A profitable and necessarye doctrine with certayne homelyes adioyned therunto / set forth by the reuerend father in God, Edmunde Byshop of London ...

¶ Here nowe doo folowe the ten commaun∣dementes of almyghty God, whiche are ta∣ken oute of Exodus the. xx. oute of Leuiticus the xxvi. and out of Deuteronomie the. v. chapiters.

• .i. Thou shalt not haue straūge Goddes before me.
• .ii. Thou shalte not make to the anye grauen thinge, nor anye lykenesse of anye thynge that is in heauen aboue, aud that is in earth beneth, nor of them that be in the waters 〈◊〉〈◊〉? der the earth, Thou shalt not adore them, nor honour them with godly honoure.
• .iii. Thou shalt not take the name of thy Lorde God in vayne.
• .iiii. Remembre that thou kepe holye the Sa∣both daye.
• .v. Honoure thy father, and thy mother.
• .vi. Thou shalt not kyll.
• .vii. Thou shalt not commytte adultery.
• ...

• Thou shalt not steale.. viii.
• Thou shall not vtter or beare false wytnesse agaynst thy neighboure.. ix.
• Thou shalte not couette thy neyghboures. x. house, nor desyre thy neighbours wife nor his seruaunt, nor hys maiden, nor his oxe, nor his asse, nor any thing that is hys.

¶ The preface of the. x. commaundementes.

THree partes of oure promyse, beynge nowe perfourmed, it is to wytte, first what fayth is, and how it is to be ta∣ken in this boke, secondly the exposy∣tion of the twelue articles of the chry∣sten beleife, theyrdely the declaration of the. vii. sacramentes, the promysed order nowere∣quyreth, that in this fourth place, the tenne commaun dementes, with theyr declaration, be set fourth vnto you, for an introduction vnto whiche ye shall note foure poyntes: Fyrste, what is the lawe, or the com∣maundemente of God, Secondelye, howe the com∣maundementes of God must be obserued, to the plea sure of God, and our saluation: Thyrdely, what gre uous punyshmentes God, dothe in holye Scripture threaten and manace vudoutedlye to be inflycted to the breakers of his commaundementes, and fourth∣lye, what greate rewardes the keapers of hys law, & cōmaundementes, shall receaue at Goddes handes. Touchynge the fyrst poynte, whiche is, what the law and commaundemente of God is you shall knowe that the lawe of God, is a rule gyuen to vs, of God for the good guydynge of our selues. Whiche rule de∣clareth, and sheweth to vs, what is the wyll and plea sure of God for vs to doo, or not to dooe, in thoughte worde. and dede. And when I call it a rule, I meane that as the bryckelayer cannot make a wal euen and strayghte, withoute the direction of hys lyne nor a mason can not hewe any coygne or assler stone, with

〈◊〉〈◊〉 the direction of his squyre and rule, nor the 〈◊〉〈◊〉 master can guyde or styre his shyppe safely to good hauen, or harborough, withoute the direction of the compasse, so neyther man nor woman can order, guyde, and rule theyr lyfe euenly, dyrectly, & streight∣lye, to the wyll and pleasure of almyghty God, with∣out the knowledge and direction of his lawe, and commaundementes, which are the lyne, rule, squyre, and compasse, whereby we maye reare our workes vpryghtly, frame our selfes in vertue constantly, and gouerne the course of lyfe into the hauen of felicitie prosperouslye. And where I saye, that the commaun dementes are geuen to vs of God, I declare thereby, that onely God hath, both (throughe the lawe of na∣ture) in our hartes prynted them, and also in the law of Moyses with his owne fynger, (that is to saye, by the vertue of the holy spyryte) in two tables of stone wrytten them. And laste of all our sauioure Chryste, beynge both God and man, hath ratified and expoū∣ded them in the newe lawe of the Gospell: to the in∣tent that with all diligence we shoulde studye to ob∣serue and kepe the sayd commaundements, not one∣ly because they are so expediente and profitable vnto vs, but especially because that thei are geuen to vs of God, who therby doth declare to vs his godlye wyll and pleasure, vnto whom both we, and all creatures els, are bounde to be obedient.

And as touchynge the seconde poynte, whiche is howe we muste obserue and kepe the commaunde∣mentes of God to his pleasure, and thereby obtayne of him rewarde in heauen, ye shall here note, that we

must kepe the 〈◊〉〈◊〉 three maner of wayes, first holy and 〈◊〉〈◊〉 in theyr perfecte number, being ten, accordyng wherevnto in the first chapiter of S. Luke, in the high and greate commendation of Zachary and Elyzabeth, the parentes of Saint Ihon Baptyste, it is wrytten. Erant autem iusti 〈◊〉〈◊〉 de um, incedentes in omnibus mandatis et iustificationibus domini, sine quere∣la That is to say: And thei both were iust before GOD, walkyng or lyuyngem all the cō∣maundementes & iustifications of GOD without any complaynte agaynst them.

And I do saye those wordes Holye and fully, forasmuch as it is not inough to kepe parte or some of the sayd commaundementes of God, and to leaue parte of them vnkepte: But as in a harpe, a lute, or a vyol (being instrumentes of 〈◊〉〈◊〉) euery string with other must be tuned, and none lefte vntuned, leste thereby some vnpleasant soundes, and discords might be vttered, so we muste putte all and euerye the commaundementes of God, to theyr tuneable fashion and practyse, lest that yf any be left vnused or 〈◊〉〈◊〉 of vs, there might to the pure and cleane eares and iudgemente of Almyghtye GOD, come thereby some vnpleasaunte sownde, and vnswete reporte of our lyues and doynges.

Accordyng wherevnto Saynt Iames in the. ii. chapiter of his epistle sayeth. 〈◊〉〈◊〉; totam legem 〈◊〉〈◊〉 rit, offendat autem in uno, factus est omniū reus. That is to saye:

whosoeuer shall kepe the hole lawe, and yet offende in one poynte or parte thereof, is be∣come gyltie of all.

The second way by whiche we must kepe y^e com∣maundementes of God, is that we doo kepe them with a ryght intention: that is for the loue, for the honor, and for the glory of God onelye, and not for anye honoure or glorye, to be geuen to vs, of man in thys lyfe.

For whosoeuer in doinge of hys good dedes, intendeth principally to get honor, glory or reward of man, hath a wronge intention, and hys dede soo done (yea although it be commaunded of God) is not pleasaunte or acceptable vnto God. And of thys ryghte intention speaketh our sauiour Chryst in the vi. chapiter of Saynte Mathewe sayinge. Lucerna cor∣poris tui est oculus tuus, Sioculus tuus fuerit simplex, totum corpus tuum lucidum erit. Si autem oculus tuus fuerit nequam, totum corpus 〈◊◊〉〈◊◊〉 nebrosum erit That is to saye: The light of thy bo∣dy is thine 〈◊〉〈◊〉. 〈◊〉〈◊〉 thine eie be simple or 〈◊〉〈◊〉, then all thy body wilbe bright or cleare but yf thine eie be euill or nought, all thy bodye wilbe full of darkenes.

Heare by the eye is vnderstanded the intente, the regarde, or purpose of mans hart, and by the bodye, is ment the wordes, actes and 〈◊〉〈◊〉 of man, proce∣dynge from the harte, and by that intente directed and ordered.

Therefore Saynt Paule agreing herevnto doth exhorte vs, in his first Epistle to the Corynthyans, and in the. x. chapiter, saying thus. Siue manducatis, siue bibitis, siue aliud quid facitis, omnia in gloriam dei facite That is to saye: Whether ye do eat, whether ye do drink, or whether ye do any other thinge ells, do ye all thinges vnto the glory of GOD

Nowe the thyrd way whereby we must obserue the commaundementes of GOD, is with constancye and perseueraunce to contynue in the doyng of thē. For as our Sauiour Chryst sayeth in the. x. of Ma∣thewe. Qui perseuer auerit us{que} in finem, hic saluus erit. That is to saye: He that doth perseuer, or continue, vn∣till the very ende shall be saued. And in dede so constantlye we shoulde kepe Goddes commaunde∣mentes, that no temporall payne threatened or put vnto vs in this worlde, shoulde moue vs to breake any of them. Such a constant seruaunt to God was Susanna of whome we reade in the. xiii. chapiter of Danyell, that when she was prouoked to y^e synne of adultery by two olde iudges, vnder no lesse paine then to be accused in open iudgement, whiche was death by the lawe, she woulde not graunte to that synnefull dede, but sayde these wordes. Angustie sunt mi∣hi undi{que}, sienim hoc egero, mors mihiest: siautem non egero non effugi∣am manus 〈◊〉〈◊〉. Sed melius est mihi abs{que} opere incidere in manus homi∣num, 〈◊〉〈◊〉 peccare in conspectu domini. That is to saye: Alas I am in trouble on euery side, for yf I com∣mitte this dede it is death to me, and if I doo

it not, I cannot escape your handes. Well it is better for me to fall in to the hands of mē, than to synne in the syghte of GOD.

We wyll passe ouer the honorable auncyent fa∣ther Eleazar mencyoned of in the seconde boke and the. vi. chapiter of the Machabees. We wyl not stay vpon the. vii. brethern and theyr mother, spoken of in the. ii. boke and seuenth chapiter of the Macha∣bees, of whiche one of the chyldren sayde. Parati sumus magis mori. {quam} patrias deileges preuaricari. That is to saye: We are redy rather to die, then to breake or transgresse the lawes of God which oure fa∣thers kepte. But of late dayes, in the tyme of oure pestiferous scisme, the new broched brethern, rather woulde tumble to hel headelonge, then they would doo as the catholyke Churche from Chrystes tyme hetherto hath done, concernynge the lawes of GOD, and the rytes of the sayde catholyke churche. And yet forsoth they wyll chaleng martyrdome, but those seuen innocentes doo condempne them in this case. And thys nowe haue ye heard howe ye should kepe the commaundementes of GOD to his pleasure, firste in kepyng them all and euery of them, and not in kepyng some, and to offende in the other. Secōd∣ly in kepyng them with a ryght intention, whyche is for the loue of God, and eternall rewarde, whych is God hymselfe. And thyrdly in obseruyng the same with constancye and perseueraunce to the 〈◊〉〈◊〉 of our lyfe. In which doinge, ye kepe 〈◊〉〈◊〉 to the plea∣sure of God, and to your eternall 〈◊〉〈◊〉 & with∣oute

kepyng of them ye neyther can please him, nor haue lyfe euerlastyng, accordyng to Chrystes owne sentence and iudgement, when he sayd. Si uis ad 〈◊〉〈◊〉 in∣grediserua 〈◊〉〈◊〉. That is to saye: 〈◊〉〈◊〉 thou wylte entre to lyfe, kepe the commaundementes.

Nowe to come to speake of the thyrde parte or poynte of our diuision, made in the begynnynge of thys preface, it is to wytte, of the greuous paynes punishmentes, and afflictions that God in scrypture doth threaten and menace to be inflicted vpon such as breake hys commaundementes, ye shall vnder∣stand first that the trangressours of Goddes law, & commaundementes are generally accursed of gods owne mouth, as the Prophette Dauyd in the. 118. Psalme declarethe, sayinge: Maledicti qui declinant a mandatis tuis. That is to saye: Cursed be they which doo declyne or 〈◊〉〈◊〉 from thy commaun∣dementes. And of the particuler, sharpe, and dred∣full scourges, punyshmentes, and plages, whiche do lyght vpon the trangressours of these commaunde∣mentes, ye may rede in the. 〈◊〉〈◊〉 chapiter of Leuiti∣cus, and in the. xxvii and. xxviii. chapiters of Deute∣ronomy. And howe that (to the terrible example of other) almyghtye God hath from tyme to tyme exe∣cuted his Justyce vpon aswell pryuate men & wo∣men, as also vpon myghty rulers, prynces, kynges, and emperours, besydes thē vpon Townes, Cities, ye, & hole countryes and kyngedoms, in scourgyng, 〈◊〉〈◊〉, afflyetynge and plagynge them, for breaking & trangressing of his lawes & commaūde∣mentes,

the scryptures most habundantly do testify. As that some were of the earth swalowed vp quicke euen vnto hell and euerlastynge payne, and that o∣ther some (yea fyne hole Cities) with fyre & bryme∣stone, poured downe from heauen were quyte brent vp and consumed, and ferther that a greate num∣ber of chyldren by beares sent by God sodenly were deuoured, for theyr lewde and wycked behauioure, with very many other such lyke terrible examples in the Scryptures at large sufficientlye expressed, which were to longe, particulerlye here to rehearse, and are easye there to be founde. Wherefore to con∣clude thys thyrd parte, we aduyse all men to haue contynually before theyr eyes, that dreadeful saying of S. Paule in the. vi. to the Romaynes. Stipendia pecca timors That is to saye. The stipend or rewarde of synne is death. Meanyng thereby, not onelye here in thys worlde, temporall death of the body, but also after thys lyfe, death eternal & payne in hell fyre.

And as concernynge the fowerth and last part of our first proposed diuision, it is to wytte, of the great rewarde and blessynges which shall come to them that in such sorte as before we haue expounded kepe the lawes and commaundementes of allmigh∣tye God, fyrst ye shall note those comfortable words of almyghty God in y^e twentyth chapiter of Exodus, where he sayth of hymselfe thus. Faciens misericordiam in millia, 〈◊〉〈◊〉 qui diligunt me 〈◊〉〈◊〉 custodiunt precepta mea. That is to saye: Doynge mercy vnto thousands, to thē that loue me, & kepe my commaūdements.

And agayne in the. xxvi. of Leuiticus, he sayth, Si in prae ceptis meis ambulaueritis. & mandatamea custodieritis & feceritis 〈◊〉〈◊〉: dabo uobis pluuias temporibus suis, & terragignet germen suum, & pomis Arbores replebuntur. That is to say. If ye walke in my preceptes, and kepe my commaundementes and do them. I wil geue vnto you raynes in their due seasons: and the earth shall bringe furth her sede, and the trees shalbe replenished with fruite. In the. vi. chapiter also of Ecclesiasti∣cus, it is wrytten, Cogitatum tuum habe in praeceptis dci, & in māc datis illius maxime assiduus esto, & ipse dabit ubi cor, & 〈◊◊〉〈◊◊〉 dabitur tibi, That is to say: Haue thy thought in the preceptes of God, and be thou conty∣nuallye occupied in his commaundementes and he will geue the a harte, and desyre of wysedome shalbe geuen to thee. Whych thinge is well proued by the testimonye of kynge Dauyd, who sayth of hym selfe in his. cxviii. psalme. Super senes intellexi, quia mandata tua qu. esiui. That is to saye: I haue had vnderstanding more then the olde men, because I haue soughte thy commaunde∣mentes.

And here omittynge infinite testimonyes of scri∣pture, whiche declare, that not onely in this worlde, all helth, welth, and prosperitie is promised to the ke∣pers and obseruers of Goddeslaw, and commaun∣dementes, but also after this lyfe acrowne of immor∣talitie, and eternall ioye and blysse: we wyl here con∣clude

repeatynge agayne one shorte sentence of oure sauioure Chryste in the. xix. of Mathewe, wher he sai∣eth thus. Si uis ad uitam ingredi, serua mandata. That is to saye. Of thou wylt entre into lyfe, kepe the com maundementes.

¶ Thexposition or declaration of the fyrste of the ten commanndementes which is.

Thou shalt not haue straunge goodes be∣fore me.

HAVINGE in this matter fyrst set forth vnto you the number of Goddes com maundements, that perfectly know∣inge them ye maye bothe kepe them your selues, and also of chrysten cha∣rytye teache them to other, especyally of your family and household. And hauyng in the pre face of these commaundementes declared vnto you, what is the lawe and commaundemente of GOD, howe also the commaundementes of God muste be obserued, what punyshmentes God dothe manace & inflicte to the breakers or 〈◊◊〉〈◊◊〉 of hys com∣maundementes. And fynally what rewarde the ke∣pers of Goddes commaundementes shall at Goddes handes receyue. Mete and conueniente now it shall be to expounde and declare the sayde commaunde∣mentes, accordynge as heretofore in the preface of

hys boke hathe bene promysed vnto you, and for the better knowledge of this matter, ye shal vnderstand that thys doctryne of commaundementes conteyned in Dicalogo, that is to saye in tenne sentenses, was fyrste wrytten in two tables of stone, by the hande and power of almyghtye God, and delyuered vnto Moy∣ses in a mountayne Called Sauai, to be declared vnto the Israelites or Iues, whiche were forbydden to come vppe to the Mountayne, and were beneth standynge at the foote of the hyl, the cyrcumstaunce of whyche matter is wonderfull large and notablye sette fourthe in 〈◊〉〈◊〉. 16. and in Deteronomye. 4. where emongeste other thynges, dotne clearelye ap∣peare, that in the gyuynge of thys doctryne contey∣ned in these two tables, there was a terrible or a fear full fyre, a greate smoke, and notable thunder and lyghtenynge, partly to sygnify the stony hartes of the Iues, partelye to declare the greate burden and he uynesse of the lawe, not hable of her selfe and by her owne power to iustifye, and therefore neding farther helpe of grace therein, and partelye also to putte in feare the hartes and conscyences of the people, and to styrre them vp to seke and laboure for helpe at god∣dys handes, to fulfyll the saide Lawe, whych fashion and maner of gyuynge the sayde Lawe in the olde testament, doth muche dyffer from the fashyon & ma∣ner of gyuyng the euangelical lawe in the newe testa ment, and yet in this there is a greate agremente in bothe that aswell in the geuynge of these tenne com∣maundementes in the olde testament, as also in the gyuinge of the euangelicall lawe, in the newe Testa∣ment,

that was a hygh place in whych the lawe was gyuen, and also there was fyre. In the olde testamēt the lawe was gyuen vpon a grosse and earthly moun tayne whyche was called Syna, or Synai, takyng the name of a preceptes or commaundemente, in as∣muche as the preceptes or commaundementes were geuen in it, to brydle and kepe vnder the headye re∣bellions and styffenecked people, not suffered to come vp to it, but commaunded to be vnder it. In the newe testamente the lawe is gyuen in dede in a mountaine but yet not called Sina or Syani, but called Siō, whych by interpretation doth sounde or sygnifye a beholdynge place, from whense al 〈◊〉〈◊〉, lye thynges maye be considered or loked vpon, and from whense beinge highe and nighe vnto heauen, heauenlye and celestiall thynges maye be holden. And therefore the blessed Apostles beynge, in theyr conclaue, in the sayde mounte Syon, were of one mynde and quyet, prayinge together and lokynge for the heauenly gyft promysed before vnto them by Chryst. In the geuing of the lawe in Mount Syna, there was fyre, lyghte nynge, and thunder, and dyuerse other thynges very terrible, to signifye the cheife strength of the lawe to consist in terror, and fearefulnes, accordynge where∣vnto Saynte Paule in the forthe chapyter to the Ro∣maynes, doth saye Lexiram oper. 〈◊〉〈◊〉. That is to saye:

The lawe doth worke or brynge fourthe wrathe. In the gyuynge of the lawe in Mounte Syon, ther was a vehemente spyryte or blaste, but yet bryngynge wyth it alacritie and Ioye, and a fyre

there was, but yet not brennyng the bodye, but lyght ninge the blynde harte or mynde of man, and kynde linge his slothful and dull will vnto goodnes, so that not by terror or feare compelled as in the olde lawe, but incited & moued by harty loue, he runneth in the waye of the commaundementes, forgettyng the thin∣ges behinde, and stretchynge hym towarde the thin∣ges beyng before hym, that pleasing God by kepyng his commaundemētes he may accordyng to christes promyse. Mathei Deeimo nono. entre into life and reygne wyth Chryste.

In the fyrste of these two tables there are contey∣ned in effecte all those thynges whiche we oughte to doo vnto god, and wherein we ought to be occupyed with god, that is to saye the very true seruyce of God aswell internall as externall. And in the seconde ta∣ble are conteyned, all those thynges whych wee owe vnto our neyghboure, and howe wee on oure parte oughte to behaue oure selues to hym. And yet heare muste ye marke that thys seconde table dothe issue or comme from the fyrst table, so that the works of the seconde table cannot truelye be done wythoute the workes and dedes of the fyrst table. For then in dede we maye be sene ryghtly and well to loue our neygh∣boure, when wythout consyderation of anye priuate poffytte commynge vnto vs, and wythoute anye worldelye or carnall respectes, we do onely loue hym for Goddes sake, and doo embrace and cheryshe hym as oure owne selues, bycause that God, in whome is all oure hope and truste, and to whome in harte and

mynd, we haue ioyned our selues, dothe soo wyll vs and commaude vs to do. The greate clerke Orygen (whome also Saynt Hyerome foloweth) doth allote or appoynt vnto the fyrste of these two tables 〈◊〉〈◊〉 commaundementes, makynge of Non babebis deos 〈◊〉〈◊〉 coram me And of. Non facies tibi sculptile. two commaundementes (as we doo) vnderstan∣dynge in the fyrste to be forbydden al Idolatry spyry 〈◊〉〈◊〉 or internall, and in the second, all Idolatrye ex∣ternall or bodely. And vnto the seconde table he doth allote or appoynte sixe preceptes or commaundemēts knittynge and puttynge together for one precepte or commaundement, the prohybytyon of 〈◊〉〈◊〉 the wyfe, or Goodes of thy neyghbour. But Saynt Au∣gustyne in his seconde booke of 〈◊〉〈◊〉, vpon Ex∣odus, in the. lxxi. chapyter, and as manye as doo fo∣lowe Saynt Augustyne, do appoynte vnto the fyrste table, three preceptes or commaundementes onelye, ioyning our two fyrste in one, and vnto the Seconde table, appoynting. vii. preceptes or commaundemēts deuydinge 〈◊〉〈◊〉 ten or last commaundement, whiche is concernynge the vnlawefull desyre of the wyfe and Goodes of our neyghbour, into two special 〈◊〉〈◊〉 dementes it is to wytte.

Non concupisces 〈◊〉〈◊〉 proximi tui and Nec deside∣rabis uxorumeius, non 〈◊〉〈◊〉 ancillam non bouem non 〈◊〉〈◊〉, ne comniaque illius sunt. Whyche dyuy∣sion or order Saynte Augustyne doethe allowe and followe, especiallye for that it settethe fourthe

〈◊〉〈◊〉, and representeth very lyuely the mysterye of the holy Trinitie, in that, that the fyrst commaundement is referred to the father, the seconde to the Sonne, who is the name and worde of God, and the thyrde to the holye Ghost, by whose workynge in vs, we do kepe a sabboth, and do reste from all seruyle workes, whyche the fleshe, destitute of the spyryte, doth ingen 〈◊〉〈◊〉 and bryng forthe in vs. And forasmuche as saynte Augustyne hym selfe, euen in the same place before al leged, dothe declare that bothe these maners of ioy∣nynge, or partynge the two fyrst, or the two last com∣maundementes, were vsed and allowed in his tyme.

And for that also neyther in the one, or in the other maner of deuydynge or reckenynge these tenne com∣maundementes, eyther the sense, the worde, or anye one 〈◊〉〈◊〉 of the matter is altered, no nor yet anye more or lesse in eyther of the sayde. ii. tables thereby contey∣ned. Therfore no man ought with thys our dyuisyon (wherein for certayne good consideratyons, we fo∣lowe Origene, & Saint Hierome to be in any wyse, offended.

Folowynge then thys ourorder, ye shall note that thys commaundemente. Thou shalte haue no straunge Goodes before me. as it is the fyrst in order, so is it the most cheife and princypall emongest them al, for in thys commaundement God requireth of vs these foure thinges in which consisteth his chief and pryncipall honour, it is to wytte, feare, faythe, hope, and charitie, and they to be geuen of vs vn∣to hym. as beynge oure onelye and true God. And as concerning the fyrste, that is to saye, feare, howe ne∣cessary

a part of oure secuyce & duety towardes God that is, Salomon in the. ix. chapiter of his prouerbs playnelye and breifely declareth, saying, Principium sapien∣tiae timor domini, That is to saye. The begynnynge of wysedome, is the feare of God. And of this feare also our sauioure Chryste 〈◊〉〈◊〉, speaketh in the. xii of Luke, declaryng there that God chieflye and prin cipallye is to be dred and feared, where he sayth thus 〈◊〉〈◊〉 eum qui post{que} occiderit corpus, habet 〈◊〉〈◊〉 mittere in 〈◊〉〈◊〉 hennem. I ta dico uobis hunc timete. That is to say. Feare him who 〈◊〉〈◊〉 that he hathe slayne or kylled the body, 〈◊〉〈◊〉 power to put or cast into hel, thus I saye vnto you, feare hym. And thys kynde or sorte of feare, is commonlye called seruyle. But there is an other kynde or sorte of feare due vnto god, wher of the prophete Dauyd in hys. xviii, Psalme, speaketh saying: Timor domini sanctus, permanet in seculum seculi. That is to saye. The holy feare of God, continueth or abydeth for euermore.

And as concernyng fayth, whiche is the seconde parte of our duetie towarde God, there is wryttē of it in the. ii. chapter of Ecclesiasticus, after thys sorte. Qui timetis dominum, credite ille, & non euacuabitur mercis uestra.

That is to saye. 〈◊〉〈◊〉 that feare our Lorde, haue fayth in him, or geue credite to him, and your rewarde shal not be frustrate. And to entreate further offayth in god here in thys place, we nede not but do referre you to y^e declaration thereof, made be∣fore, both vpon the acceptions of fayth, & also vpon y^e

fyrst artycle of the crede. And as touchynge the thyrde parte of our bounden duety, requyred on our behalfe towarde god, which is Hope, there is wrytten of it in the sayde seconde chap. of Ecclestasticus, after thys sorte Qui 〈◊〉〈◊〉 dominum, sperate in illum, & in oblectationem 〈◊◊◊〉〈◊◊◊〉. That is to saye: 〈◊〉〈◊〉 that feare oure Lord, do ye hope in him and his mercye shall come to you, to your comforte, or delectation. And the prophet also in hys. 〈◊〉〈◊〉. psal. speaking here∣of sayeth thus. Beneplacitum est domino super timentis eum, & in eis qui sperant super misericordia eius That is to saye: Oure Lorde hathe pleasure vnto them that feare him, and in them y^t do hope vpon hys mercye Of which hope S. Paule in the. v. chapiter of his epi stle to the Romaynes, doth say thus, Gloriam in spe gloriae filiorum dei. That is to say: We retoyce or triumphe in the hope of the glorye, promised to the chyl∣dren of God. But mooste notablye of this hope, the same s. Paule speaketh in the. viii. cha. of the same epi stle to the Romaynes, saynge: Spe enim salui facti sumus, spes autem quae 〈◊〉〈◊〉 non est spes: Non quod uidit quis, quid sperat? si autem quod non uidemus speramus per 〈◊〉〈◊〉 expectamus. &c. That is Thorugh hope truely we be made safe: but the hope which is sene is not hope. For wher fore doth one hope or trust for that whiche he doth se? but if we hope for that whyche we se not, thē do we loke for or tary by 〈◊〉〈◊〉. &c Nowe concernyng the fourth poynt or parte of oure duety towardes God, it is to wytte, Charitie, ye shal

vnderstād that this is the most excellent & soueraigne vertue that belongeth to anye Chrysten man or wo∣man. And of this vertue there is wrytten in the fore∣sayde seconde chapiter of Ecclesiasticus where it is sayd, Qui timetis dominum diligite illum, & illuminabuniur corda uestra.

That is to saye. You that feare oure lorde, loue ye him, and your heartes shalbe 〈◊〉〈◊〉. But howe or in what sorte we maye or oughte to perfourme this true loue and charitie towardes god, that doth oure Sauioure Chryste hym selfe in the. x. chapter of Saynt Luke teache vs, sayinge. Diliges 〈◊〉〈◊〉 minum 〈◊〉〈◊〉 tuum ex toto corde tuo & ex 〈◊〉〈◊〉 anima tua, & ex omnibus uiribus tuis, & ex omni 〈◊◊〉〈◊◊〉. That is to saye. Thou shalte loue thy Lorde GOD, wyth all thy hearte, with all thy soule, wyth all thy stren∣gthe, and with all thy mynde. Whyche in effect is asmnche as yf he hadde playnelye sayde, let all thy thoughtes all thy wyttes, and al thy vnderstandyng al the partes or powers of thy soule, all thy strengthe, 〈◊〉〈◊〉 and laboure, be directed to the seruyce and pleasure of God, of whome thou hast receyued bodye, soule, and all the gyftes wherewith the sayde bodye and soule are endued, yea and not onelye thou haste receyued them, but also besydes, thou haste receyued all thy temporall goodes, fruytes, and commodityes whatsoeuer. Wherefore the thynge thus beyng, let vs now conclude wyth Saynte Jhon in the, iiii. Cha∣piter of his fyrste Epystle sayinge. Nos 〈◊〉〈◊〉 diligamus deum quontam prior dilexit nos. That is to saye. Let vs there∣for loue GOD because he fyrste hath loued

〈◊〉〈◊〉. And for asmuch as of bounden duety we do 〈◊〉〈◊〉 to almyghty God, the foresayd foure thynges, feare, faith hope, and loue, or Charitie, we maye true∣lye saye that all they doe transgresse thys fyrste com∣maundemente, who doe not aboue all thynges, feare, God beleue in God, hope in God, and loue God. And here for your better and playner instruction, we wyll particulerly set forth vnto you the most notable trans gressoures of thys commaundemente, wherein fyrste shalbe placed the paganes, infideles, and the heathen whyche beleue not in the onely true God, but in ma∣ny false and straunge Goddes. Secondly the Iewes shalbe placed, as they who in thys behalfe hyghly do offende God, not beleuyng in our sauiour Chryste cru cified, neyther takyng hym for verye God, whervpon foloweth that they do not feare hym, they do not put theyr trust or hope of saluation in hym, nor yet loue hym, but most spitefully, do hate and blaspheme hym and hys name, to theyr endlesse 〈◊〉〈◊〉, vnlesse they in tyme do duely repent. Thyrdelye the Turkes shall haue here theyr place, and all they also that doo kepe Machometes abhominable lawe beyng mooste contrary to the lawe of Chryst, and agaynste the ho∣nour and glorye of almyghty god. Forthly shal folow all heretikes, for that they do not honoure God with the true beleife, as chrysten people are bounden to do Fyftelye shall succede all those, who set theyr hartes and myndes vpon any worldelye thynge aboue God. For whatsoeuer we loue aboue God, settynge oure myndes vpon it, more then we do vpō God, or for the loue of it, offending God truely we make that, for the tyme, oure God. As the couetous manne maketh his

goodes hys god, according to the saying of S. Paul Col. 3. And the glottenous man maketh his belly hys God, accordynge to the sayinge of S. Paule Phil iii And the fonde parentes many times, make their chil dren their God: in conclusion fyndinge them no god∣des but deuylles, and geuen to all vngodlynes: And so of the rest who in any wyse do commit any spiritu∣al ydolatrye inwardlye in theyr heart. Sixtely there shalbe here a place for all them, aswell such as do pre∣sume so much vpon the mercy of God, that they feare not his iustice, and by reason thereof do still continue in theyr synne and noughtinesse, as also for them that do so feare the iustice of god, that they haue no trust or confidence at al in his mercy & goodnes. Seuenthlye they must here haue a roume, that do vse witchcrafte, Necromancie, enchauntement, or any other such like vngodly, aud superstitious trade, or haue any confy∣dence in such thynges, or do seke helpe of, or by any of them: And without dout suche witches Coniurers, enchaunters, and all such like, do worke by the ope∣ration and ayde of the deuyll, and vnto him for y^e at∣taynyng of theyr wicked enterprises, they do seruyce, and honor, of which abhomination we are warned, & expresly cōmaunded to take hede, & flye frō Leu. xix where thus it is written. Non 〈◊〉〈◊〉 ad magos. That is Turne ye not to thē, which do vse magicall actes, or worke w^t the deuyl. For w^t out al doute most greuously do they offende agaynst the honoure of God, who hauing in their baptisme professed to re∣nounce the deuyll & all his workes, do yet neuerthe∣lesse make secrete pactes and couenauntes with the deuil, or do vse anye maner of coniurations, to rayse

vp deuylles for treasure, or any other thing hid or lost or for anye maner of cause, whatsoeuer 〈◊〉〈◊〉 be: for al such committe so high offence aud treasō to God, that there can be no greater. For they yelde the honoure dewe vnto God, to the 〈◊〉〈◊〉, Goddes enemye and not onelye all suche as 〈◊〉〈◊〉 charmes, withcraftes, and coniurations, trangresse thys cheife and hyghe com∣maundemente, but also those that seke and resorte vnto them, for anye counsayle or remedy, accordynge to the saying of God whan he sayd. Deuterouo, xviii.

Lette no manne aske councell of them, that vse false diuinations, or suche as take hede to dreames or chatterynge of byrdes. Let there be no wytche or enchaunter emongest you, or any that askethe coun∣sel of them, that haue spyrytes, nor of southfayres, nor that seke the trougthe of them that be deade, for god abhorreth all these thynges. Fynallye al kynde of vn∣faythfulnes, vnpacientnes, murmuryuge and grud∣ginge againste God specially in tyme of aduersitie, is a manifest and open breakyng of thys commaunde∣ment. And though this much might seme sufficyente for declaration of this firste commaundemente, yet are there other thynges appertaynynge to the fuller vnderstandinge hereof, not to be of vs omytted. As firste to declare what is ment by the wordes, before me, expressed in thys commaundemente. The expo∣sition whereof in fewe wordes is thys, because no∣thynge can be so secrete, pryuye, close or hid from god but that it is sene with his moste persinge eyes, who (as the prophete Dauyd in the seuenth Psalme doth say) is the sercher of manes harte, and of hys inward

lustes, and desyres, and who also eternally is presente euerye where, therefore we maye not eyther in dede worde, or in anye secrete thoughte, at anytyme, or in any place: committe or offende agaynst hys honoure and omnipotente maiestie. For yf we soo do, it is vn∣doutedlye done, before him, that is to saye, in hys sight, who wyll not faile, for oure so doynge, to power his wrathe and his indignation vpon vs. Secondlye you shall note that God begynneth his lawe or com∣maundementes at hym selfe, beyng the most worthy and wythoute all comparison, and afterward he pro∣cedeth to instructe vs in our duety toward our neigh boure. Thyrdely ye shall note, both touchyng thys, & the reste of the commauudementes, that they are for the mooste parte vttered in the negatyne and not in the affirmatyue speache, not onely for that the nega∣tyue dothe bynde euer and for euer, and is more ve∣hement then is the affirmitiue. But also for that the negatyue doth accustomably requyre, on the contra∣ry syde the affirmatyue, and denying or forbyddynge doth imploye in it a contrary commaundement: and therefore in these precepts it is not alonelye to be con∣sidered what is forbydden and denyed vnto vs, but also what God (thoughe therein he 〈◊〉〈◊〉 not vse for mail or expresse wordes) doth requyre in the contra∣ry of vs. And therefore where in thys precepte in the negatyue speach it is sayde. Thou shalt not haue straunge Goddes before me There must by this negatyue, be vnderstande the affyrmatyue, that is to saye. Thou shalt onelye haue me for thy true God.

And in dede yf this precepte hade bene 〈◊〉〈◊〉 and made in an affyrmatyue speache onelye, then the Samaritanes woulde haue gathered here of some excuse, who thoughe they worshypped one God, yet withall they worshypped manye Goddes to, as ap∣peareth: 4. Begum. 17. Lyke wyse mighte the Iewes the gentylles, the heretykes, yea and the noughetye persons of the world, who thoughe they dyd and doo knowe one to be God, as Saynte Paule in the fyrste chapiter of his epystle to the Romaynes doth testifye, yet they did not honor and worshyppe him duelye as they ought to doo, as Saynt Paule in the sayde epy∣stle and chapiter doth euydently declare.

And fynallye ye shall vnderstand and note, that where thys fyrst 〈◊〉〈◊〉 is of late diuerslye out of the hebrwe tongue translated, bothe into La∣ten and also into Engiyshe, (euerye one of suche translaters folowinge hys owne iudgement and fantasy therein) we haue (as becom∣meth vs to do) folowed the latin tran∣slation commonly receyued throughout the hole catho∣like Churche.

¶ Thexposition or declaration of the 〈◊〉〈◊〉 Commaundement, which is

Thou shalt not make to the any grauen thinge, nor any likenesse of anye thinge that is in heauen aboue, and that is in earthe be∣neth, nor of them that be in the waters vn∣der the earth, thou shalte not adore them, nor honor them, with gods honoure.

BEcause heretofore by dyuerse 〈◊〉〈◊〉 and vngodlye translations, this com∣maundemente hath bene broughte in and alleged, not onelye agaynste ima∣ges set vp in churches and vsed wyth due reuerence of the people, but also agaynst the most blessed Sacrament of the Aultare, callyuge it an Image or Idoll, and other moste 〈◊〉〈◊〉 termes to bryng the people into contempte, and ha∣tred of it, y e shall syre heare howe almost eyght score yeare agone our owne contrey men euen in tyme of heresye dyd oute of 〈◊〉〈◊〉 translate thys place into Englyshe, and ye maye the better beleue me herein for that I haue thys booke in parchemente fayre and truely wrytten to be shewed at all tymes to any well disposed person that shall desyre it, and thereby shall indifferent men perceyue that the procedynge prea∣chers or rather praters, takynge 〈◊〉〈◊〉, and dolum, for an Image, & confoundyng the one wyth the 〈◊〉〈◊〉 haue greatly abused, & deceyued the people, first in the xx. chap. of Exodus where the. x. cōmaundemētes are

〈◊〉〈◊〉, and 〈◊〉〈◊〉, thus is it wrytten.

And y^e lord speek alle y^ts wordes, I am y^e lord yi god, that hayt lad y^e out of y^e londe of Egypte, from y^e house of yraldome, y^u schalt not haue alyen goddys before me ye schalt not make to y^e grauen ying, ne eny like nesse y^e is in heuen a bown & y^t is in ery^t beney^t ne of hem yat bene in waters vnder ery^t, y^u schalt not anoure hem he herye hem.

And so fourth, Moreouer in the, xxvi. Chapyter of Leuiticus, where the commaundementes be also tou ched, there is it also wrytten thus. Ze schuln not make to zou a mawmette and grauen ying, netytles ze schuln rere, ne huge stone zeschuln putten in zor ery, that ze honourit.

And so 〈◊〉〈◊〉, Besydes this in the, v, chapter of Deu∣teronomy it is wrytten thus. 〈◊〉〈◊〉 shalt not haue haue alyen Goddys in my syzt, y^u schalte not make to yee grauen yinge ne lyckenesse of alle yinges y^t in heuen bene aboue. And in ery byneye, and that dwellen in waters vnder ery, y^u schalte not honour hem ne herye.

By these places so translated euen in the noughtye tyme, it is euydeute that men were not then so impu∣dent and false as they in oure time haue bene, for they neyther coulde nor durste as some in our tyme falsely haue done, translate an Idole or a grauen thynge, in

〈◊〉〈◊〉 anye Image, for you must vnderstand, y^t betwene an Image (whyche is a name of reuerence) and an Idol (whych alwayes wyth the good is abhomyna∣ble) there is a very notable and greate difference: and the difference is thys. The Drygynales, fyrste formes and parentes of Idoles, to represent by, are very vn∣true and clerelye false, for hauynge the inscriptyon of goddes (as for example of god Iupiter of god Mars and of suche lyke) they are in dede the pyctures of de∣uyles, and not of Goddes (god being but one) and (as the Prophete sayth Psalme. cx) Ommes dii 〈◊〉〈◊〉 demonia. That is to say. All the goddes of the Gentyles are dyueles and yet with foly she erronyous people one taken for God Iupyter, one for God Mars, and so forthe, all beynge false. But the origynales first formes or paternes of the ymages, to represente the very thynge signified by them, are faythfull and true thys of Chryst, that of Chrystes Mother, an other of Sayncte Ihon Baptiste, and of euerye Sayncte a peculier Image, and soo to be called, because in dede there is a Chryst to haue an Image of, and lykewyse there is a mother of Chryst to haue of her an Image, and so of the rest, which to be so, we can not deny, ex∣cepte we wyll falselye saye, that there is no Chryste at all, nor no mother of Chryste nor yet no Sayncte. And that the catholyke churche hathe alwayes euen from the begynnynge, put greate dyfference betwene an Idol and an Image, vtterlye abhorryng and 〈◊〉〈◊〉 testyng the one, and deuoutly and godly receyuynge and allowynge the other, it is most euidēt to thē that

wyll consyder what the churche dyd in thys matter aboute eyght hundred yeares agoo: at whyche tyme there was greate controuersye in thys matter wher vpon the cheife aud most learned men of al christen∣dome dyd assemble 〈◊〉〈◊〉 of all partes of the worlde to the cytye of Nyce in the countrye of Bethinia, beyng in Asye the 〈◊〉〈◊〉, where they, after longe deliberatyon 〈◊〉〈◊〉 searchynge, and moste aduised persuinge of the bokes 〈◊〉〈◊〉 by the auncient fathers, whyche were before those dayes, dyd conclude that the vse of ymages in the catholyke Church is in no wise re∣pugnaunt, wich the seconde commaundemente, it is to wytte, Thou shalt not make to the any gra uen thynge. &c. Yea and further to open and con∣fyrme thys poynte, they also dyd then playnelye de∣clare that in the olde testament were manye ymages and lykenesses or similitudes, not onely wythout the tabernacle and the temple, but also wythin the same made, had, and vsed by Goddes expresse commaunde mente: at whyche assembly also was clearely proued that there is a greate difference betwene the Ima∣ges, whych Chrysten men do vse in theyr churches, & the Idols vnto whych the Gentyles and some times also the Iewes them selues dyd geue Gods honoure and worship. And that the ymages vsed in the chur∣che were sygnes and memorialles of Chryste and the holy saynctes. And that the reuerence whych is done before the ymages, is not done or mente to be done to the wood, stone, syluer, gold, or any other suche stuffe or matter where of anye Image is made, no 〈◊〉〈◊〉 yet to the workemanshyppe or beautiful shape thereof as

though there were any suche worthynes or dignytye therin, but we beholdynge the pyctures or Images, myght be brought thereby in remembraunce of them, theyr lyues, doynges, and deathes, whose Images they are, or whome they represente, and there vpon imitate, and dilygentlye folowe to our power, all the same: as when we ernestlye and intentiuely doe be∣hold the Image of the Crucifixe, we then haue good occasyon to remembre, the incarnation, lyfe, passyon, and deathe of our Sauiour Chryste. And when we beholde the Image of the blessed Uyrgyn Mary mo∣ther of Chryst, we then are styrred vp to thinke in our hartes how that blessed mother beinge of our mortal humayne nature, dyd in her wombe conceyue (by a meanes far passyng the capacitie of manne or angell, to comprehende) our sauyour Chryst being bothe god and man, and that therfore we do prayse, magnyfye, and extolle her aboue all creatures, visible and inui∣sible: and that for lyke reason and cause, the Images of the Prophetes apostles 〈◊〉〈◊〉 & other 〈◊〉〈◊〉 and derely beloued seruauutes of God, are certayne sygnes, by whych as in a glasse, we behold their god∣lye conuersation, lyfe, affliction, and deathe that by the beholdynge of theyr Images we may styrre vppe and renewe in vs that affection, and loue which we haue to the very Saynctes, for theyr godlynes and vertues sakes. And besydes thys in the sayd assēblye or general counsayle, thys similitude folowyng was then thoughte mete, to open and declare some what the matter and the maner of Images in the Chur∣thes of Chrysten men, wyth the vse thereof. That

〈◊〉〈◊〉 as when we do receyue letters from an empe∣roure, a kynge or greate prynce, we do kysse the seale of the sayde letters not for the waxe sake, but geuing therby our dewe honour and reuerence to the empe∣rour kynge or prynce whose letters we doo receyue. Euen so when Chrysten men are before an Image, (as for example before the ymage of the crucifix) ther knelyng, or kyssyng the same hauynge in theyr hear∣tes, and myndes godly intention and affection, they doe not entende or mynde thereby to adore or wor∣shyppe the very Image selfe, being of wood stone 〈◊〉〈◊〉 other matter (whiche in dede being 〈◊〉〈◊〉 mouldered a way, for the oldenes of it, or other wyse beynge con∣sumed or defaced they do regarde it nothynge at all, nor haue it in any estimation) but beholding the said Image of the Crucifix beyng as a seale, and a token or remembraunce of the passyon of Chryste, they are thereby admonished and 〈◊〉〈◊〉 in remembraunce, to salute & adore him, who for alour sakes suffred death vpon she crosse, nayled and crucified, as the Image of thys 〈◊〉〈◊〉 doeth effectually represent, and there∣fore, that is to saye; for Chryst and hys passions sake, that sygne of the crosse maye be, and is, set vp & erec∣ted in churches, houses, markette places, in hyghe∣wayes and els 〈◊〉〈◊〉, yea and wouen in garmentes or other clothes for such godly purposes and intentes that by the oft seinge and beholdyng of the same, we at all tymes and in all affayres maye be myndefull of oure Sauiour and redemer Iesus Chryste, and of hys moste bytter passion, whyche he for oure synnes dydsuffer.

The same counsayle also hath this other example; that lyke wyse as when we do kysse the booke of the Gospels, we haue not suche affection, and loue, to the parchement, paper or letters made with ynke, as for theyr sakes to kysse the boke, but hauynge onelye res∣pect to those holsome comfortable and holy sayinges whych are in the boke conteyned, do for that respect and for their sakes, with al our hole hartes & mindes kysse and embrace, the booke most ioyfullye. Euen so when we doo worshyppe the Images of Saynctes, we doo not worshyppe those outwarde shapes or fy∣gures, but we do worshyppe the gyftes, graces, and vertues whiche god hath wrought in those saynctes whose Images they are: for we do prayse the godly∣nes of theyr lyues and styrre vp oure selues thereby, to imitate and folowe theyr fote steppes, and there withal we do make prayer vnto almyghty god that he wylbe mercifull and bountifull vnto vs, through the intercession and merites of them. And in dede we doe not speake to, nor praye vnto the Crosse of Christ, or the ymage of anye sayncte in thys wyse.

Dijnostricstis. Exod. 32. cap. That is to saye. 〈◊〉〈◊〉 are oure Goddes. For we know ful well and are most assu∣red what they are, and that they are not nor yet can be Goddes, being but only similytudes and ymages of Christe and hyssaynctes, whiche saynctes we doo reuerence and worshyppe for Goddes sake, as when we worshyppe any martyr, we glorifye God and hys gyftes in the same Martyr, and when we honoure the blessed vyrgyn Mary, mother of Chryste, we ho∣noure,

in her, Chryste, whose mother she is. And when we honour the apostles, we honoure, in them, hym that sent them. Besydes al these foresayd thinges expressed in the fore sayde auncient general counsayl, and there, wyth vnyforme consent agreed vpon, and decreed, you shall fynde in the same Counsayle, fayth∣fully, and truely alleadged a great number of testuno∣nyes for thys purpose, oute of Athanasius, Eusebius, Pam∣phili, Basilius Magnus, Gregorius Nizenus, Gregorius Theologus, Iso∣dorus Pelusiota, Cyrillus, Nilus, Asterius 〈◊〉〈◊〉, Theodorus Myro∣rum, A nastasius, Sophromus Euagrius, Theodorus lector, Germanus, patryarche of Constantinople, beyng all auncyent fa∣thers of the Greke Churche. And oute of the Latyn Churche, there be testymonyes, there cytcd and brought oute, as of Ambrose, Hierome, and Grego∣rye, of whyche fore sayde testymonyes, we wyll, for youre better contentation, and satisfaction, alleadge some, out of the very actes and recordes of the same Counsayle. And fyrst of Athanasius there is thys sai∣yng noted and expressed. Qui in alicuius typum, 〈◊〉〈◊〉, aut effigiem, ignominiosus est, in illum cuius est typus, iniuriam factam 〈◊〉〈◊〉. That is to saye. whoso euer is ignomini∣ous, or spitefull to the forme, ymage, or pyc∣ture of any, we thynke that iniurye donne to hym whose forme Image, or picture it is. Seconde of Basilyus magnus. there is in the sayde Counsayle, thys testimonye or sayinge recyted.

Quemadmodum adeo Christianam & inculpabilem nostram fidem, ueluti 〈◊◊◊〉〈◊◊◊〉, Sic confiteor, & in comaneo. Credo autem in 〈◊〉〈◊〉 deum omnipotentem, deum patrem, deum filium, spiritum 〈◊◊〉〈◊◊〉 deum hec 〈◊〉〈◊〉 adoro, & glorisico. Confiteor 〈◊〉〈◊〉 filij 〈◊〉〈◊〉

〈◊〉〈◊〉: Deinde sanctam Mariam, 〈◊〉〈◊〉 secundum 〈◊◊◊〉〈◊◊◊〉 hanc deiparam 〈◊〉〈◊〉, suspicio ctiam sanctos apostolos, prophetas, & 〈◊〉〈◊〉 tyres, qui pro me apud deum supplicant, quo per illorum mediationem, pro pitius sit deus noster benignissimus, & remissione peccatorum mihi gratis largiatur, quam ob causam & historias imaginum illcrum honoro, & palā adoro, hoc enim nobis, a sanctis apostolis traditum, nō est prohibendum sed in omnibus ecclesijs nostris eorum historias erigimus. That is to saye. Euen as we haue receyued of GOD, oure Christian and inculpable faith, as it were by right of inheritaunce, so do I confesse it, and abyde in the same. I verelye do beleue in one God almyghtye, God the father, GOD the sonne, and GOD the holy ghost, these three beynge one God I adore and gloryfye. I cō∣fesse also, the hole dispensation of Chryste, in carnate and next the holye virgin Marye, of whome Christ toke fleshe, and was borne, I callyng her mother of God. I reuerence also the holy Apostles, prophetes, and martyres, whiche do make intercession to God for me, that thorough their mediation, oure mooste benigne god may be merciful, & frely graunte vnto me remissyon of sinnes. For whyche cause I do honoure, and openlye adore also theyr Images, for this thinge beinge of the holy apostles deliuered vnto vs is not to be letten or bydden, but in all oure churches we erecte or set vp their Images.

Besydes all these, there was in the sayde 〈◊〉〈◊〉 generall counsayle alledged the aucthoritie of Ger∣manus patriarche of Cōstantinople who sayde thus. Non offendat quenquā quod ante sanctorum imagines, lumina & 〈◊◊〉〈◊◊〉 accendūtur, Simbolice enim ista fieri, nō lignis aut 〈◊〉〈◊〉 bus, sed in honorem illorum opinandum est, quorum cum Christo requies: quorum honor adipsum recurrit, hoc ipsum testante sapiente Basilio, quod ergo conseruos bonos honor, erga ipsum dominum, commune 〈◊〉〈◊〉 signum exhibet. Sensibilia enim lumina 〈◊〉〈◊〉 sunt, immateriales illius 〈◊〉〈◊〉 a deo datiluminis, Aromatum autem incensio, sincerum & totum sancti spiritus afflatum in replitionem significat. That is to saye.

Let it offende no man that before the yma∣ges of Sainctes, Candels and 〈◊〉〈◊〉 sauou∣tyng encence are brent. For we must thynke that these thynges are done mysticallye, not vnto the very wode or stones, but in and for the honoure of thē whose reste is with Christ, the honoure of whiche sainctes repaireth or commeth agayne vnto Christe, the sage Ba∣syll testifiynge the same, and saying, that the honour done to oure fellowe seruaunces be∣ing good doth geue or exhibit a common 〈◊〉〈◊〉 or signe of beneuolence to oure Lorde, or maister hym selfe. For the sensible lyghtes or candels, are a sygne of that pure and imma∣terial lyght geuen of God. And the burnynge of frankencense, dothe sygnifye the pure and the ful or hole inspiration, and 〈◊〉〈◊〉 of the holye ghost.

There was also in the saide assemble or counsayle, an other testimonye or sayinge of the sayde patryarche Germanus, and that is thys. Deūsepe 〈◊〉〈◊〉 designasse mi racula hominibus qui admonitione imaginum argente ergadeum & sanctos eius affectu commoti fuerint. That is to say. God oftenty∣mes 〈◊〉〈◊〉 haue wrought or shewed wonderfull myracles to men, who, by the contemplation of Images, haue, with an ardent affectyon, or loue to God and hys saintes, bene moued. and styrred. And the sayde patryarche Germanus amongest very many myracles there by hym recyted both saye. y^t in the ecclesiasticall hystorye of Eusebyus it is wrytten howe that in the 〈◊〉〈◊〉 Panneada (called in the Gospell Cesarea Philyppi) before the doore of that woman which had the bloudye 〈◊〉〈◊〉. & was cured thereof by touchyng the hem of our sauiours garmet (as Marke in hys. v. chap. wytnesseth) there was an ymage of brasse erected, which was made according to the fourme and shape of Chryst, wearynge a longe garment, and that before the same ymage was sette direct ye the ymage of the sayde womā knelynge de∣uoutely and humblye holdynge vp her handes to the sayd ymage of Chryst, and that at the fete of Chryst∣es ymage a certen vnknowen herbe & of a straunge forme dyd growe, and that euer as it came in grow∣ing to touche the hem of the sayde longe garmente of Chryst, then had it the power and vertue to cure and remedy all maner of diseases. Further the fathers at the sayde seuenth counsayle assembled, doo in the ac∣tes and recordes of the sayde counsayle testify and re

corde that thys matter of ymages was entreated of and debated in the syxt generall counsayle, kepte, and holden at Constantinople, declarynge howe that in the sayde syxt generall counsayle, it was defyned and determined that it was a chrysten vsage to haue the Image of the crucifixe, to the intente that hereby we shoulde be broughte in remembraunce of Chryste, whych toke awaye the synnes of the worlde, And at length the sayde seuenthe generall counsayle, conclu∣dyng doth saye, that the honour and reuerence geuen to Images is not that kynde of honoure which is cal led Latria. That is to saye. Godes honoure. whyche onely is due to God, and muste of vs creatures be ge∣uen to none other, but onelye to our creature, but it is another kynde of honoure done in remembraunce of theyr vertues, godlynes, and conuersation, and for other godlye respectes before expressed. And thys de∣termination as concernyng Images, wyth all other thynges then and there agreed vpon, was of all and euery of the Patryarches, and catholyke byshoppes then and there beynge, aswell of the Greke, as of the Latyne Churche (beynge in all aboue three C. Bys∣shoppes, besydes other degrees of the clergye) wyth an vniforme consent well allowed gladelye receyued, and earnestly and obedientlye obserued. 〈◊〉〈◊〉 these premysses duely consydered and wayed, al men oughte to conforme them selues, to the vse of the Ca∣tholyke Churche herein, and to folowe the rule and counsayle of Saynte Paule in hys thyrde chapyter of hys epystle to the Collossenses, where he sayeth thus. Omne 〈◊〉〈◊〉 facit is in uerbo aut in opere: 〈◊〉〈◊〉 in nomine domini 〈◊〉〈◊〉 stri 〈◊〉〈◊〉 Christi, gratias agentes deo & patriper ipsum. That is

to saye: Euerye thynge whatsoeuer ye doo in worde or in dede, do ye all thynges in y^e name of oure Lorde Iesus Chryste, gyuynge than∣kes to GOD and the rather by or throughe Chryste. Whiche rule who that foloweth in the vse of these Images (as the hole Catholyke Churche, heretofore hath, and no we doth) can not iustlye, nor ought not to be reprehēded or misliked, nor rekoned to haue don a mysse, or to breake thys seconde commaū∣dement. For by the very wordes therein conteyned, we be not forbydden to make or to haue similytudes or Images, but onelye we be forbydden to make 〈◊〉〈◊〉 to haue them to the intente to gyue Goddes honoure vnto them, or to take them as Godes, as it appeareth in the. xxvi. Chapyter of Leuiticus.

And therefore although Images of Chryste and hys saynctes be the workes of mennes handes: yet they be not so prohibited, but that they may be hadde and sette vp bothe in churches, and in other places to the intente, that we, in beholdyng and lokynge vpon them as in certayne bokes and signes, maye call to remembraunce, the manifolde examples of vertues whyche were in the sainctes, whome they doo repre∣sent: And so we maye the rather be prouoked, kynde∣led, & stirred, to yelde thankes to oure lord & to prayse hym & his said 〈◊〉〈◊〉 and to remember and lament our synnes and offences, and to praye God, that we maye haue grace to followe theyr goodnes and holye lyuyng. 〈◊〉〈◊〉 for an example, the ymage of oure sauiour hangeth on y^e Crosse of the rode, or in paynted clothes,

walles or wyndowes, as an open booke, to the in∣tent that besydes the exāples of vertues, whyche we maye learne at Chryst, we may be also manye wayes prouoked to remembre hys paynefull and cruell pas∣sion, and also to cōsyder oure selfes, when we beholde the same ymage, and to 〈◊〉〈◊〉 and abhore oure fynne, whych was the cause of hys cruell deathe.

And furthermore consyderyng what hygh benefytes we receyue by hys redemption, we maye be prouo∣ked in all oure distresses and troubles, to runne for comforte vnto hym. All these lessons wyth many mo, be brought to oure remembrauuce by the boke of the 〈◊〉〈◊〉, yf we beyng fyrst well enstructed and taughte what is represented and mente thereby, do diligently beholde and loke vpon it. And as our sauiour Chryste is represented by thys ymage of the rode, euen so the holy sayntes, whych folowed hym be represented vn∣to vs by theyr ymages, and therefore the sayde yma∣ges maye well be set vp in churches, to be as bookes for vnlearned people, to put them in remembraunce of those sayntes, of whome they maye learne exam∣ples of fayth, humilitie, charytie, pacyence, temperāce and of all other theyr vertuus and gyftes of GOD, whych were in theym. For whyche causes, ymages maye be set in the churche, and oughte not to be des∣pised, but to be vsed reuerentlye, althoughe we be for∣bydden to geue goodes hououre vnto theym. These lessones should be taught by euery curate to theyr pa∣rysheners. And where as we vse to sense the sayde Images, and to knele before theym, and to crepe to the Crosse. wyth suche other thynges: 〈◊〉〈◊〉 muste

knowe and vnderstande that suche thynges be not, nor ought to be done to the ymage it selfe, but to God & in his honor, although it be done afore the ymage whether it be of Chryst, of the Crosse or of our Ladye or of anye other Saynte. Agayne thys commaunde∣ment dyd offende generally before the commynge of Chryste, al gentylles, and people that were not of the nation of Israell, For they dyd geue goddes honoure vnto Idolles, and worshypped false godes some one some another, of the whyche forte there was a greate number. For besydes theyr common goodes, euerye countrye euery cytye or towne, euerye house and fa∣milye, had theyr prayer and peculyer gooddes, where of is much mention made in authors, both Chrysten and heathen. And these gentilles thoughe they hadde knowledge of a very god, yet (as saynct Paule sayth Rom. 〈◊〉〈◊〉) they had 〈◊〉〈◊〉 and vayne fantasyes, whyche led them from the truthe, & caused theym where they coūted thē selues wyse, to become foles. And agaynst thys cōmaundement offended the Iewes also manye and sondry tymes, yea almost 〈◊〉〈◊〉. For not∣wythstandynge, that they professed the knowledge, and worshyppyng of the very true god, yet they fell to the adoration of Idoles, and false goddes, as the holye Scripture maketh, mencion in many places. And here we make an 〈◊〉〈◊〉 touchynge. thys seconde commaun∣dement.

¶ 〈◊〉〈◊〉 or declaration of the thyrde Commaundemente, whyche is.

Thou shalte not take the name of thy Lorde God in vayne.

FOr the better and more 〈◊〉〈◊〉 vnder standinge of thys commaundemente, you shall briefelye call to your remem braunce, that as in the fyrst cōmaun∣demente there was a prohybytion to haue straunge Goddes, and therin implyed that we must haue one God onelye. And as in the seconde commaundemente there is a prohibiti∣on to make to the anye 〈◊〉〈◊〉 thynge. &c. to adore or honoure it wyth gods honoure, and therein implyed that we muste adore and honoure God onelye, wyth hys due and peculyer honoure. So lykewyse in thys commaundement beynge also a negatyue, there is a prohibition to take the name of thy Lorde GOD in vayne, and therein is imployed thys affyrmatiue that we must take and vse the name of God ryghtely, and reuetently. And hereby appeareth howe one of these commaundementes dothe depende vpon another, in verye good order. As fyrste to haue one God onelye, the seconde to geue vnto hym hys due honoure, and the thyrde to vse hys name wyth reuerence.

And here you shall learne that albeit the 〈◊〉〈◊〉 of God, beynge of itselfe fully perfecte and mooste holy cannot, in it selfe, eyther receyue increase of honoure, and sanctification, or decrease and diminutyon of the

same, yet concernynge the vse, and abuse of it, amon∣gest men, it maye be taken and coūted on the one side for sanctifyed and honoured as beynge well vsed.

And on the other syde for polluted and dyshonoured as abused, and not well handled. And here shall you note, that the p ythe and 〈◊〉〈◊〉 effecte of this cōmaū∣demente doth consyst in thys, that we must ryghtlye vse the name of GOD, and in no wyse abuse it, and ryghtlye we 〈◊〉〈◊〉 and doo vse it, and 〈◊〉〈◊〉, it by nyne specyall sortes and meanes, amongest other.

Fyrst by confessyng openlye the name of God, and of oure Sauyoure Iesu Chryste, openynge and expres∣synge, by our mouth, the sayth of Chryst before all mē of what sorte, state, or condityou they be, when the case so requirethe, and not to cease 〈◊◊〉〈◊◊〉 of the same, for any pleasure or paine that maye grow and be geuen to vs, or inflicted by them. Of whyche sorte and maner, our sauioure Chrysts in the 〈◊〉〈◊〉 chapi∣ter of S, Mathewe, doth speake saying. 〈◊◊◊〉〈◊◊◊〉 me coram hominibus, 〈◊〉〈◊〉 & ego eum coram, patre 〈◊〉〈◊〉 qui in 〈◊〉〈◊〉 est saying also in the, 〈◊〉〈◊〉, of Luke. Qui me 〈◊〉〈◊〉 & meos sermones, hunc filius hominicis erubescet, cum uenerit in maiestate 〈◊〉〈◊〉 & patris, & sanctorum angelorum, And Saynt Paule also in the, x. chapter to the Romaynes 〈◊〉〈◊〉. Corde 〈◊〉〈◊〉 ad iustitiam, ore dutem consessiofit ad salutem: The Englishe of these three sentences is thys: Euerye 〈◊〉〈◊〉 that wyll confesse or acknowledge me before men, I also wyll confesse, and acknowledge him be∣fore my father whiche is in heauen, And who is ashamed of me, or wyll not acknowledge

me, and my sayinges, hym also the sonne of man, when he shall come in hys maiesty, and in the maiestye or presence of hys father, and of the holy aungelles, shalbe ashamed of, and not acknowledge. By hearte or mynde one doth in dede beleue to iustice, but by y^e mouth confession is made to health or saluation.

Accordyng where vnto the prophets Dauyd sayeth. Confitemini domino & inuocate nomen eius, 〈◊◊〉〈◊◊〉 gentes 〈◊◊〉〈◊◊〉. psal. ciiii. That is to say. Do you make or gyue conseffion or prayse to oure Lorde, and call vppon hys name, doe you shewe or declare a∣monges the gentyles or people hys workes.

The seconde sorte and maner of ryght vsynge, and 〈◊〉〈◊〉 the name of God, is not onely wyth out 〈◊〉〈◊〉 but also wyth our mouth to prayse God, and gloryfie hym at al tymes, bothe in prosperitie and in 〈◊〉〈◊〉 saying with the Prophete Dauyd in hys. xxxiii, psalme. Benedicam dominum in omni tempore semper laus 〈◊〉〈◊〉 inore meo. That is to say. I wyll blesse oure lorde, at all tymes hys prayse shalbe alwayes in my mouth. And agayne the same prophete in the, C. ii. Psalme doth saye. Benedic anima me a domino, & noli 〈◊◊◊〉〈◊◊◊〉 &c. That is to saye. O (my soule) do thou blesse oure Lorde, and doo thou not forget al hys gyftes or rewardes &c.

Not disagreynge wyth the sayinge of 〈◊〉〈◊〉 hys se∣conde

chapiter. Sibona 〈◊〉〈◊〉 de manu domini mala autem quare non suscipiamus. That is to saye. Yf we haue receyued good thynges at the hande of oure Lorde, why shoulde wee not also take aduersities or affliction? And of thys seconde sorte or kynde, saynt Paule in the. x. Chapyter of hys fyrste epystle to the Corinthians, doth wryte thus Omnia in gloriam dei facite, That is to saye. Doo you all thynges vnto the glorye or praise of God.

The thyrde sorte and maner of ryghte vsynge and takynge the name of God, is when his holy wordes, are truely set fourth both pryuately and openly. Pri∣uatelye I saye, when the father teacheth his chyldren the mayster his seruauntes, the scholemayster his sco lers, and euery one hauynge gouernaunce, dothe in∣structe them of whome he hath gouernaunce, aswell howe to beieue the articles of their crede, & to knowe and kepe the commaundementes of God, (fliynge from all synnes) as howe also to praye for grace, and to leade a godlye and a Chrysten lyfe. And openlye I saye, when the true ministers of Goddes worde doo preache and declare it syncerelye, and 〈◊〉〈◊〉, to the edifyenge of the people, in fayth, hope, and charitie, so that the glorye of God, and the verytye of hys worde maye be lyuely and frutefullye set forthe to the people After whych sorte Chryste dydde saying, (Ioannis. 17) I haue claryfied or glorified thee (O father) vpon the earth, And shortly after agayne, sayinge in the sayde chapter. I haue made open, or decla

red thy name vnto men, &c. And after the lyke sorte Saint Paule dyd sanctify the name of Chryste, (Chryste so testifyeng and bearyng wytnesse of him) Actuum. ix. where he sayeth. Vas electionis est mihi ut portet nomen meum coram gentibus, & regibus, & filijs Israel. That is to say.

He (meanynge and speakyng of Paule) is vnto me a vessell of election, or choyse to carye or beare my name before the Gentyles, and kynges, & chyldren of Israell.

The fourth sorte or maner of ryght vsyng and ta∣kynge of the name of God, is by adoration, and wor∣shyppynge, or honourynge it, not onelye by inwarde, and mentall but also by outewarde and external ado ration. And of this sorte and maner, S. Paule in the seconde chapyter of his Epistle to the Phylypyans, doth meane sayinge. Dedit illi nomen quod est supra omne nomen, 〈◊〉〈◊〉 in nomine 〈◊〉〈◊〉 omne genu flectatur, 〈◊〉〈◊〉, terrestrium, et infernorū That is to saye. God hath gyuen to hym (mea nynge Christe) a name, whiche is aboue all na∣mes, that in the name of hym, euery kne may be bowed, of the celestiall, of the terrestial, and of the infernall.

The. v. sorte or maner of the ryghte vsynge, and takynge of the name of God, is by inuocation. And of 〈◊〉〈◊〉 kynde or sorte, you haue manye tymes menty∣on made in Scripture, bothe in the olde Testamente and also in the newe, amongeste other. ii. Regum. xxii. ye haue Laudabilem inuocabo dominum, & ab inim icis 〈◊〉〈◊〉 saluus ero and there also ye haue. In tribulatione mea 〈◊〉〈◊〉 dominū, & ad 〈◊◊〉〈◊◊〉 clamabo, & exaudiet de templo sancto suo uocem meam.

That is to saye. I wyll call vpon oure praysea∣ble, or laudable Lorde, and I shal be safe from myne enemyes. I wyll inuocate, or call vpon our Lorde in my tribulation, and I wyll crie to my God, and he wyll heare my voice from his holy temple. Like wyse is it wrytten Psal. 4 7. Et inuoca me in dietribulationis, eruam te, & honorificabis me. That is to saye: And do thou call vpon me in the daye of tribulation I wyl deliuer the, & thou shalte honor me. And concerninge the newe testament, ye haue. Joh. vi. Amen amen dico uobis si quid petieritis patrem in nomi∣ne 〈◊〉〈◊〉, dabis uobis. us{que} 〈◊〉〈◊〉 non petistis quic{que}, petite & accipietis.

That is to saye. Uerely verely I saye vnto you, if ye will aske my father anye thinge in my name, he wil geue it you, hitherto ye haue not asked any thinge, aske, and ye shall receaue.

Lykewyse ye haue John. xiii. Si quid petieritis me in nomine meo, dabo uobis. That is to saye. Yf ye aske me any thing in my name, I wil geue it you: And here for the true vnderstanding of this worde inuocation, I would ye dyd marke that this laten worde, Inuocare, yf it be taken properlye, and in his strayght sygnifica∣tion, then it is asmuch to saye, as to call vpon one, as y^e cheife and principal author of helth, saluation (& com∣forte and by whome, ye of his owne vertue, & power, one doth receaue comforte succour & help. And y^e word inuocatiō, cōming thereof, & being so takē & cōsidered there ought no inuocatiō after y^e sort, to be made vnto

sauynge to god alone: For he it is (as saynt James in hys epystle & first chapiter doth testifie) from wheme. Omne datum optimum, & omne donum persectum. doth come. And thys is proued by the. xix. and the. xxii. of 〈◊〉〈◊〉 Apoca∣lypse, and by the tenth and xiiii. chapyter of the actes. In dede god maye and oughte after thys sorte, and in thys consideration be inuocated and called vpon as the aucthor of al our health, saluation, and comfort as oure onely refuge, and strength, as oure onely hel∣per, and socourer in tribulatiōs, and aduersities, who alone, by his owne vertue and power, and none soo besyde hym, canne saue, and protecte vs, whoe cane kyll, and yet cause to lyue, whoe canue smyte, and yet can heale, of whome the holy man Job writethe thus in hys fyrste Chapyter. Dominus dedit, dominus abstulit, sicut do∣mino placuit, ita factum est, sit nomen domini benedictnm. That is to saye: GOD hath gyuen, and God hath ta∣ken away, as it hath pleased GOD, so is it done, the name of oure Lorde let it be blessed. But yf thys worde inuocare, be taken largelye and oute of his proper sygnyfycatyon, then dothe it sygnyfye to make intercessyon or prayer to one, and humbly to cal for helpe vnto hym, as in anye wyse he canne, by anye manner of meanes, by hymselfe, or otherwyse helpe: and after thys sorte and consyderatyon, we wythout anye offence, maye make inuocation to other then to GOD, as bothe to hys saynctes in Heauen, and also to his reasonable creatures, beyng here memberes of hys 〈◊〉〈◊〉 church, in earthe, as The 〈◊〉〈◊〉, vpon y^e xv. chapyter of Saynte Mathew dothe playnely de∣clare,

and saynte Augustyne in his boke De cura 〈◊〉〈◊〉 es gerenda besides many other. The syxte sorte or kynde of ryghte vsynge and taking the name of God, is by y^e vertue and power thereof, to exorcise & cast out deuils and wycked spyrtes, and also to shewe and set forth by the sayde power, and vertue, miracles & wonders. And of thys kynde or sorte there is mention made Marci. 16. where it is sayde. In nomine meo demonia eijcient, lin∣guis loquentur nouis, serpentes tollent, & 〈◊〉〈◊〉 quid biberint non eis nocebit, super aegros manis imponent et bene 〈◊〉〈◊〉. That is to saye. They (meanynge hys dyscyples) shal in my name caste furth deuils, they shall speak with newe tounges, they shal put or take away ser pentes, and yf they haue dronken anye dead∣ly, or daungerous thing, it shal not hurt them they shall laye their handes vpon the sicke, and they shall be well.

The seuenthe sorte or kynd of the ryght vsyng and ta kinge of the name of God, is by the vertue and power thereof, to sanctyfye or blesse creatures. And of thys Saynte Paule in the fourthe Chapyter of hys fyrste epystle to Tymothye, dothe wrytte sayinge, Omnes creatura dei 〈◊〉〈◊〉 per 〈◊〉〈◊〉 bum et 〈◊〉〈◊〉. That is to saye. Euery creature of god is 〈◊〉〈◊〉, or blessed by the word of God, and by prayer. The eyght sorte or kynde of the sayde 〈◊〉〈◊〉 and takynge, is by dewe 〈◊〉〈◊〉 of thankes. And of thys kynde or sorte Saynte Paule in the thyrde chapyter of hys Epystle to the 〈◊〉〈◊〉 wryteth thus. Omne quodcun{que} facitis in

〈◊◊〉〈◊◊〉 in opere, omnia in nomine domini nostri Iesu Christi facite gratias agentes deo, et patri per ipsum. That is to saye: All thing whatsoeuer ye doo in woorde or in dede, all thinges doo youe in the name of oure Lorde Iesus Christe geuinge thankes to God, and to the father by hym.

The nynthe or last sorte of the right vsing and ta∣kynge of the name of God, is whan we beynge con∣strayned (and especiallye whan we be put thereto by a magystrate, or offycer, hauinge 〈◊〉〈◊〉 in aucthoritie) do swere by the name of God (makynge him by oure so doinge, witnesse of the thing 〈◊〉〈◊〉 we do swere) the necessitie or weyghtynesse of the cause, requiring the same. And this our othe, besydes iudgement, must haue euer concurryng and annexed w^t it (as god hym selfe by his prophet Ieremye doth testify & cōmaund) veritye and iustyce. For in the, iiii. chap of Ieremy it in wrytten thus, Et iurabis, Viuit dominus, in ueritate, in iudicio & iustitia, That is to saye: And thou shalt swere, oure Lorde lyueth, in trueth, in iudgement, and in iustyce. Whereby appeareth, that the first consydera tion of our othe muste be the Trueth, whych ought to be the cheife cause, and 〈◊〉〈◊〉 foundation of our othe, that by such our othe taken, vntruthe (whyche is the worke of the deuyll) maye be destroyed, & the truth be broughte to lyghte, and opened. The seconde conside∣ration in an othe is tl, at it be geuen in iudgemēt, and whan I doo say in iudgement, I do not only meane how y^t it is sometymes, and many tymes geuē before a iudge, but also I do meane y^t when and whersoeuer

an othe is gyuen, the sayde othe must be geuen with a greate dyscretyon and delyberation, that is to saye, whan we come to take our othe, we muste fyrste con∣sider the trouths of the mater, and then cōsyder whe∣ther the weightines or necessitie of the matter doo re∣quyre an othe, with the due circūstaunce of the tyme, and of the place, and withall, whan we doo gyue an othe, to consider whether we be hable, lawefullye to performe it or no, not omyttynge to consider, whether anye vncharytable or partiall affection, prouoke and induce vs thervnto. The thyrde consyderatyon to be had in an othe, is that we swere not but for Iustice sake. Equytye, honesty, and Ryghtewysenes.

And he that duely vseth these three consyderations, whan 〈◊〉〈◊〉 he for the infirmitie that is in an other man, is forced to vse godes name in testymonye of hys sayinge, or for charytyes sake, is requyred, or by lawefull aucthoritie of Magystrates is compelled or put to swere anye othe, eyther by the name of GOD or by hys holye Euangelies, &c. He shall not doo euill or synne in takynge, or gyuynge the sayde othe, either in matters of religion, or ells in other worldelye af∣fayres. Forasmuch as by suche a nedefull othe, Truthe, Peax, Concorde, and Iustyce, are mayntey∣ned, and doubtefulnes, or 〈◊〉〈◊〉 is taken awaye, and dystroyed, vpon whiche condityons, the maner 〈◊〉〈◊〉 swearynge, hathe bene allowed to chrysten men, & borne withall. And therefore thoughe in daylye or famylier communication, and speache oure Sauiour Christe woulde not haue othes frequented, whervpō saint Iames also in y^e. v chapyter of his epistle sayeth.

Nolite iurare omnino That is to saye. Swere not at all Yet in seriouse matter, and in thynges of importaūce an othe is by Scripture, allowed, to proue and make manyfeste, thynges, that nede the testimonye. Accor∣dynge wherevnto Saint Paule in the syxte chapiter of his epistle to the Hebrues, dothe saye. Homines enim per maiorem sui iurant, et omnis 〈◊〉〈◊〉 corāfinis, ad confirmationem est iuramentum, That is to saye. In dede men doo swere by theyr better, and the ende of al their contro uersye, to confyrmation is an othe. And the same Apostle hym selfe (Galathi. i) doth swere say ing Quae autem scribo uobis, ecce coram deo, quia nō mentior. That is to saye. The thynges whyche I doo wrytte vnto you beholde before God that I lye not. Agayne the same Apostle (ii. Cor. i) like wise swearing doth saye. Ego autem testem deum inuoco in animam mcam, &c. I indede do cal God vnto witnesse vpon my soule. &c. And agayne (ii. Corin. ii. he sayeth. Deus & 〈◊〉〈◊〉 ter domini noster Iesu Christi (que est bene dictus in secula) scit quia nō men∣tior, That is to saye. God the father of our Lorde Iesus Chryste (who is blessed for euer) dothe knowe that I lye not. And agayne he sayeth. Ro. i) Testis est mihi deus cui seruio in spiritu meo. God is a witnes vnto me, whom I doo serue in my spyryte.

Thus sommewhat by the waye we haue ope∣ned after what sorte and for what consyderations an othe maye be taken by goddes name. And by the pre∣mysses you maye vnderstand and perceyue generally

howe the name of God maye ryghtlye be vsed and 〈◊〉〈◊〉 ken. And albeit you maye thereby haue also a greate furtheraunce to knowe whan the name of GOD is abused or not ryghtly taken, accordynge to the rule of contratyes of which heretofore, hath bene spoken and shewed vnto you, yet neuerthelesse for the more euy∣dente, and playne vnderstandynge hereof, ye shall knowe, that diuerse wayes one dothe abuse and vn∣ryghtly take the name of God; and so doth trangresse this commaundement. And fyrst, all suche do it, who eyther with fayre wordes, and flattering intisements or for payne, tormente, or other meanes, beinge ouer∣come do denye the true God or Chryste oure Lord, or hys true, holye, and catholyke faythe, vnto whome Christe in the tenthe of Mathewe, gyuyth thretning after this maner. Qui me 〈◊〉〈◊〉 coram hominibus, negabo et ego 〈◊◊〉〈◊◊〉 patre meo. That is to saye.

Who shal deny me before men, I wyll denye also hym before my father. And it shall not be ta∣ken for a good excuse, yf they saye, that in harte they dyd not so denye, thoughe by mouthe or outward acte they dyd it so in dede, for wrytten it is (as before is sayde) Corde creditur ad iustitiam, ore dutem confessiofit ad salutem, 〈◊〉〈◊〉 10 And that vngodlye by saying. Iurata lingua est, animns iniuratus. That is to saye: My toung is sworne but my harte or mynde is vnsworne, is caste oute of doores and dyssalowed, abhorred, and reiec∣ted, of all true and catholyke people. Soo that herein Salomon most greuouslye offended, who for y^e sake,

and loue of his wyfe dyd boylde a temple to the Idol Moab, and also to Moloche the Idoll of the 〈◊〉〈◊〉 of Aminon. And secondly agaynst this commaunde∣mente doo offend alsuch, as do beare, and wil haue y^e name of Chrysten men, and yet in theyr manners, lyfe and conuersatyon, doo all thynges contrarye to a Chrysten mans professyon. For whych cause, as saynt Paule (Ro. 2) dothe saye, the name of God is blasphe∣med amongeste the 〈◊〉〈◊〉 for the Chrysten men, doo saye that they doo knowe God, aud yet in theyr doynges they doo denye hym (Tit. 1) 〈◊〉〈◊〉 they transgresse thys commaundement, who 〈◊〉〈◊〉 seke one ly theyr owne honoure, and glorye, in theyr doynges, and gyue not god the prayse, and honour, but ascribe onelye to them selues the goodnes, glorye, and wyse∣dome. Of whome the Psalmistc in the. 48. Psalme sayeth. 〈◊〉〈◊〉 nominasua in 〈◊〉〈◊〉 suis, That is to saye.

They haue called or pute theyr owne names 〈◊〉〈◊〉 their landes. Fourthly althey do breake this commaundement, that doo not thankefullye acknow ledge the goodnes, bountifulnes, and mercye of God, or call not vpon his name, as they oughte to do, bothe in prosperitie and aduersitie. Fyftely 〈◊〉〈◊〉 such as throu ghe theyr unpacience do curse and 〈◊〉〈◊〉 them selues or almyghty God which thynge speciallye amongest hasarders, and dyceplaers is frequented and vsed, Al suche the scryptur in the. 24. of Leuiticus, adiudgeth to death. Syxtely, all they that do vse to betake them selues to the diuii (as commonly dyuerse doo) in their talke, or doo wyshe vnto themselfe, a 〈◊〉〈◊〉 at theyr harte, and that they neuer maye come in heauen,

or other suche lyke terrible thynges, yf it be not soo or so as they saye, they doo greatlye abuse and mystake the name of God. Seuenthly all they whych do disho neste or dyshonor the name of God, eyther their owne selues doynge it, or elles not agayne sayinge and rebu kynge other the doers. The commen flatterers also whych frame theyr toungue to talke as lykethe theyr lordes and Maysters, thoughe it be in verye balsphe∣my and horrible vyce. Preachers also, suche as onely be men pleaseres, and doo omytte to tell the people theyr faultes, such also as beyng not lawefully called and sent do thruste them selues in, to preach the word of God, yea and they whyche wraste and mangle the scrypture with vntrue and vncatholike expositions. They also that do deryde the holye mysteryes and sa∣cramentes of Chryste. And briefely al they that ether doo thynke or teache otherwyse then the Catholyke churche (beynge decyued by succession from the Apo∣stles vnto our tyme) hathe thoughte and taughte, or ells vnder the pretense of preachyng Goddes worde, do in theyr sermons and collations sowe dyssensyon, tumultes. and rebellion, especially agaynste theyr go∣uernours, do greuously abuse the name of God, and therefore worthy of greate punyshmente. The like pu nishmeut or rather greater the periured persones are worthy to haue, and they also (moste offendynge and worthye muche punyshmente) who in theyr common take, by an vngodly vsage, and leude custome, doo at euery other worde swere, eyther by god or his deathe or other such lyke greatly blaspheming y^e name of god And who so lyst to haue this matter of swering fulli & lernedly

examined, dyscussed, and declared, Lette hym repare to the chapyter, Et si Christus de iureiurando, & ther at length he shall fynde howe the sayinge of Chryste, Mathew v and the saying of Saynt Iames cap. v. wyth other places, that seme to forbydde swearinge, maye stande with other places of Scrpture, that do suffer and al∣lowe the gyuynge of othes.

They (fynallye do offend) and that very greuouse lye agaynste thys commaundemente, who do breake theyr vowes made to almyghty God. For it is wryt∣ten in the xxiii. chapyter of Deuternomye after thys maner. Whan thou haste made a vowe vnto thy lorde God, thou shalte not slacke or make delaye to perfourme or paye it. And in the fyfte of Ecclesiasticus, it is wrytten thus. Multo melius est non uo∣uere, quam post autem promissa non reddere. That is to say.

It is great deale better not to make a vowe then after the vowe made, not to accomplishe or do the thynges promysed. And because amon∣gest other thynges whych christen men doo vowe to God, one is chastitie, you shall knowe, concernynge the same, that from the very beginnynge of Christes churche, suche kynd of vowe was taken, iudged, and estemed for lawefull, honest, and godly, and that not onelye by the determination of man but cheifely also by the determination of our Sauyoure Chryste hym selfe, as appeareth in the .xix. chapyter of Saynte Mathewe. And therfore they whyche of late con∣trary to theyr vowes dyd take women vnto them, vnder the name, and coloure of Matrymonye, haue

greuously, 〈◊◊〉〈◊◊〉, offended almyghtye God as appearethe. i. Tymoth. v. where it is written. Adolos centiores autem uiduas deuitd, cum 〈◊◊◊〉〈◊◊◊〉 in Christo nube∣re 〈◊〉〈◊〉, 〈◊〉〈◊〉 damnationem, 〈◊〉〈◊〉 primam fidem 〈◊〉〈◊〉 secerunt.

That is o saye: The younger wydowes doo thou refuse, for when they haue played the harlottes, agaynste Chyste, they wyll then marrye, hauynge damnatyon, because they haue frustrated or broken theyr fyrste faythe or promyse. And here to conclude vpon thys com∣maundemente ye shall note that the Hebrues, or Ie∣wes, to expresse, and signifye, the ineffable, and won∣derfull maiestie of GOD, and his mooste hygh, and euerlastynge domination, and power, do vse, & gyue dyuerse names therevnto, with whyche beyng tran∣slated into Englyshe, we do vse to name, and cal God sometymes saying, the God of vertues, sometymes y^e Lorde of hostes, sometymes almyghtye, sometymes the maker of heauen and earth, sometymes the kynge of glorye, sometymes the kynge of kynges, somtymes the Lord of Lordes &c. Of whose maie∣stie both heauen and earth also are fullye replenysshed.

¶ Therposicition or declaration of the fourth Commaundement which is.

Remember that thou kepe holy y^e sabbot day

FOr the better and more manyfest vn∣derstandynge of thys commaunde∣ment, ye shall knowe that thys word Sabbotte, vsed in the Englyshe toungue, beinge referred to the inter∣pretation or vnderstandinge and cō mon vsage of the Hebrues, or Iewes, dothe sygnyfye reste vpon the seuenth daye, whyche we call Satur daye, and 〈◊〉〈◊〉: Is to take reste vppon the sayde seuenth daye, in whyche seuenth daye both they theyr chyldren, there seruauntes, and beastes, dyd take reste, and 〈◊〉〈◊〉, from all bodelye sernyle la∣boure, that they were wonte to do. Thys rest & quiet nes, with the sayde Hebrues, or Iewes, was but the rest of the body, insomuch that yf an Hebreue or Iew dyd neuer so muche occupye, or exercyse his mynde in carynge, or thinkynge vpon worldely busynes, yet yf he dyd not there with exercyse and occupye hys body with all, he was accompted to kepe the letter of thys commaundement. But wyth vs chrysten men, there is requyred a greater perfection in thys behalfe, for we muste besydes the due obsering of the sabbote in abstainyng our selues from bodily laboure, haue also oure myndes quiet and free from all suche cares and gyue our sayde myndes intierly and holy vnto god, & the contemplation of godlye thynges, not onelye pry∣natelye

with oure selues, but also publykelye, 〈◊〉〈◊〉 duely to the churche, and beynge godlie assem∣bled with other, there to heare the deuyne seruyce, approued, vsed, and obserued in the catholyke church and withall to geue good eare to the word of GOD beyng there preached, and to gyue thankes vnto god for hys greate benefyttes, whyche to receyue we are mooste vnworthy, consyderynge our noughty liuing and the abusynge of his sayde benefyttes. And as in y^e churches we muste in the tyme of dyuyne seruyce on the sabbothe daye thus occupy oure selues deuoutlye, So in all other places, durynge the tyme of the sayde sabbothe day, we absteining from bodely labour, and other oure 〈◊〉〈◊〉 elye busynes, by lawe not allowed, muste occupye our selues in thought, worde & in dede as maye be to the glorye of God, with the spyrytuall edifyinge bothe of our selues, and also of oure neygh∣bours. And emongest other thynges vpon the sayde sabbotte daye we muste visite the sycke persones, and shewe and doo the workes of mercye to them & other, both bodely, and ghostly, euery one instructynge and teachynge his chyldren, seruaunts, and famyly in ver tue, and goodes. And albeit thys commauddemente when it was fyrste gyuen to the Iewes, dyd fyrste bynde them, and theyr successoures, to kepe holye the Saturday, beyng then taken and accepted for theyr Sabotte daye, yet to vs chrysten men the Sondaye is oure Sabbote daye, called in latten Dominica dies, and so termed and named by Saynte Ihon, in the fyrste chapyter of his Apocalypse, or reuelatyon, wher he sayeth. 〈◊〉〈◊〉 in 〈◊〉〈◊〉, que appellatur 〈◊〉〈◊〉, 〈◊〉〈◊〉 uerbum dei & 〈◊◊〉〈◊◊〉 Iesu, fui in spiritu in dominica die, &c, That is to saye.

I was in an Ilande, whiche is called Pathe mos, for the word of God, and the testimony of Iesus Christ, I was in spirite on the sonne day, or the daie of our Lorde,

Of thys Sondaye, or daye of our Lorde, Saint Au gustyue in his. 251. Sermon, maketh a verye notable and godly processe, as well concernynge the ryght vse of it, as also of the altering of the sabbotte daye, as it was vsed amongest the Iewes, vpon the Saturday to the vse and kepyng of it vpon the Sonnedaye, as emogest the chrysten people it is obserued and kepte, And he the sayd Saynt Augustyne, speakyng in his sayde sermon vnto the people sayeth thus.

Sciendum est fratris charissmi, &c. Whyche his sermon ther (to auoyde superfluitie, and tediousnes here, in fyrste re∣hersynge the Latyn, and then afterwardes puttinge there vnto the Englyshe) we wyll onelye Englyshe, & faythfully translate here vnto you, and moste worthy it is to be harde and learned. And it is this.

Most derely beloued brethern, it is to be knowen that therefore, of our holye fathers, it is ordened and commaunded to chrysten men, that in the solempny∣ties of Saynctes, and moste especiallye on the Son∣dayes, the sayde chrysten men shoulde take reste and cease from earthlye busynes, that they myghte be the more redyer, and prompter, to the dyuyne seruyce, as not hauynge anye impediment, or incommodytye whych myght staye, or withdrawe them from it, and myght leaue or forsake, at that tyme, earthlye care or thought, to the intente that more easely they myghte take 〈◊〉〈◊〉 vnto or consyder, the wyll of God, of which

thynge oure lorde hymselfe by hys prophet. Psalmo. 45 dothe saye. Be you styll or quyet, and do you consyder or see that I am GOD. But they who beyng entangled with diuerse cares, and busy∣nesses, doo dyspyse thys sentence, or sayinge of God, and wyll not gyue, or aplye them selues, to dyuyne contemplation, I feare me, that in the iudgmente to come when they shall knocke at the gate of our lorde and requyre to be opened, our Lord will aunswere, and saye, verelye I saye vnto you, I knowe you not departe from me al you that do worke iniquitie.

And suche as nowe do neglecte to seke God, are thē of hym to be refused. Therefore my brethren, let it not be paynefull, or greuouse vnto you, vpon the Sondayes, and vpon the festyuall dayes of the Sayntes, to gyue youre studye vnto the deuyne ser∣uyce. The apostles in dede, and the apostolicall men, dyd therefore decree, or determyne, the sondaye to be kept, wyth deuout solempnitie, for that oure redemer dyd vpon that daye, ryse frome the deade. And that day therefore, is called in Latyn. Dominicus. That is to saye. The daye of our Lorde. That in it we ab∣steyning from earthely workes, and the enticemētes or flatterynge pleasures of the world, may bende our selues to diuine seruyces onely, giuing I saye to thys daye honoure, and 〈◊〉〈◊〉, for the hope of oure resurrectyon, whyche we haue in, or by it. For lyke as he (our Lorde Iesus Chryste and sauyoure) dyd ryse from the deade, soo also we doo truste our selues to ryse at the laste daye. And moreouer it appearethe

euen in the holye Scryptures, thys daye to be 〈◊〉〈◊〉, or highe, for it is the fyrste daye of the worlde In it the elementes of the worlde were made, in it, Aungeles were created, In it also Chryste dyd ryse from the deade. 〈◊〉〈◊〉 it, the holye Ghoste dyd from the heauens descend vpon the apostles, and Manna, also in the wyldernes was from heauen fyrste gyuen in it: And by these figures and such lyke tokens thys daye of oure Lorde (called Sondaye) is notable. And therefore the holye doctoures of the Church haue de∣creed, or determyned, to translate, or brynge all the glory of the iudaicall Sabbote (kept on the sature∣daye) into the sayde sonday, that we myght celebrate in the veritie, or truthe, that whyche they dyd kepe in fygure, for then shalbe our true rest, when the resur∣rection shall be done, and perfecte rewarde, in bodye and soule together: therefore (brethren) lette vs ob∣serue, or kepe the sondaye or daye of our Lorde, and let vs sanctifye it, as it was commaunded vnto thē of the olde tyme concernynge the Sabbot, the lawe maker saying (Exodi. 20) From euenyng to eue∣nynge you shall celebrate youre Sabbottes. Let vs marke, or see, that oure reste by not vayne, or frutlesse, but that we, beinge fequestred, or separated frome all rurall workes, and frome all busy∣nes, doo from the euenynge of the Saturdaye, vntill the eueninge of the Sondaye, gyue our selues to dy∣uyne seruyce onelye, and after such sorte we do duly or well satysfye the Sabbote of oure Lorde. Oure

lorde saying. Ye shall do no worke in it. There∣fore let euery one to whome it is possible, come to the euensonge, and noctunall seruyce, and let hym there in the assemblye of the churche, praye to God, for hys synnes, and he that canne not thys do, let hym at the leaste, praye in hys house, and let hym not neglecte, to perfourme hys vow, and to yelde the dew or taske of hys seruyce vnto God. And in the daye lette none separate, or absente, hymselfe, from the holy celebrati∣on of Masses, nor let any remayne idle at home, whē other doo go to the churches, nor occupye 〈◊〉〈◊〉 in huntynge, and be bounden or thrall to a 〈◊〉〈◊〉 she offyce, wanderynge or goyng about the fylde & wod∣des, lyftynge vp, or exalting wyth hys mouth, crieng or shotynge, and 〈◊〉〈◊〉 loude laughynge, and not vtterynge, from 〈◊〉〈◊〉 bottome of his harte vnto God sighinge, and wordes of prayer. Moreouer yet some (whych is more detestable) comminge to the churche doo not occupye or gyue them selues to contynuall prayer nor wyth silence do tary out the holye celebra tion of Masses, but whyle dyuyne lessones are redde within the churche, they than withoute doo applye, or set theyr myndes, to pleade causes, or with sondrye false accusatyōs, or sclaunderes to pycke quareles, or forsoth at the dice, or vnprofytable games, or sportes to sweare lustlye.

And some tymes also (which yet is worse) wyth ouermuch wrath are set on fyre, & most bytterly doo chide, or braule, insomuch y^t they assault, or lay at one

an other with weapōs, or clubbes: And often tymes doo commytte murther. And thys thing is moste of all, commytted or done of those, who beyng repleny∣shed with enuy, and hatred, (the 〈◊〉〈◊〉 beyng there guyde) do goo to the assembly of the churche not for to helpe thē selues but to hurte, or endamage other. Suche in dede, yf they by murder ther do peryshe, or be taken awaye by sodayne deathe, whyther do they goo els, but with hym, whose stepes they haue folow ed, into euerlastyng tormentes. Do ye not these thyn∣ges my brether, doo not deceiue youre selues, do not in youre assembly or commyng together, gyue place vnto the deuyll, but rathere prepare youre selues to be a ledginge, or dwellynge place, to Chryste, do not you therefore gyue youre selues wythout the church to 〈◊〉〈◊〉, but w^tin it geue your selues to psalmody. & prayers. Doo not bable, or talke to gither in y^e chur∣che, but be ye styll, or quyet, for there are verye manye and speciallye many women, which doo so chatte, in the churche, and doo so bable, that neyther they them selues, doo heare the dyuyne lessones, or seruyce, nor yet suffer other to heare. Ought such commyng toge∣ther, with such an order be in the house of God. Or is it so decente to stande, or be present in the syghte of God, and holye Aungeles. Besydes thys also (whych is greatly to be lamented) I wyl with you cōplayne that there are some, and specially the great, or mygh∣ty men, of thys worlde. Who whan they come to the churche, they are not deuoute, or gyuen to celebrate the prayses of God, but constraine the preyst to make shorte the masse, and to synge accordynge to theyr

luste or pleasure, neyther can he followe the ecclesy∣asticall maner or trade, for theyr glotteny, and coue∣tuousnes that one moment of the daye myght vnto the seruyce of God, and al the reste of the daye, wyth the nyght, be appoynted, to theyr pleasures. Doo not these thinges my most derely beloued bretherē do not consente to the doers of the same, for not ouelye they that do these thynges, but they also whych consent to the doers shall peryshe. Wherefore aboue all other thynges, Do you not vpon the festiuall dayes pleade nor here causes, but at an other tyme, and that wyth iustyce, nor do you not wyth receyuyng gyftes sub∣uerte iuste iudgementes, for accordyng vnto y^e saying of our lorde with what iudgmēt ye shall iudge other, shalbe iudged of you. Let none of you drynke hym selfe drounkē, for y^e dronkard is most lyke to the mad man: do you not by drinkyng among men put youre names out of heauen. There are verylye many (whych is worse) who not onelye doo drynke them selues dronke, but also constrayne and adiure other to drynke more than is expediente: and thereof manye tymes emongest them doo ryse, brawlynges, and manslaughter.

Doo you not consyder, brethren, whose wyll these men herein do folowe, for dronkardes and manquel lers (sayeth the apostle in the fyrste epystle to the Co∣rinthians the sirt chapiter) shall not possesse y^e kynge∣dome of heauen. I beseche you moste derelye beloued fathers, and Mothers, Brethren, and Systeres, by the name of oure Lorde Iesus Chryste, and by hys

kingdome and iudgemente to come, that you wyll withdrawe yourselues, from euerye man walkynge mordinatelye, and that you walke worthy of the vo∣cation, with which you are called, and that you neg lecte not your honor, nor litle esteme the redemptyon whych is in Chryste Iesus. Ye are called the children of God, because the true sonne of God, hath delyue∣red you. Study you to please, with good maner, soo great, or myghtye aparent: that he doo not delyuer you, as moste wicked seruauntes, to perpetual payne but as moste derely beloued chyldren, do brynge you to the heauenlye countrye aboue, that ye may be co∣heritours with his sonne Iesus Chryst, wyth whom he lyueth, and reigneth God, in the 〈◊〉〈◊〉 of y^e holye Ghoste, for euer and euer. Amen.

Nowe leauynge here Saynt Augustyne (who of trouth in thys matter, doth, almost twelue hundreth yeare ago, speake of suche sorte, that he maye be sene eyther to haue had as noughtye ordered persones in hys tyme, as we haue nowe in our dayes, eyther ells by spyryte of prophecye, to haue sene oure tymes and doynges. Let vs retourne agayne to oure processe, and let vs, by scrypture, declare howe the. vii. daye of the weke is peculyar, and specially appoynted vnto rest, & therefore called the Sabbote: for profe wher∣of ye shall fyrste haue the seconde chapyter of 〈◊〉〈◊〉 where it is euident, that God dyd blysse the seuenth daye, and sanctyfye it. Secondlye ye shall haue for thys purpose the. xvi. chapyter of Exodus where we doorede that the rest or quyetnes of oure Sabbotte is sanctyfyed vnto God, and lykewyse in the. xxiii. of

the same boke, where it is commaunded, that on the seuenth daye, both the Oxe, and the Asse, shall cease from worke, and the sonne of the bonde mayde, and the straunger, muste be refresshed. And also of thys we haue in the. xxxi. chapyter of the same boke where almyghtye God dyd by Moyses gyue commaunde∣ment, to the chyldren of Israell to kepe the sabbotte and that so strayghtly, that he commaunded y^e 〈◊〉〈◊〉 thereof to be put to deathe, the 〈◊〉〈◊〉 whereof is expressed in the. xxxv. of the sayde Exodus. And for example thereof, ye maye reade in the. xv. chapiter of Numeri. That a poore man hauyng gathered a fewe stickes, vpon the Sabbotte daye, was by the com∣maundement of God, stoned to deathe: and besydes these places, ye haue a greate numbre of other places of scrypture, but these here alreadye alledged are suf∣ficiente for thys purpose, to proue that the Sabbote daye or Sondaye, ought to be kepte as is before de∣clared. But yet besydes the foresayde Sabbotte daye or Sonday, Chrysten men haue always, euen from the tyme of the Apostles, vsed to kepe holye sondrye feastes, aswell of our sauiour Chryst, and of y^e blessed vyrgyn Mary his mother, as also of othere saynctes, in whyche feastes also men ought to cease frō worlde lye busynes, and occupatyon, yea and to spende the same in Goddes seruyce and contemplatyon of hea∣nenly thynges, doing such good workes as are mete and conuenient, for the holy daye, of whyche feastes you shal hea 〈◊〉〈◊〉 certayne auncient aucthorities of y^e ho ly fatheres, for youre better instructyon herein. And 〈◊〉〈◊〉 S. 〈◊〉〈◊〉 in hys. 118. 〈◊〉〈◊〉 wrytten to

Ianuatius sayeth thus. 〈◊〉〈◊〉 autem 〈◊〉〈◊〉 non 〈◊◊〉〈◊◊〉 custodimus, qui quidem toto terraram orbe obseruantur, datur intelligi, 〈◊〉〈◊〉 ab ipsis Apostolis, uel plenarijs 〈◊〉〈◊〉, (quorum est in ecclesia salu∣berrima authoritas) 〈◊〉〈◊〉 at{que} 〈◊〉〈◊〉 retincri, sicutiquod domini passio, & resurrectio & ascensio in coelum, & 〈◊〉〈◊〉 us de coelo spiritus sansti, anniuarsaria solempnitate celebrantur. That is to saye. Concernynge those thynges whych we doo kepe, or obserue, not beynge wrytten, but by tradition lefte vnto us, beynge suche whyche in dede are kepte througheoute the whole worlde, it is to be vnderstanded, the same ey∣ther of the apostles themselues, or of generall coūsailes (whose aucthoritie in the churche is moste holesome) cōmended & establyshed or decreed to be reteyned or kepte, as that the passion of oure Lorde and resurrction, and ascension into heauen, and the commynge of the holye goost from heauen, are 〈◊〉〈◊〉 anni∣uersarye, or yearelye solempnitie, celebrated. And the same saynte Augustyne in hys. 244. sermō, De tempore, Doth there not onelye declare moste maui∣festly, that the feastes of blessed martyres, were in his tyme solempnysed, and kepte holye, but also that the people dydde, on suche feastes, with greate deuotyon repayre to the churche, and for that theyr deuotyon, he there doeth declare hym selfe hyghelye to haue re∣ioysed sayinge. Magnummihi gaudium facitis, (fratris charissimi) dum insolempnitatibus martyrum, tanta deuotione fidei, ad 〈◊〉〈◊〉 cons 〈◊〉〈◊〉. That is to saye: You (mooste derelye velo∣ued

brethren) make vnto me great ioye, whi∣les you, on the solempnities of the martyres, with so greate deuotion of fayth doo come to gether to the churche. And immediately after that he doth further instructe them, and in them vs howe they should vse them selues on the festyuall dayes, to the pleasure of God, and theyr owne 〈◊〉〈◊〉, say∣ing iu thys maner. Sedsivultus deo auxiliante, & uestrum profe∣ctum, & nostrum gaudium, spiritualiter adimplere, ita 〈◊〉〈◊〉 uos, & pacem & charitatem, inspirante domino, conseruare, ut contra hominem nullum odium habeatis in corde, probonis orate, ut semper ad meliora proficiant pro malis assidue supplicare, ut cito se corrigamt, & secundum ponceprum domini. Quecun{que} uultis ut faciant nobis homines, hee & uos facite omni∣bus. Tunc enim in veritate pax & iustitia, & misericoraia, custoditur 〈◊〉〈◊〉 non solum nullis hominibus malum facimus, sed etiam vbicun{que} pote∣rimus adiuuare contendimus. 〈◊〉〈◊〉 go hec Christo adiuuante fidcliter agas mus, beatos martyres in hijs quae supra diximus, praecipius et preclaris ope∣ribus imitantis, partem eum illis in eterna beatitudine habere proterimus, Et tune pro nobis abs{que} ulla dubitatione sancti martires intercedunt, quan∣do in nobis aliquid de suis uirtutibus recognoscunt That is to saye. If ye by Gods helpe wyll spirituallye fulfyll or make perfecte, bothe your owne profytte, and also my ioye, soo doe you amonge, or be twene your selues, kepe peace and charytye, (God inspiringe you) that agaynste no man ye haue anye hatred in youre harte, praye for the good men, that they maye alwayes en∣crease to better, and for the yll men make sup: plications continuallye, that they maye quic kely amende them selues, and accordinge 〈◊〉〈◊〉

the commaundement of oure lorde, Math. 〈◊〉〈◊〉, Whatsoeuerye would that men shoulde doe to you, do you the same vnto al. For then in trueth or veritie, is kepte peace, iustyce, and mercye when not onelye we doo not euyll to any man, but when we indeuour oure selues, or labour to helpe whensoeuer we maye. So that yf we (Christ helpyng vs do these thyn∣ges faythfully imitatinge or folowynge the blessed martyres, in those principal and nota∣ble workes, wherof we dydde speake before we maye haue part with them in euerlasting blysse. And then with out anye doubte the ho∣lye martyres doo make intercessions for vs, when as they doo perceaue or knowe anye of their vertues in vs.

To the foresayde places of S. Augustyne, we wil here for the same purpose nowe, ioyne the testymonye of S Hierome, who in his exposition made vpon the epystle ofs. Paule to the Galathians (and declaring these wordes written in the, iiii, chapyter of the same epystle. Dies obseruatis & mensis, & tempore, & annos, That is to saye. Ye obserue dayes and monethes, and tymes and yeares) doth wryte in thys maner. Dicat aliquis, si dies obseruare non licit, & menses, & tempora, & annos, non quoque simile crimen incurrimus, quartā sabbati obseruantes, & parasces 〈◊〉〈◊〉, & diem dominicum, et icunium quadragesimae, & paschae festiuitatem. & pentecoste lctitiam, & prouarictate regionum diuersa in honorem 〈◊〉〈◊〉

〈◊〉〈◊〉 tempora constituta. That is to saye. Som maye peraduenture saye, yf it be not lawfull to ob∣serue daies, & monthes, and times and yeres, then we also (meanynge Chrysten men) runne into lyke faulte, obseruynge the wednesday, and the Frydaye fastyng dayes) and the Son∣day holy daye, and the faste of Lent, and the festiuitie of Easter, and the ioyfull solemnitie of Whitsonday, & accordinge to the diuersitie of countryes diuers tymes appoynted in the honour of martyres. By whiche obiection besides manye other notale thynges this is mooste euydente that no man was so lewde in those dayes, but that he dyd obserue besydes the sondaye dyuerse other ho∣ly dayes, also aswell in the specyall honour of Chryste hym selfe, as of hys holye saynctes and martyres, but because the selfe same obiection of late tyme, not by supposyng to be obiected (as s. Nierome 〈◊〉〈◊〉) but in dede hath by deuely she persones, for abrogatyon of ho ly dayes bene alledged: therefore we thy nke it good (besydes referynge the learned amongest you to the sayd place ofs. Nierome, where they maye fynde thys obiection aunswered and dysproued at large by two manec of aunsweres) breifly to aunswere the same ob iection in thys maner. That is to saye, that we christē men should not thynke oure selues in conscience boūd to the ceremonyalles of 〈◊〉〈◊〉 lawe, as the Gala∣thians dydde thynke, to whome sayncte Paule dyd wryte the sayde wordes before rehearsed. And in dede to consyder a daye, in no other respecte then

as it doeth conteyne a tyme, so no man oughte to ob∣serue in religyon more one daye then another. 〈◊〉〈◊〉 to consyder a daye in respecte of a thynge done in the daye by God in chrysten relygion, soo we maye and ought to obserue and kepe dayes. And so doe we ob∣serue and kepe the Sondaye for the resurection sake done in it, and likewyse Christmas daye for the birth sake of Chryst, beyng borne on 〈◊〉〈◊〉 dai, & so of y^e other dayes, aswell of Chryst as of hys blessed martyres, & saynctes. And to conclude in thys matter, whosoeuer lyst to reade the workes of Cypryan, Saynte Bafyll Chysostome, and saynte Augustyne, shall finde moste godly sermons of theyrs, made by thē in the Churche to the people vpon the festyuall dayes, bothe of oure Sauioure Chryst, & the blessed Uyrgyn Marye, and of the rest of holy martyes and Saynctes.

And agaynst thys commaundemente do they mooste greuously offende which in theyr hartes hate y^t diuine seruyce done in y^e churche, or the cath olyke preachyng of the worde of God, and by reason of suche hatrede, doo absente them selues from theyr paryshe Churche in tyme of mattens, masse, euensonge, and sermones, or other diuyne seruyce vsed in the churche, of whych sort there hath of late bene in thys realme, a greate number, and yf anye yet be lefte, God gyue thē grace hereby to knowe there 〈◊〉〈◊〉 offence, and there∣vpon spedely to conuerte them from suche theyr wyc∣ked trade, and soo to auoyde the wrathe of God and eternali dampnation.

Secondly agaynste thys commaundemente they also doo offende, who thoughe they doo not hate the

sayde diuine seruyce, yet for gayne and lucres sake, they do worke on the holye daye, not giuing thē selus holye to godly contemplatyon and dyuyne seruice as they ought to do. Fynally al they doo transgresse this commaundemente of God, who in tyme of common prayer, or preachynge, not onely doo not them selues geue dilygent eare and good atten∣daunce therevnto, but also by wal∣kynge, talkyng, and other euyl demeanour, doo lette other that woulde vse them sel∣ues deuoutlye and Godlye.

¶ Thexposition or declaration of the fyfte commaundement. which is.

Honour thy father and thy mother.

IN the foure commaundemēts which are declared in the former processe (be∣ing the cōmaūdemētes of the firste ta ble) you haue hard y^t duty, whych we do ow vnto almyghty god. In al these other folowyng (which are the cōmaū demētes of the, ii, table) you shalbe instructed of y^t du∣ty whych we do owe to oure neyghbour, in thoughte word & dede. And in the first of thē, we are instructed how we shall doo our duty to oure parentes, fathers and mothers, and elders here in this world to whom next after God, and aboue al other neyghbors we do owe honour and obedience. For the better vnder∣standyng of thys cōmaundement, you shall note that vnder the names of father & mother are here sygnify∣ed, not onelye oure naturall parentes, but dyuers o∣ther also, as fyrst they whyche haue cure and charge of oure soules, who by theyr offyce, doe begette vs to the faythe of Chryste, and doo nouryshe, and brynge vs vppe in the same, after whyche sorte and maner, Saynt Paule calleth hym selfe father of the Coryn∣thyans, in the fowerth chapyter of his fyrste epystle to the sayde Corynthians. And secondly we vnderstand by those names (father and mother) all cyuyll or pub∣lyke magystrates and thyrdely al other who haue in any wyse power auctoritie, or gouernement ouer vs, as the mayster ouer the seruaunte. &c. To all these foresayde sortes beynge comprehended in thys com∣maundemente vnder the names of father and mo∣ther)

we are bounden to geue due honour, whiche standeth specially in thre pointes, it is to wyt, in loue in obedience, and in reuerence. Aud herein, as tou∣chynge our naturall parentes, oure sauyour Chryst in the seuenth of Marke doth say thus. Honor thy fa∣ther and thy mother. He that doeth curse fa∣ther or mother, shall dye the death. And Chryste hymselfe gaue herein vnto vs example, both of oure subiection, and also of obedyence, to be geuen and done vnto our naturall parentes, as appeareth in the seconde of Luke, where it is wrytten thus. And he (that is to saye Chryste) dyd goo downe wyth them, and came to Nazerethe, and was sub∣iecte or obedient vnto them. and that all 〈◊〉〈◊〉 do owe vnto theyr naturall parentes, obedyence and honoure, Saynt Paule wytnesseth in the vi, chapiter to the Ephesians saying. Chyldren be you obe∣diente to your parentes in our Lorde, for that is iuste, or ryght. Honoure thy father and thy mother which is the fyrst commaundement in promyse that it may be well with the, and thou mayst be longe lyued on the earth.

The 〈◊〉〈◊〉 whereof S, Paule also dothe wryte in hys thyrde chapyter to the Collossians. And moreouer it is wrytten in the thyrde chapter of Ecclesiasticus, af∣ter thys maner, Sonne receaue with reuerence the olde age of thy father, and make not hym sad in his lyfe &c. And in the same chapter shortlye after dothe folowe thys saying.

Of howe euyll fame or name is he, that forsa: keth his father, and cursed is he of God that 〈◊〉〈◊〉, or angreth his mother. And in the, xix of the Prouerbes it is 〈◊〉〈◊〉. He that dothe afflicte his father, and doth flye from his mo: ther, shalbe infamous and wretched.

And in the. xx, of the sayde Prouerbes, Salomon sayth thus. He that curseth hys father and mo∣ther, his light shalbe put oute of the myddeste of darkenes. In the, ix. of Genesis, Cham the sōne of Noe, brought the curfe of God, or maledictyon, to hym selfe, and his posteritye, for that he dyd dysho∣noure and deryde hys father, & in the, xxxv. and, xlix. chapyters of the same booke, appeareth of the dysho∣nour whyche Ruben, the fyrste begotten sonne of Ia∣cob, dyd to hys father, and howe he therefore was ac∣cursed. And in the seconde booke of the kynges, and the. xviii, chapyter we reade howe Absolon who in∣tended to haue thrust hys father out of his kingdome was by a notable, and mooste myserable deathe plaged.

Aud of the duetye, that we doe owe vnto oure spirituall fathers, we doo reade, in the. xiii. to the He∣brewes. Be ye obedient to them who haue the ouersighte of you, and submitte youre sel∣ues to them for they doe diligentlye watche, euen as they, that muste gene accounte for your soules. And in the. x. Chapyter of Luke oure

our Chryste sayeth, touchyng his apostles, and 〈◊〉〈◊〉 successours. Qui uos audit, me audit, qui uos spernit me spernit, que 〈◊〉〈◊〉 me spernit 〈◊〉〈◊〉 quimisit me. That is to say. He that heareth you hearethe me, and he that dis∣piseth you, dispiseth me, and he that dyspiseth me, dispiseth him who sente me. And moreouer Saynt Paule, in his fyrste Epystle to the 〈◊〉〈◊〉, and the fyrste chapyter, sayeth thus.

Rogamus nos fratres, ut noueritis cos quilaborant inter uos, et praesunt nobis in domino, & monent uos, ut habeatis illos abundantius in haritate propter opus illorum, et pacem habete cum cis. That is to saye.

We do beseche you brethren, that you woll knowe them that labour emongest you and are youre ouerseers in oure Lord, and do mo∣nyshe you that you will haue them more ha∣bundantly in Charitie, for their workes sake and haue you peace with them.

There are of spirituall diso bedience, Terryble exam∣ples, in the, xvi. 〈◊〉〈◊〉 of the boke called Numbers where it is wrytten, howe the earth dyd sodenlye o∣pen, and swallowe vppe Chore Dathan, and 〈◊〉〈◊〉, with their 〈◊〉〈◊〉 and theyr substaunce, for theyr disobedience, and rebellyon, agaynst Moises, & Aaron the highe preist. And howe also fyre camme from God, and dyd dystroye. 350. men whyche were of that rebellion. Further we doe rede in the 〈◊〉〈◊〉 booke of the kynges, and the Seconde Chapyter thereof, howe that two and fortye chyldren at one tyme, were deuoured of beares, sodenlye sent of God,

for that they did mocke Helyzeus, the Prophette, and mynyster of God. And howe then can they thinke, to escape the greate wrath, & indignation of god whiche of late mooste spitefullye, not onelye in 〈◊〉〈◊〉 wordes, but in dedes, also most vnchristian lyke haue despised, vnreuerentlye vsed, and dishonored the my∣nysters of Chrystes Churche.

And as concernynge the Cyuyll magistrates, y^e sayde Saint Paule in the. xiii. of his epystle to y^e Romains sayeth thus. Let euery soule be obediente to the higher or super or powers, for ther is no pow∣er but of God. And the powers whych be, are ordeined of God, therefore he y^t withstandethe the power doth tseist y^eordinaunce of god. And they who do resist or w^tstande that, do gette, or purchase vnto them selues, dānation: for prin ces, or rulers, are not to be feared for good wor kes, but for euill workes: wilte thou in dede not feare the power? do thou that whiche is good & thou shalt haue prayse, of y^e same pow∣er, for he is the minister of God, for good to y^t: But if thou doo euyll, doo thou then feare, for he doth not without cause, carye, or beare the sworde, for he is y^e minister of God, auenger, & 〈◊〉〈◊〉 of them, y^t doo euyll. Therefore you muste of necessitie be obediente, not onelye for wrathe sake, but also for conscyence sake, ther fore verelye doo you paye trybutes. &c. A not a∣ble example of y^e obedyence and duety y^t euery subiect

oweth to his soueraygne, we haue in the behauour of Dauyd towardes kynge Saul wryttē in the 2. 9. &. 2 chap. of the fyrste boke of kynges. And S. Peter, in his fyrst epistle, &. ii. cha. spekyng of the obedience due to kynges & magistrates, wryteth thus. Submyt your selues to euery creatur, or ordinaunce of mā, for our lordes sake, whether it be to king as one that precelleth, vnto or gouernouresor rulers, as being sent of hym, to the punishmēt of euil doers, and the commēdation, or praise of the good. And in the foresayde. xiii. chapter to the Romaynes, it is wrytten, Geue you vnto al men that which is due vnto them, to whō tribute belongeth, tribute, to whom custome custōe to whom feare, feare, to whō honor, honour. And as concernyng the duetie of the seruaunte to the mayster, therof S. Paule speaketh, Ephe. vi. saing in thys maner.

Ye seruauutes, be ye obediēt vnto your carnall maysters, w^t feare & tremblynge, in singlenes, or simplicitie of your hart, as vnto Christ, not seruing in the eye syghte, or presence onely, as men plesers but as the seruauntes of Chryste, doyng the wyll of God, from the harte, wyth good wyl, doing your seruice as vnto God our Lord, and not vnto men. The like her∣of he hath also, in the thyrde cha. to the Collossenses: and in his seconde chapiter to Tite, he doth say thus.

Teache seruauntes to be obedyent vnto theyr maysters, pleasynge them in all thynges, not contra∣ryeng them, not deceyuyng or defraudyng, but in all thynges, shewynge good faythe, that they maye sette furthe the doctrine of God our sauioure in al thinges

Agaynste thys commauudemente fyrste doo all they offende, whyche thynke scorne of theyr naturall pa∣rentes, for their pouertye, syckenes, aduersitie, or any mysfortunes sake, or doo denye vnto theyre sayde pa∣rentes necessarye releyfe, sustentation, or succoure, with foode, clothe, or harber, in tyme of theyr necessi∣tye, yf that they be hable to helpe theyr sayd 〈◊〉〈◊〉 in thys case. But most of all they do breake this com∣maundement whych doo curse theyr parentes strike thē, backbyte them vse contumelyouse, or opprobry∣ouse wordes vnto them, and hate them. Secondly al they do breake thys commaundement, who doo not loue, reuerence, obeye and duly honour theyr spiritu∣all parentes, and gouernours, as prelates, pastoures and all that haue cure and charge of soules, nor payt vnto them theyr tythes, and duetyes, accordyngelye as they are bound. Thyrdelye they doo offende, and that greuously agaynst thys commaundement who make sedition agaynst theyr prince, ruler or country, And they also that doo rebell or cause other to rebell, agaynste any of them, they also that are false or negli∣gent in doyng theyr commaundementes. And who∣soeuer wyll not loue, reuerence, obeye, or serue them with his true, and vnsayned seruyce, but wyl thynke Imagyne, or speake any vntruth, lye or euyl agaynst them 〈◊〉〈◊〉 or consent vnto the same, or beare ther with as (the more it is to be lamented) of late hathe 〈◊〉〈◊〉 vsed emongest vs to the great offence, and displesure of almyghtye GOD, and the dyshonour of thys hole realme, they all do breake and transgresse thys com∣maundement.

Fourthlye all suche seruauntes are 〈◊〉〈◊〉 of thys commaundemente who doo not faythefullye obeye theyr maisters commaundemenees, and fulfil them, nor vse theyr maisters, with due reuerence, side litie, & diligence, both to please them, & also in al theyr affayres, wherein they are charged, to be trustye and faythfull to the vttermost of theyr power. And here is not to be omitted that reuerence, and honor is due al∣so vnto suche, as are aunciente, aged, or (as we com∣monlye doo call them) fatherlye men. Althoughe they haue none of the foresayde aucthorytyes ouer vs: whyche cummelye and cyuyle reuerence, and honer GOD by Moyses commaunded vs, to obserue and kepe, as appeareth in the nintene of Leuiticus, wher it is wrytten thus. Coram cano capite consurge & honora, personam seuis, & time dominum deum tuum. That is to saye. Before the hore heade ryse thou vppe, and honor the per son of the olde man, and feare thy Lorde GOD.

Thexposition or declaration of the sixte com∣maundement which is.

Thou shalt not kyll.

ENtendyng nowe consequently to de∣clare vnto you thys syxte commaunde ment, we thynke it good, fyrst of all to note vnto youe, howe aptelye and in howe dewe place it foloweth immedi atlye vpon those goynge before, for in the commaundementes of the fyrst table, we are tau∣ght and instructed of our hole duetye towardes god whyche of all dutyes'is pryncypall at mannes han∣des required, and in the fyrst commaundement of the seconde table (whyche is nowe last expounded vnto you) we are taughte oure duetye towardes oure pa∣tentes both naturall, spirituall, Cyuyll, and other, to whome next vnto God, before al other men we ought to haue respect to perfourme our dutyes. And in this syxte, and the fower other that doe folowe, we are in∣structed, & warned that by no maner of meanes, we hurte or endamage our neygheboure. And bycause of all hurtes and displesures that maye of man to man be done, the greatest in some dewe respecte, is murder therefore or all hurtes that thyng is in the seconde ta∣ble, fyrste and chyefelye forbydden vs in these wordes Thou shalte not kyll. In whyche wordes we are not onelye restrayned from Actuall murther, and vnlawefull kyllynge of the Bodye, but also we are forbidden from commytting the same

in worde or, thought yea and all the meanes leadyng or disposyng vs towardes the same, as malice, wrath enuye, disdayne, and other lyke euyl affections of the harte, and as they are prohibited so also is all sclaun∣der backebytyng, scoldynge, bannyng, raylyng, skor∣nynge, or mockynge, and all other euyll behauiour of our tounge, agaynste our neyghboures, which all be forbydden by thys commannemente, as beynge the rotes and occasiōs of murder and other bodely hurt.

And by the rule of contraryes (spoken of before) lyke as these thynges are forbidden and prohybyted vnto vs, soo are theyr contraryes implyed and com∣maunded to be fulfylled and perfourmed of vs. It is to wytte. To loue our neyghboures lyfe and healthe wyth all our hartes, and with oure tonges to wyshe the same, and wyth our actes and dedes, to mayne∣tayne and defend it. Of thys commaundement, and the duetye of vs chrysten men by the same requyred, our sauyour Chryste dothe speake in the fyfte of Ma∣thewe sayinge. You haue harde how it was sayd vnto them of the olde tyme. Thou shalt not kyll, he that kyllethe shalbe in danuger of 〈◊〉〈◊〉, but I say vnto you, that euery one whyche is angry with his brother shalbe in daunger of iudgement, and he that say∣eth to hys brother Racha shalbe in daunger of Counsayle, and he that sayethe vnto his brother thou foole, shalbe in staunger of hell fyre.

By these wordes of oure Sauyour Christe ye do vn∣derstande that hatred wrath, and Enuy, are as gret∣lye forbydden, and as greuoussye punyshed in vs Chrysten men, as was emongeste the Jewes verye bludshed and murder. For he that is wrathe or angri agaynste his neygheboure in hys harte and desyre, doth kyll him. And here doo you consyder well the wordes of thys precepte, for God dothe not saye, thy hand shall not kyll, or thy sworde shall not kyll, or thy gonne, or thy Crosbowe shall not kyll, or commyte murder, but he sayeth Thou shalt not kyll, That is to saye. Thou thy selfe, what soeuer thou arte, and which is properlye thyne, and of the as all the partes of thy body all thy inwarde thoughtes, thy affection thy wordes and thy dedes, shall not kyll. But some man maye heare saye, whye then, what shalbe done with theues, traytours eyther agaynst God, or theyr Prynce, and other suche wycked offenders, shall they not, nor maye they not lawefullye be putte to death. Yes, so it be done by magistrates therto 〈◊〉〈◊〉: for whan accordynge to iustyce, they do ponyshe of∣fendoures, they doo not exercyse theyr owne Judge∣mente, but the iudgemente of God. For of Magistra tes it is wrytten in the thyrtene to the Romaynes. Non 〈◊◊〉〈◊◊〉 gladium portat dei enim minister est, uindex in 〈◊〉〈◊〉 ei qui male agit. That is to say: For he (the magistrate) caryethe or bearethe not the sworde in vayne he in dede is the minister of God, an auenger vnto wrathe, to hym that dothe euyll. And thoughe the magistrate maye doo that, yet yf anye o∣other

shall presume without lawful 〈◊〉〈◊〉, or 〈◊〉〈◊〉 to kyll, or bodely to hurt or greue any man, the same vndoubtedlye doeth breake thys commaunde∣mente, and is to be iudged a manqueller, accordinge to the saying of Chryst, in the. xxvi. of Mthew, 〈◊〉〈◊〉 qui acceperint gladium, gladio peribunt. That is to say: Al they that take the sworde, shall peryshe wyth 〈◊〉〈◊〉 swoorde, meanynge hereby, that whosoeuer of pry∣uate 〈◊〉〈◊〉, shall vse any maner of meanes to en∣damage other shall by iust iudgemente peryshe hym∣selfe. And all that we hytherto haue spoken, is specy∣ally by vs ment, of suche dammage, as by our woor∣des, thoughtes, or dedes, maye come to oure neygh∣boures body: but because the soule, beynge the cheyfe parte of man, dothe incomparablye 〈◊〉〈◊〉 the bodye, therfore ye shall here note, that, by thys commaunde∣ment we are muche more forbydden to kyll or mur∣der our neyghboures soule: whiche kynde of murder and slaughter of the soule, they doo commyt, who by pernytious, heretycall, and vngodlye doctryne, or by euyll counsayle, seduce the soule of theyr neyghboure, causynge it thereby to dye euerlastyngly in hell. And speciallye they herein doo offend, who not onely in theyr lyfe tyme, with theyr teachynge by mouthe, do infect theyr hearers, but wyth theyr moost vene∣mous bokes lefte behynde them, doo styng to death the soules of as manye, as by the reading therof doo consente to theyr deuelyshe doctriue, and so long as such theyr bookes or wrytynges doo remayne, infec∣tynge other, so long doth the dampnation of the auc∣thours of suche bookes, and heresyes, continuallye

more and more increase. The example whereof is put speciallye concernyng the dampnable and perni∣cyouse heresy of Arrius, the payne of whom shal not be fully determinate, vntyll the daye of Iudgement, but euer styll doth and shall vntyl that daye, increase more and more. And here is not to be omytted, that they also are manquellers, and moste myserably, and lamentably offende agaynst thys commaundement, who in worde, thought, or dede, desperatly doo mur∣der them selues. And hauynge thus declared vnto you three seuerall kyndes of murder, forbydden by 〈◊〉〈◊〉 commaundement, it is to wyt, the murderynge of our neyghbours body, the murderyng of hys soule and fynally of the murder wherby one doth kyll hym selfe, it shalbe conuenient to recyte here vnto 〈◊〉〈◊〉 the terrible paynes whiche are in sondry places of Scri∣pture, manaced for murders, and vpon seuerall mur∣derers. And the fyrst shalbe taken furthe of the. iiii. of Genesis, where it appeareth that whan Cayn hadde murdered hys brother Abell, almyghtye GOD sayd vnto hym in thys maner. 〈◊〉〈◊〉 voyce of thy bro∣thers bloude, doeth crye vnto me frome the earth, wherefore thou shalte be accursed vpon the earth, who hath opened her mouth, and receyued thy brothers bloude of thy hande: when thou shalte laboure or tyll the earthe, it shall not geue to the her fruytes. Thou shalte be a wanderer and vagabunde vppon the earth. And in the. ix. also of Genesis it is thus writtē

Whosoeuer shal shed the bloude of man vpon the earth, his bloude shalbe shedde, for man is made to the symilitude of God and in the, xxi, of Exodus, almyghtye God doth saye. He that shall strike a man, willinge to 〈◊〉〈◊〉 him, shall dye the death.

Moreouer in the thyrde booke of the kynges, and the. xxi. Chapyter it is wrytten, howe that when kynge Achab by the deuelyshe counsayle of his wyfe Iefabel had procured the death of Naboth for coue∣tousnes of hys vyneyarde, god sent the prophet Elias vnto hym, and bad hym saye these wordes.

Thys doth the Lorde say: Thou hast killed yea, and moreouer thou haste taken possessy∣on. And shortly after foloweth howe God bad hym saye. In this place in the whiche the dogges haue lycked the bloude of Naboth, they shall lycke thy bloude, and shortly after there foloweth Thus sayth the Lorde, I wyll brynge vpon the euyll or miserye, and will cutte downe they posteritie, aud wyll destroy of Achabes, euery one that pysseth against the wall. &c.

And touchynge wycked Iesabell hys wyfe, it there foloweth, Dogges shall eate Iesabell vn∣der the walles of Iesraell. And of Achab likewise is there sayde.

If Achab die in the citie the dogges shall eate him, and yf he die in the fielde, the fowles of the aire shall deuoure him. Moreouer in the se∣conde booke of the kynges, and the. xii. chapyter, al∣myghtye God sayde vnto kynge Dauyd by the Pro∣phete Nathan in thys maner. Thou hast stricken with the sworde or killed Urias the Ethyte, and hast taken his wyfe to be thy wyfe and hast slayne him with the sworde of the chyl∣dren of Ammon, wherefore the sworde shall not departe from thy house for euer.

These terrible threatnynges and punyshmentes ought to moue all men to be delygente and warye in obseruation of thys cōmaundement, and in no wyse eyther in thought, worde or dede, to commytte anye kyude of murder, beyng assured, that althoughe they may chaunce to escape the due ciuyll punyshement of magystrates, yet in no wyse shall they escape the gre∣uous punishement at Goddes handes for suche theyr murder: yea they shalbe most well assured, that (vn∣lesse they, by due meanes, doo repente, and be recon∣cyled to God) they shall haue after thys lyfe (for theyr trangression) euerlastyng dampnation.

¶ Therposition or declaration of the seuenth Commaundement whyche is.

Thou shalt not committe adulterye.

AS the greatest iniurye whyche a man can do to hys neyghboure, is murder whereby he takethe awaye hys lyfe from him, so the next iniury or wronge is to vyolate, or to defyle hys neyghe∣boures wyfe, whyche is become one fleshe wyth hym, throughe the sacramente of Matri∣monye. And therefore in good order doeth here nowe folowe thys commaundemente. Thou shalte not commytte adultery. And thys commaundemēte our sauyoure Chryst hym selfe doth in dede expounde in the Gospell, as he dydde the syxte, teachynge vs in the fyfte of Mathew, that this commaundement not onely forbyddeth all outwarde adultery, commytted in dede, but also all inwarde occasyons of adulterye, as lecherous thoughtes, desyres, lustes of concupys∣cence, consentyuge in heart, and al other meanes en∣ducynge therevnto. And here ye shal note y^t although thys worde, adultery, doth sygnifie properly the vn lawfull comixion of a maryed man, with anye other woman, than wyth his owne wife, or els of a maried woman wyth anye other mā, then her owne 〈◊〉〈◊〉 yet in 〈◊◊〉〈◊◊〉, it is not taken onely for that, but also for all maner vnlawefull copulation be∣twene man and woman, maried and vnmaried, and all maner of vnlawefull 〈◊〉〈◊〉 of those partes whiche be

ordeyned for generation, whether it be by adulterye fornication, in crest or any other meanes.

And a man maye euen in lawefull matrymony with hys owne wyfe breake thys commaundemente, and lyue vnchaste, yf ye doo vnmeasurably or inordinate∣lye serue hys or her fleshly appetite or luste. And vpon such persones the deuyll hath power, as the aungell Raphael sayd vnto Thoby (Thoby. ix.) They that marye in such wise that they exclude GOD out of their hartes, and doo geue themselues vnto their owne carnall lustes, as it were an horse or a mule, whyche haue no reason, vpon suche personnes the deuyl hath power. Also all chrysten people ought hyghlye to regarde the obseruation of thys commaundement, consyderynge howe much God is displeased, and what vengeance he hath alwayes taken, and euer wyll take for the transgression of the same. For confyrmatyon whereof you shall vnderstande, that God in the tyme of Moy∣ses lawe, commaunded that whosoeuer 〈◊〉〈◊〉 adultery should be stoned to death. And that almygh ty God after the chyldren of Israell had commytted adultery wyth the women of Moab, and Madyan, commaunded fyrste, that the heades and rulers of the people shoulde be hanged, for that they suffered the people so to offende God. And afterwarde com∣maunded also euery man to sle hys neighboure, that had so offended. In so much that there was slayne of that people the number of. xxiiii. M. and 〈◊〉〈◊〉 moo shoulde haue bene slayne, had not Phinees the sonne

of Eleazar the hygh preist, turned the indignation of God from the chyldren of Israell. For thys Phinees whan he sawe Zamry, cheife of the tribe of Simeon in the presence of Moyses, and all the people, goe vnto Cosby, a notable mans doughter of the Mady∣anities, to committe fornication wyth her, he arose from emongest all the multytude, and takynge a sworde in hys hande, went into the house wher they were, and thruste them bothe thoroughe the bellyes, whose feruente mynde and zeale, God dyd so muche allowe, that he dyd therfore bothe cease from the far∣ther punishment of the Israelites, and also graunted to Phinees, and hys successours for euer, the dignitie of the highest preisthod.

Also the trybe and stocke of Beniamin was soo pu∣nyshed for the mayntenaunce of certayne persones of the Citie of Gaba, which had contrarye to thys com∣maundement, shamfullye abused a certayne mannes wyfe that of. xxv. M. and. vii. C. men of armes, there remayned on lyue but. vi. C.

Moreouer almyghtye God for the transgression of thys commaundement, caused brimstone and fyre to rayne downe from heauen, vpon all the 〈◊〉〈◊〉 of Sodome and Gomor, and so distroyed the hole re∣gion, both menne, women, and beastes, and all that grewe vpon the earth, reseruyng onelye Loth & hys two doughters.

These terrible examples & many other lyke, almighty GOD dyd shewe in tymes paste, to the intente we should haue thē in oure contynual remēbraunce, and shulde euer stande in awe & feare so to offend god: for though be doth not presently punysh vs heare in this

as he dyd the persones afore 〈◊〉〈◊〉. Yet his longe pacyence and forbearynge, is no allowaunce, or for∣geuenes of our offenses, yf we continue styll in them but a soore accumulation, and heapynge together of Goddes wrath and indignation agaynst the day 〈◊〉〈◊〉 Iudgement. At whych tyme in stede of thys tempo∣rall payne, we shall receyue euerlastynge payne, and be (as sayncte Paule. 〈◊〉〈◊〉, sayeth) Excluded frō the euerlastynge kyngdome of heauen. And as Chryste sayth in hys Gospell, Math, ii. Luke. xxii. and Saint Ihon in the Apocalypse. We shalbe caste into the burninge lake of hell, where is fire brimstone, weping wailinge, and 〈◊〉〈◊〉 of tethe, without ende.

Furthermore in thys commanudement not onelye the vyces before rehearsed be forbydden and prohy∣byted, but also the vertues contrarye to theym be re∣quyred and commaunded, that is to saye. Fedelytpe and true kepyng of wedlocke, in them that be mary∣ed, continence in theym that be vnmaryed: and ge∣nerall ye in all persones, shamefastnes and chastenes not onelye of dedes, but of wordes and maners, coū∣tenaunce and thought. And moreouer fastynge, temperaunce, watchynge, laboure, and all lawefull thynges that conduce and helpe to chastytye.

And therefore agaynst thys commaundemente they all doo offende who doo take anye syngle woman, or other manes wyfe, or that in theyr heartes doo couet or desyre vnlawefullye to haue them. For as Chryste sayth (Math, the fyste. Whosoeuer beholdeth a

womā coueting her vnlawfully hath alrea∣dy committed adultery with her in his harte. They also doo offende agaynst thys commaundemēt that take in maryage, or oute of mariage, any of their owne kynred, or affinite, within the degrees forbyd∣den by the lawe of God.

They also doo offende agaynste thys commaunde∣mente who doo abuse them selues, or anye other per∣sones agaynst nature, or abuse theyr wyues in y^e time of theyr menstruall purgation.

They also that doo nouryshe, stirre vp and prouoke themselues, or any other, to carnall lustes, and plea∣sures, songes, sightes, touchynges, gaye and wanton apparell, and lasciuious deckynge of themselues, or anye suche wanton, behauiour and intycementes.

And also all those, who do procure any suche acte, or that minister house, lycence, or place therevnto. And all counsaylers, helpers, & consenters, to the same, doe greuouslye offende, and do transgresse thys cōmaun∣dement. Lykewise all they that auoyde not the cau∣ses hereof, so much as they conuenientlye may as surfeitinge, slothe, ydlenes, immode∣rate slepe, and company, of such, either men or women, as be vnchast, and euyll dysposed, they I saye be giltie of the trangressi∣on of thys commaun∣demente.

¶Thexposition or declaration of the eyghte commaundement whyche is.

Thou 〈◊〉〈◊〉 not steale.

AFter that almyghtye God hathe in the. vi, commaundemente forbydden al hurtes, dammages, and iniuryes, to be done agaynste oure neyghboure in hys owne person, and in the seuēth commaundemente hathe also forbyd∣den all iniuryes, agaynste hym in the personne of his wyfe, whych next vnto hys owne body is, and ought to be, most dearelye beloued vnto hym, here nowe in thys eyght commaundemēt whyche is. Thou shalt not steale, he doeth forbyd all iniuryes & wronges to be done to oure neighbour, in hys worldelye riches goodes and Substaunce. And for the better vnder standynge of thys commaundemente, you shall note that vnder the name of thefte or stealynge, in thys commaundemente, is vnderstande all maner of vn∣lawfull takynge a waye, occupying, or kepynge of an other mannes goodes, whether it be by force, extorti∣on, oppressyon, 〈◊〉〈◊〉, vsurye, Symonye, vnlawfull cheuisance, or shiftes, or els, by false bying and sellyng eyther by false weyghtes, or by false measures, or by sellynge of a thynge counterfayte for a true as gylte, copper, for true golde, or glasse for precyouse stones,

and generally al maner of fraude and deceyte.

And not onely they that doo these foresaid things doo commytte thefte, but they also whyche eyther gyue counsayle, consent, or ayde, to suche their doings and they lykewise whiche winke at 〈◊〉〈◊〉, ededes done and reuele them not accordingly.

And like as the vyces before rehearsed be forbyd den by this precept, Euen so sundrye vertues cōtrary to the sayde vyces be commaunded by the same, as to deale truelye, & playnelye wyth our neygheboures in all thynges, to gette oure owne goodes truelye, to spende them liberallye vpon them, that haue nede to fede the hungrye, to gyue drynke to the thrystye, to cloth the naked, harborowe the harbourlesse, to com∣forte the sicke, to visite the prysoners: And fynallye to helpe oure neighboures, wyth 〈◊〉〈◊〉 learnynge, good counsayle, and exhortatyon, and by all other good meanes that we can.

Agaynst thys commaundement they all doo 〈◊〉〈◊〉, who by crafte, or violence, vpon sea or lande, spoyle, robbe, or take awaye anye other manes ser∣uaunte or chylde, lande or inheritaunce, horse, shepe or cattell, fy she foule, conneyes, or deare, mony Iuels, apparayle, or anye other thynge, whyche is not theyr owne.

Lykewyse they al do offend agaynst this commaun∣demente, who haue goodes gyuen to an vse, and put them not to the same vse, but kepe them to theyr owne aduauntage, as Maysters of Hospytalles, and false Executoures, who eyther doo forge coun∣counterfeyte

or ells adulterate the last willes, & testa∣mentes of deade men, or doo suppresse, and hyde true made willes, or Testamentes, they also who doo conuert the goodes giuen to the sustentatiō of the poore folkes, or to other good and charytable vses, vnto theyr owne proffecte. And also all they who do receyuerent or stippend, for anyeoffyce spiri∣tuall or temporall, and yet doo not theyr offyce be∣longyng therevnto, they (I say) are trangressoures of thys commaundement.

And so lykewise all they who doo take wages, or 〈◊〉〈◊〉, pretendyng to deserue it, and yet doo not in dede, as laborers, and hired seruauntes, who doo loyter, and doo not applye theyr busynes. And lykewyse aduo∣cates, Proctoures, Attorneys, Counsayloures in any of the lawes, who some tyme, for litle payne, take much stipende, or by theyr defaulte and neglygence, marre good causes, or maynetayne false and euyll causes, or doo anye thynge to the hynderaunce of spedye iustyce, for theyr aduauntages, they (I say) do transgresse this commaundement.

Also all Idle vacaboundes, and sturdy beggers who being hable to gette theyr liuing, by labor, take such almes, where with the poore and impotēt folkes shoulde be releued, and susteined, doo offend againste thys commaundement.

Moreouer all they doo trangresse thys commaun∣dement, who doo bye any stolne goodes, knowynge that they be stolne, or that doo bye thynges of them that haue none aucthorytye to sell them, or alyenate

them, yf they knowe the same. And lykewyse doo they offende thys cōmaundement, who do withhold goodes stolne, or that do fynde thynges lost, & know∣inge the owner thereof, wyll not restore them, or will not do theyr diligence to knowe the owner.

They also whyche doo defraude theyr hyred ser∣uauntes of theyr due wages, and they that borowe any thynge, or reteyne any thing 〈◊〉〈◊〉 vnto thē vppon truste, and wyll not restore the same agayne And they that vse false weyghtes or measures, or de∣ceytefull wares, or sell theyr owne wares at an vn∣reasonable pryce, farre aboue the iust value.

And they also that do ingrosse, and by anye kynde of wares whollye into theyr owne handes, to the 〈◊〉〈◊〉 that they maye make a scarcenes thereof in other mennes handes. And sell it agayne as they lyste.

And generally also all couetous men, who by anye meanes vnlawfully doo gette, or vnmercyfullye doo kepe theyr goodes frō them that haue nede, be trans∣gressours of thys commaundement.

And here (not to omit oure accustomed maner in alledginge scripture for the confyrmatyon of asserty∣ons made in thys booke) ye shall haue fyrste some testymonyes of holy scrypture, speakynge of thefte in generall, and afterwarde some other speakynge of certayne partyculer and speciall kyndes of theftes, and as concernynge thefte in generall, ye shall fynde thus wrytten in the fyrst chapiter of Ecclesyastycus. Super 〈◊〉〈◊〉 est confusio. That is to saye. Confusyon or

〈◊〉〈◊〉 doeth fall vpon the thefe. and in the fyfte of Zacharye there is thus wrytten. God sayde to me, what dost thou see and I sayde, beholde I see a booke flienge the lēgth of it. xx. cubits and the breadeth of it. x. cubytes, and he sayde vnto me, this is the malediction or curse whi∣che goeth furthe vpon the face of the whole earth, for euerye thefe, as it is there wrytten, shalbe iudged. And in the second chapter of Thoby we do reade howe that Thoby being blynde, and hea rynge the voyce of a kydde cryinge within hys house (whyche kydde hys wyfe had erned wyth her labour and he knowynge that he had no kydde of hys owne before dyd saye. Lake hede, leaste perchaunce this be a stolne kide, restore hym to the 〈◊〉〈◊〉 owners, for it is not laweful for vs to eate, or touche any thing of theft. Moreouer S. Paule in hys fyrst epystle to the Corynthyans, & the, vi, cha∣pter, doth amōgest other thynges saye thus. Nother theues nor pollers, nor couetouse men, shall possesse the kyngedome of God. And as concer∣nynge certayne specyall kyndes of theft, we do reade in the. x, of Esaye. Woo be to thē who do make 〈◊〉〈◊〉 or vnryghteous lawes, and wrytyng do wryte vniustice, to oppresse in iudgemente the poore, and doo violence vnto the cause of

the humble amongeste my people, that the wydowes myght be theyr praye, what wyll ye doo in the tyme of visitation, and destruc∣tion, which shall come from farre? To whom wylyou runne for helpe, or where wyll you leaue your honour, that ye be not made stope vnder the bonde, and fall with them that are slayne. And in the, viii. chapter of Amos we do find this terrible sayinge. The ende is come vppon my people of Israel: I wyl no more geue my mind to come amongest thē, and the hingles of the temple doores shall make a krykynge sayth the lorde God, many shall die, and in e∣uery place shalbe cast furth secretly. Heare this Oye, who do opresse the poore, & do destroye the nedye on the lande sayinge, whan wyll this month 〈◊〉〈◊〉 past, that we maye sel our wa∣res, & the Sabbote, that we maye hyde oure corne, that we maye make the busshell lesse and maye make the sicle greater, and that we may set vp false weyghts or balances to get the pore vnder vs wyth money, and the nedy also for 〈◊〉〈◊〉, and maye 〈◊〉〈◊〉 y^e chaf of the corne, And accordyng here vnto Salomō in the. xi. chap. of hys prouerbes doth say. He that doth hide vp his corne shalbe accursed amongest y^e people, but

blessynge shalbe vpon the heade of them that doo sell. And of another specyall kynde of thefte we doo reade in the, viii. of Iosue, a terrible example howe one Achan (whyche had contrarye to the com∣maundement of almyghtye God conueyed certayne thynges awaye at the destruction of 〈◊〉〈◊〉) was stoned to deathe, and wyth al that euer he had burnt God commaundyng it so to be. Further in the. xxiii, of Exodus we reade of such as receyue brybes (& therby commyt theft) in thys maner. And thou shalte take nore wardes, for they doo blynde euen the wise and subuerte the wordes, or iudge∣mentes of the iust. And in the, xvi, chapter of Deu∣teronomye, the lyke is wrytten. There is an other greuous kynde of thefte, and that (the more is the pi∣tie) cōmonly vsed, whych is called Symonye takyng name of Symon Magus, who fyrst attempted with mony to purchase spirituall offyce or function (which eyther to sel or bye is dampnable) and was moste bit∣terlye reproued and accursed of the holye apostle S. Peter who sayde vnto hym. Pecunia tua tecum fit in perditio∣nem, quoniam donum dei existimasti pecunia possidere, non est tibi pars ne{que} sors in sermone isto. That is to say. Thy monye be with the vnto perdition, because thou didest thynke that the gyfte of God maye be obtey∣ned wyth money. Thou hast no parte or fel∣low 〈◊〉〈◊〉 in this worde. Nowe emongest other 〈◊〉〈◊〉 kyndes of thefe, none was euer more drede

fullye punished in scripture, than sacriledge (which is thefte, spoile, and robberye, committed in suche thyn∣ges, as are dedicated or geuen to the honor of GOD specyallye, as are all churches, and all the ornaments, plate, treasure, landes, and goodes to the same belon∣gynge) as appeareth in the. v. of Danyell, by the ex∣ample of kynge Balthasar, and in the seconde booke of the Machabees, and the thyrde chapiter, of Helyo∣dorus, whoe goynge aboute the spoyle of the temple of Hierusalem, for the threasores sake of the same soo∣denlye was throwne downe to the grouude, and be∣ynge sore stricken wyth blyndenes, was caryed spech les also oute of the temple halfe deade. Whych kynde of punyshment, yf it hadde bene vsed in Englande, so ofte as sacrylege hath bene commytted, what a num∣ber shoulde there haue bene of them that should haue bene punyshed. But the thyng beyng of that sorte that it hath bene, and we not able to amend it, we wil yet here admonishe al men from henceforth, to make, & kepe theyr handes pure from al sacrilege And thus we make an ende of the declaration of thys com∣maundemente.

〈◊〉〈◊〉 Thexposition or declaration, of the nynthe commaundement which is.

Thou shalt not vtter, or beare false wytnesse against thy neighboure.

BEsydes the foresayde iniuryes, whiche often tymes be done to 〈◊〉〈◊〉 neigh boures, thys commaundement being the. vi. of the seconde table, doth admo nyshe vs to auoyd and eschewe tbe do ynge of an other greate and greuous iniurye towardes our neyghboure, whiche is in bea∣rynge false wytnes agaynst our sayd neighbour. And in this matter, there is here in kept a very good ordre for not onelye we are bounden to forbeare the hut∣tyng or endamage of our neighbours bodye, the my∣susynge of hys wyfe, and wrongefull takynge awaye of hys goodes, but also by the wyll, pleasure, and com maundemente of almyghtye GOD, we are boundē not once to open our mouth, to dyffame, or misreporte our neyghboure, or to beare vntrue wytnes or falsely to depose in anye matter agaynst oure sayde neyghe∣boure.

And lyke as by thys commaundemente al euill vse of the tungue, to the hurte of our neyghboures, is forbydden, so o in, and by the same commaundemente (by the ofte mentioned rule of contraryes) there is commaunded the good and charytable vse of the tungue, all maner of wayes, to the benefytte of oure

neighbonrs, as to be true and playne in oure wordes wyth hym, and towardes hym, to be faythful to hym in all couenauntes, bargaynes, and promysses. To testifye the truthe in all courtes, iudgementes, and other places, to reporte well of them that be absente, to geue true and faythefull counsayle and exhortaty∣on to all goodnes, yea and to dysswade frome all euyll.

And here concernynge thys commaundement we haue mooste iuste cause to lamente and to be sory for y^e malyce and euyll disposition that in these oure dayes raygnethe bothe in men and women, whose tounges are so venemous and wyeked, in 〈◊〉〈◊〉, lyinge backbytynge, and mysreportynge, as the lyke there∣of hathe not bene harde sence the begynnynge of the world, in whome truelye that sayiug of S. James in the thyrd chapyter of hys epystle maye and doth take place. Omnes natura bestiarum, volucrum, & Serpentium, et cetorum, do∣mantur et 〈◊〉〈◊〉 sunt 〈◊〉〈◊〉 humana, linguam autem nullus hominum 〈◊〉〈◊〉 mare potest, inquietum malum, plenum 〈◊〉〈◊〉 mortifero. That is to saye. All kynde of beastes, byrdes, serpentes, and fysh of the sea, are tamed and haue binne made tame by man, but the tonge noo man canne tame, it is an inquyet or vnrulye euyll, full of deadlye poyson.

And to thintente that suche personnes maye hereafter (yf theye wyll not for Loue of Uertue, and Charytyes sake, yet at the leaste for the feare of punyshemente at GODDES hande) refrayne

and forbeare suche theyr dampnable, and wycked spe kynge, we wyll recyte here both in generall, and also in speciall, sundrye the offenders of thys commaunde∣mente, and also the punyshmente hangynge therefore ouer theyr heades. And fyrste in generaltye we wyll brynge in the. xiii. of the prouerbes, where it is thus wrytten. Qui custodit os suum, cuctodit animam suam, qui autem incon∣sideratus est adloquendum sentiet mala. That is to saye.

He that kepeth his mouth, kepeth hys soule, and he that is vnaduised or rashe to speake shall feele hurtes or euylles. And in the thyrde chapter of the fyrste epystle of S. Peter, it is wrytten thus. He that dothe loue lyfe, and to see good dayes, let him refrayne his tongue from euil, and his lyppes, that they doo not speake de: ceyte. Also in the. xii. chapyter of the Prouerbes, the wyse Salomon wryteth in this maner. For the faultes of the lyppes, destruction or ruyne draweth nere vnto the euyll man. Moreouer in the. xviii. chapiter of the same boke, is this saying. Lyfe and death lyeth in the tongue, and they that loue it, shall eate the fruytes of it. And in the. xxvi. chapyter of the sayde prouerbes Salomon sayeth thus. A slipper toungue worketh ruines or destructyons. And to speake somewhat more in particuler of trans gressoures of thys commaunde∣mente, you shall fyrste note, that somme of them doo beare fal se wytnes in open iudgemente, and of them

the wise Salomon in the. xix. chapyter of the prouer∣bes, doth speake thus. Testis falsus non erit inpunitus, That is to saye. A false wytnesse shall not be vnpu∣nyshed. And yet more terribly he sayeth in the. xxi. chapter folowinge. Testis mendax peribit. That is to saye. A lyinge wytnesse shall peryshe. And further in the. xxv. chapyter of the same booke, it is wrytten in thys wyse. 〈◊〉〈◊〉, et gladius, & sagitta acuta, homo quiloquitur con∣tra proximum suum falsum testimonium. That is to saye A darte, and swoorde, and a sharpe arowe, is that man that speaketh agaynst his neyghe∣boure false wytnesse. Howe heynous an offence thys is, appearethe in the. xiii. Chapyter of Danyell, where the two false witnesses (who wickedlye depo∣sed agaynste the Godlye Susanna) were bothe my∣raculouslye detected, and also of the people presentlye stoned to death. And no meruayle though bothe they and all other bearers of false wytnes be, by aucthori∣tie of scripture, punyshed in such greuous sorte, seyng that euery one soo offendynge, in bearynge false wyt∣nesse, dothe trespasse agaynste three sundry persones. Fyrste agaynste almyghtye God, whose presence the false wytnesse bearer dothe contemne. Secondelye agaynste the iudge, whome by lyinge he dothe de∣ceaue. Thyrdelye agaynste the innocente party, whō by his false wytnes bearynge, he dothe hynder and hurte.

Another sorte, and special kynde of transgres∣soures against this 〈◊〉〈◊〉 commaundememēt is whē a man doth maliciouslye, backbyte, or sclaunder hys

his neigheboure, though it be not in iudge mente, of whych sorte and kinde of transgressours, the prophet in hys 100 Psalme dothe saye thus. Who that doth secretely backebite his neigheboure, him doo I persecute. And in the. 24. of the Prouerbes it is sayde thus. Abhominatio hominum detractor. That is to saye, A detractor or backebiter, is abhomination a∣inongeste men. And in the fyrst Chapter of y^e boke of wysedome it is written. A detractione parcite linguae. That is to say Kepe youre tounge from backe∣bytynge. And Sayncte Paule in the fyfte chapy∣ter of hys epystle to the Galathyans dothe saye thus. If ye bite and deuoure one an other, take hede leaste ye be consumed one of an other. Besydes the foresayd specyall sortes of transgressours agaynste thys commaundement, there are other also and emongest them secrete tale bearers, and sowers of dissention betwene man and man, by theyr pryuye malitious whyspearinges, of whom the wyse Salo∣mon dothe notablye speake in the. xxvi. chapyter of y^e Prouerbes sayinge. Cumdefeccrint lingua extinguetur ignit & Subtracto susurrone 〈◊〉〈◊〉 conquiescunt: That is to saye.

Whan woode wantethe, the fyre wyll goo oute, and the talebearer or whysperer beynge taken awaye, stryfes or dissentions shal cease, and by and by after, the say: e Salomon dothe saye. The wordes of the talebearer, or whysperer seme simple, but they pearce euen to the harte

〈◊〉〈◊〉. And in the. xxi, chapyter of 〈◊〉〈◊〉, 〈◊〉〈◊〉 wrytten thus. The talebearer shal defyle hys soule, and shall be odiouse in all hys doynges, Moreouer in the. xxviii, chapy. of the same boke there is this saying. Susurro, &. bilinguis maledictus, multos 〈◊◊〉〈◊◊〉, pacem habentes That is to saye. A talebearer, or whis∣perer, and a double tunged personne is accur∣sed, for he hath troubled, or sette at stryfe, ma∣nye, that before were in peace or frendeshippe, And to conclude touchynge this commaundemente, you shall note three or foure places more of scrypture, for your further edifyenge in thys behalfe. First in the xxi, of the prouerbes Salomon dothe saye. He that keapeth hys mouthe and hys tounge kepeth hys soule from trouble. Secondly our Sauiour Chryste in the twelueth of Mathewe doth say. I say vnto you that men shall geue accounte in the day of Judgment, for euery idle word which they doospeake. Thyrdely in the said, xii, chap. it is wrytten. Ex uerbis tuis iustificaberis, et ex uerbis tuis condemnaberis. That is to saye. Of thy wordes thou shalt be iu stified & of thy wordes thou shalbe condēned. Fourthlye. & fynallye ye shall note, y^t in the, xx. of y^t 〈◊〉〈◊〉 calipse it is written of all lyers thus. 〈◊〉〈◊〉 erit 〈◊〉〈◊〉 no ardenti igne et sulphure quod est mors 〈◊〉〈◊〉. That is to say. Their parte shalbe in the lake, or pole y^t dothe burne, wyth fyre, and brimstone, which is the second deathe.

〈◊〉〈◊〉 Thexposition or declaration of the tenthe commaundement whyche is.

Thou shalte not couet thy neygheboures house, nor desyrethy neighboures wyfe, nor hys seruaunt, nor his mayden, nor hys oxe, nor his asse, nor any thing that is his.

FOr the better vnderstandyng of this tenthe, and last commaundement, ye shall note, that as the fyfte commaū∣dement (whyche is the fyrste of the se∣cond table) vnder the names of father and mother are vnderstanded al supe 〈◊〉〈◊〉 rs, and as in the syxt commaundemente, vnder the name of kyllynge, is vnderstanded all wrathe & reuengynge, and as in the seuenth commaundement vnder the name of adulterye, is vnderstande all vn∣chaste lyuynge, and as in the eyght commaundement vnder the name of thefte is vnderstande al deceitfull dealynge wyth our neighboures, and fynallye as in the ninth commaundement, vnder the name of false wytnes, is vnderstande all misuse, and vntrue vse of our tounge. So in thys tenth and last commaūde mente vnder the name of desyrynge of an other mans wyfe, seruaunte, and goodes, is vnderstande all ma∣ner of euyll; and vnlawefull desyre of anyething. Yea and as in thys precepte all euyll desyres are forbyd∣den, euen soo in the same are imployed and commaun

ded al good desyres, and the perfect obedience of our heartes vnto Gods wyll in all payntes, whyche al∣thoughe we shall not fullye and absolutelye, attayne vnto, whyle we be in thys lyfe, yet thys commaun∣dement doth bynde vs to enforce and endeuour oure felte there vnto by continuall fyghtynge and resyst∣ing agaynst concupiscence & euyll lustes or desyres, 〈◊〉〈◊〉 as by them man is contynuallye tempted to euyll dede and vytyouse lyuynge, 〈◊〉〈◊〉 wytnesseth Saynt James in the fyrste chapyter of his Epystle where he sayeth thus. Nemo cum tentatur, dicat quoniam a deo tentaturdeus enim intentator 〈◊〉〈◊〉 est, ipse autem neminem tentat, Vnusquisque vero 〈◊〉〈◊〉, a concupiscentia sua abstractus, et illect us, de 〈◊〉〈◊〉 concupiscentia cum conceperit, paret 〈◊〉〈◊〉. That is to saye: Let no man say when he is tempted to euyll that he is tempted of God, for god temptethe not to euill, neither tempteth he anye man, but euerye man is tempted, drawne, and al∣lurcd of hys owne concupyscence. Than whan concupiscence 〈◊〉〈◊〉 conceyued, it bryn∣geth fourthe synne. This concupyscence (wherof the apostle Saynte James doth speake, whyche is a motion, stirringe prouokynge, or alluringe of man to synne) is routed in man from his infancye, and con∣tynually doth remaine in hym, more or lesse (duryng the hole state of thys mortall lyfe) be he neuer soo per∣fyte, and yet is it no synne, so longe as he doethe not delyte therin, and consent therevnto. And therfore it is wrytten in the seuententh chap. of Ecclesiasticus,

in thys maner. Post concupiscētias tuas non eas, That is to say.

Doo thou not goe after thy concnpys∣cences, and in the same chapter it foloweth. Si prae∣stes animaetuae concupsicentias eius, faciette in gaudium inimicis tuis. That is to saye. If thou perfourme or fulfyl to thy soule her concupiscences, or lustes, she wyl make the to be a reioysyng stocke to thy enemyes. So that though we do feele in oure sel∣ues a motion or suggestion to 〈◊〉〈◊〉, eyther by euyl thoughtes remembraunce, sighte, hearyng, smelling, tastyng and touchyng, or by anye euyll counsayles, geuen vnto vs by our enemye, or any other, yea and though we begynne to haue some pleasure in the said motion or suggestion, yet yf we doo incontynentelye refrayne our wyl, so that it do not consent or graunte therevnto, we then not onelye doo not commytte anye deadely synne, but we please God, in so resistyng and suppressyng such concupyscence, and by thys ma∣ner of resistynge, we shall also put to flyghte oure ene∣mye the deuyll in hys most crafty or violent assaultes agaynste vs, accordynge to the comfortable encora∣gynge and promyse of almyghtye God, declared by hys Apostle Saynte James, in the fourthe chapter of hys Epystle, where it is wrytten. Resistite diabolo & 〈◊◊〉〈◊◊〉. Appropinquate deo & appropinquabit uobis. That is to saye: Resyste the deuyll, and he shall, or wyll flye from you, drawe you neare or approche to God and he wyll approche vnto you.

And agreable herevnto sayeth Saynte Paule

in the, vi, chapyter of hys epystle to the Romaynes. Let not synne reigne in your mortall bodye, that you obey the concupiscences thereof.

But here may be moued a question, what shoulde be the cause that cōcupiscence beyng the mother and nouryce of synne, shoulde remayne in a chrysten man or woman, after baptysine or penaunce, howe good howe holy, or perfecte, soeuer they be, seyng it semeth to be an impediment to do the lawes of God perfect∣lye and full force to be agayne the wyll of good folke, who woulde fayne be quite of it, and canne not, and therefore doe lament and mourne daylye for the con∣tynuall encombraunce they haue by it: for aunswere to whych question no doubte ye shall knowe that al∣myghtye God by hys ryghteous iudgemente and in∣finite wysedome doeth permitte concupiscens to re∣mayne in vs after Baptysme, and penaunce, not for oure euyll or bynderaunce, but for oure good and furderaunce, not to oure destruction, but to be to vs an occasion of saluatyō. For none shalbe crouned in heauē with honor & glorye, excepte in thys lyfe they gette the victorye. 2 ad Timoth. 2. and vyc∣torye they can not get excepte they fyght stoutly and manfully, and no man doth fyght but wyth hys ene∣my. So yf there be no enemye there is no battayle, yf no battaile, no victorye, yf no vyctory, no Crowne, for thys cause god hath permytted concupyscence to re∣mayne in vs, that we through grace ouer commynge the same, maye obteine the crowne of glory in heauē. And y^t you may the better auoyde y^e daunger of con∣cupyscence (being alwayes so busye w^t men) we wyll

here declare vnto you foure specyall meanes greately aydyng to the auoydyng of the sayde daunger. The fyrste is to vse earnest prayer, the second to forbeare al occasions of synne, as to flye euyll companye, and to haue regarde to the vse of oure senses, by whyche as by wyndowes death dothe enter into oure soule, ar∣cordynge to the saying of Job, in his. xxxi. chapter. Pepegifoedus cum oculis meis ut ne cogitarem quidem de uirgine.

That is to say. I haue made a couenaūte wyth myne eyen, that I woulde not once thynke of a Uyrgyn. The thyrde is to tame our fleshe and to kepe it vnder, and brynge it vnto bondage, accor∣dynge to the example of Saynte Paule, declarynge in the ninth chapyter of hys fyrste pystle to the Corin∣thyans where he sayth of hym selfe thus. Subigo corpus meum, & in seruitute redicd, ne cum alijs predicem, ipse reprobus efficiar. That is to saye. I chastyce or tame my bodye, and bryng it in subiection or bondage leaste whyle I preache to other I my selfe become a cast awaye. The fourth is to auoyde Idlenesse, for Idle personnes are ful of lustes and cōcupiscence. And as it is wrytten in the. xxiii, chapyter of Ecclesy∣asticus. Multam malitiam docuit 〈◊〉〈◊〉. That is to saye: Idlenes hath taughte much euyll. As maye well be exemplyfyed in Sodoma, of whyche it is wrytten in the, xvi. chapter of Ezechyell. Beholde thys was the iniquitie of Sodom thy syster pryde, saturitie, or eatynge to the full, exces∣syue wealthe, and the ydlenes of her, and her

doughters. And here you shall note that when we aduyse you to flye euyll companye and Idlenes, we imploye therin that you shoulde alwayes haunte the companye of honest and godlye personnes, and also euer to be ententiuelye occupyed in some vertuous ex excyse or meditation. And by y^e waye we thynke thys good to note agayne vnto you as cōcernynge concu∣pyscence, that al be it not to haue it at al in thys lyfe, is a thinge to vs impossible, yet to consent vnto it, or by the grace of God to dissent from it, is a thing wel possyble vnto vs. And in dede to dissent frō or resyste concupiscence we owghte to the vttermooste of oure power, and vsyng the specyall meanes before rehear∣sed or some of them, we by the grace of GOD shalbe hable so to doo. And to procede further concernynge the declaration of this tenthe commaundemente, ye shall knowe, that all they be transgressoures of thys commaundemement who by delyberatiō and ful con sent, doo cast, or set theyr myndes, and bartes, to ac∣complyshe the concupyscence, and desyre whych they haue to obteyne, and gette vnlawefullye an other mans wyfe chylde, seruaunt, house, lande, cattayle, or any thyng that is theyr neyghboures. Secōdlye also they doo transgresse thys commaundement, who through enuy be sory for theyr neyghboures wealth & prosperitie, or be glade of theyr sorowe hynderaunce or aduersitie. Thirdelye and fynally all they do trans∣gresse and breake thys tenth commaundemente who doonot sette theyr myndes and studyes to preserue maynetaine, and defende vnto theyr neygheboures, as muche as in them lyeth, theyr wyues, chyldren,

seruauntes, houses, landes, goodes, and all that is theyr neyghboures. And thus endeth the tenne com∣maundementes wyth theyr expositions, whyche al∣myghtye God graunte that we maye obserue and kepe, for then we shalbe sure to haue the kyngedome of heauen and to lyue eternally in ioye and felicitie.