A NECESSARY DOCTRINE AND ERVDITION FOR ANY CHRISTEN man set furthe by the kynges maiestie of Englande c. Psal xix Lorde preserue the Kyng and here vs whan we call vpon the. Psal xx Lorde in thy strengthe the Kynge shall reioyse and be meruailous glad through thy saluation The contentes of this booke The declaration of fayth The articles of oure beliefe called the Crede The seuen sacramentes The .x. commandementes of almyghty god Our lordes prayer called the Pater noster The salutation of the angell / called the Aue Maria. An article of freewyll An article of iustification An article of good workes Of prayer for soules departed ⧠HENRY THE EYGHT BY THE GRACE OF GOD KYNG of Englande Fraunce and Irelande defendour of the faythe and in earthe of the churche of England and also of Ireland supreme hed vnto all his faithful and louyng subiectes sendeth greetyng LIke as in the time of darckenesse and ignoraunce fyndynge our people seduced and drawen from the truth by hypocrisy and superstition we by the helpe of god his worde haue trauayled to purge and clense our realme frome the apparant enormities of the same wherin by openynge of goddes trueth with settyng furth and publishyng of the scriptures our labours thankes be to god haue not ben void and frustrate So nowe perceiuing that in the tyme of knowledge the deuil who ceasseth not in all tymes to vexe the worlde hath attented to returne agayn as the parable in the gospel she with into the hous purged and clensed accompanied with seuen worse spirites and hypocrisy and superstition beyng excluded and put away we fynde entered into some of our peoples hartes an inclination to sinister vnder standynge of scripture presumption arrogancye carnall liberty and contention we be therfore constrayned for the reformation of them in tyme and for auoyding of suche diuersitie in opinions as by the sayde euyll spirites might be engendred to sette furth with the aduise of our clergy suche a doctrine and declaration of the true knowledge of god and his worde with the principall articles of our religion as wherby all men may vniformely be ledde taught the true vnderstandyng of that whiche is necessary for euery christen man to know for the ordering of him selfe in this lyfe agreably to the will and pleasure of almyghty god Which doctrine also the lordes bothe spirituall and temporall with the nether house of our parliament haue both sene and lyke very wel And for knowlege of the ordre of the matter in this boke conteined for as muche as we knowe not perfectly god Faythe but by fayth the declaration of faith occupieth in this tretise the first place Wherunto is nexte adioyned the declaration of the articles of our Crede The crede conteinyng what we shulde beleue And incontinently after them foloweth the explication of the seuen sacramentes The sacramentes wherin god ordinarily worketh and whereby he participateth vnto vs his speciall giftes and graces in this lyfe Whiche matters so digested and set forth with simplicitie and plainesse as the capacities and vnderstandynges of the multitude of our people may easily receyue and comprehende the same The commaundementes There foloweth conuenientlye the declaration of the .x. commaundementes beyng by God ordeyned the hyghe way wherin eche man shulde walke in this lyfe to finishe fruitfully his iourney here and after to rest eternally in ioy with him Whiche bycause we can not doo of our selfe but haue nede alwayes of the grace of god as without whom we can neither continue in this lyfe ne without his speciall grace doo any thing to his pleasure wherby to atteine the life to come We haue after declaration of the cōmandementes expounded the .vii. The pater noster petitions of our Pater noster wherin be conteined requestes and suites for all thynges necessary to a christen man in this present lyfe with declaration of the Aue Maria The Aue as a prayer conteinyng a ioyfull rehersall and magnifiyng of god in the worke of the incarnatiō of Christ whiche is the grounde of our saluation wherin the blessed virgin our Lady for the abūdance of grace wherwith god indued her is also with this remembrance honoured and worshypped And for as muche as the heades and sensis of our people haue ben imbusied and in these dayes trauailed with the vnderstandyng of Freewill Iustification Freewyll Iustification Good workes Praier for soules Good workes and Praying for the soules departed we haue by the aduise of our clergie for the purgation of erronious doctrine declared and sette furthe openly plainly and without ambiguitie of speche the mere and certain truthe in them So as we verily truste that to knowe god and howe to lyue after his pleasure to the atteining of euerlastyng life in the ende this boke conteyneth a perfecte and sufficient doctrine grounded and established in holy scriptures Wherfore we hartily exhorte our people of all degrees willyngly and earnestly bothe to reade and printe in theyr hartes the doctrine of this boke considering that god who as saynt Paul sayeth distributeth diuideth to his churche his graces distinctly hath ordered some sorte of men to teache other and some to be taught that al thynges shulde be done semely and in ordre and hathe beautified and set furthe by distinctiō of ministers and offices the same church And consideryng also that for the one parte whiche shuld teache other is necessary not only knowlege but also learnyng and cunnyng in the same knowlege wherby they may be hable conueniently to dispence and distribute to their audience the trueth of god accordyng to theyr connyng for the edification of other and by true exposition of the scriptures accordynge to the apostolicall doctrine receyued and mainteined from the beginnyng and by conferring and declaration of them to conuince refell and reproue all errours and vntrouthes set furthe to the contrary finally be also able to giue an accompte as saynt Peter sayeth of that they professe It must be agreed than that for the instruction of this parte of the church whose offyce is to teache other the hauing redyng and studyeng of holy scripture bothe of the olde and newe testament is not onely conuenient but also necessary But for the other parte of the churche ordeined to be taught it ought to be denied certainly that the reading of the olde and newe testamēt is not so necessary for all those folkes that of duty they ought and be bound to reade it but as the prince and the policy of the realme shall thynke cōuenient so to be tollerated or taken from it Consonant whervnto the politike lawe of our realme hath nowe restrained it from a greate meyny esteming it sufficient for those so restrained to here and truely beare away the doctrine of scripture taught by the preachers and so imprint the lessons of the same that they may obserue and kepe them inwardly in their harte and as occasion serueth expresse
hym to the sainctes and breake this commandement The exposition of the fourth commandement of god Remembre that thou kepe holy the sabbote day AS touchynge this commandement it is to be noted that this worde Sabotte is an hebrue worde and signifieth in englishe Rest So that the sabotte daye is as moche to saye as the daye of reste and quietnes And there is specially a notable difference betwene this commandement the other nyne commandementes For as saint Austine saith all the other nyne be merely morrall commandementes and belonged not onely to the Iewes and all other people of the worlde in the tyme of the olde testament but also belonge now to all christen people in the new testament But this precept of the Sabbote as concerning rest from bodily labour the seuenth day is ceremoniall and perteined onely vnto the Iewes in the olde testament before the comminge of Christe and perteyneth not vnto vs christen people in the newe testament Neuer the lesse as concerninge the spirituall rest whiche is figured and signified by this corporall rest that is to say rest from the carnall workes of the fleshe and all maner of synne this precepte is morrall and remayneth still and bindeth them that belonge vnto Christe and not for euery seuenth day onely but for all dayes houres and tymes For at all tymes we be bounde to rest from fulfillinge of our owne carnall wyl and pleasure and from all sinnes and euyl desires from pride disobedience yre hate couetousnes and all suche corrupte and carnall appetites and to cōmit our selues holely vnto god that he maye worke in vs all thinges that be to his will and pleasure And this is the true sabbote or rest of vs that be christened whan we reste from our owne carnall wylles and be not ledde therby but be guided by god and his holy spirite And this is the thing that we pray for in the Pater noster whan we say Father let thy kingdome come to vs. Thy wyll be done in earth as it is in heauen Reigne thou in vs. Make that we may do thy wyll and from our corrupt will we may rest and ceasse And for this purpose god hath ordeyned fast watche and labour to the ende that by these suche other exercises we moughte mortifie and kyll the euyll and sinfull desyres of the fleshe and attein this spirituall rest and quietnes whiche is figured and signified in this commandement Furthermore besydes this spirituall reste whiche chiefely and principally is required of vs we be bounde by this precepte at certayne times to ceasse from bodily labour and to giue our mindes entierly holly vnto god to heare the diuine seruice approued vsed and obserued in the churche also the word of god to aknowlege our owne sinfulnes vnto god and his greate mercy and goodnes vnto vs to gyue thankes vnto hym for his benefites to make publike and common prayer for all thynges nedeful to visite the sick to instruct euery man his children and familye in vertue and goodnesse and such other lyke workes Whiche thinges although all christen people be boūde vnto by this commandement yet the sabbote day whiche is called the saturday is not now prescribed and appointed thervnto as it was to the Iewes but in stede of the sabbote day succedeth the sonday in the memory of Christis resurrection And also many other holy festiuall daies which the church hath ordeined from tyme to tyme which be called holy daies not bycause that one day is more acceptable to god than an other or of it self more holy than an other but bycause the churche hath ordeyned that vpon those daies we shuld giue our selues holly without any impediment vnto such holy workes as be before expressed where as vpon other dayes we may do apply our selues to bodily labour be therby moche letted from suche holy and spirituall workes And to the entent the ignorant people maye be the more clerely instructed what holy and spiritual workes they ought to do vpon the holy daye here foloweth a brefe declaration therof Firste let them make an accompt with them selues how they haue bestowed the weke past remēbryng what euyl mindes and purposes they haue had what wordes they haue spoken what thinges they haue done or lefte vndone to the dishonour and displeasure of god to the hurt of their neyghbour what example or occasion of euyll they haue giuen vnto other And whan they haue thus recollected and considered al these thinges in theyr myndes than let them humbly knowlege their fautes vnto god and aske forgiuenes for the same with vnfained purpose in their hartes to conuert and retourne from theyr naughty lyues and to amende the same and let them also clerely and purely in theyr hartes remitte and forgiue al malice and displeasure which they beare to any creature Than let them fall vnto praier accordinge to the commaundement of Christ where he saith 〈◊〉 .xi. whan you beginne to praye forgiue what so euer displeasure you haue against any man And whan they be wery of prayer than let them vse reading of the worde of god or some other good or heauenly doctrine so that they do it quietly without disturbance of other that be in the church or els let them occupie their mindes with holsome and godly meditations wherby they may be the better and they that can reade maye be well occupied vpon the holy day if in tyme and place conuenient they reade sobrely and quietly vnto other suche as they haue charge of suche good bokes as be allowed whiche maye be vnto them in stede of a sermon for al thinges that edifie mans soule in our lord god be good and holsome sermons And truely if men wold occupie them selues vpon the holy dayes and spende the same dayes holily after this fourme and maner not onely in the house of god but also in theyr owne houses they shulde eschue therby moche vyce confounde theyr ancient ennemie the deuyll moche edifie both themselues and other and finally atteyne moche grace and highe rewarde of almyghty god Also men must haue specyall regarde that they be not ouer scrupulouse or rather supersticiouse in absteinynge from bodely labour vpon the holy daye For not withstandynge all that is afore spoken it is not ment but we maye vppon the holy daye gyue our selues to labour for the spedy perfourmaunce of the necessary affayres of the prynce and the common welthe at the commandement of them that haue rule and authoritie therin And also in all other tymes of necessitie as for sauynge of our corne and cattel whan it is like to be in dangier or lyke to be destroyed if remedy be not had in tyme for this lesson our sauiour teacheth vs in the gospell and we nede not to haue any scruple or grudge in conscience in suche case of necessitie to labour on the holy dayes but rather we shulde offende if we shulde for scrupulositie nor saue that god hath sente
for the sustenance and reliefe of his people And yet in suche tymes of necessitie if their busines be not very great and vrgen men oughte to haue suche regarde to the holy day that they do bestowe some conuenient tyme in hearynge diuine seruyce as is aforesayde Against this commaundement generally doo offende all they whiche wyll not ceasse from theyr owne carnall willes and pleasures Also they whiche hauynge no lawfull impediment do not giue them selfe vpon the holy daye to heare masse to heare the worde of god to remembre these thinges in theyr myndes than let them humbly knowlege their fautes vnto god and aske for giuenes for the same with vnfained purpose in their hartes to conuert and retourne from theyr naughty lyues and to amende the same and let them also clerely and purely in theyr hartes remitte and forgiue al malice and displeasure which they beare to any creature Than let them fall vnto praier accordinge to the commaundement of Christ where he saith 〈◊〉 .xi. whan you beginne to praye forgiue what so euer displeasure you haue against any man And whan they be wery of prayer than let them vse reading of the worde of god or some other good or heauenly doctrine so that they do it quietly without disturbance of other that be in the church or els let them occupie their mindes with holsome and godly meditations wherby they may be the better and they that can reade maye be well occupied vpon the holy day if in tyme and place conuenient they reade sobrely and quietly vnto other suche as they haue charge of suche good bokes as be allowed whiche maye be vnto them in stede of a sermon for al thinges that edifie mans soule in our lord god be good and holsome sermons And truely if men wold occupie them selues vpon the holy dayes and spende the same dayes holily after this fourme and maner not onely in the house of god but also in theyr owne houses they shulde eschue therby moche vyce confounde theyr ancient ennemie the deuyll moche edifie both themselues and other and finally atteyne moche grace and highe rewarde of almyghty god Also men must haue specyall regarde that they be not ouer scrupulouse or rather supersticiouse in absteinynge from bodely labour vpon the holy daye For not withstandynge all that is afore spoken it is not ment but we maye vppon the holy daye gyue our selues to labour for the spedy perfourmaunce of the necessary affayres of the prynce and the common welthe at the commandement of them that haue rule and authoritie therin And also in all other tymes of necessitie as for sauynge of our corne and cattel whan it is like to be in dangier or lyke to be destroyed if remedy be not had in tyme for this lesson our sauiour teacheth vs in the gospell and we nede not to haue any scruple or grudge in conscience in suche case of necessitie to labour on the holy dayes but rather we shulde offende if we shulde for scrupulositie not saue that god hath sente for the sustenance and reliefe of his people And yet in suche tymes of necessitie if their busines be not very great and vrgent men oughte to haue suche regarde to the holy day that they do bestowe some conuenient tyme in hearynge diuine seruyce as is aforesayde Against this commaundement generally doo offende all they whiche wyll not ceasse from theyr owne carnall willes and pleasures Also they whiche hauynge no lawfull impediment do not giue them selfe vpon the holy daye to heare masse to heare the worde of god to remembre the benefites of god to giue thankes for the same to pray to exercise such holy workes as he appointed for suche dayes but as cōmonly is vsed passe the tyme either in idelnes in glotony in ryot or other vaine or idel pastime do breake this commandement For surely suche keping of holy day is not accordinge to the intent and meanyng of this commandement but after the vsage and custome of the Iewes and doth not please god but dothe moche more offende him and prouoke his indignation wrath towardes vs. For as saint Austine saithe of the Iewes They shulde be better occupied labouringe in their feeldes and to be at plough than to be ydle at home And women shulde better bestowe theyr tyme in spinning of woll than vpon the sabbot day to lose their tyme in leapyng or daunsyng and other ydell wantonnes All they do also offende against this commaundement whiche do heare the word of god and giue not good hede thervnto that they may vnderstand it or if they do vnderstand it yet they endeuour not theyr selues to remembre it or if they remembre it yet they study not to folowe it And all they breake this cōmandment whiche in masse tyme do occupie their mindes with other matters and lyke vnkind people remembre not the passion and death of Christ nor giue thankes vnto him whiche thinges in the masse tyme they ought specially to do For the masse wherin after the consecration is really present the very blessed body and bloudde of Christe is celebrate in the churche for a perpetuall memory of his death and passion And lykewyse do all those which in suche tyme as the cōmon prayers be made or the worde of god is taught not onely them selues do gyue none attendance thervnto but also by readyng walkinge talking and other euyll demeanour let other that wolde well vse them selues And lyke wyse do all they whiche do not obserue but dispise suche laudable ceremonies of the churche as set forthe goddis honour and apperteyne to good ordre to be vsed in the churche And therfore concerning suche ceremonies of the churche as haue ben institute by our forfathers and be allowed by the princes or kynges of the domynions whiche nexte to god be the chiefe heades of the churches althoughe men oughte not to haue soo fonde opinion of the said ceremonies to thinke that they haue power to remytte synne yet they be very expedient thynges either to excite or stirre vp mens deuotion and to cause them to haue the more reuerence toward the sacramentes as the hallowing of the fonte of the chalice of the corporace of the aultare and other lyke exorcismes and benedictions done by the mynisters of Christis churche or elles to put vs in contynuall remembrance of those spirituall thynges whiche be signified by them As sprinklinge of holy water dothe put vs in remembrance of our baptisme and of the bloud of Christe sprinkled for our redēption vpō the crosse Giuinge of holy breade doth put vs in remembraunce of the sacramēt of the aultare which we ought to receyue in right charitie And also that all christen men be one body mysticall of Christe as the bread is made of many graines and yet but one lofe Bearynge the candels on Candelmas day dothe put vs in remembrance of Christ the spirituall lyght of whom Symeon dyd prophecy as is redde in the churche that daye Gyuinge
Mat. xxiiii Charitie is waxed colde and synne doth abound as Christ sayeth in the gospell that it shulde yet if christen men wyll auoyde the great indignation of god it shall be good for theym whan so euer they receyue this sacrament them selues or be presente where it is ministred or vsed as speciallye in the tyme of masse to behaue them selfe reuerently in pure deuotion and prayer and not to talke or walke vp and down or to offend their brethern by any euyl example of vnreuerence to the saide sacramente excepte they wyll declare theym selfe to haue smalle regarde to our sauioure CHRIST there bodyly present of whiche vnreuerence and contempt may ensue not onely spirituall punishemementes of god by withdrawyng his grace from suche vngodly persons i. Cor. xi but also bodily and opē scourge as saint Paul sheweth to the Corinthians That for the vnworthy entreatyng and vsynge of this sacramente many amonges them were weake sycke and dyed The sacrament of Matrimony AS touchynge the sacrament of matrimonye and the institution therof you shall vnderstande that almighty god at the fyrste creation of man consideryng of his infynite goodnesse and wysedome howe necessary it was to couple and conioyne man and woman togither in mariage as well for theyr mutuall aide and comfort and for the preseruation and continuance of mankynde in lawful succession as also that the same generation myghte after the falle of mā be exercised perpetually vnto the worldes end without synne and offence towardes god dyd conioine Adam and Eue together in mariage And thā instituted matrimony and consecrated and blessed it by his holy word as appereth in the boke of Genesis where is also described the vertue and effycacye of the same by these wordes folowyng Gene. ii Nowe this bone is of my bones and this flesshe is of my flesshe and therfore the man shall leaue hys father and mother and adhere and cleaue vnto his wyse and they shall be two in one flesshe and in one bodye By whiche wordes it is mente that by the vertue efficacy of matrimony rightfully and by the auctoritie of god contracted the man and woman which were before two bodyes be nowe vnyted and made one body duryng theyr lyues so that the husbande hath no power of his owne body to vse the same as hym lyst and with whom hym lyketh but it is hys wyues and with her onely he maye vse the acte of matrimonye Nor the wyfe hathe any power of her owne body to vse it as her lyst or with whom her liketh but her body is her husbandes body and with hym onely may she vse the acte of matrimony And therfore the sayde two persones so conioyned may not after be deuided for any affection to father or mother or for any earthely thynge in the worlde but eche muste adhere and cleaue to other for as muche as they be nowe two persones in one flesshe and in one body Secondely howe that almyghty god allowing and approuing the sayd institution of matrimony sanctified and blessed it with his holy worde immediately after Noes fludde sayeng vnto Noe and his chyldren in this wyse Rom. vl Increase and be ye multiplyed and replenyshe the earthe This institution of matrimonye thus allowed by god vnto Noe and his chyldren although it was a sufficient instructiō vnto them and all theyr posteritie howe to vse the same in al puritie and clennesse to goddis pleasure and his contentation Yet god consideryng the naturall inclination of man to malyce and synne dyd afterwarde further explycate and establysshe the same by his other lawes wrytten wherby god prohibited that any matrimony shulde be made in the degrees folowyng that is to say No man shall marry with his mother hys graundame his great graundame and so vpward neither may he marry with the wyfe his father his graundfather or his greate graundefather and so vpwarde neyther any man may marry with the syster of his father or of his mother his graundefather or his graundmother and so vpwarde neyther may any man marry with the wyfe of hym that is brother to his father his mother his graundefather his graundmother and so vpwarde And lyke wyse euery woman is forbidden to marry any man within any degrees aboue rehersed It is also further forbydden that any man shall marry with hys syster whether she be his hole syster or his halfe syster begotten in mariage or out of mariage neither may he marry with his brothers wyfe nor with his wyues syster Whiche lawes of prohibition in maryage althoughe they were not by expresse wordes of God declared at the fyrste instytution of matrimonye ne also whan the same was allowed after Noes flud yet god dyd ingraue and imprinte the same lawes in the hart of man before they were wrytten by Moyses And forasmuch as the natural lyght and knowledge of man was not onely by originall synne obscured and blynded but also in the most parte of men by the increace of synne and malyce in longe continuaunce and proces of tyme almoste peryshed and extincte In so muche that they coulde not perceyue nor iudge what thynges were of theyr owne nature naught and detestable in the syght of god ne yet howe farre the naturall honestie and reuerence whiche we owe vnto suche persones as be nere of our kynne or alliance vnto vs was extended God therfore wyllyng manne to returne from darckenesse commaunded his prophete Moyses to promulgate to declare by his worde vnto the people of Israell the sayde lawes of prohibition of matrimony in certayne degrees of consanguinitie and affinitie as is before mentioned In the declaration of the whiche lawes of prohibition Moyses soo tempred his wordes that it maye euidently appere therby that not onely the Iewes but also all other the people of the worlde were as muche and as streyghtly bounden to the continual obseruation of the same lawes as they were to the other morall lawes of the ten commandementes Thyrdely / that the coniunction betwene man and woman in matrimony dothe not onely signifie and represent the perfyte and indissoluble coniunction and vnion of the nature of god with the nature of man which was fulfylled whan the second person in trinitie descendyng from his father dyd take vpon him the very forme and substance of our nature and so these two natures were vnited and knyt togither in one persone but also therby is sygnified and represented the societie and coniunction in perfite and indissoluble loue and charitie betwene Christ and his church that is to say the congregation of al christen people And this to be true saynt Paule him selfe affirmeth in the fyst chapyter of the epistle vnto the Ephesians In whiche place the apostle myndynge to proue and perswade that al women beyng marryed oughte to loue to reuerence to honour to obeye to be subiecte vnto theyr husbandes in all thinges euen as the church is subiect vnto Christe and lykewyse that all husbandes ought and be
is in heauen aboue or in earthe benethe or in the water vnder the earth to the entent to do any godly honour and worshyppe vnto them BY THESE wordes we be not forbydden to make or to haue similitudes or ymages but onely we be forbydden to make or to haue them to thintent to do godly honour vnto them as it appereth in the .xxvi. chapiter of Leuiticus And therfore although ymages of Christ and his saintes be the workes of mennes handes only Yet they be not prohibited but that they maye be had and sette vp bothe in churches in other places to the intent that we in beholdyng and loking vppon them as in certaine bokes and signes may call to remembraunce the manifolde exaumples of vertues whiche were in the sainctes whome they do represent And so may they rather be prouoked kindled and styred to yelde thankes to our lorde and to prayse hym and his sayde sayntes and to remembre and lamente our synnes and offences and to pray god that we may haue grace to folow their goodnes and holy lyuyng As for an example the image of our sauiour hangeth on the crosse in the roode or is paynted in clothes walles or wyndowes as an open boke to the intente that besydes the examples of vertues whiche we maye learne at Christe we maye be also many wayes prouoked to remembre his peynfull and cruell passion and also to consyder our selues whan we beholde the same image and to condemne and abhorre our sinne whiche was the cause of his so cruell deathe And farthermore consideringe what high charitie was in hym that wolde dye for vs his enemies and what greate dangers we haue escaped and what high benefites we receiue by his redemption we maye be prouoked in all our dystresses and troubles to rounne for comforte vnto hym And these lessons with many mo be brought to our remembrance by the boke of the roode if we beyng fyrst wel instruct and taught what is represented and ment therby do dilygently beholde and loke vpon it And as our sauiour Christe is represented by this ymage of the roode euen so the holy saintes which folowed him be represented vnto vs by theyr ymages and therfore the said images may well be set vp in churches to be as bokes for vnlerned people to put them in remembrance of those sayntes of whom they maye learne exaumples of faith humilitie charitie pacience temperance and of all other their vertues and giftes of god whiche were in theym for whiche causes ymages may be sette in the churche and ought not to be despised but to be vsed reuerently althoughe we be forbidden to do any godly honor vnto them These lessons shulde be taught by euerye curate to their parrishe And where as we vse to sense the sayde ymages and to knele before them and to crepe to the crosse with such other thinges Yet we wust knowe and vnderstande that suche thynges be not nor ought to be done to the image it self but to god and in his honour although it be done afore the image whether it be of Christe of the crosse or of our lady or of any other saint Against this commandement dyd offende generally before the commynge of Christe all gentiles and people that were of the nation of Israell For they dyd godly honour vnto images and worshipped false goddis some one some an other of the whiche sorte there was a great number For besydes their common goddis euery countrey euery cytie or towne euery house and familye had theyr propre goddis wherof is moche mencion made in authours bothe christen and heathen And these Gētiles though they had knowlege of a very god yet as saint Paule saith they had ydell and vayne fantasies which led them from the truthe where they compted them selues wise they became fooles And agaynst this commandement offended the Iewes many and sundry tymes and almoste continually For not withstandinge that they professed the knowlege and worshipping of the very true god yet they fel to the adoration of ymages idols and false goddes as the holy scripture maketh mention in many places Also all they do greatly erre whiche put difference betwene image and image trustynge more in one than in an other as thoughe one coulde helpe or do more than an other whan bothe do represente but one thinge and sauyng by way of representation neither of thē is able to worke or do any thinge And they also do erre that be more ready with their substance to decke images gorgiousely than with the same to helpe poore christen people the quicke and lyuing images of god whiche is the necessary worke of charitie commanded by god And they also offende that so dote in this behalfe that they make vowes and go on pylgremages euen to the images and there do call vpon the same ymages for ayde and helpe phantasyng that either the image woll worke the same or elles some other thinge in the image or god for the image sake as thoughe god supernaturally wrought by ymages carued ingrauen or painted brought ones in to churches as he doth naturally worke by other his creatures In whiche thinges if any person heretofore hath or yet dothe offende all good and learned men haue great cause to lamente suche errour and rudenes and to put their studies and diligences for the reformation of the same The exposition of the thirde commandement of god Thou shalt not take the name of thy lorde god in vayne IN this commandement god requireth of vs to vse his name with all honour and reuerence Whervppon you shall vnderstande that the right vse of the name of god and the true honour of the same standeth chiefely in those thinges folowinge that is to saye in the constant confession of his name and mainteyning of his doctrine in the ryghte inuocation of him in the gyuyng of due thankes vnto hym as well in aduersitie as in prosperitie For Christ saith Math. x. He that opēly confesseth me before men I shall confesse him before my father in heauen And he that is ashamed of me to confesse my name before men I wylle be ashamed of hym before my father in heauen In whiche wordes Christe teacheth vs not onely to professe the name of god but also boldly and constantly to defend the same and not to swarue from it for any maner of persecution or iniurie We must also in our tribulation and necessitie and in all temptations and assaultes of the deuyll inuocate and cal vpon the name of god for god accompteth his name to be halowed magnified and worshipped whan we call vpon hym in our nede Call vppon me saythe he in the tyme of trouble Psal xlix and I wyll delyuer the Pro. xviii and thou shalt honour me And agayne the wise man saithe The name of god is the most stronge towre the rightuous man runneth to it and he shall be holpen Furthermore we may not seke our own name laude and fame but vtterly avoyde and