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
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
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
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
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
the similitude and lykenes of firye tongues Act. ii and dyd ligthe downe vpon all thapostelles and dysciples of Christe and inspired them also with the knowlege of all trouthe and replenyshed them with all heuenly giftes and graces And that from that day vnto the worldes ende he hath ben and shall be continually present and also chiefe president in the catholyque churche of Christe that is to say that he hath and shall continually dwell in the hertes of all those people whiche shall be the very membres of the same churche and shall teache and reuele vnto them the secretes and mysteries of all trouthe whiche is necessarie for them to knowe and that he shall also contynually from time to tyme rule them directe them gouerne them sanctyfie them and gyue vnto them remission of theyr synnes and all spirituall comforte as well inwardly by fayth and other his secrete operations as also outwardely by the open ministration and efficacie of the worde of god and of his holy sacramentes and that he shall endewe them with all suche spirituall graces and gyftes as shall be necessarie for them to haue and so fynally shall rewarde them with the gyfte of euerlastynge lyfe and ioye in heuen The sence and interpretation of the nynthe Artycle I Beleue assuredly in my harte and with my mouthe I do professe and knowlege that there is and hath ben euer from the begynnyng of the world so shal endure and continue for euer one certayne nombre societie cōmunion or company of the electe and faythfull people of god of whiche nombre our sauioure Iesu Christe is the onely heed and gouernour and the membres of the same be all those holy saynctes whiche be now in heuen and also al the faithfull people of god whiche be nowe on lyue or that euer heretofore haue lyued or shall lyue here in this wordle from the begynnynge vnto the ende of the same and be ordeyned for theyr true fayth and obedience vnto the wyll of god to be saued and to enioye euerlastynge life in heuen And I beleue assuredly that this congregation accordyng as it is called in scripture Gala. iiii Cant vi Hire xiii Rom. viii i. Cor. iii. ii Cor. vi Ephe. v. so it is in very dede the Cyte of heuenly Hierusalem the mother of all thelecte people of god the onely doue and the onely beloued of god in perfite and euerlastynge charite the holy catholyque churche the temple or habytacle of god the pure and vndefyled espouse of Christ the veray mysticall body of Christe Al and synguler whiche names and appellations and certayn suche other rehersed in holy scripture I beleue and professe that they be mooste worthely attributed vnto this holy church or congregation And lyke as citizens assembled in one citie do lyue there vnder commune lawes and in commune societie and there do consult studie and labour eche man in his roume and office and accordynge vnto his callynge for theyr common welth and fynally be made participant or parttakers of all and syngular suche benefites and commodities as do aryse vnto them therby Euen so I beleue that the membres of this holy catholique churche or congregation be collected and gathered togyther within the same churche as within one citie or folde and that they be therin all vnyted and incorporated by the holy spirite of Christe into one body and that they do lyue there all in one faythe one hope one charitie and one perfyte vnitie consent and agrement not onely in the true doctrine of Christe but also in the ryghte vse and ministration of his sacramentes and so lyuynge in this perfytte vnytie swete harmony and concorde I beleue that they do labour contynually euery one in his vocation for the common welthe of this hole bodye and of euery parte and membre of the same And that all the prayers good workes and merites yea and all the gyftes graces and goodes whiche be conferred done or wrought in or vnto this hole body or any membre of the same shall be applyed vnto euery one of them and shall redounde communely vnto the benefytte of them all And I beleue that this hole congregation is all holy that is to saye that this churche and all the partes and membres of the same be so puryfied and mundified as well by Christis mooste precyouse bloude as also by the godly presence gouernaunce and assistence of his holy spirite whiche dwelleth and inhabiteth contynually within the sayde congregation and gouerneth and sanctifieth the same that neyther the lepry of heresie or false and peruerse doctryne neyther the fylthynes of synne neyther the gates of hell shal be hable fynally to preuayle agaynste them or to pull any of them out of the handes and possession of Christe And although god dothe oftymes suffre not onely synne errour and iniquitie so to abounde here in the worlde and the congregation of the wycked to exercyse suche tyranny crueltie and persecution ouer this holy churche and the membres of the same that it myght seme the sayde churche to be vtterly oppressed and extinguished but also suffreth many and sondry of the membres of the same holy churche to fall out from this body for a season and to cōmytte many greuouse and horryble offences and crymes for the whiche they deserue to be precyded and excluded for a season from the communion of this holy churche yet I beleue assuredly that god woll neuer vtterly abiecte this holy churche nor any of the membres therof but that the same dothe and shall perpetually contynue and endure here in this worlde and that god shall at all tymes yea whan persecution is greattest and moste feruent be present with his holy spirite in the same churche and preserue it all holy and vndefyled and shall kepe ratyfie and holde sure all his promyses made vnto the same churche or congregation And fynally that all suche membres as be fallen out from the same by synne shal at length ryse agayn by penaunce and shall be restored and vnyted agayne vnto the same holy body And I beleue assuredly that in this holy churche and with the membres of the same so longe as they be mylytant and lyuynge here in erthe there haue bene euer and yet be and euer shall be ioyned and myngled to gyther an infinite nombre of the euyll and wycked people Mat. xiii Mat. iii. Mat xiii Mat. xxv whiche all thoughe they be in dede the very membres of the congregation of the wicked and as the gospell calleth them very weedes and chaffe euyll fyshe and gootes and shall fynally be iudged to euerlastynge dampnation yet forasmoche as they do lyue in the commune societie or company of those whiche be the veray quycke and lyuynge membres of Christis mysticall bodye and outwardly do professe receyue and consent with them for a season in the doctryne of the gospell and in the ryghte vsynge of the sacramentes yea and ofte tymes be indewed with ryght excellent gyftes of
the holy gooste they be to be accompted and reputed here in this worlde to be in the nombre of the sayde veray membres of Christis mysticall bodye so longe as they be not by open sentence of excommunication precided and excluded from the same Not bycause they be suche membres in very dede but bycause the certayne iugement knowlege of that theyr state is by goddes ordynaunce hydden and kepte secrete from all mens knowlege and shall not be reueled vntyll the tyme that Christe hym selfe shall come at the worldes ende and there shall manyfest and declare his veray kyngedome and who be the veray true membres of his body and who be not And I beleue that this holy churche is catholyque that is to say that it can not be coarcted or restrayned within the limites or bondes of any one towne citie prouince region or countreye but that it is dispersed and spredde vnyuersally through out all the hole worlde In so moche that in what part soeuer of the worlde be it in Affrique Asia or Europe there may be founde any nombre of people of what sorte state or condicion so euer they be whiche do beleue in done god the father creatour of all thynges and in one lorde Iesu Christe his sonne and in one holy goost and do also professe and haue all one fayth one hope and one charitie accordynge as is prescribed in holy scripture and do all consent in the trewe interpretation of the same scripture and in the ryght vse of the sacramentes of Christe we maye boldly pronounce and saye that there is this holy churche the veray espouse and body of Christe the veray kyngdome of Christe and the veray temple of god And I beleue that these particular churches in what place of the worlde so euer they be congregated be the very partes porcions or membres of this catholyque and vnyuersall churche And that betwene them there is in dede no dyfference in superioritie preeminence or auctoritie neyther that any one of them is heed or soueraygne ouer the other but that they be all equall in power and dygnitie and be all grounded and buylded vpon one foundation and be all called vnto lyke and vnto the same puretie cleannes honour and glorie and be all subiecte vnto one god one lorde one heed Iesu Christe and be all gouerned with one holye spirite And therfore I do beleue that the churche of Rome is not The churche of Rome nor can not worthyly be called the catholyque churche but onely a partycular membre therof and can not chalenge or vendicate of ryghte and by the worde of god to be heed of this vnyuersall churche or to haue any superioritie ouer thother churches of Christ whiche be in England France Espayne or in any other realme but that they be all free from any subiection vnto the sayde churche of Rome or vnto the mynyster or byshop of the same And I beleue also that the sayde churche of Rome with all thother partycular churches in the worlde compacted and vnyted togyther do make and constitute but one catholyque churche or body And that lyke as our sauyour Christe is one persone and the onely heed of his mysticall body so this hole catholyke churche Christis misticall bodye is but one bodye vnder this one heed Christe The vnitie of Christis churche And that the vnytie of this one catholyque Churche is a mere spirituall vnitie consistynge in the poyntes before rehersed that is to saye in the vnitie of Christis fayth hope and charitie and in the vnitie of the ryght doctrine of Christe and in the vnitie and vnyforme vsynge of the sacramentes consonant vnto the same doctrine And therfore althoughe the sayde partycular churches and the membres of the same do moche dyfferre and be discrepant the one from the other not onely in the dyuersite of nations and countreys and in the dyuersitie dygnitie and excellencye of certayne suche gyftes of the holy goost as they be endewed with but also in the dyuers vsynge and obseruation of suche outwarde rytes ceremonies traditions and ordynaunces as be instituted by theyr gouernours and receyued and approued amonge them yet I beleue assuredly that the vnitie of this catholyque churche can not therfore or for that cause be any thynge hurted impeched or infrynged in any poynte but that all the sayde churches do and shall contynue styll in the vnytie of this catholyke churche not with standynge any suche dyuersytie nor that any of them ought to be reputed as a membre deuyded or precyded from the same for any suche cause of dyuersytie or dyfference vsed by them or any of them in the sayde poyntes And I beleue that al the particular churches in the world whiche be membres of this catholyque churche maye all be called apostolicall churches aswell as the churche of Rome or any other churche wherin the apostels them selfes were somtyme resydent Forasmoche as they haue receyued and be all founded vpon the same fayth and doctryne that the true apostels of Christe dyd teache and professe And I beleue and truste assuredly that I am one of the membres of this catholike churche and that god of his onely mercy hath not onely chosen and called me thervnto by his holy spirite and by thefficacie of his worde and sacramentes and hathe inserted and vnited me into this vnyuersall body or flocke and hath made me his sonne and inheritour of his kyngdome but also that he shall of his lyke goodnes and by the operation of the holy goost iustifie me here in this worlde and fynally glorifie me in heuen And therfore I proteste and knowlege that in my hart I abhorre and deteste all heresies and scismes wherby the true interpretation and sence of scripture is or maye be peruerted And do promyse by the helpe of god to endure vnto my lyfes ende in the ryght profession of the faythe and doctryne of the catholyque churche The sense and interpretation of the tenthe Artycle I Beleue assuredly in my harte and with my mouthe I professe that betwene and amonge all and synguler the saintes that is to say the quycke lyuinge membres of the catholyque churche of Christe whiche is his mistycall body there is a perfyte communion and particypation of all and syngular the graces of the holy goost and the spirituall goodes and treasure whiche do belonge vnto the sayde hole body or vnto any part or membre of the same And like as al the partes membres whiche be lyuynge in the natural body of a man do naturally communicate and mynister eche to other the vse commoditie and benefite of all theyr forces nutriment and perfection in somoche that it lyeth not in the power of any man to say that the meate whiche he putteth in at his owne mouthe shall nouryshe one particular membre of his body and not an other but that all and euery one particularly shall receyue of the sayde nutriment and of the vertue and benefite therof more
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