is in heauen aboue or in earthe benethe or in the water vnder the earth to the entent to do any godly honour and worshyppe vnto them BY THESE wordes we be not forbydden to make or to haue similitudes or ymages but onely we be forbydden to make or to haue them to thintent to do godly honour vnto them as it appereth in the .xxvi. chapiter of Leuiticus And therfore although ymages of Christ and his saintes be the workes of mennes handes only Yet they be not prohibited but that they maye be had and sette vp bothe in churches in other places to the intent that we in beholdyng and loking vppon them as in certaine bokes and signes may call to remembraunce the manifolde exaumples of vertues whiche were in the sainctes whome they do represent And so may they rather be prouoked kindled and styred to yelde thankes to our lorde and to prayse hym and his sayde sayntes and to remembre and lamente our synnes and offences and to pray god that we may haue grace to folow their goodnes and holy lyuyng As for an example the image of our sauiour hangeth on the crosse in the roode or is paynted in clothes walles or wyndowes as an open boke to the intente that besydes the examples of vertues whiche we maye learne at Christe we maye be also many wayes prouoked to remembre his peynfull and cruell passion and also to consyder our selues whan we beholde the same image and to condemne and abhorre our sinne whiche was the cause of his so cruell deathe And farthermore consideringe what high charitie was in hym that wolde dye for vs his enemies and what greate dangers we haue escaped and what high benefites we receiue by his redemption we maye be prouoked in all our dystresses and troubles to rounne for comforte vnto hym And these lessons with many mo be brought to our remembrance by the boke of the roode if we beyng fyrst wel instruct and taught what is represented and ment therby do dilygently beholde and loke vpon it And as our sauiour Christe is represented by this ymage of the roode euen so the holy saintes which folowed him be represented vnto vs by theyr ymages and therfore the said images may well be set vp in churches to be as bokes for vnlerned people to put them in remembrance of those sayntes of whom they maye learne exaumples of faith humilitie charitie pacience temperance and of all other their vertues and giftes of god whiche were in theym for whiche causes ymages may be sette in the churche and ought not to be despised but to be vsed reuerently althoughe we be forbidden to do any godly honor vnto them These lessons shulde be taught by euerye curate to their parrishe And where as we vse to sense the sayde ymages and to knele before them and to crepe to the crosse with such other thinges Yet we wust knowe and vnderstande that suche thynges be not nor ought to be done to the image it self but to god and in his honour although it be done afore the image whether it be of Christe of the crosse or of our lady or of any other saint Against this commandement dyd offende generally before the commynge of Christe all gentiles and people that were of the nation of Israell For they dyd godly honour vnto images and worshipped false goddis some one some an other of the whiche sorte there was a great number For besydes their common goddis euery countrey euery cytie or towne euery house and familye had theyr propre goddis wherof is moche mencion made in authours bothe christen and heathen And these Gētiles though they had knowlege of a very god yet as saint Paule saith they had ydell and vayne fantasies which led them from the truthe where they compted them selues wise they became fooles And agaynst this commandement offended the Iewes many and sundry tymes and almoste continually For not withstandinge that they professed the knowlege and worshipping of the very true god yet they fel to the adoration of ymages idols and false goddes as the holy scripture maketh mention in many places Also all they do greatly erre whiche put difference betwene image and image trustynge more in one than in an other as thoughe one coulde helpe or do more than an other whan bothe do represente but one thinge and sauyng by way of representation neither of thē is able to worke or do any thinge And they also do erre that be more ready with their substance to decke images gorgiousely than with the same to helpe poore christen people the quicke and lyuing images of god whiche is the necessary worke of charitie commanded by god And they also offende that so dote in this behalfe that they make vowes and go on pylgremages euen to the images and there do call vpon the same ymages for ayde and helpe phantasyng that either the image woll worke the same or elles some other thinge in the image or god for the image sake as thoughe god supernaturally wrought by ymages carued ingrauen or painted brought ones in to churches as he doth naturally worke by other his creatures In whiche thinges if any person heretofore hath or yet dothe offende all good and learned men haue great cause to lamente suche errour and rudenes and to put their studies and diligences for the reformation of the same The exposition of the thirde commandement of god Thou shalt not take the name of thy lorde god in vayne IN this commandement god requireth of vs to vse his name with all honour and reuerence Whervppon you shall vnderstande that the right vse of the name of god and the true honour of the same standeth chiefely in those thinges folowinge that is to saye in the constant confession of his name and mainteyning of his doctrine in the ryghte inuocation of him in the gyuyng of due thankes vnto hym as well in aduersitie as in prosperitie For Christ saith Math. x. He that opēly confesseth me before men I shall confesse him before my father in heauen And he that is ashamed of me to confesse my name before men I wylle be ashamed of hym before my father in heauen In whiche wordes Christe teacheth vs not onely to professe the name of god but also boldly and constantly to defend the same and not to swarue from it for any maner of persecution or iniurie We must also in our tribulation and necessitie and in all temptations and assaultes of the deuyll inuocate and cal vpon the name of god for god accompteth his name to be halowed magnified and worshipped whan we call vpon hym in our nede Call vppon me saythe he in the tyme of trouble Psal xlix and I wyll delyuer the Pro. xviii and thou shalt honour me And agayne the wise man saithe The name of god is the most stronge towre the rightuous man runneth to it and he shall be holpen Furthermore we may not seke our own name laude and fame but vtterly avoyde and
thē in their dedes outwardly wherby they may be partakers of that blisse whiche the gyuer of blessednes our sauiour Christe spake of and promised to suche sayeng Beati qui audiūt uerbum dei custodiunt illud Blessed by they that here the true doctrine of god and kepe it whiche is the true sense of that texte Wherfore we exhorte and desyre al our louyng subiectes that they prayeng to God for the spirite of humilitie do conforme them selues as good scholers and learners ought to here and beare away as afore and willingly to obserue such ordre as is by vs and our lawes prescribed and to rede and beare well away the true doctrine lately by vs and our clergye set forthe for theyr erudition wherby presumption and arrogancye shall be withstanded malyce and contention expelled and carnall libertie refrayned and tempered and disdeyne clerely remoued and taken away So as endeuouryng our selues to lyue quietly and charitably togither eche one in his vocation we shall be soo replenyshed with manifolde graces and gyftes of god that after this lyfe we shall reigne in ioy euerlastyng with the onely head of the vniuersal catholike churche our sauiour and redemer Iesus Christe Amen Faithe FORASMOCHE AS IN this boke whiche is sette furthe for the institution and crudition of the common people the articles of our faith haue the fyrste place it is very necessarye before we entre into the declaration of the sayde articles some thyng to entreate of fayth to the intent that it may be knowen what is ment proprely by the worde Faythe as it is apperteynyng to a christen man who by faythe is partaker of goddis benefites by Chryste And although Faith be diuersly taken in scripture it shal be sufficient to entreate here of two kyndes or acceptions of the same FAythe in the fyrste acception is consydered as it is a seuerall gyfte of god by it selfe dystincte from hope and charitie and so taken it signifieth a perswasion and belefe wrought by god in mannes harte wherby he assenteth granteth and taketh for true not onely that god is whiche knoweledge is taught and declared by the marueylous workes of the creation of the worlde Rom. i. as sayeth saint Paule in the epistle to the Romains but also that al the wordes and sayenges of god which be reueled and opened in the scripture be of moste certaine truthe and infallible veritie And further also that all those thynges whiche were taught by the apostles and haue ben by an hole vniuersal consent of the church of Christe euer sythe that tyme taught continually and taken alwayes for true ought to be receyued accepted and kept as a perfect doctrine apostolyke And this is the first acception of Faith which man hath of god wherin man leaneth not to his owne naturall knowledge whiche is by reason but leaneth to the knowledge atteyned by Fayth without the whiche Faith we be ignorant and blynde and can not vnderstande accordynge as the prophete Esaie saythe Vii iuxta sept Nisi credideritis non intelligitis Onles ye beleue ye shall not vnderstande And this faithe is the beginning entrie and introduction vnto all christen relygion and godlynes For as saynt Paul sayth Hebr. xi He that commeth to god must beleue that be is and that he is a rewarder vnto theym whiche seeke to please hym And this faithe although it be the necessary beginning of all rightuousnesse yet if it procede not further to Hope and Charitie it is called in scripture a deade Faythe bycause it is voyde and destitute of the lyfe and efficacy of charitie Faythe in the second acception is considered as it hath hope and charitie annexed and ioyned vnto it And faith so taken signifieth not onely the belefe and perswasion before mentioned in the fyrst acception but also a sure confidence and hope to atteyn what so euer god hath promised for Christes sake and an harty loue to god and obedience to his commaundementes And this Faythe is a lyuely faythe and worketh in man a redy submission of his wyll to goddis wylle And this is the effectuall faythe that worketh by charitie whiche faynte Paule vnto the Galathians affirmeth to be of value and strengthe in CHRISTE IESV Gala. v. By this Faythe Abraham not knowing whether he shulde goo went out of his countreye Hebr. xi and dwelte in the lande of beheste as in a straunge lande lokynge and trustynge for a citie founded and buylded by almyghty god By this Faythe also he was ready to offer vp his onely begotten sonne Isaac whan he was tempted in whom he loked for the promyse nothynge doubtynge but that god was able to rayse hym vp agayne frome deathe And this wyse is Faythe taken in the moste part of the examples whyche be recyted of sainte Paule in the eleuenthe chapiter of his epistle to the Hebrues And this Faythe euery christen man professeth and couenanteth to keepe whan he receyueth the sacrament of baptisme For declaration whereof it is to be noted that all promyses of god made to man after the falle of Adam for Christes sake be made vnder this condition that man shoulde beleue in god and with the grace of god gyuen for CHRISTE endeuoure hym selfe to accomplyshe goddis commandementes The churche therfore intendynge that man shoulde alwayes haue in mynde how the promyses of god be made vppon condition and without kepinge of the condition no man is partaker of goddis promyses hathe taughte and ordeyned that menne before they receyue baptisme shall promyse and couenaunte to fulfylle the sayde condytion and to forsake the deuyll and the worlde and to serue onely god And of this especiall couenaunt wherby man byndeth him self to god he is called in latyn Fidelis faithefull and he that neuer made the same couenant or after he hath made it renounceth and refuseth the same is called amonges chrysten men Infidelis vnfaythfull or heathen And bycause god hath made promise and couenant with man as is before declared whiche we muste moste assuredly beleue that god wyll obserue and kepe and is euer in his wordes and promyses most true moste iuste moste constant therfore god is called as he is in dede faythfull to man and keepeth and obserueth his fayth that is to say his promyse to man requiryng that man shulde lykewyse kepe his faithe and promyse towardes hym Nowe of that whiche is beforesayd it is manifest that Fayth as it is taken in the second acception is the perfect faythe of a true christen man and conteineth the obedience to the hole doctrine and religion of Christe And thus is faythe taken of saynt Paule and in other places of scripture where it is sayd that we be iustified by fayth In which places men may not thynke that we be iustified by faythe as it is a seuerall vertue separated from hope and charitie feare of god and repentaunce but by it is ment Faith neither only ne alone but with the forsayd vertues
take not hede he wyll returne with seuen worse spirites and possesse vs a gaine And althoughe we be illuminat and haue tastid the heauenly gift and be made partakers of the holy gost yet may we fal and displease god Wherfore as saint Paule saith He that standeth ◠Corin. x let hym take bede that he fal not And here all phantasticall imagination curyous reasoning and vain trust of predestination is to be laid apart And according to the plain maner of speaking teaching of scripture in innumerable places we ought euermore to be in dreade of our owne frailtie naturall pronitie to fall to synne not to assure our selfe that we be elected any other wyse than by feling of spiritual motiōs in our hart and by the tokens of good and vertuous liuing in folowing the grace of god and perseuerynge in the same to the ende ii Petri. ii And this sainte Peter exhorteth vs to make our vocation and election sure and stable And Christ saieth Ma. xxii He that perseuereth vnto the ende shal be saued And in reuelation of saint Iohn Be faithful vnto death Apoc. ii and I shal giue the the crown of life Wherfore whan we be ones elected and admitted vnto goddis seruice as is aforesayde and haue receyued our iustification in baptisme or be restored thervnto by true penance than muste we continually walke after Christ bearyng our crosse and encreasinge in his grate by good workes and so doing procede go forwarde and encreace in our Iustificatiō according to the saieng of saint Iohn He that is iuste let him be more iustified For as the grace of god and the giftes therof that is to saye fayth repentance dreade hope charitie with other fruites of the holy gost do encreace in vs so do we waxe and encreace in our Iustification And therfore it is playne that not onely fayth as it is a distincte vertu or gifte by it selfe is required to our iustificatiō but also the other giftes of the grace of god with a desire to do good workes proceding of the the same grace And where as in certain places of scripture our iustification is ascribed to faith without any further additiō or mētion of any other vertue or gift of god it is to be vnderstand of faith in the second acception as before is declared in the article of faith wherin the feare of god repentance hope and charitie be included and comprysed all whiche must be ioyned together in our Iustification So that no fayth is sufficient to Iustification or saluation but suche a fayth as worketh by charitie as is playnely expressed by saint Paule in his epistle to the Galathians And that also our good workes Gala. v. which we do being ones iustified by faith and charitie auaile bothe to the conseruation and perfection of the said vertues in vs and also to the encreace and ende of our Iustification and euerlastinge saluation And althoughe we can neuer be iustified without these gyftes of the holy goste faith repentance hope charitie with desyre and study to bring forthe good workes Yet it is to be vnderstande that neuerthelesse we be iustified Gratis that is to say frely for as moche as all giftes or workes whereby our iustification is wroughte and accomplyshed come of the free mercy and grace of god and not of our deseruing So that our pride and glory in our selfe and our owne worthynes is vtterly excluded For we be not able of our selues as of our selues not as moche as to thinke any good thing but our ablenes and our sufficiency is of god which giueth vs the sayd gyftes of his own inestimable goodnes and dothe also assiste vs with his holy spirite and strength vs to kepe his commandementes And further where our kepyng of them is vnperfect and euen in the beste men wanteth a greate deale of that duetye to god whiche they ought and be bound to do yet almighty god of his mere mercye and goodnes accepteth the same as a perfecte fulfillynge of them for our sauiour Christis sake which hath fulfilled the law for vs and is the ende and perfection of the lawe to all that truely beleue in him And so we haue all Gratis that is to saye of his grace and not of our worthinesse or any merite goinge before grace but receiuing all of god as saint Paule saith i. Cor. iii. what hast thou that thou hast not receiued we referre all vnto his goodnes and mercy by the whiche we both come vnto the beginnynge of our iustification and do procede and go forwarde in the same and finally atteyne the ende therof and be brought to euerlasting life vnto the which the very way appoynted by Christe whose worde no man may change is to kepe and obserue the cōmandementes of god for he saith expressely If thou wylt enter into lyfe Math. xix kepe the commandementes that is apply thy hole study and affection to walke in the law of god wherin if thou perseuere thou shalt be saued And so after thy iustification thou shalte be glorified according to the order of god whiche saynte Paule speaketh of whan he sayth Quos iustificauit Illos glorificauit ⧠The article of good workes AL preaching and learnynge of the word of god in Christis churche ought to tende to this ende that men maye be induced not onely to knowe god and to beleue and truste in hym but also to honour and serue hym with good workes wrought in faith and charitie and vtterly to forsake the workes of synne and the fleshe which who so euer do committe excepte they repent and amend by penance they shal not as saint Paul saith inherite the kingdome of god And that holy scripture goth to this pointe to persuade men to lyue well and to do good workes saint Paule testifieth saienge vnto Timothe All scripture writen by the inspiration of god 〈…〉 is profitable to teache to reproue to correcte to instructe that the seruaunte of god may be perfecte and made apt vnto euery good worke And where as we speake of good workes it is to be vnderstand that we meane not only of outwarde corporall actes and dedes but also and rather of al inwarde spiritual workes motions and desires as the loue and feare of god ioye in god godly meditations and thoughtes pacience humilitie and such lyke And also it is to be vnderstande that by good workes we meane not the superstitiouse workes of mennes owne inuention whiche be not commanded of god nor approued by his worde in whiche kynde of workes many christen men and specially of them that were lately called religious as monkes friers nunnes and suche other haue in times past put theyr great truste and confidence Nor yet we meane not of suche moral actes as be done by the power of reason and naturall will of man without fayth in Christ which albeit of their owne kinde they be good and by the lawe and light of nature man
is taught to do them and god also many tymes dothe temporally rewarde men for doing the same yet they be not meritoriouse nor auaylable to the atteynynge of euerlasting life whan they be not done in the faythe of Christe and therfore be not accompted amonge the good workes wherof we do here intreat but we speake of suche outwarde and inwarde workes as god hath prepared for vs to walke in and be done in the faith of Christe for loue and respecte to god and can not be brought forthe onely by mans power but he must be preuented and holpen therto by a speciall grace And these workes be of two sortes for some be such as men truely iustified and so continuinge do worke in charitie of a pure harte and a good conscience and an vnfayned faith Which workes although they be of them selues vnworthy vnperfect and vnsufficient yet for as moch as they be done in the faith of Christe and by the vertue merites of his passion theyr vnperfectues is supplied the mercifull goodnes of god accepteth them as an obseruation and fulfillinge of his lawe and they be the very seruice of god and be meritoryouse towardes the atteyninge of euerlastinge lyfe And these be called the workes and fruites of rightuousnesse Other workes there be whiche be not so perfect as these yet they be done by the grace of god in faith and good affection of harte towardes god as those be which mē that haue ben in deadly sinne and by grace turne to god do worke bring forthe vpon respecte and remorse that they haue for theyr offences done against god And these may be called proprely the workes of penance As for exaumple whan a sinner hearing or remembring the lawe of god is moued by grace to be contrite and sorye for his offences and beginneth to lament his estate to fall to prayer and other good dedes seking to auoide the indignatiō of god and to be reconciled in to his fauour These workes come of grace but yet this mā is not to be accompted a iustified man but he is yet in sekinge remission of his sinnes and his iustification which the anguishe of his own conscience telleth him that he yet wanteth but he is in a good way and by these meanes doth entre into iustification and if he do procede with harty deuotion seke for further grace he shall be assured of remission of his sinnes and atteine his iustification and so be made able and mete to walke in the very pure seruice of god with a cleane conscience and to bringe forth the foresaide workes of rightuousnes in Christ which he can not do afore he be iustified And that suche workes of penance as we haue spoken of be required to the atteining of remission of synnes and iustification It is very euident and playne by scripture as when our sauiour Christe sayth Be penitent and beleue the gospel Marc i. that is to say Fyrst be contrite and knowlege your synnes than receiue the glad tidinges of remission of your sinnes And saint Iohn Baptist preached penance and made a way vnto Christ and taught men whiche came vnto hym what they shuld do to come vnto Christe and to haue remission of sinnes by hym as it is wryten in the thirde chapiter of Luke and specially that they which be ones christened and afterwarde fall from the grace of god by mortall syn can not recouer their iustification without penāce it is playne by the saying of saynt Peter vnto Simon Magus where he sayeth Act. vii Do penance for this thy wyckendnes and praye god if peraduenture this thought of thy hart may be forgyuen vnto the. And truely this waye and forme of doctrine is to be obserued which is the very trade of scripture wherin men be taught firste to leaue synnes and to retourne by workes of penance vnto god and that than they shall receiue remission of synnes and iustification And although suche workes of penance be required in vs towardes the atteining of remission of synnes and iustification yet the same iustification and remission of sinnes is the free gifte of god and conferred vnto vs Gratis that is to say of the grace of god wherby we doyng suche thynges and hauing suche motions and workes of penance be prepared and made more apte to receiue further grace of remission of our sinnes and iustification And it is not inconuenient that suche thynges shulde through grace be done by vs fyrst and yet it shulde be sayd that we receyue the sayde gyft freely For Christe sayth in the reuelation of saynt Iohn Qui sitit ueniat Apo. xxii qui uult accipiat aquam uitae gratis He that is thristy let hym come and he that woll lette hym take the water of lyfe frely Where he affyrmeth this gyfte of god to be freely gyuen conferred and yet there is required some labour before as to haue a wyll and desire to come which cōming can not be without arising by faithe and penance proceding in the same so to take the water of lyfe that is to say iustificatiō through our sauiour Christ whiche ones receiued in baptisme or after baptisme being recouered by penance although man dayly do offende and fall into dyuers veniall synnes by reason of his infirmitie and weakenesse and therfore hath nede of continuall and dayly repentance Yet as longe as he consenteth not to deadely sinne he leseth not the state of his iustification but remaineth styll the chyld of god And being in that state hath power by goddis grace dwellyng in hym to do suche workes as by acceptation of god through Christ be compted workes of rightuousnes and do serue for the preseruation and encrease of his farther iustification and be appointed by goddis most gratious promyse to haue euerlasting rewarde in heauen Whiche bothe inward and outwarde workes be not onely the declaring of our faith and confidence in god and of the grace whiche we haue receyued but also a continual exercyse nourishment preseruation encrease and perfection of the same For yf we shulde not after that we haue professed Christe apply our wyll to worke well accordyng to our sayd profession than shulde we falle from the grace of god and the estate of rightuousnes and iustification whiche we were ones set in and become agayne the seruantes of synne And as saint Peter saith we shuld be in wors case ii Pet. ii than we were before we receyued the knowlege of Christ And that we encreace in grace by workynge in the grace of god ones receyued it appereth by the worde of our sauiour Christ where he saith Omni habenti dabitur abundabit Meaning therby that who so euer vseth well the grace of god whiche is offred vnto hym al redy he shall haue more waxe plentyfull in grace wherfore as we contynue and perseuere in good workes so more and more we go forward and procede in our iustification and in encreasyng
vs and therfore be of vs also auaylably prayed vnto that is to say desyred to pray for vs accordynge wherevnto all common prayers of the churche oughte to be alwayes fynyshed and ended with a remembrance of our sauiour Iesu Christe In whom by whome and for whome all is accepted of god and without whom nothyng can be effectually done or granted And therfore it is moche to our comfort to remembre the exaltation of mans nature in our head our sauiour and redemer IESV CHRISTE whiche inseparably and indissolubly conioyned and vnited to the deitie in the person of hym sytteth on the right hande of god the father almighty by cōmunion of preeminence and power as before is expressed wherby we be certified how our sauiour Iesus Christ is god equall to god the father in godhead therin not inferyour vnto hym and therfore to be honored worshypped loued and dread feared and trusted on beleued hoped on as on very god almighty to whome nothyng is impossible and yet he is man also whiche hath experience of our infirmities and can and wyll mercyfully haue compassion on the same who ascended vnto heuen Ephe. iiii to sende giftes vnto men wherby we myght be able strong to passe ouer this transitorye lyfe to the pleasure of god and the atteynyng of euerlasting lyfe The seuenth article From thens he shall come to iudge the quicke and the deade IN this article it is declared / howe our sauiour and redemer IESV CHRIST shal come from thens that is to saye frome heauen to the whiche he ascended and commyng in his maiesty and glory shal than in the very visible fourme of his naturall body appere vnto the bodily eyes of all the people of the worlde in his perfecte manhode and in the selfe same bodye wherin he ascended to the inestimable comfort and reioyce of the good and to the extreme terrour and confusion of the wycked Where beinge accompanyed with his holy aungels his ministers wayting vppon hym he shall sytte openly in the cloudes of the ayre and shal iudge all quicke and dead according to truthe and iustyce and accordynge to his holy worde expressed in scripture that is to saye according to euery mans owne workes and dedes done by him in his lyfe tyme whiche workes and deedes shal be than examyned discussed and tried not after mens owne fantasy and inuention without authoritie and ground of scripture but accordyng to the commandement of god and the teachyng of Christ and his apostles for at that day of iudgement all the people of the worlde quycke and deade that is to say as well all those whyche shall be founde on lyue in the worlde at that day as also al those whiche euer sithe the creatiō of Adam liued here in this worlde and dyed before that day shal come and appere afore the presence of Christe in their very bodies and soules And whan they shall be so gathered and assembled togyther our sauiour IESVS CHRIST shall pronounce the fynall sentence and iudgement of euerlastynge saluation vppon all those persones whyche in theyr lyfe tyme obeyed and conformed themselues vnto the wyl of god and exercised the workes of right beliefe and charitie Rom. ii and so perseueryng in well doinge sought in theyr hartes and deedes honour glorye and lyfe immortall And contrary vpon all those whiche in their lyfe tyme were contentious and dydde repugne agaynst the wyll of god and folowed iniustyce and iniquitie rather than truthe and vertue our sauiour Christ shall than and there pronounce the sentence of euer lastyng punyshement and damnation Mat. xxvi In whiche sentence there shall be made a perfect separation or dyuision betwene these two sortes of people that is to say betwene the shepe and the gotes the corne and the chaffe the good and the badde the blessed and the cursed the membres of his bodye and the membres of the deuyl and so the good and the blessed beyng vppon his ryght hande he shall clerely and perfectly delyuer theym for euer from the power and malice of the wicked and from all the paines and euyll and so take them all vp with hym into heauen there to be crowned and rewarded in body and soule with honour and glorye and euerlastynge ioye and peace whyche was prepared for them from the begynnynge of the worlde And all the other whiche shall be iudged to euerlastynge payne and deathe beinge vpon his lefte hande he shall sende them downe into hell there to be punyshed in body and soule eternally with fyer that neuer shall haue ende whiche was prepared from the begynning of the worlde vnto the deuyll and his aungelles And here it is especially to be remembred howe this article was for great consideratiōs added immediately and conioyned vnto the former articles and chiefly to the intent that no man shulde in his life time presume vpon the said benefites of Christ or take occasion of carnall libertie or securitie and so lyue without feare to transgresse or without regarde to obserue the commaundementes of god but rather that euery good christen man shulde in euery parte of his lyfe haue a continuall remembrance and respect vnto the last day of iugement and so be in continual feare to committe any thing contrary to the wyll of god for the which he might deserue to haue the sentence of euerlasting damnation pronounced vpon him For this is certainely true that at that day euery man shall be called to an accompte of his lyfe and shall be than fynally iudged according to his workes good or bad done in his lyfe tyme Rom. ◠that is as saynte Paule saythe to theym that perseuere in well doinge and labour to atteyne glory honour and immortalitie shall be gyuen lyfe euerlastyng and to theym that be contentions and obey not the truthe but folowe and do iniustice shall come indignation yre affliction trouble and peines euerlastyng In this article it is further to be noted that lyke as there is nothinge more certeyne vnto vs than that we be all mortall and shall ones dye and yet noo man lyuynge knoweth the tyme whan he shall dye euen so there is nothyng more certayne than that this daye of iugement shall ones come and yet the houre and tyme whan it shal be is hidden and kepte secrete from the knowlege of all men and aungelles and is reserued to the onely knowledge of god whiche thynge procedeth of his onely goodnes towardes vs and is done to the intent we shulde alwayes here in our lyfe tyme flee frome synne and imploy all our hole study and endeuor to walke in the wayes of god that is to say in such fayth hope and charitie as God requireth of vs so prepare our selues and ordre our lyuyng towardes god that we may be in a redynesse at all tymes whan so euer it shall please god to calle and summon vs to appere before hym in the sayd generall iudgement there by his mercy and goodnes to receyue
exclude god out of their hartes and gyue themselues vnto their owne carnal lustes as it were an hors or a mule whiche haue no reason apon suche persons the deuyll hath power Also all christen people ought highly to regard the obseruation of this cōmandement consideryng howe moch god is displeased and what vengeance he hath alwaies taken and euer wyll take for the transgression of the same For confirmation wherof you shall vnderstande that god in the tyme of Moyses lawe cōmanded that who so euer committed adultery shulde be stoned to death And that almightye god after the childerne of Israel had committed adultery with the women of Moab and Madian cōmanded fyrste that the heades and rulers of the people shulde be hanged for that they suffred the people so to offende god And afterwarde commaunded also euery man to slea his neyghbour that had so offended In so moche that there was slayn of that people the numbre of .xxiiii. M. and many mo shulde haue ben slaine had not Phinees the sonne of Eleazar the high prieste turned the indignation of god frome the chyldren of Israell For this Phinees whan he sawe Zamry chief of the tribe of Simeon in the presence of Moises and al the people go vnto Cosoy a noble mans daughter of the Madianites to committe fornication with her he rose from among al the multitude and takyng a sworde in his hande went into the house where they were thrust them both through the bealyes Whose feruent mind and zeale god dyd so moche allowe that he dydde therfore bothe ceasse frome the farther punisshement of the Israelytes and also graunted to Phinees and his successours for euer the dignitie of the high priesthode Also the tribe and stocke of Beniamin was soo punisshed for the maintenaunce of certaine persons of the citie of Gaba whiche had contrarye to this commandment shamefully abused a certain mans wyfe that of .xxv. M. .vii. C. men of armes there remayned on lyue but .vi. C. Gen. xix Moreouer almighty god for the transgression of this commandement caused brymstone and fire to rayne downe from heauen vpon al the countrey of Sodome and Gomor and so destroyed the hole region both men women and beastes and all that grewe vpon the earthe reseruynge onely Loth and his two doughters These terrible examples and many other lyke almighty god dyd shewe in times past to the entent we shulde haue them in our continuall remēbrance and shulde euer stande in awe and feare so to offend god For though he dothe not presently punyshe vs here in this worlde as he dyd the persons afore rehersed yet his longe pacience and forbearynge is no allowance or forgyuenes of our offences if we continue styll in them but a sore accumulation and heapinge togither of goddis wrathe and indignation against the daye of iudgement At whiche time in stede of this temporall payne we shall receyue euerlastinge paine Rom. ii being as saint paule sayeh excluded from the euerlastinge kingdome of heauen And as Christe saith in he gospel and saynt Iohn in the apocalypse we shall be caste into the burnynge lake of hell Mat. xxv Luc. xiii where is fyre brymstone wepynge waylyng and gnasshyng of tethe without ende Furthermore in this commandement not only the vyces before rehersed be forbidden and prohibited but also the vertues contrary to them be requyred and commanded That is to say fidelitie and true kepyng of wedlocke in them that be married continence in them that be vnmaried And generally in all persons shamefastnes and chastenes not only of dedes but of wordes and maners coūtenance and thought And moreouer fastynge temperance watchynge labour and all laufull thinges that conduce and helpe to chastitie And therfore against this cōmandement offend all they whiche take any syngle woman or other mās wyfe or that in their hartes do couet or desyre vnlaufully to haue them For as Christ saith Mat. xxv who so euer beholdeth a woman couetynge her vnlaufully hath alredy committed adultery with her in his hart They also offende this commaundement Leui. xviii .xx. that take in mariage or out of mariage anye of theyr owne kynrede or affinitie within the degrees for bydden by the lawe of god They also offend this commandement whiche abuse them selues or any other persons against nature or abuse their wyues in the tyme of their menstruall purgation They also that do nourishe styre vp and prouoke them selues or any other to carnal lustes and plesures of the body by vnclenly and wanton wordes tales songes syghtes touchinges gay and wanton apparell and lasciuious deckynge of them selues or anye suche wanton behauiour and inticement And also all those whyche procure any suche acte or that minister house licence or place thervnto And all counsaylers helpers and consentours to the same do greuousely offende and transgresse this commaundement Likewise al they that auoide not the causes hereof so moche as they cōueniently maye as surfettynge slouth idlenes immoderate sleepe and company of suche both men and women as be vnchaste and euyll disposed be giltye of the transgression of this commandement The exposition of the eyght commandement of god ¶ Thou shalt not steale VNder the name of thefte or stealynge in this commandement is vnderstande all maner of vnlawfull takyng away occupiyng or kepyng of an other mans goodes whether it be by force extortion oppression brybery vsury simony vnlaufull cheuisance or shiftes or els by false bying and selling either by false weightes or by false measures or by sellyng of a thyng counterfayt for a true as gylte copper for true golde or glasse for precious stones and generally all maner of fraude and deceyte And like as the vices before rehersed be forbidden by this precepte Euen so sundry vertues contrary to the said vices be cōmanded by the same as to deale truely and plainly with our neighbours in all thinges to gette oure owne goodes trewly to spende them liberally vpon them that haue nede to feede the hungery to giue drynke to the thristy to clothe the naked to harborowe the harbourlesse to comforte the sycke to visite the prisoners And fynally to helpe our neighbours with our learnyng good counsayle and exhortation and by all other good meane that we can Against this commandement offende al they which by craft or violence vpon sea or lande spoile robbe or take away any other mans seruāt or child lande or inheritance horse shepe or cattell fysshe foule conies or deere money iewels apparaile or any other thyng which is not their owne Likewise offende all they against this cōmandement whyche haue goodes gyuen to an vse and put them not to the same vse but kepe them to their owne aduantage as maisters of hospitals and fals executours which conuert the goodes giuen to the sustentation of the pore folkes to other good and charitable vses vnto their own profit And also all they which receiue rent or stipend for any office
in it selfe most holy be so taken vsed honoured halowed of vs of all others as well heathen as christened like as on the contrary part this name is sayd to be polluted and defyled whan we do either in worde or deede contumeliously and contemptuously or otherwise disshonour the same We desire therfore in this petition that al false faythe by the whiche men eyther mistruste god or put theyr confidence in any other thynge more than in hym maye be destroyed And that all witchecraftes and false charmes and coniuratiōs by the whiche Sathan and other creatures be inchanted may ceasse and gyue place to goddes holye name and so likewise that all heresies and false doctrines maye vanishe awaye so that goddis holy worde maye be truely interpreted and purely taught and set forth vnto all the worlde and that all infidels may receyue the same and be conuerted to the right catholyke faith wherby all disceite hypocrysie and coūterfaiting of truthe of rightuousnes or of holines myght clerely be extincte Furthermore we beseche and praye god here that his name may be halowed so that no mā shuld sweare in vayne by it or otherwyse abuse the same to lye or to disceyue his neyghbour And generally the none shulde fall into pride or ambition in to desire of worldly glory and fame into enuy malice couetousnes adultery glutteny slouth backebytynge Coll. i. slaundering of his neighbours ne into any other euyll or wicked thoughtes and dedes wherby the name of god may be dishonoured and blasphemed In this prayer also we require god to graunt vs that in all perilles and daungers we runne vnto hym as vnto our onely refuge and cal vpon his holy name and that in our good wordes and workes we may please and magnifie him be by him preserued from the most damnable sinne of vnkindnes towardes him And also that we whiche do alredy professe the right faith maye stil continue therin and may do and expresse the same as well in our outwarde conuersation as in confessynge it with our mouthe so that by our good lyfe and our good workes all other maye be moued to good and that by our euyll workes and sinnes no man maye take occasion to slaunder the name or dimynysshe the laude and prayse of god Phili. iii. but that all our workes doynges myght returne to the honour and prayse of goddes name Thy kyngdome come THis seconde petition is very necessary for no doubte our auncient ennemie the deuyll goeth aboute contynually by all craftye meanes to deceyue vs and bringe vs vnder his power and dominion And surely so longe as pryde and dysobedyence reigneth in vs so longe as yre enuye wrothe or couetousnes reigneth in vs so longe as glotteny lechery or any kynde of synne reygneth in vs so longe we be vnder the dominion and kingedome of the deuyll For the deuyll vndoubtedly is kyng ouer all the chyldren of pryde that is to saye ouer all them that be synners rebelles and disobedient vnto god And for as moche as it is not in our power to deliuer our selues from vnder this tyranny of the deuyll but onely by goddes helpe for our perdition and vndoing is of our selues but our helpe and saluation is of god Osc xiiii as saith the prophete Osee therfore it is very necessary for al tru christen people to make this petition incessantly vnto our heauenly father and to beseche hym accordynge to this doctrine of Christe that by his grace and helpe we may escape the dominion and power of the deuyll and that we may be made subiect vnto his heauenly kingdome therfore in this petition we desire god to gyue vs afore all thinges true and constant faith in him and in his sonne Iesu Christ and in the holy gost with pure loue and charity towardes him and al men to kepe vs also from infidelitie desperation and malice whiche mighte be the cause of our destruction to delyuer vs from dissentions couetousnes lechery and euyll desyres and lustes of sinne and so the vertue of his kingdom to come and to reigne with in vs that all our hart minde and wittes with al our strength inwarde and outwarde maye be ordered and directed to serue god to obserue his commandementes and his will not to serue our selfe the fleshe the worlde or the deuyll We desire also that this kingdome ones in vs begunne may be dayly encreased and go forwarde more and more so that all subtyll and secrete hate or slouth whiche we haue to goodnes be not suffered to rule so in vs that it shall cause vs to loke backe again and to fall into sinne but that we may haue a stable purpose and strength not onely to beginne the life of innocency but also to procede ernestly further in it and to perfourme it accordinge to the saieng of saint Paule where he praieth Coll. i. that we may walke worthely pleasynge god in all thinges being fruitfull in all good workes and growing and encreasing in the knowlege of god Also in an other place he sayth worke and do the truth in Charitie and encrease and go forward in Christe Ephe. iiii i Therfore in this prayer desiring the kingedome of god to come we require also that we being alredy receiued and entred in to the kyngedome of grace and mercy of god may so continue and perseuere therin that after this lyfe we may come to the kyngdome of glory whiche endureth for euer And this is that great and feruēt desire wherwith good men being mortified from worldly affections haue lyen and be alwaies kyndled enflamed as appereth by saint Paule Phili. i. whā he said I wold be losed frō this body and be with Christ And in an other place he saith Rom. viii we that haue receyued the first fruites of the spirite wayle and mourne in our selues wisshinge lokinge to be deliuered from the mortalitie and miseries of this body into the glory of the children of god The thirde petition Thy wyll be done in earth as it is in heauen FOr the better vnderstāding of this thyrde petition we muste know that by disobedience synne of our firste father Adam we be as of our nature onely without the grace of god vnable to fulfyll the will preceptes of god and so enclined to loue our selues and our own willes that we can not hartely loue neither god nor man as we ought to do And therfore we beinge ones christen men it is requisite for vs to pray that lyke as the holy aungelles and saintes in heauen in whom god reigneth perfectly and hooly do neuer ceasse ne shall ceasse to glorifie hym to prayse him and to fulfill his wil and pleasure in all thinges and that most readyly gladly without any maner of grudging or resisting therūto knowing certainly and clerely that his wyll is alway the best euen so that we the children of god in earth may dayly and continually prayse god by our
coupled togyther conteining as it is aforesayde the obedience to the hole doctrine and religion of Christe And here is to be noted that euery man that dothe offende god dothe not lose his faythe therby For they that synne by frailtie and sodeyn motions whiche iuste men doo not auoyde and be taughte therfore of Christ to say in their Pater noster Forgiue vs our trespasses as we forgyue them that trespasse agaynste vs Yet those men so breaking their promyse with god and slackyng in suche care and desyre as they shulde haue to please god neuerthelesse be not accompted to haue lost theyr fayth therby yea they also who after the knowlege of god fall into deadly synne aduisedly as they that committe murther adultery and other abhominations and soo falle from faythe as it is taken in the seconde acception and be therfore out of the state of grace and fauour of god for the tyme yet do not those men fall frome fayth as it is taken in the fyrst acception Luc. xii that is to saye from certayne and assured knowledge of god and his doctrine And therfore the gospell speaketh of a seruaunt that knoweth the wyl of his lord and dothe it not And saynt Iames in his epistle sayeth Iacob ii that Faythe may remayne without charitie Wherfore a transgressour of the lawe of almyghty God after baptisme kepeth styll a remorse of conscience and the lyghte of knowledge by Faythe wherby he seeth the remedyes howe to atteyne remyssion of synne and by a special gyfte of further grace is moued to vse the same remedyes and so by faythe walketh the wayes ordeined to atteine remission of sinnes as in the sacrament of penance shal be declared Thus we haue shewed two acceptions of fayth and declared that the fayth of knowledge may remayne in hym that hath fallen from fayth after the second acception But whether there be any special particular knowlege which man by faith hath certainly of him self wherby he may testify to him selfe that he is of the predestinates which shal to th ende perseuere in their callynge we haue not spoken ne can not in scripture ne doctours find that any such faith can be taught or preached Truth it is that in the sacramētes instituted by Christ we may cōstantly beleue the workes of god in them to our present comfort and applycation of his grace and fauour with assurance also that he wyll not faile vs if we fall not from hym Wherfore so continuinge in the state of grace with hym we may beleue vndoubtedly to be saued But forasmoche as our owne frailty and naughtynes ought euer to be feared in vs it is therfore expedient for vs to lyue in contynuall watche and continuall fight with our enemies the deuyl the fleshe and the world and not to presume to moche of our perseuerance contynuance in the state of grace which on our behalfe is vncertayne and vnstable For although goddis promises made in Christe be immutable yet he maketh them not to vs but with cōdition so that his promise standyng we may yet faile of the promise bicause we kepe not our promise And therfore if we assuredly recken vpon the state of our felicitie as grounded vppon goddis promise and do not therwith remēbre that no man shal be crowned onles he laufully fight we shal triumph before the victory and so loke in vain for that whiche is not otherwise promised but vnder a condition And this euery christen man must assuredly beleue ¶ The Crede or the .xii. articles of the christen faythe iI Beleue in god the fatheralmighty maker of heauen and earth ii And in Iesu Christe his onely sonne our lorde iii whiche was conceiued by the holy goste borne of the virgine Mary iiii Suffred vnder Pōce Pylate was crucified dead buried and descended into hell v And the third day he rose agein frō deth vi He ascended into heauen sitteth on the right hand of god the father almighty vii From thens he shall come to iudge the quicke and the deade viii I beleue in the holy goste ix The holy catholike churche x The communyon of sayntes The forgyuenes of synnes xi The resurrection of the body xii And the lyfe euerlastynge Amen THE NOTES Here folowe certayne notes for the better vnderstanding of this Crede FIrst it is to be noted that all and singular the .xii. articles conteined in this Crede be so necessarye to be beleued for mans saluation that who so euer wyll not constantly beleue them or wyll obstinately affirme the contrary of theym can not be the very members of Christe and his espouse the churche but are very infidelles or heretikes and members of the deuel with whom they shall be perpetually damned Secondly it is to be noted that all true christen men ought and muste moste constantly beleue maynteyne and defende all those thinges to be true whiche be comprehended in this Crede and in the other .ii. credes wherof the one is vsed to be sayde at masse and is approued by the auncyen generall councelles the other was made by the holye man Athanasius And also all other thynges which be cōprehended in the hole body canon of the bible Thirdly that all true christen men ought and must not onely repute take and holde all the sayde thynges for the most holy most sure and most certayne and infallible truthes of goddis worde and suche as neyther oughte ne can be altered or conuelled by any contrarye opinion or authoritie but also must take interpretate all the same thynges accordynge to the selfe same sentence and interpretation whiche the wordes of scripture do signifie and the holy approued doctours of the churche do agreably intreate and defende Fourthly that all true christen men ought and must vtterly refuse and condemne al those opiniōs contrary to the said .xii. articles of our crede whiche were of longe tyme paste condemned in the .iiii. holy counsels that is to say in the counsel of Nece Constanstinople Ephese and Calcidonense The fyrst article I beleue in god the father almighty maker of heauen and earthe FOr the plain vnderstandinge hereof euery materiall worde of this article shal be declared hereafter And first we muste knowe God that God is a spiritual and an inuisible substance or nature of infinite power and eternall without beginning or endyng of incomprehensible knowlege wysdome goodnes iustice and mercy and that there is but one very god thre persons the father the sonne the holy gost that these thre persons be not three goddis but all one god one nature one substance all one euerlastinge essence or being and all lyke and equall in might power wisdome knowlege rightwysnes and all other thynges belongyng vnto the deitie And that besyde or without this god there is none other god Moreouer we must knowe that god the father is the fyrst persone in trinitie Father and Father of his onely begotten sonne the second persone in