theyr parentes and superyours yet in the same is also vnderstanded and comprised the office and duetie of the parentes and superiours agayne vnto their chyldren and inferiours ¶ Seconde that by this worde Honour in this commaundement is not only ment a reuerence and lowlynesse in wordes and outwarde gesture whiche children and inferiours ought to exhibite vnto their parentes and superiours but also a prompte and a redy obedience to theyr laufull commaundementes a regarde to their wordes a forbearynge and sufferynge of them an inwarde loue and veneration towardes them a reuerent feare and loothenes to dysplease or offende them and a good will and gladnes to assyst them aide them succour them and helpe them with our counseyll with oure goodes and substaunce and by all other meanes to our possible power This is the veray honoure and duetie whiche not onely the chyldren do owe vnto theyr parentes but also all subiectes and inferiours to theyr heades and rulers And that chyldren owne this duetie vnto theyr fathers it appereth in many places of scripture In the prouerbes it is writen Pro. i. Obey my sonne the chastisynge of thy father and be not neglygent in thy mothers commandementes In the boke of the Deuteronomi it is also written Deutero xxvii Accursed be he that doth not honour his father and his mother And in the boke of the Leuiticus Leuit. xix it is sayde Let euery man stande in awe of his father and mother And yf any man haue a stubbourne and a disobedient sonne Leuit. xxi whiche woll not here the voyce of his father and mother for correction wold not amend and folowe them than shall his father and mother take hym and brynge hym to the iuges of the citie saye This our sonne is stubborne and disobedient and despyseth our monicions and is a riottour and a dronkerde Then shall all the people stone hym to death and thou shalt put awaye the euyll from the that all Israell maye here therof Exodi xxi and be afrayde And in the boke of Exodi it is also written He that striketh his father or mother he shall be put to deathe And lykewyse he that curseth his father or his mother shall suffre deathe And in the boke of prouerbes the wyse man also sayth Prouer. xxviii He that stealeth any thynge from his father or mother is to be taken as a murderer And althoughe that these great punysshementes of dysobedient chyldren by deathe be not nowe in the newe lawe in force and strengthe but lefte to the ordre of pryncis and gouernours and theyr lawes yet it euidently appereth howe sore god is greued and dyspleased with such disobedience of chyldren towardes their parentes For so moche as in the olde lawe he dydde appoynte thervnto so greuous punyshementes And as almyghty god doth thretten these punysshementes vnto those children whiche do breake this commaundement so he dothe promyse great rewardes to theym that kepe it For he that honoureth his father saith the wyse manne his synnes shall be forgyuen hym Eccle. iii. And he that honoureth his mother is as one that gathereth treasure Who so euer honoureth his father shall haue ioye of his owne chyldren and whan he maketh his prayer to god he shall be herde He that honoureth his father shall haue a longe and a prosperous lyfe And as the chyldren by this cōmaundement be bound to honour and obey theyr parentes according as is before expressed so it is implied in the same precept that the parentes shulde norishe godly bryng vp theyr children that is to say that they must not only fynd them meate drinke in youth also set them forward in lernyng labour or some other good exercise that they may eschew idlenes and haue some craft occupation or some other laufull meane to get theyr liuinge but also they muste lerne teche them to truste in god to loue hym to feare hym to loue theyr neighbour to hate no man to hurt no man to wishe wel to euery man and so moch as they maye to do good vnto euery man not to curse not to swere not to be riottous but to be sobre tēperate in al thingis not to be worldly but to sette theyr myndes vpon the loue of god and heuenly thynges more than vppon temporall thynges of his world and generally to do al that is good to eschue all that is euyll And this the parentes ought to do not by cruel entreating of theyr chyldren wherby they might discourage them prouoke them to hate theyr parentes but by charitable rebukynge thretenynge and resonable chastisynge and correctynge of them whan they do euyl and cheryshyng maynteynynge and commendynge them whan they do wel This offyce and duetie of the parentes towardes theyr chyldren is wytnessed in many places of Scripture Fyrste saynt Paule wryteth thus Fathers Ephe. vi prouoke not your chyldren vnto angre but brynge theym vp in the correction and doctrine of god And in Deutero Almyghtye god faythe Deut. vi Pro. xxix Teache my lawes and cōmandementes to thy children And the wyse man saythe The rodde of correction gyueth wysedome The chylde that is lefte to his owne wyll shal be confusion to his mother And in an other place he sayth Pro. xiii He that spareth the rodde hateth his sonne and he that loueth hym wyll se hym corrected Pro. xxiii And in an other place he saythe Se thou withdrawe not frome thy chylde discipline and chastysynge If thou stryke hym with the rodde he shall not dye thou shalte stryke hym with a rodde and shalte therby delyuer his soule frome helle And on the other syde it is wrytten The sonne vntaught vnchastysed Eccl. xxii i. Reg. iiii is the confusyon of his father And for this cause we fynde in the boke of kinges how that our lorde conceyued hyghe indignation ageynst Helie the chiefe priest bycause he dyd not duely correcte his two sonnes Ophni Phinees whan he knewe that they dyd greuously offend god And how in reuengyng of the fathers negligēce and remysnesse in correctynge of his chyldren almyghty god toke from Hely and all his issue and householde for euer the office of the high priesthode howe his two sonnes Ophni Phinees were slayne bothe vpon a daye and Helie theyr father brake his necke This example of Helie is necessary for fathers to emprinte in theyr hartes that they maye see theyr chyldren well taughte and corrected leaste they runne into the greate indignation of almyghtye god as Helie dydde and not onely in this worlde haue confusion but also in the worlde to come haue dampnation for the mysorder of theyr chyldren throughe their defaute And they muste not thynke that it is ynough to speke somwhat vnto them whan they do amys For so dyd Helie to his sonnes and yet our lorde was not pleased bycause he dyd not more sharpely correcte them and se them reformed But whan
our heuenly father that we may forgyue our ennemies and that he wol forgiue vs our trespasses euen so as we forgyue them that trespasse agaynst vs. ¶ Thyrdly that to forgyue oure brother his defaulte is to praye to our lorde that he woll forgyue hym and woll not impute his offence to hym to wysshe to hym the same grace and glorie that we desyre vnto our selfes and in no case to anoye hym but whan occasyon shall come to helpe hym as we be bounde to helpe our christen brother ¶ Fourthly that none ennemye can wysshe or desyre more hurte vnto vs than we desyre vnto our owne selfes whan we offre vnto god this fyfthe petition yf we woll not remyt and forgyue our dyspleasure vnto them whiche offende vs. For what ennemye was euer soo malicious or so farre from all grace and humanitie that wolde desyre and dayly praye to god to sende vnto his ennemye eternall damnation and that god shulde withdrawe his mercy from hym for euer And surely in this petition we aske continually these thynges of god for our selues if we wol be mercyles towardes our ennemyes and wyll not forgyue them theyr trespasses For none otherwyse we do aske forgyuenes of god but vpon this condition that we shall forgyue them whiche trespasse agaynst vs. And in case we doo not fulfyll this condycyon than we praye vnto god that he shall neuer shewe mercy vnto vs nor neuer forgyue vs oure synnes but suffre vs to be dampned perpetually ¶ The sense and interpretation of the sixte Petition O Our heuenly father lo we here thy moost vnworthy and myserable chyldren felynge and consyderynge the greate and violente assaultes wherby not onely the dyuell and his wycked spirites but also our owne flesshe and concupiscence contynually do tempte and prouoke vs to breke and violate thy moost holy wyll and cōmaundementes and consyderynge also our owne ignoraunce and fraylenes howe weake and vnhable we be to resyste so myghty and so crafty ennemies without thy heuenly grace and helpe we mooste humbly beseche the our moste dere father helpe vs succoure vs and defende vs in all temptations of the dyuell and of our owne concupiscence suffre vs not to be vanquisshed or ouerthrowen by them Endue vs so with thy grace that we maye withstande the desyres of the flesshe Make that we maye resyste and fyght agaynste all temptation whiche procedeth of superfluytie of meate and drynke slepe slouthe or idlenes And that by temperance in diet by fastyng watche and labour we may be able to subdue the same and be mete and apte to all good workes Make that we maye ouercome the yuell desyres of Lecherie with all affections and instygacions therof Kepe vs that the false subtilitie of this worlde and the vayne intysementes of the same bryng vs not to folowe it kepe vs that we be not drawen by the yuels and aduersities of this worlde to impacience auengemente wrath or suche other vyces And that we maye not to moche esteme the thynges that belong to the world nor inordynately loue them but that we maye renounce the same accordynge as we haue promysed in our baptysme And that we maye contynue in that same promyse goynge forwarde therin dayely more and more Kepe vs from the intysementes of the dyuell that we consent not to any of his temptations or persuasiōs Kepe vs that he by no suggestion brynge vs from the ryghte fayth neyther cause vs to fall into desperation nowe nor in the poynte of deathe Put thy helpynge hande heuenly father to them that fyght and labour agaynste these harde and manyfolde temptations Loke moste deare father vpon vs thy chyldren whiche in this moost tempestuous troublous see of this worlde be tossed on euery syde with the most peryllous waues of temptation and be compassed aboute bothe within and without with most dredefull and cruell ennemies Defende vs we beseche the of thy infinite goodnes and for thy sonne Iesu Christis sake from all these ennemyes and daungers And gyue vs thy grace and helpe that they neuer tempte vs further nor haue greatter power ouer vs thanne we shall be able to beare resyste and susteyne and that they maye neuer ouercome vs but that we maye euer haue the ouer hande vpon them ¶ For the more playne declaration of this syxte petition we thynke it conuenyent that all bysshoppes and preachers shal instructe and teache the people commytted vnto theyr spirituall charge Fyrste that there be two maner of temptations wherof one commeth and is sente vnto vs by god who suffereth those that be his neuer to be withoute temptation by one meanes or other for theyr probation and triall albeit he so assysteth aydeth them in al such temptations Ecclesi xxvii that he turneth all at the ende vnto theyr profytte and benefyte For as the wyse man sayth Lyke as the ouen tryeth the potters vessell so doth temptation of trouble trie the ryghtuouse man And with this maner of temptation god tempted sondrye wyse our holy father Abraam He tempted also Iob with extreme pouertie horryble sickenesse sodayn deth of his chyldren And dayly he tempteth proueth all his chosen electe chyldren whom he loueth i. Pet. v. The other maner of temptation cōmeth chiefely of the dyuell whiche lyke a furyous and a wodde lyon runneth and rageth aboute perpetually sekynge howe he maye deuoure vs. And secondly it cōmeth also of our owne concupyscence which contynually inclineth and stireth vs vnto all euyl as saint Iames saith Iacob i. Euery man is tempted ledde and intyced by his owne concupiscence This concupiscence is an inclination and pronitie or redynes and in maner a violente dysposytyon of our owne corrupte nature to fall into all kynd of synnes which after the fall of Adam all mankynde hath naturally grafted in them soo that it is borne and groweth and shall dye with vs and not before There is no man so mortified so sequestred from the world ne so rauysshed in spirite in deuotion or in contemplation but that this concupiscence is in hym Howe be it it reigneth onely in them that yelde vnto it It woll neuer cesse but one way or other it woll euer assaulte vs. And if we do not fight with it and resiste it contynually it woll ouercome vs and brynge vs into bondage Soo that betwene the dyuell and this our concupiscence all vyce and synnes be engendred lyke as betwene man and woman chyldren be engendred Accordynge to the sayenge of saynct Iames Iacob i. where he sayth Concupiscence whan she doth conceyue she bringeth forth synne and that of all sortes that is to saye Fyrst actes and dedes contrary to the lawes of god and after that vse and custome of the same dedes and at lengthe blyndnes and contempte For so the wyse man saythe Prouer. xviii The wycked man whan he cometh to the bottom of synne setteth nought therby but blynded with yuell custome eyther thynketh the synne
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
Christe in the gospell where he declareth Math. v. That we shulde neyther hurte any man in dede nor speke of hym or vnto hym maliciously or contemptuously with our tongues nor beare malyce or angre in our hartis but that we shulde loue them Rom. x. that hate vs saye well by them that saye euyll by vs and do good to them that do euyll to vs. And accordynge to the same sayinge of Christe saynct Iohn̄ also saythe That he that hateth his neyghbour is a manqueller ¶ Item that it is not forbydden by this cōmaundement i. Ioā iii. but that all rulers and gouernours as princes Iudges fathers maysters and suche other maye for the correction of them whiche be vnder theyr gouernaunce vse suche maner of punysshemente eyther by rebukefulle and sharpe wordes or by bodyly chastysynge as the lawes of euery realme do permytte And not onely they maye doo thus but also they be bounde so to do and offende god yf they do it not as is before declared in the fyfte commaundement ¶ Item that all rulers muste be ware and take hede that in their corrections or punysshementes they do not procede vppon any priuate malyce of theyr hartes or dysplesure towardes any man or for any lucre fauoure or feare of any person but that they haue their eie consyderation onely vpon the reformation and amendement of the person whom they do correcte or elles vpon the good ordre and quyetnes of the common weale so that styll there may remayne in theyr hartes charitie and loue towardes the persone whom they punysshe And lyke as the father loueth his chylde euen whan he beateth hym euen so a good iudge whan he gyueth sentence of deth vpon any gyltie persone although he shewe outwardly cruelnes and rigour yet inwardly he ought to loue the person and to be sory and heuy for his offences and for the deathe whiche he hym selfe by the lawe dothe and muste nedes condempne hym vnto ¶ Item that althoughe inferiour rulers or gouernours maye correcte and punysshe suche as be vnder theyr gouernaunce yet they maye not punysshe by deathe mutilate mayme or imprison them or vse any corporall violence towardes them other wyse than is permytted by the hyghe gouernour that is to saye by the prynce and his lawes from whome all such auctoritie dothe come For no man may kylle or vse suche bodyly cohercion but onely pryncis and they whiche haue auctoritie from princis Ne the sayde prynces ne any for them maye do the same but by and accordynge to the iuste ordre of theyr lawes ¶ Item that no subiectes maye drawe the swerde sauyng for laufull defence without theyr princis lycence And that it is theyr duetie to drawe theyr swerdes for the defence of theyr prynce and the realme whan soo euer the prynce shall commaunde them so to do And that for no cause what so euer it be they maye drawe theyr swerdes agaynst theyr prynce nor agaynste any other without his consent or commandement as is aforesayde And althoughe princis do other wyse then they ought to do yet god hathe assygned no iuges ouer them in this worlde but woll haue the iugement of them reserued to hym selfe and woll punysshe whan he seeth his tyme. And for amendement of suche prynces that do otherwyse thanne they shulde do Prouer. i. the people muste praye to god whiche hath the hartes of pryncis in his handis that he maye soo turne theyr hartis vnto hym that they may vse the sworde which he hath gyuen them vnto his pleasure ¶ Seconde we thynke it conuenient that all bysshoppes and pleachers shall diligently frome tyme to tyme instructe and teache the people commytted vnto theyr spirituall charge that ageynste this cōmaundement offende all they which do kylle mayme or hurte any man without iuste order of the lawe or gyueth counsayle ayde fauoure prouocation or consent thervnto Item that all they whiche may yf they wol by theyr auctoritie or lawfull meanes delyuer a man from wrongefull deathe mutilation hurte or iniurie and woll not doo it but woll wynke therat and dissimule it be transgressours of this commaundement Item that all iudges whiche seing no sufficient matter or cause of deathe or that vpon a lyght tryall without sufficient examination and dyscussyon gyueth sentence of deathe or that whan the mater and cause of deathe is sufficient and the triall good yet delyteth in the deathe of the persone be transgressours of this commaundement And lyke wyse be al those whiche in the causes of lyfe and deathe beynge empanelled vpon Enquestes doo lyghtly condempne or endicte any person without sufficient euidence examination and discussyon of the informations gyuen vnto them And more ouer all those whiche eyther in suche causes do gyue false euydence or information or wyttyngely contrary to theyr owne conscience or doubtynge of the trouth of those informations or without sufficient examination do promote enforce or maynteyne suche euydences enformations or inditementes do also breke this commaundement And lyke wyse do all they whiche wyllyngly do kyl them selfe for any maner of cause for so to doo there canne be no pretence of laufull cause ne of iuste ordre And therfore he that so doth kylleth at ones both body and soule And fynally al they whiche be in hatrede and malice with theyr neyghbours and eyther speake wordes of contempte despyte checkyng cursynge and suche other or els publysshe their neyghbours offences to theyr sclaunder rather than to their amendemente and generally all they that lyue in ire malyce enuy and murmurynge at other mennes welthe or reioysyng at other mens trouble or hurte or suche other lyke they offende all ageinst this precepte ¶ The declaration of the seuenth commaundement AS touchynge the seuenth commaundement we thinke it conueniente that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirytuall charge Fyrste that this worde Adulterie dothe in this commaundement signifie not onely the vnlaufull commixtion of a maried man with any other woman than his own wyfe or els of a maried woman with any other manne than her owne husbande but also all maner of vnlaufull copulation betwene man and woman maried or vnmaried and all maner of vnlaufull vse of those partes whiche be ordeyned for generation whither it be by adulterie fornication inceste or any other meane although it be in laufull matrimonie For in laufull Matrimonie a man maye cōmytte adulterye and lyue vnchaste euen with his owne wyfe yf they doo vnmesurably serue theyr flesshely appetite and luste and of suche the dyuell hath power Thobi vi as the Angel Raphael sayd vnto Thobie They that marie in suche wise that they exclude god out of theyr myndes and gyue them selues to their owne carnall lustes as it were a horse or a mule whiche haue noo reason vpon suche persons the dyuell hath power Item that all christen people ought hyghly to regarde the obseruation of this commaundement consyderynge howe
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
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