counsayle and exhorte hym And no doubte this louyng correction woll make hym beware and take hede that he offende no more But yf we tell his defautes fyrste to one and after to an nother and charge euery one to kepe counceyll as though we had tolde it to no mo this is no amendement of his faulte but a declaration of our owne and a reprehension of our selfes in that we vttre forthe vnto other that thynge whiche we our selues iudge not to be vttered And surely we condempne our selfes therin For we shulde fyrste haue kepte it secrete our selues if we wolde that an other man shulde not vttre the same And therfore the wyse man saythe Eccle. xix If thou haste herde anye thynge agaynst thy neyghbour let it dye within the and be sure it woll not burste the. And agaynst backebiters speketh the prophete Dauid Psal C. who so euer priuely sclaundereth his neyghbour hym woll I destroye And they also offende this cōmaundement whiche gladly gyue eares be redy to here suche backbyters For as saynte Bernarde saythe Lyke as the backbiter carieth the dyuell in his mouthe so the herer caryeth the dyuell in his eare For the detractour is not glad to tell Pro. xxv but to hym that is glad to here And the wyse man saythe That lyke as the wynde driueth away the rayne euen so doth as harde and a dysplesant countenaunce dryue awaye the tongue of the backebyters and maketh them abasshed They also breake this cōmaundement whiche with flaterynge and double tongues go aboute to please suche as be gladde to here complayntes Iudges also whiche gyue sentence contrary to that whiche they knowe to be true and they that in iudgemente doo hyde and suppresse the trouthe and they that make any false plees to the delaye and hynderaunce of iustyce or any other wyse do stoppe iustice and inquestes whiche vppon lyghte groundes or vpon groūdes not well examyned or dyscussed gyue verdycte be transgressours and breakers of this commaundement ¶ And aboue other they do transgresse this cōmaundement whiche in preachynge or other wyse do teache or maynteyne any false or erronious doctrine contrarye to the worde of god or that do teache fables or mens fantasies and imagynations affirmynge them to be the word of god For suche be not false witnes of worldly matiers but false witnes of god ¶ The declaration of the tenthe commaundement AS concernynge the tenthe commaundemente we thinke it conuenient that al bishops and prechers shal instructe and teache the people commytted vnto their spirituall charge Fyrst that where as in thother cōmaundementes before rehersed be forbydden all wordes dedes and counceyll whiche be agaynst goddis pleasure and the loue of our neyghbours In this laste precepte be forbydden the inwarde affections of our hertes For in this laste precepte is forbydde al inwarde motion desire delite inclination and affection vnto euyll Whiche thynges be so roted planted in all vs the chyldren of Adam euen from the fyrste houre of our byrthe that althoughe by the inspiration of the holy gooste and the grace of god gyuen vnto vs we do entende neuer soo well and wolde moste gladly eschewe al euyll yet there remayneth in vs a disposition and redynes vnto suche thynges as be contrarie to the wil and cōmaundement of god In so moche that yf the grace of god dyd not helpe vs to staye and resyste our owne noughtynes and delyte vnto synne the same our concupiscence and naughtynes shulde be soo moche that we shulde runne hedlynge in to all myschyefe and that at euery lyght occasyon our nature is so corrupte and we be so farre from the perfyte obedience vnto goddes wyll whiche we had in the state of innocency and yet styll ought to haue And of this corruption of our nature and redynes vnto yuell complaineth saint Paule in his epistle vnto the Romains Rom. vii where he declareth at lengthe that the nature of man is soo full of concupiscence and yuell affections that no man dothe or can of hym selfe satisfie or fulfyll the lawe of god And that the lawe condemneth all men as transgressours And that therfore euery man for his saluatyon must haue refuge vnto the grace mercy of god obteyned by our sauyour Iesu Christe I knowe sayth saynct Paule that in me that is to saye in my flesshe dwelleth no goodnes For I haue a good wyl but I fynde not howe to performe it For I doo not that good thyng whiche I wolde but I do that yuell whiche I wolde not And yf I do that I wolde not then it is not I that doo it but synne that dwelleth in me Thus fynde I by the lawe that whan I wolde do good yuell is present with me for I delyte in the lawe of god as concernynge myne inwarde mā but I see an other lawe in the partis of my body whiche rebelleth contynually ageynst the lawe of my mynde and subdueth me vnto the lawe of synne whiche is in the partes of my body O wretched man that I am who shall delyuer me from this body of death The grace of god by Iesu Christe By these wordes of saynct Paule it appereth what concupiscence corruption and yuell resteth contynually in the nature of man by reason wherof thoughe he be neuer soo well mynded yet he is stayed letted and hyndered frome the perfyte accomplysshement of goddes wyl and cōmaundementes ¶ Seconde we thynke it conuenyente that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that notwithstandynge that this corruption and concupiscence be damnable in all them that be not baptysed although they neuer commytte any actuall offence yet vnto vs that be renued by baptysme in the ryght fayth of Chryste it is neyther dampnable nor yet culpable yf we by the spirite and grace of god endeuoure and apply our selues to withstande and resyst it and do not gyue our selues to lyue after the motions and desyres therof And therfore saynct Paule vppon the wordes before reherced inferreth and sayth Ro. viii That there is no dampnation nowe vnto them that be in Christ Iesu which walke not after the fleshe but after the spirite And anon after he sayth If you lyue after the flesshe you shall dye but yf by the spirite you mortifie the dedes of the body you shall lyue ¶ Thyrdly we thynke it conueniente that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that lyke as in the fyfthe cōmaundement vnder the name of father and mother is vnderstande all superiours And in the syxte commaundement vnder the name of kyllynge is vnderstande all wrathe and reuengynge And in the seuenth commaundement vnder the name of adulterie is vnderstande all vnchaste lyuynge And in the .viii. commaundement vnder the name of thefte is vnderstande all deceytfull dealynge with our neyghbours And in the .ix. commaundement vnder the name of false wytnes is vnderstande
dyuell hym selfe coulde euer fynde in hym suspycion of any the leaste crime or offence that myght be deuysed yet the blynde ignoraunt Iewes replete with enuy and malyce and the very membres of the dyuell by whom they were prouoked and enduced there vnto laboured contynually by all crafte and meanes they coulde to dystroye hym and at lengthe conspirynge to gether and subornatynge false wytnesse they toke hym and after they had bet hym and spyt in his face and vsed all the vilany they coulde vnto hym they bounde and brought hym before one Pontius Pilatus beynge then the chiefe iudge in Hierusalem vnder the Emperour of Rome and there they mooste falsely accused hym as a subuerter of the lawes of god and as a person that seduced the people and moued sedicion amonge them and as a traitour against themperour of Rome And I beleue that our sauiour Iesu Christe beynge thus moste falsely and wrongfully accused and broughte before the sayde iudge was at length in publyque and open iudgemente condempned by the sentence of the sayde iudge to be nayled vnto a crosse and to be hanged vpon the same to the intent he shulde so suffre that kynde of death whiche amonge the Iewes was euer mooste abhorred and detested and accompted to be the moost shamefull and cursed of all others And I beleue that after this sentence and iudgement thus pronounced and gyuen contrarye to all Iustyce and equitie the Iewes dyd take this innocent Iesu Christe our sauyour and fyrst of all byndyng hym fast to a pyller pressyng with great violence a crowne of thorne vpon his heed they dyd not onely mooste spitefully mocke hym and scorne hym but they also most cruelly scorged tourmented and afflicted hym finally they crucified hym that is to saye they nayled hym throughe handes and feete vnto a crosse and so hanged hym vp vpon the same on a certayne hyll called Caluarie And I beleue also and professe that he hanged there vpon the same crosse betwene two theues whiche were malefactours vntyll he was deade and his soule departed from his body And that after he was thus deade one Ioseph ab Aramathia beinge one of Christis disciples certayne other deuout men women whiche also beleued in Christ opteyned lycence of the sayde Iudge to take downe this blessed bodye of our sauyour Iesu Chryste frome the sayde Crosse And that whan they hadde so done they wrapped and folded the same body in a clene syndone and so layde it and buryed it in a newe graue or sepulchre whiche the sayde Ioseph had made of stone wherin there was neuer man buryed before And I beleue that our sauyour Iesu Christ in al the tyme of his moste bytter and greuouse passyon and in suffrynge this moste vyle and shamefull deathe not onely endured and susteyned all the peynes and iniuries and all the opprobries and ignominies whiche were done vnto hym therin mooste patiently without resystaunce and lyke an innocent lambe not openynge ones his mouthe to the contrarye but also that he dyd wyllyngly and gladly without force or constrainte of any power suffre this crosse and this kynde of deathe and his soule also to departe from his body And I beleue that by this passion and dethe of our sauiour Iesu Christe not onely my corporall deathe is so destroyed that it shal neuer haue power to hurte me but rather it is made holsome and profytable vnto me but also that all my synnes and the synnes also of all them that do beleue in hym and folowe hym be mortyfyed and deed that is to say all the guilte and offence therof and also the damnation and payne due for the same is clerely extyncted abolyshed and washed away so that the same shal not afterwarde be imputed or inflycted vnto me And therfore woll I haue this passyon and this death in my dayly remembraunce And I woll not onely glorye and reioyce contynually therin and gyue all the thankes I can vnto god for the same consyderynge I haue and shall assuredly attayne therby my redemption my iustyfycation my reconcilyation vnto goddis fauour and lyfe euerlastynge but I woll also endeuour my selfe to my possyble power and by the helpe of god to folowe this my sauyour Iesu Chryste in the bearynge of myne owne crosse accordynge to the wyll and commaundement of god that is to say I woll dayly labour and study to mortyfie and kyll my carnal affections and to subdue them vnto the spyryte and I woll paciently beare all the aduersyties afflictions and punyshementes that god shall sende vnto me in this worlde and I woll in my harte hate abhorre and detest all synne consyderynge that the same was euer so odiouse and dyspleasaunt vnto god that nothynge in the worlde coulde worthyly satysfie and contente hym for the same but onely the death and the bloud of his onely and most dere beloued sonne Iesu Chryste The sence and interpretation of the fyfth Artycle I Beleue assuredly with my harte and with my mouthe I do professe that this our sauyour Iesu christe after he was thus deed vpon the crosse he descended immedyatly in his soule downe into hell leauynge his mooste blessed body here in erthe and that at his comynge thyther by the incomparable myght and force of his godheed he entred into hell And lyke as that myghty man Luke xi of whome saynt Luke speaketh whiche entryng into the house of an other stronge man fyrste ouercame hym and bounde hym hande and foote and afterwarde spoylynge hym of all his armure and strength wherin he trusted toke also awaye from hym all the goodes substaunce he had Iud. xiiii and lyke as stronge Sampson slewe the mighty Lyon and toke out of his mouth the swete hony euen so our sauyour Iesu Chryst at his sayd entre into hell fyrst he conquered and oppressed bothe the dyuell and hell and also deathe it selfe wherunto al mankynde was condempned and so bounde theym faste that is to saye restrayned the power and tyrrannye whiche they had before and exercysed ouer all mankynde that they neuer hadde sythe that tyme nor neuer shall haue any power fynally to hurte or annoy any of them that do faythefully byleue in Iesu Christe and afterwarde he spoyled helle and delyuered and brought with hym from thens all the soules of those ryghtuouse and good menne whiche from the fal of Adam died in the fauour of god and in the faith and bylefe of this our sauiour Iesu Christe whiche was then to come And I beleue that by this descendynge of our sauiour Iesu Christe in to hel not only his electe people whiche were holden there as captyues were delyuered from thens but also that the sentence and iudgement of the malediction and of eternal damnation whiche god hym selfe mooste rightfully pronounced vpon Adam and all his posteritie and so consequently vpon me was clerely dissolued satisfied released and dyscharged and that the dyuel and hell bothe haue vtterly loste and be
commaundement of the lawe oure sauyoure answered them and sayde The chiefe and the greatest commaundement is that thou shalte loue thy lorde god with all thy harte with al thy soule and with al thy mynde And the seconde lyke to this is that thou shalte loue thy neyghboure euen as thy selfe And in these two commaundementes standeth and consysteth all the hole lawe and the prophetes These be the wordes of Christe wherin it is further to be noted that to loue our lorde god with all our harte soule and mynde is to sette all our hole mynde and thought to knowe hym to honour hym to please hym and to loue hym vnsaynedly aboue al other thynges in the worlde For he is a ielous god and wol not be content onles we yelde vnto hym our hole harte and loue And yf we shall set or fyxe ony parte of our harte or loue vpon the worlde or the flesshe no doubte god woll not be parttaker of oure loue For he requyreth the hole loue of our hartes and that we shall loue nothynge but hym or for hym and that so hartely that yf case requyre we shall not refuse to suffre any bodyly punysshemente nor yet deathe for his sake And this loue towardes hym we doo declare when we set our myndes to obserue fulfyll his commaundementes For as Christe sayth in the gospell IonÌ„ xiiii He that hath my commaundementes and kepeth them it is he that loueth me And contrarye the loue and charitie of god and our neyghboure as sayncte Paule sayth is the fulfyllynge of all the hole lawe Rom. xiii For no doubte yf we loue god aboue all thynges thanne we loue hym more than oure selfes And yf we loue hym more than our selfe than woll we folowe in all thinges his wyll and not our owne And in lyke maner yf we loue god aboue all thinges than do we loue hym aboue our neighbour and so we woll for nothinge fulfyll the wylle of our neighbour agaynste his wyll and as the loue of god aboue all thynges shulde so kepe directe and guyde vs that for no loue or pleasure to our selfe or to our neyghbour we shulde wyllyngely transgresse the leaste parte of any of the tenne coÌ„maundementes In lyke wyse the hartie and feruent loue that we shulde beare to our neighbour as to our selfes shulde preserue and kepe vs that we shulde not kylle hym nor committe adultery with his wyfe nor steale his goodes nor beare false wytnes agaynst hym nor by any meanes do speke or wyshe any maner of yuell vnto hym but we shulde with harte tongue and handes wyshe speake and worke all goodnes towardes hym as sayncte Paule sayth He that loueth his neyghbour Rom. xiii hath fulfylled the lawe For these commaundementes Thou shalte not commytte adulterye Thou shalte not kyll Thou shalt not steale Thou shalte not beare false wytnes Thou shalte not desyre and suche other commaundementes be all comprysed in this sayinge Thou shalt loue thy neyghbour as thy selfe Mat. xxii For if we loue oure neighbour as our self thaÌ„ must we vse our self towardê hym ' as we wold that he shuld vse hym selfe towardes vs. that is to saye we must do for hym as we of reason wyl and desyre that he shuld do for vs desire and wyshe towardes hym as we of reason wold that he shuld desyre wishe towardes vs. This is the lawe of nature this is the law of the gospel And therfore let vs kepe these two coÌ„maundementes and than we shall kepe the hole lawe for as saynct Paule sayth The fulfyllynge of the lawe is loue and charitie ¶ Fourthly it is to be noted that there be thre consyderations for the whiche all true christen men oughte to employ theyr labour and diligence to knowe these tenne commaundementes The fyrste consideration is for that in these commauÌ„demeÌ„tes god hath sufficieÌ„tly declared vnto vs his wyl plesure aswel what he wold haue vs to do as what he wolde haue vs not to do The seconde consideration is for that we may know hereby our infirmitie sinne and damnation For whan we loke ernestely vppon these commaundementes of god and consider what thyngis god requireth of vs in them we shall se our selues as in a myrrour or glasse shall easely perceyue howe far we be from the true perfyt obseruyng of the same coÌ„maundementes so we shall perceyue our owne defautes our owne myserie noughtynes Roma iii. our owne damnable estate as saynt Paule sayth By the lawe of the commaundementes we may knowe our synnes The thyrde consideration is for that by these coÌ„mandementes we may also attayne the knowledge of goddis mercye For whan we perceyue that of our selfes we haue no strenght goodnes or liefe eternall but weakenes syynne and euerlastinge death than we maye euidently se howe moche nede we haue of the mercy of god and to haue a sauiour and redemer to paye a raunsome for our synnes and to delyuer vs from euerlastynge captiuitie damnation and deathe due vnto vs for the same And therfore saynt Paule sayth The lawe was our schoole mayster conductour and leader vnto Christ Gala. iii. that we myght be iustified by faythe that is to saye by goodis mercy whiche Christ obteyned for vs. ¶ Fiftely it is to be noted that althoughe these lawes and commaundementes of god teache vs what is good and what we shulde do to please god yet they gyue not vnto vs strength and power to do the same but all suche strength cometh of god by his singuler grace and gyft And therfore as almyghty god taught vs by his prophete Moyses what we shulde do so he taught vs by his sonne Iesu Christe what we shulde aske For as these tenne commaundementes doo teache vs what is goddis wyl so the Pater noster teacheth vs that we shulde dayly and continually praye to the father of heuen that it may please hym to gyue vs his helpe grace to do all his wyll that is to saye to do all that is good and eschewe that is yuell For surely god commaundeth vs thinges whiche we of our selfes can not do bycause we myght lerne what of hym we shulde aske And therfore after the declaration of these tenne commaundementes in maner as is before expressed we shall descende nowe vnto the declaration of the Pater noster ¶ Here foloweth the fourth parte of this Treatise conteynynge the exposition of the Pater noster and the Aue Maria. ¶ The Pater noster deuyded into seuen petitions 1 OVr father that arte in heuen thy name be halowed 2 Thy kyngedome come vnto vs. 3 Thy wyll be done and fulfilled in erth as it is in heuen 4 Gyue vs this daye our dayly brede 5 And forgyue vs oure trespasses as we forgyue theym that trespasse agaynst vs. 6 And leade vs not in to temptation 7 But delyuer vs from the euyll Amen ¶ The sense and interpretation of the fyrst Petition O God Almyghty oure moste dere
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
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
darkenes and blyndenes to lyght from deathe to lyfe and from synne to Iustyce and he hath taken me into his protection and made me as his owne peculyar possessyon and he hath planted and grafted me into his owne bodye and made me a membre of the same and he hath communicated and made me partycypant of his iustyce his power his lyfe his felycytie and of all his goodes so that nowe I may boldly say and byleue as in dede I do perfytely byleue that by his passyon his dethe his blode and his conquerynge of dethe of synne and of the dyuel by his resurreccion and ascension he hath made a sufficient expiation or propiciation towardes god that is to say a suffycyente satisfaction and recompence as welle for my origynal synne as also for all the actuall synnes that euer I haue commytted and that I am so clerely rydde from all the guylte of my sayde offences from the euerlastynge payne due for the same that neyther synne nor deathe nor helle shall be able or haue any power to hurte me or to let me but that after this transytorye lyfe I shall ascende in to heuen there to raygne with my Sauyour Christ perpetually in glorye and felicytie All whiche thynges consydered I may worthyly call him my Ihesus that is to say my sauyour and my Christ that is to saye myne annoynted kynge and prieste and my lorde that is to saye my redemer and gouernour For he hathe doone and fulfylled the verye offyce bothe of a prieste and of a kynge and of a lorde Of a prieste in that he hath offered vp his blessed bodye and bloude in the Altare of the Crosse for the satysfaction of my synnes And of a kynge and lorde in that he hath lyke a moste myghty conquerour ouercome and vtterly oppressed his ennemyes whiche were also myne ennemyes and hath spoyled theym of the possessyon of mankynde whiche they wanne before by fraude and deceyte by lieng and blasphemy and hath brought vs nowe into his possession and dominion to reygne ouer vs in mercy and loue lyke a moste louynge lorde and gouernour Fynally I beleue assuredly also professe that this redemption and iustyfication of mankynde coulde not haue bene wrought / nor brought to passe by any other meanes in the worlde but by the meanes of this Iesu Christe goddis onely sonne and that neuer man coulde yet / nor neuer shal be hable to come vnto god the father or to beleue in hym or to attayn his fauour by his owne wytte or reason or by his owne scyence and lernynge or by any his owne workes or by what so euer maye be named in heuen or in erthe but by the faythe in the name and power of Iesu Chryste and by the gyftes and graces of his holy spyryte And therfore syth he is my Iesu Chryste and my lorde I woll put my hoole truste and confydence in hym and woll haue the selfe same faythe and affyaunce in hym in all poyntes which I haue in god the father And I woll knowledge hym for my onely lorde and woll obeye all his cōmaundemētes durynge my lyfe without any grutchynge And I am sure that whyle he is my lorde and gouernour I vnder his protection neyther synne neyther the dyuell nor yet deathe nor helle / can do me any hurte The sense and interpretation of the thyrde Artycle I Beleue in my harte assuredly and constantely do professe that whan the tyme was come in the which it was before ordeyned and appoynted by the decree of the hoole Trinitie that mankynde shulde be saued and redemed this Iesu Chryste the seconde person in Trinitie and veray god descended from heuen into erthe to take vppon hym the veray habyte forme and nature of man and in the same nature to worke to suffer and fulfyll all those thynges whiche were necessary for our redemption And I beleue also and professe that he so descendyng from heuen dyd lyght downe into the wombe of a most blessed virgin called Marie and that he dyd there take vppon hym our nature and was conceyued begotten and borne of her veray fleshe nature and substance and so dyd vnite and conioyne togyther the same nature of man with his Godheed in one persone with suche an indyssoluble and inseparable knotte and bonde that he beinge one persone Iesu Chryste was than and euer shall be in the same person veray persyte god and veray perfyte man And I beleue also and professe that this moste blessed virgine conceyued this her chylde Iesu Chryste without spotte or blotte of synne or carnall concupyscence and without any cōmixtion or coniunction had betwene her and any mortall man or any other creature in heuen or erthe And that the holy goost the thyrde person in trinitie descendynge also from heuen lighted downe in to this moste blessed virgin there of her fleshe substaūce wrought this ineffable incomprehensyble worke of the Incarnation of this chylde Iesu Chryste And I beleue also and professe that this worke and operation of the holy goost was all holy without any synne or impurite that it was done without any violation or detriment vnto the virginitie of that blessed virgin saynt Mary And I beleue also that this chylde Iesu Chryste was not onely thus conceyued without synne but also that he was borne in lyke maner of his sayde moste blessed mother and that she both in the conception and also in the byrth and natiuitie of this her chylde and euer after reteyned stil her virginitie pure and immaculate and as clere without blotte as she was at the tyme that she was fyrst borne And I beleue that this conception and Natiuitie of our sayde sauiour was ordeyned to be thus pure holy and vndefyled to thintent that al fylthines and malediction wherwith the conception and byrthe of me and of all other men that euer were sithe Adam or shal be and al the filthines and malyce of the synnes of the hole worlde as well origynal as actuall shulde therby be puryfyed purged and made cleane The sence and interpretation of the fourthe Artycle I Beleue assuredly in my harte and with my mouthe I do professe that this Christe very god and man after he was thus cōceyued and borne of his blessed mother waxed and lyued forthe here in the worlde vntyll he came vnto the age of .xxxii. yeres and aboue and that in all this tyme of his lyfe he suffered and endured for our sakes and for our welthe moche boiely afflyction moche laboure and trauaylle moche hungre thurste and pouertie moche iniurie and ignominie and many other the myseries and infirmities wherunto all mortall men be subiecte And I beleue that although this our sauyour Iesu Christ passed ouer all the hole course of his sayde lyfe euen from his Natyuitie vntyll his deathe in suche perfyte obedience vnto the lawes of god and man and in suche perfyte innocencie of lyuynge that neyther any man in the worlde nor the
depryued of all the ryghte clayme and interest whiche they myght haue pretended to haue had in me by thauctoritie of that sentence or by reason of any synne that euer I had or haue commytted be it originall or actuall And that the dyuel with all his power craft subtilitie and malice is now subdued and made captyue not onely vnto me but also vnto all thother faythfull people and right beleuers in Iesu Christe that euer was or shal be syth the tyme of Christis sayde descendynge in to hell And that our sauiour Iesu Christe hath also by this his passyon and this his descendynge in to hel payed my raunsome and hath merited and deserued that neither my soule neither the soules of any suche as be righte beleuers in Christe shall come therin or shall fynally be encombered with any tytle or accusation that the dyuell canne obiecte ageynst vs or laye vnto our charge And I beleue that this our sauyour Iesu Christe after he had thus in sowle conquered and spoyled the dyuell and hell of all theyr force power and tyranny and made them subiecte vnto me and all true christen men in lyke case as they were vnto Adam before his fall he returned agayne frome hell lyke a moste mighty kyng and conquerour in triumphe and glorie and came vnto the sepulchre where his blessed bodye laye buryed and so resumynge and takyng agayn the very same body vppon hym the thyrde daye after his sayde death he lyued agayne and so rose out of that sepulchre in his naturall and perfyte manhode that is to say in his soule and in the selfe same body whiche was borne of the virgin Mary and dyd hange vpon the crosse And I beleue also and professe that after he had so done he lyued in the world by the space of .xl. dayes in the whiche time he was conuersant dyd eate and drynke with his apostles and his disciples and preached vnto them auctorysed them to go forthe into the worlde to manyfest and declare that he was the very Christe the very Messias the veray god and man which was promysed in scripture to come and saue and to redeme all those that wolde beleue in hym And I beleue assuredly that by this descendynge of Christe into hell and this his resurrection agayne from deathe to lyfe Christe hathe meryted and deserued for me and all trewe and faythfull christen men not onely that our sowles shall neuer come into helle but also that we shall here in this lyfe be perfytely iustifyed in the syght and acceptation of god and shall haue suche grace myght and power gyuen vnto vs by hym that we shal be made able therby to subdue to mortyfie and to extinguysshe our olde Adam and all our carnall and fleshely concupiscences in suche sorte that synne shall neuer afterwarde reigne in our mortall bodyes but that we shall be holly delyuered from the kyngdome of synne and from spyrituall deathe and shall be resuscytated and regenerated into the newe lyfe of the spyryte and grace And where as I and all other chrysten men shuld haue ben the moste myserable of all other creatures in the worlde and shulde haue dyed lyke heathens and pagans without all hope of euerlastynge lyfe or ofrysynge agayne after our death yf Christe our heed and sauiour had not rysen agayne to lyfe after his deathe I beleue and truste nowe assuredly that by the vertue and efficacie of this desendynge of Christe in to helle and of his resurrection agayne from death to lyfe not onely our corporall dethe and all the afflictions whiche we maye susteine in this worlde shal not annoy vs but shall rather tourne vnto our profyte and be as entrees and occasyons of our greatter glorie but also that we shall after our corporall deathe be preserued from the captiuitie of hell and shall be made parttakers of Christis resurrection that is to say that we shall aryse and lyue ageyne in the selfe same bodyes and sowles that we nowe haue and so shall vtterly ouercome deathe in lyke maner as our heed and our sauiour Ihesu Christ hath done before vs and shal fynally lyue with hym immortally in ioye and felycitie The sence and interpretation of the .vi. Article I Beleue assuredly and constantly do professe that this our sauiour Iesu Christ after he had perfitely accomplished perfourmed the hole misterie of the redemption of mankynde by his incarnation his byrthe his passion his deathe his buriall his dyscendynge into hell and rysynge agayne from deathe to lyfe and after he had ben here in erthe conuersaunt with his Apostles and dyscyples by the space of xl dayes after his sayde resurrection the same fortieth day whan he was amonge his sayde Apostelles he in theyr syght ascended vp agayne in to heuen in the very same his naturall bodye whiche was borne of the blessyd virgin his mother and was crucified vppon the crosse And so dyd withdrawe his corporall presence from the syghte of his apostels and from the syght of all other creatures here in erthe to the intente they shulde frome thensforthe eleuate and lyfte vp theyr hole hartes theyr myndes theyr desyres and all theyr affections from erthely thynges and frome all carnall and worldely cures towardes heuen and heuenly thynges and so shulde prepare theyr hartes and make theym selfes mete and apte to receyue the holy gooste and his spirituall gyftes whiche he wolde sende downe in to the worlde sone after his sayd ascention And I beleue in lyke maner that this our sauiour Iesu Christe after he was retourned into heuen beinge very god and very man in one person all myghty god his father did constitute and sette hym vpon his ryghte hande Ephe. i. and that euer sythe that tyme he hath so sytte and so shal sytte eternally that is to say almyghty god his father dyd cōmunicate and gyue vnto hym glorie honour felicitie power and euerlastynge monarchie gouernaunce rule and dominion ouer all the pryncipates potestates powers dominations and ouer all creatures that can be named either in this worlde or in the worlde to come And soo ordeyned that he shulde be kynge of all kynges and lorde of al lordes and that all thynges in heuen and erthe shulde be caste vnder his feete and made subiecte vnto hym And that he shulde be thonly heed of the catholyque churche and that the same churche shulde be the body vnder that heed And lykewise as the heed alwaye excelleth al thother membres so Christe shulde excelle incomparably in honour and dignitie all the membres of his sayd body the churche and that he shulde be thonly perfectyon and consummation of the same And I beleue also and professe that this our sauiour Iesu Christe beinge thus constituted and set vpon the right hande of his father was and is also constituted to be not onely the eternall kynge the heed the lorde and gouernoure of his body the catholyque churche but also to be the onely eternall priest and byshop of
his sayde churche that is to saye to be the onely patrone and aduocate and thonely mediatour betwene god and mankynde and the onely intercessor for the synnes of all them that ryghtfully beleue in hym And I beleue that accordynge therunto our sauiour Iesu Christ is of his owne goodnes not onely more redy alwayes than any other creature in the worlde is to helpe me by his mediacyon and intercession but also that whan so euer I do inuocate and calle vpon hym in ryght fayth and hope with full intent and purpose to amende and retourne from my noughty lyfe he presenteth and exhibiteth vnto the sight of his father his moste blessed body as it was wounded crucified and offred vp in sacrifyce for the redemption of mankynde and so from tyme to tyme maketh continuall request and intercession vnto god his father for the remission of all my synnes and for my reconciliation vnto his fauour and finally doth obteyne that god so reconciled woll vouchsafe to sende downe his holy spyrite to dwell within my harte there to rule to gouerne and to sanctifie me with all my thoughtes and dedes and to comforte and strengthe me with all spirituall gyftes necessary to the attaynynge of euerlastynge lyfe And therfore sithe my heed and my sauiour Iesu Christ ascended vp into heuen and sytteth there vpon the ryght hand of his father and maketh there continuall intercession for me I shall neuer from hens forthe by the grace of god seke nor set my felicitie in any worldly thynge but shall alwayes vse the creatures and ordynaunces of this worlde and all worldly thynges as a passynger or a pylgrime vseth the commodities of a straunge countrey wherin he intendeth not to tary but to passe forthe vntyll he shall come vnto his owne dwellynge place And I shall conuerte my hole cure desyre and study from these erthely pleasures to the attaynynge of that heuenly and euerlastynge life whiche is prepared and ordeyned for me And beinge assured of so good so louynge and therwith so myghty a gouernour mediatour and aduocate in heuen as Chryst is I woll by the helpe of his grace from hens forth continue styll perseuer vnder his kyngedome his tuicion and his gouernaunce and so being I woll accompt my selfe safe and sure in all maner aduersities and agaynst all maner aduersaries and enmyes And I woll neuer by the helpe and grace of god seke other gouernour or mediatour nor all the displeasures iniuries or aduersities in the worlde nor all the malyce crafte and subtilitie of the dyuell nor all the multitude or burden of my sinnes shall cause me to distruste or dispayre of helpe at his handes nor yet shall make me afrayde to prosecute this my said desyre and purpose or cause me to desyst from the same The sence and interpretation of the seuenth Artycle I Beleue assuredly and constanly do professe that our sauiour Iesu Christ beyng thus ascended in to heuen sette there on the right hand of almighty god his father shall at the laste ende of the worlde whiche we call Domesday retourne ones ageyne and come from heuen and appere vnto all the people of the worlde both quicke and deed in his perfyte manhode and in the selfe same body wherin he ascended to the inestimable comforte and reioyce of the good and to the extreme terrour confusyon of the wycked And although our sauiour Iesu Christ at his fyrst aduent or commyng into the world which was whan he came to be incarnate appered in the habyte and fourme of a very lowe seruaunt and of an abiecte person in all humblenes pouertie affliction and myserie and suffred him selfe to be iniustly iudged and condempned to dethe by others and although he hath euer syth that tyme and euer shal vntyl Domesday vse his mercy and longe pacience and suffrance towardes the wretched synners of the worlde inuitinge alwayes and callynge them from tyme to tyme to repentance yet I beleue assuredly that at his seconde aduent or commynge he shall appere in the high and almighty power glorie and maiestie of his kyngedome and beinge accompanyed with all the orders of aungelles waytinge vpon hym as his ministres Matth. xxv Apoc. i. he shall sytte openly in the clowdes of the ayre and shall iudge all the worlde quicke and deed and that straitely accordynge to trouthe and iustice and accordynge as he hathe promysed and thretned to do by his holy worde expressed in scripture that is to say accordynge to euery mannes owne workes and dedes done by hym while he lyued in the world without sparyng or fauourynge or shewynge of mercy vnto any whiche haue not deserued the same in theyr lyfe tyme. And I beleue assuredly that at this day whan Christ shal thus sytte in the seate or throne of his iudgement all the people of the worlde quicke dead that is to saye aswell al those whiche shall be founde on lyfe in the worlde at the daye of this seconde aduent or commynge of Christ as also al those whiche euer sythe the creation of Adam lyued here in this worlde and dyed before that daye shall come and appere before the presence of Christe in theyr very bodyes and sowles And whan they shal be so gathered and assembled togyther our sauiour Iesu Christe shall pronounce the extreme or fynall sentence and iudgement of euerlastynge saluation vpon all those persones Ro. ii whiche in theyr lyfe tyme obeyed and conformed them selfe vnto the wylle of god and exercysed the workes of ryght belefe and charytie and so perseuerynge in well doynge soughte in theyr hartes and dedes the honoure and glorye of god and lyfe immortall And contrarye vppon all those whiche in theyr lyfetyme were contentious and dyd repugne agaynst the wyll of god and folowed iniustice and iniquitie rather than trouthe and vertue our sauyour Christe shall than and there pronounce the sentence of euerlastynge punyshement and dampnation And I beleue that our sauyour Iesu Christe shall also than and there calle a parte and make a perfyte separation or diuysyon betwene these two sortes of people that is to saye betwene the shepe and the gootes the corne and the chaffe the good and the bad the blessed and the cursed the membres of his bodye and the membres of the dyuell And so settynge the good and the blessed vppon his ryght hande he shall cleerely and perfytely rydde delyuer and redeme them for euer from the power and malyce of the wycked and from all paynes and euyll and so take them all vp with hym into heuen there to be crowned and rewarded in body and sowle with honour glorie and euerlastynge ioye and peace whiche was prepared for them from the begynnynge of the worlde And contrary he shall sette all the other whiche shall be iuged to euerlastynge peyne and death vpon his lefte hande and so shall sende them downe into hell there to be punysshed in body and soule eternally with fyre that neuer shall haue ende whiche was
prepared from the begynnynge of the worlde for the dyuell and his angelles and the cursed membres of his body The sence and interpretation of the eyght Artycle I Beleue assuredly in my harte and constantly do professe and knowledge that the holy gooste is the thyrde person in Trinitie that he is veray god lorde auctour and former of all thynges created and that he procedeth both from god the father and from god the sonne and is of the selfe same nature and substaunce and of the same euerlastynge essence or beynge whiche the father and the sonne be of and that he is equall vnto them bothe in almightynes of power in the worke of creation and all other thynges apperteynyng vnto the deitie or godheed and that he is to be honoured and gloryfyed equally with them both And I beleue that this holy spirite of god is of his nature all holy or rather holynesse it selfe that is to saye that he is the onely gooste or spirite whiche with the father and the sonne euer was and euer shall be the onely auctoure causer and worker of all holynes puretie and sanctimonie and of all the grace comforte and spirituall lyfe whiche is wrought and cometh into the hartes of all true christen men In so moche that neither it is possible that the dyuell or any of those euyll spirites whiche do possesse and reigne in suche persones as be subiecte vnto synne can be expelled or put out of theym but by the power of this fynger of god that is to saye of this holy spirite whiche is called in scripture the fynger of god neither it is possyble Mat. xii that the harte of any man beynge ones corrupted and made as prophane by synne can be purged purified sanctified or iustified without the speciall worke and operation of this holy spirite neyther it is possible for any man to come vnto the father by Christe that is to saye to be reconciled into the fauour of god and to be made and adopted into the nombre of his chyldren or to obteyne any parte of that incomparable treasure whiche our sauiour Iesu Christe by his natiuitie his passion his death his resurrection and his ascention hath merited for mankynde oneles this holye spirite shall fyrste illumyne and inspyre into his harte the ryghte knowledge and fayth of Christe with due contrition and penaunce for his synnes and shall also afterwarde instructe hym gouerne hym ayde hym directe hym and endewe hym with suche speciall gyftes and graces as shall be requysite and necessary to that ende and purpose And I beleue also assuredly that this holy spirite of god is of his owne nature full of all goodnes and benignitie or rather that he is goodnes it selfe Forasmoche as he is the onely goost or spirite whiche with the father by Christe instylleth and infoundeth into the hartes of mortall men after they be ones purified from synne by fayth and delyuered from the power of the deuyll dyuers and manyfolde moste noble and excellent gyftes and graces as the gyfte of holy feare and dread of god Timoris Sapien. Intellectê° Concilii Fortitudinis the gyfte of feruent loue and charitie towardes god and our neyghbour the gyfte of spirituall wysedome and vnderstandynge the gyfte of free wyll and desyre and also of very fortitude and strength to contempne this worlde to subdue and mortifie all carnall concupiscence and to walke in the wayes of god the gyfte of perseuerance to contynue in the same the gyfte of pitie and mercy Pietas Scientia of pacyence and benignitie of science and cunnynge of prophecienge of curynge and healynge and of all other vertues necessarie for christen men to haue either for the attaynynge of theyr owne saluation or for the edifyenge and profyte of theyr neighbours All and synguler whiche gyftes and graces I knowlege and professe that they procede from this holy spirite and that they be gyuen conferred and distributed vnto vs mortall men here in erthe at his owne godly wyll arbitre and dyspensation and that no man can purchase or obteyne ne yet receyue reteyne or vse any one of them without the specyall operation of this holy spiritie And although he geueth not nor dyspenseth the same equally and vnto euery man in lyke yet he gyueth alwayes some portion therof vnto all persones whiche be accepted in the syght of god and that not onely frely and without all theyr deseruinges but also in suche plentie and measure as vnto his godly knowlege is thoughte to be mooste benefyciall and expedient And I beleue that this holy spirite of god is of his owne nature autour of charitie and holy loue or rather that he is charitie it selfe Fyrst bycause that he is that ineffable and incomprehensyble loue or concord wherwith the father the sonne be conioyned inseparably the one with the other Seconde bycause he his the bonde and knotte wherwith our sauiour Iesu Christe and his most dere beloued espouse the churche which is also his very mystical body and al singuler the veray membres of the same churche and body be vnited knytte and conioyned to gyther in suche perfyte and euerlastynge loue and charitie that the same can not be dissolued or separated Thyrdely bycause he his also the verye bonde and knotte wherby all and euery one of the membres of Christis sayde churche and body be vnited coupled and conioyned the one of them with the other in perfite mut all loue and charitie For I beleue assuredly that lyke as the membres of our mortall bodyes be by the spirituall operation and vertue of our soules not onely preserued holly togyther in one body and be endewed with lyfe and power to exercyse suche naturall functions and offyces as be deputed vnto them but also be conteyned in mutuall affection and desyre eche to helpe and conserue thother Euen so the membres of this misticall bodye of Christe be by the onely and speciall operation and worke of this holy spyrite not onely congregated vnited and incorporated in to this one body of Christe and so do consist and endure holly and perfitely in the same body euery one in his owne peculiar function but also that they be knitted combined and conglutinated all together and euery one of them with other in perfytte and indyssoluble loue and in the coÌ„munion of all theyr gyftes and graces and of all other thynges wherwith the one of them may helpe succour or comforte the other And I bele e that this holy spirite of god is the spirite of trouth and the autour of all holye scripture conteyned in the hole canon of the Byble And that this spirite dydde not onely inspire and instruct all the holy patriarkes and prophetes with all the other membres of the catholyke churche that euer was from the begynynge of the worlde in all the trouthes and verities that euer they dyd knowe speake or write but also that the same holy spirite dyd ones descende downe from heuen in
or lesse accordynge to that naturall disposition portion and place whiche it hath within the same body Euen so I beleue that what soeuer spirytuall gyfte or treasure is gyuen by god vnto any one parte or membre of this mysticall body of Christe all though the same be gyuen particularly vnto this membre and not vnto an other yet the fruyte and meryte therof shall by reason of that incomprehensible vnion and bande of charite whiche is betwene them redounde necessaryly vnto the profyte edifieng and increase in Christis body of all the other membres particularly in so moche that there shall nede no mans auctorite to dyspence distribute the same or to apply it vnto this mēbre or that lyke as the bishop of Rome pretended to do by vertu of his pardons but yf the mēbre The bisshop of Romes pardons whiche shal receyue this tresure be a lyuinge membre in this mysticall body not putrified or cutte of from the same I beleue assuredly that he shall be made participant of the sayde treasure and shall haue and enioy the fruite and benefyte of the same and that in suche quantitie and measure as for the rate proportion and qualitie of the spirituall lyfe faythe and charite whiche he hath in the same body shall be expedient and necessarie for hym to haue And I beleue that I beinge vnited and corporated as a lyuynge membre into this catholyque churche as vndoubtedly I trust that I am not onely Christe hym selfe beinge heed of this body and the infinite treasure of all goodnes and all the holy sayntes and membres of the same body do and shall necessarily helpe me loue me pray for me care for me weye on my syde comforte me and assyste me in all my necessities here in this worlde but also that I shall be made partaker of the frute benifite and treasure of Christis moost blessed lyfe and his bytter passyon and of all the holy lyfe passions and pacience and of all the prayers and other good workes of faithe and charitie whiche haue ben or shall be done or susteyned by any and euery one of all those faithfull and rightuous people whiche euer haue ben or shal be membres of this catholique churche And I beleue that in this catholique churche I and all the lyuely and quycke membres of the same shall contynually and from tyme to tyme so longe as we shal lyue here on erth obteyne remission and forgyuenes of all our synnes aswell originall as actuall by the merites of Christis bloude and his passion and by the vertue and efficacie of Christis sacramentes instituted by hym for that purpose so oft as we shal worthily receyue the same And lyke as it is not in the power of any man to dispense minister or distribute any parte of that nutriment whiche he receyueth in at his mouthe vnto any membre whiche eyther is mortified and deed in his body or that is cut of from the same Euen so I beleue assuredly that neyther Christis bloude nor his sacramentes nor any of the graces of the holy goost nor any good worke in the worlde do or can any thynge profyte to remission and forgyuenes of synne or saluation vnto any person whiche is in veray dede out of the catholyque church as longe as he shall so stande and continue out of the same For I beleue assuredly that out of this catholyque churche there neither is nor can be any suche cōmunion of sainctes or remission of synnes as is before rehersed but that lyke as all the people and beastes whiche at the tyme of Noes floude were out of his arke of shyp Genes vii were all drowned and perished euen so all the people of the world be they Iewes Turques Saracenes or of any other nation what so euer it be whiche either for theyr infidelitie heresie or scisme or for theyr induratenes and obstinate perseuerynge in mortall synne be separated and diuided from the membres of the sayde catholyque churche and soo shall fynally be founde either to be out of the same churche or els to be as deed membres therin shall vtterlye perysshe and be dampned for euer The sense and interpretation of the .xi. and xii Artycle I Beleue stedfastly in my harte and with my mouthe I do professe that at the daye of the generall dome or iugement whan Christ shal come syt to iudge both quicke and deade almyghty god shall by the operacyon of his holy spyryte stire and rayse vp agayne the veray flesshe and bodyes of all men women and chylderne bothe good and badde christened and heathen that euer lyued here in this worlde from the begynnynge of the same and dyed before that daye And althoughe the sayde flesshe and bodyes were deed before and buryed yea and consumed by fyre or water or by any other meanes dystroyed yet I beleue that god shall of his infynyte power make them all at that daye hole and parfyte agayne and so euery man generally shall resume and take agayne the very selfe same body and flesshe whiche they had whyle they lyued here on erthe and so shall ryse from deathe and lyue agayne in the very selfe same body and sowle whiche they had before And I beleue that euery man beyng thus made perfite mā in body and sowle shall at that daye appere before the hyghe Iudge our sauiour Iesu Christe and there shall make a strayt accompte of his owne propre workes and dedes suche as he dyd good or yuell while he lyued here in the worlde And accordynge there vnto shall be iudged to receyue bothe in body and soule to gether eyther euerlastynge ioye and bliffe or elles euerlastynge peyne and woo And I Beleue that I my selfe shall the same daye ryse againe in this very fleshe and body whiche I nowe haue and in none other Euen lyke as our sauyour Ihesu Christe of whose misticall body I am a porcion or membre dyd aryse from deth to lyfe in the selfe same naturall body whiche he had whan he was borne of his mother and crucified vpon the crosse And after that I shall be so rysen ageyne from dethe to lyfe I beleue that I and all true penitent synners that euer dyed or shall dye in the fayth of Christ i. Cor. xv shall than be perfytely sanctified purified and delyuered from all contagion of synne and from all corruption and mortalitie of the fleshe and shal haue euerlastynge lyfe in glorie with god in his kyngedom not for by nor through the workes of rightuousnes whiche we shall haue done for all passions and marterdomes Titū iii. that maye be suffred in this worlde Rom. viii be nothynge comparable to the glory whiche we shall then receaue and shall be shewed vnto vs but by thonely grace goodnes and mercy of god and by and for the redempcion whiche is in Christe Iesu that is to saye for and by his most preciouse deathe and most peynfull passion Rom. vii For I beleue
that the guerdon rewarde and stypende of synne wherwith we be all manifolde wayes polluted bespotted and defyled is deathe yea and that euerlastynge And that it is by the onely grace and mercy of god that we repentynge vs of our synnes and beleuynge stedfastely in his promyses shall haue euelastynge lyfe in Iesu Christe our lorde Amen⸫ HERE FOLOVVE CERTAYNE NOTES and obseruations necessary to be taught vnto the people for the better inducynge of them vnto the ryght vnderstandynge of the foresayde Crede FIrste it is to be noted that all and synguler the .xii. Artycles cōteyned in this Crede be so necessarie to be beleued for mans saluation that who so euer beynge ones taughte wol not constātly beleue them or wol obstinatly affirme the cōtrary of them he or they can not be the veray membres of Christe and his espouse the churche but be very infydelles or heretyques and membres of the dyuell with whom they shall perpetually be dampned Seconde it is to be noted that all true chrysten men ought and must most constantly beleue maynteyne and defende all those thynges to be true not onely whiche be comprehended in this Crede and in the other two symboles or Credes wherof the one was made in the councell of Nece the other was made by that holy man Athanasius but also all other thynges whiche be comprehended in the hole body and canon of the Bible Thyrdely that al true christen men ought must not only repute take and holde all the same thynges for the mooste holy moste sure and moste certayne and infallible wordes of god and suche as neyther ought ne can be altered or conuelled by any contrary opinion or auctoritie but also muste take and interpretate all the same thynges accordynge to the selfe same sentence and interpretation whiche the wordes of scrypture do purporte and sygnyfye and the holy approued doctours of the churche do intreate defende the same Fourthely that all true chrysten men ought and muste vtterly refuse and condempne all those opinions contrarye to the sayde .xii. Artycles of our Crede whiche were of longe tyme paste condempned in the foure holy councelles that is to saye in the councell of Nece Constantinople Ephesis and Calcidonense and all other sithe that tyme in any pointe consonant to the same The notes of the fyrste Article In the fyrst artycle of this Crede two thynges be also specially to be noted The fyrste is that herin is declared the infinite goodnes of god towardes mankynde in that he created this hole worlde for mans sake onely therby dystributed suche parte of his felicite vnto man as was conuenient for him to receyue The belefe and knowlege wherof is the fyrst entre to knowe that god is a spirituall an inuisible substance or nature of infinite power and eternall without beginning or endynge and of incomprehensyble knowlege wysedom goodnes iustice and mercy c. For surely that worke of creation is so marueylous that nothynge in the worlde neither man nor aungell coude performe or accomplyshe the same but onely such a substāce or nature as is before rehersed whiche is god hym selfe By this belefe also and knowlege we be stired to fere and drede god and to loue and praise god with all our hartis considering that he did create vs euen lyke vnto his owne image similitude and endewed vs with all perfections bothe in soule body whiche were necessary for vs to haue and dyd put vs in the most excellent state of beinge hauyng all other creatures subiecte and obedient vnto vs. And so by this Article we be taught not onely what is the diuine essence and beinge of god the father what is his wyll what is his power and what is his worke and operation the knowlege wherof distroyeth infinite errours and heresies but also what fayth loue drede honour laude praise and thankes he requireth that all christen men shuld at all tymes as well in prosperite as in aduersitie gyue vnto hym for the manifolde and excellent gyftes whiche they receyue dayly and howrely at his handes And surely yf all christen men wolde oftimes call this article to theyr remembrance wold busily exercise theyr meditations therin and wold vnfaynedly and with all theyr hartes professe the same no doubte but theyr hartes wolde waxe warme and wolde be inflamed to loue god and wolde be prompt redye glad and wyllyng to serue hym and to fulfyll his wyll and commandementes to theyr possyble powers and wolde take in good parte without grutchynge or malygnynge all syckenesse and aduersyties and what so euer state of lyfe god sendeth vnto them and wolde gyue hym thankes and prayse therfore and wolde vse all goddes creatures and spende the gyftes whiche he hath giuen vnto them to his honour and glorie and fynally they wolde abhorre and deteste in theyr hartes all superstytion and ydolatrie all charmes wytchecraftes and sorceries all blasphemie and desperation pryde and arrogancie all couetousenes and ambicion all desyre of reuengynge and malyce and all other vices whiche reygne nowe in the worlde For surely who so euer beleueth inwardely with his hart that god is his father and reputeth hym as his sonne and that the same god is of infynyte myght and power of infynite knowlege and wysedom of infinite mercy goodnes of infynite trouth and iustyce as he is in dede no doubt that person woll be very lothe and a frayde to contrary or resyst his wyll in any thyng or to haue any thyng for his god and his father besyde or without hym or to loue or preferre money or any thynge elles in the worlde before hym or to put affiaunce truste delectacion or pleasure in any thynge more than in hym or besyde hym Neyther woll he gladly seeke helpe at the dyuelles handes by any meane of wytchecraftes or sorcerye or any suche other craftes inuented by the dyuell Neyther woll he commytte those thynges in the syghte of God whiche he is ashamed to commytte in the presence of men Neyther woll he murmure agaynste god nor muse for that he sendeth to some one man helthe chyldern ryches and other the felicities of this worlde and vnto hym or some other man he sendeth syckenes pouertie and other aduersyties Neyther woll he despayre of remyssyon of his synnes and so go peraduenture and murder hym selfe Neyther wolle he reioyce defyte or glorye in his malyce and euyll lyuynge but woll ratherlyue in feare and drede of euerlastynge deathe whiche is due vnto all them whiche seruynge the dyuell the worlde and the flesshe lyueth in securitie without feare and repentaunce And fynally to conclude surely who so euer beleueth in his harte that god dyd create this hole worlde and all thynges that be therin onely for mannes sake and for his vse and commoditie noo doubte he coulde tourne his eyes no where but he shulde incontynently be stirred and rauisshed in his harte to honour to praise and to laude the infynite
goodnes of almyghty god shewed vnto hym and all mankind in that partie and shuld also be afraide to vse the thynges created by god otherwyse than vnto his glory But it is to be feared least the mooste parte of them whiche pronounce and speke dayly this Article with theyr mouthe do not beleue the same with theyr hartes or yf they do beleue it that theyr belefe is but faynt and a colde belefe For we see no doubte the moste parte of christen people lyue in maruelous darkenes and blyndenes declarynge by theyr outwarde factes and dedes that they haue no respecte in the worlde to god nor that they knowlege hym to be theyr creatour or at the leaste they gyue vnto hym no suche feare and reuerence as is due vnto a lorde and maker nor no suche honoure and obedience as is dewe vnto a father Malac. i. nor no suche prayse and thankes as his sondrye benefytes and goodnes towardes vs do requyre All whiche thynges no doubte procede for that we haue not the ryght and harty feyth in god the father whiche is requyred in this fyrste artycle of our Crede The second thinge to be noted in this fyrst article is this maner of speakynge I beleue in God For therby no doubte is sygnifyed that we must not onely beleue stedfastly that god is and that he is true in all his wordes and promyses and that he is omnipotent and creatour of heuen and erthe and so forthe but we muste also with this beleue goo into god by loue and adhere onely vnto hym and that with all our harte 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
harte that god the father dyd resuscitate and raise vppe his sonne Christe from deathe to lyfe he shall be saued And in an other place he sayth that who soeuer beleueth not i. Cor. xv that Christe is rysen from deathe to lyfe it is not possible his synnes shulde be remytted It is also to be noted in this Article that the victory and conqueste whiche Christe hadde ouer deathe hell and the dyuell hym selfe with all theyr power and tyranny besyde that it proceded of the infinite mercy and goodnes of god towardes vs it was also founded vpon veray Iustyce For surely like as the sinne of man his disobedience was the only meane and cause wherfore god ordeyned and suffred that deth and the dyuel shuld haue and occupy suche dominion tyrranny ouer all mankynde as they had Euen so was it contrary to the wyll and ordynaunce of god that dethe hell or the dyuell shulde haue or exercyse any power or auctoritie where as no synne reygned In so moche that yf man had neuer synned he shulde neuer haue dyed but shulde haue ben immortall nor neuer shulde haue descended into helle but shulde euer haue had the superyoritie ouer the dyuell deathe and helle and shulde haue had theym alwayes subdewed vnto hym And therfore sythe the dyuell hym selfe dyd perfytely knowe that our sauyour Iesu Christe expressed in all his lyfe mooste exacte and mooste perfyte obedyence vnto the lawes and wyll of god and soo fulfylled and satysfyed the same in euerye poynte to the vttermost that there coulde neuer be founde vntrewthe or deceyte in his mouthe nor any spotte or blotte of fylthynesse or impuritie in any parte of all his lyuynge and yet that not withstandynge knowynge hym to be a veray naturalle manne laboured procured and caused the Iewes to kylle this innocente Christe and to put hym vnto mooste sharpe and bytter deathe contrarye to all equitie and Iustyce and all to the intente that he myghte after his sayde deathe haue Christe with hym downe into helle as one of his captyues and so there to exercyse his tyrannye vppon hym lyke as he hadde doone ouer all other men from the begynnynge of the worlde vntyll that tyme No doubte but the dyuelle in this doynge dydde extreme and manyfeste wronge and vtterly exceded the lymyttes of the power gyuen vnto hym And therfore god consyderynge this hyghe presumption and malyce of the dyuelle and this intollerable abuse of his sayde power dydde sende his onely begotten sonne downe into hell there to condempne the dyuell of this extreme iniquytie and to conquere to spoyle Ro. viii and depryue hym not onely of the possessyon of all the sowles of the ryghtuouse menne whyche by his crafte and subtylytie he had before reduced and brought vnder his domynyon but also restrayned hym of the power and auctorytie whiche he by deathe and helle hadde ouer mankynde All whiche thynges Chryste dydde not by the myght of his godlye power onely but for and vppon this iuste and reasonable cause gyuen vnto hym on the behalfe of the dyuel whiche for the causes aforesayde mooste worthyly deserued to be serued so The notes of the syxte Artycle ¶ In the .vi. Article thre thynges be speciallye to be noted and remembred Fyrste that in the person of Iesu Christe there was and is conioyned and vnited togyther inseparably bothe the nature of god and the nature of manne And that by reason of this indissoluble vnitie of these two natures holye scrypture vseth sometymes to attrybute and gyue vnto the same personne of Christe those thynges whiche doo apperteygne vnto his humanytie althoughe the same canne not be veryfyed in hym as towchynge his godheed And therfore althowghe Christe as towchynge his godheed was euer presente in heuen and was euer equall in glorye with his father Yet forasmoche as concernynge his manhode he was neuer in heuen nor dydde neuer sytte there endewed with suche power and glorye before this his ascenscyon therfore it is sayde trewely in this Crede that Christe ascended into heuen and that almyghtye god the father dydde at his sayde commynge thyther sette hym there vppon his ryght hande ¶ Secondely it is to be noted that this ascension of Christe into heuen was not onely veray necessarye but also moche profytable for all trewe christen men and that for many causes One is for that Christe declared therby veray manyfestely that he was nat onely manne but that he was also veray god And therfore hir foloweth in this Artycle He sytteth on the ryght hande of his father not as inferiour in godheed but as equall vnto hym An other is for that he hath ben euer syth that tyme our contynuall aduocate sollicitour vnto god his father accordynge to the sayinge of saynt Paule Hebr. iiii wrytynge vnto the Hebrues where he sayth in this maner Christe ascended into heuen to thintent he shuld euer appere euer be present in the syght of god as a mediator and intercessor for vs. And in an other place also he faythe Iesus the sonne of god dyd penetrate ascende aboue all the heuens to be our great byshop wherfore let vs fermely and stedfastely beleue that we haue a great byshoppe in heuen that is to saye a greate and a perpetuall medyatour and intercessour for vs. And that the same our byshoppe is not onely of suche infynyte myght and power that he is fully hable to saue all them that woll inuocate and byleue in god the father by hym but also that he hauyng perfyte knowlege of all the infyrmities of our fleshe and mortalitie and hauyng tasted by experience in his owne body all the tentacions of the same synne onely excepted he woll also gladly and wyllyngely haue pitie and compassion of vs and woll be alwayes redy to saue vs. Wherfore lette vs put our hole truste and confydence in hym And so let vs boldely goo by prayer and inuocation vnto the throne of grace that we maye obteyne mercy and fynde grace and fauour helpe succour and comfort in tyme of our nede and necessitie And Sayncte Iohn̄ the Apostle also wryteth conformely here vnto in his fyrste Epystle where he sayth I exhorte and praye you good christen people i. Ioan. ii flee from synne and synne no more Not withstandynge yf any of you shall fortune to commytte any deadely synne yet let hym consider and remembre that Iesu Christe whiche fulfylled al Iustice for vs and by the sacrifienge and offerynge vp of his preciouse bloude made due satisfaction and propiciation vnto god his father not onely for all our synnes but also for the synnes of all the worlde is nowe our continuall and perpetuall aduocate our patrone and defendour before the throne of his father and maketh contynuall intercession and prayer for the remyssyon of all our synnes An other cause is for that yf Christe had not ascended we shuld haue lacked all the graces and gyftes of the holy goost whiche
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
agayne hath cōmytted deedly synne can without the same be saued or attayne euerlastyng lyfe Item that lyke as suche men whiche after baptisme do fal agayne into synne if they do not penaunce in this lyfe shall vndoubtedly be damned Euen soo whan soo euer the same men shall conuerte them selfe from theyr noughty lyfe and do suche penaunce for the same as Christe requireth of them they shal without doubte attayne remissyon of theyr synnes and shall be saued Item that the sacrament of perfyte penaunce which Christ requireth of suche maner persons consysteth of thre partes Wherof the one is Contricion the other is Confessyon and the thirde is the amendement of the former lyfe or the newe obedient reconsiliation vnto the lawes and wyll of god that is to say exteriour actes and workes of charitie accordynge as they be cōmaunded of god whiche be called in scripture Fructus digni penitencia The worthy fruites of penaunce Furthermore as touchynge Contrition Cōtritiō whiche is the fyrste parte we thynke it conueniente that all bysshoppes and preachers shall instructe the people commytted vnto theyr spirituall charge that the sayde contrition consistethe in two speciall partes whiche muste alwayes be conioyned togyther and can not be disseuered That is to say the penitent and contrite man muste fyrste knowledge the fylthines and abhomination of his owne synne vnto whiche knowledge he is brought by herynge and consyderinge of the wyll of God declared in his lawes and feelynge and perceyuynge in his owne conscience that god is angry and displeased with hym for the same he muste also conceyue not onely great sorowe and inwarde shame that he hath so greuously offended god but also great feare of goddis displeasure towardes hym consyderynge he hath no workes or merytes of his owne whiche he may wortily say before god as sufficient satisfaction for his synnes Whiche done than afterwarde with this feare shame and sorowe muste nedes succede and be conioyned the seconde parte that is to wytte a certayn faythe trust and confidence of the mercy and goodnes of god wherby the penitente muste conceyue certayne hope and faithe that god wyll forgyue hym his synnes and repute hym iustified and of the nombre of his electe chyldren not for the worthynes of any merite or worke done by the penitent but for the onely merites of the blode and passion of our sauyour Iesu Christe Item that this certayne faythe and hope is gotten and also confyrmed and made more stronge by the applyenge of Christis wordes and promyses of his grace and fauoure conteyned in his gospell and the sacramentes instituted by hym in the newe testament And therfore to attayne this certayne faythe the seconde parte of penaunce is necessarye That is to say Confession to a prieste yf it may be hadde For the absolution gyuen by the prieste was instituted of Christe to applye the promyses of goddis grace and fauour to the penytente Wherfore as touchynge Confession we thynke it conueniente that all bysshoppes and preachers shall instructe and teache the people cōmytted vnto theyr spirituall charge that they oughte and muste certaynely beleue that the wordes of absolution pronounced by the prieste be spoken by the auctoritie gyuen to hym by Christe in the gospelle And that they ought and muste gyue no lesse faythe and credence to the same wordes of absolution so pronounced by the ministers of the churche than they wolde gyue vnto the veray wordes and voyce of god hym selfe yf he shulde speake vnto vs out of heuen Ioan. xx Luc. x. accordynge to the sayenge of Christe whose synnes soo euer you doo forgyue shall be forgyuen whose synnes soo euer you doo reteyne shall be reteyned And agayne in an other place Christe saythe Luc. x. who so euer hereth you hereth me Item that the people may in no wyse contemne this auricular confession whiche is made vnto the mynysters of the churche but that they oughte to repute the same as a veray expedient and necessary meane wherby they maye require aske this absolution at the priestes handes at suche tyme as they shal fynd theyr consciēces greued with mortal synne haue occasion so to do to thintent they maye therby attayn certayne comforte and consolation of theyr consciences As touchynge the thyrde parte of penaunce we thynke it conueniente that all bysshoppes and preachers shall instructe and teache the people cōmitted vnto theyr spirituall charge that althoughe Chryste and his deathe be the sufficient oblation sacrifice satisfaction and recompense for the whiche god the father forgyueth and remytteth to all synners not onely theyr synnes but also eternall peyne due for the same yet all men truely penitente contryte and confessed muste nedes also brynge forthe the fruites of penaunce That is to saye prayer fastynge and almes dede with moche mournynge and lamentyng for theyr synnes before commytted And they muste also make restitution or satisfaction in wyll and dede to theyr neyghbours in suche thynges as they haue done them wronge and iniurie in And fynally they muste do all other good workes of mercye and charitie and expresse theyr obediente wyll in the executynge and fulfyllynge of goddis commaundement outwardely whan tyme power and occasion shall be ministred vnto them or elles they shall neuer be saued For this is the expresse precepte and comaundemente of god Luc. iii. Rom. viii Do you the worthy frutes of penaunce And sayncte Paule saythe Lyke as in tymes paste you haue gyuen and applyed youre selues and all the membres of your bodyes to all fylthy lyuynge and wyckednes contynually encreasynge in the same In lyke maner you be nowe bounde and muste gyue and apply your selfes holly to iustice encreasynge contynually in puretye and cleannes of lyfe And in an other place he sayth i. Cor. ix I chastyse and subdue my carnall body and thaffections of the same and make them obediente vnto the spirite Item that these preceptes and workes of charitie be necessary workes to our saluation and god necessarily requireth that euery penitente man shall perfourme the same whan so euer tyme power and occasion shall be minystred vnto hym so to do Item that by penance and suche good workes of the same we shall not only obteyne euerlastyng lyfe but also we shal deserue remission or mitigation of the presente peynes and afflyctions whiche we susteygne here in this worlde For sainte Paule sayth i. Cor. ii That yf we wolde correcte and take punyshement of our selues in this worlde we shulde not be so greuously corrected of god Zach. i. And god by his prophete Zacharie saythe Tourne your selues vnto me and I wyll tourne agayne vnto you Esai xxviii And the prophete Esai sayth Breake and deale thy breade vnto the hungrye brynge into thy house the poore man and suche as want harboroughe whan thou seest a naked man gyue hym clothes to couer hym with and refuse not to succoure and helpe the poore and nedye for he is
of the worde of god or some other good and heauenly doctrine so that they do it quietely without distourbance of other that be in the churche or els let them occupie their myndes with some holsom godly meditations wherby they maye be the better And they that can rede maye be well occupied vpon the holy day yf they rede vnto other suchche good workes whiche maye be vnto them in stede of a sermon For al thynges that edifie mans sowle in our lorde god be good and holsome sermons And truely yf men wolde occupie them selfes vpon the holy dayes and spende the same dayes holly after this fourme and maner not onely in the howse of god but also in their owne howses they shulde therby eschewe moche vice confounde their auncient ennemy the deuyll moche edyfie both them selfes and other finally obteigne moche grace and hygh rewarde of almyghty god ¶ Thyrdly we thynke it conuenient that all byshoppes and prechers shall instruct and teache the people committed vnto theyr spirituall charge to haue speciall regarde that they be not ouer scrupulous or rather superstitious in absteynynge from bodily labour vpon the holyday For not withstanding al that is afore spoken it is not ment but that in tyme of necessitie we may vpon the holyday gyue our selfe to labour as for sauinge of our corne cattall whan it is in daunger or lykely to be distroyed yf remedy be not had in tyme. For this lesson our sauiour doth teache vs in the gospell and we nede to haue noo scruple ne grudge in consience in suche case of necessitie to labour on the holydayes but rathre we shulde offende yf we shoulde for scrupulositie not saue that god hath sent for the sustenance and relyefe of his people ¶ Fynally we thynke it cōuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge howe agaynste this commaundement generally do offende all they whiche woll not ceasse and reste from theyr owne carnall wylles and pleasure that god maye worke in them after his pleasure and wyll ¶ Item al they whiche hauynge no laufull impediment do not gyue them selfe vpon the holy daye to here the worde of god to remembre the benefytes of god to gyue thankes for the same to praye to exercise suche other holy workes as be appoynted for the same but as commonly is vsed passe the tyme eyther in idlenes in glottony in ryot or in plays or other vayne and ydell pastyme For surely suche kepynge of the holy day is not accordyng to thintente and meanynge of this cōmandement but after the vsage and custome of the Iewes and doth not please god but doth moche more offende hym and prouoke his indignation and wroth towardes vs. For as sainct Austen saythe of the Iewes they shulde be better occupied labourynge in theyr feldes and to be at the plough than to be idle at home And women shoulde better bestowe theyr tyme in spynninge of wolle than vpon the sabot daye to lose theyr tyme in leapyng and daunsynge and other idle wanton lose tyme. Item that all they do offende agaynst this commandemēt whiche do here the worde of god and gyue not good hede there vnto that they maye vnderstande it and lerne it or yf they do lerne it yet they endeuour not them selfes to remembre it or yf they remembre it yet they study not to folowe it ¶ Item that all they do breake this commaundement also whiche in masse tyme doo occupye theyr myndes with other matiers and lyke vnkynde people remembre not the passion and deathe of Christe nor gyue thankes vnto hym Whiche thynges in the masse tyme they ought specyally to do for the masse is ordeyned to be a perpetuall memorie of the same And lyke wyse do all those whiche in suche tyme as the commune prayers be made or the worde of god is taught not onely them selfes do gyue none attendaunce therto but also by walkynge talkynge and other euyll demeanour let other that wolde well vse them selfes And lyke wyse doo all they whiche do not obserue but despyse suche laudable ceremonies of the churche as set forthe goddis honoure or apperteyne to good ordre to be vsed in the churche ¶ And therfore concernynge suche ceremonyes of the churche we thynke it conuenyent that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that althoughe the sayde ceremonies haue no power to remytte synne yet they be very expediente thinges to stirre and cause vs to lyfte vp our myndes vnto god and to put vs in contynuall remembraunce of those spiritual thynges whiche be sygnyfied by them As sprinklyng of holy water doth put vs in remembraunce of our baptysme and the blode of Christe sprinkeled for our redemption vpon the Crosse Gyuynge of holy breade doth put vs in remembrance of the sacrament of the Altare whiche we oughte to receyue in ryght charitie and also that all christen men be one bodye mysticall of Christe as the breade is made of many graynes and yet but one lofe Bearynge of candels on Candelmas daye doth put vs in remembraunce of Christe the spirituall lyghte of whom Simeon dyd prophecie as is redde in the churche that day Gyuynge of ashes on Ashe wenysday doth put vs in remembraunce that euery chrysten man in the begynnynge of lente and penaunce shulde consydre that he is but Ashes and erthe and therto shall retourne Bearynge of palmes on palmesonday dothe put vs in remembraunce of the receyunge of Christe into Hierusalem a lyttell before his deth and that we muste haue the same desire to receyue hym into our hartes Crepynge to the crosse and humblynge our selfes to Christe on good fryday before the Crosse and there offerynge vnto Christe before the same and kyssynge of it putteth vs in remembraunce of our redemption by Christe made vpon the crosse And so fynally the settynge vp of the sepulture of Chryste whose body after his deathe was buryed The halowynge of the Fonte and other lyke exorcismes benedictions done by the ministers of Christis churche and all other lyke laudable customes rytes and ceremonies doo put vs in remembraunce of some spirituall thynge And that therfore they be not to be contemned and cast away but be to be vsed and contynued as thynges good and laudable for the purposes abouesayde ¶ The declaration of the fifth commaundement AS touchynge the fyfth commaundement we thynke it conuenient that all bysshops and preachers shall instructe teache the people cōmytted to theyr spiritual charge First that by this word Father is vnderstanded here not only the naturall father and mother whiche dyd carnally begette vs and broughte vs vppe but also the spirituall father by whom we be spiritually regenerated nourisshed in Christe and all other gouernours and rulers vnder whome we be nourisshed and brought vp or ordered and guyded And all thoughe this commaundement make expresse mention onely of the chyldren or inferiours to
And therfore who soo euer presumethe to come to god with this prayer and to call hym Father and yet hath not full entente and purpose to vse hym selfe in all thynges lyke a kynde and an obedyente sonne he commeth to hym as Iudas came to Christe with a kysse pretendynge to be his frende and his seruaunt in callynge hym mayster and yet he was in dede a traytour to hym and a deadely ennemie And for this consyderation euery chrysten manne that entendeth to make this peayer ought inwardely and throughoutly to enserche and examyne hym selfe And if he fynde in hym selfe any notable cryme Luc. xv for the whiche he maye be ashamed to call god his father let hym accuse hym selfe therof to god and recognyse his vnworthynes sayinge as the prodygall sonne sayde Father I haue offended the I am not worthy to be called thy sonne And with intiere repentaunce and with ferme purpose and entente to amende his noughty lyfe let hym lyfte vp his harte vnto his celestiall father And let hym call for his grace of reconciliation and then lette hym boldely saye this Pater noster ¶ Fyftly that in these wordes Our father is signified that we ought to beleue not onely that almyghty god is the commune father of all chrysten people and equally and indyfferently regardeth the ryche and the poore the free the bonde the lorde and the subiecte but also that all christen people be Christis owne bretherne and the verye coenheritours and compartioners with hym in the kyngedome of heuen and fynally that al chrysten men be bretherne to gyther and haue all one father whiche is god almyghtye And that therfore we ought not onely to be of one spyryte towardes our sayde father Ephe iiii to employ and endeuour our selfes to the vttermoste to plese hym and to kepe his lawes and commaundementes but we ought also eche to consente with other in parfyte loue and charitie and eche to helpe and further other towardes our sayde inheritaunce in heuen and fynally in all our prayers to god eche to comprise other and to praye for other lyke as in this Pater noster we be taughte to say Oure father gyue vs our breade forgyue vs our synnes suffre vs not to falle in temptation and delyuer vs from yuell ¶ Sixtely by these wordes whiche arte in heuen we be taught that we ought to haue not onely an inwarde desyre and a great care and studie to come to that place where our heuenly father is but also an inwarde sorowe and griefe that we be so longe kepte frome the presence of oure heuenly father and be subiecte here vnto so manyfolde cures and thoughtes to so many troubles and miserie and to so many and so greuous perylles and daungers of the worlde of synne and of the dyuell For lyke as a louynge chylde is euer desyrous to be where his father is yf his father shall departe to any place he woll lamente and be sorye oneles he maye go with hym and in his absence he woll morne and at his retourne he woll be ioyfull euen so ought we desyre euer to be with oure heuenly father And to se that oure conuersation be all withdrawen frome the worlde the flesshe and the dyuell and be sette in heuen and heuenly thynges as sayncte Paule sayth Ephe. iiii philip iii And we ought contynually to wayle and lamente bycause we be not with our heuenly father saying with the prophete wofull am I Psal cix that my dwellynge vpon the erthe is so moche prolonged ¶ The sense and interpretation of the seconde petition O God almyghty our moost mercyfull father we thy wretched chyldren moost humbly beseche and pray the helpe vs by thy grace not onely that we maye attayne and come to thy kyngedome in heuen after this mortall lyfe but also that in this present lyfe we maye be delyuered frome the kyngedome and power of the dyuell and synne and that we may lyue vnder thy dominion and kyngdome whiche is the kyngedome of innocency and grace We confesse and knowlege our foly our blyndenes yea and our extreme vnkyndnes towardes the our moost mercyfull father in that we haue so wyllyngly and gladly forsaken the so myghty and so gracious a kynge and haue gyuen our selfes to serue the dyuell whiche hath euer hated vs and lyke a moost cruell and wycked tyranne hath euer vexed and troubled vs nor neuer goth aboute any other thyng but to dystroy vs where as thou our mercyfull father haste created and made vs whan we were nothynge haste redemed vs whan we were damned haste ordeyned euerlastynge lyfe for vs whan for oure synnes we shulde haue bene iudged to euerlastynge deathe And therfore consyderyng nowe this our owne madnes ingratitude and beyng wery of this myserable thraldome and bondage whiche we susteyne vnder this kyngdome of the dyuell synne helpe vs we pray the moost dere father that we may escape from out of this most wretched thraldome captiuite that we may be subiecte vnto thy kyngdome Gyue vs before all thynges true constant fayth in the and in thy sonne Iesu Christ in the holy gost Gyue vs pure loue charite towardes the al men Kepe vs from infidelitie desperation malyce whiche myght be the cause of our destruction delyuer vs from dissensions couetousnes lechery all yuell desyres and lustes of synne Make the vertue of thy kyngedome soo to come and to reygne within vs that al our harte mynde and wyttes with all our strength inwarde and outwarde maye suffre them selfe to be ruled by the to serue the to obserue thy cōmaundementes and thy wyll not them selfe the flesshe the worlde or the dyuell Make that thy kyngedome ones in vs begonne may be dayly encreased and go forwarde more and more Suffre not the subtile and secrete hate or slouth whiche we haue to goodnes to rule so in vs that it shall cause vs to loke backe agayne and to fall in to synne Gyue vs a stable purpose and strength not onely to begynne the lyfe of innocencye in thy kyngedome but also to procede ernestely in it and to performe it Lyghten oure eien Psal xii leste we slepe or be werye in good lyfe ones begonne and soo suffre oute ennemie to brynge vs agayne vnder his power Graunt that we may contynue in goodnes and that after this kyngedome whiche is begonne in this lyfe we maye come vnto thy heauenly kyngedome whiche indureth euer ¶ For the better vnderstandynge of this seconde petition we thynke it conuenyent that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this seconde peticion is veray necessarie For no doubte oure auncient ennemy the dyuell gothe aboute contynually by all crafte and meanes to deceyue vs and to brynge vs vnder his power and dominion And surely so longe as pryde or dysobedience reygneth in vs so longe as ire enuy wrathe or couetousnes