here in this worlde they care not or lytell regarde the wyl pleasure and cōmaundementes of god And therfore surely we haue greatte nede contynually to pray accordynge to Christes doctrine in this thyrde petition for ayde vnto our heuenly father that being thus clothed and encombred with this corruptyble flesshe here in this worlde whiche dulleth and draweth downe mannes mynde as the wyse man sayth It may please hym to graūt vs the grace that so longe as we lyue here we maye fulfylle his wyll in all thynges and not our owne and so to haue a dwellynge place in his citie And contrarye that the dyuelle may neuer haue power to take vs and to bringe vs vnto his citie and possessyon ¶ The sense and interpretation of the fourth Petition O Oure heuenly father we beseche the gyue vs this daye our dayly breadde Gyue vs meate drynke and clothynge for oure bodyes Sende vs encrease of corne fruyte and catayle Gyue vs helthe and strengthe reste and peace that we may leade a peasible and a quiete life in al godlines and honestie Graunte vs good successe in all our busynes helpe in aduersytie and peril Graunt vs we beseche the all thynges conuenient for our necessitie in this temporalle lyfe And to thē to whom thou doest vouchsafe to gyue more than theyr owne portion necessarie for theyr vocation and degree gyue thy grace that they maye be thy dylygent and true dyspensatours and stewardes to dystrybute that they haue ouer and aboue that is necessarie consyderynge theyr astate and degree to them that haue nede of it For so good lorde thou doest prouyde for thy poore people that haue nothyng by thē whiche haue of thy gyfte suffycyent to relieue them selfe and other And gyue also thy grace to vs that we haue not to moche solicitude and care for these transytorye and vnstable thynges but that our hartes may be fyxed in thynges whiche be eternall and in thy kyngedome whiche is euerlastynge And yet more ouer good lorde not onely giue vs our necessaries but also conserue that thou dost gyue vs cause that it maye come to our vse by vs to the poore people for whome by vs thou hast prouided Giue vs grace that we may be fed and nourisshed with al the lyfe of Christ that is to say bothe his wordes workes And that they maye be to vs an effectual example spectacle of al vertues Graunt that al they that preache thy worde may profytably godly preache the thy sonne Iesu Christ through all the worlde And that all we whiche here thy worde preached maye so be fed therwith that not onely we may outwardely receaue the same but also digest it within our hartes and that it maye soo worke and fede euery parte of vs that it may appere in all the actes and dedes of oure lyfe Graunte that the holy sacramente of the Altare whiche is the breade of lyfe and the veray flesshe and bloode of thy sonne Iesu Christe maye be purely mynystred and dystrybuted to the comforte and benefyte of all vs thy people and that we also may receaue the same with a ryght faythe and perfyte charytie at all tymes when we ought to receaue the same and specyally agaynst our deathe and departynge out of this worlde soo that we maye be than spiritually fedde with the same to our saluation and therby enioy the lyfe euerlastynge Gyue vs an inwarde hungre thyrste to haue thy worde and the ryghtuous lyuynge taught in the same Graunte this also mercyfull father that all false doctrines contrary to thy worde whiche fedeth not but poysoneth and kylleth the soule may be vtterly extincte and cast awaye out of thy Churche so that we maye be fedde as well with the true doctrine of thy worde as with all other thinges necessary for vs in this lyfe ¶ For the better vnderstandynge of this fourthe petition we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge Fyrste howe that our lorde teacheth vs not in this petition to aske any superfluous thynges or thynges of pleasure or delyte but onely thynges sufficient And therfore he byddeth vs onely aske breade wherin is not mente superfluous ryches or great substaunce or habundaunce of thynges aboue our estate and condycyon but suche thynges onely as be necessary and suffycyent for euery man in his degree And that this is the meanynge of this worde i. Tim. vi saynct Paule declareth at good lengthe where he sayth we haue brought nothyng in to this worlde ne shal take any thing with vs whā we shall departe hense And therfore yf we haue meate and drinke and clothe that is to say thynges sufficient we ought to holde our selfe contente For they that set theyr myndes on ryches and woll haue superfluities more than nedeth or is expedient to theyr vocation they fall into dangerous temptations and into the snares of the dyuell and into many and vnprofytable and noysome desyres whiche drowne men into perdicion and euerlastynge damnation for the sprynge and rote of all euyls is suche superfluous desyre Prou. iii. The wyse man also makynge his suite to our lorde sayth Gyue me neyther pouertie ne excesse but only thinges sufficient for my liuing left that hauynge to moche I be prouoked to denye god and to forgette who is the lorde and on the other syde lest that by pouertie constrayned I falle vnto thefte and forsweare the name of my god These two wyse men the one of the olde the other of the newe testamente agree with the lesson of our sauyour Bothe aske breade that is thynges necessary and bothe refuse and renounce superfluities as thynges vnprofytable daungerous and noysome ¶ Seconde that in these wordes of our sauyour Iesu Christ be reproued all those persones whiche eate not theyr owne breade but deuoureth other mens breade Of whiche sorte be all those whiche lyue of rauyn and spoyles of thefte of extorcyon of crafte and deceyte Item all they whiche neyther laboure with theyr handes nor otherwyse apply theyr study industry and dylygence to some thynge whiche is good and beneficial in the cōmune weale and to the honour of god but lyue in ease reste ydelnes and wanton pleasures without doynge or carynge for any suche thynge Item all they whiche beyng called in this worlde vnto any roume office or auctoritie do abuse the same and do not employ them selfe accordyng to theyr vocation ¶ Thyrdely that althoughe we be bounde by labour or other laufull meanes to prouyde for our selfes frome tyme to tyme a suffycyent lyuynge yet we muste surely beleue and truste that oure father in heuen prouydeth for vs also and that all our owne prouysyon and industrie is in vayne without his prouysyon For it is he that gyueth vnto vs and taketh from vs at his pleasure more or lesse Therfore not withstandynge all our owne laboure industrye and dylygence yet we must thanke hym
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 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 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 shal be 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 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
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 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 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 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
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 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 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 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
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 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 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 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 that 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 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
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 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 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 reason vpon suche persons the dyuell hath power Item that all christen people ought hyghly to regarde the obseruation of this commaundement consyderynge howe
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 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 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 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
whiche he vseth to be no synne or els if he take it for synne yet he careth not for it but eyther vpon vayne truste of the mercy of god whiche is in dede no right trust but a veray presumption he wol contynue styl in purpose to synne or els vpon vayn hope of longe lyfe he wol prolonge differre delay to do penance for the same vntyll the laste ende of his lyfe And so ofte tymes preuented with sodayne dethe dieth without repentance Wherfore consyderynge howe daungerous it is to falle into synne and howe harde it is to aryse the chiefe and the beste way is to resyst with goddes helpe the fyrst suggestyon vnto synne and not to suffre it to remayne with vs but as soone as may be to put it cleane out of our myndes For if we suffre it to haue place in our hartes any whyle it is great peryl leste that consent and dede wyll folowe shortly after ¶ Seconde that our sauyoure Iesu Christe teacheth vs not in this syxte petition to praye vnto god our father that we shulde be clerely without al temptation but that he wol not suffre vs to be led into temptation that is to saye when we be tempted that he suffre vs not to be ouercome therwith For surely temptations be profytable yf they doo not ouercome vs. And therfore sayncte Paule sayth The trewe and faythfull god wol not suffre vs to be tempted aboue that we maye beare but he woll turne temptation to our profite i. Cor. i. that we may susteyne it ouercome it And saynt Iames sayth Iacob i. Thynke that you haue a gret cause of ioy when you be troubled with dyuers temptations For the tryinge of your fayth bringeth pacience pacience maketh ê‘fit worke so that you maye be parfyte and sounde lackynge nothynge And almyghty god also exhorteth vs Apoca. ii and calleth vpon vs to fyghte agaynste temptations sayinge He that hath the victorie against them I shall gyue hym to eate of the tree of lyfe Ibidem And agayne he sayth He that ouercoÌ„meth them shall not be hurte with the seconde deathe And sayncte Paule sayth ii Tim. ii No man shall be crowned excepte he fyght yea and that as he ought to fyght that is to saye excepte he defende hym selfe and resiste his ennemies at all poyntes to his power Ioan. xvi And our saluiour gyueth vs a good courage to fyghte in this battayle where he sayth Be of good comforte for I haue ouercome the world that is to say I haue had the victorie of all sinnes and temptations And so shall you haue yf the defaulte be not in your selfes for you fyght with an aduersarie whiche is all redy vanquysshed and ouercome ¶ The sense and interpretation of the seuenth petition O Father kepe vs from the daunger of water and fyre from thonder lyghtenynge and hayle kepe vs from hungre and derth kepe vs from warre and manslaughter kepe vs from thy moste greuouse strokes the pestylence and all other dyseases kepe vs from sodeyne death kepe vs from all yuelles and perylles of the body yf it be thy pleasure so to do But moste specyally kepe vs from synne and all thynges that maye displease the. delyuer vs from thy straycte iudgemente at our deathe and at the laste daye of dome Turne neuer thy face from vs moste louynge father Loke neuer awaye from vs least we turne from the vnto the worlde the flesshe and the dyuell Good lorde graunte vnto vs all these our suetes and peticions accordynge to our humble requeste and desyre Amen ¶ For the better vnderstandynge of this laste petition we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge Fyrste that lyke as in the syxte petition Christe taught vs to desyre of our heuenly father that we shulde not be ouercome with temptation ne brought into synne so now in this seuenth and last petition he teacheth vs to praye hym that yf by fraylenes we fall into synne he woll sone delyuer vs from it not to let vs contynue in it not to let it take rote in vs not to suffre synne to reygne vpon vs but to delyuer vs and make vs free frome it This synne is the excedynge yuell from the whiche in this petition we desyre to be delyuered And thoughe in this petition be also comprehended all yuelles in this worlde as syckenes pouertie derthe with other lyke aduersyties yet chiefely it is to be vnderstanded of synne whiche onely of it selfe is yuell and ought euer without condition to be eschewed And as for other aduersities neyther we can ne ought to refuse when god shall sende theÌ„ neyther we ought to praye for the eschewynge of them otherwyse than with this condition If goddes pleasure so be ¶ Seconde that nothynge can be called proprely and of it selfe yuel but onely synne And that all other thynges what soo euer they be be the workes and creatures of god whiche neyther made ony thynge yuell nor can do any thynge that is yuell Many thynges we suffre in this worlde and take them for yuell but they be not yuell of them selfe All afflictions dyseases punysshementes and turmentes of this body all the trouble and anguysshes of the soule all the troubles of this worlde and al aduersities be good and necessary instrumentes of god for our saluation For god hym selfe who can not say other than trouth sayth Those that I loue I chastise Apoca. iii Prou. iii. Hebr. xii And agayne the apostle sayth He receyueth none but whom he skurgeth This is the tyme of skurgynge purgynge and skowrynge And the tyme to come is the tyme of reste ease and blysse And surely there is no better token that we be in the fauour of god than that he doth skourge vs and trieth and fyneth vs lyke golde in the fyre whyles we be in this worlde As contrary there is no more certayne token of his indignation towardes vs thanne to suffre vs styll to lyue in prosperitie and to haue all thynges after our wyll and pleasure and neuer to nyppe vs or touche vs with aduersitie Therfore our sauyour Christe Iesu who knoweth what is beste for vs teacheth vs not cheifely to praye and desyre to be delyuered from worldely afflictions trouble and aduersitie whiche god sendeth abundantly euen to them whome he beste loueth and with whom he is best pleased but the yuel which we moost chiefly shulde praye to be delyuered from is synne whiche of it selfe is so yuell that in no wyse he can be pleased therwith And bycause our hole studye and endeuoure in this worlde oughte to be to please god therfore oure contynuall prayer shulde be that we myghte specyally aboue all thynges be preserued from synne and eternall punysshement for the same ¶ The Aue Maria. HAyle Mary full of grace the lorde is with the. Blessed arte thou amonges women And blessed is the fruyte of thy
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 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 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 shal be 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 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 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 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 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 Article In 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 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