fayth, hope, and charitie, and in the vnitie of the ryght doctrine of Christe, and in the vnitie and vnyforme vsynge of the sacramentes consonant vnto the same doctrine. And therfore althoughe the sayde partycular churches, and the membres of the same do moche dyfferre, and be discrepant the one from the other, not onely in the dyuersite of nations and countreys, and in the dyuersitie, dygnitie, and excellencye of certayne suche gyftes of the holy goost, as they be endewed with: but also in the dyuers vsynge, and obseruation of suche outwarde rytes, ceremonies, traditions, and ordynaunces, as be instituted by theyr gouernours, and receyued, and approued amonge them: yet I beleue assuredly that the vnitie of this catholyque churche, can not therfore, or for that cause be any thynge hurted, impeched, or infrynged in any poynte, but that all the sayde churches do [Page] and shall contynue styll in the vnytie of this catholyke churche, not with standynge any suche dyuersytie, nor that any of them ought to be reputed as a membre deuyded or precyded from the same for any suche cause of dyuersytie or dyfference vsed by them, or any of them in the sayde poyntes.
And I beleue that al the particular churches in the world, whiche be membres of this catholyque churche, maye all be called apostolicall churches, aswell as the churche of Rome, or any other churche, wherin the apostels them selfes were somtyme resydent. Forasmoche as they haue receyued, and be all founded vpon the same fayth, and doctryne, that the true apostels of Christe dyd teache and professe.
And I beleue and truste assuredly that I am one of the membres of this catholike churche, and that god of his onely mercy, hath not onely chosen and called me thervnto by his holy spirite, and by thefficacie of his worde and sacramentes, and hathe inserted and vnited me into this vnyuersall body or flocke, and hath made me his sonne and inheritour of his kyngdome: but also that he shall of his lyke goodnes, and by the operation of the holy goost, iustifie me here in this worlde, and fynally glorifie me in heuen. And therfore I proteste and knowlege, that in my hart I abhorre and deteste all heresies and scismes, wherby the true interpretation and sence of scripture is or maye be peruerted. And do promyse by the helpe of god, to endure vnto my lyfes ende in the ryght profession of the faythe, and doctryne of the catholyque churche.
The sense and interpretation of the tenthe Artycle.
I Beleue assuredly in my harte, and with my mouthe I professe, that betwene and amonge all and synguler the saintes, that is to say, the quycke & lyuinge membres of the catholyque churche of Christe, whiche is his mistycall body, there is a perfyte communion and particypation of all, [Page 16] and syngular the graces of the holy goost, and the spirituall goodes and treasure, whiche do belonge vnto the sayde hole body, or vnto any part, or membre of the same. And like as al the partes & membres, whiche be lyuynge in the natural body of a man, do naturally communicate and mynister eche to other the vse, commoditie, and benefite of all theyr forces, nutriment, and perfection (in somoche, that it lyeth not in the power of any man, to say that the meate, whiche he putteth in at his owne mouthe, shall nouryshe one particular membre of his body, and not an other, but that all and euery one particularly shall receyue of the sayde nutriment, and of the vertue and benefite therof, more or lesse, accordynge to that naturall disposition, portion, and place, whiche it hath within the same body) Euen so I beleue, that what soeuer spirytuall gyfte, or treasure is gyuen by god vnto any one parte or membre of this mysticall body of Christe, all though the same be gyuen particularly vnto this membre, and not vnto an other, yet the fruyte and meryte therof shall by reason of that incomprehensible vnion and bande of charite, whiche is betwene them, redounde necessaryly vnto the profyte, edifieng, and increase in Christis body of all the other membres particularly: in so moche, that there shall nede no mans auctorite to dyspence & distribute the same, or to apply it vnto this mēbre or that (lyke as the bishop of Rome pretended to do by vertu of his pardons) but yf the mēbre,The bisshop of Romes pardons. whiche shal receyue this tresure, be a lyuinge membre in this mysticall body, & not putrified or cutte of from the same, I beleue assuredly, that he shall be made participant of the sayde treasure, and shall haue, and enioy the fruite and benefyte of the same, and that in suche quantitie, and measure, as for the rate, proportion, and qualitie of the spirituall lyfe, faythe, and charite, whiche he hath in the same body, shall be expedient and necessarie for hym to haue.
And I beleue that I beinge vnited, and corporated, as a lyuynge membre into this catholyque churche) as vndoubtedly [Page] I trust that I am) not onely Christe hym selfe beinge heed of this body, and the infinite treasure of all goodnes, and all the holy sayntes, and membres of the same body, do and shall necessarily helpe me, loue me, pray for me, care for me, weye on my syde, comforte me, and assyste me, in all my necessities here in this worlde: but also that I shall be made partaker of the frute, benifite, and treasure of Christis moost blessed lyfe, and his bytter passyon, and of all the holy lyfe, passions, and pacience, and of all the prayers and other good workes of faithe and charitie, whiche haue ben, or shall be done, or susteyned by any, and euery one of all those faithfull and rightuous people, whiche euer haue ben, or shal be membres of this catholique churche.
And I beleue that in this catholique churche I and all the lyuely and quycke membres of the same, shall contynually and from tyme to tyme, so longe as we shal lyue here on erth, obteyne remission and forgyuenes of all our synnes, aswell originall as actuall, by the merites of Christis bloude and his passion, and by the vertue and efficacie of Christis sacramentes, instituted by hym for that purpose, so oft as we shal worthily receyue the same.
And lyke as it is not in the power of any man to dispense, minister, or distribute any parte of that nutriment, whiche he receyueth in at his mouthe vnto any membre, whiche eyther is mortified and deed in his body, or that is cut of from the same: Euen so I beleue assuredly, that neyther Christis bloude, nor his sacramentes, nor any of the graces of the holy goost, nor any good worke in the worlde, do or can any thynge profyte to remission and forgyuenes of synne, or saluation vnto any person, whiche is in veray dede out of the catholyque church, as longe as he shall so stande, and continue out of the same. For I beleue assuredly, that out of this catholyque churche, there neither is, nor can be any suche cō munion of sainctes, or remission of synnes, as is before rehersed: but that lyke as all the people and beastes, whiche at [Page 17] the tyme of Noes floude, were out of his arke of shyp,Genes. vii were all drowned and perished: euen so all the people of the world, be they Iewes, Turques, Saracenes, or of any other nation, what so euer it be, whiche either for theyr infidelitie heresie, or scisme, or for theyr induratenes, and obstinate perseuerynge in mortall synne, be separated and diuided from the membres of the sayde catholyque churche, and soo shall fynally be founde either to be out of the same churche, or els to be as deed membres therin, shall vtterlye perysshe, and be dampned for euer.
The sense and interpretation of the .xi. and xii. Artycle.
I Beleue stedfastly in my harte, and with my mouthe I do professe that at the daye of the generall dome, or iugement, whan Christ shal come, & syt to iudge both quicke and deade; almyghty god shall by the operacyon of his holy spyryte, stire and rayse vp agayne, the veray flesshe and bodyes of all men, women, and chylderne, bothe good and badde, christened, and heathen, that euer lyued here in this worlde, from the begynnynge of the same, and dyed before that daye. And althoughe the sayde flesshe and bodyes were deed before and buryed, yea and consumed by fyre or water, or by any other meanes dystroyed: yet I beleue, that god shall, of his infynyte power, make them all at that daye hole and parfyte agayne, and so euery man generally, shall resume and take agayne the very selfe same body, and flesshe, whiche they had, whyle they lyued here on erthe: and so shall ryse from deathe, and lyue agayne in the very selfe same body and sowle, whiche they had before.
And I beleue that euery man, beyng thus made perfite mā in body, and sowle, shall at that daye, appere before the hyghe Iudge, our sauiour Iesu Christe, and there shall make a strayt accompte of his owne propre workes, and dedes, suche as he dyd, good or yuell, while he lyued here in the worlde. [Page] And accordynge there vnto shall be iudged to receyue bothe in body and soule to gether, eyther euerlastynge ioye and bliffe, or elles euerlastynge peyne and woo. And I Beleue, that I my selfe, shall the same daye, ryse againe in this very fleshe and body, whiche I nowe haue, and in none other: Euen lyke as our sauyour Ihesu Christe (of whose misticall body I am a porcion or membre) dyd aryse from deth to lyfe, in the selfe same naturall body, whiche he had, whan he was borne of his mother, and crucified vpon the crosse. And after that I shall be so rysen ageyne from dethe to lyfe, I beleue that I, and all true penitent synners, that euer dyed, or shall dye in the fayth of Christ,i. Cor. xv. shall than be perfytely sanctified, purified, and delyuered from all contagion of synne, and from all corruption, and mortalitie of the fleshe, and shal haue euerlastynge lyfe in glorie, with god in his kyngedom, not for, by, nor through the workes of rightuousnes, whiche we shall haue done (for all passions and marterdomes,Titū. iii. that maye be suffred in this worlde,Rom. viii be nothynge comparable to the glory, whiche we shall then receaue, and shall be shewed vnto vs) but by thonely grace, goodnes, and mercy of god, and by and for the redempcion, whiche is in Christe Iesu, that is to saye, for, and by his most preciouse deathe, and most peynfull passion.Rom. vii. For I beleue, that the guerdon, rewarde, and stypende of synne (wherwith we be all manifolde wayes polluted, bespotted, and defyled) is deathe, yea and that euerlastynge. And that it is by the onely grace and mercy of god, that we, repentynge vs of our synnes, and beleuynge stedfastely in his promyses, shall haue euelastynge lyfe, in Iesu Christe our lorde. Amen⸫
HERE FOLOVVE CERTAYNE NOTES and obseruations, necessary to be taught vnto the people, for the better inducynge of them vnto the ryght vnderstandynge of the foresayde Crede.
FIrste it is to be noted, that all and synguler the .xii. Artycles, cōteyned in this Crede, be so necessarie to be beleued for mans saluation, that who so euer beynge ones taughte, wol not constātly beleue them, or wol obstinatly affirme the cōtrary of them, he or they can not be the veray membres of Christe, and his espouse the churche, but be very infydelles, or heretyques, and membres of the dyuell, with whom they shall perpetually be dampned.
Seconde it is to be noted, that all true chrysten men ought and must most constantly beleue, maynteyne, and defende all those thynges to be true, not onely whiche be comprehended in this Crede, and in the other two symboles or Credes, wherof the one was made in the councell of Nece, the other was made by that holy man Athanasius: but also all other thynges, whiche be comprehended in the hole body and canon of the Bible.
Thyrdely that al true christen men ought & must not only repute, take, and holde all the same thynges, for the mooste holy, moste sure, and moste certayne, and infallible wordes of god, and suche as neyther ought, ne can be altered or conuelled by any contrary opinion or auctoritie: but also muste take, and interpretate all the same thynges, accordynge to the selfe same sentence and interpretation, whiche the wordes of scrypture do purporte and sygnyfye, and the holy approued doctours of the churche, do intreate & defende the same.
Fourthely that all true chrysten men ought and muste vtterly refuse and condempne all those opinions, contrarye to the sayde .xii. Artycles of our Crede, whiche were of longe tyme paste condempned in the foure holy councelles, that is to saye, in the councell of Nece, Constantinople, Ephesis, [Page] and Calcidonense, and all other sithe that tyme in any pointe consonant to the same.
The notes of the fyrste Article.In the fyrst artycle of this Crede, two thynges be also specially to be noted, The fyrste is, that herin is declared the infinite goodnes of god, towardes mankynde, in that he created this hole worlde for mans sake onely, & therby dystributed suche parte of his felicite vnto man, as was conuenient for him to receyue. The belefe and knowlege wherof is the fyrst entre to knowe that god is a spirituall & an inuisible substance or nature, of infinite power and eternall, without beginning or endynge, and of incomprehensyble knowlege, wysedom, goodnes, iustice, and mercy. &c. For surely that worke of creation is so marueylous, that nothynge in the worlde, neither man, nor aungell, coude performe or accomplyshe the same: but onely such a substāce or nature, as is before rehersed, whiche is god hym selfe. By this belefe also, and knowlege, we be stired to fere and drede god, and to loue and praise god, with all our hartis: considering that he did create vs euen lyke vnto his owne image & similitude, and endewed vs with all perfections, bothe in soule, & body, whiche were necessary for vs to haue, and dyd put vs in the most excellent state of beinge, hauyng all other creatures subiecte and obedient vnto vs.
And so by this Article, we be taught, not onely what is the diuine essence, and beinge of god the father, what is his wyll, what is his power, and what is his worke and operation (the knowlege wherof distroyeth infinite errours and heresies) but also what fayth, loue, drede, honour, laude, praise, and thankes he requireth, that all christen men shuld at all tymes, as well in prosperite, as in aduersitie gyue vnto hym for the manifolde and excellent gyftes, whiche they receyue dayly and howrely at his handes. And surely yf all christen men, wolde oftimes call this article to theyr remembrance, & wold busily exercise theyr meditations therin, and wold vnfaynedly, and with all theyr hartes, professe the same: no doubte, but theyr hartes wolde waxe warme, and wolde be inflamed to loue [Page 19] god, and wolde be prompt, redye, glad, and wyllyng to serue hym, and to fulfyll his wyll and commandementes, to theyr possyble powers, and wolde take in good parte, without grutchynge, or malygnynge all syckenesse, and aduersyties, and what so euer state of lyfe god sendeth vnto them, and wolde gyue hym thankes and prayse therfore, and wolde vse all goddes creatures, and spende the gyftes, whiche he hath giuen vnto them, to his honour and glorie, and fynally they wolde abhorre and deteste in theyr hartes all superstytion, and ydolatrie, all charmes, wytchecraftes, and sorceries, all blasphemie and desperation, pryde and arrogancie, all couetousenes and ambicion, all desyre of reuengynge, and malyce, and all other vices, whiche reygne nowe in the worlde. For surely who so euer beleueth inwardely, & with his hart, that god is his father, and reputeth hym as his sonne, and that the same god is of infynyte myght and power, of infynite knowlege and wysedom, of infinite mercy & goodnes, of infynite trouth and iustyce, as he is in dede: no doubt that person woll be very lothe, and a frayde to contrary, or resyst his wyll in any thyng, or to haue any thyng for his god, and his father, besyde or without hym, or to loue or preferre money, or any thynge elles in the worlde before hym, or to put affiaunce, truste, delectacion, or pleasure in any thynge more than in hym, or besyde hym. Neyther woll he gladly seeke helpe at the dyuelles handes, by any meane of wytchecraftes, or sorcerye, or any suche other craftes inuented by the dyuell. Neyther woll he commytte those thynges in the syghte of God, whiche he is ashamed to commytte in the presence of men. Neyther woll he murmure agaynste god, nor muse for that he sendeth to some one man helthe, chyldern, ryches, and other the felicities of this worlde, and vnto hym, or some other man, he sendeth syckenes, pouertie, and other aduersyties. Neyther woll he despayre of remyssyon of his synnes, and so go (peraduenture) and murder hym selfe: Neyther wolle he reioyce, defyte, or glorye in his malyce [Page] and euyll lyuynge: but woll ratherlyue in feare and drede of euerlastynge deathe, whiche is due vnto all them, whiche seruynge the dyuell, the worlde, and the flesshe, lyueth in securitie without feare and repentaunce. And fynally to conclude, surely who so euer beleueth in his harte, that god dyd create this hole worlde, and all thynges that be therin, onely for mannes sake, and for his vse, and commoditie: noo doubte he coulde tourne his eyes no where, but he shulde incontynently be stirred and rauisshed in his harte, to honour, to praise, and to laude the infynite goodnes of almyghty god, shewed vnto hym, and all mankind, in that partie and shuld also be afraide to vse the thynges created by god, otherwyse than vnto his glory. But it is to be feared, least the mooste parte of them, whiche pronounce, and speke dayly this Article with theyr mouthe: do not beleue the same with theyr hartes, or yf they do beleue it, that theyr belefe is but faynt and a colde belefe. For we see, no doubte, the moste parte of christen people lyue in maruelous darkenes, and blyndenes, declarynge by theyr outwarde factes and dedes, that they haue no respecte in the worlde to god, nor that they knowlege hym to be theyr creatour, or at the leaste, they gyue vnto hym no suche feare and reuerence, as is due vnto a lorde and maker, nor no suche honoure and obedience, as is dewe vnto a father,Malac. i. nor no suche prayse and thankes, as his sondrye benefytes and goodnes towardes vs do requyre. All whiche thynges no doubte procede, for that we haue not the ryght and harty feyth in god the father, whiche is requyred in this fyrste artycle of our Crede.
The second thinge to be noted in this fyrst article, is this maner of speakynge, I beleue in God. For therby no doubte is sygnifyed, that we must not onely beleue stedfastly, that god is, and that he is true in all his wordes, and promyses, and that he is omnipotent and creatour of heuen and erthe, and so forthe: but we muste also with this beleue goo into god by loue, and adhere onely vnto hym, and that with all our harte [Page 20] and power, and so continue and dwell styll in hym by loue. It sygnyfyeth also that we muste obeye vnto his wyll, and expresse the same our obedience, as well in all our inwarde thoughtes, and affectyons, as also in all our outwarde actes and dedes, and that we muste abhorre all tyranny, and vyce, and wysshe or desyre of god noo vayne, or vngodlye thyng. It sygnyfieth also, that we must constantly and boldly betake and commytte our selfes, and all ours holly vnto god, and fyxe all our hole hope, trust, and confidence in hym, and quyet our selfes in hym, beleuynge perfytely, and assuredly, that he woll in dede, shewe no lesse goodnesse, loue, mercy, and fauour vnto vs, than he promyseth by his worde to do, and knowynge also for certayne that we, and all the creatures in the worlde, be conserued by his onely goodnes, and hyghe prouydence, and that without his specyall grace, we shulde not be able to contynue on lyue the space of one mynute of an howre.
This maner of belefe we oughte to haue in no creature of god be it neuer so excellent, but in god onely, and therfore in this crede, the sayde maner of speakynge is vsed onely in the thre Artycles, whiche concerne the thre persons in Trinitie, that is to say, the father, the sonne, and the holy goost.
In the thyrde Article it is to be noted, that the cause,The notes of the thyrde Article. why it was ordeyned by god, that our sauiour Iesu Christ shulde be borne of a virgine, and conceyued by thonly operation of the holy gooste (whose worke is euer without all maner of synne) was, for that he was ordeyned and appoynted by god to come and delyuer mankynde from the captyuitie of the dyuell, and the malediction, whiche man was in, and to redeme hym cleare from all synne, deathe, and damnation, and to restore hym ageyne to the veray blessynge of god, that is to say, to Iustyce, ryghtuousnes, helth, lyfe euerlastynge, and all other the gyftes and graces of the holy gooste. And for as moche as it was necessarye that he, whiche shoulde worke this effecte, shuld be hym selfe al blyssed, al innocent, [Page] all ryghtuouse, all voyde and pure from synne, and vtterly free and clere from the yocke and power of the dyuell: therfore was it ordeyned by god, that this chylde Iesu Christe, shulde be so conceyued and borne, as was sayde before. For surely yf Christe shulde haue bene otherwyse borne, or conceyued, that is to saye, of the seede of man and woman, and by thacte of generation, whiche is done betwene them, he shulde haue ben borne in lyke synne, in lyke fylthynes, and iniquitie, as all other the chyldren of men, that euer was sith Adam, or euer shalbe be borne and conceyued. But surely neyther was it cōuenient, neither the wyll of god, that Christ shulde by suche generation, contracte any spotte of synne, or shulde be subiecte to any parte of that malediction, whiche was inflycted vnto Adam.
The notes of the .iiii. Article.In the fourthe Article it is to be noted, that the same dothe folowe vpon the seconde and the thyrde Articles. For surely the cause why Christ was thus made man, and borne of his mother, was for that he shulde in the same nature of man, not onely be conuersaunt in the worlde with other people, and so partly by the example of his moste godlie, and moste innocent, and perfyte lyfe, and partely by his meruaylous workes and miracles, and partly by the heuenly doctrine of his gospell, shulde induce the worlde vnto the ryght knowlege of the wyll of god his father, and shulde declare vnto them his infinite mercy, and goodnes, towardes mankinde: but also that he myght in the same nature, whiche was mortall, suffre deathe, and so offre vppe the same his corporall deathe and his bloude in sacrifice vnto god his father, as the sufficient hoste, oblation, or expiation, and as the verye iuste price and valoure, for the whiche god the father shulde holde hym selfe satisfied, for all our synnes, and offences, and shulde remytte and forgeue vs the same, and receyue vs agayne into his grace and fauour. Whiche sacrifice and oblation, Christe coulde not haue made by his deathe and by his bloude: yf he shulde haue continued styll only god, and [Page 21] shuld not haue taken also this our nature of man vpon hym.
In the fourthe Article it is also to be noted, that it is the the wyll of god our father, that we his sonnes, and his children shulde in this worlde folowe our heed Christe in pacience, and humilite, and that we shulde beare our own crosse, as Christe dyd his. And that we shulde also hate and abhorre all synne, knowynge for suretie, that who so euer dothe not in his herte hate, and abhorre synne, but rather accompteth the breache and violation of goddis commaundement, but as a lyght matter, and of small weight and importaunce: he estemeth not the price and valour of this passyon of Christe, accordynge to the dignitie and worthynes therof, but rather semeth to consent, and as moche as in hym is, to go aboute to cause Chryste to be crucified ageyne.
In the .v. article it is to be noted,The notes of the fyfth Artycle. Ro. x. that therin is included and conteyned the groundes and foundations of the greattest parte of all the misteries of our catholyque faythe. In so moche that saynt Paule sayth, that whosoeuer beleueth in his harte, that god the father dyd resuscitate, and raise vppe his sonne Christe from deathe to lyfe, he shall be saued. And in an other place he sayth, that who soeuer beleueth not,i. Cor. xv. that Christe is rysen from deathe to lyfe, it is not possible his synnes shulde be remytted.
It is also to be noted in this Article, that the victory and conqueste, whiche Christe hadde ouer deathe, hell, and the dyuell hym selfe, with all theyr power and tyranny, besyde that it proceded of the infinite mercy and goodnes of god towardes vs, it was also founded vpon veray Iustyce. For surely like as the sinne of man, & his disobedience, was the only meane and cause, wherfore god ordeyned and suffred, that deth, and the dyuel, shuld haue and occupy suche dominion & tyrranny ouer all mankynde, as they had: Euen so was it contrary to the wyll and ordynaunce of god, that dethe, hell, or the dyuell shulde haue or exercyse any power or auctoritie, where as no synne reygned. In so moche that yf man had neuer synned, he [Page] shulde neuer haue dyed, but shulde haue ben immortall, nor neuer shulde haue descended into helle, but shulde euer haue had the superyoritie ouer the dyuell, deathe, and helle, and shulde haue had theym alwayes subdewed vnto hym. And therfore sythe the dyuell hym selfe dyd perfytely knowe, that our sauyour Iesu Christe, expressed in all his lyfe mooste exacte, and mooste perfyte obedyence vnto the lawes, and wyll of god, and soo fulfylled and satysfyed the same in euerye poynte, to the vttermost, that there coulde neuer be founde vntrewthe, or deceyte in his mouthe, nor any spotte or blotte of fylthynesse or impuritie, in any parte of all his lyuynge, and yet that not withstandynge (knowynge hym to be a veray naturalle manne) laboured, procured, and caused the Iewes to kylle this innocente Christe, and to put hym vnto mooste sharpe and bytter deathe, contrarye to all equitie and Iustyce, and all to the intente that he myghte after his sayde deathe, haue Christe with hym downe into helle, as one of his captyues, and so there to exercyse his tyrannye vppon hym, lyke as he hadde doone ouer all other men, from the begynnynge of the worlde, vntyll that tyme: No doubte, but the dyuelle in this doynge, dydde extreme and manyfeste wronge, and vtterly exceded the lymyttes of the power gyuen vnto hym. And therfore god consyderynge this hyghe presumption and malyce of the dyuelle, and this intollerable abuse of his sayde power, dydde sende his onely begotten sonne downe into hell, there to condempne the dyuell of this extreme iniquytie, and to conquere, to spoyle,Ro. viii. and depryue hym, not onely of the possessyon of all the sowles of the ryghtuouse menne, whyche by his crafte and subtylytie, he had before reduced and brought vnder his domynyon: but also restrayned hym of the power, and auctorytie, whiche he by deathe and helle, hadde ouer mankynde. All whiche thynges Chryste dydde not by the myght of his godlye power onely: but for and vppon this iuste and reasonable cause, gyuen vnto hym on the behalfe of the dyuel, [Page 22] whiche for the causes aforesayde, mooste worthyly deserued to be serued so.The notes of the syxte Artycle.
¶In the .vi. Article thre thynges be speciallye to be noted, and remembred. Fyrste, that in the person of Iesu Christe, there was and is conioyned, and vnited togyther inseparably bothe the nature of god, and the nature of manne.
And that by reason of this indissoluble vnitie of these two natures, holye scrypture vseth sometymes to attrybute and gyue vnto the same personne of Christe those thynges, whiche doo apperteygne vnto his humanytie, althoughe the same canne not be veryfyed in hym, as towchynge his godheed. And therfore althowghe Christe, as towchynge his godheed, was euer presente in heuen, and was euer equall in glorye with his father: Yet forasmoche as concernynge his manhode he was neuer in heuen, nor dydde neuer sytte there endewed with suche power and glorye before this his ascenscyon: therfore it is sayde trewely in this Crede, that Christe ascended into heuen, and that almyghtye god the father dydde, at his sayde commynge thyther, sette hym there vppon his ryght hande.
¶ Secondely, it is to be noted, that this ascension of Christe into heuen was not onely veray necessarye: but also moche profytable for all trewe christen men, and that for many causes: One is, for that Christe declared therby veray manyfestely, that he was nat onely manne, but that he was also veray god. And therfore hir foloweth in this Artycle, He sytteth on the ryght hande of his father, not as inferiour in godheed, but as equall vnto hym. An other is, for that he hath ben euer syth that tyme our contynuall aduocate & sollicitour vnto god his father, accordynge to the sayinge of saynt Paule,Hebr. iiii. wrytynge vnto the Hebrues, where he sayth in this maner, Christe ascended into heuen, to thintent he shuld euer appere, & euer be present in the syght of god, as a mediator, and intercessor for vs. And in an other place also he faythe, Iesus the sonne of god dyd penetrate & ascende aboue all the heuens to be our great byshop. [Page] wherfore let vs fermely and stedfastely beleue, that we haue a great byshoppe in heuen, that is to saye, a greate, and a perpetuall medyatour and intercessour for vs. And that the same our byshoppe is not onely of suche infynyte myght and power, that he is fully hable to saue all them that woll inuocate and byleue in god the father by hym: but also that he hauyng perfyte knowlege of all the infyrmities of our fleshe and mortalitie, and hauyng tasted by experience in his owne body all the tentacions of the same (synne onely excepted) he woll also gladly and wyllyngely haue pitie and compassion of vs, and woll be alwayes redy to saue vs. Wherfore lette vs put our hole truste and confydence in hym. And so let vs boldely goo by prayer, and inuocation vnto the throne of grace, that we maye obteyne mercy, and fynde grace and fauour, helpe, succour, and comfort in tyme of our nede, and necessitie. And Sayncte Iohn̄ the Apostle also wryteth conformely here vnto in his fyrste Epystle, where he sayth, I exhorte and praye you good christen people,i. Ioan. ii flee from synne, and synne no more. Not withstandynge yf any of you shall fortune to commytte any deadely synne, yet let hym consider and remembre, that Iesu Christe, whiche fulfylled al Iustice for vs, and by the sacrifienge, and offerynge vp of his preciouse bloude, made due satisfaction, and propiciation vnto god his father, not onely for all our synnes, but also for the synnes of all the worlde: is nowe our continuall and perpetuall aduocate, our patrone and defendour before the throne of his father, and maketh contynuall intercession and prayer for the remyssyon of all our synnes.
An other cause is for that yf Christe had not ascended, we shuld haue lacked all the graces and gyftes of the holy goost, whiche be necessary for the passynge of this transytorie lyfe, to the pleasure of god, and to thatteynynge of euerlastynge lyfe in an other worlde, accordynge to the sayinge of Christe, spekyng vnto his Apostles,Ioan. vi. in this maner, I tel you trouth, it is expediente, and necessarie for you, that I shall ascende [Page 23] vp into heuen. For surely yf I shulde not ascende, the holy goost shall neuer come vnto you: and contrary yf I do ascende into heuen, than woll I sende hym immedyately vnto you. And whan the sayde holy gooste shall come, than shall he reproue, and condempne the worlde, and the dyuel for their synne and iniquitie, and he shall fully instructe and teache you all trouthe. &c.
Thyrdely it is to be noted, that all thoughe it be sayde in this Artycle, that Christe is our onely mediatour and intercessour, yet therby is not excluded the intercession of the holy sayntes, whiche be nowe in heuen, or hereafter shall be: neyther yet the intercession of the mynysters of Christis churche, or of any the holy membres of the same, whiche be liuing here in this worlde. But we muste knowe for certayne, that all the membres of Christis churche, whether they be departed this lyfe, or yet lyuynge here in the worlde, be all knytte and vnyted togyther in perfytte charitie, and eche dothe care and pray for other contynually vnto almyghty god, and that Christe beynge heed of the same body, is aduocate and intercessour for theym all, lyke as it is more at large declared in the tenthe Artycle of this Crede.
¶In the .vii. artycle it is to be noted, that lyke as the worlde had ones a begynnyng, so shall it ones also haue an endyng.The notes of the vii. Article. And that vpon the same extreme or laste daye of the worlde, Christe shall come with glorie, as the supreme & highest iuge, and shall holde an vnyuersall or generall iugement, in the whiche all the people of the worlde, that euer was, or euer shall be, shall appere before hym, there to receyue theyr fynall sentence and iugement, some of euerlastynge saluation, and some of perpetuall dampnation.
It is also to be noted, that this artycle was for great consyderations added immedyately, and conioyned vnto the former Artycles, specyally to thintent that no man shulde in his lyfe tyme presume vpon the sayde benefytes of Christe, or take occasyon of carnalle lybertie or securitie, and soo lyue [Page] withoute hauynge any feare to transgresse, or regarde to obserue the commaundementes of god: but rather that euery good christen man shulde in euery parte of his lyfe haue a contynuall remembraunce, and respecte vnto that laste daye of iudgement, and so be in contynuall feare, to commyt any thynge contrarye to the wyll of god, for the whiche he myght deserue to haue the sentence of euerlastynge dampnation pronounced vpon hym. For this is certaynely true, that at that day euery man shalbe called to make a strayt accompt of his lyfe, and shall be than fynally iudged euen accordynge to his owne propre workes, good or badde, done in his lyfe tyme. That is to saye, yf in his lyfe tyme he dyd beleue in his harte, and professe with his mouthe, the ryghte belefe and faythe of Christe, and accordynge vnto the same fayth dyd expresse in his outwarde workes suche obedience vnto the lawes of god, as he requireth: he shall be iudged to haue euerlastynge lyfe for his rewarde. And contrary, yf in his lyfe tyme he hadde not this ryghte faythe, and beliefe in Christe, or hauynge oportunitie, dyd not expresse this obedience, but transgressed the lawes of god, and so dyed without repentaunce, althoughe he pretended and sayde, that he beleued neuer so moche, and trusted in Christis benefyttes neuer so moche, yet shall he be iudged and condempned to the euerlastynge peynes of helle.
In this Article it is further to be noted, that lyke as there is nothynge more certayne vnto vs, than that we be all mortall, and shall ones dye, & yet no man lyuynge knoweth the tyme, whan he shall dye: Euen so there is nothynge more certayne, thanne that this daye of iudgemente shall ones come, and yet the howre and the tyme whan it shall be, is hydden and kepte secrete from the knowlege of all men and Angelles, and is reseued to the onely knowlege of god. whiche thynge procedeth of his onely goodnesse towardes vs, and is done to thyntente we shulde alwayes here in our lyfe tyme, fle from synne, and employe al our hole study, and [Page 24] endeuoure to walke in the wayes of god, that is to saye, in suche faythe, hope, and charytie, as god requyreth of vs, and so prepare our selfe, and ordre our lyuynge towardes god, that we maye be in a redynesse at all tymes, whan so euer it shall please god to call and sommone vs to appere before hym in the sayde generall iudgemente, there by his mercye and goodnesse to receyue the crowne and rewarde, whiche he promysed vnto all them that do feare hym, and loue hym, and walke in his wayes.
It is also to be noted in this Artycle,Ma xxiiii Mar. xiii Luc. xvii. that lyke as the lyghtenynge commeth from heuen sodeynely vnloked fore, and in one instaunte, or momente casteth lyght ouer all: euen so this seconde aduente or commynge of Chryste, and his generall iudgement shall come sodeynly, and at suche tyme as the greattest parte of the people of the worlde shall feare or loke for nothynge lesse than for that daye. Trouthe it is, that god shall sende many great and euydente sygnes and tokens before the sayde commynge of Christe, to admonyshe and warne therby his electe people of his sayde aduente or commynge: not withstandynge the same sygnes shall not be so euydent, but that the greattest parte of the people of the worlde, shall take and repute them for no suche sygnes. But lyke as in the tyme of Noe, that holy Patriarke,Genes. vii the people of the worlde, whiche then were, wolde not be induced to beleue or thynke, that god wolde euer sende any suche generalle flodde, to drowne vppe all the worlde, as the sayde Patriarke shewed them of byfore, and so vppon truste thereof contynued forthe styll after theyr olde accustomed maner and facyon, lyuynge in all fylthynesse and abhomination, vntyll the sayde floode came in dede, and so oppressed them sodeynely, whan they were in the myddes of all theyr bely ioye, and drowned them all that euer was, excepte onely the sayde Patriarke, and seuen others, whiche somewhat before the commynge of the sayde floude, entered into the shyp, made for that purpose, and so saued theyr lyues: [Page] Euen so at Domesdaye, and longe before, the greattest parte of the people of the worlde shall lyttell or nothynge regarde the sayde sygnes, whiche god shall sende as tokens before domysdaye, but shall rather mocke them, and attribute them vnto other causes, and so buyldynge theyr faythe and truste thervpon, shall gyue them selfe holly vnto carnall and bodely lustes, to couetousnes and fraude, to vaynglory and ambicion, and to all other the workes of the flesshe, and so shall contynue therin without repentaunce, or thynkynge of the sayd last day, vntyl the selfe same houre that Christ shall come hym selfe in person, and call them sodeinly, to come and appere before his presence, to receyue theyr iudgement.
The notes of the viii. Artycle.In the .viii. Artycle it is specyally to be noted, that not with standynge any thynge conteyned or mencyoned therin, yet we muste constantely beleue in the seconde persone in Trinitie, accordynge as it is declared in the former Artycles in all poyntes, that is to say, that our sauiour Iesu Christe hath meryted habundantly, and at the full, not onely cleane remyssyon of all our synnes, but also our parfytte redemption and delyueraunce from all the captiuytie, and thraldome of our spirituall ennemyes, and also our perfyte reconciliation vnto the fauoure of god, and our perfytte iustification and saluation, and that his deathe and his bloude is thonely and suffycient price, and valour, and the iuste satisfaction for all the synnes of the worlde. And that he is the onely meane and hyghe waye, wherby Christen men do and muste come vnto the father, and that he is our onely Aduocate and patrone in heuen, by whom all the heuenly gyftes of the holy goost, and what so euer els is, or can be necessary, or requisite to thatteynynge of euerlastynge lyfe, is conferred, and gyuen vnto vs. And therfore where as in this .viii. Artycle our sanctification, our iustification, our incorporation in to the body of Christe, our gouernaunce, and all the other gyftes and graces, wherwith christen men be endued, be attributed vnto the worke of this holy spirite, it is to be vnderstanded. [Page 25] Fyrst, that lyke as Christ is the autour, the meane, & the veray hygh way to come vnto god the father: so is this holy spirite the veray conductour, the guyde, the dyrectoure, and the gouernour to brynge vs into the same hyghe waye, and to mynyster vnto vs, not onely alacritie and strength to walke and runne therin, but also perseuerance to contynue in the same, vntyll we shall come vnto our iourneys ende.
¶Seconde, that the peculiar offyce & operation of this holy spirite is to reuele, and teache vs the mysteryes of Christis bloude and his passion, and howe he is our onely lorde, our sauiour, and redemer: and so to bring vs into the right knowledge of all these benefites, that Christe hath done for vs. For surely, yf this holy spirite shulde not by his worke illumyne & lyght our hartes, with the knowlege of this trouth, all the merites and benefites of Christe, shulde be perpetually hydden from our knowledge, and we shulde neuer beleue in Christe, but shulde be lyke Iewes and Turkes, whiche knowe not Christe, and so we shulde neuer be made participant of Christis merites, nor they shulde neuer be applied vnto vs.
Thyrdely, that it is also the peculiar function or offyce of this holy spirite (after we be inspired, and perfytely instructed in the sayde knowledge) fyrste to purge and purifie our hartes by this faythe and knowledge, from the malyce and fylthynes of synne, and afterwarde to stirre, inflame, and rauyshe our hartes, and to make vs able, gladly and thankfully to embrace and receyue the sayde benefytes, and so to kepe them, to vse them, and to dyspose theym to our owne welthe, and to the edifienge and profite of our neyghbours. And fynally, to comforte vs, and to be vnto vs in maner as acertayne pledge, or an ernest peny, to assure and warraunt vs, by true and infalible tokens, that we be in the fauour of god, and his owne chyldren by grace and adoption, and the ryght enheritours of heuen. And for asmoche as this holy spirite, beynge sent and procedynge from the father and the [Page] sonne, to dwell and inhabyte in our hartes, worketh in vs all these effectes holy scrypture: doth worthyly attrybute vnto hym our sanctification, our iustyfycation, and all the other benefytes, whiche Christe by his passyon hath meryted and deserued for vs. Whiche neuerthelesse be also the workes of the hole Trynytie, and be not to be separated in any wyse, al thoughe scrypture commonly dothe attrybute them vnto the holy gooste, as it doth attrybute power vnto the father, and wysdome vnto the sonne, whiche neuer the lesse be commune vnto all thre.
The notes of the ix. ArticleIn the nynthe. Artycle many thinges be to be noted. First that this worde Church, in scripture is taken sometyme generally for the hole congregation of them that be chrystened, and professe Christis gospell: And somtyme it is taken for the catholyque congregation, or noumbre of theym onely, whiche be chosen, called, and ordeyned to reygne with Christe in euerlastynge lyfe.
Seconde it is to be noted, that the churche in the fyrste sygnyfycation is in scrypture compared sometyme vnto a felde full of good corne and noughty weedes myngled togyther,Mat. xiii. Act. xx. Mat. xxv Math. iii Luke. iii. and somtymes vnto a nette full of good fyshe and badde, and somtymes vnto a flocke of shepe and gootes gathered togyther in one fold, and somtymes vnto the threshyng flower of almyghty god,ii. Tim. ii wherin is conteyned corne and chaffe both togyther, and sometymes vnto a great mannes house, in the whiche be some vessels or instrumentes of golde, some of syluer, some of tree, some of erth, some to be had in honour and pryce, and suche as woll neuer be corrupted and putrifyed, and some to be had in contempt, & to serue only for vile vses.
Thyrdly it is to be noted, that by these parables & certayn suche other rehersed in scrypture, is sygnyfied that amonge them, which be chrystened, & do professe Christis gospell, and lyue in the comune societie & cōmunion of the sacramētes of the churche dyuers be in dede the very quycke & lyuynge membres of Christis mystical body, and shal reygne euerlastingly [Page 26] with hym in honour. And that the congregation or societie of them is the very felde, and they be the very good corne or seede, whiche Christe hym selfe dyd sowe. And dyuers be in dede chaffe, or stynkynge and naughty weedes, sowen by the dyuell noughty fyshes, stynkyng and baren gootes, vessels dyspysed, or instrumentes prepared to euerlasting fyre, that is to saye, they be the veray membres of the synagoge of the dyuell, & not the lyuyng membres of Christis mystycall body.
By these parables also it is signyfied, that in this present lyfe, these two sortes of people, good and badde, be contynually myxted and myngled togyther in the churche, as it is taken in the fyrst sygnyfication. And that the sayd membres of the synagoge of the dyuell, so longe as they growe in the same felde, wherin the good corne groweth, that is to saye, so longe as they do in outwarde apparaunce professe the same fayth of Christ, whiche the very membres of Christis churche do professe, and do consent & agree with them outwardly in the doctryne of the gospell, and in all other thynges apperteyning vnto Christis relygion: they must be accepted and reputed here in the worlde, for the verye membres of Christes misticall body, and that they ought not ne can be desseuered from them, vntyll the day of iudgement. At whiche tyme the sheparde shall deuyde the shepe from the gootes, and the mowers shall trye and clense the corne frome the weedes and chaffe, & so shall brynge the corne into the barne, and cast the chaffe & the weedes into the fyre, there to burne perpetually.
Of the churche also in this fyrste maner of sygnyfycation scrypture meaneth, where it sayth,Dani. ix. Matth. xxiiii. that abhomynatyon shall sytte in the holy place, and that there shall aryse in the churche horryble errours, and false prophetes, whiche shall worke suche wonders, that the electe people of God, shall be almooste seduced with theym. For surely not onely the wycked people, whiche be mingled with the good in the churche, as it is taken in this fyrste maner of sygnyfcacyon, doo and shall commytte infynite errours and impieties, [Page] but also the good people, and suche as be the very membres of Christe, do and shall erre oftymes as men, and oftetymes do and shall decline, for a season, from the ryght way.
Fourthely it is to be noted, that of the churche, as it is taken in the seconde maner of sygnyfycation,Hebr. xii. Apo. xii. ii. Cor vi. i. Tim iii. Math. v. i. Petr. ii. Ephe. ii. Cant. vi. Cant. iiii. Gala. iiii. Ephe. v. i. Tim iii. ii. Tim. ii It is sayde in scripture, that she is the heuenly Hierusalem, the Cytie of god, the temple or habitacle of god, the house of god, buylded vpon a stone, the onely doue, the onely beloued of god, the gardeyn mured rounde about, the fountayne enclosed, the well of lyuely water, the paradyse full of fruite, our holy mother, the gloryouse espouse of Christe full of all beautie, with out spotte or wryncle, the misticall body of Christe, the seate or pyller of trouthe, the golden vessell in the noble mannes house, whiche shall neuer corrupte or putryfie. All whiche sentences, and dyuers suche other, spoken in scripture of the churche, be to be referred, and veryfyed of the churche in the seconde sygnyfication. And fynally in this sygnyfication also the .ix. Artycle of our Crede, is to be vnderstanded, For surely it is necessary for our saluation, to beleue that that churche, or congregation, whiche conteyneth the very quycke and lyuynge membres of Chrystis mysticalle bodye, and whiche shall reygne euerlastyngly with hym in heuen, is all holy, and catholyque: and that lyke as it hath ben euer in the worlde, and yet is, so it shall contynue for euer, and for euer is, & shall be vnto the worldes ende spyritually and inwardely renewed, quyckened, gouerned, iustified, and sanctified with the presence, and spyrytuall assistence, and gracis of the holy goost, and inwardely shall be connected and vnyted together in one godly consent in charitie, and in the true doctryne of Christe.
And for confyrmation hereof, it is also further to be noted and consydered, that it is not onely veray necessarye for all trewe christen men, to lerne and knowe the certayne notes and markes, wherby the veray true churche of Christe is dyscerned frome the churche, or congregation of the wycked, [Page 27] whiche god hateth, and also what is the pryncypall cause, wherby they be made to be the very quycke membres of the churche of Christe: but it is also one of the greatest comfortes, that any christen man can haue, to beleue and truste for certayne, that there is suche a congregation, whiche conteyneth the veray lyuely membres of Christis mystycall body, and that he is a membre of the same congregation. Specyally consyderynge the great and excellent promyses, whiche Christe hym selfe hathe made vnto the sayde congregation, beinge his owne mystycall body, and his owne mooste dere and tenderly beloued espouse.
And for these causes and consyderations, and suche other, it is (no doubte) to be thought, that this .ix. artycle was added and put into this crede, specyally and pryncypally to descriue and declare the churche, as it is taken in the sayde seconde maner of sygnyfycation.
Fyftely it is to be noted, that after the mynde of certayne interpretours of scrypture, the quycke and lyuynge membres of the holy and catholyque churche, or congregatyon, be of two sortes, wherof the one parte is al redy departed this lyfe in the state of grace, and is called the churche tryumphant, forasmoche as after theyr victorie, they doo or shall tryumphe in ioy and felicitie in heuen. The other is all those true christen people, whiche doo and shall lyue here in this worlde, dayly and contynually fyghtynge in Christis battayle, and for Christis sake, ageynst theyr spirituall ennemyes, the worlde, the dyuell, and the fleshe: and for that cause, is called the mylitant or fyghtynge churche.
Syxtely it is to be noted, that althouge the lyuely membres of this militaunt churche, be subiecte to the infirmities of theyr fleshe, and fall ofttymes in to errour and synne, as was sayde before, yet they alweyes in scripture be called holy, as well bycause they be sanctified in the bloud of Christe, and professynge in theyr baptysme to beleue in god, and to forsake the dyuel and all his workes, they be consecrated and [Page] dedycated vnto Chryste: as also for that they be from tyme to tyme purged by the word of god, & by faith, hope, and charitie, & by the exercyse of other vertues, and fynally shalbe endewed with suche grace of the holy goost, that they shall be clerely sanctified, and puryfied from all fylthynes, and shall be made the gloryouse Espouse of Christe, shynynge in all cleannes, without hauynge any spotte, or wryncle, or any other thynge worthy to be reprehended.
The notes of the .x. Article.In the tenthe Artycle it is to be noted that dyuers interpretours of holy scrypture do dyuersely interpretate the fyrste parte therof, that is to saye, communyon of Saynctes. For some of them do referre it vnto the .ix. Artycle, and do take it as a clause added to declare and explane what to sygnified by these wordes, the Catholyke Churche, and so they do conioyne this clause with that that wente before in this sense, I beleue that this catholyque Churche is the communyon, that is to saye, the multytude or the commynaltie, or the commune welthe of Saynctes onely, that is to saye, of those whiche be vnder the kyngdome of Christe, and be gouerned and sanctified with his holy spyryte, and be prepared to come to euerlastynge lyfe. And some interpretours do deuyde the sayde clause from the .ix. Artycle, and do conioyne it with the Artycle that foloweth, that is to say, Remyssyon of synnes. Nowe these doctours, whiche be of this opinion, do also dyuersely expounde the sayde clause of communyon of Saynctes. For some of them do take it to sygnyfye the commune vtylytie and profytte, whiche all the membres of Christis body do receyue by the commune merytes, suffrages, and prayers of the hole Churche. And some do expounde and take it for the communyon of the sacramentes of the churche, whiche be commune vnto all menne, be they ryche or pore, free or bonde, yonge or olde, yf they be conteyned with in the vnytie of this churche. And some do take and expounde it to sygnyfye that vnitie, whiche is betwene Chryste and all true chrysten men, that is to saye, betwene the heed and his mysticall [Page 28] body. And for as moche as by the cōmunion and participation of the sacrament of the Altare, we be inserted in to the body of Christe, and so we be incorporated in Chryste, and Christe in vs: therfore some interpretours doo take, that by this clause is sygnifyed, the Sacramente of the Altare. And some doctours do expounde it to sygnifye that treasour of the churche, whiche is commune equally vnto all the membres of the same. And those doctours, whiche be of this opynion, do interpretate that treasoure to be nothynge els, but the grace, that is to saye, the mercye, the goodnesse, and the fauour of god in this worlde, and glorye in the worlde to come. They saye also that this grace of god, is the commune treasour of all the electe people of god, and that our pouertie is so extreme, that of our selfes, without this grace, we shulde be vtterly nothynge. They saye further, that the effecte and vertue of this grace is, to make vs hable to ryse from synne, and flee from synne, to worke good workes, to receyue the rewarde of euerlastynge glorye, to haue and reteyne the trewe sense and vnderstandynge of holy scrypture, and to endewe vs with christen faythe, hope, and charitie. Fynally they say, that this grace worketh all those effectes in the electe people of god, by two specyall Instrumentes, whiche be, the worde of God and his sacramentes. And for as moche as bothe the worde and the Sacramentes haue all theyr effycacye by, and thoroughe the myghte and operation of the holy gooste, and for as moche also as this holy gooste, dwelleth and abydeth onely in the Catholyque churche, and in the membres of the same, and worketh none of these effectes oute of the churche, they thynke that by this clause, Communion of Saynctes, is mente here the treasoure of the Churche: And that this treasoure is nothynge elles, but the holy gooste hym selfe, and his graces, wherby and by the worde of god and his Sacramentes we atteygne remyssyon of synnes, [Page] lyfe, lyghte, trouthe, iustice, eternall peace, reste, tranquillitie, and helthe, so longe as we be not dysseuered from the vnitie of this catholyke churche, but do remayne therein as lyuely membres of the same.
In this Artycle, it is also to be noted, that remyssyon of synnes is the fynall cause of all the hole hystorie of Christe, and of all the workes that euer he dydde, or suffered for out sakes, and our redemption, and also the specyalle fruyte and profyte, whiche trewe chrysten men doo receyue therby. For surelye Christe became man, and was borne, crucyfyed, deade, and rose agayne to lyfe, and ascended to heuen, to the ende and entente to meryte and deserue for vs remyssyon of all our synnes, for asmoche as hit was impossyble for vs to haue obteyned the same, by any other meanes. And the trouthe is, that we canne by noo meanes be made partetakers of this meryte of Christe, onelesse we shall fyrste fermely and stedfastely beleue in Christe, and that he is the onely suffycyent auctoure, causer, and worker of remyssyon of al our synnes. To the atteynynge of whiche faythe, it is also to be noted, that Chryste hath instytuted, and ordeyned in the worlde, but onely two meanes and instrumentes, wherof the one is the mynystration of his worde, and the other is the administration of his sacramentes instituted by hym, so that it is not possyble to attayne this fayth, but by one or bothe of these two meanes, as shall be here after declared ⸫
Here foloweth the seconde parte of this treatyse, conteynynge the declaration of the seuen sacramentes, and fyrste of
The sacrament of Matrimonye.
AS touchynge the sacrament of Matrimonie, we thynke it conuenient that al bysshops and preachers shall instructe, and teache the people, commytted vnto theyr spyrytuall charge, Fyrste howe that almyghty god, at the first creation of man in paradyse, consyderyng of his infinite wysedome and goodnes, howe necessary it was to couple & conioyne man & woman togyther in mariage, as well for theyr mutual ayde and comforte, & for the preseruation and continuaunce of mankynde in laufull succession, as also that the same generation myght after the falle of man be exercysed perpetually vnto the worldes ende without synne or offence towardes god: dyd not onely than and there conioyne Adam and Eue togyther in maryage, and instytuted the sayde sacrament of Matrimonie, and consecrated and blessed it by his holy worde: but also descriued the vertue and effycacie of the sayde sacramente by the mouthe of Adam. Who beinge inspyred with the holy goost, whan he was by god conioyned in mariage with Eue, spake these wordes folowynge:Genes. ii. Lo nowe these bones and flesshe of Eue my wyfe be formed & made of my bones and flesshe. And therfore euery maryed man here after shall for his wyfes sake vtterly leue and forsake his father and mother, and shall adhere and cleue vnto his wyfe only, and the husband and the wyfe shall be .ii in one flesshe, and in one body.
By whiche wordes it is ment, that by the vertue and efficacie of Matrimonie, ryghtfully, and by the auctorytie of god contracted, the man and woman, whiche were before two bodyes, be nowe vnyted and made to be one body durynge their lyues, so that the husbande hath no power of his owne body [Page] to vse the same as hym luste, and with whome hym lyketh: but it is his wyfes, and with her onely he maye vse the acte of matrimonie. Nor the wyfe hathe any power of her owne body, to vse it at her luste, or with whom her lyketh: but her body is her husbandes body, and with hym onely maye she vse thacte of matrimony. And therfore the sayde two persones, so conioyned, maye not be afterwarde diuided for any affection to father or mother, or for any erthly thynge in the worlde: but eche must adhere and cleue to other, for as moche as they be nowe two persons in one fleshe, and in one body.
Seconde, howe that almyghty god repeted and renewed agayne his sayde institucion of matrimonye, and sanctified and blessed it with his holy worde immediately after Noes fludde. At whiche tyme, beinge all the people of the worlde peryshed and dystroyed with the generalle deluge, (excepte the sayde holy Patriarke Noe, his chyldren, and theyr wyues, whiche were than onely by goddis high prouidence and goodnes towardes mankynde preserued and lefte on lyue) God callynge them out of the arke, sayde vnto theym these wordes: Growe you forthe nowe and increase by contynual generation, and be you multiplyed in contynual succession, and fulfyll you the erthe ageyne with your sede laufully procreated in matrimonye, accordynge as I haue instituted the same. This lawe and commaundement of matrimony thus repeted and gyuen agayn by god vnto Noe and his children, althoughe it was sufficient commaundemēt and instruction vnto them and all theyr posteritie howe to vse the same in all puretie, and cleannesse to goddis pleasure, and his good contentation: yet god perceyuynge the naturall inclination of man to malyce and synne, dyd afterwarde further explicate and establishe the same by his other lawes wryten, wher by god prohibyted,Leui xviii et. xx. that any matrimonye, shuld be made betwene the father and the doughter, the mother and the sonne, the brother and the syster, and betwene dyuers other persones beinge in certayne degrees of consanguynitie and affinitie. [Page 30] whiche lawes of prohibicion in mariage, althoughe they were not by expresse wordes of god declared at the fyrste institution of Matrimonie, ne yet at this seconde repetition of the same, made vnto Noe: yet vndoubtedly god had engraued and enprynted the same lawes in the harte of man at his fyrste creation. And for as moche as in longe contynuaunce and processe of tyme, the naturalle lyght and knowledge of man was almooste by synne and malyce extincted, or at the leaste so corrupted and obscured in the mooste parte of men, that they coulde not perceyue and iudge, what thynges were of theyr owne nature noughtie and detestable in the syghte of god, ne yet howe farre that naturall honestie and reuerence, whiche we owe vnto suche persons, as be nere of blud or of nere allyaunce vnto vs, was extended: god commaunded his prophete Moyses to promulgate, and to declare by his worde vnto the people of Israel, the sayde lawes of prohibition of Matrimonye in certayne degrees of consanguinitie and affinitie, whiche be specially mencyoned in the boke of Leuiticus. And commaunded also Moyses,Leu. xviii. et. xx. to declare vnto his sayde people, that not onely they: but also all other the people of the worlde, were as moche, and as strayghtely bounden to the contynuall obseruation of the same lawes, as they were vnto the other morall lawes of the tenne commaundementes.
Thyrdly, that this coniunction betwene man and woman in Matrimonye, was instytuted by god, to the intent therby shulde be sygnyfyed and represented, or rather prefygurated and prophecied before, not onely the perfyte, and indissoluble coniunction and vnion of the nature of god with the nature of man (whiche was fulfylled, whan the seconde person in Trinitie descendinge from his father, dyd take vpon hym the veray forme and substaunce of our nature, and so those two natures were vnyted and knytte togyther in one person) but also to thintent there shulde therby be sygnyfyed and represented the lyke coniunction or societie, in perfyte and indyssoluble [Page] loue and charitie, betwene Christe and his Churche, that is to saye, the congregation of all christen people, whiche be the very mysticall body of Chryst, and Christ the onely heed of the same. And this to be trewe sayncte Paule hymselfe confirmeth in the .v. chapyter of his epistle vnto the Ephesians.Ephe. v. In whiche place the Apostle minding to proue and persuade, that all women beynge maried, ought to loue, to reuerence, to honour, to obeye, and to be subiecte vnto theyr husbandes in all thynges, euen as the churche is subiecte vnto Christe, and lyke wyse that all husbandes ought, and be bounde to loue theyr wyues, euen as they loue theyr owne selues, and theyr owne bodyes, and euen as Christe loueth the churche his espouse and his owne bodye: He bryngeth in the fyrste institution of Matrimonie, as it was ordeyned by god in Paradyse, and alledgeth the wordes of god, pronounced by our fyrste father Adam, as they be before rehersed. Vppon whiche wordes the apostell inferreth and sayth. This cō iunction of man and woman togyther in maryage, wherby they are knytted, vnited, and made all one flesshe and one body, is the sacrament, that is to saye, the fygure, the sygnification, the mysterie, or the prophecienge before of that greatte and meruaylous coniunction, whiche is betwene Christe and his churche. For lyke as by the vertue and effycacye of this fyrste institution of Matrimonie, the husbande and the wyfe be made to be but one bodye, wherof the husbande is the heede: Euen soo the loue and charytie of Christe, towardes his Espouse the Churche, dothe knytte, vnyte, conglutynate, and make Christe and his churche to be but done bodye, wherof Christe is the verye heede. By the whiche wordes of Sayncte Paule it appereth, not onely, what is the vertue and effycacie of Matrimonye, in the vnytynge and incorporatynge of two bodyes in one: but also that hit was instytuted by god, to sygnyfye this other coniunction, whiche is betwene Christe and his Churche. And that this coniunction betwene Christe and the churche, [Page 31] is the verye selfe thynge, whiche was prophecyed, sygnyfyed, and represented by the other coniunction of man and woman in maryage. For thoughe Sayncte Paule vsed in this place other argumentes and persuasyons, taken of the lawe of Nature, to induce maried persones, the one to loue the other (sayinge, that menne naturally do loue and nourysshe theyr owne bodyes, and theyr owne flesshe: and that it is agaynste nature, that a manne shulde hate his owne flesshe) yet surely he thoughte, that this was the reason of mooste effycacye, to perswade his sayde purpose, That is to saye, that all husbandes and wyues oughte so to vse theym selfes, the one vnto the other, that theyr Matrymonye, and all theyr workes and affections in the same, myghte and shoulde corresponde, and be conformable and lyke in all poyntes vnto that most holy thynge, whiche is sygnyfied and represented therby, that is to saye, vnto that spirituall coniunction, whiche is betwene Christe and his espouse the churche. And that therfore specyallye the man oughte and is bounde to loue his wyfe, and the wyfe to loue and obey her husbande in all thynges, leste by doynge the contrarye, they shulde after and subuerte the institution of God, and make the fygure all vnlyke vnto the thynge that is sygnyfied therby.
And so by these wordes and reasons of saynt Paule it is euident, that concernynge the sacramente of Matrymonye, his sentence and doctryne was, that the same was instituted by God at the fyrste creation of man, to sygnifie that inseparable coniunction and vnyon, whiche is betwene Chryste and his churche.
¶Item we thynke it conuenyent, that all Bysshoppes and preachers shall instructe and teache the people, commytted to theyr spirituall charge, that althoughe this Sacramente of Matrymonye be no newe Sacramente instytuted in the newe Testamente, but instytuted by God, and consecrated by his worde, and dignyfied by his lawes euen from the [Page] begynnynge of the worlde, and before any other of the sacramentes were instituted in the newe testament, as was sayde before: yet the truthe is, that Christe hym selfe dyd also accepte, approue, and allowe the sayde institution, as well by his worde, as also by his sondrye workes and dedes, testyfyenge the same.Ioan. ii. In so moche that beynge ones inuited to come vnto a certaine mariage, made in Cana a towne of Galilee, Christe vouchesaued not onely to come thyther, and there to honour the sayde mariage with his corporalle presence, and with the presence also of his blessed mother, and his holy Apostles: but there he beganne also by tournynge of water in to wyne, fyrste to worke miracles, and to manyfeste his glorie vnto the worlde. And afterwarde in one other place, whan the pharisees came vnto Christe, and demaunded of hym, whether a man myght laufully be diuorced frome his wyfe for any cause,Mat. xiiii Christe callynge the sayde pharisees vnto the remembraunce of the fyrste institution of Matrimonye, as it was made at the fyrste begynnynge, sayde vnto theym, Remembre you not you pharysees, howe that god, whiche created all thynges in the begynnynge dyd also forme and create man and woman? And whan he had conioyned them togyther in mariage, he sayd vnto theym these wordes: Propter hoc relinquet homo patrem et matrem, et adherebit vxori sue, et erunt duo in carne vna? wherfore vnderstande you, ye Phariseys, that sythe man and woman conioyned in matrimonye, be by goddis ordynaunce but one flesshe and gone bodye, it is not possyble, that they shulde afterwarde be separated or dyuorced one from the other. And vnderstande you also, that it is not laufull for any man to separate, and to dyuyde those persones a sondre, whiche be by goddis worde, and his wyll and power, conioyned together. And whan the Phariseys, repliynge therunto sayd, And why than dyd Moyses commaund vs to make a libell of dyuorce agaynste our wyfes, for what cause so euer we wolde, and so departe & separate our selfes from them? Christe answered them agayne and sayde, Moyses, [Page 32] consyderynge the induratenes and obstinacye of youre hartes, was contente to permytte and suffre you so to doo, for auoydynge of greatter myschefe and inconuenience, whiche myght els haue ensued therof: All be it I saye vnto you, that it was not so at the begynnynge, that is to saye, It is clene contrary to the godly institution, & naturall order & lawes of Matrimonie, as it was instituted by god at the beginnynge, that any man maryed shulde dyuorce hym selfe from his laufull wyfe. And therfore I saye agayne vnto you, that who so euer dothe forsake his laufull wyfe, onelesse it be for adulterie commytted by her, and dothe marye a nother, I saye, he commytteth adulterie in his so doynge. And lyke wyse, what woman so euer doth forsake her laufull husbāde, and marie an other, she also commytteth adulterie. And the man also that marieth her, offendeth in lyke maner. And the cause hereof is, for that the bonde of laufull mariage is of suche sorte, that it can not be dyssolued, or broken, but by deathe onely.
These wordes of Christe euidentely declare Christis sentence in the approbation of the institution of Matrimonie, made at the begynnynge of the worlde: And that hit was Christis wylle and comamundemente, that all the people of god shoulde folowe and conforme theyr doynges vnto the lawes of Matrimonye than made, and shoulde obserue the same in suche puretie and sanctimonie, as it was fyrste ordeyned, without separation or dyuorce, and that vnder the peyne of dampnation.
And here also two thinges specially be to be noted. The one is in yt Christe sayth, whom god conioyneth, man can not separate. By the which wordes he declareth ye infinite benignite and goodnes of god towardes vs, in that, that he hath not onely conioyned our fyrste progenitours Adam and Eue togyther in mariage, wherby he gaue vnto vs the originall begynnynge of our procreation: but that he dothe also euer sithe that tyme contynually assiste man and woman, and [Page] worketh with them in this coniunction of mariage, and as you wolde saye, is the veray auctour, causer, and doer of all Matrimonies, whiche be laufully contracted betwene man and woman. The other thynge to be noted is, in that Christe saith here vnto his dysciples, Non omnes capiunt verbum hoc: sed quibus datum est, qui potest capere capiat. By the whiche wordes Chryste semeth to exhorte suche as he shall endue with the grace and vertue of continence, wherby they shall be hable to absteyne from the workes of Matrimonie, to contynewe sole and vnmaryed.
¶Item we thynke it conueniente, that all bysshops and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge, that the sacrament of Matrimonie dothe consyste of two partes, lyke as the other sacramentes do, that is to saye, of an outwarde and a vysible sygne, and of an inward and an inuisible grace. The outward signe is that outwarde contracte, made by expresse wordes or other sygnes equiualent, declarynge the consente betwene suche persones, as maye laufully and by thorder of goddis lawe, be ioyned togyther in maryage, whanne the same persones do consent and promyse eche to other, to companye together continually, durynge theyr lyues, without separation, and to communicate eche to other the vse and office of theyr bodies, and all other theyr faculties and substaunce. The spirituall and inuisible graces, whiche the electe people of god (as well in the tyme of the lawe of nature, as in the tyme of Moyses sawe, and also in the tyme of the newe testamente,) dyd alwaies, and yet do receyue by vertue of this sacrament, be dyuers and sondrye. Wherof one is the dispensation, or grace of god, wherby the acte of procreation betwene man and woman, whiche is (as of it selfe. and of his owne nature) dampable, is sanctified by the worde of god and this saramente, that is to saye, is made pure, cleane, withoute spotte of synne,Hebr. xiii. and honourable, accordynge to the sayenge of saynt Paule, Honorabile coniugium ī omnibus, & thorus imaculatus. [Page 33] That is to saye, the acte of procreation betwene man and woman in Matrimonie is honourable, and acceptable afore god, and their bed is vndefyled. And other is the grace, wherby the persones conioyned in Matrimonie do atteyne euerlastynge lyfe, yf they brynge vp theyr chyldren in the true fayth and obseruance of Chrystis religion, accordynge to the wordes of saynt Paule, where he sayth,i. Tim. ii. The woman was seduced and blynded by the serpent, and so synned deedly: but she shall be saued by procreation and bryngyng forthe of chyldren, yf the same do perseuer and contynue in fayth and loue towardes god, and in holynes, and in temperance in theyr outwarde actes and dedes. And as this is spoken of the woman, so it is also to be verified in the man, he doinge lykewyse as is required of the woman.
¶Finally we thinke it conuenient, that all byshoppes and preachers, shall diligentely and from tyme to tyme exhorte and admonyshe the people, commytted vnto theyr spirituall charge, to consider the thre special benefites or offices, whiche belonge vnto the sacrament of matrimony. And fyrst of all to consyder the thynge selfe, whiche is signified therby, whiche (as was sayd before) is the high, the mighty, and the incomprehensyle worke of god, in the coniunction of Chryste and the churche togyther, wroughte by hym to our syngular benefyte and euerlasting saluation. And that therfore the man and wyfe oughte not onely to lyue together in perfyte vnitie and concorde: but also they ought to loue eche other as theyr owne bodyes, and to vse the same in all cleannes, puretie, and honour, and not to defyle the same with the rages and lustes of any beastely or fylthy concupiscence of the fleshe, euen as Chryste hym selfe loued, and doth loue his espouse the churche, and suffred all afflictions and peynes to make her glorious, and voyde from all maner of spot or wryncle of vncleannes. And in this parte also it shall be well done, that the byshoppes and preachers do repete ofte tymes, and laye before the eyes of the people, as welle the [Page] sayenges of saynte Paule before rehersed, as also the godly exhortation, which he maketh in his epistle vnto the Thessaloniens,i. The. iiii where he writeth in this maner. I pray you brethern and instantly desyre you for our lord Iesu Christis sake, that lyke as you haue herde heretofore of vs, howe and in what maner you shulde go forwarde and please god: so ye do procede in the same, and that after suche sorte and maner, that you may contynually profyte and increase therin. You remembre, I doubt not, what preceptes and commaundementes I haue gyuen vnto you in tymes paste, in the name of our lorde Iesu Christe. And nowe in lyke maner, and in his name also, I saye agayne vnto you, that the wyll and commaundemente of god is, that you shulde sanctifie your selfes, that is to saye, that you shulde absteyne frome all maner of fornication, and that euerye oone of you shoulde vse and kepe the vesselle of his bodye, in holynesse and in honoure, and not in desyre of carnalle concupyscence, lyke as the gentyles do, whiche knowe not god. And that noo man shulde craftely compasse or cyrcumuent his brother in flesshly lustes. For almyghty god taketh vengeaunce vpon all suche people, as do commytte any of those thynges. Know you also, that god hath not called vs vnto vnclenlynesse and fylthynesse of lyfe, but vnto holynesse and sanctimonye. And therfore I do exhorte you all, and in the name of god commaunde you, to eschewe all fornication and adulterie, all vncleane desyres, and carnall concupyscence, al filthines and vnpure lyuynge in flesshely lustes of the body. And I saye further, that who so euer despyseth and breketh these my commaundementes: dothe not despyse me, but he despysethe god, for they be his commaundementes, whose spirite bothe you and I haue receyued.
These wordes of sayncte Paule be necessary to be declared ofte tymes to the people, to the intent they maye the better knowe the wyll and commaundement of god, and also consydre and feare the greate daunger of goddes wrothe and [Page 34] vengeaunce, dewe vnto suche people, as do transgresse the godly institution and lawes of this holy sacrament of matrimonye.
¶The seconde specyalle gyfte or benefyte to be considered in the sayde sacrament, is the faythe and mutuall promyse made betwene the husbande and the wyfe ioyned in laufulle Matrimonye. Whereby, and by vertue of the sayde sacrament, the persons so laufully conioyned, be bounde to conceyue certayn truste and confidence, and certaynly to beleue, not only that theyr sayd state and maner of lyuynge in wedlocke (beinge the same vertuousely, and religiousely, accordynge to the lawe of god by them contracted and obserued) is honourable, acceptable, and meritorious before god: but also that the knotte and bonde of Matrimonye contracted betwene the sayde persones, is made therby to be indissoluble.
Trouth it is, that yf in any mariage it may appere, and be duely proued, that there is suche laufull impedimente, that the same myght not at the begynnyng be contracted by thorder of the lawes of god and holy churche: In that case the churche ought and may diuorce the sayd persons so contracted, and declare that suche Matrimonie is vnlaufulle, and the bonde therof to be of no strengthe or efficacie, bycause it was neuer good from the begynnynge. Notwithstandynge in mariages laufully made, and accordinge to the ordynance of Matrimonye prescribed by god and holye Churche, the bonde therof can by no meanes be dissolued, durynge the lyues of the partyes, betwene whome suche matrimonye is contracted.
And in this parte also the people be to be taught, that who so euer goethe about to dysseuer hym selfe from the bonde of laufull mariage, he goeth about so moche as in hym lyeth, to diuorce Christe from his churche.
The thyrde special gyft or office to be considered & obserued in Matrimonye, is the good and vertuous education and bryngynge vp of the chyldern begoten in the same. Wherevnto [Page] all maried men and women ought to haue a specyall regarde,Thobi. i. and to folowe therin the example of Thobie, whiche taught his sonne euen from his infancie, to loue, to dreade, and to feare god, and to fle and absteyne from all maner of synne, euen for goddis sake. For surely yf the fathers and mothers be neglygente in the good bryngynge vp of theyr chylderne in theyr youthe, and soo suffre theym to falle into folyes and synne in defaute of dewe correction and chastisement of them for the same, no doubte they shall answere vnto god for it:i. Reg. iiii as it appereth by the great stroke and punyshement god, whan he dyd sodeynly stryke Elie the priest vnto dethe, bycause that he, knowyng his chyldren to do amys, dyd not punyshe them therfore. And therfore lette all parentes employ theyr dyligence, and busy cure to educate, and instructe theyr chyldren by all meanes in vertue and goodnes, and to restreyne them from vyces by conuenient dyscyplyne and castigation,Pro. xxiii accordynge to the sayenge of the wyse man, Withdrawe not the iuste dyscyplyne from thy chylde. For yf thou do so, he wyll fall into sondrye inconueniences, and so fynally shall be but loste and vndone. Wherfore spare not to chastyse thy chylde with the rodde, and so doynge, thou shall delyuer his soule from helle.
¶The Sacrament of Baptisme.
AS touchynge the holy Sacrament of baptisme, we thinke it cōuenient, that al bishops and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge, that they ought and must of necessitie beleue certaynly all those thynges, whiche haue ben alwayes by the hole cōsent of the churche approued, receyued, & vsed in the sacrament of baptysme. And fyrst that the sacrament [Page 35] of baptisme was instituted and ordeyned by god in the newe testament, as a thynge necessarie for the attaynyng of euerlastynge lyfe, accordynge to the sayenge of our sauyoure Iesu Christe, where he sayth,Ioan. iii. that no man can entre into the kyngdome of heuen, excepte he be borne ageyne of water and the holy gooste.
¶Item that it is offred vnto al men, as wel infantis, as suche as haue the vse of reason, that by baptisme they shal haue remyssyon of all theyr synnes, the grace and fauour of god, and euerlastynge lyfe, accordynge to the sayenge of Christe, who so euer beleueth, and is baptised, shall be saued.Mat. xvi.
¶Item that the promise of grace and euerlastynge lyfe (whiche promyse is adioyned vnto the sacrament of baptisme) perteyneth not onely vnto suche as haue the vse of reason: but also to infantes, innocentes and chyldren, & that they ought therfore and muste nedes be baptised, and that by the sacrament of baptisme, they doo also obteyne remyssyon of theyr synnes, the grace and fauour of god, and be made therby the veray sonnes and chyldren of god. In so moche as infantes and chyldren dyeng in theyr infancie, shall vndoutedly be saued therby, and els not.
¶Item that infantes muste nedes be christened bycause they be borne in originall synne, whiche synne muste nedes be remytted, whiche canne not be done, but by the sacrament of baptisme, wherby they receyue the holy goost, whiche exercyseth his grace and efficacie in them, and clenseth and purifieth theym frome synne, by his mooste secrete vertue and operation.
¶Item that chyldren or men ones baptised, oughte neuer to be baptysed agayne.
¶Item that all good chrysten men ought and muste repute and take all the Anabaptistes, and the Pelagians opinions, whiche be contrarye to the premysses, and euery other mans opinion, agreable vnto the sayde Anabaptistes or the pelagians opinions in that behalfe, for detestable heresyes, and [Page] vtterly to be condemned.
Item that men or chyldren, which hauyng the vse of reson, & beinge not christenid alredy, desire to be baptised, shal by vertue of that holy sacrament obteyn the grace & remission of all theyr synnes, yf they shall come therunto not only perfitely & truely repentant and contrite of all theyr synnes before commytted: but also perfytely and constantely confessynge and beleuynge all the artycles of our faith, accordyng as is mencioned in the Crede, called the apostles Crede, And fynally yf they shall also haue firme credence and truste in the promyse of god, adioyned to the sayde sacramente, That is to saye, that in and by this sayde sacramente, whiche they shall receyue, god the father gyueth vnto them for his sonne Iesu Christis sake, remyssion of all theyr synnes, and the grace of the holy gooste. Wherby they be newely regenerated and made the veray chylderne of god, accordynge to the sayinge of saynte Iohn̄, and the apostle saynte Peter, where they say,Matt. iii. Luc. iii. Act. ii. Do you penaunce for your synnes, and be eche of you baptysed in the name of Iesu Christe, and you shall obteyne remyssyon of youre synnes, and shall receyue the gyfte of the holy gooste. And accordynge to the sayenge also of saynte Paule,Tit. iii. where he saythe, God hath not saued vs for the workes of Iustyce, whiche we haue done, but of his mercy by baptisme, and renouation of the holy gooste, whome he hathe powred out vpon vs moste plentifully for the loue of Iesu Christe our sauiour, to the intente that we beinge iustified by his grace, shulde be made the inheritours of euerlastynge lyfe, accordynge to oure hoope⸫
The Sacramente of Confyrmation.
AS touchynge the sacramente of Confyrmation we thynke it conuenyente, that all bysshoppes and preachers shall instructe and teache the people, cōmitted vnto theyr spirituall charge, howe thapostles in the begynnyng of Christis church, althoughe they dyd certaynly knowe and beleue, that all suche, as hadde dewely receyued the sacrament of Baptysme, were by vertue and efficacie therof perfytely regenerated in Christe, perfytely incorporated and made the very membres of his body, and had receyued ful remyssion of theyr synnes, and were replenyshed with abundaunce and plentyfulnes of the graces & gyftes of the holy goost: yet they vsed to go vnto the people after they were baptysed, and so by their prayer & laying of theyr handes vpon them,Act. viii. et. xix. dyd gyue & conferre vnto them the holy goost. And the sayde people dyd speke dyuers languages, and prophecied, to thintent that the conscyences not onely of them, that had receyued baptisme, and professed Christe, shulde be therby the better ascertayned, confyrmed, and establysshed in Christis relygion, and so more constantly professe the same: but also that the consciences of other, whiche were out of the churche, and vnbeleuers, shulde the sooner be reduced therby from theyr errours, and be brought in to the ryght beleue of Christe and his gospell.
¶Item howe the holy fathers of the premitiue churche, takynge occasyon, & foundyng them selfes vpon the sayd actes and dedes of the Apostelles, & consyderynge also that suche, as had ones receyued the gyftes & benefytes of the holy goost by the sacramēt of Baptisme, myght & oftētimes did in dede by tentatiō, frayltie, or other wyse by theyr owne sinne & malice lose and fall from the same agayne: thought it very expedient to ordeyne, that al christen people shuld after theyr baptisme be presented to theyr byshops, to thintent that by theyr prayers, & layinge of theyr handes vpon them, & consigninge [Page] of them with the holy Chrisme, they shulde be confyrmed, That is to saye, they shulde receyue suche gyftes of the holye gooste, as wherby they shulde not onely be so corroborated & establyshed in the gyftes and graces before receyued in baptysme, that they shulde not lyghtely falle agayne frome the same, but shulde constantely reteyne them, and perseuer therin, and shulde also be made stronge and hardy, as wel to confesse boldly and manfully theyr faythe before all the persecuters of the same, and to resiste and fyght agaynst theyr goostly ennemyes the worlde, the dyuell, and the fleshe, as also to beare the crosse of Chryste, that is, to suffre and susteyne paciently all the afflyctions and aduersities of this worlde: but also that they shulde attayne encreace and haboundaunce of the other vertues and graces of the holy goost.
Item we thynke it conueniēt, that al byshoppes and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge, that althoughe it be well done, that men do presente theyr chyldren vnto the byshop, to receyue at his handes the sacrament of confyrmation whan they be of so tender age, as commonly they be wonte to do: yet it is not to be thought, that there is any suche necessitie of confyrmation of infantes, but that they beinge baptysed, and dyenge innocente before they be confyrmed, shall be assurd to atteyne euerlastynge lyfe and saluation by theffecte of the sacrament of baptisme before receyued.
¶The sacrament of Penaunce.
AS concernyng the Sacrament of penaunce, we thynke it conueniente, that all Byshoppes and preachers shall instructe and teache the people, cōmytted vnto theyr spirituall charge, that they oughte and muste moste constantly beleue, that the sayde sacrament [Page 37] was instituted by god in the new testament, as a thynge so necessary for mans saluation: that no man, whiche after his baptisme is fallen agayne, & hath cōmytted deedly synne, can without the same be saued or attayne euerlastyng lyfe.
Item that lyke as suche men, whiche after baptisme do fal agayne into synne, if they do not penaunce in this lyfe, shall vndoubtedly be damned: Euen soo whan soo euer the same men shall conuerte them selfe from theyr noughty lyfe, and do suche penaunce for the same, as Christe requireth of them, they shal without doubte attayne remissyon of theyr synnes, and shall be saued.
Item that the sacrament of perfyte penaunce, which Christ requireth of suche maner persons, consysteth of thre partes. Wherof the one is Contricion, the other is Confessyon, and the thirde is the amendement of the former lyfe, or the newe obedient reconsiliation vnto the lawes and wyll of god, that is to say, exteriour actes and workes of charitie, accordynge as they be cōmaunded of god, whiche be called in scripture Fructus digni penitencia, The worthy fruites of penaunce.
Furthermore as touchynge Contrition,Cōtritiō. whiche is the fyrste parte, we thynke it conueniente, that all bysshoppes and preachers, shall instructe the people, commytted vnto theyr spirituall charge, that the sayde contrition consistethe in two speciall partes, whiche muste alwayes be conioyned togyther, and can not be disseuered, That is to say, the penitent and contrite man, muste fyrste knowledge the fylthines and abhomination of his owne synne (vnto whiche knowledge he is brought by herynge and consyderinge of the wyll of God declared in his lawes) and feelynge and perceyuynge in his owne conscience, that god is angry and displeased with hym for the same: he muste also conceyue not onely great sorowe and inwarde shame, that he hath so greuously offended god, but also great feare of goddis displeasure towardes hym, consyderynge he hath no workes, or merytes of his owne, whiche he may wortily say before god, as sufficient [Page] satisfaction for his synnes. Whiche done, than afterwarde with this feare, shame, and sorowe muste nedes succede and be conioyned the seconde parte, that is to wytte, a certayn faythe, trust, and confidence of the mercy and goodnes of god, wherby the penitente muste conceyue certayne hope and faithe, that god wyll forgyue hym his synnes, and repute hym iustified, and of the nombre of his electe chyldren, not for the worthynes of any merite or worke done by the penitent, but for the onely merites of the blode and passion of our sauyour Iesu Christe.
Item that this certayne faythe and hope is gotten, and also confyrmed, and made more stronge, by the applyenge of Christis wordes and promyses of his grace and fauoure conteyned in his gospell, and the sacramentes instituted by hym in the newe testament. And therfore to attayne this certayne faythe, the seconde parte of penaunce is necessarye, That is to say, Confession to a prieste, yf it may be hadde, For the absolution gyuen by the prieste, was instituted of Christe, to applye the promyses of goddis grace and fauour to the penytente.
Wherfore as touchynge Confession we thynke it conueniente, that all bysshoppes and preachers shall instructe and teache the people, cōmytted vnto theyr spirituall charge, that they oughte and muste certaynely beleue, that the wordes of absolution, pronounced by the prieste, be spoken by the auctoritie gyuen to hym by Christe in the gospelle. And that they ought and muste gyue no lesse faythe and credence to the same wordes of absolution, so pronounced by the ministers of the churche, than they wolde gyue vnto the veray wordes and voyce of god hym selfe, yf he shulde speake vnto vs out of heuen,Ioan. xx. Luc. x. accordynge to the sayenge of Christe, whose synnes soo euer you doo forgyue, shall be forgyuen: whose synnes soo euer you doo reteyne, shall be reteyned. And agayne in an other place Christe saythe,Luc. x. who so euer hereth you hereth me.
Item that the people may in no wyse contemne this auricular confession, whiche is made vnto the mynysters of the churche: but that they oughte to repute the same as a veray expedient and necessary meane, wherby they maye require & aske this absolution at the priestes handes, at suche tyme as they shal fynd theyr consciēces greued with mortal synne, & haue occasion so to do, to thintent they maye therby attayn certayne comforte and consolation of theyr consciences.
As touchynge the thyrde parte of penaunce, we thynke it conueniente, that all bysshoppes and preachers shall instructe and teache the people, cōmitted vnto theyr spirituall charge, that althoughe Chryste and his deathe be the sufficient oblation, sacrifice, satisfaction, and recompense, for the whiche god the father forgyueth and remytteth to all synners not onely theyr synnes, but also eternall peyne due for the same: yet all men truely penitente, contryte, and confessed muste nedes also brynge forthe the fruites of penaunce, That is to saye, prayer, fastynge, and almes dede, with moche mournynge and lamentyng for theyr synnes before commytted. And they muste also make restitution or satisfaction in wyll and dede to theyr neyghbours, in suche thynges as they haue done them wronge and iniurie in. And fynally they muste do all other good workes of mercye and charitie, and expresse theyr obediente wyll in the executynge and fulfyllynge of goddis commaundement outwardely, whan tyme, power and occasion shall be ministred vnto them, or elles they shall neuer be saued. For this is the expresse precepte and comaundemente of god,Luc. iii. Rom. viii Do you the worthy frutes of penaunce. And sayncte Paule saythe, Lyke as in tymes paste you haue gyuen and applyed youre selues, and all the membres of your bodyes to all fylthy lyuynge and wyckednes, contynually encreasynge in the same: In lyke maner you be nowe bounde, and muste gyue and apply your selfes holly to iustice, encreasynge contynually in puretye and cleannes of lyfe. And in an other place he sayth,i. Cor. ix. I chastyse [Page] and subdue my carnall body, and thaffections of the same, and make them obediente vnto the spirite.
Item that these preceptes and workes of charitie be necessary workes to our saluation, and god necessarily requireth that euery penitente man, shall perfourme the same, whan so euer tyme, power, and occasion shall be minystred vnto hym so to do.
Item that by penance and suche good workes of the same, we shall not only obteyne euerlastyng lyfe, but also we shal deserue remission or mitigation of the presente peynes and afflyctions, whiche we susteygne here in this worlde. For sainte Paule sayth,i. Cor. ii. That yf we wolde correcte and take punyshement of our selues in this worlde, we shulde not be so greuously corrected of god.Zach. i. And god by his prophete Zacharie saythe, Tourne your selues vnto me, and I wyll tourne agayne vnto you.Esai. xxviii. And the prophete Esai sayth, Breake and deale thy breade vnto the hungrye, brynge into thy house the poore man, and suche as want harboroughe, whan thou seest a naked man, gyue hym clothes to couer hym with, and refuse not to succoure and helpe the poore and nedye, for he is thyne owne fleshe. And yf thou wolte thus do, than shall thy lyght glyster out as bryghte as the sonne in the mornynge, and thy helthe shall soner aryse vnto the, and thy iustyce shall go before thy face, and the glorie of god shall gather the vp, that thou shalte not falle, and whan so euer thou shalte call vpon god, god shall here the, and whan so euer thou shalte crie vnto god, god shall saye, Lo here I am redy to helpe the. Than shall thy lyght ouercome all darkenes, and thy darkenes shalbe as bryght as the sonne at noone dayes: and than god shall gyue vnto the contynuall rest, and shall fulfyll thy soule with bryghtnes, and shall delyuer thy body from aduersitie, and than thou shalte be lyke a gardeyn, that most plentyfully bryngeth forth all kynde of fruites, and lyke the wel sprynge, that neuer shall want water.
These thynges and suche other, shoulde be contynuallye [Page 39] taught and inculked into the eares of all trewe christen people, to thintent to styre and prouoke theym vnto good workes: and by the selfe same good workes to exercise and confyrme theyr faythe and hope, and to ascertayne them that they shall for the same good workes, receyue at goddis hande mitigation and remyssion of the miseries, calamities, and greuouse punyshmentes, whiche god sendeth to men in this worlde for theyr synnes.
¶The Sacramente of the Altare.
AS touchynge the Sacrament of the Altare, we thynke it conueniente, that all bysshops and preachers shall instructe and teache the people, commytted vnto theyr spyrytualle charge, that they oughte and must constantly beleue, that vnder the fourme and fygure of breade and wyne, whiche we there presentely do see, and perceyue by outwarde senses, is verayly, sustancially, and really conteyned and comprehended the veray selfe same body and bloude of our sauiour Iesu Chryst, which was borne of the virgine Marie, and suffered vppon the Crosse for our redemption. And that vnder the same fourme and fygure of breade and wyne, the veray selfe same body and bloudde of Christe is corporally, really, and in the veray same substance exhybyted, distributed, and receyued vnto and of all them, whiche receyue the sayde sacramente. And that therfore the sayde sacrament is to be vsed with all due reuerence and honour, and that euery man ought fyrst to proue and examyne hym selfe, and relygyously to trie and serche his owne conscience, before he shall receyue the same, accordynge to the sayinge of sainct Paule,i. Cor. ii. who so euer eateth this body of Christe vnworthily, or drinketh of this blode of Christe vnworthily, shall be gyltie of the veray body and blode of Christe. Wherfore [Page] let euery man fyrste proue hym selfe, and so let hym eate of this breadde, and drynke of this drynke. For who so euer cateth it, or drynketh it vnworthily, he eateth and drynketh it to his owne dampnation: bycause he putteth no dyfference betwene the very body of Chryst, and other kyndes of meate.
¶The sacrament of Orders.
AS touchynge the sacrament of holy orders we thynke it conuenyent, that all bysshops and preachers, shall instructe and teache the people, commytted vnto theyr spyrytuall charge, Fyrste, howe that Christe and his apostels dyd institute and ordeyn in the newe testament, that, besydes the ciuile powers and gouernaunce of kynges and pryncis (which is called Potestas gladii the power of the swerde) there shulde also be continually in the churche milytant certayne other mynysters or offycers, whiche shulde haue speciall power, auctoritie, and commission vnder Christe to preache and teache the worde of god vnto his people. to dyspense and admynyster the sacramentes of god vnto them, and by the same to conferre and gyue the graces of the holy gooste, to consecrate the blessed bodye of Christe in the sacramente of the altare. to loose and absoyle from synne all persones, whiche be duely penitent and sorye for the same. to bynde and to excōmunicate suche as be gyltie in manyfeste crymes and synnes, and wylle not amende theyr defaultes. to ordre and consecrate others in the same rome, ordre, and offyce, whervnto they be called, and admitted them selfe. and fynally to fede Christis people lyke good pastours and rectours (as the apostelle calleth theym) with theyr holsome doctrine. and by theyr contynual exhortations, and admonitions to reduce them from synne and iniquitie, so moche as in them lyeth, and to brynge them vnto the perfyte knowlege, the perfyte loue and drede of god, and vnto [Page 40] the perfite charitie of theyr neyghbours.
Item that this offyce, this ministration, this power, and auctoritie is no tyrannycall power, hauynge noo certayne lawes or lymyttes, within the whiche it oughte to be conteyned, nor yet none absolute power: but it is a moderate power subiecte, determyned, and restrayned vnto those certayn endes and lymyttes, for the whiche the same was appoynted by goddis ordinaunce. Whiche, as was sayde before, is onely to admynyster and dystrybute vnto the membres of Christis misticall bodye spirituall and euerlastyng thinges, that is to say, the pure and heuenly doctrine of Christis gospell, and the graces conferred in his sacramentes, and further to do and execute suche other thynges apperteynynge vnto theyr office, as were before rehersed. And therfore this sayde power and administration is called in some places of scripture, Domum et gratia, a gyfte and a grace, and in some places it is called, Claues siue potestas clauium, yt is to say the keyes or the power of the keyes. Wherby is sygnified a certayn limitted office, restrayned vnto thexecution of a speciall fūction or ministration,Rom. i. i. Ti. iiii. Ephe. iiii according to the saying of saint Paule in the fyrste chapytre of his epistle to the Romaynes, and in the fourth chapyter of his fyrste epistle vnto Timothe, and also in the fourthe chapytre of his epistle vnto the Ephesians, where he wryteth in this sentence. Whan Christ ascended in to heuen, he subdued and vanquisshed veray captiuitie her selfe, and ledde or made her thrall and captiue, and distributed and gaue dyuers heuenly gyftes and graces vnto men here in erthe. And amonge all he made some apostels, some priestes, some euangelistes, some pastors and doctors, to the intente they shulde execute the worke and office of theyr administration, to the instauration, instruction, and edifieng of the membres of Christis misticalle bodye. And that they shulde also not cease from the execution of theyr sayd office, vntylle all the sayde membres were not onely reduced and brought vnto the vnytie of the faythe, and the knowlege of [Page] the sonne of god: but also that they were come vnto a perfite state and full age therin. That is to say, vntyl they were so establyshed and confirmed in the same, that they coulde no more afterward be wauerynge therin, & be led or caried lyke chyldren into any contrary doctrine or opinion by the craft & subtyle persuasion of the false pastours and teachers, whiche go aboute by crafte to brynge them into erronius opinions: but that they shulde constantely folowe the true doctrine of Christis gospel, growynge & encreasyng continually by charitie vnto a perfit membre of that body, wherof Christ is the very heed. In whome yf the hole body, that is to say, yf euery part & membre be growen and come vnto his perfite estate, (not al in lyke, but euery one according to the gyfte and qualitie, whiche is deputed vnto it) and so be compacted, vnited, and corporated togyther in the sayde bodye: no doubte, but that the hole bodye, and euery parte therof, shall therby be made the more perfite, and the more stronge, by reasone of that naturall loue and charitie, whiche one membre so vnited in the body, hath vnto the other.
By these wordes it appereth euidently, not only that saint Paule accompted and nombred this sayd power and office of the pastours and doctours amonge the propre and speciall gyftes of the holy gooste: but also it appereth, that the same was a limited power and office ordeyned specially and onely for the causes and purposes before rehersed.
Item that this power, office, and administration is necessarie to be preserued here in erthe for thre speciall and principall causes. Fyrste for that it is the commaundemente of god it shulde so be, as it appereth in sondrye places of scrypture. Seconde, for that god hath instituted and ordeyned none other ordinarie meane or instrument, wherby he woll make vs partakers of the reconciliation, whiche is by Christ, and conferre and gyue the graces of his holye spirite vnto vs, and make vs the ryght enheritours of euerlastynge lyfe, there to reigne with hym for euer in glorye: but onely his [Page 41] worde and sacramentes. And therfore thoffyce, and power to minister the sayde worde and sacramentes, maye in no wyse be suffered to peryshe, or to be abolysshed. accordynge to the sayenge of saincte Paule,Rom. x. Howe can men inuocate and call vpon the name of hym, in whom they beleue nat? And howe can men beleue in hym, of whom they neuer herde tell? And howe shulde men here tell of god, oneles there be some men to shewe and preache vnto them of hym? And howe shall men dare take vpon them to preache and shewe of god, oneles they be fyrste sent with auctorytie and commyssion from god so to do? And therfore it is sayde by the prophete Esai,Esa. lii. Naum. i. Blessyd be the feete of those preachers, whiche beynge auctorysed and sent by god, do preche and shewe vnto vs the peace and benefytes, whiche we receyue by Christe.
Thirdely bycause the sayde power and offyce or function hath annexed vnto it, assured promyses of excellent and inestymable thinges. For therby is conferred and gyuen the holy goost, with all his graces, And fynally our iustification and euerlastynge lyfe:Rom. i. accordynge to the sayenge of sainte Paule where he saith, I am not asshamed of the rowme and offyce, whiche I haue gyuen vnto me by Christe, to preache his gospell. For it is the power of god, that is to say, the electe organe or instrumente ordeyned by god, and endued with suche vertue and efficacie: that it is able to gyue and mynyster effectually euerlastynge lyfe vnto all those, that woll beleue and obey the same.
Item that this office, this power, and auctorite, was commytted and gyuen by Christe and his apostelles, vnto certayne persons onely, that is to say, vnto priestes or bysshops, whom they dyd electe, calle, and admytte therunto, by theyr prayer, and imposition of their handes.
Seconde we thynke it conuenyent, that all bysshops and preachers, shall instructe and teache the people, commytted vnto their spirituall charge, that the sacramente of orders, may worthyly be called a sacrament, bycause it is a holy rite [Page] or ceremonye instituted by Christe and his apostelles in the newe testament, and dothe consyste of two partes, lyke as the other sacramentes of the churche do, that is to saye, of a spirituall and an inuisible grace, and also of an outwarde and a visible signe. The inuisible gyfte or grace conferred in this sacrament, is nothynge els, but the power, the office, and the auctorytie before mencyoned. The visible and outwarde sygne is the prayer and imposition of the bysshoppes handes vpon the person, whiche receyueth the sayde gyfte or grace. And to the intente the churche of Christe shulde neuer be destituted of suche mynisters, as shulde haue and execute the sayde power of the keyes: it was also ordeyned and commaunded by the apostels, that the same sacrament shulde be applyed and administred by the bysshoppe frome tyme to tyme, vnto suche other persones as had the qualities necessaryly required ther vnto. whiche sayde qualities the apostels dyd also very diligently descriue, as it appereth euidentlye in the .iii.i. Tim. iii Titum. i. chapiter of the fyrste epistle of saynct Paule to Tymothe, and the fyrste chapiter of his epistle vnto Titus. And surely this is the hole vertue and efficacie, and the cause also of the institution of this sacrament, as it is founded in the newe testament. For all be it the holy fathers of the churche, whiche succeded the apstoles (myndynge to beautyfie and ornate the Churche of Christe with all those thynges, which were commendable in the temple of the Iewes) dyd deuyse, not onely certayne other ceremonies than be before rehersed, as tonsures, rasures, vnctions, and suche other obseruances, to be vsed in the ministration of the sayde sacrament: but dyd also institute certayne inferiour orders or degrees, as ianitours, lectours, exorcistes, accolites, and subdeacons, and deputed to euery one of those certayne offices to execute in the churche (wherin they folowed vndoubtedly the example and rytes vsed in the olde testamente) yet the trouthe is, that in the newe testamente there is no mention made of any degrees or distinctions in ordres, but onely of [Page 42] deacons or ministers, and of priestes or bysshops. Nor there is any worde spoken of any other ceremony vsed in the conferrynge of this sacrament: but onely of prayer and the imposition of the bysshops handes.
Thyrdely forasmoche as it is an olde heresy of the Donatistes, condempned in generalle counceylles, to thynke that the worde of god and his sacramentes shulde lose and be of none efficacie, strengthe, or vertue, when they be ministred by men of yuell, viciouse, and fylthy lyuynge: we thynke it conuenient, that all bysshops and preachers, shall instructe and teache the people, cōmytted vnto theyr spyrytuall charge, that accordynge to the saying of sayncte Gregorie Nazianzene, Lyke as there is no dyfference betwene the selfe same image or fygure of any thynge enprynted with a sygnette of golde, and with a sygnette made of yron or wodde, or any other vyler matter: euen so the worde and sacramentes of god, mynystred by any euyll and noughtie man, be of the same selfe vigour, strength, and efficacie, as when they be minystred by a man of excellente vertue and goodnes. The cause and reason wherof is, for that the priestes and bysshoppes, all thoughe in the execution of theyr offyce and ministration they do vse and exercyse the power and auctorytie of god commytted vnto theym, and doo supplye and represente his towme and place: yet they be not the pryncipall, nor the sufficient or efficient causers or gyuers of grace, or of any other spyrytuall gyfte, whiche procedeth, and is gyuen of god by his worde and his sacramentes. but god is the onely princypall, sufficiente, and perfyte cause of all the efficacie of his worde and sacramentes and by his onely power, grace, and benefyte, it is, that we receyue the holy goost and his gracis by thoffyce and ministration of the sayde priestes or bysshoppes. And the sayde priestes or bysshoppes be but onely as his instrumentes or officers, to execute and minister with theyr handes and tongues, the outewarde and corporall thynges, wherby god worketh & gyueth grace accordynge to his pacte [Page] and couenaunt, made with, and vnto his espouse the churche. And this to be true Chrisostome affirmeth,Chrisosto Ho. lxxxv suꝑ Ioā. in his .85. homelie vpon saint Iohn̄, where he sayth in this maner. what speke I of priestes? I say that neither angel nor arcangel can of his owne power gyue vs any of those thynges, whiche be gyuen vnto vs from god, but it is the father, the sonne, and the holy gooste, whiche is the effectuall cause of all those thynges, The prieste dothe onely put to his hande and his tongue. And in this poynte sayncte Ambrose also agreeth with the sayde opinion of Chrisostome. For in his boke De dignitate sacerdotali, he saythe these wordes: The priest layeth his handes vpon vs, but it is god that gyueth the grace. The priest layeth vppon vs his besechynge hande: but god blessethe vs with his myghty hande. The byshoppe consecrateth an nother bysshoppe: but it is god that gyueth the dygnitie. wherfore we must alwayes thynke, & beleue that the vertue & efficacie of the worde of god & his sacramentes, consyste and depende in and vpon the cōmaundement, ordynaunce, power, and auctoritie of god onely. And that neyther the merytes and worthynes of the ministers, (be they neuer of suche excellencie) do gyue them theyr auctoritie, strength, or efficacie: neyther yet the malyce or corrupte lyuynge of them (be it neuer so yuell, onles they be open blasphemors of the gospell, as the iewes and the Turkes be) can frustrate or take away from the sayde worde or sacramentes theyr sayde power, auctoritie,Chrisosto Ho. lxxxv suꝑ Ioā. strength, or vertue. For as Chrisostome sayth in the said homelie, Yf god made not only an asse to speke, but also gaue his benediction & blessynge vpon the iewes by Balaam that false and wycked prophete, & so wrought these spirituall graces by suche vncleane & impure instrumentes, and that for the loue onely, whiche he had vnto the Iewes, whiche neuer the lesse were great offenders agaynst god: no doubte but that god woll moche rather sende downe vnto vs his faythfull people, the graces of his holy spirite, and wol worke all other thynges necessarie for vs by our priestes and bysshops, [Page 43] althoughe they be neuer so euyll of theyr lyuynge.
Fourthely for asmoche as after the mynde of certayne doctours of the churche this hoole power and auctoritie, belongynge vnto priestes and bysshoppes, is deuyded in two partes, wherof the one is called Potestas ordinis, and the other is called, Potestas iurisdictionis. and for asmoche also as good consent and agrement hath alwaye ben in the churche, concernynge the sayde fyrste parte, and contrary, moche controuersie for this other parte of iurisdiction: we thynke it conuenient, that all bysshoppes and preachers shall instruct and teache the people, commytted vnto theyr spiritual charge, that the iurisdiction commytted vnto priestes and bysshoppes by thauctorite of goddes lawe, consisteth in thre special pointes.
The fyrste is to rebuke and reprehende sinne, and to excommunicate the manifeste and obstinate sinners, that is to say, to separate, exclude, and repelle from the communion and perception of the sacramentes, and to reiecte and caste out of the congregation and company of Christis people suche persons, as haue manifestly commytted mortall synne, and do obstinately perseuer in the same, and to absoyle and receyue them agayne, whan so euer they shall returne vnto the churche by condigne penaunce. And forasmoche as suche persones as do cōmytte manifest and open sinne, do therby offend not only god but also some other of the multitude and congregacion, whiche they be of: although the saide persones so offendynge publikely, do not obstinatly perseuer in their synne so cōmytted, yet the priestes and bysshops, by thauctorite of their sayd Iurisdiction, maye in some cases, vppon consyderation of the crime, and qualitie of the personne so offendynge, susspende and inhibite theym for a tyme from the receyuynge of the sacramentes, to the intente the same maye be, not onely a medicine to the offenders them selfes: but also an example and satisfaction vnto those persones, whiche were before with theyr sayde manifest synnes offended.
And in this parte also twoo thynges be to be noted. [Page] The fyrste is that all punysshemente, whiche priestes or bysshoppes maye by thauctoritie of the gospell inflicte or put to any persone, is by worde onely, and not by any violence or constraynte corporall. The seconde is, that all thoughe priestis and bysshoppes haue the power and iurisdiction to excommunicate, as is aforesayde: yet they be not bounde soo precisely by any commaundement of god, but that they ought and maye attempre, moderate, or forbeare the execution of theyr sayde iurisdiction in that parte at all tymes, whan so euer they shall perceyue and thynke, that by doinge the contrary they shulde not cure or helpe thoffenders, or elles gyue suche occasion of further trouble & vnquyetnes in the churche, that the peace and tranquillitie therof myght therby be impeched, troubled, or otherwyse interrupted, or broken.
The seconde poynt, wherin consysteth the iurysdyction, commytted vnto priestes and bysshoppes by thauctoritie of goddis lawe, is to approue and admytte suche persones, as (beinge nominated, elected, and presented vnto them to exercyse thoffyce and rome of preachynge the gospell, and of minystrynge the sacramentes, and to haue the cure or iurysdiction ouer these certayn people within this parisshe, or within this diocesse) shall be thought vnto them mete and worthy to exercyse the same: and to reiecte and repelle from the sayde rowme suche as they shall iudge to be vnmete therfore. And in this parte we must knowe and vnderstande, that the sayd presentation and nomination is of mannes ordinaunce, and apperteyneth vnto the founders and patrones, or other persons, accordynge to the lawes and ordynaunces of men prouided for the same. As for an example, within this realme the presentation and nomination of the bysshopryques appertayneth vnto the kynges of this realme, and of other lesser cures and personages somme vnto the kynges hyghnes, some vnto other noble men, some vnto bysshoppes, and some vnto other persones, whome we calle the patrones of the benefyces, accordynge as it is prouyded by the order of the [Page 44] lawes and ordynaunces of this realme. And vnto the priestes or bysshoppes belongeth by the auctoritie of the gospel, to approue and confirme the persone, whiche shall be by the kynges highnes, or the other patrons so nominated, elected, and presented vnto theym to haue the cure of these certayne people, within this certayne paryshe or diocese, or els to reiect hym, as was sayde before, from the same, for his demerites or vnworthynes. For surely the office of preachynge is the chiefe and moste principall office, wherunto priestes or bysshoppes be called by thauctoritie of the gospell. and they be also called bysshoppes or archebyshops, that is to saye, superattendantes or ouerseers specially to sygnifie, that it is theyr office to ouerse, to watche, and to loke diligently vpon theyr flocke. and to cause that Christis doctrine and his religion may be truely and sincerely conserued, taught, and set forthe amonge christen people, accordynge to the mere and pure trouthe of scrypture. and that all erroniouse and corrupte doctrine, and the teachers therof maye be reiected and corrected accordyngely.
The thyrde poynt wherin consistethe the iurisdiction commytted vnto priestes and bysshops by the auctoritie of goddis lawe, is to make and ordeyne certayne rules or canons, concernynge holydays, fastynge dayes, the maner and ceremonies to be vsed in the ministration of the sacramentis, the maner of syngynge the Psalmes and spiritualle hymnes,Ephe. v. Coll. iii. (as fayncte Paule calleth theym) the diuersitie of degrees amonge the ministers, and the forme and maner of theyr ornamentes, and fynally concernynge suche other rites ceremonies and obseruaunces, as do tende and conduce to the preseruation of quietnes and decent order to be had, and vsed amonge the people, whan they shall be assembled together in the temple. For syth that scripture commaundeth, that all christen people, shulde at certayne tymes assemble them selfe, and conuene together in some publique or open place, there to inuocate, and calle vpon the name of god, there to [Page] here his wyll and his worde by our preachers, thereto receyue the Sacramentes, there to gyue laude and prayse to god in psalmodie, in prayers, in medytations, and in redynge. and fynally with all humilitie and reuerent ordre, to magnifie, extoll, and set forth the honour of god with all our possible power. And for asmoche also as great trouble, vnquietnes, and tumulte myghte aryse amonge the multytude so assembled, in case there were no certayne rules, ordynaunces, and ceremonies prescribed vnto them, wherby they shulde be conteyned in quietnes, and not suffered to do euery man after his owne fashion or appetite: it belongeth vnto the iurisdiction of priestes or bysshoppes, to make certayne rules or canons, concernynge all these thynges, and for the causes aforesayd. For lyke as in the gouernance of a priuate familie, or in the gouernance of a schole, it belongeth vnto the good man, or ruler of that house, or the schole maister to prescribe the tymes, whan his chylderne and seruauntes shall worke, whan they shall rest, whan they shall lerne, whan they shall praye, and suche other thynges: So in the publique & open temple or churche, it apperteyneth also vnto them, that haue the gouernance of the churche, in those poyntes to deuise and prescribe suche necessarie and conuenient ceremonies and ordenaunces vnto the people, for the causes aboue rehersed, as shall tende to theyr profyte and increase in Christis religion, and shall also tende to the honoure of god, and good tranquillitie of the said people. For surely saynct Paule hym selfe dyd prescribe,i. Cor. xi. and make suche rules vnto the Corinthians, and commanded also other bysshops to do the semblable. And the holy fathers of the churche at the begynnynge, before there were any christen princis, vpon great and vrgent considerations, dyd ordeyne the celebratynge of the sondaye, of Easter daye, and certayne other feastes, and the fastinge of lent, and also diuers other suche cerimonies in the churche, wherof a great parte is obserued through all Christendome vnto this daye. The contynualle obseruation [Page 45] wherof was alwayes thought vnto the holy fathers very necessarie: for asmoche as suche traditions, and ceremonies be as a certayne necessarie introduction, or lernynge expedient to induce and teache the people reuerentely to vse them selfe in theyr outwarde worshyppynge of god, and be also (as you wolde say) certayne peynted hystories, the often sight & contemplation wherof, causeth the people the better to remembre the thynges sygnified, and represented in the same.
For the better declaration of which thre pointes, two thynges be to be noted, Fyrst that althoughe the hole Iurisdiction apperteynynge (as is afore sayde) vnto priestes and bysshops, be commited vnto them in generall wordes (as it appereth by dyuers places of scripture, and specyally in the .xx. chapiter of thactes, where thapostle sayth:Act. xx. Take dylygent hede to your selfes, & to al your hole flocke, amonges whom the holy goost hath set, ordeyned, and made you bysshoppes, to rule, & gouerne the churche of god) Yet there is also a particuler order, fourme, and maner requisite to the due execution of the same accordynge to the sayinge of sayncte Paule,i. Co. xiiii Loke that all thynges be done in the churche semely and in a decent order. Nowe this particular maner & fourme is not expressely declared, determyned, or prescribed in scripture: but was, and is lefte to be declared frome tyme to tyme, and from age to age by certayne positiue rules and ordynaunces, to be made by the ministers of the churche, with the consent of the people, before suche tyme as prynces were chrystened. and after they were christened, with thauctoritie and consent of the sayde princis and their people. For lyke as thauctoritie to preache and teache, and to adminyster the sacramentes, althoughe it be commytted vnto priestis and bysshops by expresse wordes of scripture, yet there is no expresse mention concernynge the particuler circumstances, conuenient to be vsed in the execution of the same: Euen so in the power of iurisdiction, althoughe the same be by general wordes in scripture commytted vnto priestes and bysshoppes, yet there is no [Page] particuler mention, what fourme, order, or processe shulde be vsed in thexecution of any parte therof. As for an example concernynge the sentence of excommunication, although the cognicion of crymes, for the whiche the sayd sentence is to be gyuen, and thexamination of the wytnes also necessarye for the triall of the crymes, and for the instruction of hym, that shall gyue the sayd sentence, be commytted by generall wordes of scrypture vnto priestes and bysshoppes: yet there is no mention made in scrypture, howe the parties offendyng, or the wytnesse shall be cited and called to appere before the priestes or bysshoppes. nor there is no mencion made, what processe or peyne shall be vsed agaynste them, in case any of them shall disobeye the callynge or sentence of the prieste, or bysshoppe. nor fynally there is any mention made of any other circumstaunce of tyme, place, or persone necessarie to be vsed in the due execution of the sayde sentence of excommunication. But all these thynges were afterwarde deuised and ordeyned by the churche, and the mynysters of the same, and by the consent of those people, whiche professed the name of Christe. And that this is of trouth, it appereth by suche ordinaunces, as sayncte Paule hym selfe, and other thapostles deuysed, and prescrybed to be obserued in certayne churches, as well concernynge the excommunicatynge of the Corinthian,1 Cor. v. 1. Tim. i, 1. Cor. xii. 1 Co. xiiii. 1 Co. xvi. and dyuers others, as also concernyng, that men shulde praye bare heeded, that women shulde kepe sylence, and not take vpon them to teache in the churche, that two prophetes or preachers shulde not speake at one tyme in the churche, but that one shulde gyue place to the other, that the almes of poore men shulde be gathered, and howe and by whom, after it was gathered, it shuld be dystributed, with suche other lyke thynges. And this thynge also appereth to be true, by the canons and rules, deuysed and made by the bysshoppes and councelles, concernynge the premysses, durynge the tyme that the churche was subiecte to infidel pryncis, and before any pryncis were christened. Durynge all [...] [Page 49] and consecrate other bysshops, the sayd fathers restrayned the sayd power, and reserued the same in suche wise, that without the consent and auctoritie of the Metropolitane or archbysshop, no bysshop shuld be cōsecrated within any prouince. and lykewise in other cases theyr powers were also restrayned for suche causes, as were than thought vnto them conuenient. whiche differences the sayd holy fathers thought necessarie to enacte, and establishe by theyr decrees and constitutions, not for that any suche dyfferences were prescribed or establyshed in the gospell, or mencioned in any canonicall writinges of thapostels, or testified by any ecclesiasticall writer within thapostels tyme: but to thentent that therby contention, strife, variance, and scismes or diuision, shulde be auoyded, and the churche shulde be preserued in good order, and concorde.
¶And for the better confirmacion of this parte, we thinke it also conuenient, that all bysshoppes and preachers, shall instructe and teache the people, commytted vnto theyr spirituall charge, that Christe dyd by expresse wordes prohybite, that none of his apostels, or any of theyr successours, shulde vnder the pretense of the auctoritie gyuen vnto theym by Christe, take vpon them thauctoritie of the swerde, that is to say, the auctoritie of kynges, or of any ciuyle power in this worlde. yea or any auctoritie to make lawes or ordynances, in causes appertayninge vnto ciuile powers. Trouthe it is, that priestes and bysshops may execute all suche temporal power and iurisdiction, as is committed vnto them, by the ordinance and auctoritie of kynges or other ciuile powers, and by the consent of the people (as officers and minysters vnder the sayd kynges & powers) so longe as it shall please the sayd kynges and people to permitte and suffre them so to vse and execute the same. Not withstandynge, yf any bysshoppe, of what estate or dignitie so euer he be, be he bysshop of Rome, or of any other citie, prouince, or diocese, doo presume, or take vpon hym auctoritie or iurisdiction, in causes [Page] or matters, whiche apperteigne vnto kynges and the cyuyle powers, and theyr courtes, and wyll maynteyne or thynke, that he may so do by thauctoritie of Christe and his gospell, although the kynges and pryncis wolde not permytte and suffre hym so to doo: No doubte that bysshoppe is not worthy to be called a bysshoppe, but rather a tyranne, and an vsurper of other mens rightes, contrary to the lawes of god, and is worthye to be reputed none otherwyse, than he that gothe aboute to subuerte the kyngedome of Christe. For the kyngedome of Christe in his churche is a spirituall and not a carnall kyngdome of the worlde, that is to saye, the veray kyngedome, that Christe by hym selfe, or by his apostels and disciples sought here in this worlde, was to brynge all nations frome the carnalle kyngedome of the prynce of darkenes, vnto the lyght of his spirituall kyngedome: and so to reigne hym selfe in the hartes of people by grace, faith, hope, and charitie. And therfore, syth Christe dyd neuer seke nor exercise any worldly kyngedome or domynion in this worlde, but rather refusynge and fleynge from the same, dyd leaue the sayd worldly gouernance of kyngdomes, realmes, and nations to be gouerned by pryncis and potentatis (in lyke maner as he dyd fynd them) and commanded also his apostels and disciples to do the semblable, as it was sayde before: what so euer prieste or bysshoppe wyll arrogate or presume vpon hym any suche auctoritie, and woll pretende the auctoritie of the gospell for his defense therin, he doth nothyng els, but in maner (as you wold say) crowneth Christe agayne with a crowne of thorne, and traduceth and bryngeth hym forthe agayne with his mantell of purpure vppon his backe, to be mocked and scorned of the worlde, as the Iewes dyd, to theyr owne damnation.
¶More ouer, the trouthe is, that God constituted, and ordeyned thauctoritie of christen kynges and pryncis, to be the mooste hyghe and supreme aboue all other powers and offices in the regiment and gouernaunce of his people: And [Page 40] commytted vnto them, as vnto the chiefe heades of theyr common welthes, the cure and ouersyght of all the people, whiche be within theyr realmes and dominions, withoute any exception. And vnto them of ryght, and by goddes commaundement belongeth, not onely to prohybite vnlaufull violence, to correcte offenders by corporall deathe, or other punyshment, to conserue morall honestie amonge their subiectes, accordynge to the lawes of their realmes, to defende Iustice, and to procure the publike weale, and the commen peace and tranquillitie in outwarde and erthly thinges: but specially and princypally to defende the fayth of Christe and his relygion, to conserue and mainteyne the true doctrine of Christe, & all suche as be true preachers & fetters forth therof, and to abolyshe all abuses, heresies, and idolatries, whiche be brought in, by heretiques and yuell preachers, and to punyshe with corporall paynes suche as of malice be occasioners of the same, and fynally to ouer se, and cause that the sayde priestes and byshoppes do execute theyr sayde power, office, and iurisdyction truely, faythefully, and accordynge in all poyntes as it was gyuen and cōmytted vnto them by Christ and his apostles. Whiche not withstandynge we maye not thynke, that it doth apperteyne vnto thoffyce of kynges and prynces, to preache and teache, to admynistre the sacramentes, to absoyle, to excommunicate, and suche other thynges, belongynge to thoffyce and admynistration of bysshops and prestes: but we must thynke and beleue, that god hath constituted and made christen kynges and princis, to be as the chiefe heedes and ouerlokers ouer the sayde priestes and byshoppes, to cause them to administer their offyce and power commytted vnto them, purely, and syncerely and in case they shall be neglygent in any parte therof, to cause them to supplye and repayre the same agayne. And god hathe also commaunded the sayde priestes and bisshoppes, to obey with all humblenes & reuerence, all the lawes made by the sayde princis, beinge not contrarye to the lawes of god, what so euer [Page] [...] [Page 49] [...] [Page] [...] [Page 40] [...] [Page] they be:Ro. xiii. and that not onely propter iram, but also propter conscientiam. wherby it appereth well, that this pretended monarchie of the byshop of Rome is not founded vpon the gospell, but it is repugnant therunto. And therfore it apperteyneth vnto Christen kynges and princes, for the dyscharge of theyr office and duetie towardes god, to endeuoure them selfe, to refourme and reduce the same agayne vnto the olde lymyttes and pristine state of that power and iurisdiction, which was gyuen vnto them by Christe, and vsed in the primitiue churche. For it is out of all doubte, that Christis faith was than moste firme and pure, & the scriptures of god were than best vnderstanded, and vertue dyd than moste habounde and excell. And therfore it muste nedes folowe, that the customes and ordynaunces than vsed and made, muste nedes be more conforme and agreable vnto the true doctrine of Christe, and more conducyng to the edifieng and benefyte of the churche of Christ, than any customes or lawes vsed or made syth that tyme. And therfore where as the kynges moost royall maiestie, consyderynge of his most excellent wysedome, not onely the notable decaye of Christis true and perfytte religion amonges vs, but also the intollerable thraldome, captiuitie, and bondage, with the infinite damages & preiudices, whiche we and other his subiectes continually susteyned, by reason of that longe vsurped and abused power, whiche the bishops of Rome were wonte to exercyse here in this realme, hath nowe of his moste godly dysposition, and by the consent of his nobles spirituall and temporall, and by thauctoritie of the hole parlyament, determyned, no longer to suffre the byshop of Rome to execute any parte of his iurisdiction here within this realme, but clerely to delyuer vs frome the same, and restore vs agayne to our olde lybertie. Surely we haue great cause moste ioyfully and thankefully to embrace and accepte the same, consyderynge that therby no preiudice is done to goddis worde or his ordyaunces. For as we haue shewed and declared before, it was by princis and mens ordynance [Page 51] and sufferances onely, that the byshop of Rome exercysed any suche iurisdiction within this realme, and not by any auctoritie gyuen vnto hym by Christe. And as for the bisshop of Rome he can not pretende hym selfe no more to be greued or iniuried therwith, than the kynges Chauncellour, or any other his offycers myght worthily thinke, that the kinges highnes shulde do hym wronge, in case he shulde vpon good causes remoue him from his sayde rome and office, and commytte it vnto another. And as for vs and other the kynges faythfull subiectes, we shall vndoubtedly receyue and haue therby synguler welthe and commoditie, as well spiritually to the edifienge of our soules, as corporally, to thencreace of our substaunce and ryches. The whiche, howe moche was enpayred & decayed contynually from tyme to tyme, by the great exactions of the byshoppes of Rome, and suche treasure as went yerely out of this realme to his cofers, for annates and exemptions, dyspensations, pardones, and suche other vnprofitable thynges, or rather veray trifles: we doubte not, but all men endued with any wytte and zeale to the welthe of this our countrey, doo ryght welle perceyue and vnderstande.
¶The Sacrament of extreme vnction.
AS touchynge the sacrament of extreme vnction, we thynke it conuenient, that all bysshoppes and preachers shall instructe and teache the people, committed vnto their spyrituall charge, Fyrste howe that the .xii. Apostles beinge sente oute by Christe, and commaunded to go two and two into the worlde to preache his worde, amonges other miracles,Mar. vi. whiche they worughte by the power of god, they cured also, & restored many sycke men vnto helthe, anoyntynge them with oyle.
¶Seconde, that althoughe it be not expressed in scripture, that the sayde apostles had than any newe commaundement of Christe to annoynte suche as they healed with oyle: yet for asmoche as the holy Apostle saynt Iames, endued with the holy spirite of Christe, prescrybed a certayne rule or doctryne, and gaue in maner a commaundement, that whan so euer any persone shulde fortune to fall sycke, he shulde cal or sende for the priestes or auncientes of the churche, and cause them to praye ouer hym, annoyntynge hym with oyle in the name of our lorde, and further added hereunto, as an assured promyse, that by the sayde prayer of the priestes, and the sycke persone, made in ryghte faythe and confydence in god, the sycke man shulde be restored vnto his helthe, and god shulde set hym on fote agayne, and yf he were in synne, his synnes shulde be forgyuen hym: it shall therfore be veray necessarie and expedient, that all true christen people do vse and obserue this maner of annoylynge of sycke persones, with due reuerence and honour, as it is prescribed by the holy apostell saint Iames.Iaco. v. That is to say, whan so euer any person amonges vs shall fall into any daungerous syckenes, let him call the priestes of the churche, with other good and auncyente christen people, and let them go vnto the sycke persone, and there, not onely comforte hym corporally, but also gyue hym goostly instructions, and exortations to lament and be sory for his synnes, to perseuer in the right faythe of Christe and charitie towardes his neyghbour, to beare and susteyne paciently the grefes and peynes of his maladie for goddis sake, reputynge the same as the manifest token of the loue and fauour of god towardes hym, to contemne the worlde, and to desyre to reygne with Christe in heuen, and suche other thinges. whiche done, then let the priestis and the company there assembled, and the sycke man hym selfe also (as his sickenes wyl suffre hym) pray vnto god with ful hope and confidence, as wel for the remyssion of his synnes, as for the recouerie of his helthe, (yf it shall so stande with goddis pleasure) let the [Page 52] priestes anoynt the sycke man, accordinge to the teachinge of sainct Iames. and no doubt the feruent and faithfull prayer of the priestes, and other persons afore sayd,Iaco. v. ioyned with the due contrition and faith of the sycke person, shall obteyne of almyghty god all thinges, whiche shall seeme vnto god necessarie for the helth and comfort as wel of the soule as of the bodily sickenes of the sayd persone.
Thyrdly, howe that the holy fathers of the churche, consyderynge this place of saynt Iames, and the maner also of anoyntynge of sycke men, vsed by the apostels (as was aforesayd) thought it conuenient to institute and ordeyn, that this maner of anoyling of sicke men, prescrybed by saint Iames, shulde be obserued contynually in the churche of Christe, as a very godly and holsome medicine, or remedye to alleuiate and mitigate the diseases & maladies, as well of the soule as of the body of christen men. And to the intente the same shuld be had in more honour and veneration, the sayd holy fathers willed & taught, that all christen men shuld repute & accompt the sayd maner of anoylinge amonge thother sacramentes of the churche, for asmoche as it is a visible signe of an inuisible grace. Wherof the visible signe is the anoylynge with oyle in the name of god: whiche oyle (for the naturall propreties belonginge vnto the same) is a very conuenient thyng to signifie and fygure the great mercy and grace of god, and the spirituall lyght, ioy, comfort, & gladnesse, whiche god powreth out vpon all faithfull people, callyng vpon hym, by the inwarde vnction of the holy goost. And the grace conferred in this sacrament, is the relief, and recouerie of the disease and sickenes, wherwith the sycke person is then diseased and troubled, and also the remission of his synnes, yf he be then in synne. This grace we be assured to opteyne by the vertue and efficacie of the faythfull and feruent prayer, vsed in the ministration of this sacrament of anoylynge, accordynge to the sayenge of saynct Iames before rehersed, and also accordyng to the sondry promises, made by Chryste vnto the faithfull [Page] prayer of his churche, as when Christe saythe, what soeuer ye shall aske and praye my father to gyue vnto you in my name,Matt. vii Ma. xi. it shall be graunted vnto you. For the better vnderstandynge wherof, two thynges be here speciallye to be noted: The fyrste is that saint Iames calleth here the prayer to be vsed in the tyme of this inunction, the prayer of fayth. wherby he meaneth, that this prayer oughte to be made in that righte faith, truste, and confidence: whiche we ought to haue in god to obteyne the effect of our petitions made in the ministration of this sacrament. and that it ought to conteyne nothynge, but that shall stande with the pleasure, the honour, and glorie of god. and that whanne we directe our prayers vnto god for any bodili helth or reliefe, or for any other temporall commoditie: we ought always to tempre our sayd prayer with this condition, that is to saye, yf it shall soo stande with goddis wyll and his plesure. And that we ought to saye, as Christe sayd in his prayer vnto his father. Father yf it shall plese the: I am content to die and suffre this shamefull and cruell death of the crosse. Thy wyll be fulfylled herein,Mat. xxv let not my wyll and desire be folowed, but lette thy wylle and disposition be fulfylled, wherunto I holly commyt myselfe.
¶ The seconde thynge to be noted is, that to the attainynge of the sayde grace, conferred in this sacramente of extreme vnction, it is expedient also, that the sycke personne hym selfe shall knowledge his offences towardes god and his neyghboure, and aske forgyuenes of them for the same. and lykewyse forgyue all theym that haue offended hym in worde or dede. and so beynge in parfyte loue and charyte, to praye hym selfe (as he maye) with faythfull harte and full hope and confydence in god for the remyssyon of his synnes, and restorynge vnto his bodyly helthe, yf it shall soo stande with goddes pleasure. And therfore the sayde apostle addeth immediatlye vnto this place these wordes folowynge, Confesse youre faltes and offences,Iaco. v. whiche ye haue trespased one to an other, and be you redy and gladde to forgyue the same [Page 53] for goddis sake, and to aske forgyuenes the one of the other, and so beynge reconciled, praye eche for other: and than you shall atteyne perfyt helth of all your infirmities, as well spiritual as corporal. For yf you be so affected in hart, and vnited and knitte the one to the other in perfite charitie: no doubt ye be iustified, in the sight of god, and without doubte your prayer shal be herde and accepted of god. For surely the prayer of the man iustified is of meruelous vertue and efficacie in the acceptation of god, as it appereth by the exaumple of Elias the prophete. who althoughe he were but a man, and subiecte to affections as other men be:iii. Re. xvii. Luce. iiii. yet bycause he was a iuste man, whanne he prayed to god, that neyther rayne nor dewe shulde descende vpon the lande of Israell from heuen by the space of thre yeres and syxe monethes, god graunted his prayer, and wold not suffre that any rayne or dewe shuld fall vpon the sayde lande by the sayde space. whereby arose an extreme derthe and famyne amonges them of that countrey. And afterwarde whan the sayd Elias prayed agayn to god to sende rayne and moysture vpon the sayde sande: God lykewyse herde his prayer, and sente downe rayne plentyfully vppon the erthe, and so the erthe brought forth all kyndes of fruite agayne, in lyke maner as it was wonte to doo before, to the great comforte of the peole.
¶Finally, we thynke it conuenient, that all bysshoppes and preachers shall instructe and teache the people, committed to theyr spirituall charge, Fyrste, that no man oughte to thinke, that by the receyuinge of this sacrament of anoyling, the sicke mans lyfe shall be made shorter: but rather that the same shall be prolonged therby consyderynge the same is instituted for recouerie of helthe both of the soule and body.
Seconde that it is an euyll custome to dyfferre the adminystration of this sacrament, vnto suche tyme, as the sicke persons be brought by sickenes vnto extreme perill and ieoperdie of lyfe, and be in maner in dispayre to lyue any lenger.
Thirdely that it is laufull and expedient to admynister this [Page] sayd sacrament vnto euery good christen man, in the maner and fourme before rehersed: soo ofte and when so euer any great and perillous sicknes, and maladie shall fortune vnto them. For the trouth is, that the holy fathers of the churche dyd neither call this sacrament, the extreme vnction (that is to saye, the laste vnction) bycause it shulde be minystred laste and after al other sacramentes. neyther yet they dyd ordeine, that the same shuld be ministred onely, when sycke men shuld be brought vnto the extreme panges of deth: but they dyd call it by the sayd name of Extreme vnction, bicause it is the last in respecte of thother inunctions, whiche be ministred before in the other sacramentes of baptisme and confyrmation (In both whiche sacramentes, christen men be also annoyled and annoynted.) And the trouthe is also, that the sacramente of the Altare, beinge duely receaued, is the very spiritual foode, and the very necessarie sustentation, comforte, and preseruation of all christen men in all daungerous passages and aduentures. And therfore it is expedient, that the sayde sacrament of the altare shoulde be receyued after this annoylynge, done in the tyme of sicknesse. For surely the receauinge of the body of our sauiour Iesu Christe, is the very perfection, not onely of this, but also of all the other sacramentes.
And, as vnto the ordinance of the holy fathers, concerning the tyme, when this sacrament of extreme vnction shulde be ministred and receaued: it is out of all doubte, that they wylled and ordeyned, that the same shulde be obserued, accordyng to the institution of the apostle sainct Iames. Whiche was, that it shulde be ministred and receyued, so ofte and whan so euer any man shulde fortune to be sycke of any daungerous syckenes. and also at suche tyme as the sicke man hym selfe were of perfyte remembraunce, iudgement, dyscrecion, and knowlege, in suche thynges as do apperteyne vnto the profession and offyce of a good christen man. For (as it was sayd before) saint Iames requireth suche Iudgement, suche spirituall affections, and motions, and also suche desyre, and deuotion [Page 54] to be in the sycke man: that he hym selfe, in the tyme of his anoyling, shuld not only hartily, faithfully, deuoutly, and religiously prayse god, and thanke god for his visitation, & punyshement: but also puttinge his hole confidence and truste in god, and soo commyttynge hym selfe holly into his handes and mercy, shulde inuocate and call vppon hym for the remission of his synnes, and recouerie of his helthe, and fynally shulde declare his charitie, in forgyuinge, and asking of forgyuenes for all offences commytted by hym agaynste his neyghbour, or by his neyghboure agaynst hym.
¶Thus beinge declared the vertue and efficacie of all the seuen sacramentes, we thinke it conuenient, that al bysshops and preachers shall instructe and teache the people, commytted to theyr spirituall charge, that althoughe the sacramentes of Matrimonye, of Confirmation, of holy Orders, and of Extreme vncton, haue ben of longe tyme paste receaued, and approuid by the commune consent of the catholique churche, to haue the name and dignitie of sacramentes, as in dede they be well worthy to haue (forasmoche as they be holy and godly sygnes, wherby, and by the prayer of the minister, be not onely signyfied, and represented: but also gyuen and conferred some certayne and specyal gyftes of the holy goste, necessarie for christen menne to haue for one godly purpose or other, lyke as it hath ben before declared) yet there is a difference in dignitie and necessitie betwene them and the other thre sacramentes, that is to saye, the sacramentes of Baptisme, of Penance, and of the Altar, and that for diuers causes. Fyrste bycause these the sacramentes be instituted of Christe to be as certayne instrumentes or remedies necessarie for our saluation, and thatteynyng of euerlastynge lyfe. Seconde, bycause they be also commaunded by Christe to be ministred and receaued in theyr outwarde visible signes.
Thyrdly bycause they haue annexed & cōioyned vnto theyr sayde visible signes suche spirituall graces, as wherby oure synnes be remytted and forgyuen: and we be perfytely renewed, [Page] regenerated, purified, iustified, and made the veray membres of Christis mysticall body, so ofte as we worthily, and duely receaue the same.
¶Here foloweth the thyrde part of this treatyse, conteynynge the Exposition or declaration of the tenne Commaundementes.
The tenne commaundementes.
- 1 THou shalte haue none other goddis, but me.
- 2 Thou shalte not make to thy selfe any grauen thynge, ne any similitude of any thyng, that is in heuen aboue, or in erthe beneth, nor in the water vnder the erthe, thou shalte not bowe downe to them, ne worshyppe them.
- 3 Thou shalte not take the name of thy lorde god in vayne.
- 4 Remembre that thou doo sanctifie, and kepe holy thy Sabbot daye.
- 5 Honour thy father and mother.
- 6 Thou shalte not kylle.
- 7 Thou shalte not commytte adulterie.
- 8 Thou shalte not steale.
- 9 Thou shalt not beare false wytnesse ageynst thy neighbour.
- 01 Thou shalte not desyre thy neighbours house, his wyfe, his seruaunte, his mayde, his oxe, his asse, ne any other thyng that is his.
The Exposition of the fyrste commaundement.
THe fyrste commaundemente, lyke as it is fyrste in order, so it is the most chiefe, and princypall amonge al the other preceptes. For in this fyrste commaundement, god requyreth of vs those thynges, in the whiche consysteth his [Page 55] chiefe & principal worshyp and honour, that is to say, perfyte faith, sure hope, & vnfeyned loue, and drede of god. And therfore as concernyng this cōmaundement, we thynke it conuenient, that all byshops and prechers shal instructe and teache the people, committed vnto theyr spirituall charge, Fyrst that to haue god, is not to haue hym, as we haue other outewarde thynges, as clothes vpon our backe, or treasure in our chestes, nor also to name hym with our mouthe, or to worshyp hym with knelynge, or suche other gestures: But to haue hym our god, is to conceyue hym in our hartes, to cleue faste and surely vnto hym with harte and mynde, to putte all our truste and confidence in hym, to sette all our thoughte and care vpon hym, and to hange holly of hym, takynge hym to be infinitely good and mercyfull vnto vs.
Seconde, that god commaundeth vs thus to do vnto hym only, and to no creature, nor to no false and fayned god. For as a kynde and louynge man canne not be content, that his wyfe shulde take any other husbande: so can not out mooste kynde, and mooste louynge god, and creatour be pleased, yf we shoulde forsake hym, and take any other fayned goddis. And surely he is more present with vs, & more redy to shewe vs all kyndnes and goodnes, than any creature is or can be. And allredye of his gyfte we haue all that we haue, meate, drynke, clothe, reason, wytte, vnderstandynge, dyscretion, and all good thynges, that we haue, perteynynge both to the sowle and the bodye. And therfore he can not beare so moche vngratitude and vnkyndenes at our handes, that we shulde forsake hym, or elles fyxe our fayth and truste in any other thynges besydes hym.
Thyrdely, that by this precepte god commaundeth vs, not onely to truste thus in hym: but also to gyue hym the hole loue of our hartes aboue all worldly thynges, yea and aboue our selfes. So that we maye not loue our selfes, nor any other thynge, but for hym. accordynge as Moyses sayth in the boke of Deuteronomie, Thy lorde god is one god,Deut. vi. and [Page] thou shalt loue hym with all thy harte, and with all thy lyfe, and with al thy mynd, and with all thy strength and power. And this loue muste brynge with it a feare, that euen for veray pure loue we ought to be moche abashed, and afrayde, to breake the least of his commaundementes: Lyke as the chylde the more he loueth his father, the more he is lothe and afrayde to dysplease hym in any maner of case.
Fourthely, that all they offende agaynst this commaundement, whiche sette theyr hartes & myndes vpon any worldly thynge aboue god. For what so euer we loue aboue god, so that we set our myndes vpon it, more than we do vpon god, or for it we woll offende god: truely that we make our god. For as sayncte Paule sayth,Collo. iii. Philli. iii The couetouse man makethe his goodes, his god, and the gluttonous man maketh his bely his god. For the one setteth his mynde more vpon his goodes, the other more vpon his bely: than they doo vpon god, and for them they wolle not stycke to offend god. and all these breake this commaundemen.
Item that all they, whiche haue more confidence in the creatures of god, than in god: doo also make the creatures of god, theyr god. And howe greuously god is offended therwith we fynde in the boke of Paralipomenon,ii. Par. xvi. where it is wrytten, That when Aza kyng of Iuda being sore cōstrayned by Baasa kynge of Israell, sente for helpe to Benadad kyng of Siria, and gaue to hym great treasure, for to allure hym to his ayde: Our lorde sent the prophete Ananie to Aza the kynge of Iuda, who sayde vnto hym in this maner, Bycause thou hast trusted in the kynge of Siria, and not in thy lorde god: therfore those of the kynge of Siria, are escaped from thy handes. were not they of Ethiopia and Libia of farre greater power, bothe in chariottes and horsemenne, and in nombre or multitude, whiche was innumerable? And yet our lorde, as longe as thou dyddest put thy truste in hym: dyd yelde them in to thy handes. The eies of god do beholde all the worlde, and doo gyue strengthe to them that truste in [Page 56] hym with all theyr harte. In whiche wordes it doth appere, that it is layed to Aza his chardge, that he dyd not beleue in our lorde, bycause he had more truste in Benadad an hethen prynce, than in our lorde. It is noted also in the same chapiter, That where as Aza afterwarde had veray great peyne in his feete, he sought not to our lorde for remedy of his sayde dysease: but trusted more in the arte and remedy of phisique. Wherby we maye lerne, that it is one great parte of parfyte belefe in our lorde god, to put our trust and confidence moost pryncypally, and aboue al other, in hym. Wherfore they that do otherwyse, transgresse this commaundement, and make to them other goddis.
¶Item that al they transgresse this cōmaūdement, which either so moche presume vpon the mercy of god, that they feare not his iustice, and by reason therof do styll contynue in theyr synne: or elles so moche feare his iustice, that they haue no truste in his mercie, and by reson therof fall into desperation. For bothe these wayes they make hym no god, takynge from hym eyther iustyce or mercye, withoute whiche he can not be god. And so do they, that by supersticion repute some dayes good, some dismale, or infortunate: or thynke it a thyng vnlucky to mete in a mornynge with certayne kynde of beastis, or with men of certayne professions. For suche superstitious folke infame the creatures of god.
¶Item that they be of the same sort, whiche by lottes, astrologie, diuination, chatterynge of byrdes, phisiognomie, and lokynge of mennes handes, or other vnlaufull and supersticiouse craftes, take vpon them certaynely to tell, determyne, and iudge before hande of mennes actes and fortunes, whiche be to come afterwarde. For what do they but make them selfes goddis in this behalfe, as the prophete Esaie saythe?Esaie, xli Telle vs afore, what shall comme, and we shall saye that you be goddis.
¶Item that all they, whiche by charmes and wytchecraftes do vse any prescribed letters, sygnes, or charactes, wordes, [Page] blessynges, roddes, cristall stones, sceptres, swordes, measures, hanging of sainct Iohn̄s gospell, or any other thynge about theyr neckes, or any other part of theyr bodies, or any other suche vayne obseruation: trustynge therby to contynue longe life, to driue away sycknes, or preserue them from sickenes, fires, water, or any other peryl, other wyse then phisique or surgerie doth allowe, doo also offende agaynste this commandement.
¶But moste greuously of all, and aboue all other they do offende agaynst this commaundement, whiche professe Christ, and contrarie to theyr profession, made in theyr baptysme, do make secrete pactes or couenantes with the dyuell, or do vse any maner coniuration, or raysyng vp of dyuelles for treasure, or any other thynge hydde or loste, or for any other maner of cause, what so euer it be. For all suche commytte soo high offence and treason to god, that there can be no greatter. For they yelde the honour due vnto god, to the dyuelle, goddis ennemie. And not onely all suche as vse charmes, wytchecraftes, and coniurations transgresse this hyghe and chiefe commaundement: but also all those, that seke and resorte vnto them for any councell or remedy, accordynge to the sayinge of god whan he sayde,Deutero. xviii. Let no man aske councell of them that vse false diuinations, or suche as take hede to dreames, or chatterynge of byrdes. Let there be no witche or enchaunter amonge you, nor any that asketh councell of them, that haue spiritis, nor of southsayers, nor that seke the trouth of them that be deade. for god abhorreth all these thynges.
¶The exposition of the seconde cōmandement.
THe Seconde commaundemente Moyses declarethe at good lengthe in the boke of Deuteronomie, where, he speketh in this maner. In the daye, whan our lorde spake to you in Oreb frome the myddes of the fyre,Deut. iiii. you herde the voyce and the sounde of his wordes, but you sawe no forme, [Page 57] or similitude, leaste peraduenture you shuld haue ben therby deceyued, and shulde haue made to your selfe an engraued similitude, or ymage of man or woman, or a similitude of any maner beaste vpon erthe, or of foule vnder heuen, or of any beaste that crepeth vpon the erthe, or of fysshes that tarye in the water vnder the erthe. and least peraduenture, lyftynge vp your eyen to heuen, and there seynge the sonne, and the mone, and the sterres of heuen, you shulde by errour be deceyued, and bowe downe to them, and worshyp them, whiche the lorde hath created to serue all people vnder heuen.
By these wordes we be vtterlye forbydden to make or to haue any symilitude or image, to the intent to bowe downe to it, or to worshyp it. And therfore we thynke it conuenient, that all bysshops and preachers, shall instructe and teache the people, commytted to theyr spirituall charge, Fyrst, that god in his substance can not by any similitude or ymage be represented or expressed. For no wytte ne vnderstandynge canne comprehende his substance. And that the fathers of the churche. consyderynge the dulnes of mans wyt, and partely yeldynge to the custome of gentylitie (whiche before theyr commynge vnto the fayth of Christe had certayne representations of theyr false goddis) suffred the pycture or similitude of the father of heuen to be had and sette vp in churches: not that he is any suche thynge, as we in that image do beholde (for he is no corporall ne bodyly substance) but onely to putte vs in remembrance, that there is a father in heuen, and that he is a distincte persone from the sonne, and the holy gooste. whiche thing neuer the les, yf the cōmon people wolde dewely conceyue of the heuenly father, without any bodyly representation: it were more semely for christen people, to be without all suche images of the father, than to haue any of them.
Seconde, that althoughe all images, be they engrauen, peynted, or wrought in arrayse, or in any otherwyse made, be so prohibited, that they may neyther be bowed downe vnto, ne worshipped (for asmoche as they be the workes of mans [Page] hande onely (yet they be not so prohibited, but that they may be had and sette vp in churches, so it be for none other pourpose, but only to thintent, that we) in beholdinge and lokyng vpon them, as in certayne bokes, and seynge represented in them the manyfolde examples of vertues, whiche were in the saynctes, represented by the sayd images) maye the rather be prouoked, kendled, and styred, to yelde thankes to our lorde, and to prayse hym in his said saynctes, and to remembre and lamente our synnes and offences, and to praye god that we maye haue grace to folowe theyr goodnes and holy lyuynge. As for an example. The image of our saluyour, as an open boke, hangeth on the crosse in the rode, or is paynted in clothes, walles, or wyndowes, to the intent that beside thexamples of vertues, whiche we may lerne at Christe: we may be also many wayes prouoked to remembre his peynefull and cruel passyon, and also to consydre our selfes, when we beholde the sayde image, and to condempne and abhorre our synne, whiche was the cause of his soo cruell dethe. and therby to professe, that we wol no more synne. And furthermore, consyderyng what hygh charitie was in hym, that wolde dye for vs his ennemies, and what great dangiers we haue escaped, and what hygh benefytes we receyue by his redemption: we may be prouoked in all our dystresses and troubles, to runne for comforte vnto hym. All these lessons, with many mo, we may lerne in this boke of the Roode, yf we wol entierly and ernestly loke vpon it. And as the lyfe of our sauyour Christe is represented by this image: euen soo the lyues of the holy sanctes, whiche folowed hym, be represented vnto vs by theyr images. And therfore the sayde images may well be set vp in churches, to be as bokes for vnlerned people, to lerne therin examples of humylytie, charitie, pacience, temperance, contempte of the worlde, the flesshe, and the deuyll, and to lerne example of all other vertues, and for the other causes aboue rehersed. For whiche causes onely, images be to be sette in the churche, and not for any honoure to be done [Page 58] vnto them. For although we vse to sense the sayde ymages, and to knele before them, and to offre vnto them, and to kysse theyr feete, and suche other thynges: yet we muste knowe and vnderstand, that suche thynges be not, nor oughte to be done to the ymages selfe, but onely to god, and in his honour, or in the honour of the holy saincte or sainctes, whiche be represented by the sayd ymages.
¶Thyrdely, we thinke it conuenient, that all bysshops and preachers shall instructe and teache the people, cōmitted vnto theyr spirituall charge, that agaynst this commaundment dyd offende generally before the comyng of Christe all gentiles, & people that were not of the nation of Israell. For they worshipped images and false goddis, somme one, somme another. Of the whiche sorte, there was a great nombre. For besyde theyr common goddis, euery countrey, euery citie or towne, euery house and familie hadde theyr propre goddis. Wherof is moche mencyon made in authors bothe christen & hethen. And these gentyles thoughe they had knowlege of a veray god: yet as saynt Paule saith,Roma. i. they had ydle and vayn fantasyes, whiche ledde them from the trouthe: and where they counted them selfes wyse, they were in dede very foles.
¶ Item that agaynst this cōmundement also offended the Iewes many and sondry tymes, and almooste continually. For not withstandyng that they professed the knowlege and worshypping of the veray true god, yet they fel to worshyppinge of ymages, idols, and false goddis, as the holye scrypture in many places maketh mencion.
¶Finally we thynke it conuenient, that all bysshoppes and preachers, shall instructe and teache the people, commytted vnto theyr spirituall charge, that to sette vp images, as the hethen people and the Iewes dyd, to bowe to theym, and to worshyp them, is forbydden in this seconde cōmaundement.
¶ Item that all they do greatly erre, whiche put difference betwene ymage and ymage, trustyng more in one then in an other: as thoughe one coude helpe, or do more than an other, [Page] when bothe do represent but one thyng, and sauyng by way of representation, neyther of them is hable to worke, or to do any thynge. And they also that be more redye with theyr substance to decke deed ymages gorgiously and gloriously: than with the same to helpe poore chrysten people, the quicke and lyuely images of god. Whiche is the necessarye worke of charitie, cōmanded by god. And they also, that so dote in this behalfe, that they make vowes, and go on pylgremages euen to the images, and there do calle vpon the same ymages for ayde and helpe: fantasieng, that eyther the image wol worke, or els some other thynge in the image, or god for the images sake. As though god wrought by images carued, engrauen, or peynted, brought ones into churches, as he dothe worke by other his creatures. In whiche thynges if any personne heretofore hath, or yet dothe offende: all good and well lerned men haue great cause to lament suche errour and rudenes, and to put theyr studies and diligence for the reformation of the same.
¶The declaration of the thyrde commaundement.
AS touchynge the thyrde commaundemente, we thynke it conueniente, yt all bysshoppes and preachers shall instructe and teache the people, commytted vnto theyr spyritual charge, that in the said cōmaundement god requireth of vs to vse his name with all honour and reuerence.
¶Item that the ryght vse of the name of god, and the outwarde honour of the same, standeth chiefely in these thynges folowynge, that is to saye, In the constant confession of his name, in the ryght inuocation of the same, in gyuynge of due thankes vnto god, as well in prosperytie as in aduersitie, and in the preachynge and teachyng of his worde. For Christ sayth,Mat. x. He that openly confesseth me before men: I shall confesse hym before my father in heuen. and he that is a shamed of me, to confesse my name before men: I woll be ashamed of [Page 59] hym before my father in heuen. In whiche wordes Christe techeth vs, not only to professe the name of god: but also boldly and constantly to defende the same, & not to swarne from it, for any maner of persecution or iniurie. We muste also in all tribulation and necessitie, and in all temptations and assaultes of the deuill, inuocate & call vpon the name of god. For god accompteth his name to be halowed, magnified, & worshypped, whan we call vpon hym in our nede. Call vpon me (sayth he) in the tyme of trouble, and I woll delyuer the: and thou shalt honour me. And agayn the wyse man sayth,Psal. xlix Pro. xviii. The name of god is the most strong towre, the rightuous mā tūneth to it, & he shalbe holpen. Furthermore, we maye not seke our owne name, laude, & fame: but vtterly auoide & eschewe the desire of all worldly honour, glorie, and prayse, and must gyue all laude, praise, & thankes vnto god for his benefites. which be so many in nombre, & so great, that we ought neuer to cesse from suche laudes & thankes. Lyke as the prophete Dauid admonysheth vs sayinge,Psal. xlix i. Cor. x. Offre vnto god the sacrifice of laude & prayse. And saint Paule cōmaundeth vs, when so euer we eate, drinke, or do any maner of busynesse, to gyue honor, prayse, and thankes vnto god. And we muste also preache the worde of god truely, and purely, & set forth the name of god vnto other, and reproue all false and erronious doctrine and heresies. For al thoughe priestes and bysshops only be specyally called, and deputed as publique mynisters of goddis worde: yet euery christen man is bounde particularly to teache his familie, and suche as be vnder his gouernaunce within his house, whan tyme & place requireth.
Seconde, we thynke it conuenient, that all bysshops and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge, that by this precepte we be commaunded to vse the name of god, vnto all goodnes & trouth: And contrarywyse we be forbyd in the same, to vse his name to any maner of euyll, as to lyenge, deceyuynge, or any vntrouthe. And therfore agaynste this commaundement they [Page] offende, that sweare in vayne. They swere in vayne, that sweare without laufulle and iuste cause: for than they take the name of god in vayne, althoughe the thynge, whiche they swere, be true. And lykewyse doo all they, whiche for euery lyght, and vayne thynge be redy to sweare vnprouoked, or prouoked of lyghte cause. or that doo glorie in outtragiouse othes, or of custome do vse to sweare. or that do sweare a fals othe, and be forsworne wyttyngly. And suche an othe is not onely periurie, but also a kynde of blasphemie, and is high dishonour and iniurie to god: bycause that suche persones, as make suche oothe do wyttyngely brynge god for a false wytnes, whiche is all trouthe, and hateth all vntrewth. For yf he coulde be false, he were not god. And so suche periured men, asmoche as is in them, make god no god. And yf they beleue, that he woll or can beare false wytnes, than aboue & besydes blasphemie, they runne into heresie.
¶Item that they also do sweare in vayne, whiche sweare any thynge that is true, or false, they beynge in doubte, whyther it be true or false: and doo not afore well examyne and discusse, whither it be trewe or false. or that swere that thyng to be fals, whiche though in dede it be false, yet they thinke it to be trewe. or that sweare that thynge to be trewe, whiche thoughe in dede it be trewe, yet they thynke it to be befalse.
¶Item that they also do take the name of god in vayne, whiche swere to do that thynge, whiche they intended nat to do or sweare to forbeare that, which they entended not to forbeare. or swere to do any thynge, whiche to do is vnlaufull. or sweare to leaue vndone any thynge, whiche to omitte, or leaue vndone, is vnlaufull. And suche as so sweare, to doo thynges vnlaufull, not onely offende in suche swearynge: but also they moche more offende, yf they performe the thyng that they do sweare.
¶Item that they also breake this commaundement, whiche sweare to do, or to obserue any thynge, whiche to do and obserue they knowe not, whether it be laufull or vnlaufull. [Page 60] or that make any othe contrary to theyr laufull oothe or promyse made before: so longe as theyr former oothe or promyse standeth in strengthe.
Item that they also doo take the name of god in vayne, whiche by rewardes, or fayre promyses: or by power, or fere, do enduce, or constrayne any man to be periured.
Item that they also take the name of god in vayne, whiche abuse the holy name of god to vnlaufull practyses, as to charmes, enchauntementes, diuinations, coniurations, or suche lyke. And that priestes and ministers of Christis churche, do also breake this commaundemente: yf in the administration of the sacramentes, they yelde not the hole efficacie, vertue, and grace therof to our lorde, as the veray auctoure of the same: but ascribe the sayd efficacie vertue and grace, or any parte therof to them selfe. or yf any of them do vse any of the sacramentes to any cōiurations, or any other strange practise, cōtrary to that holy vse, for the which they be ordeyned.
Item that they also breake this commaundement, whiche eyther by teachynge or preachynge, or by pretense of holy lyuynge, do abuse this name to theyr owne vaynglorie, or any other vngodly purpose. And generally that all euyll christen men, whiche professe the name of Christ, and lyue not accordynge to theyr professyon, doo also take the name of god in vayne, in wordes confessynge Christe, and denyinge hym in dedes. They also breke this cōmaundement, whiche in trouble do not call vpon the name of god, nor do thanke hym in all thynges bothe swete and sowre, good and euyll, wel fare and euyl fare. For god dothe sende vs many troubles and aduersities, bycause we shulde runne to hym, crye to hym for helpe, and call vpon his holy name.
¶Thyrdly we thynke it conuenyent, that all bysshoppes and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge, that (for asmoche as the gyftes of helthe of body, helthe of soule, forgyuenes of synnes, the gyfte of grace, or lyfe euerlastynge, and suche other, be [Page] the gyftes of god, and can not be gyuen but by god) who so euer maketh inuocation to saynctes for these gyftes, prayeng to them for any of the sayd gyftes, or suche lyke, (whiche can not be gyuen but by god only) yeldeth the glorie of god to his creature,Esai. xlii. cōtrary to this cōmandement. For god sayth by his prophete, I woll not yelde my glorie to any other. Therfore they that so praye to saynctes for these gyftes, as though they coulde gyue them, or be the gyuers of them: transgresse this commaundement, yeldynge to a creature the honoure of god. Neuer the lesse to praye to saynctes to be intercessours with vs, and for vs to our lord for our suites, which we make to hym, and for suche thynges as we can obteyne of none but of hym, so that we make no inuocation of them: is laufull & allowed by the catholyque churche.
And ageyne bycause no temple, ne churche, ne altare ought to be made but onely to god, (For to whom we make temple, churche, or altare, to hym (as saynt Austyne sayth) we maye do sacrifice, and sacrifice we maye do to none but to god.) We thynke it conuenyent, that all bysshops and prechers, shal instructe and teache the people, commytted vnto theyr spirituall charge, that we abuse our englysshe, whan we call the tē ples, churches, or altars by the name of any saynct, as the churche, or altare of our lady, the churche or altare of saynct Michaell, of sainct Peter, of sainct Paule, or suche other. For we ought to call them no otherwyse, but the memories of our lady, of saynct Michaell, saynct Peter, saynct Paule, and so of other saynctes: and the churches or temples of god onely, in whiche be the memorials of those saynctes. And lykewyse muste the altares be dedicated to our lorde onely, thoughe it be for the memoryall of any saynct. Not withstandynge it is not necessarie to alter the commune speche, whiche is vsed, nor there is any errour therin: soo that the sentence or meanynge therof be well and truely vnderstanded, that is to say, that the sayde altares and churches be not dedicated to any sayncte, but to god onely, and of the saynctes but a memoriall, [Page 61] to put vs in remembrance of them, that we maye folowe theyr example and lyuynge. And therfore if we meane, as the wordes do importe, whan we call them the churches or altares of saynctes: we yelde the honour of god from hym to the saynctes, and breake this commaundement. And lyke wise if we honour them, any otherwyse than as the frendes of god, dwellynge with hym, and establysshed nowe in his glorie euerlastynge, and as examples, whom we muste folowe in holy lyfe and conuersation. or if we yelde vnto saynctes the adoration & honoure, whiche is due vnto god alone: We do (no doubt) breke this commaundement, and do wrong vnto our lorde god.
¶The exposition of the fourth commaundement.
AS touchynge the fourthe commaundement we thynke it conuenyent, that all bysshoppes and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge. Fyrste that this worde Sabbote is an hebrewe worde, and signyfieth in englysshe reste. So that the Sabbot daye is as moche to saye, as the daye of reste and quyetnes. And therfore there is a speciall & notable difference betwene this commaundement and thother .ix. For, as sainct Austen sayth, All the other .ix. commaundementes be morall commandementes, and belonged not onely to the Iewes, and all the other people of the worlde, in the tyme of the olde testament: but also to all christen people in the newe testament. But this precepte of Sabbot, as concernynge reste from bodyly labour the seuenth daye, perteyned onely vnto the iewes in the olde testament, before the commynge of Christe: and not vnto vs christen people in the newe testament. Neuertheles, as concernynge the spirituall rest (whiche is figured and signified by this corporall reste) that is to saye, reste from carnall workes of the flesshe, and all maner of synne: this precepte remayneth styll, and byndeth them, that belonge to [Page] Christe, and not for euery .vii. daye onely, but for all dayes, howres, & tymes. For at all tymes we be bounde to rest from fulfyllynge of our owne carnall wyll and pleasure, from all synnes, and euyll desyres, from pride, disobedience, ire, hate, couetousnes, and all suche corrupt & carnal appetites, & to cō mytte our selues holly to god, that he maye worke in vs all thynges, that be to his wyll and pleasure. And this is the true Sabbotte or reste of vs, that be chrystened, when we reste from our owne carnall wylles, and be not ledde therby: but be guyded alwaye by god and his holy spirite. And this is the thyng that we pray for in the Pater noster, Whā we say, Father, let thy kyngedome come vnto vs, Thy wyll be done in erthe, as it is in heuen, Reigne thou with vs, Make thy wyll to be wrought in vs, that from our owne corrupte wyll we maye reste and cesse. And for this purpose, god hath ordeyned, that we shulde faste, watche, and labour: to thende that by these remedies we myght mortyfie and kyll the euyll and sensuall desyres of the flesshe, and attayne this spyrytual reste, and quietnes, whiche is sygnyfied and fygured in this commaundement.
¶Seconde we thynke it conuenient, that all bysshops and preachers, shall instructe and teache the people, commytted vnto theyr spyrytuall charge, that besydes this spyrytuall reste (whiche chiefely and pryncypally is requyred of vs) we be bounde by this precepte, at certayne tymes to ceasse from all bodyly labour, and to gyue our myndes entyerly and holly vnto god. to here and lerne his worde. to knowledge our owne synfulnes vnto god, and his great mercy, and goodnes vnto vs. to gyue thankes vnto hym for all his benefytes. to make publyque and common prayer for all thynges nedefull. to receyue the sacramentes. to visite the sycke. to instructe euery man his chyldren, and famylie in vertue and goodnes, and suche other lyke workes. Whiche thinges althoughe all christen people be bounde vnto, by this commaundement: yet the Sabbot daye, whiche is called the Satturdaye, is [Page 62] not nowe prescribed and apoynted therto, as it was to the Iewes: but in stede of the Sabbot daye, succedeth the Sondaye, and many other holy and feastefull dayes, whiche the churche hathe ordeyned from tyme to tyme. Whiche be called holy dayes, not bycause one daye is more acceptable to god, than an other, or of it selfe is more holy than an other: but bycause the churche hath ordeyned, that vpon those dayes we shulde gyue our selues holly without any impedyment vnto suche holy workes, as be before expressed, where as vpon other dayes we do applye our selfes to bodyly laboure, and be therby moche letted from suche holy and spyrituall workes.
¶ And to the entent the ignoraunt people maye be the more clerely instructed, what holy & spirituall workes they oughte to do vpon the holy day, we thynke it cōuenyent, that al bysshops and preachers shall exhorte and teache the people, commytte to theyr spiritull charge, to vse them selfe in this maner folowynge: That is to say, At their first entre or cōmyng into the churche, lette them make accompte with them selfes, howe they haue bestowed the weke paste, remembryng what euyll myndes and purposis they haue had, what wordes they haue spoken, what thynges they haue done, or left vndone, to the dishonour or displeasure of god, or to the hurt of their neyghboure, or what example or occasyon of euyll they haue gyuen vnto other. And when they haue thus recollected, and consydered all these thynges in their myndes: then lette them humbly knowlege their defautes vnto god, and aske forgyuenes for the same, with vnfeyned purpose in their hartes, to conuerte and retourne from theyr noughty lyues, and to amende the same. And whan they haue so done, than let them clerely, and purely in their hartes remytte and forgyue all malyce and displeasure, whiche they beate to any creature. And after that, then let them fall vnto prayer, accordynge to the commaundement of Christe, where he sayth,Math. v. whan you begynne to praye, forgyue what so euer displeasure you haue ageynst any man. And when they be wery of prayer, then let theym [Page] vse redynge of the worde of god, or some other good and heauenly doctrine, so that they do it quietely, without distourbance of other, that be in the churche: or els let them occupie their myndes with some holsom & godly meditations, wherby they maye be the better. And they that can rede, maye be well occupied vpon the holy day, yf they rede vnto other, suchche good workes, whiche maye be vnto them in stede of a sermon. For al thynges that edifie mans sowle in our lorde god be good and holsome sermons.
And truely yf men wolde occupie them selfes vpon the holy dayes, and spende the same dayes holly, after this fourme and maner, not onely in the howse of god, but also in their owne howses: they shulde therby eschewe moche vice, confounde their auncient ennemy the deuyll, moche edyfie both them selfes and other, & finally obteigne moche grace, and hygh rewarde of almyghty god.
¶Thyrdly we thynke it conuenient, that all byshoppes and prechers shall instruct and teache the people, committed vnto theyr spirituall charge to haue speciall regarde, that they be not ouer scrupulous, or rather superstitious in absteynynge from bodily labour vpon the holyday. For not withstanding al that is afore spoken, it is not ment, but that in tyme of necessitie, we may vpon the holyday gyue our selfe to labour, as for sauinge of our corne & cattall, whan it is in daunger, or lykely to be distroyed, yf remedy be not had in tyme. For this lesson our sauiour doth teache vs in the gospell. and we nede to haue noo scruple, ne grudge in consience, in suche case of necessitie, to labour on the holydayes: but rathre we shulde offende, yf we shoulde for scrupulositie not saue that god hath sent for the sustenance, and relyefe of his people.
¶ Fynally we thynke it cōuenient, that all bysshoppes and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge, howe agaynste this commaundement generally do offende all they, whiche woll not ceasse and reste from theyr owne carnall wylles and pleasure, that [Page 63] god maye worke in them after his pleasure and wyll.
¶Item al they, whiche hauynge no laufull impediment, do not gyue them selfe vpon the holy daye to here the worde of god, to remembre the benefytes of god, to gyue thankes for the same, to praye, & to exercise suche other holy workes, as be appoynted for the same: but (as commonly is vsed) passe the tyme eyther in idlenes, in glottony, in ryot, or in plays, or other vayne and ydell pastyme. For surely suche kepynge of the holy day is not accordyng to thintente and meanynge of this cōmandement: but after the vsage and custome of the Iewes. and doth not please god: but doth moche more offende hym, and prouoke his indignation, and wroth towardes vs. For as sainct Austen saythe of the Iewes, they shulde be better occupied labourynge in theyr feldes, and to be at the plough: than to be idle at home. And women shoulde better bestowe theyr tyme in spynninge of wolle, than vpon the sabot daye to lose theyr tyme in leapyng and daunsynge, and other idle, wanton lose tyme.
Item that all they do offende agaynst this commandemēt, whiche do here the worde of god, and gyue not good hede there vnto, that they maye vnderstande it, and lerne it. or yf they do lerne it, yet they endeuour not them selfes to remembre it. or yf they remembre it, yet they study not to folowe it.
¶ Item that all they do breake this commaundement also, whiche in masse tyme doo occupye theyr myndes with other matiers, and lyke vnkynde people remembre not the passion and deathe of Christe, nor gyue thankes vnto hym. Whiche thynges in the masse tyme they ought specyally to do, for the masse is ordeyned to be a perpetuall memorie of the same. And lyke wyse do all those, whiche in suche tyme as the commune prayers be made, or the worde of god is taught, not onely them selfes do gyue none attendaunce therto: but also by walkynge, talkynge and other euyll demeanour, let other that wolde well vse them selfes. And lyke wyse doo all they, whiche do not obserue, but despyse suche laudable ceremonies [Page] of the churche, as set forthe goddis honoure, or apperteyne to good ordre to be vsed in the churche.
¶And therfore concernynge suche ceremonyes of the churche, we thynke it conuenyent, that all bysshoppes and preachers, shall instructe and teache the people, commytted vnto theyr spirituall charge, that althoughe the sayde ceremonies haue no power to remytte synne: yet they be very expediente thinges to stirre and cause vs, to lyfte vp our myndes vnto god, and to put vs in contynuall remembraunce of those spiritual thynges, whiche be sygnyfied by them: As sprinklyng of holy water doth put vs in remembraunce of our baptysme, and the blode of Christe, sprinkeled for our redemption vpon the Crosse. Gyuynge of holy breade doth put vs in remembrance of the sacrament of the Altare, whiche we oughte to receyue in ryght charitie, and also that all christen men be one bodye mysticall of Christe, as the breade is made of many graynes, and yet but one lofe. Bearynge of candels on Candelmas daye doth put vs in remembraunce of Christe the spirituall lyghte, of whom Simeon dyd prophecie, as is redde in the churche that day. Gyuynge of ashes on Ashe wenysday, doth put vs in remembraunce, that euery chrysten man, in the begynnynge of lente and penaunce, shulde consydre, that he is but Ashes and erthe, and therto shall retourne. Bearynge of palmes on palmesonday, dothe put vs in remembraunce of the receyunge of Christe into Hierusalem a lyttell before his deth, and that we muste haue the same desire to receyue hym into our hartes. Crepynge to the crosse, and humblynge our selfes to Christe on good fryday before the Crosse, and there offerynge vnto Christe before the same, and kyssynge of it, putteth vs in remembraunce of our redemption by Christe made vpon the crosse. And so fynally the settynge vp of the sepulture of Chryste, whose body after his deathe was buryed. The halowynge of the Fonte, and other lyke exorcismes & benedictions done by the ministers of Christis churche, and all other lyke laudable customes, rytes, and ceremonies, doo [Page 46] put vs in remembraunce of some spirituall thynge. And that therfore they be not to be contemned, and cast away: but be to be vsed and contynued as thynges good and laudable for the purposes abouesayde.
¶The declaration of the fifth commaundement.
AS touchynge the fyfth commaundement, we thynke it conuenient, that all bysshops and preachers shall instructe & teache the people, cōmytted to theyr spiritual charge, First that by this word Father, is vnderstanded here, not only the naturall father and mother, whiche dyd carnally begette vs, and broughte vs vppe: but also the spirituall father, by whom we be spiritually regenerated & nourisshed in Christe: and all other gouernours and rulers, vnder whome we be nourisshed and brought vp, or ordered and guyded. And all thoughe this commaundement make expresse mention onely of the chyldren or inferiours to theyr parentes and superyours: yet in the same is also vnderstanded and comprised the office and duetie of the parentes and superiours agayne, vnto their chyldren and inferiours.
¶Seconde that by this worde Honour, in this commaundement, is not only ment a reuerence and lowlynesse in wordes and outwarde gesture, whiche children and inferiours ought to exhibite vnto their parentes and superiours: but also a prompte and a redy obedience to theyr laufull commaundementes, a regarde to their wordes, a forbearynge and sufferynge of them, an inwarde loue and veneration towardes them, a reuerent feare, and loothenes to dysplease or offende them, and a good will and gladnes to assyst them, aide them, succour them, and helpe them with our counseyll, with oure goodes, and substaunce, and by all other meanes to our possible power. This is the veray honoure and duetie, whiche not onely the chyldren do owe vnto theyr parentes: but also all subiectes and inferiours to theyr heades and rulers. And [Page] that chyldren owne this duetie vnto theyr fathers: it appereth in many places of scripture. In the prouerbes it is writen,Pro. i. Obey my sonne the chastisynge of thy father, and be not neglygent in thy mothers commandementes. In the boke of the Deuteronomi it is also written,Deutero. xxvii. Accursed be he that doth not honour his father and his mother. And in the boke of the Leuiticus,Leuit. xix it is sayde, Let euery man stande in awe of his father and mother. And yf any man haue a stubbourne, and a disobedient sonne,Leuit. xxi whiche woll not here the voyce of his father and mother, & for correction wold not amend and folowe them: than shall his father and mother take hym, and brynge hym to the iuges of the citie, & saye, This our sonne is stubborne and disobedient, and despyseth our monicions, and is a riottour and a dronkerde. Then shall all the people stone hym to death, and thou shalt put awaye the euyll from the, that all Israell maye here therof,Exodi. xxi. and be afrayde. And in the boke of Exodi, it is also written, He that striketh his father or mother, he shall be put to deathe. And lykewyse he that curseth his father or his mother shall suffre deathe. And in the boke of prouerbes the wyse man also sayth,Prouer. xxviii. He that stealeth any thynge from his father or mother, is to be taken as a murderer. And althoughe that these great punysshementes of dysobedient chyldren by deathe, be not nowe in the newe lawe in force and strengthe, but lefte to the ordre of pryncis and gouernours, and theyr lawes: yet it euidently appereth, howe sore god is greued, and dyspleased with such disobedience of chyldren towardes their parentes. For so moche as in the olde lawe, he dydde appoynte thervnto so greuous punyshementes.
And as almyghty god doth thretten these punysshementes vnto those children, whiche do breake this commaundement: so he dothe promyse great rewardes, to theym that kepe it. For he that honoureth his father (saith the wyse manne) his synnes shall be forgyuen hym:Eccle. iii. And he that honoureth his mother, is as one that gathereth treasure. Who so euer honoureth [Page 65] his father, shall haue ioye of his owne chyldren: and whan he maketh his prayer to god, he shall be herde. He that honoureth his father, shall haue a longe and a prosperous lyfe. And as the chyldren by this cōmaundement, be bound, to honour and obey theyr parentes (according as is before expressed) so it is implied in the same precept, that the parentes shulde norishe & godly bryng vp theyr children, that is to say, that they must not only fynd them meate & drinke in youth, & also set them forward in lernyng, labour, or some other good exercise, that they may eschew idlenes, and haue some craft, & occupation, or some other laufull meane to get theyr liuinge: but also they muste lerne & teche them to truste in god, to loue hym, to feare hym, to loue theyr neighbour, to hate no man, to hurt no man, to wishe wel to euery man, and so moch as they maye to do good vnto euery man, not to curse, not to swere, not to be riottous, but to be sobre & tēperate in al thingis, not to be worldly, but to sette theyr myndes vpon the loue of god and heuenly thynges, more than vppon temporall thynges of his world, and generally to do al that is good, & to eschue all that is euyll. And this the parentes ought to do, not by cruel entreating of theyr chyldren, wherby they might discourage them, & prouoke them to hate theyr parentes: but by charitable rebukynge, thretenynge, and resonable chastisynge and correctynge of them, whan they do euyl: and cheryshyng, maynteynynge, and commendynge them, whan they do wel.
This offyce and duetie of the parentes towardes theyr chyldren is wytnessed in many places of Scripture. Fyrste saynt Paule wryteth thus, Fathers,Ephe. vi. prouoke not your chyldren vnto angre, but brynge theym vp in the correction and doctrine of god. And in Deutero. Almyghtye god faythe,Deut. vi. Pro. xxix. Teache my lawes and cōmandementes to thy children. And the wyse man saythe, The rodde of correction gyueth wysedome. The chylde that is lefte to his owne wyll, shalbe confusion to his mother. And in an other place he sayth,Pro. xiii. He that spareth the rodde, hateth his sonne: and he that loueth hym, [Page] wyll se hym corrected.Pro. xxiii. And in an other place he saythe, Se thou withdrawe not frome thy chylde discipline and chastysynge. If thou stryke hym with the rodde, he shall not dye, thou shalte stryke hym with a rodde, and shalte therby delyuer his soule frome helle. And on the other syde it is wrytten, The sonne vntaught & vnchastysed,Eccl. xxii i. Reg. iiii is the confusyon of his father. And for this cause we fynde in the boke of kinges how that our lorde conceyued hyghe indignation ageynst Helie the chiefe priest, bycause he dyd not duely correcte his two sonnes Ophni & Phinees, whan he knewe that they dyd greuously offend god. And how in reuengyng of the fathers negligēce, and remysnesse in correctynge of his chyldren: almyghty god toke from Hely, and all his issue and householde for euer, the office of the high priesthode, & howe his two sonnes Ophni & Phinees were slayne bothe vpon a daye, and Helie theyr father brake his necke. This example of Helie is necessary for fathers to emprinte in theyr hartes, that they maye see theyr chyldren well taughte and corrected: leaste they runne into the greate indignation of almyghtye god, as Helie dydde, and not onely in this worlde haue confusion, but also in the worlde to come, haue dampnation for the mysorder of theyr chyldren throughe their defaute. And they muste not thynke, that it is ynough to speke somwhat vnto them, whan they do amys (For so dyd Helie to his sonnes, and yet our lorde was not pleased, bycause he dyd not more sharpely correcte them, and se them reformed) But whan wordes woll not serue, the fathers and mothers muste put to correction, and by suche discipline saue theyr soules, or elles they shall answere to god for them. And truely they greatly deserue the indignation of god, that, whan they haue receyued of hym chyldren, do not brynge them vp to his seruyce, but without regard what commeth of them, suffreth them to ren to the seruice of the diuell.
Thyrdely we thynke it conuenient, that all bysshops and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge, that all christen men be bounde [Page 66] to exhibite and do vnto them, whiche vnder god be their spiritual fathers and parentes of theyr soules, the lyke and the selfe same honour,i. Cor. iiii whiche (as is aforesayde) chyldren of duetie do owe vnto theyr naturall fathers.
¶Item that these spyrytuall fathers be appoynted by god,Act. xx. to mynister his sacramentes vnto them, to brynge them vp, and to fede theym with the worde of god, and to teache them his gospelle and scripture: and by the same to gouerne,Hebr. xiii to conducte, and to leade them in the streyght waye to the father in heuen euerlastynge.
¶Item that our sauiour Christe in the gospell maketh mention as well of the obedience, as also of the corporalle sustynaunce,Math. x. Luc. x. whiche al christen people do owe vnto theyr spiritual fathers. Of the obedience he sayth, that who so euer receyueth you, receyueth me. And in an other place he saythe, He that hereth you, hereth me. and he that despisethe you, despysethe me. And in an other place he saythe,Math. xxiii. Hebr. xiii what so euer they bydde you do, do it. And sayncte Paule sayth, Obeye your prelates, and gyue place vnto them: for they haue moche charge and care for your soules, as they, whiche muste gyue an accompte therfore, that they maye do it, with ioye and not with griefe, that is to saye, that they maye gladly and with moche comforte do theyr cure and charge. whan they doo perceyue, that the people be obedient to theyr teachynge: lyke as on the contrary wyse they haue lyttell ioy or pleasure to do it, whan they fynde the people disobedient and repugnant.
And for the sustynaunce of their lyuynge, which is comprysed in this worde Honour (as before is declared) Christe sayth in the gospelle, The workeman is worthye his wages.Luc. x. i. Cor. ix And saynt Paule sayth, who goeth on warrefare vpon his owne stipende? And who planteth the vyne, and eateth no parte of the fruicte? And who fedeth the flocke, and eateth no parte of the mylke? And after foloweth. Euen so hath the lorde ordeyned, that they, whiche preache the gospell, shulde lyue of the gospell. And therfore in an other place it is writen,i. Tim. v. Priestes [Page] or auncientes that rule wel: be worthy of double honour, specially they that labour in the ministration of the worde of god, and his doctrine. In whiche place the apostell meaneth by double honour, not onely the reuerence, whiche is due vnto the spyrytuall fathers (as is aforesayde) but also that all chrysten people be bounde to mynister, fynde and gyue vnto theyr spyrytuall fathers sufficiency of al thynges necessarie and requysite, as well for theyr sustinaunce and fyndynge, as for the quyete and commodiouse exercysynge and executynge of theyr sayde office.
¶Fourthly we thynke it conuenient, that all bysshops and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge, that this commaundement also conteyneth the honour and obedience, whiche subiectes owe vnto theyr prynces, & also the office of princis towarde theyr subiectes.Esai. xlix For scripture taketh princes to be, as it were, fathers and nouryces to theyr subiectes. And by scripture it appereth, that it apperteyneth vnto thoffyce of princes, to se that the ryght religion and trewe doctrine of Christe maye be maynteyned and taughte. and that their subiectes maye be well ruled and gouerned by good and iust lawes. and to prouyde and care for them, that all thynges necessarie for theym maye be plentuouse. and that the people and commune weale maye encrease. and to defende theym frome oppressyon and inuasyon as well within the realme, as without. and to se that iustyce be ministred vnto them indifferently. and to here benignely al theyr complayntes. and to shewe towardes them (although they offende) fatherly pytie. And finally so to correcte them that be euyll, that they had yet rather saue them than lose them: yf it were not for respect of iustyce, and maintenaunce of peace and good order in the commune weale. And therfore al theyr subiectes must ageyne on theyr parties, and be bounde by this commaundement, not onely to honour and obey theyr sayde prynces, accordynge as subiectes be bounde to do, and to owe theyr trouthe and fidelitie vnto theym, as [Page 67] vnto theyr naturall lordes: but they must also loue them: as chyldren do loue theyr fathers. yea they must more tendre the suertie of theyr princis person, and his estate, than their owne: Euen lyke as the health of the heed is more to be tendered, thā the health of any other membre.
And by this commaundemente also subiectes be bounde, not to withdrawe theyr sayd feaultie, trowthe, loue, and obedyence towardes theyr prynce, for any cause what soo euer it be. Ne for any cause they may conspire ageynst his person, ne doo any thynge towardes the hynderaunce, or hurte therof, nor of his astate.
And furthermore, by this commaundement they be bounde also to obeye all the lawes, proclamations, preceptes, and commaundements, made by theyr prynces and gouernours: excepte they be ageynst the commaundementes of god. And lykewyse they be bounde to obey all suche as be in auctorytie vnder theyr prynce, as farre as he woll haue them obeyed. They must also gyue vnto theyr prynce ayde, helpe, and assistence, whan soo euer he shall require the same, eyther for suertie, preseruation, or mayntenaunce of his person & astate, or of the realme, or for the defence of any of the same, ageynste all persons. And when so euer subiectes be called by theyr prynce vnto priuey councell, or vnto the parlyament, whiche is the generall councell of this realme, than they be bounde to gyue vnto theyr prynce (as theyr lernynge, wysedome, or experyence can serue them) the mooste faythfull counsell they can, and suche as may be to the honour of god, to the honour and suretie of his regall person and astate, and to the generall welth of all his hole realme.
And further, yf any subiect shal knowe of any thyng, whiche is or may be to the annoyaunce or damage of his pryncis person or astate: he is bounde by this commaundement to dysclose the same with all spede to the prince hym selfe, or to some of his counceyll. For it is the veraye lawe of nature, that euery membre shall employe hym selfe to preserue and [Page] defende the heed. And surely wysedome and policie woll the same. For of conspiracie and treason commeth neuer no goodnes: but infinite hurte, damage, and peryll to the common weale. And that all subiectes do owe vnto theyr pryncis and gouernours suche honour and obedience (as is before sayde) it appereth euidently in sondry places of scrypture: but specially in the Epistles of saynct Paule and saynct Peter. For sayncte Paule sayth in this maner,Rom. xiii Euery man muste be obedient vnto the hyghe powers: for the powers be of god. And therfore who so euer resisteth the powers, resysteth the ordynaunce of god. And they that resyste, shall get to them selfes damnation.i. Pet. ii. And saynt Peter sayth, Obey vnto all sortes of gouernours for goddis sake, whether it be vnto the kynge, as vnto the chiefe heed, or vnto rulers, as vnto them that be sent of god for to punysshe euyll doers, and to cherysshe them that do well. And shortely after it foloweth, Feare god, Honour thy kynge.
And there be many exaumples in scripture of the greatte vengeaunce of god, that hath fallen vpon rebels, and suche as haue ben disobedient vnto theyr pryncis:Num xvi But one princypall example to be noted is of Chore, Dathan, and Abiron. Whom for their rebellyon almyghty god soo punysshed, that Whan they and two hundred and fyftye capitaynes mo, with other people, to a great nombre, were all to gyther: the erthe opened, and swalowed them downe, with their houses, their wyfes, and theyr chyldren, and all their substaunce. And they went downe quycke in to hell, with all that they had.
¶Fyftely we thynke it conuenient, that all bysshoppes and preachers, shall instructe and teache the people, commytted vnto their spirituall charge, that this commaundement doth also conteyne ye honour and obedience, yt seruauntes do owe vnto theyr maysters. and the office and duetie agayne of the maysters vnto their seruauntes.
¶Item that the honoure and obedyence of the seruauntes vnto theyr maysters, is to loue theyr mayster. to be reuerente [Page 68] and lowly vnto hym in al theyr wordes and gesture. to suffre and forbeare hym. to be redy and with a good wyll, without murmuration or grutchynge to obey all his lawfull or reasonable commaundementes. to feare hym, and to be lothe to displease hym. to be faythfull and true vnto hym. and to theyr power to procure and do that, whiche is to theyr maisters honestie and profyt, and that as well in theyr maisters absence, and out of his syght, as whan he is present, and loketh vpon them accordynge to the wordes of sayncte Paule,Ephe. vi. where he sayth, Seruantes be you obedyente vnto your maisters with feare and tremblyng, with symple and playne hartes, as vnto Christe, not seruynge onely in theyr syght, as pleasers of men, but as the seruantes of Christe, doynge the wyll of god from the harte, and with good wyll, thynkyng that you serue god, and not men. And be you sure, that of all your good seruyce you shall receyue rewarde of god.Tit. ii. And agayne to Titus he wryteth thus, Exhorte the seruantes, to be obedyent vnto theyr maysters, to please them well in all thynges, not to be patterers, and praters agaynst them, nor pyckers, or pryuey conueyers of theyr maysters goodes: but to shewe all trouth and faythfulnes.i. Pet. ii. Saynte Peter also byddeth seruauntes to obey theyr maysters with all feare, not onely yf they be good and gentle but also though they be frowarde.
¶Item that the offyce and duetie of the maysters vnto theyr seruauntes is to prouyde suffyciently for them of all thynges necessary. To se them instructed in the lawes of god, and that they obserue the same. not to be ouer rygorouse vnto theym. to correcte theym whan they do amysse. and to cōmende and cherysshe them whan they do well. accordynge to the sayinge of sayncte Paule, You that be maysters,Collo. iiii doo vnto your seruaūtes that is right and reason, know that your selues haue also a mayster in heuen. And in an other place he saythe,Ephe. vi. Be not rygorous vnto your seruantes, for you haue a mayster in heuen, that regardeth all persons indifferently.Ecclesi. xxxiii. And the wyse man sayth, Meate, correction, and worke is due vnto the seruauntes, [Page] Sette thy seruaunt to labour, that he be not idell. For idelnes bryngeth moche euyll. Sette hym to worke, for that belongeth vnto hym. Yf he be not obedyent, correcte hym.
¶ Item that in this commaundement is also implyed, that chyldren and yonge folkes shulde gyue due honoure and reuerence to olde men, and to all suche as be theyr maysters and tutours, to brynge them vp in lernynge and vertue, whiche be in this behalfe as fathers vnto them: and soo as fathers muste be honoured and obeyed.
¶Fynally we thynke it conuenient, that all bysshoppes and preachers, shall instructe and teache the people, commytted vnto theyr spiritual charge, that al fathers ought diligētly to consider, and remembre, howe moche, and howe greuousely they do offende god, and of howe many euylles they be the cause: whiche eyther brynge vp theyr chyldren in wantonnes and ydelnes, and do not put them forth in tyme to some facultie, exercyse, or labour, wherby they may after get their lyuynge, or occupie theyr lyfe to the profyte and commoditie of the common weale. or els do suffre theyr chyldren in youth to be corrupted for lacke of good teachynge, and bryngynge vp in the true knowlege of god, and of his wyll & commaundementes. or commytte in worde or dede suche thynges in the presence of theyr chyldren, wherof the yonge tender hartes of theyr sayde chyldren (whiche lyke a smalle twigge, is inclyneable euery waye, and by fraylenes of youth is inclyned to euyll) do take so euyll example and corruption of vices, and worldly affections, that harde it woll be for them after to eschewe the same.
¶The declaration of the syxte commaundement.
AS touchynge the syxte commaundement, we thynke it conuenyente, that all bysshoppes and preachers shall instructe and teache the people, cōmytted vnto theyr spyrytuall charge, Fyrst that in this commaundement is forbyden, [Page 69] not onely bodely kyllynge, and all maner of violent layinge of handes vpon any man, as strikynge, cuttyng, woundynge, and all maner of bodely hurtynge by acte and dede: but also al malyce, angre, hate, enuy, dysdayne, and al other euyll affections of the harte, and also all sclaunder, backbytyng, chidyng, bannynge, raylynge, scornyng, or mockynge, and all other euyll behauiour of our tongue agaynst our neighbour. Whiche all be forbydden by this cōmaundement. For they be rotis & occasions of murder, or other bodyly hurt.
¶ Item that the contrary of all these thynges be commanded by this cōmandement, that is to say, that we shuld with our hartis loue our neyghbours. and with our tongues speke well of them and to them. and in our actes and dedes do good vnto them, shewynge towardes them in hart, word, and dede pacience, mekenes, mercye, and gentylnes, yea thoughe they be our aduersaries and ennemyes. And that this is the true sense and meanynge of this commandement: it appereth by the exposition of our sauyour Christe in the gospell, where he declareth,Math. v. That we shulde neyther hurte any man in dede, nor speke of hym or vnto hym maliciously, or contemptuously, with our tongues, nor beare malyce or angre in our hartis: but that we shulde loue them,Rom. x. that hate vs, saye well by them, that saye euyll by vs, and do good to them that do euyll to vs. And accordynge to the same sayinge of Christe, saynct Iohn̄ also saythe, That he, that hateth his neyghbour, is a manqueller.
¶Item that it is not forbydden by this cōmaundement,i. Ioā. iii. but that all rulers and gouernours, as princes, Iudges, fathers, maysters, and suche other, maye for the correction of them, whiche be vnder theyr gouernaunce, vse suche maner of punysshemente, eyther by rebukefulle and sharpe wordes, or by bodyly chastysynge: as the lawes of euery realme do permytte. And not onely they maye doo thus: but also they be bounde so to do, and offende god, yf they do it not, as is before declared in the fyfte commaundement.
¶Item that all rulers muste be ware and take hede, that in their corrections or punysshementes they do not procede vppon any priuate malyce of theyr hartes, or dysplesure towardes any man, or for any lucre, fauoure, or feare of any person: but that they haue their eie, & consyderation onely vpon the reformation, and amendement of the person, whom they do correcte, or elles vpon the good ordre and quyetnes of the common weale. so that styll there may remayne in theyr hartes charitie and loue, towardes the persone, whom they punysshe. And lyke as the father loueth his chylde, euen whan he beateth hym: euen so a good iudge, whan he gyueth sentence of deth vpon any gyltie persone, although he shewe outwardly cruelnes and rigour, yet inwardly he ought to loue the person, and to be sory and heuy for his offences, and for the deathe, whiche he hym selfe by the lawe dothe, and muste nedes condempne hym vnto.
¶Item that althoughe inferiour rulers or gouernours maye correcte and punysshe, suche as be vnder theyr gouernaunce: yet they maye not punysshe by deathe, mutilate, mayme, or imprison them, or vse any corporall violence towardes them, other wyse than is permytted by the hyghe gouernour. that is to saye, by the prynce and his lawes, from whome all such auctoritie dothe come. For no man may kylle, or vse suche bodyly cohercion, but onely pryncis, and they whiche haue auctoritie from princis. Ne the sayde prynces, ne any for them maye do the same: but by and accordynge to the iuste ordre of theyr lawes.
¶Item that no subiectes maye drawe the swerde (sauyng for laufull defence) without theyr princis lycence. And that it is theyr duetie to drawe theyr swerdes for the defence of theyr prynce and the realme: whan soo euer the prynce shall commaunde them so to do. And that for no cause, what so euer it be, they maye drawe theyr swerdes agaynst theyr prynce, nor agaynste any other, without his consent or commandement, as is aforesayde. And althoughe princis do other wyse, then [Page 70] they ought to do: yet god hathe assygned no iuges ouer them in this worlde, but woll haue the iugement of them reserued to hym selfe, and woll punysshe, whan he seeth his tyme. And for amendement of suche prynces, that do otherwyse thanne they shulde do:Prouer. i. the people muste praye to god (whiche hath the hartes of pryncis in his handis) that he maye soo turne theyr hartis vnto hym, that they may vse the sworde, which he hath gyuen them, vnto his pleasure.
¶Seconde we thynke it conuenient, that all bysshoppes and pleachers shall diligently frome tyme to tyme instructe and teache the people, commytted vnto theyr spirituall charge, that ageynste this cōmaundement offende all they, which do kylle, mayme, or hurte any man, without iuste order of the lawe, or gyueth counsayle, ayde, fauoure, prouocation, or consent thervnto.
Item that all they, whiche may, yf they wol, by theyr auctoritie, or lawfull meanes delyuer a man from wrongefull deathe, mutilation, hurte, or iniurie, and woll not doo it, but woll wynke therat, and dissimule it: be transgressours of this commaundement.
Item that all iudges, whiche seing no sufficient matter or cause of deathe, or that vpon a lyght tryall, without sufficient examination, and dyscussyon gyueth sentence of deathe. or that, whan the mater and cause of deathe is sufficient, and the triall good, yet delyteth in the deathe of the persone: be transgressours of this commaundement.
And lyke wyse be al those, whiche in the causes of lyfe and deathe, beynge empanelled vpon Enquestes, doo lyghtly condempne, or endicte any person, without sufficient euidence, examination, and discussyon, of the informations gyuen vnto them. And more ouer all those, whiche eyther in suche causes do gyue false euydence, or information, or wyttyngely contrary to theyr owne conscience: or doubtynge of the trouth of those informations, or without sufficient examination, do promote, enforce, or maynteyne suche euydences, enformations [Page] or inditementes: do also breke this commaundement.
And lyke wyse do all they, whiche wyllyngly do kyl them selfe for any maner of cause. for so to doo there canne be no pretence of laufull cause, ne of iuste ordre. And therfore he that so doth: kylleth at ones both body and soule.
And fynally al they, whiche be in hatrede and malice with theyr neyghbours, and eyther speake wordes of contempte, despyte, checkyng, cursynge, and suche other, or els publysshe their neyghbours offences, to theyr sclaunder, rather than to their amendemente. and generally all they that lyue in ire, malyce, enuy, and murmurynge at other mennes welthe, or reioysyng at other mens trouble or hurte, or suche other lyke: they offende all ageinst this precepte.
¶The declaration of the seuenth commaundement.
AS touchynge the seuenth commaundement we thinke it conueniente, that all bysshoppes and preachers shall instructe and teache the people, commytted vnto theyr spirytuall charge, Fyrste that this worde Adulterie, dothe in this commaundement signifie, not onely the vnlaufull commixtion of a maried man, with any other woman, than his own wyfe, or els of a maried woman with any other manne, than her owne husbande: but also all maner of vnlaufull copulation betwene man and woman, maried or vnmaried, and all maner of vnlaufull vse of those partes, whiche be ordeyned for generation, whither it be by adulterie, fornication, inceste, or any other meane, although it be in laufull matrimonie. For in laufull Matrimonie a man maye cōmytte adulterye, and lyue vnchaste euen with his owne wyfe: yf they doo vnmesurably serue theyr flesshely appetite and luste. and of suche the dyuell hath power,Thobi. vi as the Angel Raphael sayd vnto Thobie, They that marie in suche wise, that they exclude god out of theyr myndes, and gyue them selues to their owne carnall lustes, as it were a horse or a mule, whiche haue noo [Page 71] reason: vpon suche persons the dyuell hath power.
Item that all christen people ought hyghly to regarde the obseruation of this commaundement, consyderynge howe moche god is displeased, and what vengeaunce he hath alwayes taken, and euer woll take for the transgression of the same. For confirmation wherof, we thynke it conueniente, that all bysshops and preachers shall instruct and teache the people cōmytted vnto theyr spyrituall charge, Fyrste, howe that god in the tyme of Moyses lawe cōmaunded, that who so euer commytted adulterie, shulde be stoned to deathe.
Item howe Hemor kynge of Sichem,He. xxxiiii and Sichem his sonne, with all the men of the Citie were slayne, and theyr wyues and chyldren were taken captiue, and all theyr goodes within the Citie were robbed and spoyled: bycause the sayde Sichem laye with Dina the doughter of Iacob, and defyled her.
¶Item howe that almyghtye god, after the chyldren of Israel hadde commytted adulterie with the women of Moab and Madian, commaunded fyrste,Nu. xxv. that the heedes and rulers of the people shulde be hanged, for that they suffred the people so to offende god. And afterwarde commaunded also euery man to slee his neyghbour, that hadde soo offended. In so moche that there was slayne of that people the nombre of .xiiii. thousande. And many moshulde haue ben slayn: had not Phinees the sonne of Eleazar, the high priest, tourned the indignation of god from the chyldren of Israell. For this Phinees whan he sawe Zamry chyefe of the tribe of Simeon in the presence of Moyses, and all the people go vnto Cozby a troble mans doughter of the Madianites, to commytte fornication with her: he arose from among all the multitude, and takynge a swerde in his hande, wente into the howse, where they were, and thruste them bothe throughe the bealyes. Whose feruent mynde and zeale god dyd so moche allowe, that he dyd therfore bothe ceasse from further punyshement of the Israelites, and also graunted to Phinees, [Page] and his succession for euer, the dignitie of the hyghe pryeste.
Iudi. x.Item howe the tribe and stocke of Beniamyn was so punysshed for the mayntenaunce of certayne persons of the Citie of Gabaa (whiche had, contrary to this cōmaundement, shamefully abused a certayne mans wyfe) that of .xxv. thousande and seuen hundreth men of armes, there remayned on lyue but syxe hundreth.
Gene. xix.Item howe almyghtye god for the transgressyon of this commandement, caused brymstone and fyre to rayne downe frome heuen vpon all the countrey of Sodom and Gomor: and so dystroyed the hole regyon bothe men and beastes, and all that grewe vpon the erthe, reseruynge onely Loth, and his .iii. doughters. These terryble examples, and many other lyke, almyghty god dyd shewe in tymes paste: to the intente we shulde haue theym in our contynuall remembraunce, and soo shulde euer stande in awe and feare to offende god. For thoughe he doo not soo presentely punysshe vs here in this worlde, as he dyd the persones before rehersed: yet his longe patience, and forbearynge, is no allowance or forgyuenes of our offences, yf we contynue styll in them, but a sore accumulation, and heapyng together of goddes wrathe and indygnation ageynste the daye of iugement. At whiche tyme, in stede of this temporall peyne,Rom. ii. we shall receyue euerlastyng peyne: beynge as sayncte Poule saythe, excluded frome the euerlastynge kyngedome of heuen. and as Christe saythe in the gospell,Mat. xxii et .xxv. et Luc. xiii. and saynct Iohn̄ in the Apocalips, We shall be caste in to the brennyng lake of hel, where is fyre, brymstone, wepynge, waylynge, and gnastynge of tethe without ende.
¶ Seconde we thynke it conuenyent, that all bysshoppes and preachers, shall instructe and teache the people, commytted vnto theyr spirituall charge, howe that in this commaundement, not onely the vyces before rehersed, be forbydden and prohibited: but also the vertues contrary to them be required and commaunded, That is to saye, fydelytie, and true kepynge of wedlocke, in theym that be maryed, contynence [Page 72] in them, that be vnmaried, and generally in al parsons shamefastnes, and chastenes, not onely of dedes, but of wordes and maners, countenaunce & thoughtes. And more ouer fastynge, temperaunce, watchynge, laboure, and all laufull thynges that conduce and helpe to chastitie. And that therfore agaynste this commaundemente offende all they, whiche do take any syngle woman, or other mannes wyfe.Math. v. or that in theyr hartes do couete and desyre for to haue them. For as Christe sayth, who soo euer eyeth a womman, wysshynge to haue her: hathe all redye commytted adulterye with her in his harte.
¶They also offende this commaundement, that take in mariage,Leu. xviii et. xx. or out of mariage any of theyr owne kynred or affinitie, within the degrees forbydden by the lawes of god.
¶They also offende agaynste this commaundemente, whiche abuse theym selfes, or any other persones, agaynste nature. or abuse theyr wyues in the tyme of theyr menstruall purgation.
They also that do nourissh, styre vp, and prouoke them selues, or any other to carnall lustes and pleasures of the body, by vnclenly and wanton wordes, tales, songes, syghtes, touchynges, gaye and wanton apparayle, and lasciuiouse deckynge of theym selfes, or any suche other wanton behauiour and entisement. And also all those, which procure any suche acte, or that mynyster house, lycence, or place thereto. And all counsaylours, helpers and consenters to the same: doo greuousely offende god, and doo transgresse this commaundement.
¶Lykewise al they that auoyde not the causes hereof, so moche as they conueniently maye, as surfettyng, slouth, idelnes, immoderate slepe, and company of suche (both men and women) as be vnchaste and euyll dysposed: be gyltie of the transgression of this commaundement.
¶The declaration of the eyght commaundement.
AS touchynge the eyght commaundement, we thynke it conuenyent, that all bysshops and preachers shall instructe and teache the people, cōmytted vnto theyr spirituall charge, Fyrste, that vnder the name of Thefte or stealynge in this cōmaūdement is vnderstanded all maner of vnlauful takynge awaye, occupienge, or kepynge of an other mannes goodes, whether it be by force, extorcion, oppression, briberie, vserie, simonie, vnlauful cheuesaunce, or els by fals byenge & sellynge, eyther by false weyghtes, or by false measure, or by sellynge of a worse thyng for a better, or a thynge coūterfaite for a trewe, as gylte coper, for trewe golde, or glasse for precious stones, and generally all maner of fraude or deceyte.
¶ Item that lyke as the vices before rehersed be by this precepte forbydden, euen soo, sondry vertues, contrarye to the sayde vices be by the same commaunded. as to deale truely and playnely with our neyghbours in all thynges. to gette our owne goodes truely. to spende them lyberally vpon them that haue nede. to fede the hungery. to gyue drynke to the thirstie, to clothe the naked. to harborowe the harborlesse. to comforte the sycke. to visite the prisoners. and fynally to helpe our neigbours with our lernyng, good counceyll, and exhortation, and by all other good meanes that we can.
¶Seconde we thynke it conuenient, that all bysshoppes and preachers, shall instructe and teache the people, commytted vnto their spirituall charge, that ageynst this cōmaundement offende all they, whiche by crafte, or by violence, vpon see or lande spoyle, robbe, or take away any other mannes seruaūt, or chylde, lande, or inheritaunce, horse, shepe, or catal, fysshe, foule, conyes, ordere, money, iewels, apparayle, or any other thynge, whiche is not his owne.
And lykewise offende they ageynste this commaundement, whiche haue goodes gyuen to an vse, and put them not to the [Page 73] same vse: but kepe them to theyr owne aduantage. As maisters of hospitalles, and fals executours, whiche conuert the goodes gyuen to the sustentation of the poore folkes, and other good and charitable vses, vnto theyr owne profite.
Item that all they, whiche receyue rent or stipende for any office spirituall or temporall, and yet do not theyr office belongynge therunto: be theues, and transgressours of this commaundement.
Item that all they, whiche take wages or fee, pretendynge to deserue it, and yet do not in dede. as labourers and hyred seruauntes, whiche loyter and do not applye theyr busynes. and lykewyse aduocates, proctours, atturneis, councellours, in any of the lawes, whiche somtime for litel peyne take moche stipende, or in theyr defaute and neglygence marre good causes, or do any thynge to the hynderance of spedye iustice, for theyr owne aduantage: do transgresse this cōmandment.
Item that all they transgresse this commaundement, whiche bye any stolen goodes, knowynge that they be stolen. or that bye thynges of them, that haue no auctoritie to selle theym, or alyenate them, yf they knowe the same. And lyke wyse do they, that fynde thynges loste, and knowynge the owner therof, woll not restore them, or woll not do theyr dylygence to knowe the owner.
They also, whiche defraude theyr hyred seruauntes of theyr due wages. and they that borow any thinge, or receyue any thynge delyuered vnto them vpon truste: and woll not restore the same agayne. and they that vse false weyghtes or measures, or deceitefull wares, or selle theyr owne wares at vnreasonable price, farre aboue the iuste valour. and they that engrosse and bye vp any kynde of wares hole into theyr owne handes: to the intente that they maye make a scarsenes therof in other mens handes, & sell it agayn as they lyste. and generally al couetouse men & brybers: whiche by any meanes vnlaufully gette, or vnmercifully kepe from them that haue nede: be transgressours and breakers of this commandement.
¶The declaration of the nynthe commaundement.
AS concernyng the nynthe cōmaundement, we thynke it conuenyent, that all bysshoppes and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge, Fyrste that by this commaundement is forbydden all maner of lyinge, sclaunderynge, bacbytynge, false reportynge, false accusynge, yuell councellynge, and all maner of mysusyng of our tongue, to the hurte of our neyghbours, whether it be in theyr body and goodes, or in theyr good name and fame.Iaco. iii. The apostle saynct Iames lykeneth the tongue of a man vnto a bytte in a horse mouthe, whiche turneth the hole horse euery waye, as pleaseth hym, that sytteth on the horse backe. And he compareth it also vnto the helme of a shyppe: wherby all the hole shyppe is ruled at the pleasure of hym, that gouerneth the helme. And thyrdely he compareth it vnto a sparcle of fyre, whiche (yf it be suffred) woll burne vp a hole towne or citie. And surely al these comparysons be veray apte & mete. For the tongue of a man (no doubte) is the chiefe staye of all the hole body, eyther to doo moche good, or elles to doo moche hurte. The voyce of the tongue perceth the hartes of the herers, and causeth theym to conceyue of other menne good or yuell opynyon. it kendleth or quencheth contention. it dysposeth men to warre or peace. and moueth the herers sondry wayes to goodnes, or vyce. And lyke as the great ragyous flames, that go frome howse to howse, come but of one sparkle, whiche in the begynnyng myght haue ben easyly quenched, but by negligēce and sufferaunce encreaseth and waxeth so great, that no mā can resyst it. And lyke as fyre is a great commoditie many wayes (yf it be well and wysely vsed) and contrary an vtter destruction, yf it be suffered, and no hede taken therunto: Euen soo of a mannes tongue (althoughe it be but a veray smal membre of the body) yet there commeth excedyng great benefite, bothe to hym selfe and others, if it be wel and wysely [Page 74] gouerned. And contrary wyse, yf no hede be taken therunto, but be suffered to runne at large: thanne it is not one syngle yuell alone, but a rote and occasyon, or rather an heapynge together of all yuelles. And bycause that of the tongue commeth so moche good, or so moche yuell: therfore by this commaundement is not onely forbyd all yuell vse of the tongue, to the hurte of our neyghbours: but also in the same is commaunded all the good vse of the tongue, to the benefite of our sayde neyghbours. As to be true and playne in our wordes. to be faythfull in couenauntes, bargaynes, and promyses. to testifie the trouthe in all courtes, iugementes, and other places. to reporte well of them that be absent. to vse gentyll wordes to them that be presente. to gyue good councell and exhortation to all goodnes. to dysswade frome all yuell. and whan we knowe any man to do amysse, not to publisshe his faulte to other men, to his hynderaunce and sclaunder: but rather to admonysshe hym pryuely betwene hym and vs, and to seke his reformation. to speke well by our ennemyes. to pacifie and set at one them that be ennemyes. to excuse them, and to answere for them, that be vniustly sclaundered. And generally in all other thynges, to vse our tonges in trouthe to the welthe of our neyghbours.
¶Seconde we thynke it conuenyent, that all bysshoppes and preachers shall instructe and teache the people, commytted vnto theyr spirituall charge, that ageynst this commaundement offende all they, whiche by lyinge, and vtterynge of false speche deceyue and hurte any man. and suche lyers be the dyuels chyldren. For as saynct Iohn̄ sayth in his gospell,Ioā. viii. The dyuel is a lyer, and the father of lyers. And therfore biddeth saynct Paule, that we shuld put away lying,Ephe. iiii and speke trouthe euery man to his neyghbour.
Item that al they offend ageynst this cōmaūdement, which be detracters, backbyters, & sclaunderers,Eccle. x. whom the wise mā doth lyken vnto serpentes, that priuely byte or stinge men behynde, whan they be not aware thereof. And surely suche [Page] men (what so euer they pretende) go not aboute to heale and amende theym, that do amysse: but rather to satysfye theyr owne malyce and sclaunderous tongues. For lyke as the surgion, that woll heale a wounde, dothe couer it and bynde it, that it take no open ayre: so yf we intende the amendment of our neighbours faulte, we muste not open it abrode to his hurte, but we must be sorie, and pray to god for hym, and soo takynge hym vnto vs, we muste pryuely counsayle and exhorte hym. And no doubte, this louyng correction woll make hym beware, and take hede that he offende no more. But yf we tell his defautes fyrste to one, and after to an nother, and charge euery one to kepe counceyll, as though we had tolde it to no mo: this is no amendement of his faulte, but a declaration of our owne, and a reprehension of our selfes, in that we vttre forthe vnto other that thynge, whiche we our selues iudge not to be vttered. And surely we condempne our selfes therin. For we shulde fyrste haue kepte it secrete our selues, if we wolde that an other man shulde not vttre the same. And therfore the wyse man saythe,Eccle. xix If thou haste herde anye thynge agaynst thy neyghbour: let it dye within the, and be sure it woll not burste the. And agaynst backebiters speketh the prophete Dauid,Psal. C. who so euer priuely sclaundereth his neyghbour, hym woll I destroye.
And they also offende this cōmaundement, whiche gladly gyue eares, & be redy to here suche backbyters. For as saynte Bernarde saythe, Lyke as the backbiter carieth the dyuell in his mouthe: so the herer caryeth the dyuell in his eare. For the detractour is not glad to tell,Pro. xxv. but to hym, that is glad to here. And the wyse man saythe, That lyke as the wynde driueth away the rayne, euen so doth as harde, and a dysplesant countenaunce dryue awaye the tongue of the backebyters, and maketh them abasshed.
They also breake this cōmaundement, whiche with flaterynge and double tongues, go aboute to please suche as be gladde to here complayntes.
Iudges also, whiche gyue sentence contrary to that, whiche they knowe to be true. and they that in iudgemente doo hyde and suppresse the trouthe. and they that make any false plees, to the delaye and hynderaunce of iustyce, or any other wyse do stoppe iustice. and inquestes, whiche vppon lyghte groundes, or vpon groūdes not well examyned, or dyscussed, gyue verdycte: be transgressours and breakers of this commaundement.
¶And aboue other they do transgresse this cōmaundement, whiche in preachynge, or other wyse do teache or maynteyne any false or erronious doctrine, contrarye to the worde of god. or that do teache fables, or mens fantasies, and imagynations: affirmynge them to be the word of god. For suche be not false witnes of worldly matiers: but false witnes of god.
¶The declaration of the tenthe commaundement.
AS concernynge the tenthe commaundemente, we thinke it conuenient, that al bishops and prechers shal instructe and teache the people, commytted vnto their spirituall charge, Fyrst that where as in thother cōmaundementes before rehersed, be forbydden all wordes, dedes, and counceyll, whiche be agaynst goddis pleasure, and the loue of our neyghbours: In this laste precepte be forbydden the inwarde affections of our hertes. For in this laste precepte is forbydde al inwarde motion, desire, delite, inclination, and affection vnto euyll. Whiche thynges be so roted & planted in all vs the chyldren of Adam, euen from the fyrste houre of our byrthe, that althoughe by the inspiration of the holy gooste, and the grace of god, gyuen vnto vs, we do entende neuer soo well, and wolde moste gladly eschewe al euyll: yet there remayneth in vs a disposition, and redynes vnto suche thynges, as be contrarie to the wil and cōmaundement of god. In so moche that yf the grace of god dyd not helpe vs, to staye and resyste our owne noughtynes, and delyte vnto synne: the same our [Page] concupiscence and naughtynes shulde be soo moche, that we shulde runne hedlynge in to all myschyefe, and that at euery lyght occasyon. our nature is so corrupte, and we be so farre from the perfyte obedience vnto goddes wyll, whiche we had in the state of innocency, and yet styll ought to haue. And of this corruption of our nature and redynes vnto yuell complaineth saint Paule in his epistle vnto the Romains,Rom. vii where he declareth at lengthe, that the nature of man is soo full of concupiscence, and yuell affections: that no man dothe or can of hym selfe satisfie, or fulfyll the lawe of god. And that the lawe condemneth all men, as transgressours. And that therfore euery man for his saluatyon, must haue refuge vnto the grace & mercy of god, obteyned by our sauyour Iesu Christe. I knowe (sayth saynct Paule) that in me, that is to saye, in my flesshe dwelleth no goodnes. For I haue a good wyl, but I fynde not howe to performe it. For I doo not that good thyng, whiche I wolde: but I do that yuell, whiche I wolde not. And yf I do that I wolde not: then it is not I that doo it, but synne that dwelleth in me. Thus fynde I by the lawe that whan I wolde do good, yuell is present with me. for I delyte in the lawe of god, as concernynge myne inwarde mā: but I see an other lawe in the partis of my body, whiche rebelleth contynually ageynst the lawe of my mynde, and subdueth me vnto the lawe of synne, whiche is in the partes of my body. O wretched man that I am: who shall delyuer me from this body of death? The grace of god by Iesu Christe.
By these wordes of saynct Paule it appereth, what concupiscence, corruption, and yuell resteth contynually in the nature of man. by reason wherof thoughe he be neuer soo well mynded, yet he is stayed, letted, and hyndered frome the perfyte accomplysshement of goddes wyl and cōmaundementes.
¶ Seconde we thynke it conuenyente, that all bysshoppes and preachers, shall instructe and teache the people, commytted vnto theyr spirituall charge, that notwithstandynge that this corruption and concupiscence be damnable in all them, [Page 76] that be not baptysed, although they neuer commytte any actuall offence: yet vnto vs that be renued by baptysme in the ryght fayth of Chryste, it is neyther dampnable, nor yet culpable, yf we by the spirite and grace of god endeuoure and apply our selues to withstande and resyst it, and do not gyue our selues to lyue after the motions and desyres therof. And therfore saynct Paule (vppon the wordes before reherced) inferreth and sayth.Ro. viii. That there is no dampnation nowe vnto them that be in Christ Iesu, which walke not after the fleshe, but after the spirite. And anon after he sayth, If you lyue after the flesshe, you shall dye, but yf by the spirite you mortifie the dedes of the body, you shall lyue.
¶Thyrdly we thynke it conueniente, that all bysshoppes and preachers, shall instructe and teache the people, commytted vnto theyr spirituall charge, that lyke as in the fyfthe cō maundement vnder the name of father and mother, is vnderstande all superiours, And in the syxte commaundement vnder the name of kyllynge, is vnderstande all wrathe and reuengynge, And in the seuenth commaundement vnder the name of adulterie is vnderstande all vnchaste lyuynge, And in the .viii. commaundement vnder the name of thefte is vnderstande all deceytfull dealynge with our neyghbours, And in the .ix. commaundement vnder the name of false wytnes, is vnderstande all mysvse of the tongue: Soo in this laste commaundement vnder the name of desyrynge of an other mannes wyfe and goodes, is vnderstande all maner of yuell and vnlawful desyre of any thynge. And lyke as in this precepte is forbydde all yuell desyres: Euen soo in the same be cōmaunded all good desyres, good affections, good inclinations to godly thynges, and the perfyte obedience of our hartes vnto goddis wyll. Whiche all though we shall not fully and absolutely atteyne vnto, whyle we be in this lyf: yet this commaundement doth bynde vs to enforce and endeuour our selues therunto by contynuall resystynge and fyghtynge ageynst the sayd corruption, concupiscence, and euyll desyres. [Page] Forasmoche as they be the veray roote, and springe, frome whense dothe flowe and growe all yuell dedes and viciouse lyuynge.Mat. xv. as Christ sayth in the gospell, From the harte springeth all yuelle thoughtes, murder, adulterie, fornication, thefte, false wytnesse, blasphemie. And the same is shewed dayely by experience. For whan a manne desyreth an other mans goodes, yf he can not haue them: than he falleth into enuy, and grutcheth agaynst them, that haue suche goodes, and desyreth euyll towardes them, and is gladde whan they haue losse or hurte. All whiche yuell affections procede of the sayde vnlaufull desyre.i. Tim. vi For as saynct Paule sayth, Suche as be not content, but desyre to be riche, they fall into diuers temptations and snares of the diuelle, and in to many noysom and vnprofitable wisshes and desyres, whiche drowneth men into perdicion and destruction. For the rote of all euyll is Cupidite or vnlaufull desire of goodes in this world. And suche persones as haue moche folowed this couetousnes, haue erred from the fayth, and wrapped theym selfes in many pangues and sorowes.
Fourthely we thynke it conuenient, that all bysshoppes and preachers shall instructe and teache the people, committed vnto theyr spirituall charge, that all maner of men be in suche wyse culpable of the transgression of this commandement, that no man can iustifie hym selfe in the syght of god. For god loketh through euery mans hart, and fyndeth there in moche corruption and concupiscence, althoughe in some more, some lesse, accordynge as they haue more or lesse mortified theyr sayde flesshely and worldely concupiscence. And yf there were no more commandementes of god but this one: yet is there no man in this worlde, but (yf he diligently enserche his owne harte, and conferre it with this commandement) he shall anone perceyue, that he is many wayes culpable and guyltie before god, by transgressyon of this commandement, yf god shulde entre into strayte iugement with hym, and deale with hym accordinge to iustice without mercye.
But amonge all other, they chiefely be transgressours of this commaundement: whiche by deliberation and full consent, caste theyr myndes and studies to accomplysshe the concupiscence and desyre, whiche they haue to obteyne and gette an other mans wyfe, childe, seruaunt, house, lande, corne, catall, or any thynge, or goodes that be his.
And they also be transgressours of this commaundement, whiche by enuy be sory of theyr neighbours welth and prosperetie: or be gladde of theyr sorowe, hynderaunce, or aduersitie. and also all they, whiche do not sette theyr myndes and studies, to preserue, maynteyn, and defende vnto theyr neighbours (as moche as lieth in them) their wyues, chyldren, seruauntes, howses, landes, goodes, and all that is theyrs. For (as before is declared) this commaundement not only forbyddeth vs to desyre from our neyghbour any thynge, whiche is his: but by the same we be also commaunded, gladdely to wysshe and woll vnto hym, that he may quietely possesse and enioy all that god hath sent hym, be it neuer so great habundaunce. And this mynde we ought to beare vnto euery man by this commaundement, not onely yf they be our frendes & louers, but also yf they be our ennemies and aduersaries.
¶Here folowe certayne notes necessarie to be lerned for the better vnderstandynge of the tenne commaundementes.
FYrste it is to be noted,Exod. xix &. xx. howe that oure lorde not onely deliuered vnto Moyses, when he was in the mounte of Sina, two tables of stone, wherin these tenne commaundementes were writen with goddis owne fynger, and not by Moises, ne any other creature: but also howe in the same place, and at the same tyme, god thretened to punisshe all them greuously, and extremely, yea to the thirde and fourthe generation, whiche shulde transgresse any [Page] of the sayd commaundementes and contrarie, howe he promysed to shewe mercye, and to gyue lyfe euerlastynge to all them, that shulde obserue and kepe the same. Whiche thynge was afterwarde confyrmed by our sauiour Christ.Luc. xviii For when a certayne great man asked hym, what he shulde do to come vnto the lyfe euerlastynge, Christ answered hym and sayd, If thou wolte come vnto the kyngedome of heuen, kepe the commaundementes.
¶Seconde it is to be noted, that all the workes of mercy, & all good thynges, whiche we be bounde to do, and lykewyse all synnes, whiche we be bounde to eschewe and leue vndone: be sufficiently conteyned and comprised in these two tables. For where as our hole offyce and duetie, as well to god as to our neyghboure, standeth in harte, worde, and dede, The fyrst foure precepts, whiche be the preceptes of the fyrst table, conteyne our sayd hole duetie towardes god. The syxe other preceptes, whiche be preceptes of the seconde table, conteyne oure hole duetie towardes our neyghbour. For the fyrst commaundement chiefely sheweth, howe we ought to ordre oure selfe vnto god in our hartes, by pure fayth, hope, loue, and drede. The seconde and fourth sheweth, howe we ought to ordre our selfes vnto hym in our outwarde actes and dedes. The thyrde sheweth, howe we ought to ordre our selfes vnto hym in oure tongue and wordes. And likewise the .v. the .vi. the .vii. & .viii. do shewe, howe we shulde ordre our outwarde actes & dedes vnto our neighbours. The .ix. howe we shulde ordre our wordes and tongues vnto them. And the .x. howe we shulde be towardes them in harte and mynde.
¶Thyrdely it is to be noted, That for as moche as out of a good harte, endewed and replenysshed with the loue of god and our neyghboure, spryngeth forthe all good wordes and workes: And out of an yuell harte, voyde of the loue and drede of god, and replenysshed with hate and malyce towardes our neyghbour, spryngeth forth all yuell wordes & workes. accordynge to the sayinge of our sauyoure in the gospell, [Page 78] where he sayth, That a good man out of the good treasoure of his harte bryngeth forthe all those thynges that be good:Mat. xi and an yuell man out of the yuell treasure of his harte bryngeth forthe those thynges that be yuell. Therfore oure sauyour Christ reduceth all these tenne commaundementes vnto two commaundementes, belongynge to the hatte, that is to saye to the loue of god, and our neyghboure.Mat. xxii For where as the pharisees came vnto Christ, and sayde, Mayster, whiche is the greatest commaundement of the lawe, oure sauyoure answered them, and sayde, The chiefe and the greatest commaundement is, that thou shalte loue thy lorde god, with all thy harte, with al thy soule, and with al thy mynde. And the seconde, lyke to this, is, that thou shalte loue thy neyghboure euen as thy selfe. And in these two commaundementes standeth and consysteth all the hole lawe and the prophetes.
These be the wordes of Christe, wherin it is further to be noted, that to loue our lorde god with all our harte, soule, and mynde, is to sette all our hole mynde and thought, to knowe hym, to honour hym to please hym, and to loue hym vnsaynedly aboue al other thynges in the worlde. For he is a ielous god, and wol not be content, onles we yelde vnto hym, our hole harte and loue. And yf we shall set or fyxe ony parte of our harte or loue vpon the worlde, or the flesshe: no doubte god woll not be parttaker of oure loue. For he requyreth the hole loue of our hartes, and that we shall loue nothynge but hym or for hym, and that so hartely, that (yf case requyre) we shall not refuse to suffre any bodyly punysshemente, nor yet deathe for his sake. And this loue towardes hym we doo declare: when we set our myndes to obserue & fulfyll his commaundementes. For as Christe sayth in the gospell,Ion̄. xiiii. He that hath my commaundementes, and kepeth them, it is he that loueth me. And contrarye, the loue and charitie of god and our neyghboure (as sayncte Paule sayth) is the fulfyllynge of all the hole lawe.Rom. xiii For no doubte yf we loue god aboue all thynges: thanne we loue hym more than oure selfes. And yf [Page] we loue hym more than our selfe: than woll we folowe in all thinges his wyll, and not our owne. And in lyke maner, yf we loue god aboue all thinges: than do we loue hym aboue our neighbour, and so we woll for nothinge fulfyll the wylle of our neighbour agaynste his wyll. and as the loue of god aboue all thynges shulde so kepe, directe, and guyde vs, that for no loue or pleasure to our selfe, or to our neyghbour, we shulde wyllyngely transgresse the leaste parte of any of the tenne cōmaundementes: In lyke wyse the hartie and feruent loue, that we shulde beare to our neighbour, as to our selfes, shulde preserue and kepe vs, that we shulde not kylle hym, nor committe adultery with his wyfe, nor steale his goodes, nor beare false wytnes agaynst hym, nor by any meanes do, speke. or wyshe any maner of yuell vnto hym, but we shulde with harte, tongue, and handes, wyshe, speake, and worke all goodnes towardes hym, as sayncte Paule sayth, He that loueth his neyghbour,Rom. xiii. hath fulfylled the lawe. For these commaundementes, Thou shalte not commytte adulterye, Thou shalte not kyll, Thou shalt not steale, Thou shalte not beare false wytnes, Thou shalte not desyre, and suche other commaundementes be all comprysed in this sayinge, Thou shalt loue thy neyghbour as thy selfe. Mat. xxii For if we loue oure neighbour as our self: thā must we vse our self towardꝭ hym' as we wold that he shuld vse hym selfe towardes vs. that is to saye, we must do for hym, as we of reason wyl, and desyre that he shuld do for vs, & desire and wyshe towardes hym, as we of reason wold that he shuld desyre & wishe towardes vs. This is the lawe of nature, this is the law of the gospel. And therfore let vs kepe these two cōmaundementes: and than we shall kepe the hole lawe. for as saynct Paule sayth, The fulfyllynge of the lawe is loue and charitie.
¶Fourthly it is to be noted, that there be thre consyderations, for the whiche all true christen men oughte to employ theyr labour and diligence to knowe these tenne commaundementes. The fyrste consideration is, for that in these commaūdemētes [Page 79] god hath sufficiētly declared vnto vs his wyl & plesure, aswel what he wold haue vs to do, as what he wolde haue vs not to do. The seconde consideration is, for that we may know hereby our infirmitie, sinne, and damnation. For whan we loke ernestely vppon these commaundementes of god, and consider what thyngis god requireth of vs in them: we shall se our selues as in a myrrour or glasse, & shall easely perceyue, howe far we be from the true & perfyt obseruyng of the same cōmaundementes. & so we shall perceyue our owne defautes, our owne myserie, noughtynes,Roma. iii. & our owne damnable estate, as saynt Paule sayth, By the lawe of the commaundementes we may knowe our synnes. The thyrde consideration is, for that by these cōmandementes, we may also attayne the knowledge of goddis mercye. For whan we perceyue, that of our selfes we haue no strenght, goodnes, or liefe eternall, but weakenes, syynne, and euerlastinge death: than we maye euidently se, howe moche nede we haue of the mercy of god, and to haue a sauiour and redemer to paye a raunsome for our synnes and to delyuer vs from euerlastynge captiuitie, damnation, and deathe, due vnto vs for the same. And therfore saynt Paule sayth, The lawe was our schoole mayster, conductour, and leader vnto Christ,Gala. iii. that we myght be iustified by faythe, that is to saye, by goodis mercy, whiche Christ obteyned for vs.
¶Fiftely it is to be noted, that althoughe these lawes and commaundementes of god, teache vs, what is good, and what we shulde do to please god: yet they gyue not vnto vs strength and power to do the same: but all suche strength cometh of god, by his singuler grace, and gyft. And therfore as almyghty god taught vs by his prophete Moyses, what we shulde do: so he taught vs by his sonne Iesu Christe, what we shulde aske. For as these tenne commaundementes doo teache vs, what is goddis wyl, so the Pater noster teacheth vs, that we shulde dayly and continually praye to the father of heuen, that it may please hym, to gyue vs his helpe & grace, [Page] to do all his wyll, that is to saye, to do all that is good, and eschewe that is yuell. For surely god commaundeth vs thinges, whiche we, of our selfes can not do: bycause we myght lerne, what of hym we shulde aske. And therfore after the declaration of these tenne commaundementes in maner as is before expressed, we shall descende nowe vnto the declaration of the Pater noster.