theyr parentes and superyours yet in the same is also vnderstanded and comprised the office and duetie of the parentes and superiours agayne vnto their chyldren and inferiours ¶ Seconde that by this worde Honour in this commaundement is not only ment a reuerence and lowlynesse in wordes and outwarde gesture whiche children and inferiours ought to exhibite vnto their parentes and superiours but also a prompte and a redy obedience to theyr laufull commaundementes a regarde to their wordes a forbearynge and sufferynge of them an inwarde loue and veneration towardes them a reuerent feare and loothenes to dysplease or offende them and a good will and gladnes to assyst them aide them succour them and helpe them with our counseyll with oure goodes and substaunce and by all other meanes to our possible power This is the veray honoure and duetie whiche not onely the chyldren do owe vnto theyr parentes but also all subiectes and inferiours to theyr heades and rulers And that chyldren owne this duetie vnto theyr fathers it appereth in many places of scripture In the prouerbes it is writen Pro. i. Obey my sonne the chastisynge of thy father and be not neglygent in thy mothers commandementes In the boke of the Deuteronomi it is also written Deutero xxvii Accursed be he that doth not honour his father and his mother And in the boke of the Leuiticus Leuit. xix it is sayde Let euery man stande in awe of his father and mother And yf any man haue a stubbourne and a disobedient sonne Leuit. xxi whiche woll not here the voyce of his father and mother for correction wold not amend and folowe them than shall his father and mother take hym and brynge hym to the iuges of the citie saye This our sonne is stubborne and disobedient and despyseth our monicions and is a riottour and a dronkerde Then shall all the people stone hym to death and thou shalt put awaye the euyll from the that all Israell maye here therof Exodi xxi and be afrayde And in the boke of Exodi it is also written He that striketh his father or mother he shall be put to deathe And lykewyse he that curseth his father or his mother shall suffre deathe And in the boke of prouerbes the wyse man also sayth Prouer. xxviii He that stealeth any thynge from his father or mother is to be taken as a murderer And althoughe that these great punysshementes of dysobedient chyldren by deathe be not nowe in the newe lawe in force and strengthe but lefte to the ordre of pryncis and gouernours and theyr lawes yet it euidently appereth howe sore god is greued and dyspleased with such disobedience of chyldren towardes their parentes For so moche as in the olde lawe he dydde appoynte thervnto so greuous punyshementes And as almyghty god doth thretten these punysshementes vnto those children whiche do breake this commaundement so he dothe promyse great rewardes to theym that kepe it For he that honoureth his father saith the wyse manne his synnes shall be forgyuen hym Eccle. iii. And he that honoureth his mother is as one that gathereth treasure Who so euer honoureth his father shall haue ioye of his owne chyldren and whan he maketh his prayer to god he shall be herde He that honoureth his father shall haue a longe and a prosperous lyfe And as the chyldren by this cōmaundement be bound to honour and obey theyr parentes according as is before expressed so it is implied in the same precept that the parentes shulde norishe godly bryng vp theyr children that is to say that they must not only fynd them meate drinke in youth also set them forward in lernyng labour or some other good exercise that they may eschew idlenes and haue some craft occupation or some other laufull meane to get theyr liuinge but also they muste lerne teche them to truste in god to loue hym to feare hym to loue theyr neighbour to hate no man to hurt no man to wishe wel to euery man and so moch as they maye to do good vnto euery man not to curse not to swere not to be riottous but to be sobre tēperate in al thingis not to be worldly but to sette theyr myndes vpon the loue of god and heuenly thynges more than vppon temporall thynges of his world and generally to do al that is good to eschue all that is euyll And this the parentes ought to do not by cruel entreating of theyr chyldren wherby they might discourage them prouoke them to hate theyr parentes but by charitable rebukynge thretenynge and resonable chastisynge and correctynge of them whan they do euyl and cheryshyng maynteynynge and commendynge them whan they do wel This offyce and duetie of the parentes towardes theyr chyldren is wytnessed in many places of Scripture Fyrste saynt Paule wryteth thus Fathers Ephe. vi prouoke not your chyldren vnto angre but brynge theym vp in the correction and doctrine of god And in Deutero Almyghtye god faythe Deut. vi Pro. xxix Teache my lawes and cōmandementes to thy children And the wyse man saythe The rodde of correction gyueth wysedome The chylde that is lefte to his owne wyll shal be confusion to his mother And in an other place he sayth Pro. xiii He that spareth the rodde hateth his sonne and he that loueth hym wyll se hym corrected Pro. xxiii And in an other place he saythe Se thou withdrawe not frome thy chylde discipline and chastysynge If thou stryke hym with the rodde he shall not dye thou shalte stryke hym with a rodde and shalte therby delyuer his soule frome helle And on the other syde it is wrytten The sonne vntaught vnchastysed Eccl. xxii i. Reg. iiii is the confusyon of his father And for this cause we fynde in the boke of kinges how that our lorde conceyued hyghe indignation ageynst Helie the chiefe priest bycause he dyd not duely correcte his two sonnes Ophni Phinees whan he knewe that they dyd greuously offend god And how in reuengyng of the fathers negligēce and remysnesse in correctynge of his chyldren almyghty god toke from Hely and all his issue and householde for euer the office of the high priesthode howe his two sonnes Ophni Phinees were slayne bothe vpon a daye and Helie theyr father brake his necke This example of Helie is necessary for fathers to emprinte in theyr hartes that they maye see theyr chyldren well taughte and corrected leaste they runne into the greate indignation of almyghtye god as Helie dydde and not onely in this worlde haue confusion but also in the worlde to come haue dampnation for the mysorder of theyr chyldren throughe their defaute And they muste not thynke that it is ynough to speke somwhat vnto them whan they do amys For so dyd Helie to his sonnes and yet our lorde was not pleased bycause he dyd not more sharpely correcte them and se them reformed But whan
exercyse me in pacience and other vertues and also to signifie vnto me the great cure and fatherly loue and goodnes whiche he beareth towardes me And therfore I woll haue none other god but onely this god whiche by his almyghtie power hath created and made heuen and erthe and all thynges conteyned in the same Neyther woll I glory or put my truste and confidence in myne owne power force strength ryches lernyng science wysedome or any thynge els what so euer I haue or shall haue and possesse in this worlde Neyther woll I glory or put my confydence in any other man or creature of this worlde be it in heuen hell or in erthe nor in any crafte of Magicke sorcerie charmes wytchecraftes or any other false artes subtiled and inuented by the diuell but I woll put my hole hope my hole truste and confydence in god onely and in hym onely woll I glorye and gyue all honour and glorie vnto hym and vnto hym only and vnto his gouernaunce woll I commytte and submytte my selfe my goodes and all that euer I haue withoute fearynge or regardynge the malyce the crafte or power of the deuyll or any of his membres whiche myght enduce me to the contrary Neither woll I desyre any sygne to tempte god but I woll trust fermely faythfully vnto hym And although he shall sende any aduersitie vnto me / or shall dyfferre and tarye his pleasure in grauntynge suche requeste and petytion / as I shall make vnto hym yet woll not I murmur or grudge therat nor go aboute to prescribe or appoynt vnto hym any ende any tyme / any measure or season but I woll commytte all to his wyll with a pure and a stedfast faythe and woll pacyently abyde the tyme whiche vnto hym shall be thoughte moste expedient for me This faythe I reteyne stedfastely engraued in my harte and I promyse by the grace helpe of god neuer to swarue or declyne from the same for any argumente persuasyon or auctoritie that maye be obiected nor for any worldly affection or respecte of pleasure payne persecution or torment what so euer shall fortune vnto me From this trust and confidence woll I neuer be brought althoughe all the men in the worlde shulde forsake me and persecute me Neyther woll I the lesse truste in god for that I am a man of great power force and auctorytie endewed withall suffycyencies in this worlde ne yet bicause I want the possessions of this worlde and am but wretched and poore / rude and vnlerned and dispysed of all men nor fynally bycause I am a wretched synner For syth this God is the almyghtye lorde and maker of all thynges and hath all thynges vnder his handes and gouernaunce what can I lacke that he can not gyue or do vnto me if it be his wyll so to do And syth he is my father I am assured that for the fatherlye loue and pytie whiche he hath and beareth vnto me he woll not onely care for me but he woll be also continually present with me by his grace and fauour and woll contynually gouerne and directe me ayde and assyste me and prouyde that that shall be beste for me and woll also forgyue me all the synnes that I euer commytted or haue done contrary to his commaundemente so ofte as I shall by trewe and vnfeyned penaunce retourne vnto hym with all my harte and shall applie my hole mynde purpose and endeuour to amende my noughtie lyfe and to obserue his commaundementes ¶ The sense and interpretation of the seconde Article I BELEVE constantly in my harte with my mouth I do professe knowlege that Iesu Christ is thonly begoten sonne of almyghty god the father that he was begoten of his godly nature and substance eternally before the worlde was made or formed and that he is veray god / equall with god the father and tholy goost in substance and all other thynges belongynge vnto the godheed And I beleue lykewyse that this Ihesu Chryst was eternally preordeyned and appoynted by the decree of the hole Trinitie to be our lorde that is to say to be thonely redemer and Sauyour of mankynde and to reduce and brynge the same from vnder the dominion of the dyuell and synne vnto his onely dominion kyngedome lordeshyppe and gouernaunce And I beleue lykewyse that this Iesu Christe is true in al his wordes and promyses or rather that he is verye trouthe it selfe And that all thynges whiche be spoken of hym or by him in holye scrypture be certaynly and infallibly true And I beleue also and professe that Iesu Christ is not only Iesus and lorde to all menne that beleue in hym but also that he is my Iesus my god and my lorde For where as of my nature I was borne in synne in the indignation and dyspleasure of god was the veray chylde of wrath condemned to euerlastynge death subiecte and thrall to the power of the dyuell and synne hauyng al the pryncypall partes or portions of my soule as my reson vnderstanding and my free wyll and all thother powers of my soule and body not onely so destituted depryued of the gyftes of god wherwith they were fyrste endewed but also so blynded corrupted and poisoned with errour ignoraūce and carnall concupiscence that neyther my sayd powers coude exercyse the natural function and offyce for the whiche they were ordeyned by god at the fyrste creation nor I by theym coulde doo or thynke anye thynge whiche myghte be acceptable to god but was vtterly deade to god and all godlye thynges and vtterlye vnable and insuffycyente of myne owne selfe to obserue the leaste parte of goddis commaundementes and vtterlye inclyned and redy to runne heedlynge into all kyndes of synne and myschyefe I beleue I saye that I beynge in this case Iesu Chryste by sufferynge of moste paynfull and shamefull deth vpon the Crosse and by shedynge of his most preciouse blode and by that gloryouse victorie whiche he had whan he descendynge into helle and there ouercommynge bothe the diuell and dethe rose agayne the thyrde daye from dethe to lyfe and so ascended into heuen hath nowe pacyfyed his fathers indignation towardes me and hath reconcyled me agayne into his fauour and that he hath loosed and delyuered me from the yoke and tyranny of deathe of the dyuell and of synne and hath made me so free from theym that they shall not fynally hurte or annoy me and that he hath powred out plentyfully his holy spyryte and his graces vppon me specyally faythe to illumyne and directe my reasone and iudgement and charytie to dyrecte my wyll and affections towardes god Wherby I am so perfectly restored to the lyght and knowledge of god to the spyrytuall feare and drede of god and vnto the loue of hym and myne neyghboure that with his grace I am nowe redye to obey and able to fulfyll and accomplysshe his wylle and commaundementes Besydes all this he hath brought and delyuered me from
wordes woll not serue the fathers and mothers muste put to correction and by suche discipline saue theyr soules or elles they shall answere to god for them And truely they greatly deserue the indignation of god that whan they haue receyued of hym chyldren do not brynge them vp to his seruyce but without regard what commeth of them suffreth them to ren to the seruice of the diuell Thyrdely we thynke it conuenient that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that all christen men be bounde to exhibite and do vnto them whiche vnder god be their spiritual fathers and parentes of theyr soules the lyke and the selfe same honour i. Cor. iiii whiche as is aforesayde chyldren of duetie do owe vnto theyr naturall fathers ¶ Item that these spyrytuall fathers be appoynted by god Act. xx to mynister his sacramentes vnto them to brynge them vp and to fede theym with the worde of god and to teache them his gospelle and scripture and by the same to gouerne Hebr. xiii to conducte and to leade them in the streyght waye to the father in heuen euerlastynge ¶ Item that our sauiour Christe in the gospell maketh mention as well of the obedience as also of the corporalle sustynaunce Math. x. Luc. x. whiche al christen people do owe vnto theyr spiritual fathers Of the obedience he sayth that who so euer receyueth you receyueth me And in an other place he saythe He that hereth you hereth me and he that despisethe you despysethe me And in an other place he saythe Math. xxiii Hebr. xiii what so euer they bydde you do do it And sayncte Paule sayth Obeye your prelates and gyue place vnto them for they haue moche charge and care for your soules as they whiche muste gyue an accompte therfore that they maye do it with ioye and not with griefe that is to saye that they maye gladly and with moche comforte do theyr cure and charge whan they doo perceyue that the people be obedient to theyr teachynge lyke as on the contrary wyse they haue lyttell ioy or pleasure to do it whan they fynde the people disobedient and repugnant And for the sustynaunce of their lyuynge which is comprysed in this worde Honour as before is declared Christe sayth in the gospelle The workeman is worthye his wages Luc. x. i. Cor. ix And saynt Paule sayth who goeth on warrefare vpon his owne stipende And who planteth the vyne and eateth no parte of the fruicte And who fedeth the flocke and eateth no parte of the mylke And after foloweth Euen so hath the lorde ordeyned that they whiche preache the gospell shulde lyue of the gospell And therfore in an other place it is writen i. Tim. v. Priestes or auncientes that rule wel be worthy of double honour specially they that labour in the ministration of the worde of god and his doctrine In whiche place the apostell meaneth by double honour not onely the reuerence whiche is due vnto the spyrytuall fathers as is aforesayde but also that all chrysten people be bounde to mynister fynde and gyue vnto theyr spyrytuall fathers sufficiency of al thynges necessarie and requysite as well for theyr sustinaunce and fyndynge as for the quyete and commodiouse exercysynge and executynge of theyr sayde office ¶ Fourthly we thynke it conuenient that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this commaundement also conteyneth the honour and obedience whiche subiectes owe vnto theyr prynces also the office of princis towarde theyr subiectes Esai xlix For scripture taketh princes to be as it were fathers and nouryces to theyr subiectes And by scripture it appereth that it apperteyneth vnto thoffyce of princes to se that the ryght religion and trewe doctrine of Christe maye be maynteyned and taughte and that their subiectes maye be well ruled and gouerned by good and iust lawes and to prouyde and care for them that all thynges necessarie for theym maye be plentuouse and that the people and commune weale maye encrease and to defende theym frome oppressyon and inuasyon as well within the realme as without and to se that iustyce be ministred vnto them indifferently and to here benignely al theyr complayntes and to shewe towardes them although they offende fatherly pytie And finally so to correcte them that be euyll that they had yet rather saue them than lose them yf it were not for respect of iustyce and maintenaunce of peace and good order in the commune weale And therfore al theyr subiectes must ageyne on theyr parties and be bounde by this commaundement not onely to honour and obey theyr sayde prynces accordynge as subiectes be bounde to do and to owe theyr trouthe and fidelitie vnto theym as vnto theyr naturall lordes but they must also loue them as chyldren do loue theyr fathers yea they must more tendre the suertie of theyr princis person and his estate than their owne Euen lyke as the health of the heed is more to be tendered thā the health of any other membre And by this commaundemente also subiectes be bounde not to withdrawe theyr sayd feaultie trowthe loue and obedyence towardes theyr prynce for any cause what soo euer it be Ne for any cause they may conspire ageynst his person ne doo any thynge towardes the hynderaunce or hurte therof nor of his astate And furthermore by this commaundement they be bounde also to obeye all the lawes proclamations preceptes and commaundements made by theyr prynces and gouernours excepte they be ageynst the commaundementes of god And lykewyse they be bounde to obey all suche as be in auctorytie vnder theyr prynce as farre as he woll haue them obeyed They must also gyue vnto theyr prynce ayde helpe and assistence whan soo euer he shall require the same eyther for suertie preseruation or mayntenaunce of his person astate or of the realme or for the defence of any of the same ageynste all persons And when so euer subiectes be called by theyr prynce vnto priuey councell or vnto the parlyament whiche is the generall councell of this realme than they be bounde to gyue vnto theyr prynce as theyr lernynge wysedome or experyence can serue them the mooste faythfull counsell they can and suche as may be to the honour of god to the honour and suretie of his regall person and astate and to the generall welth of all his hole realme And further yf any subiect shal knowe of any thyng whiche is or may be to the annoyaunce or damage of his pryncis person or astate he is bounde by this commaundement to dysclose the same with all spede to the prince hym selfe or to some of his counceyll For it is the veraye lawe of nature that euery membre shall employe hym selfe to preserue and defende the heed And surely wysedome and policie woll the same For of conspiracie and treason commeth neuer no goodnes but infinite hurte
moche god is displeased and what vengeaunce he hath alwayes taken and euer woll take for the transgression of the same For confirmation wherof we thynke it conueniente that all bysshops and preachers shall instruct and teache the people cōmytted vnto theyr spyrituall charge Fyrste howe that god in the tyme of Moyses lawe cōmaunded that who so euer commytted adulterie shulde be stoned to deathe Item howe Hemor kynge of Sichem He. xxxiiii and Sichem his sonne with all the men of the Citie were slayne and theyr wyues and chyldren were taken captiue and all theyr goodes within the Citie were robbed and spoyled bycause the sayde Sichem laye with Dina the doughter of Iacob and defyled her ¶ Item howe that almyghtye god after the chyldren of Israel hadde commytted adulterie with the women of Moab and Madian commaunded fyrste Nu. xxv that the heedes and rulers of the people shulde be hanged for that they suffred the people so to offende god And afterwarde commaunded also euery man to slee his neyghbour that hadde soo offended In so moche that there was slayne of that people the nombre of .xiiii. thousande And many moshulde haue ben slayn had not Phinees the sonne of Eleazar the high priest tourned the indignation of god from the chyldren of Israell For this Phinees whan he sawe Zamry chyefe of the tribe of Simeon in the presence of Moyses and all the people go vnto Cozby a troble mans doughter of the Madianites to commytte fornication with her he arose from among all the multitude and takynge a swerde in his hande wente into the howse where they were and thruste them bothe throughe the bealyes Whose feruent mynde and zeale god dyd so moche allowe that he dyd therfore bothe ceasse from further punyshement of the Israelites and also graunted to Phinees and his succession for euer the dignitie of the hyghe pryeste Iudi. x. Item howe the tribe and stocke of Beniamyn was so punysshed for the mayntenaunce of certayne persons of the Citie of Gabaa whiche had contrary to this cōmaundement shamefully abused a certayne mans wyfe that of .xxv. thousande and seuen hundreth men of armes there remayned on lyue but syxe hundreth Gene. xix Item howe almyghtye god for the transgressyon of this commandement caused brymstone and fyre to rayne downe frome heuen vpon all the countrey of Sodom and Gomor and so dystroyed the hole regyon bothe men and beastes and all that grewe vpon the erthe reseruynge onely Loth and his .iii. doughters These terryble examples and many other lyke almyghty god dyd shewe in tymes paste to the intente we shulde haue theym in our contynuall remembraunce and soo shulde euer stande in awe and feare to offende god For thoughe he doo not soo presentely punysshe vs here in this worlde as he dyd the persones before rehersed yet his longe patience and forbearynge is no allowance or forgyuenes of our offences yf we contynue styll in them but a sore accumulation and heapyng together of goddes wrathe and indygnation ageynste the daye of iugement At whiche tyme in stede of this temporall peyne Rom. ii we shall receyue euerlastyng peyne beynge as sayncte Poule saythe excluded frome the euerlastynge kyngedome of heuen and as Christe saythe in the gospell Mat. xxii et .xxv. et Luc. xiii and saynct Iohn̄ in the Apocalips We shall be caste in to the brennyng lake of hel where is fyre brymstone wepynge waylynge and gnastynge of tethe without ende ¶ Seconde we thynke it conuenyent that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge howe that in this commaundement not onely the vyces before rehersed be forbydden and prohibited but also the vertues contrary to them be required and commaunded That is to saye fydelytie and true kepynge of wedlocke in theym that be maryed contynence in them that be vnmaried and generally in al parsons shamefastnes and chastenes not onely of dedes but of wordes and maners countenaunce thoughtes And more ouer fastynge temperaunce watchynge laboure and all laufull thynges that conduce and helpe to chastitie And that therfore agaynste this commaundemente offende all they whiche do take any syngle woman or other mannes wyfe Math. v. or that in theyr hartes do couete and desyre for to haue them For as Christe sayth who soo euer eyeth a womman wysshynge to haue her hathe all redye commytted adulterye with her in his harte ¶ They also offende this commaundement that take in mariage Leu. xviii et xx or out of mariage any of theyr owne kynred or affinitie within the degrees forbydden by the lawes of god ¶ They also offende agaynste this commaundemente whiche abuse theym selfes or any other persones agaynste nature or abuse theyr wyues in the tyme of theyr menstruall purgation They also that do nourissh styre vp and prouoke them selues or any other to carnall lustes and pleasures of the body by vnclenly and wanton wordes tales songes syghtes touchynges gaye and wanton apparayle and lasciuiouse deckynge of theym selfes or any suche other wanton behauiour and entisement And also all those which procure any suche acte or that mynyster house lycence or place thereto And all counsaylours helpers and consenters to the same doo greuousely offende god and doo transgresse this commaundement ¶ Lykewise al they that auoyde not the causes hereof so moche as they conueniently maye as surfettyng slouth idelnes immoderate slepe and company of suche both men and women as be vnchaste and euyll dysposed be gyltie of the transgression of this commaundement ¶ The declaration of the eyght commaundement AS touchynge the eyght commaundement we thynke it conuenyent that all bysshops and preachers shall instructe and teache the people cōmytted vnto theyr spirituall charge Fyrste that vnder the name of Thefte or stealynge in this cōmaūdement is vnderstanded all maner of vnlauful takynge awaye occupienge or kepynge of an other mannes goodes whether it be by force extorcion oppression briberie vserie simonie vnlauful cheuesaunce or els by fals byenge sellynge eyther by false weyghtes or by false measure or by sellynge of a worse thyng for a better or a thynge coūterfaite for a trewe as gylte coper for trewe golde or glasse for precious stones and generally all maner of fraude or deceyte ¶ Item that lyke as the vices before rehersed be by this precepte forbydden euen soo sondry vertues contrarye to the sayde vices be by the same commaunded as to deale truely and playnely with our neyghbours in all thynges to gette our owne goodes truely to spende them lyberally vpon them that haue nede to fede the hungery to gyue drynke to the thirstie to clothe the naked to harborowe the harborlesse to comforte the sycke to visite the prisoners and fynally to helpe our neigbours with our lernyng good counceyll and exhortation and by all other good meanes that we can ¶ Seconde we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people commytted
wombe ¶ For the better vnderstandynge of this Aue or salutation of the aungell we thynke it conuenient that all bysshoppes and preachers shal instructe and teache the people commytted vnto theyr spirituall charge Fyrste howe that it was decreed in the hyghe consistorie of the hole Trinitie that after the fall of our fyrst father Adam by whiche mankynde was so long in the great indignation of god and exyled out of heuen the seconde person the euerlastynge sonne of the father euerlastynge shulde take vpon hym the nature of manne to redeme mankynde from the power of the dyuel and to reconcile the same agayn to his lorde god Luce. i. and that he shulde be so perfyte god and also perfyte man And for this purpose as saynct Luke in his gospell reporteth In the syxte moneth after sayncte Elisabeth was conceyued with saynct Iohn̄ the Baptist the aungell Gabriel was sente from god into a Citie of Galilee named Nazareth to a virgin whiche was despoused or ensuted to a man whose name was Ioseph of the house of Dauid and the virgins name was Marie And whan this aungel came vnto this sayde virgin he sayde these wordes Hayle full of grace the lorde is with the blessed arte thou amonge women And when the virgin heryng these wordes was moche troubled with them mused with her selfe what maner of salutation it shulde be The aungel sayd to her Feare not Mary be not abasshed for thou haste founde fauour and grace in the syght of god Lo thou shalte conceyue in thy wombe shalte brynge forth a sonne and thou shalte call his name Iesus he shal be great and shall be called the sonne of the hyghest And the lorde god shall gyue to hym the sete of Dauid his father and he shall reygne ouer the house of Iacob for euer and his kyngdome shall haue no ende Then sayd Mary to the aungell howe can this be done for I knowe no man And the aungel answerynge sayd vnto her The holy goost shal come from aboue into the and the power of the hyghest shall ouershadowe the and therfore that holy thynge whiche shall be borne of the shal be called the sonne of god And lo thy cosyne Elisabeth hath also conceyued a sonne in her olde age this is the syxte moneth syth she conceyued whiche was called the barteyne woman For there is nothynge impossyble to god To this Mary answered Lo I am the handemayde of our lorde Be it done vnto me as thou hast spoken And then forthwith vppon the departure of the aungell and beynge newely conceyued with the most blessed chylde Iesus Mary wente vp into the mountaynes with spede into a citie of Iuda and came to the house of Zachary and saluted Elisabeth And as sone as Elisabeth harde the salutation of Mary the chylde spronge in her bely And forthwith Elisabeth was replenysshed with the holy goost and cryed with a grete voyce and sayd Blessed arte thou among women and blessed is the fruicte of thy wombe And wherof commeth this to me that the mother of my lorde commeth to me For lo as soone as the voyce of thy salutation was in my eares the chylde in my wombe lepte for ioye And blessed arte thou that dyddest beleue For all thynges that haue ben spoken to the from our lorde shall be perfourmed ¶ Seconde that the aungell Gabryell whiche spake to the virgin was an hygh aungell and an hygh messanger And truely it was conuenient that he shulde be soo For he came with the hyghest message that euer was sente whiche was the treate and leage of peace betwene god man And therfore the fyrste worde of his salutation that is to say Hayle or be ioyfull was meruaylous conuenient for the same for he came with the message of ioye And so sayd the other aungell whiche at the byrthe of our sauyoure appered to the shepardes I shewe to you sayd he great ioye that shall be to all the people And surely consyderynge the effectes that ensewed vpon this hygh message al mankynde had great cause to ioye For man beynge in the indignation and the displeasure of god was hereby reconciled Manne beynge in the bondes of the dyuell was hereby delyuered Manne beynge exiled and banysshed out of heuen was hereby restored thyther agayne These be suche matters of ioye and comforte to vs that there neuer was or shall be nor canne be any lyke But not onely for this purpose he beganne with this hyghe worde of comforte but also for that he perceyued that the virgin beynge alone wolde be moche abasshed and astonyed at his meruaylous and sodayne commynge vnto her And therfore he thought it expedient fyrst of al to vtter the worde of ioye and comforte whiche myght comforte and put away al feare from the blessed virgyn And he calleth not her by her propre name but gyueth her a newe name callynge her full of grace This is nowe her newe name and this is the highest name that can be in any creature For her sonne the sonne of god was contente with this name where he is by the holy euangelist saynct Iohn̄ called also full of grace And yet she is not in this behalfe equall with hym For that she is full of grace she hath it of hym And howe coulde it be otherwyse but that she must nedes be full of grace that shulde conceyue and beare hym that was the veray plenitude and fulnesse of grace the lorde of grace by whome is all grace and without whom is no grace Holy scripture calleth also saynt Stephyn full of grace Act. vi but he may not be compared with the blessed virgin ne haue cōmunyon in this name Full of grace equall with her for she conceyued and bare hym that is the auctoure of all grace this is the singuler grace by which she is called not onely the mother of man but also the mother of god ¶ Thyrdely that by these wordes The lorde is with the is declared the name whiche the aungell gaue to her callynge her full of grace And they signifie that she was full of goddis fauour and full of his grace For surely our lorde is not with them that be not in grace he can not tarye with them that be voyde of grace and be in synne For there is a separation and diuorce betwene the synfull sowle and our lorde as the wyse man sayth Peruerse thoughtes make a separation and diuorce from god Sapie i. moche more peruerse dedes ¶ Fourthely that these wordes Blessed arte thou amonge women was menie that there was neuer woman so blessed And truely she may wel be called so moost blessed amongest all women for she had great and hyghe prerogatiues whiche none other woman euer had hath or shall haue Is not this an hygh prerogatiue that of all women she was chosen to be mother to the sonne of god And what excellent honour was she put to whan not withstandynge the decree was made of his natiuitie by