HERE FOLOWETH THE
thyrde parte of this treatise, conteynynge
the exposition or declaration
of the tenne commaundementes.

The tenne co~maundementes.

1 THOV SHALTE haue none
other goddis, but me.
2 Thou shalt not make to thy self
any grauen thynge, ne any similitude
of any thynge, that is in
heuen aboue, or in erth benethe,
nor in the water vnder the erth,
thou shalte not bowe downe to them, ne worshyp
them.
3 Thou shalte not take the name of thy lorde god
in vayne.
4 Remembre that thou do sanctifie, and kepe holy
thy Sabbot daye.
5 Honour thy father and mother.
6 Thou shalte not kyll.
7 Thou shalte not committe adulterie.
8 Thou shalte not steale.
9 Thou shalte not beare false witnes agaynst thy
neyghbour.
10 Thou shalte not desyre thy neyghbours house,
his wyfe, his seruaunt, his mayde, his oxe, his
asse, ne any other thynge that is his.

The exposition of the first co~maundement.

THE FIRST co~maundement, lyke as it
is fyrst in order, so it is the moste chiefe, &
principall among all the other preceptes.

I 3

For in this fyrst co~mandement god requireth of
vs those thynges, in the whiche consysteth his
chiefe & principal worship and honour, that is to
say, perfyte fayth, sure hope, & vnfeyned loue, and
drede of god. And therfore as concernynge this
comandement, we thynke it conuenient, that all
bysshops & preachers shall instructe & teache the
people, commytted vnto theyr spirituall charge,
Fyrste that to haue god, is not to haue hym, as
we haue other outward thinges, as clothes vpo~
our backe, or treasure in our chestes, nor also to
name hym with our mouth, or to worshyp hym
with knelynge, or suche other gestures: But to
haue hym our god, is to conceyue hym in our
hartes, to cleue fast & surely vnto hym with hart
and mynde, to put all our trust and confidence in
hym, to set all our thought and care vpon hym,
and to hange holly of hym, takyng hym to be infinitely
good and mercyfull vnto vs.
Seconde that god co~maundeth vs thus to do
vnto hym onely, & to no creature, nor to no false
and fayned god. For as a kynde and louing man
can not be content, that his wyfe shuld take any
other husbande: so can not our moste kynde, and
moste louyng god, and creatour be pleased, if we
shulde forsake hym, and take any other fayned
goddis. And surely he is more present with vs,
and more redy to shewe vs all kyndnes & goodnes,
than any creature is or can be. And all redy
of his gyfte we haue all that we haue, meate,
drynke, clothe, reason, wytte, vnderstandynge,
discretion, and all good thynges, that we haue,
perteynyng bothe to the soule and the body. And
therfore he can not beare so moche vngratitude

and vnkyndenes at our handes, that we shulde
forsake hym, or elles fixe our fayth and trust in
any other thynges besydes hym.
Thyrdely that by this precepte god co~maundeth
vs, not onely to trust thus in hym: but also
to gyue hym the hole loue of our hartes aboue al
worldly thynges. yea and aboue our selfes. So
that we may not loue our selfes, nor any other
thyng, but for hym accordyng as Moyses sayth
in the boke of Deuteronomie, Thy lorde god is
one god, & thou shalt loue hym with all thy hart,
and with all thy lyfe, and with all thy mynde,
and with all thy strengthe and power. And this
loue must brynge with it a feare, that euen for
veray pure loue we ought to be moche abasshed
and afrayde, to breake the least of his co~maundementes:
Lyke as the chylde the more he loueth
his father, the more he is lothe and afrayde to
displease hym in any maner of case.
Fourthly, that all they offende agaynst this
co~maundeme~t, whiche set theyr hartes & myndes
vpon any worldly thynge aboue god. For what
so euer we loue aboue god, so that we set our
myndes vpon it, more than we do vpon god, or
for it we woll offende god: truely that we make
our god. For as saynt Paule sayth, The couetouse
man maketh his goodes, his god, and the
gluttonous man maketh his bely his god. For
the one setteth his mynde more vpon his goodes,
the other more vpon his bely: than they do vpon
god, and for them they woll not stycke to offende
god, and all these breake this co~maundement.
Item that all they, which haue more confide~ce
in the creatures of god, tha~ in god: do also make

I 4

the creatures of god, theyr god And howe greuously
god is offended therwith we fynde in the
booke of Paralipomenon, where it is wrytten,
That whan Aza kyng of Iuda beinge sore constrayned
by Baasa kyng of Israel, sent for helpe
to Benadad kyng of Siria, & gaue to hym great
treasure, for to allure hym to his aide: Our lorde
sent the prophete Ananie to Aza the kyng of Iuda,
who sayd vnto hym in this maner, Bycause
thou hast trusted in the kynge of Siria, and not
in thy lord god: therfore those of the king of Siria,
are escaped from thy handes. were not they
of Ethiopia and Libia of farre greatter power,
bothe in chariottes and horsmen, and in nombre
or multitude whiche was innumerable? And yet
our lorde, as longe as thou dyddest put thy trust
in him: dyd yelde them into thy handes. The eyes
of god do beholde all the worlde, and do gyue
strength to them that trust in hym with all theyr
harte. In whiche wordes it dothe appere, that it
is layde to Aza his charge, that he dyd not beleue
in our lorde, by cause he had more trust in Benadad
an hethen prince, than in our lorde. It is noted
also in the same chapiter, That where as Aza
afterwarde had very great payne in his feete, he
sought not to our lorde for remedye of his sayd
disease: but trusted more in the arte and remedie
of phisyke. wherby we may lerne, that it is one
great parte of perfyte belefe in our lorde god, to
put our trust and confidence moste principally,
and aboue all other, in hym. wherfore they that
do otherwyse, transgresse this co~maundement,
and make to them other goddis.
Item that all they transgresse this co~maundement,

whiche eyther so moche presume vpon the
mercy of god, that they feare not his iustice, and
by reason therof do styll continue in their synne:
or elles so moche feare his iustice, that they haue
no trust in his mercy, and by reason therof fall
into desperation. For bothe these wayes they
make hym no god, takynge from hym eyther iustice
or mercy, without which he can not be god.
And so do they, that by superstition repute some
dayes good, some dismale, or infortunate: or
thynke it a thyng vnlucky to mete in a mornyng
with certayne kynde of beastes, or with men of
certayne professions. For suche supstitious folke
infame the creatures of god.
Item that they be of the same sorte, whiche by
lottes, astrologie, diuination, chatteryng of byrdes,
phisiognomie, and lokyng of mens handes,
or other vnlawfull & supersticious craftes, take
vpon them certaynly to tell, determyne, & iudge
before hande of mens actes & fortunes, whiche be
to come afterwarde. For what do they but make
them selfes goddis in this behalfe, as the prophete
Esaie sayth? Tell vs afore, what shal come, and
we shall saye that you be goddis.
Item that all they, which by charmes & witchcraftes
do vse any prescribed letters, sygnes, or
charactes, wordes, blessynges, roddes, cristal stones,
sceptres, swordes, measures, hangynge of
saynt Iohn~s gospel, or any other thynge aboute
theyr neckes, or any other parte of theyr bodies,
or any other suche vayne obseruation: trustyng
therby to contynue longe lyfe, to dryue awaye
syckenes, or preserue them from syckenes, fyres,
water, or any other peryll, other wyse than phisyke

I 5

or surgerie dothe allowe, do also offende agaynst
this commaundement.
But moste greuously of al, and aboue al other
they do offende agaynst this commaundement,
whiche professe Christe, & contrarie to theyr profession,
made in theyr baptisme, do make secrete
pactes or couenauntes with the dyuell, or do vse
any maner coniuration, or reysyng vp of dyuels
for treasure, or any other thynge hydde or lost,
or for any other maner of cause, what so euer it
be. For al suche co~mit so high offence & treason to
god, that there can be no greatter. For they yelde
the honour due vnto god, to the dyuell, goddis
ennemy. And not onely al suche as vse charmes,
wytchecraftes, and coniurations, tra~sgresse this
hygh & chiefe co~maundement: but also all those,
that seke & resorte vnto them for any counsell or
remedy, according to the saying of god, whan he
sayd, Let no man aske counsell of them that vse
false diuinatio~s, or such as take hede to dremes,
or chatteryng of byrdes. Let there be no wytche,
or enchaunter amonge you, nor any that asketh
counsell of them, that haue spirites, nor of sothsayers,
nor that seke the trouth of them that be
deed. for god abhorreth all these thynges.

The exposition of the seconde
co~maundement.

THE SECONDE co~mandeme~t Moyses
declareth at good lengthe in the boke
of Deuteronomye, where he speketh in
this maner. In the day, whan our lorde spake to
you in Oreb from the myddes of the fyre, you
herde the voyce & the sounde of his wordes, but

6

you sawe no forme, or similitude: least peraduenture
you shulde haue ben therby deceyued, and
shuld haue made to your selfe an engraued similitude,
or image of man or woma~, or a similitude
of any maner beast vpon erth, or of foule vnder
heue~, or of any beast that crepeth vpon the erth,
or of fishes that tary in the water vnder the erth.
and least peraduenture, lyftyng vp your eyen to
heuen, and there seing the sonne, & the mone, and
the sterres of heuen, you shulde by errour be deceyued,
and bowe downe to them, and worshyp
them, whiche the lorde hath created to serue all
people vnder heuen.
By these wordes we be vtterly forbydden to
make, or to haue any similitude or image, to the
intent to bowe downe to it, or to worship it. And
therfore we thinke it co~uenie~t, that all byshops &
preachers shal instruct & teache the people, co~mitted
to theyr spirituall charge. Fyrst, that god in
his substance can not by any similitude or image
be represented, or expressed. For no wytte ne vnderstanding
can comprehende his substance. And
that the fathers of the churche, consyderyng the
dulnes of mans wyt, and partly yeldynge to the
custome of gentilitie (which before their comyng
vnto the fayth of Christ had certeyn representations
of theyr false goddis) suffred the picture or
similitude of the father of heue~ to be had & set vp
in churches: not that he is any such thing, as we
in that image do beholde (for he is no corporal ne
bodily substa~ce) but only to put vs in reme~bra~ce,
that ther is a father in heue~, & that he is a distinct
persone from the sonne, & the holy goost. whiche
thynge neuerthelesse, if the comon people wolde

dewly conceyue of the heuenly father, without
any bodyly representation: it were more semely
for christe~ people, to be without all suche images
of the father, than to haue any of them.
Seconde, that although al images, be they engrauen,
peynted, or wrought in arrais, or in any
otherwyse made, be so prohibited, that they may
neyther be bowed downe vnto, ne worshypped
(for asmoche as they be the workes of mannes
hande onely) yet they be not so prohibited, but
that they may be had and set vp in churches, so it
be for none other purpose, but onely to thintent,
that we (in beholdynge and lokyng vpon them,
as in certayne bookes, and seinge represented in
them the manifold examples of vertues, whiche
were in the sayntes, represented by the said images)
may the rather be prouoked, kendled, & styred,
to yelde thankes to our lorde, and to prayse
hym in his sayd saynctes, and to remembre & lament
our synnes and offences, and to praye god
that we may haue grace to folow their goodnes
and holy lyuyng. As for an example. The image
of our sauiour, as an open boke, hangeth on the
crosse in the rode, or is peynted in clothes, walles
or wyndowes, to the intent that besyde thexamples
of vertues, whiche we may lerne at Christ:
we may be also many wayes prouoked to reme~bre
his paynfull and cruell passion, and also to considre
our selfes, when we behold the said image,
and to condemne and abhorre our synne, whiche
was the cause of his so cruell deth and therby to
professe, that we woll no more synne. And furthermore
considerynge what hygh charitie was
in hym, that wolde dye for vs his ennemyes, and

what great dangers we haue escaped, and what
hygh benefytes we receyue by his redemption:
we may be prouoked in all our distresses & troubles,
to run for comforte vnto hym. All these lessons,
with many mo, we may lerne in this boke
of the rode, if we woll entierly and ernestly loke
vpon it. And as the lyfe of our sauiour Christ is
represented by this image: euen so the lyues of
the holy sayntes, whiche folowed hym, be represented
vnto vs by their images. And therfore the
sayd images may wel be set vp in churches, to be
as bokes for vnlerned people, to lerne therin examples
of humilitie, charitie, pacience, temperance,
contempte of the worlde, the flesshe, & the
diuel, and to lerne example of all other vertues, &
for the other causes aboue rehersed. For whiche
causes only, images be to be set in the churches,
and not for any honour to be done vnto them.
For although we use to sense the sayd images, &
to knele before them, and to offre vnto them, and
to kysse theyr feete, and suche other thynges: yet
we muste knowe and vnderstande, that suche
thynges be not, nor ought to be done to the images
selfe, but onely to god, & in his honour, or in
the honour of the holy saynt or sayntes, whiche
be represented by the sayd images.
Thyrdly, we thynke it co~uenient, that all bysshops
and preachers shall instructe & teache the
people, commytted vnto theyr spirituall charge,
that agaynst this co~mandement dyd offende generally
before the comyng of Christ all gentiles,
and people that were not of the natio~ of Israel.
For they worshypped images and false goodis,
some one, some an other. Of the whiche sorte,

71

there was a great no~bre. For besyde their co~mon
goddis, euery cou~trey, euery citie or towne, euery
hous & familie had their propre goddis. wherof
is moche mencion made in authors bothe christen
and hethen. And these gentyles though they
had knowlege of a very god: yet as saynt Paule
sayth, they had ydle & vayne fantasyes, whiche
led them from the trouthe: & where they counted
them selfes wise, they were in dede very fooles.
Item that agaynst this commaundement also
offended the iewes many and sondry times, and
almoste continually. For not withstandyng that
they professed the knowlege and worshyppynge
of the very true god: yet they fell to worshipping
of images, idols, and false goddis, as the holy
scripture in many places maketh mencion.
Finally we thynke it conuenient, that all bysshops
and preachers, shall instructe & teache the
people, commytted vnto theyr spirituall charge,
that to set vp images, as the hethen people & the
iewes dyd, to bowe to them, & to worshyp them,
is forbydden in this seconde co~maundement.
Item that all they do greatly erre, whiche put
difference betwene image & image, trusting more
in one than in an other: as though one coulde
helpe, or do more than an other, whan bothe do
represent but one thynge, and sauynge by waye
of representation, neyther of them is hable to
worke, or to do any thynge. And they also that
be more redy with theyr substance to decke deed
images gorgiously and gloriously: than with the
same to helpe poore christen people, the quicke &
lyuely images of god. whiche is the necessarye
worke of charitie, co~maunded by god. And they

also, that so dote in this behalfe, that they make
vowes, & go on pilgremages euen to the images,
and there do call vpon the same images for ayde
and helpe: fantasieng, that either the image woll
worke, or els some other thynge in the image, or
god for the images sake, As though god wrought
by images carued, engrauen, or printed, brought
ones into churches, as he dothe worke by other
his creatures. In whiche thynges if any person
heretofore hath, or yet dothe offende: all good &
well lerned men haue great cause to lame~t suche
errour and rudenes, and to put their studies and
diligence for the reformation of the same

The declaration of the thyrde
co~maundement.

AS TOVCHYNGE the thyrde commaundement,
we thynke it conuenient,
that all bysshoppes and preachers shall
instructe and teache the people, commytted vnto
theyr spirituall charge, that in the sayd co~maundeme~t
god requireth of vs to vse his name with
all honour and reuerence.
Item that the ryght vse of the name of god,
and the outwarde honour of the same, standeth
chiefly in these thynges folowing, that is to say,
In the constant confession of his name, in the
ryght inuocation of the same, in gyuynge of due
tha~kes vnto god as wel in prosperitie as in aduersitie,
& in the preachyng & teachyng of his worde.
For Christe sayth, He that openly confesseth me
before men: I shal confesse hym before my father
in heuen. and he that is ashamed of me, to confesse
my name before men: I woll be ashamed of

hym before my father in heuen. In whiche wordes
Christe teacheth vs, not onely to professe the
name of god: but also boldly and constantly to
defende the same, and not to swarue from it, for
any maner of persecution or iniurie. we must also
in all tribulation & necessitie, and in al temptations
and assaultes of the dyuell, inuocate & call
vpon the name of god. For god accompteth his
name to be halowed, magnified, & worshypped,
whan we call vpon hym in our nede. Call vpon
me (sayth he) in the tyme of trouble, and I woll
delyuer the: & thou shalt honour me. And agayne
the wise ma~ saith, The name of god is the moste
stronge towre, the rightuous man runneth to it,
and he shal be holpen. Furthermore, we may not
seke our owne name, laude, & fame: but vtterly
auoyde and eschewe the desyre of al worldly honour,
glorie, and prayse, and must gyue al laude,
prayse, and thankes vnto god for his benefytes.
whiche be so many in nombre, and so great, that
we ought neuer to cesse from suche laudes and
thankes. Lyke as the prophete Dauid admonissheth
vs, sayinge, Offre vnto god the sacrifice of
laude & prayse. And saynt Paule co~mandeth vs,
whan so euer we eate, drynke, or do any maner
of busynes, to gyue honour, prayse, and thankes
vnto god. And we must also preache the worde
of god truely, & purely, and set forth the name of
god vnto other, and reproue al false & erronious
doctryne & heresies. For although priestes & bysshops
onely be specially called, & deputed as publike
ministers of goddis worde: yet euery christen
man is bounde particularly to teache his familie,
& suche as be vnder his gouernance within

his house, whan tyme and place requireth.
Seconde, we thynke it co~uenient, that all bysshops
and preachers shall instructe & teache the
people, commytted vnto theyr spirituall charge,
that by this precept we be co~maunded to vse the
name of god, vnto all goodnes and trouth: And
co~trarywyse we be forbyd in the same, to vse his
name to any maner of euyll, as to lyenge, deceyuing,
or any vntrouth. And therfore agaynst this
co~mandeme~t they offende, that sweare in vayne.
They sweare in vayn, that sweare without lauful
and iust cause: for than they take the name of
god in vayne, although the thynge, whiche they
sweare, be true. And lykewise do all they, whiche
for euery lyght, & vayne thyng, be redy to sweare
vnprouoked, or prouoked of lyght cause. or that
do glorie in outragiouse othes, or of custome do
vse to sweare. or that do sweare a false othe, and
be forsworne wyttingly. And such an othe is not
onely periurie, but also a kynde of blasphemie, & is
hygh dishonour and iniurie to god: bycause that
suche persons, as make suche othe, do wyttingly
bring god for a false wytnes, which is al trouth,
& hateth al vntrewth. For if he coulde be false, he
were not god. And so suche periured men, asmoche
as is in the~, make god no god. And if they beleue
that he wol or can beare fals witnes, than aboue
and besydes blasphemie, they run into heresie.
Item that they also do sweare in vayne, which
sweare any thing that is true, or fals, they being
in doubte, whyther it be true or false: and do not
afore well examyne & discusse, whyther it be true
or false. or that sweare that thynge to be false,
whiche though in dede it be false, yet they thinke

K

it to be trewe. or that sweare that thynge to be
trewe, whiche though in dede it be trewe, yet
they thynke it to be false.
Item that they also do take the name of god in
vayne, whiche sweare to do that thynge, whiche
they entended not to do. or sweare to forbeare
that, which they ente~ded not to forbeare, or swere
to do any thynge, whiche to do is vnlawfull. or
swere to leaue vndone any thyng, which to omit
or leaue vndone, is vnlawfull. And suche as so
swere, to do thinges vnlauful, not only offende in
suche swearing: but also they moch more offende,
if they performe the thynge that they do sweare.
Item that they also breake this co~mandeme~t,
whiche sweare to do, or to obserue any thynge,
whiche to do & obserue they knowe not, whether
it be laufull or vnlaufull. or that make any othe
contrarye to theyr laufull othe or promyse made
before: so longe as theyr former othe or promyse
standeth in strengthe.
Item that they also do take the name of god
in vayne, whiche by rewardes, or fayre promyses:
or by power, or feare, do enduce, or constrayne
any man to be periured.
Item that they also take the name of god in
vayne, whiche abuse the holy name of god to
vnlawfull practises, as to charmes, enchauntementes,
diuinations, coniurations, or suche
lyke. And that priestes and ministers of Christis
churche, do also breake this co~maundement: if in
thadministration of the sacramentes, they yelde
not the hole efficacie, vertue, and grace therof to
our lorde, as the veray auctour of the same: but
ascribe the sayd efficacie vertue and grace, or any

parte therof to them selfe. or if any of them do
vse any of the sacramentes to any coniuratio~s.
or any other straunge practise, contrary to that
holy vse, for the whiche they be ordeyned.
Item that they also breake this co~mandement,
whiche eyther by teachynge or preachynge, or by
pretense of holy lyuing, do abuse this name to their
owne vaynglory, or any other vngodly purpose.
And generally that all euyll christen men, whiche
professe the name of Christ, & lyue not accordyng
to their profession, do also take the name of god
in vayne, in wordes confessing Christ, & denyeng
hym in dedes. They also breake this co~maundeme~t,
which in trouble do not call vpon the name
of god, nor do thanke hym in all thynges bothe
swete & soure, good & euyll, welfare & euyll fare.
For god doth sende vs many troubles & aduersities,
bycause we shuld runne to hym, crye to hym
for helpe, and call vpon his holy name.
Thyrdly we thynke it conuenient, that all bysshoppes
and preachers shall instructe and teache
the people, co~mitted vnto their spiritual charge,
that (for asmoche as the gyftes of helthe of body,
helthe of soule, forgyuenes of synnes, the
gyfte of grace, or lyfe euerlastynge, and suche
other, be the gyftes of god, and can not be gyuen
but by god) who so euer maketh inuocation
to sayntes for these gyftes, prayenge to them for
any of the sayd gyftes, or suche lyke, (whiche can
not be gyuen but by god onely) yeldeth the glory
of god to his creature, contrary to this co~maundement.
For god sayth by his prophete, I woll
not yelde my glorye to any other. Therfore they
that so pray to saintes for these gyftes, as though

K 2

they coulde gyue them, or be the gyuers of them:
transgresse this co~mandeme~t, yeldyng to a creature
the honoure of god. Neuertheles to praye to
saynctes, to be intercessours with vs, & for vs to
our lord for our suitis, which we make to hym, &
for suche thinges as we can obteyne of none but
of hym, so that we make no inuocation of them:
is lawfull & allowed by the catholike churche.
And agayne bycause no temple, ne churche, ne
altare, ought to be made but onely to god, (For
to whom we make temple, churche, or altare, to
hym (as saynt Austyne sayth) we may do sacrifice,
and sacrifice we may do to none but to god.)
we thynke it co~uenient, that all bysshops & preachers,
shal instructe & teache the people, co~mitted
vnto theyr spirituall charge, that we abuse our
englyshe, whan we call the temples, churches, or
altars by the name of any saynt, as the churche,
or altar of our lady, the churche or altar of saynt
Michael, or saint Peter, of saint Paule, or such
other. For we ought to call them no otherwyse,
but the memories of our lady, of saint Michael,
saynt Peter, saynt Paule, & so of other sayntes:
and the churches or te~ples of god only, in which
be the memorials of those sayntes. And lykewise
must the altares be dedicated to our lorde onely,
though it be for the memoriall of any saynt. Not
withstandynge it is not necessary to alter the co~mune
speche, whiche is vsed, nor there is any errour
therin: so that the sente~ce or meanyng therof
be well & trewly vnderstanded, that is to say,
that the sayd altares & churches be not dedicated
to any saint, but to god onely, and of the sayntes
but a memorial, to put vs in reme~brance of them

that we may folowe theyr example and lyuyng.
And therfore if we meane, as the wordes do importe,
whan we call them the churches or altares
of saintes: we yelde the honour of god from hym
to the sayntes, and breake this co~maundement.
And lykewise if we honour them, any otherwise
than as the frendes of god, dwellyng with hym,
and establysshed now in his glorie euerlastynge,
and as examples, whom we must folowe in holy
lyfe and co~uersation. or if we yelde vnto sayntes
the adoration & honour, whiche is due vnto god
alone: we do (no doubte) breake this co~maundement,
and do wronge vnto our lorde god.

The exposition of the fourth
co~maundement.

AS TOVCHYNGE the fourth commaundeme~t
we thynke it co~uenient, that
all bisshops and preachers shall instructe
and teache the people, co~mitted vnto theyr spiritual
charge. Fyrst that this worde Sabbote is an
hebrewe worde, and signifieth in englysshe rest.
So that the sabbot daye is as moche to say, as
the day of rest and quietnes. And therfore there
is a speciall and notable difference betwene this
co~maundement & thother. ix. For as saynt Austen
sayth, All the other. ix. co~maundeme~tes be morall
co~maundementes, and belonged not onely to the
iewes, & all the other people of the worlde, in the
tyme of the olde testament: but also to all christen
people in the newe testament. But this precepte
of Sabbot, as concernynge rest from bodyly labour
the seuenth daye, perteyned onely vnto the
iewes in the olde testame~t, before the comyng of

K 3

Christ: and not to vs christen people in the newe
testament. Neuertheles, as concernynge the spirituall
rest (whiche is figured & signified by this
corporall rest) that is to saye, rest from carnall
workes of the flesshe, & all maner of synne: this
precepte remayneth styll, and byndeth them, that
belonge to Christ, and not for euery seuenth day
onely, but for all dayes, houres, and tymes. For
at all tymes we be bounde to rest from fulfillyng
of our owne carnall wyll and pleasure, from all
synnes, & euyll desyres, from pride, disobedience,
ire, hate, couetousnes, & all suche corrupte & carnall
appetites, & to co~myt our selfes holly to god,
that he may worke in vs all thynges, that be to
his wyll and pleasure. And this is the true Sabbot
or rest of vs, that be christened, whan we rest
from our owne carnall wylles, and be not ledde
therby: but be guyded alwaye by god & his holy
spirite. And this is the thynge that we praye for
in the Pater noster, whan we say, Father, let thy
kyngdome come vnto vs, Thy wyll be done in
erthe, as it is in heuen, Reigne thou with vs,
Make thy wyll to be wrought in vs, that from
our owne corrupte wyll we may rest & cesse. And
for this purpose, god hath ordeyned, that we
shuld fast, watche, and labour: to thende that by
these remedies we might mortifie & kyll the euyll
and sensuall desyres of the flesshe, and attayne
this spiritual rest, and quietnes, whiche is signified
and figured in this co~maundement.
Seconde we thinke it conuenient, that all bysshoppes
and preachers, shall instructe and teache
the people, co~mitted vnto their spiritual charge,
that besydes this spirituall rest (which chiefely &

pri~cipally is required of vs) we be bou~de by this
precepte, at certayne tymes to ceasse from all bodily
labour, and to giue our myndes entierly and
holly vnto god. to here and lerne his worde. to
knowlege our owne synfulnes vnto god, and
his great mercy, and goodnes vnto vs. to gyue
thankes vnto hym for all his benefytes. to make
publyke and co~mon prayer for all thynges nedefull.
to receyue the sacrame~tes. to visite the sicke.
to instructe euery man his chyldren, and famylye
in vertue & goodnes, & suche other lyke workes.
which thynges although all christen people be
bounde vnto, by this commaundement: yet the
Sabbot daye, whiche is called the Satturdaye,
is not now prescribed and appoynted therto, as
it was to the iewes: but in stede of the Sabbot
day, succedeth the Sonday, and many other holy
and feastfull dayes, whiche the churche hath
ordeyned from tyme to tyme. whiche be called
holy dayes, not bycause one daye is more acceptable
to god, than an other, or of it selfe is more
holy than an other: but bycause the churche hath
ordeyned, that vpon those dayes, we shuld gyue
our selfes holly without any impediment vnto
suche holy workes, as be before expressed, where
as vpon other dayes we do applye our selfes to
bodyly labour, and be therby moche letted from
suche holy and spirituall workes.
And to the entent the ignorant people may be
the more clerely instructed, what holy & spirituall
workes they ought to do vpon the holydaye, we
thynke it conuenient, that all byshops and preachers
shall exhorte & teache the people, co~mytted
to their spiritual charge, to vse them selfe in this

K 4

maner folowynge: That is to say, At theyr fyrst
entre or comyng into the churche, let them make
accompte with them selfes, howe they haue bestowed
the weke past, remembrynge what euyll
myndes & purposes they haue had, what wordes
they haue spoken, what thynges they haue done,
or left vndone, to the dishonour or displeasure of
god, or to the hurte of theyr neyghbour, or what
example or occasion of euyl they haue gyuen vnto
other. And whan they haue thus recollected, &
co~sidered all these thinges in their myndes: then
let them humbly knowlege their defaultes vnto
god, & aske forgyuenes for the same, with vnfeyned
purpose in theyr hartes, to conuert & returne
from their noughty lyues, & to amende the same.
And whan they haue so done, than let them clerely,
and purely in theyr hartes remit & forgyue all
malice and displeasure, whiche they beare to any
creature. And after that, then let them fall vnto
prayer, accordyng to the co~mandeme~t of Christ,
where he saith, whan you begyn to pray, forgiue
what so euer displeasure you haue agaynst any
man. And whan they be wery of prayer, then let
them vse redynge of the worde of god, or some
other good and heuenly doctryne, so that they do
it quietly, without distourbance of other, that be
in the church: or els let them occupy their myndes
with some holsom & godly meditations, wherby
they may be the better. And they that can rede,
may be well occupyed vpon the holy day, if they
rede vnto other, suche good workes, which may
be vnto them in stede of a sermon. For al thinges
that edifie mans soule in our lorde god, be good
and holsome sermons.

And trewly if men wolde occupie them selfes
vpon the holy days, & spende the same days holly
after this fourme & maner, not only in the house
of god, but also in their owne houses: they shuld
therby eschewe moche vice, confou~de theyr auncient
ennemy the deuyl, moche edifie bothe them
selfes & other, and finally obteyne moche grace,
and hygh rewarde of almyghty god.
Thyrdly we thinke it co~uenie~t, that al bishops
and preachers shall instructe & teache the people,
co~mitted vnto their spiritual charge, to haue special
regarde, that they be not ouer scrupulous, or
rather superstitious in absteynynge from bodily
labour vpon the holyday. For nor withstanding
all that is afore spoken, it is not ment, but that
in tyme of necessitie, we may vpon the holydaye
gyue our selfe to labour, as for sauynge of our
corne & catal, whan it is in dau~ger, or likely to be
distroyed, if remedy be not had in tyme. For this
lesson our sauiour dothe teache vs in the gospell.
and we nede to haue no scruple, ne grudge in conscience,
in such case of necessitie, to labour on the
holy dayes: but rather we shulde offende, if we
shulde for scrupulositie not saue that god hath
sent for the sustenance, & reliefe of his people.
Finally we thynke it co~uenie~t, that al byshops
and preachers shall instructe & teache the people,
commytted vnto their spirituall charge, howe agaynst
this co~maundement generally do offende
all they, whiche woll not ceasse & rest from theyr
owne carnal wylles and pleasure, that god may
worke in them after his pleasure and wyll.
Item all they, whiche hauynge no lawfull impediment,
do not gyue them selfe vpon the holy

K 5

daye to here the worde of god, to remembre the
benefytes of god, to gyue thankes for the same,
to pray, and to exercise suche other holy workes,
as be appoynted for the same: but (as co~monly
is vsed) passe the tyme, either in idelnes, in gluttony,
in riot, or in plays, or other vayne and ydel
pastyme. For surely suche keping of the holy day
is not accordyng to thintent & meanynge of this
co~maundement: but after the vsage & custome of
the iewes. and dothe not please god: but dothe
moche more offende hym & prouoke his indignation,
& wroth towardes vs. For as saynt Austen
sayth of the iewes, they shulde be better occupied
labouryng in their feldes, & to be at the plough:
than to be idle at home. And women shuld better
bestowe their tyme in spynnynge of wolle, than
vpon the sabbot day to lose their tyme in leaping
and dauncing, & other idle, wanton, lose tyme.
Item that all they do offende agaynst this co~maundeme~t,
whiche do here the worde of god, &
gyue not good hede thervnto, that they may vnderstande
it, and lerne it. or if they do lerne it, yet
they endeuour not them selfes to reme~bre it. or if
they reme~bre it, yet they study not to folowe it.
Item, that all they do breake this co~maundement
also, whiche in masse tyme do occupie their
myndes with other matters, and lyke vnkynde
people remembre not the passyon and deathe of
Christe, nor gyue thankes vnto hym. whiche
thinges in the masse tyme they ought specially to
do, for the masse is ordeyned to be a perpetual memorye
of the same. And lyke wyse do all those,
whiche in suche tyme as the commune prayers
be made, or the worde of god is taught, not onely

them selfes do gyue none attendaunce therto:
but also by walkynge, talkynge, and other euyll
demeanour, let other that wolde well vse them
selfes. And like wise do al they, which do not obserue,
but despyse suche laudable ceremonies of
the church, as set forth goddis honour, or appertayne
to good ordre to be vsed in the churche.
And therfore concernynge suche ceremonies of
the churche, we thynke it conuenient, that al bisshoppes
and preachers, shall instructe and teache
the people, co~mitted vnto their spiritual charge,
that although the sayd ceremonies haue no power
to remytte synne: yet they be very expedient
thynges to styrre and cause vs, to lyfte vp our
myndes vnto god, and to put vs in continual remembraunce
of those spirituall thynges, whiche
be signified by them: As sprinklyng of holy water
dothe put vs in reme~brance of our baptisme,
and the bloode of Christe, sprinkeled for our redemption
vpo~ the crosse. Gyuyng of holy breade
dothe put vs in remembraunce of the sacrament
of the altare, which we ought to receyue in right
charitie, and also that all christen men be one body
misticall of Christe, as the breade is made of
many graynes, and yet but one lofe. Bearyng of
candels on Candelmas daye dothe put vs in reme~brance
of Christ the spiritual lyght, of whom
Simeon dyd prophecie, as is redde in the church
that day. Gyuynge of ashes on Ashwennesday,
doth put vs in remembrance, that euery christen
man, in the begynnynge of lente and penaunce,
shulde consyder, that he is but asshes and erthe,
and therto shall returne. Bearyng of palmes on
Palmesonday, dothe put vs in remembrance of

the receyuyng of Christe into Hierusalem a lytle
before his deth, and that we must haue the same
desyre to receyue hym into our hartes. Crepyng
to the crosse, and humblyng our selfes to Christe
on good fryday before the crosse, & there offering
vnto Christe before the same, and kyssynge of it,
putteth vs in remembraunce of our redemption
by Christe made vpon the crosse. And so finally
the settyng vp of the sepulture of Christe, whose
body after his deth was buryed. The halowyng
of the fonte, and other lyke exorcismes & benedictions
done by the ministers of Christis churche,
and all other lyke laudable customes, rytes, and
ceremonies, do put vs in remembraunce of some
spirituall thynge. And that therfore they be not
to be contemned, & cast awaye: but be to be vsed
and contynued as thynges good and laudable
for the purposes abouesayd.

The declaration of the fifth
co~maundement.

AS TOVCHYNGE the fifth co~mau~dement,
we thinke it conuenient, that all
byshops and preachers shall instruct and
teache the people, commytted to theyr spirituall
charge, Firste that by this worde Father, is vnderstanded
here, not only the natural father and
mother, which dyd carnally begete vs, & brought
vs vp: but also the spiritual father, by whom we
be spiritually regenerated & nourisshed in Christ:
and all other gouernours & rulers, vnder whom
we be nourished and brought vp, or ordered and
guyded. And although this co~maundement make
expresse mention onely of the chyldren or inferyours

to their parentes and superiours: yet in the
same is also vnderstanded & comprised the office
and duetie of the parentes & superiours agayne,
vnto theyr chyldren and inferiours.
Seconde, that by this worde Honour, in this
co~maundement, is not onely ment a reuerence &
lowlynes in wordes & outwarde gesture, whiche
chyldren and inferiours ought to exhibyte vnto
their parentes & superiours: but also a prompte
and a redy obedience to their lawfull co~maundementes,
a regarde to their wordes, a forbearyng
and sufferynge of them, an inwarde loue & venetation
towardes them, a reuere~t feare, and lothnes
to displease or offende them, and a good wyll
and gladnes to assyst them, ayde them, succour
them, and helpe them with our cou~sell, with our
goodes, and substance, and by all other meanes
to our possible power. This is the veray honour
and duetie, which not onely the chyldren do owe
vnto their parentes: but also all subiectes & inferiours
to their heades & rulers. And that children
owe this duetie vnto their fathers: it appereth
in many places of scripture. In the prouerbes it
is wryten. Obey my sonne the chastisyng of thy
father, and be not neglige~t in thy mothers commaundementes.
In the boke of the Deuteronomie
it is also wryten, Accursed be he that dothe
not honour his father & his mother. And in the
boke of the Leuiticus, it is sayd, Let euery man
stande in awe of his father & mother. And if any
man haue a stubburne, and a disobedient sonne,
whiche wol not here the voyce of his father and
mother, and for correction woll not amende and
folowe them: than shall his father & mother take

25

hym, & brynge hym to the iudges of the citie, and
saye, This our sonne is stubbourne and disobedient,
& despiseth our monicions, & is a riottour
and a dronkarde. Than shall all the people stone
hym to deth, and thou shalt put away the euyll
from the, that all Israel may here therof, and be
afrayde. And in the booke of Exodi, it is also
wrytten, He that stryketh his father or mother,
he shall be put to deathe. And lykewyse he that
curseth his father or his mother, shal suffre deth.
And in the boke of Prouerbes the wise man also
sayth, He that stealeth any thynge from his father
or mother, is to be taken as a murderer. And
although that these great punyshmentes of disobedient
chyldren by dethe, be not nowe in the
newe lawe in force and strength, but lefte to the
ordre of princis & gouernours, and theyr lawes:
yet it euidently appereth, howe sore god is greued,
and displeased with suche disobedience of
chyldren towardes their parentes. For so moche
as in the olde lawe, he dyd appoynt thervnto so
greuous punyshmentes.
And as almyghty god dothe thretten these punishme~tes
vnto those children, which do breake
this co~maundement: so he dothe promyse great
rewardes, to them that kepe it. For he that honoureth
his father (saythe the wyse man) his
synnes shall be forgyuen hym: And he that honoureth
his mother, is as one that gathereth
treasure. who so euer honoureth his father, shall
haue ioye of his owne chyldren: and whan he
maketh his prayer to god, he shall be herde. He
that honoureth his father, shall haue a longe & a
prosperous lyfe. And as the chyldren by this co~maundement,

be bounde to honour & obey theyr
parentes (accordyng as is before expressed) so it
is implied in the same precept, that the parentes
shulde nouryshe & godly bryng vp their children,
that is to say, that they must not only fynd them
meate & drynke in youth, & also set them forward
in lernynge, labour, or some other good exercise,
that they may eschewe idelnes, & haue some craft
& occupation, or some other lauful meane to gete
theyr lyuynge: but also they must lerne & teache
them to trust in god, to loue hym, to feare him, to
loue their neyghbour, to hate no man, to hurt no
man, to wysshe well to euery man, & so moche as
they may, to do good vnto euery ma~, not to curse,
not to sweare, not to be riottous, but to be sobre
and temperate in all thynges, not to be worldly,
but to set their myndes vpon the loue of god and
heue~ly thinges, more than vpon te~poral thynges
of this worlde. & generally to do all that is good,
and to eschewe all that is euyll. And this the parentes
ought to do, not by cruell entreatynge of
theyr chyldren, wherby they myght discourage
them, & prouoke them to hate their parentes: but
by charitable rebuking, thretening, & reasonable
chastisynge and correctynge of them, whan they
do euyll: and cherishyng, maynteynynge, & commendynge
them, whan they do well.
This office & duetie of the parentes towardes
theyr chyldren is wytnessed in many places of
scripture. Fyrst saynt Paule wryteth thus, Fathers,
prouoke not your chyldren vnto angre,
but brynge them vp in the correction & doctryne
of god. And in Deuterono. Almyghty god sayth,
Teache my lawes and co~maundementes to thy

children. And the wyse man sayth, The rodde of
correction gyueth wysedome. The chylde that is
lefte to his owne wyll, shall be confusion to his
mother. And in an other place he sayth, He that
spareth the rodde, hateth his sonne: and he that
loueth him, wyl se him corrected. And in an other
place he saith, Se thou withdrawe not from thy
chylde disciplyne and chastisinge. If thou stryke
hym with the rodde, he shall not dye, thou shalt
stryke hym with a rodde, & shalte therby delyuer
his soule from hell. And on the other syde it is
writen. The sonne vntaught and vnchastised, is
the co~fusion of his father. And for this cause we
fynde in the boke of kynges, how that our lorde
conceyued hygh indignation agaynst Helie the
chiefe priest, bycause he dyd not duely correct his
two sonnes Ophni & Phinees, whan he knewe
that they dyd greuously offende god. And how in
reuengyng of the fathers negligence, & remisnes
in correctyng of his chyldren: almyghty god toke
from Helie, and all his issue and householde for
euer, the office of the hygh priesthode, and howe
his two sonnes Ophni & Phinees were slayne
bothe vpon a daye, and Helie theyr father brake
his necke. This example of Helie is necessary for
fathers to imprint in their hartes, that they may
se their chyldren wel taught & corrected: least they
run into the great indignation of almighty god,
as Helie dyd, and not onely in this worlde haue
confusion, but also in the worlde to come, haue
dampnation for the misorder of theyr chyldren
through their defaute. And they must not thinke,
that it is inough to speke somwhat vnto them,
whan they do amysse (For so dyd Helie to his

sonnes, & yet our lorde was not pleased, bycause
he dyd not more sharpely correcte them, & se them
reformed) But whan wordes woll not serue, the
fathers and mothers must put to correction, and
by suche disciplyne saue theyr soules, or els they
shall answere to god for them. And trewly they
greatly deserue the indignation of god, that,
whan they haue receyued of hym chyldren, do
not brynge them vp to his seruyce, but without
regarde what co~meth of them, suffereth them to
renne to the seruice of the dyuell.
Thyrdly we thynke it co~uenient, that all bysshops
& preachers shal instructe & teache the people,
co~mitted vnto their spiritual charge, that all
christen men be bounde to exhibite and do vnto
them, which vnder god be their spiritual fathers
& pare~tes of their soules, the lyke & the selfe same
honour, whiche (as is aforesaid) children of duetie
do owe vnto their naturall fathers.
Item that these spiritual fathers be appoynted
by god, to mynister his sacramentes vnto them,
to brynge them vp, and to fede them with the
worde of god, and to teache them his gospel and
scripture: and by the same to gouerne, to conducte,
and to leade them in the streyght waye to
the father in heuen euerlastynge.
Item that our sauiour Christe in the gospell
maketh mencion as wel of the obedience, as also
of the corporall sustynaunce, whiche all christen
people do owe vnto their spirituall fathers. Of
the obedie~ce he sayth, that who so euer receyueth
you; receiueth me. And in an other place he saith,
He that hereth you, hereth me. and he that despiseth
you, despiseth me. And in an other place he

L

sayth, what so euer they byd you do, do it. And
saynt Paule sayth, Obey your prelates, & gyue
place vnto them: for they haue moche charge &
care for your soules, as they, which must giue an
accompte therfore, that they may do it, with ioye
and not with griefe, that is to say, that they may
gladly & with moch co~fort to their cure & charge,
whan they do perceyue, that the people be obedie~t
to theyr teachyng: lyke as on the contrary wyse
they haue lyttell ioye or pleasure to do it, whan
they fynde the people disobedient & repugnant.
And for the sustinance of theyr lyuyng, whiche
is comprised in this worde Honour (as before is
declared) Christ sayth in the gospell, The workman
is worthy his wages. And saynt Paule
sayth, who goth on warfare vpon his owne stipende?
And who planteth the vine, and eateth no
parte of the fruyte? And who fedeth the flocke, &
eateth no part of the milke? And after foloweth,
Euen so hath the lorde ordeyned, that they, whiche
preache the gospell, shulde lyue of the gospel.
And therfore in an other place it is writen. Priestes
or auncientes that rule well: be worthy of
double honour, specially they that labour in the
ministration of the worde of god, & his doctrine.
In whiche place the apostle meaneth by double
honour, not onely the reuerence, whiche is due
vnto the spirituall fathers (as is aforesayd) but
also that all christen people be bou~de to minister
fynde and gyue vnto their spirituall fathers sufficiencie
of all thynges necessarie and requisite,
as well for their sustinance and fyndynge, as for
the quiete and commodious exercisyng and executynge
of theyr sayd office,

Fourthly we thinke it conuenient, that al bisshops
and preachers shall instruct and teache the
people, commytted vnto their spirituall charge,
that this co~maundement also conteyneth the honour
and obedience, whiche subiectes owe vnto
their princis, & also the office of princis towardes
their subiectes. For scripture taketh pri~cis to be,
as it were, fathers & nouryces to their subiectes.
And by scripture it appereth, that it apperteyneth
vnto thoffice of princis, to se that the ryght religion
and true doctryne of Christe may be maynteyned
and taught. and that theyr subiectes may
be wel ruled and gouerned by good & iust lawes.
and to prouyde & care for them, that all thynges
necessarie for them may be plentuouse. and that
the people and co~mune weale may encrease. and
to defende them from oppression and inuasion
as well within the realme, as without. and to se
that iustice be ministred vnto them indifferently.
and to here benignely all their complayntes. and
to shewe towardes them (although they offende)
fatherly pitie. And finally so to correct them that
be euyll, that they had yet rather saue them, than
lose them: if it were not for respect of iustice, and
mayntenance of peace and good order in the co~mune
weale. And therfore al their subiectes must
agayne on their parties, and be bounde by this
co~maundement, not onely to honour & obey their
sayd princis, accordynge as subiectes be bounde
to do, and to owe theyr trouth and fidelitie vnto
them, as vnto their natural lordes: but they must
also loue them, as children do loue their fathers.
yea they must more tendre the suertie of theyr
princis persone, and his astate, than their owne:

L 2

Euen lyke as the helth of the heed is more to be
tendered, than the helth of any other membre.
And by this co~maundement also subiectes be
bounde, not to withdrawe theyr sayd feaultie,
trouth, loue, & obedience towardes theyr prince,
for any cause what so euer it be. Ne for any
cause they may conspire agaynst his persone, ne
do any thynge towardes the hynderaunce, or
hurte therof, nor of his estate.
And furthermore, by this co~maundement they
be bounde also to obey all the lawes, proclamations,
preceptes, and co~maundementes, made by
their princis and gouernours: excepte they be agaynst
the co~mandeme~tes of god. And lykewyse
they be bounde to obey all suche as be in auctoritie
vnder theyr prince, as farre as he woll haue
them obeyed. They must also gyue vnto theyr
prince ayde, helpe, and assistence, whan so euer he
shall require the same, eyther for suertie, preseruation,
or mayntenance of his persone & astate,
or of the realme, or for the defence of any of the
same, agaynst al persons. And whan so euer subiectes
be called by their prince vnto priuey counsell,
or vnto the parliame~t, whiche is the general
councell of this realme, than they be bounde to
gyue vnto their prince (as their lernynge, wysedome,
or experience can serue them) the moste
faythfull councell they can, and suche as may be
to the honour of god, to the honour and suertie
of his regall persone and astate, and to the generall
welthe of all his hole realme.
And further, if any subiecte shall knowe of any
thynge, whiche is or may be to the annoyance or
damage of his princis person or astate: he is bou~de

by this co~maundement to disclose the same with
all spede to the prince hym selfe, or to some of his
councell. For it is the veray lawe of nature, that
euery membre shall employ hym selfe to preserue
and defende the heed. And surely wysedome and
policie woll the same. For of co~spiracie & treason
cometh neuer no goodnes: but infinite hurt, damage,
& peryll, to the co~mon weale. And that all
subiectes do owe vnto their princis and gouernours
suche honour and obedience (as is before
sayd) it appereth euidently in sondry places of
scripture: but specially in the epistles of saynct
Paule and saynt Peter. For saynt Paule sayth
in this maner, Euery man must be obedie~t vnto
the hygh powers: for the powers be of god. And
therfore who so euer resysteth the powers, resysteth
the ordinance of god. And they that resyst,
shall gette to them selues damnation. And saynt
Peter saith, Obey vnto al sortes of gouernours
for goddis sake, whether it be vnto the kyng, as
vnto the chief heed, or vnto rulers, as vnto them
that be sent of god for to punishe euil doers and
to cheryshe them that do well. And shortly after
it foloweth, Feare god, Honour thy kynge.
And there be many examples in scripture of the
great vengeaunce of god, that hath fallen vpon
rebels, & suche as haue ben disobedie~t vnto their
princis: But one principall example to be noted
is of Chore, Dathan, & Abiron. whome for their
rebellion almyghty god so punyshed, that whan
they and two hundred and fifty capitaynes mo.
with other people, to a great nombre, were all to
gither: the erth opened, & swalowed them down,
with theyr houses, theyr wyfes, and theyr chyldren,

L 3

and all theyr substaunce. And they wente
downe quycke into hell, with al that they had.
Fiftely we thinke it conuenient, that all bysshoppes
and preachers, shall instructe and teache
the people, co~mitted vnto their spiritual charge,
that this commaundement dothe also conteyne
the honour and obedience, that seruauntes doo
owe vnto theyr maisters. and the office & duetie
agayne of the maisters vnto theyr seruauntes.
Item that the honour & obedience of the seruauntes
vnto theyr maysters, is to loue theyr
maister. to be reuerent & lowly vnto hym in all
their wordes & gesture. to suffre & forbeare hym.
to be redy & with a good wyll without murmuration
or grutchynge to obey all his lawefull or
reasonable co~maundementes. to feare hym. and
to be lothe to displease hym. to be faythfull and
trewe vnto hym. and to theyr power to procure
and do that, whiche is to theyr maysters honestie
and profit, and that as wel in theyr maisters
absence, and out of his syght, as when he is present
& loketh vpon them. accordyng to the wordes
of sainct Paule, where he saith, Seruantis
be you obedient vnto your maysters
with feare
and tremblinge, with symple and plaine hartes,
as vnto Christe, not seruing only in theyr sight,
as pleasers of menne, but as the seruauntes of
Christe, doinge the wyll of god from the harte,
and with good wyll, thynkynge that you serue
god, & not men. And be you sure, that of all your
good seruice you shall receyue rewarde of god.
And againe to Titus he writeth thus, Exhorte
the seruauntes, to be obedyent vnto theyr maisters,
to please them well in al thinges, not to be

patterers, and praters agaynste them, nor pyckers,
or priuey conueyers of their maisters goodes:
but to shewe al trouth & faithfulnes. Sainct
Peter also biddeth seruantes to obey their maisters
with al feare, not onely if they be good and
gentile, but also thoughe they be frowarde.
Item that the office & duete of the maisters vnto
theyr seruauntes is to prouide sufficiently for
them, of al thinges necessary. To se them instructed
in the lawes of god, & that they obserue the
same. not to be ouer rigorouse vnto them. to correcte
them wha~ they do amisse. and to co~mende &
cherishe them wha~ they do wel. according to the
saying of sainct Paule. You that be maisters, do
vnto your seruauntes that is ryght and reason,
know that your selfes haue also a maister in heuen.
And in an other place he saith, Be not rigorous
vnto your serua~tes, for you haue a mayster
in heuen, that regardeth al persons indiffere~tly.
And the wise man saith, Meate, correction, and
worke is due vnto the seruantes, Set thy serua~t
to labour, that he be not idell. For idelnes bryngeth
moch euil. Set him to worke, for that belo~geth
vnto him. if he be not obedient, correct him.
Item that in this co~mandement is also implyed,
that children & yong folkes shuld giue due honor
& reuere~ce to old men, & to al such as be theyr
maisters & tutours, to bring them vp in lerning &
vertue, which be in this behalfe as fathers vnto
them: & so as fathers must be honoured & obeied.
Finally we thinke it conuenient, that all bisshoppes
and preachers, shal instructe and teache
the people, co~mitted vnto their spiritual charge,
that all fathers oughte dylygently to consyder,

L 4

and remembre, howe moche, and howe greuously
they do offende god, and of howe many euyls
they be the cause: whiche eyther brynge vp theyr
children in wantonnes & ydelnes, and do not put
them forth in tyme to some facultie, exercise, or
labour, wherby they may after gete their liuing,
or occupie their lyfe to the profite & co~moditie of
the co~mon weale. or els do suffre theyr chyldren
in youth to be corrupted for lacke of good teachynge,
and bryngynge vp in the true knowlege
of god, and of his wyll and co~maundementes.
or commytte in worde or dede suche thynges in
the presence of theyr chyldren, wherof the yonge
tender hartes of their sayd chyldren (which lyke
a small twygge, is inclynable euery waye, and
by fraylnes of youth is inclyned to euyl) do take
so euyll example and corruption of vices, and
worldly affections, that hard it woll be for them
after to eschewe the same.

The declaration of the sixthe
co~maundement.

AS TOVCHYNGE the sixthe commaundement,
we thynke it conuenient,
that all bishops & preachers shall instruct
and teache the people, co~mitted vnto their spirituall
charge, Fyrst that in this co~mandement is
forbydden, not onely bodily kyllyng, & all maner
of violent layinge of handes vpon any man, as
strikyng, cuttyng, woundyng, & all maner of bodyly
hurtyng by acte & dede: but also all malyce,
angre, hate, enuy, disdein, & al other euil affectio~s
of the harte, and also all sclaunder, backbytyng,
chydyng, bannynge, raylyng, scornynge, or mockyng,

and al other euyl behauiour of our tongue
agaynst our neyghbour. whiche all be forbydden
by this co~maundement. For they be rotis & occasions
of murder, or other bodyly hurte.
Item that the contrary of all these thynges be
co~maunded by this co~maundeme~t, that is to say,
that we shulde with our hartes loue our neyghbours.
and with our tongues speke well of them
and to them. and in our actes and dedes do good
vnto them, shewynge towardes them in harte,
worde, & dede pacience, mekenes, mercy, & gentilnes,
yea though they be our aduersaryes & ennemyes.
And that this is the true sense & meanynge
of this co~maundement: it appereth by the exposition
of our sauiour Christe in the gospell, where
he declareth, That we shulde neyther hurte any
man in dede, nor speake of hym or vnto him maliciously,
or contemptuously with our tongues,
nor beare malice or angre in our hartes: but that
we shulde loue them, that hate vs, saye well by
them, that say euyl by vs, & do good to them that
do euyll to vs. And accordyng to the same saying
of Christe, saynt Iohn~ also sayth, That he, that
hateth his neyghbour, is a manqueller.
Item that it is not forbydden by this co~mau~dement,
but that all rulers and gouernours, as
princis, iudges, fathers, maysters, & suche other,
may for the correction of them, whiche be vnder
theyr gouernaunce, vse suche maner of punyshement,
eyther by rebukefull and sharpe wordes,
or by bodyly chastisynge: as the lawes of euery
realme do permytte. And not onely they may do
thus: but also they be bounde so to do, and offende
god, if they do it not, as is before declared

L 5

in the fyfth commaundement.
Item that all rulers muste beware and take
hede, that in their corrections or punyshementes
they do not procede vpon any priuate malyce of
theyr hartes, or displeasure towardes any man,
or for any lucre, fauour, or feare of any person:
but that they haue theyr eye, and consideration
onely vpon the reformation, and amendement
of the persone, whome they do correcte, or elles
vpon the good order and quietnes of the common
weale. so that styll there may remayne in
theyr hartes charytye and loue, towardes the
persone, whome they punysshe. And lyke as the
father loueth his chylde, euen whan he beateth
hym: euen so a good iudge, whan he gyueth
sentence of deathe vpon any gyltye persone, althoughe
he shewe outwardly cruelnes and rygour,
yet inwardly he ought to loue the person.
and to be sory and heuy for his offences, and for
the deth, whiche he hym selfe by the lawe dothe,
and must nedes condemne hym vnto.
Item that although inferiour rulers or gouernours
may correcte and punyshe, suche as be vnder
their gouernance: yet they may not punysshe
by dethe, mutilate, mayme, or imprison them, or
vse any corporall violence towardes them, other
wyse, than is permitted by the hygh gouernour.
that is to say, by the prince and his lawes, from
whome all suche auctoritie dothe come. For no
man may kyll, or vse suche bodyly cohercion, but
onely princis, and they whiche haue auctoritie
from princis. Ne the sayd pri~cis, ne any for them
may do the same: but by and accordynge to the

iuste order of theyr lawes.
Item that no subiectes may drawe the swerde
(sauynge for lawefull defence) withoute theyr
pri~cis licence. And that it is their dutie to drawe
theyr swerdes for the defence of theyr prynce
and the realme: whan so euer the prynce shall
commaunde theym so to do. And that for no
cause, what so euer it be, they may drawe theyr
swerdes agaynst theyr prynce, nor agaynst any
other, without his consent or commaundement,
as is aforesayd. And although princis do other
wyse, than they ought to do: yet god hath assygned
noo iudges ouer theym in this worlde,
but woll haue the iudgement of them reserued
to hym selfe, and woll punysshe, whan he seeth
his tyme. And for amendement of suche princis,
that doo otherwyse than they shulde doo: the
people muste praye to God (whiche hath the
hartes of pryncis in his handes) that he maye
so tourne theyr hartes vnto hym, that they may
vse the sworde, whiche he hath gyuen them, vnto
his pleasure.
SECONDE, we thynke it conuenient, that
all bysshops and preachers shall diligently from
tyme to tyme instructe and teache the people,
commytted vnto theyr spirituall charge, that agaynste
this commaundement offende all they,
whiche do kyll, mayme, or hurte any man, withoute
iuste order of the lawe, or gyueth counseyle,
ayde, fauoure, prouocation, or consente
thervnto.
Item that al they, whiche may, if they woll, by
their auctoritie, or laufull meanes delyuer a man

86

from wrongful deth, mutilation, hurt, or iniury,
and woll not do it, but wol wynke therat, & dissimule
it: be tra~sgressours of this co~mau~deme~t.
Item that all iudges, whiche seing no sufficie~t
matter or cause of deth, or that vpon a lyght triall,
without sufficient examination, & discussion,
gyueth sentence of deth. or that, whan the matter
and cause of deth is sufficient, and the triall
good, yet delyteth in the deth of the persone: be
transgressours of this co~maundement.
And lykewyse be al those, whiche in the causes
of lyfe & deth, being empanelled vpon enquestes,
do lightly co~dempne, or endict any person, without
sufficient euidence, examination, and discussion,
of the informations gyuen vnto them. And
more ouer al those, whiche either in suche causes
do gyue false euidence, or information, or wyttyngly
co~trary to theyr owne co~science: or doubting
of the trouth of those informatio~s, or without
sufficient examination, do promote, enforce,
or maynteyne suche euidences, enformations, or
inditementes: do also breake this co~mandeme~t.
And lykewyse do all they, whiche wyllyngly
do kyll them selfe for any maner of cause. for so
to do there can be no pretence of lawfull cause,
ne of iuste order. And therfore he that so dothe,
kylleth at ones bothe body and soule.
And finally all they, whiche be in hatred and
malice with their neighbours, and eyther speake
wordes of contempte, despyte, checkynge, cursynge,
and suche other, or elles publysshe theyr
neyghbours offences, to theyr sclaunder, rather
than to their amendement. and generally all they
that lyue in ire, malice, enuy, and murmurynge

at other mennes welthe, or reioysynge at other
mennes trouble or hurt, or suche other lyke: they
offende all agaynst this precepte.

The declaration of the seuenth
co~maundement.

AS TOVCHYNGE the seuenth commaundeme~t
we thynke it co~uenient, that
all bisshops and preachers shall instructe
and teache the people, co~mitted vnto theyr spiritual
charge, First that this worde Adultery, doth
in this co~maundement signifie, not onely the vnlawfull
commixtion of a maryed man, with any
other woman, than his owne wyfe, or elles of a
maryed woman with any other man, than her
owne husbande: but also all maner of vnlaufull
copulation betwene man and woman, maried or
vnmaried, and al maner of vnlauful vse of those
partes, whiche be ordeyned for generation, whither
it be by adulterie, fornication, incest, or any
other meane, although it be in laufull matrimonie.
For in laufull matrimonie a man may committe
adulterie, and lyue vnchaste euen with his
owne wyfe, if they do vnmeasurably serue theyr
fleshely appetite and lust. and of suche the dyuell
hath power, as the aungell Raphaell sayd vnto
Thobie, They that marie in such wise, that they
exclude god out of their myndes, and gyue them
selfes to theyr owne carnall lustes, as it were a
horse or a mule, whiche haue no reason: vpon
suche persones the dyuell hath power.
Item that all christen people ought hyghly to
regarde the obseruation of this co~maundement,
consyderyng howe moche god is displeased, and

what vengeaunce he hath alwayes taken, & euen
woll take for the transgression of the same. For
confirmation wherof, we thynke it conuenient
that all bysshoppes and preachers shall instructe
and teache the people, co~mytted vnto their spirituall
charge, Fyrste, howe that god in the tyme
of Moyses lawe co~maunded, that who so euer
co~mytted adulterie shulde be stoned to deth.
Item howe Hemor kyng of Sichem, and Sichem
his sonne, with al the men of the citie were
slayne, and theyr wyues and chyldren were taken
captiue, and all theyr goodes within the citie
were robbed and spoyled: bycause the sayd
Sichem laye with Dina the doughter of Iacob,
and defyled her.
Item howe that almyghty god, after the chyldren
of Israel had co~mytted adulterie with the
women of Moab and Madian, co~manded first,
that the heades and rulers of the people shulde
be hanged, for that they suffered the people so to
offende god. And afterwarde co~manded also euery
man to slee his neyghbour, that had so offended.
In so moche that there was slayne of that
people the nombre of. xiiii. thousande. And many
mo shulde haue ben slayne: had not Phinees the
sonne of Eleazar, the hygh priest, turned the indignation
of god from the chyldren of Israell.
For this Phinees whan he sawe Zamry chiefe
of the tribe of Simeon in the presence of Moyses,
& all the people go vnto Cozby a noble mans
doughter of the Madianites, to co~mytte fornication
with her: he arose from amonge all the
multitude, and takynge a swerde in his hande,
wente into the house, where they were, & thruste

them bothe through the bealyes. whose feruent
minde & zeale god did so moch allowe, that he did
therfore bothe ceasse from further punyshement
of the israelites, & also grau~ted to Phinees, & his
succession for euer, the dignitie of the high priest.
Item howe the tribe and stocke of Beniamyn
was so punysshed for the mayntenaunce of certayne
persones of the Citie of Gabaa (whiche
had, contrary to this co~maundement, shamefully
abused a certayne mans wife) that of. xxv. thousande
and seuen hundreth men of armes, there
remayned on lyue but sixe hundreth.
Item how almyghty god for the transgression
of this co~mandement, caused brymstone & fyre to
rayne downe from heuen vpon al the cou~trey of
Sodom & Gomor: & so distroyed the hole region
bothe men & beastes, and al that grewe vpon the
erth, reseruyng onely Loth, & his. iii. doughters.
These terrible examples, & many other lyke, almighty
god dyd shewe in tymes past: to thintent
we shuld haue them in our co~tinual reme~brance,
and so shuld euer stande in awe & feare to offende
god. For though he do not so presently punysshe
vs here in this worlde, as he dyd the persons before
rehersed: yet his long pacience, & forbearing,
is no allowance or forgyuenes of our offences, if
we contynue styll in them, but a sore accumulation,
and heapynge togyther of goddis wrathe
and indignation agaynst the day of iudgement.
At whiche tyme, in stede of this temporal payne,
we shall receyue euerlastynge payne: beinge, as
saynct Paule sayth, excluded from the euerlastynge
kyngdome of heuen, and as Christesayth
in the gospell, and saynt Iohn~ in the Apocalips,

we shall be cast into the brennynge lake of hell,
where is fyre, brymstone, wepynge, waylynge,
and gnastynge of tethe without ende.
Seconde we thynke it conuenient, that all bisshops
and preachers shall instructe & teache the
people, commytted vnto their spirituall charge,
howe that in this co~maundement, not onely the
vices before rehersed, be forbydden & prohibited:
but also the vertues contrary to them be required
& co~maunded. That is to say, fidelitie, & true
kepynge of wedlocke, in them that be maried,
continence in them that be vnmaried, and generally
in all persons shamefastnes, and chastenes,
not onely of dedes, but of wordes and maners,
cou~tenance & thoughte. And more ouer fasting,
temperance, watchynge, labour, and all lawfull
thynges that conduce and helpe to chastitie. And
that therfore agaynst this commaundement offende
all they, whiche do take any syngle woma~,
or other mannes wyfe. or that in theyr hartes do
couete & desyre for to haue them. For as Christe
sayth, who so euer eyeth a woman, wysshynge
to haue her: hath all redy commytted adulterye
with her in his harte.
They also offende this commaundement, that
take in mariage, or out of mariage any of theyr
owne kynrede or affinitie, within the degrees
forbydden by the lawes of god.
They also offende agaynst this co~maundeme~t,
whiche abuse them selfes, or any other persons,
agaynst nature. or abuse their wyues in the tyme
of their menstruall purgation.
They also that do nourishe, stire vp, & prouoke
them selfes, or any other to carnall lustes & pleasures

of the body, by vnclenly & wanton wordes,
tales, songes, sightes, touchinges, gay & wanton
apparayle, & lasciuious deckynge of them selfes,
or any suche other wanton behauiour & entisement.
And also all those, whiche procure any suche
acte, or that minister house, licence, or place therto.
And all counseylours, helpers, and co~senters
to the same: do greuousely offende god, and do
transgresse this co~maundement.
Lykewyse all they that auoyde not the causes
hereof, so moche as they conueniently may, as
surfettyng, slouth, idelnes, immoderate slepe, and
company of suche (bothe men and women) as be
vnchaste and euyll disposed: be giltie of the tra~sgression
of this commaundement.

The declaration of the eyght
co~maundement.

AS TOVCHYNGE the eyght commaundement,
we thynke it conuenient,
that all bishops & preachers shall instruct
and teache the people, co~mitted vnto their spiritual
charge, Fyrst, that vnder the name of thefte
or stealyng in this co~maundement is vnderstanded
all maner of vnlawfull takyng away, occupyenge,
or kepyng of an other mannes goodes,
whether it be by force, extorcion, oppression, bryberie,
vsurie, simonie, vnlawfull cheuesaunce, or
els by false byenge and sellynge, eyther by false
weyghtes, or by false measure, or by sellynge of
a worse thynge for a better, or a thyng counterfayte
for a true, as guylte coper, for true golde,
or glasse for precious stones, and generally all
maner of fraude or deceyte.

M

Item that lyke as the vices before rehersed be
by this precepte forbydden, euen so, sondry vertues,
contrary to the sayd vices, be by the same
co~maunded. as to deale truely and playnly with
our neyghbours in al thynges. to gete our owne
goodes trewly. to spende them liberally vpon
them that haue nede. to fede the hungry. to
gyue drynke to the thirsty. to clothe the naked. to
harborowe the harborlesse. to co~fort the sycke. to
visite the prisoners. & finally to helpe our neyghbours
with our lernyng, good cou~sell, & exhortation,
& by all other good meanes that we can.
SECONDE we thynke it conuenient, that
all bysshoppes and preachers, shall instructe and
teache the people, co~mytted vnto theyr spirituall
charge, that agaynst this co~mandement offende
all they, whiche by craft, or by violence, vpon see
or lande spoyle, robbe, or take awaye any other
mans seruaunt, or chylde, lande, or inheritance,
horse, shepe, or catal, fyshe, foule, conyes, or dere,
money, iewels, apparayle, or any other thynge,
whiche is not his owne.
And lykewyse offende they agaynst this commaundement,
whiche haue goodes gyuen to an
vse, and put them not to the same vse: but kepe
them to theyr owne aduantage. As maysters of
hospitalles, and false executours, whiche conuert
the goodes gyuen to the sustentation of the
poore folkes, and other good & charitable vses
vnto theyr owne profyte.
Item that all they, whiche receyue rent or stipende
for any office spiritual or te~porall, & yet do
not their office belongyng ther vnto: be theues, &
transgressours of this co~maundement.

Item that all they, whiche take wages or fee,
pretendyng to deserue it, and yet do not in dede.
as labourers & hyred seruauntes, whiche loyter
and do not applye theyr busynes, and lykewyse
aduocates, proctours, atturneys, councellours,
in any of the lawes, whiche somtyme for lyttell
payne take moche stipende, or in theyr defaulte
and neglygence marre good causes, or do any
thynge to the hynderaunce of spedye iustice, for
theyr owne aduantage: do transgresse this commaundement.
Item that all they transgresse this co~maundement,
whiche bye any stolen goodes, knowynge
that they be stolen. or that bye thynges of them,
that haue no auctoritie to sell them, or alienate
them, if they knowe the same. And lykewyse do
they, that fynde thynges lost, and knowyng the
owner therof, woll not restore them, or woll not
do theyr diligence to knowe the owner.
They also, whiche defraude theyr hyred seruantes
of their due wages. and they that borow
any thynge, or receyue any thyng deliuered vnto
them vpon trust: and woll not restore the same
agayne. and they that vse false weightes or measures,
or deceytful wares, or sell their owne wares
at vnreasonable price, farre aboue the iust valour.
and they that engrosse & bye vp any kynde
of wares hole into their owne handes: to the intent
that they may make a scarsenes therof in
other mennes handes, & sell it agayn as they lyst.
and generally al couetous men & bribers: whiche
by any meanes vnlaufully gete, or vnmercyfully
kepe from them that haue nede: be tra~sgressours
and breakers of this co~maundement.

M 2

The declaration of the nynthe
co~maundement.

AS CONCERNYNGE the nynthe
co~mandeme~t we thinke it co~uenient, that
all bisshops and preachers shall instructe
and teache the people, co~mitted vnto theyr spiritual
charge, Fyrst that by this co~maundement is
forbydden all maner of lyenge, sclaunderynge,
backbytynge, false reportynge, false accusynge,
yuell counseylynge, and all maner of misusynge
of our tongue, to the hurte of our neyghbours,
whether it be in theyr body & goodes, or in theyr
good name and fame. The apostle saynt Iames
lykeneth the tongue of a man vnto a bytte in a
horse mouth: which turneth the hole horse euery
waye, as pleaseth hym, that sytteth on the horse
backe. And he compareth it also vnto the helme
of a shyppe: wherby all the hole shyppe is ruled
at the pleasure of him, that gouerneth the helme.
And thyrdely he compareth it vnto a sparcle of
fyre, which (if it be suffred) woll burne vp a hole
towne or citie. And surely all these comparisons
be very apte and mete. For the tongue of a man
(no doubte) is the chiefe staye of all the hole body,
eyther to do moche good, or els to do moche
hurte. The voyce of the tongue perceth the hartes
of the herers, and causeth them to conceyue
of other men good or euyll opinion. it kendleth,
or quencheth co~tencio~. it disposeth men to warre
or peace. and moueth the herers sondry wayes to
goodnes, or vice. And lyke as the great ragious
flames, that go from house to house, come but of
one sparcle, which in the begynnyng might haue
ben easely quenched, but by negligence and sufferance

encreaseth & waxeth so great, that no man
can resist it. And lyke as fyre is a great co~moditie
many wayes (if it be well and wysely vsed) and
contrary and vtter destruction, if it be suffred, and
no hede taken ther vnto: Euen so of a mannes
tongue (although it be but a very small membre
of the body) yet there co~meth excedyng great benefite,
bothe to hym selfe and others, if it be well
and wysely gouerned. And contrary wyse, if no
hede be taken thervnto, but be suffered to runne
at large: than it is not one single yuell alone, but
a rote and occasion, or rather an heapynge togyther
of all euyls. And bycause that of the tongue
cometh so moche good. or so moche euyll: therfore
by this co~maundement is not onely forbyd
all euyll vse of the tongue, to the hurte of our
neyghbours: but also in the same is co~maunded
all the good vse of the tongue, to the benefyte of
our sayd neyghbours. As to be true and playne
in our wordes. to be faythful in couenantes, bargaynes,
and promises. to testifie the trouth in all
courtes, iudgementes, & other places. to reporte
wel of them that be absent. to vse gentyl wordes
to them that be present. to gyue good counsell &
exhortation to all goodnes. to disswade from all
euyll. and whan we knowe any man to do amis,
not to publysshe his faulte to other men, to his
hynderance and sclaunder: but rather to admonysshe
hym priuely betwene hym and vs, and to
seke his reformation. to speke well by our ennemies.
to pacifie and set at one them that be ennemyes.
to excuse them, and to answere for them,
that be vniustly sclaundered. And generally in
all other thynges, to vse our tongues in trouth

M 3

to the welthe of our neyghbours.
SECONDE we thynke it conuenient, that
all bysshoppes and preachers shall instructe and
teache the people, co~mytted vnto theyr spirituall
charge, that agaynst this co~maundement offende
all they, whiche by lyinge, and vtterynge of false
speche, deceyue and hurte any man. and suche
lyers be the dyuels chyldren. For as saynt Iohn~
sayth in his gospel, The dyuell is a lyer, & the father
of liers. And therfore biddeth saynt Paule,
that we shulde put awaye lyenge, and speake
trouth euery man to his neyghbour.
Item that al they offende agaynst this co~mandeme~t,
whiche be detracters, bacbyters, & sclaunderers.
whom the wise man doth lyken vnto serpentes,
that priuely byte or stinge men behynde,
whan they be not aware therof. And surely such
men (what so euer they pretende) go not aboute
to heale & amende them, that do amysse: but rather
to satisfie their owne malice & sclaunderous
tongues. For lyke as the surgion, that wol heale
a wounde, dothe couer it & bynde it, that it take
no open ayre: so if we intende the amendment of
our neyghbours faulte, we must not open it abrode
to his hurte, but we must be sory, and pray
to god for hym, and so takyng hym vnto vs, we
must priuely counseyle and exhorte hym. And no
doubte, this louynge correction woll make hym
beware, and take hede that he offende no more.
But if we tell his defaultes fyrst to one, and after
to an other, & charge euery one to kepe counsell,
as though we had tolde it to no mo: this is
no amendme~t of his faulte, but a declaration of
our owne, & a reprehension of our selfes, in that

we vtter forth vnto other that thynge, whiche
we our selfes iudge not to be vttered. And surely
we condemne our selfes therin. For we shulde
fyrst haue kepte it secrete our selfes, if we wolde
that an other man shulde not vtter the same.
And therfore the wyse man sayth, If thou hast
herde any thynge agaynst thy neyghbour: let it
dye within the, and be sure it woll not burst the.
And agaynst backbyters speaketh the prophete
Dauid, who so euer pryuely sclaundereth his
neyghbour, hym woll I destroye.
And they also offende this commaundement,
whiche gladly gyue eares, & be redy to here suche
backbyters. For as saynt Bernarde sayth, Lyke
as the backbiter caryeth the dyuel in his mouth:
so the herer carieth the dyuel in his eare. For the
detractour is not glad to tell, but to hym, that is
glad to here. And the wyse man saythe, That
lyke as the wynde dryueth away the rayne, euen
so dothe an harde, and a displeasaunt countenaunce
dryue awaye the tongue of the backbyters,
and maketh them abasshed.
They also breake this co~maundement, whiche
with flaterynge & double tongues, go aboute to
please suche as be glad to here complayntes.
Iudges also, whiche gyue sentence contrary to
that, which they knowe to be true. and they that
in iudgement do hyde & suppresse the trouth. and
they that make any false plees, to the delaye and
hynderance of iustice, or any otherwise do stoppe
iustice. and inquestes, whiche vpon lyght groundes,
or vpon groundes not well examined, or discussed
gyue verdicte: be transgressours and breakers
of this co~maundement.

M 4

And aboue other they do transgresse this commaundement,
whiche in preaching, or otherwise
do teache or maynteyne any false or erronyouse
doctryne, contrary to the worde of god. or that
do teache fables, or mennes fantasies, and imaginations:
affirmynge them to be the worde of
god. For suche be not false wytnes of worldly
matters: but false wytnes of god.

The declaration of the tenthe
co~maundement.

AS CONCERNYNGE the tenth co~mau~deme~t,
we thinke it conuenient, that
all bishops & preachers shall instructe and
teache the people, co~mytted vnto theyr spirituall
charge, Fyrst that where as in thother co~mandementes
before rehersed, be forbidden all wordes,
dedes, and counsell, whiche be agaynst goddis
pleasure, & the loue of our neyghbours: In this
last precepte be forbydden the inwarde affections
of our hartes. For in this last precepte is forbyd
all inwarde motion, desyre, delyte, inclination, &
affection vnto euyll. whiche thynges be so roted
and planted in all vs the children of Adam, euen
from the fyrst houre of our byrth, that although
by the inspiratio~ of the holy goost, and the grace
of god, gyuen vnto vs, we do entende neuer so
well, and wolde moste gladly eschewe all euyll:
yet there remayneth in vs a disposition, and redinesse
vnto suche thinges, as be contrary to the
wyll and commaundement of god. In so moche
that if the grace of god did not helpe vs, to staye
and resist our owne noughtynes, and delyte vnto
synne: the same our concupiscence & noughtynes

shuld be so moche, that we shuld runne hedlynge
into all mischiefe, and that at euery lyght
occasion. our nature is so corrupte, and we be so
farre from the perfyte obedience vnto goddis
wyll, whiche we had in the state of innocency, &
yet styl ought to haue. And of this corruption of
our nature and redynes vnto euyll complayneth
saynt Paule in his epistle vnto the Romaynes,
where he declareth at lengthe, that the nature of
man is so full of concupiscence, & euyl affections:
that no man dothe or can of hym selfe satisfie, or
fulfyll the lawe of god. And that the lawe condemneth
all men, as transgressours. And that
therfore euery man for his saluation, must haue
refuge vnto the grace & mercy of god, obteyned
by our sauiour Iesu Christe. I knowe (saythe
saynct Paule) that in me, that is to saye, in my
flesshe dwelleth no goodnes. For I haue a good
wyll, but I fynde not howe to performe it. For
I do not that good thynge, whiche I wolde: but
I do that euyll, whiche I wolde not. And if I do
that I wolde not: than it is not I that do it, but
synne that dwelleth in me. Thus fynde I by the
lawe, that whan I wolde do good, euyll is present
with me. for I delyte in the lawe of god, as
concerning myne inward man: but I se an other
lawe in the partes of my body, whiche rebelleth
continually agaynst the lawe of my mynde, and
subdueth me vnto the lawe of synne, whiche is
in the partes of my body. O wretched man that
I am: who shall delyuer me from this body of
deth? The grace of god by Iesu Christe.
By these wordes of saynt Paule it appereth,
what concupiscence, corruption, and euyl resteth

M 5

co~tinually in the nature of man. by reason wherof
though he be neuer so well mynded, yet he is
stayed, letted, & hyndered from the perfyte accomplyshement
of goddis wyll & co~maundementes.
SECONDE we thynke it conuenient, that
all bishops and preachers, shall instructe & teache
the people, co~mitted vnto their spiritual charge,
that not withstandyng that this corruption and
concupiscence be damnable in all them, that be
not baptised, although they neuer co~mytte any
actuall offence: yet vnto vs that be renued by baptisme
in the ryght fayth of Christe, it is neyther
damnable, nor yet culpable: if we by the spirite &
grace of god endeuour and applye our selfes to
withstande & resist it, and do not gyue our selfes
to lyue after the mocio~s and desyres therof. And
therfore saynt Paule (vpon the wordes before
rehersed) inferreth and sayth, That there is no
damnation now vnto them that be in Christ Iesu,
whiche walke not after the flesshe, but after
the spirite. And anone after he saith, If you lyue
after the fleshe, you shall dye, but if by the spirite
you mortifie the dedes of the body, you shal lyue.
Thyrdly we thinke it conuenient, that all bysshoppes
& preachers, shall instructe and teache the
people, commytted vnto theyr spirituall charge,
that lyke as in the fyfthe co~maundement vnder
the name of father and mother, is vnderstande
all superyours, And in the syxte co~maundement
vnder the name of kyllynge, is vnderstande all
wrathe and reuengyng, And in the seuenth commaundement
vnder the name of adulterie is vnderstande
all vnchaste lyuynge, And in the. viii.
co~maundement vnder the name of thefte, is vnderstande

all deceytful dealyng with our neyghbours,
And in the. ix. co~maundement vnder the
name of false wytnes, is vnderstande all misvse
of the tongue: So in this last commaundement
vnder the name of desyryng of an other mannes
wyfe and goodes, is vnderstande all maner of
yuell and vnlawfull desyre of any thynge. And
lyke as in this precepte is forbydde all yuell desyres:
Euen so in the same be commaunded all
good desyres, good affections, good inclinations
to godly thynges, and the perfyte obedience of
our hartes vnto goddis wyll. whiche although
we shall not fully and absolutely attayne vnto,
whyle we be in this lyfe: yet this co~mandement
dothe bynde vs to enforce & endeuour our selfes
thervnto by contynuall resistynge and fyghtyng
agaynst the sayd corruption, concupiscence, and
euyll desyres. For asmoche as they be the veray
roote, and spring, from whense dothe flowe and
growe all yuell dedes and viciouse lyuynge. as
Christe saythe in the gospell, From the harte
spryngeth all yuell thoughtes, murder, adulterye,
fornicacion, thefte, false wytnesse, blasphemye.
And the same is shewed dayely by experyence.
For whan a manne desyreth an other
mannes goodes, if he can not haue them: than
he falleth in to enuye, and grutcheth agaynste
theym, that haue suche goodes, and desyreth
yuell towardes them, and is gladde whan they
haue losse or hurte. All whiche yuell affections
procede of the sayde vnlawfull desyre. For as
saynt Paule saith. Suche as be not content, but
desyre to be ryche, they fall into dyuers temptations
and snares of the dyuell, and into many

noysom & vnprofitable wyshes & desires, whiche
drowneth men into perdicion & destruction. For
the rote of all euill is Cupiditie or vnlaufull desire
of goodes in this world. And such persones
as haue moche folowed this couetousnes, haue
erred from the faythe, & wrapped them selfes in
many pangues and sorowes.
Fourthly we thynke it co~uenient, that all bisshops
and preachers shall instructe & teache the
people, commytted vnto their spirituall charge,
that al maner of men be in such wise culpabel of
the transgression of this commaundement, that
no man can iustifie him selfe in the syght of god.
For god loketh through euery mans hart, & fyndeth
therin moch corruption and concupiscence,
althoughe in some more some lesse, accordyng as
they haue more or lesse mortified theyr said fleshly
and worldely concupiscence. And if there were
no more co~mandeme~tes of god but this one: yet
is there no man in this world, but (if he diligently
enserche his owne harte, and conferre it with
this co~mandement) he shal anone perceiue, that
he is many wayes culpable & guiltie before god,
by transgressions of this co~maundement, if god
shulde entre into straite iugement with him, and
deale with him, according to iustice without mercy.
But among all other, they chiefely be transgressours
of this co~mandement: which by deliberation
& ful consent, cast their mindes & studies
to accomplisshe the concupiscence & desire, whiche
they haue to obteyne & get an other mans wyfe,
childe, seruant, house, lande, corne, catal, or any
thinge, or goodes that be his.
And they also be transgressours of this co~mandement,

whiche by enuy be sorye of theyr neyghbours
welthe & prosperitie, or be glad of their sorowe,
hinderance, or aduersitie. and also all they,
whiche do not set theyr myndes & studies, to preserue,
maynteyn, & defende vnto their neighbours
(as moche as lyeth in them) theyr wyues, chyldren,
seruantes, houses, landes, goodes, & all that
is theirs. For (as before is declared) this commandeme~t
not only forbiddeth vs to desire from
our neighbour any thyng, whiche is his: but by
the same we be also commanded, gladly to wishe
and woll vnto him, that he maye quietly possesse
and enioye all that god hath sent him, be it neuer
so great habundance. And this mynde we ought
to beare vnto euery man by this co~mandement,
not onely if they be our frendes & louers, but also
if they be our ennemies and aduersaries.