of the passion and deth of Christ accordynge to the dignitie and worthynesse therof The fyfte article And the thyrde daye he rose againe from deathe BY this article it appereth / howe our sauiour Iesus Christ after he hadde conquered and spoyled the deuyll and hell he retourned agayn from thens like a most mighty kyng conquerour in triumphe and glory and so resumed and toke agayn his blessed natural body the thirde day after his said deth And so doynge rose out of that sepulcre in his naturall and perfecte manhode that is to say in his soule and in the selfe same body whiche was borne of the virgin Mary and dyd hang vpon the crosse After whiche resurrection he was conuersaunt in the worlde by the space of forty dayes and did eate and drinke with his apostles and his disciples and preached vnto them authorised them to go forthe into the worlde to manifest and declare that he was the very Christ the very Messias and the very god and man whiche was promysed in scripture to come to saue and to redeeme all those that beleuynge in hym ordered them selues in obeying and folowynge his preceptes and commaundementes accordyngly In this article of Resurrection it is to be noted that there is nothynge that can in all aduersitie and trouble be more ioyefull and comfortable vnto vs than the belefe of this article that Christe rose againe from corporall deathe to lyfe and that we shall also do the same The faythe and belefe of this if we do continue in lyuynge well is our victory and triumph ouer the deuyll hell and death and a speciall remedy to put away the horrour and feare of theym for as moche as hereby we be assured that as deathe coulde not holde Christe euen soo it can not holde vs whiche are by a chrysten faythe the very membres and body of Christe but that we shall ryse from deathe and lyue agayne in glorye with hym euerlastyngely yf we order and conforme our wyll in this worlde to his preceptes And the onely hope hereof shoulde make vs not to feare the aduersities in this worlde bycause we lyuyng as afore be assured to haue a better and more glorious lyfe after this as sainte Paule wryteth to the Corinthians sayinge i. Cor. xv If we christen menne bad no hope of other lyfe than this that is present than were we the moste myserable of all menne But nowe Christe is rysen againe from deathe and hath declared therby that there is a life after this lyfe whiche all christen men hope to come to Accordyng herevnto sayth saint Augustine All the hope of our faythe standeth in this pointe that we shall ryse agayne Hebr. xi This made the faythefull and good men of whom saint Paul speketh to the Hebrues to refuse to be preserued from bodyly death bycause they loked assuredly for a better resurrection Of this article the epistles of saint Paul and the newe testament be full to the Romayns he writeth Christ rose againe for our iustification Rom. iiii ii Tim. ii Act. i. ◠to Timothe he sayth Remēber that Iesus Christ is risen agein from death The apostles besides other names perteynyng to their office be specially called the wytnesses of Christis resurrection the whiche resurrection as it was by many and sundry apparitions and other infallible argumentes declared and proued vnto them so they dyd in all places and at all tymes open and inculcate the same as a special and a chiefe article of Christes doctrine wherin shulde depende and rest the greate comforte and solace of all true and faithfull beleuers in Christ Moreouer by this article it is not onely confyrmed vnto vs howe the naturall bodye of man shall after the corporall deth and departyng out of this present lyfe aryse again as is before expressed but also by this resurrection of our sauiour Christ we be admonyshed that as Christe after his death rose agayne so we dyinge from sinne shulde ryse agayn and walke in a newe life of spirite and grace The syxte article ¶ He ascended into heauen / and sytteth on the ryght hande of god the father almyghty THis article conteineth howe our sauiour IESVS CHRISTE after that he had perfectely accomplisshed and performed the hole mistery of the redemption of mankynde by his incarnation his birthe his passion his deathe his buriall his descendinge into hell and rysynge agayn from deathe to lyfe and after he had bene here in earthe conuersant with his apostles and disciples by the space of forty dayes after his resurrection whan he was amonge the apostles he in theyr syght ascended vp into heauen in the very same his naturally body whyche was borne of the blessed virgine his mother and was crucified vpon the crosse and so did withdrawe his accustomed visible conuersation from the presēs of his apostles and from the bodily syght of all other creatures By remembraunce wherof both they and we shuld here in earthe eleuate and lyfte vp our hole hartes myndes desyres and all affections from earthely thynges and frome all carnall and worldly cares towardes heauen and heauenly thinges and soo shulde by his grace prepare our hartes and make our selues mete and apte to receiue his spirituall gyftes which he sendeth into the worlde In this article also is exppressed howe our sauiour Christe beinge ascended into heauen sytteth on the ryght hande of god the father that is to say hath and shall euer haue communicate vnto hym of god the father glorye honour felicitie power and euerlastynge monarchye gouernaunce rule and dominyon ouer all the pryncipates potestates powers dominions and ouer all creatures that can be named eyther in this worlde or in the worlde to come to be ordeyned kyng of al kynges and lorde of all lordes and all thynges in heauen and earth to be caste vnder his fete and made subiecte vnto hym and he is appointed the onely head of the vniuersall catholike churche whiche is his mysticall body And lykewise as the head always excelleth all the other membres so Christe doth excelle incomparably in honour and dignitie all the members of his sayde bodye the Churche whereof he is the onely perfection and consummation and is also the onely eternall prieste and bysshoppe of his sayde churche that is to saye the onely mediatour betwene god and mankinde the redemer intercessour and aduocate for the remyssion of synnes as hereafter in this boke it shall more at large appere And it is to be noted that although the intercession and mediation by prayer of sayntes departed and of such the membres of the catholike churche as be yet lyuynge on earthe be good acceptable and profitable vnto vs yet that is onely by the mediation and intercession of Christe our head in whom god the father is pleased and contented and through whom saintes departed this lyfe and raigning in heauen with Christe and suche as truely confesse Christ in the churche catholyke yet liuing may and do effectually pray for
iugement whan Christ shall come as in the seuēth article of this Crede is conteyned and syt to iudge both quycke and dead almighty god shall stirre and raise vp againe the very fleshe and bodies of all men women and children bothe good and bad christened heathen that euer lyued here in this world from the beginning of the same and died before that day And althoughe the sayd fleshe and bodies were dead and buryed yea and consumed or by any meanes destroyed yet god shall of his infinite power make them all at that daye hole and perfite again And so euery man generally shal resume and take againe the verye selfe same body and fleshe whiche he had whiles he liued here on earthe and so shall ryse from deathe lyue againe in the very selfe same body and soule which he had before At whiche tyme man beyng thus made perfit in coniunction of body and soule shall at that day appere before the highe iudge our sauiour IESV CHRIST and there shall make an accompte of his workes and his dedes suche as he dyd good or euyll while he liued here in this worlde And suche as haue ledde theyr liues in obedience and obseruation of goddis commandementes and die in true faith and charitie shal than be perfitely sanctified purified and deliuered from al contagion of sinne and from all corruption and mortalitie of the flesh and shall be perpetually glorified receyue bothe in body and soule together euerlastyng lyfe Whiche lyfe euerlastynge thoughe it passeth al mennes wittes to expresse how pleasant and ioyful it is nor yet mannes capacitie can compryse and vnderstande the same as saynte Paule wytnesseth saieng That which the eie hath not sene nor the eare hath not herde nor hath not entred in to mans harte i. Cor. ◠God hath ordeyned for them that loue him Yet holy scripture speketh of it after our capacitie and intelligence but farre vnder the worthynes and excellency therof The prophet Esaie saith Esa xxxv Euerlasting gladnes shall be ouer their heades they shall haue ioy and gladnes sorowe wayling shall forsake them Apoc. vii And saynte Iohn saythe God that sytteth on his throne shall dwell ouer them They shall not hunger or thyrst any more neyther sonne nor heare shal hurte them for the lambe that is in the myddes of the throne shall feede them and brynge them to the fountaines of the water of life And god shal wipe away all wepyng and teares from theyr eyes death shall endure no longer There shall be no waylyng nor cryenge nor sorowe any more Yea there is no ioy or comfort that can be wished for but it is there most plentifully There is true glory where prayse shall be without errour or flatterye There is true honour whiche shall be giuen to none onles he be worthy There is true peace where no man shal be molested or greued neyther by hym selfe nor by others There is true and pleasant felowship where is the company of blessed angels and the elect and chosen saintes of god There is true and perfecte loue that neuer shall fayle For all the heauenly company is linked and fastened together by the bond of perfecte charitie wherby also they be vnyted and knytte to almyghty god euerlastyngly Fynally there is the true rewarde of al godlynesse God hym selfe The syghte and fruition of whom is the ende and rewarde of all our beliefe and all our good workes and of all those thinges whiche were purchased for vs by CHRISTE he shall be our sacietie our fulnesse and desyre he shal be our life our helth our glory our honour our peace our euerlasting reste and ioye He is the ende of all our desyres whom we shall see continually whom we shall loue moste feruently whom we shall prayse and magnify world with out ende ¶ The sacrament of Baptisme AS touchyng the holy sacrament of Baptisme it is to be noted Fyrst that this sacrament was instituted and ordeyned by our sauiour IESV CHRISTE in the newe testament as it doth appeere by Christis owne wordes vnto his apostles where he sayeth Go ye abrode through out all the world Math. xxviii and preache the gospel vnto al people and baptise them in the name of the father of the sonne and of the holy goste Furthermore that the effecte and vertue of this sacramente is forgyuenes of synne and grace of the holy goste as is manifestely declared in the seconde chapiter of the actes of the apostles where it is sayde Do penance and be baptised euery one of you and ye shall haue forgyuenes of synne and shall receiue the gyfte of the holy goste Whiche effecte of grace and forgyuenes of synne thys sacramente hath by vertue and force of the workyng of almighty god accordyng to his promyse annexed and conioyned vnto this sacrament as is manifestly declared by the worde of Christe sayeng who so euer beleueth and is baptised shall be saued Marc. xvi Whiche sayeng of our sauiour Christe is to be vnderstande of all suche persons which die in the grace conferred and gyuen to them in baptisme and do not fynally fall from the same by synne Moreouer bycause all men be borne synners throughe the transgression of our father Adam in whom as the apostle sayeth Rom. v. All haue synned and can not be saued without remission of their synne whiche is gyuen in baptisme by the workyng of the holy gost Therfore the sacrament of baptisme is necessary for the atteyning of saluation and euerlasting lyfe Iohn iiii accordinge to the wordes of Christe sayinge No man can entre into the kyngedome of god excepte he be borne agayne of water and the holy gooste For whiche causes also it is offered and pertayneth to all men not onely such as haue the vse of reason in whom the same duely receyued taketh awaye and purgeth all kynde of synnes both originall and actuall commytted and done before theyr baptisme but also it apperteyneth and is offered vnto infantes whiche bicause they be borne in original synne haue nede and ought to be christened Wherby they being offred in the faith of the churche receyue forgiuenes of their synne and suche grace of the holy goste that if they dye in the state of theyr infancye they shall therby vndoutedly be saued ¶ And here we must knowe that as touchynge originall synne in infantes lyke as they take of theyr parentes theyr originall and naturall qualities euen so they receiue from them original sinne by whiche they are made the children of they re of god and by the same haue a naturall inclination to synne by lustes and desires whiche in further age and tyme sensibly moue and styrre them to wickednes For although the parentes be neuer so cleane purged and pardoned of theyr origynall synne by baptisme and grace gyuen in the same◠yet neuertheles the chyldren of them begotten be conceyued and borne in original synne Example we may take of corne whiche thoughe it
vs and therfore be of vs also auaylably prayed vnto that is to say desyred to pray for vs accordynge wherevnto all common prayers of the churche oughte to be alwayes fynyshed and ended with a remembrance of our sauiour Iesu Christe In whom by whome and for whome all is accepted of god and without whom nothyng can be effectually done or granted And therfore it is moche to our comfort to remembre the exaltation of mans nature in our head our sauiour and redemer IESV CHRISTE whiche inseparably and indissolubly conioyned and vnited to the deitie in the person of hym sytteth on the right hande of god the father almighty by cōmunion of preeminence and power as before is expressed wherby we be certified how our sauiour Iesus Christ is god equall to god the father in godhead therin not inferyour vnto hym and therfore to be honored worshypped loued and dread feared and trusted on beleued hoped on as on very god almighty to whome nothyng is impossible and yet he is man also whiche hath experience of our infirmities and can and wyll mercyfully haue compassion on the same who ascended vnto heuen Ephe. iiii to sende giftes vnto men wherby we myght be able strong to passe ouer this transitorye lyfe to the pleasure of god and the atteynyng of euerlasting lyfe The seuenth article From thens he shall come to iudge the quicke and the deade IN this article it is declared / howe our sauiour and redemer IESV CHRIST shal come from thens that is to saye frome heauen to the whiche he ascended and commyng in his maiesty and glory shal than in the very visible fourme of his naturall body appere vnto the bodily eyes of all the people of the worlde in his perfecte manhode and in the selfe same bodye wherin he ascended to the inestimable comfort and reioyce of the good and to the extreme terrour and confusion of the wycked Where beinge accompanyed with his holy aungels his ministers wayting vppon hym he shall sytte openly in the cloudes of the ayre and shal iudge all quicke and dead according to truthe and iustyce and accordynge to his holy worde expressed in scripture that is to saye according to euery mans owne workes and dedes done by him in his lyfe tyme whiche workes and deedes shal be than examyned discussed and tried not after mens owne fantasy and inuention without authoritie and ground of scripture but accordyng to the commandement of god and the teachyng of Christ and his apostles for at that day of iudgement all the people of the worlde quycke and deade that is to say as well all those whyche shall be founde on lyue in the worlde at that day as also al those whiche euer sithe the creatiō of Adam liued here in this worlde and dyed before that day shal come and appere afore the presence of Christe in their very bodies and soules And whan they shall be so gathered and assembled togyther our sauiour IESVS CHRIST shall pronounce the fynall sentence and iudgement of euerlastynge saluation vppon all those persones whyche in theyr lyfe tyme obeyed and conformed themselues vnto the wyl of god and exercised the workes of right beliefe and charitie Rom. ii and so perseueryng in well doinge sought in theyr hartes and deedes honour glorye and lyfe immortall And contrary vpon all those whiche in their lyfe tyme were contentious and dydde repugne agaynst the wyll of god and folowed iniustyce and iniquitie rather than truthe and vertue our sauiour Christ shall than and there pronounce the sentence of euer lastyng punyshement and damnation Mat. xxvi In whiche sentence there shall be made a perfect separation or dyuision betwene these two sortes of people that is to say betwene the shepe and the gotes the corne and the chaffe the good and the badde the blessed and the cursed the membres of his bodye and the membres of the deuyl and so the good and the blessed beyng vppon his ryght hande he shall clerely and perfectly delyuer theym for euer from the power and malice of the wicked and from all the paines and euyll and so take them all vp with hym into heauen there to be crowned and rewarded in body and soule with honour and glorye and euerlastynge ioye and peace whyche was prepared for them from the begynnynge of the worlde And all the other whiche shall be iudged to euerlastynge payne and deathe beinge vpon his lefte hande he shall sende them downe into hell there to be punyshed in body and soule eternally with fyer that neuer shall haue ende whiche was prepared from the begynning of the worlde vnto the deuyll and his aungelles And here it is especially to be remembred howe this article was for great consideratiōs added immediately and conioyned vnto the former articles and chiefly to the intent that no man shulde in his life time presume vpon the said benefites of Christ or take occasion of carnall libertie or securitie and so lyue without feare to transgresse or without regarde to obserue the commaundementes of god but rather that euery good christen man shulde in euery parte of his lyfe haue a continuall remembrance and respect vnto the last day of iugement and so be in continual feare to committe any thing contrary to the wyll of god for the which he might deserue to haue the sentence of euerlasting damnation pronounced vpon him For this is certainely true that at that day euery man shall be called to an accompte of his lyfe and shall be than fynally iudged according to his workes good or bad done in his lyfe tyme Rom. ◠that is as saynte Paule saythe to theym that perseuere in well doinge and labour to atteyne glory honour and immortalitie shall be gyuen lyfe euerlastyng and to theym that be contentions and obey not the truthe but folowe and do iniustice shall come indignation yre affliction trouble and peines euerlastyng In this article it is further to be noted that lyke as there is nothinge more certeyne vnto vs than that we be all mortall and shall ones dye and yet noo man lyuynge knoweth the tyme whan he shall dye euen so there is nothyng more certayne than that this daye of iugement shall ones come and yet the houre and tyme whan it shal be is hidden and kepte secrete from the knowlege of all men and aungelles and is reserued to the onely knowledge of god whiche thynge procedeth of his onely goodnes towardes vs and is done to the intent we shulde alwayes here in our lyfe tyme flee frome synne and imploy all our hole study and endeuor to walke in the wayes of god that is to say in such fayth hope and charitie as God requireth of vs so prepare our selues and ordre our lyuyng towardes god that we may be in a redynesse at all tymes whan so euer it shall please god to calle and summon vs to appere before hym in the sayd generall iudgement there by his mercy and goodnes to receyue
to the priest whan he consecrateth that without the due obseruation of that waye man myghte not receyue that blessed sacrament to his saluation For the benefite or hurt that cometh to a christen man by receyuing of this sacrament standeth not in the fascion or maner of receiuing of it vnder one or both kindes but in the worthy or vnworthy receiuing of the same For he that receiueth this sacrament worthely vnder the one kinde as vnder the fourme of bread only receyueth the hole body and bloud of Christe as many and great benefites of Christ as he that receyueth it in both kindes And therfore if any man shuld teache that the lay people which by the ordinance ancient custome of the catholike church haue vsed to receyue this holy sacrament in fourme of bread only be seduced so cause them to thynke that the hole body and bloud of Christe were not comprehended in that onely forme of breade as wel as in both the kyndes this doctrine ought vtterly to be refused and abiected as a pestiferous a diuelyshe schole For surely scripture teacheth the contrary And also naturall reason although it can not comprehende the hole mystery of this sacrament yet herein it teacheth vs agreably with scripture that the lyuely body can not be without bloude and so men oughte to be ledde from that fonde opinion if any suche be bothe by that faythe and credyte they owe to scripture and in this poynte also by naturall reason Wherfore christen men ought not to grudge at this fourme and maner of receyuyng of this sacramente vnder one kynde vsed and allowed by the catholike churche both to auoyde that errour afore rehersed and also for many other weyghty considerations concernyng bothe the honour of the sacrament and the libertie and cōmoditie of the hole churche And not onely laye men but also priestes sauyng whan they consecrate vse to receyue this sacrament none otherwyse Let christen men therfore humbly apply them selfe to put all erronious fantasies if any suche aryse cleane out of theyr hartes and satisfye thēselues with this that whan they receyue this sacrament worthely thoughe it be but in one kynd they lose no parte of the profite and benefite promised by vertue of the sayde sacrament Wherfore consideryng as is afore rehersed the dignitie and excellency of this sacrament we ought with all humblenes of harte and deuotion to prepare our selues that we vsynge accordyngly the same maye be partakers of suche fruite and grace as vndoubtedly is offered and gyuen to all suche as in due maner receyue this sacramente For they that so doo be made one with Christe and dwelle in hym and he in them as he sayeth in the .vi. chapter of saynt Iohns gospell where he speaketh also of this sacrament This is the breade whiche descended from heauen that who so euer eateth therof shuld not dye I am the liuely bread which haue descended from heauen if any shall eate of this breade he shall lyue euerlastyngly And than he declaryng him selfe what he meaneth by the breade sayeth as incontinentely foloweth And the breade whiche I shall gyue is my fleshe whiche I shall gyue for the lyfe of the worlde Whiche wordes be moste comfortable for the perfyte confirmation and establishment of our faythe in this sacrament For as muche as they bothe certifie vs that his very fleshe bloudde and bodye is that meate whiche we receiue in the sacrament and that also it preserueth from deathe and conferreth lyfe to all Math. ix whiche duelye receyue it For seyng it is the very body of our sauiour Christ whiche is vnited and knytte to his godheade in one persone and by reason therof hath the very vertue and substance of lyfe in it it must nedes consequently by the most holy and blessed participation of the same giue and cōmunicate lyfe also to them that worthely receyue it And it endueth them with grace strength vertue against all temptation sinne and death doth much ease and relieue all the troubles dieases and infirmities of theyr soule For seynge the woman which was diseased with the fluxe of bloud as it is written in the gospell was healed by touchyng the hemme of the garment of Christe through the vertue whiche came from hym Howe muche more shall they fynde remedy of the sickenes malady of theyr soule whiche with due reuerece and faythe receyue and eate the blessed body of Christe and so be made lyuely temples of hym dwellynge in theym yea made as one fleshe and body with him For this heuenly meate is not tourned into our substaunce as other corporall meate is but by the godly operation therof we be tourned towardes the nature of it that is to saye of earthely corruptible and synfull we be made heauenly spirituall and strong agaynst synne and all wyckednes And further it is to be remembred that as in the receyuyng of this sacrament we haue moste entter communion with Christe so be we also ioyned by the same in most perfite vnitie with his churche and all the mēbres therof And for that cause amonges other this sacrament was instituted of our sauiour Christe in the fourme of breade to sygnyfye the vnitie concorde and charitie that is betweene Christe oure heade and hys mysticall body the churche and euery part and membre therof one with an other For as bread is made of many graynes or cornes whiche all make but one loofe soo shulde all true christen people being many in numbre yet be all one in faythe and charitie as sayncte Paule sayeth we be one breadde and one bodye i. Cor. xi all that be partakers of one breade that is of this blessed sacrament Fynally it is to be noted that although Christ at the fyrste institution of this sacrament dyd consecrate and giue it to his disciples at supper after they had eaten the paschal lambe partly to declare that the sacramentes and sacrifices of the old lawe shuld from thensforth ceasse and take an ende and partly that by this sacrament being the last thing that he nexte before his deathe lefte vnto his disciples the remēbrance of him shuld be the more depely and effectuously imprinted in the hartes of them and of all other that after shulde receyue the same Yet as saint Augustine saith it was thought good to the apostles and the vniuersall churche beynge moued with the holy goste for the more honour of so high a sacrament and for the more reuerence and deuout receyuynge therof that it shulde alwayes be receyued of christen people whā they be fastyng and before they receyue any bodily sustenāce except it be in case of syckenes or necessitie Wherfore considering the most excellent grace efficacy and vertu of this sacrament it were greatly to be wyshed and prayed for that al christen people had suche deuotion thervnto that they wolde gladly dispose and prepare themselues to the more often worthy receyuynge of the same But seynge that in these laste dayes
for the sustenance and reliefe of his people And yet in suche tymes of necessitie if their busines be not very great and vrgen men oughte to haue suche regarde to the holy day that they do bestowe some conuenient tyme in hearynge diuine seruyce as is aforesayde Against this commaundement generally doo offende all they whiche wyll not ceasse from theyr owne carnall willes and pleasures Also they whiche hauynge no lawfull impediment do not giue them selfe vpon the holy daye to heare masse to heare the worde of god to remembre these thinges in theyr myndes than let them humbly knowlege their fautes vnto god and aske for giuenes for the same with vnfained purpose in their hartes to conuert and retourne from theyr naughty lyues and to amende the same and let them also clerely and purely in theyr hartes remitte and forgiue al malice and displeasure which they beare to any creature Than let them fall vnto praier accordinge to the commaundement of Christ where he saith 〈◊〉 .xi. whan you beginne to praye forgiue what so euer displeasure you haue against any man And whan they be wery of prayer than let them vse reading of the worde of god or some other good or heauenly doctrine so that they do it quietly without disturbance of other that be in the church or els let them occupie their mindes with holsome and godly meditations wherby they may be the better and they that can reade maye be well occupied vpon the holy day if in tyme and place conuenient they reade sobrely and quietly vnto other suche as they haue charge of suche good bokes as be allowed whiche maye be vnto them in stede of a sermon for al thinges that edifie mans soule in our lord god be good and holsome sermons And truely if men wold occupie them selues vpon the holy dayes and spende the same dayes holily after this fourme and maner not onely in the house of god but also in theyr owne houses they shulde eschue therby moche vyce confounde theyr ancient ennemie the deuyll moche edifie both themselues and other and finally atteyne moche grace and highe rewarde of almyghty god Also men must haue specyall regarde that they be not ouer scrupulouse or rather supersticiouse in absteinynge from bodely labour vpon the holy daye For not withstandynge all that is afore spoken it is not ment but we maye vppon the holy daye gyue our selues to labour for the spedy perfourmaunce of the necessary affayres of the prynce and the common welthe at the commandement of them that haue rule and authoritie therin And also in all other tymes of necessitie as for sauynge of our corne and cattel whan it is like to be in dangier or lyke to be destroyed if remedy be not had in tyme for this lesson our sauiour teacheth vs in the gospell and we nede not to haue any scruple or grudge in conscience in suche case of necessitie to labour on the holy dayes but rather we shulde offende if we shulde for scrupulositie not saue that god hath sente for the sustenance and reliefe of his people And yet in suche tymes of necessitie if their busines be not very great and vrgent men oughte to haue suche regarde to the holy day that they do bestowe some conuenient tyme in hearynge diuine seruyce as is aforesayde Against this commaundement generally doo offende all they whiche wyll not ceasse from theyr owne carnall willes and pleasures Also they whiche hauynge no lawfull impediment do not giue them selfe vpon the holy daye to heare masse to heare the worde of god to remembre the benefites of god to giue thankes for the same to pray to exercise such holy workes as he appointed for suche dayes but as cōmonly is vsed passe the tyme either in idelnes in glotony in ryot or other vaine or idel pastime do breake this commandement For surely suche keping of holy day is not accordinge to the intent and meanyng of this commandement but after the vsage and custome of the Iewes and doth not please god but dothe moche more offende him and prouoke his indignation wrath towardes vs. For as saint Austine saithe of the Iewes They shulde be better occupied labouringe in their feeldes and to be at plough than to be ydle at home And women shulde better bestowe theyr tyme in spinning of woll than vpon the sabbot day to lose their tyme in leapyng or daunsyng and other ydell wantonnes All they do also offende against this commaundement whiche do heare the word of god and giue not good hede thervnto that they may vnderstand it or if they do vnderstand it yet they endeuour not theyr selues to remembre it or if they remembre it yet they study not to folowe it And all they breake this cōmandment whiche in masse tyme do occupie their mindes with other matters and lyke vnkind people remembre not the passion and death of Christ nor giue thankes vnto him whiche thinges in the masse tyme they ought specially to do For the masse wherin after the consecration is really present the very blessed body and bloudde of Christe is celebrate in the churche for a perpetuall memory of his death and passion And lykewyse do all those which in suche tyme as the cōmon prayers be made or the worde of god is taught not onely them selues do gyue none attendance thervnto but also by readyng walkinge talking and other euyll demeanour let other that wolde well vse them selues And lyke wyse do all they whiche do not obserue but dispise suche laudable ceremonies of the churche as set forthe goddis honour and apperteyne to good ordre to be vsed in the churche And therfore concerning suche ceremonies of the churche as haue ben institute by our forfathers and be allowed by the princes or kynges of the domynions whiche nexte to god be the chiefe heades of the churches althoughe men oughte not to haue soo fonde opinion of the said ceremonies to thinke that they haue power to remytte synne yet they be very expedient thynges either to excite or stirre vp mens deuotion and to cause them to haue the more reuerence toward the sacramentes as the hallowing of the fonte of the chalice of the corporace of the aultare and other lyke exorcismes and benedictions done by the mynisters of Christis churche or elles to put vs in contynuall remembrance of those spirituall thynges whiche be signified by them As sprinklinge of holy water dothe put vs in remembrance of our baptisme and of the bloud of Christe sprinkled for our redēption vpō the crosse Giuinge of holy breade doth put vs in remembraunce of the sacramēt of the aultare which we ought to receyue in right charitie And also that all christen men be one body mysticall of Christe as the bread is made of many graines and yet but one lofe Bearynge the candels on Candelmas day dothe put vs in remembrance of Christ the spirituall lyght of whom Symeon dyd prophecy as is redde in the churche that daye Gyuinge
you shall receyue Mat. vii whiche promise can not fayle for goddis worde can not be frustrate but taketh euer effect Yet may we not trust our owne determination and our iugement so precisely in our prayer and requestes but committing our selues holy to goddes gouernans we ought to take esteme and iudge for the beste what so euer god shal ordre and dispose for vs althoughe it be contrary to our praier and desire whiche must euer haue direction and submission to goddis pleasure Sap. x◅ who knoweth our necessities and can and wyl dispose al thinges swetely and pleasantly to the atteynyng of euerlastyng comforte whiche all good men chiefly desire and pray for And where as saint Iames speaketh of remission of synne to be obteyned in this sacrament in as moche as the remission of synne is a necessary petition to be made of and for all men considering the frailtie of mannes nature whiche continually sinneth and therfore continually is taught to saye Dimitte nobis debita nostra Lorde forgiue vs our trespaces We ought assuredly to truste Math. vi that god workynge in the ministration of his sacrament dothe by the prayer of the minister and of suche as assiste hym forgiue those sinnes of the sicke man which by the frailnes of his nature in sodaine motions and vehement agonies he doth commyt and fall into And yet we ought not therevpon to conceyue a vaine false hope of the effect of this sacramēt that liuing in filthy and abhominable sinne and not caringe to be delyuered from it by true penance we shulde by the ministration of extreme vnction haue all our sinnes forgiuen For this sacrament is ministred fruitfully onely to those that be membres of Christis churche and suche as beinge fallen out of the state of grace by deadely sinne haue bene by penance restored to the same which men by this sacrament be strengthned and comforted in theyr agonye and fight against the deuil who in the time of sickenes and vexation of the body is very busye to assaulte them And where it is called thextreme vnction that is to saye the last vnction we muste not so vnderstande it as though this sacrament might neuer be mynistred but ones that is to saye in extreme peril of death whan men be without hope of lyfe for it shuld rather be mynistred in the entrie of sickenes and so oftner whan so euer any greate and peryllouse sickenes and maladie shall come to any man But the fathers of the churche did call it by the said name of extreme vnction bycause it is the laste in the respect of the other vnctions whiche be mynistred before in the other sacramentes of baptisme confirmation ordre in whiche sacramentes christen men be also annointed And for as moche as the sacrament of the aultare beinge duely receyued is the very spirituall foode and the very sustentation comforte and preseruation of all christen men in all dangerous passages and aduentures therfore it is expedient that the sayd sacrament of the aultare shuld be receiued after this auodinge done in the tyme of syckenes For surely the receyuyng of the body of our sauiour Iesu Christe is the very consummation not onely of this but also of all other sacramentes THe seuen sacramētes thus declared the vse and effecte of them dothe manifestely appere For by baptisme we be incorporated into the body of Christes churche obteyninge in that sacrament remission of synne and grace wherwith we be able to leade a newe life By the sacrament of penance they that be fallen into deadly sinne may be restored vnto the state of grace receiued in baptisme and so made againe the liuely members of Christis mysticall body In the most blessed sacrament of the aultare is the most precious body and bloud of our sauiour redemer Iesu Christ bothe in fourme of bread and wyne by whom for whom and in whom all sacramentes take effecte and therfore is this the moste worthy sacrament and of highest dignitie The sacrament of Matrimony is a necessary thing for due generation of man to goddis pleasure whiche although it be honorable and acceptable to god and therfore the laufull coniunction of man and woman is assisted by god in this holy sacrament yet this estate is not commaunded as necessary to any particular man but lefte at libertie to all men sauing priestes and to other whiche of theyr free libertie by vowe aduisedly made haue chosen the estate of continencie who accordinge to their free choyse must frely and willingly continue in the same The sacrament of ordre although it be not commaunded to any particular man as necessarye for the atteyning of euerlastyng life yet in the churche whiche is the mysticall body of Christ it hath a necessitie to the entent that by ministers duely placed there maye be due spirituall fathers for spirituall generation So that bothe the estates of matrimony and order be for the hole churche necessary but yet not so necessaryly commaunded to any particular man The other two sacramentes of confirmation and extreme vnction although they be not of suche necessitie but that without them men may be saued yet for as moche as in the ministration of them yf they be worthely taken men receiue more abūdantly gostly strength ayde and comforte They be very holesome and profitable and to be desyred and reuerently receyued The .x. commandementes of almighty god iTHou shalte haue none other goddes but me ii Thou shalte not haue any grauen ymage / nor any likenesse of any thynge that is in heauen aboue / or in the earth beneth / or in the water vnder the earthe / to the intent to do and godly honoure and worshyppe vnto them iii Thou shalte not take the name of thy lorde god in vayne iiii Remembre that thou kepe holy the sabbotte daye v Honour thy father and thy mother vi Thou shalte do no murther vii Thou shalte not committe adultery viii Thou shalte not steale ix Thou shalte not beare false wytnes against thy neyghbour x Thou shalt not vniustly desire thy neighbours house / nor thy neighbours wyfe / nor his seruant / nor his mayde / nor his oxe / nor his asse nor any thynge that is thy neyghbours The exposition of the firste commandement of god Thou shalt haue none other goddis but me THis fyrste cōmandement lyke as it is the fyrst in ordre soo it is the most chief principall among all the other preceptes For in this first commaundemente god requireth of vs those thinges in the whiche consysteth his chiefe and principall worshyp and honour that is to say perfyte faythe sure hope and vnfayned loue and dreade of god And therfore it is to be noted that to haue god is not to haue hym as we haue other outwarde thynges as clothes vpon our backe or treasure in our chestes nor also to haue him in our mouth outwardly or to worshyp hym with knelynge or suche other gestures onely but to haue
asshes on ashwednesday doth put vs in remembrance that euery christen manne shulde considre that he is but ashes and earth and thervnto he shall retourne Bearyng of palmes on palme sonday dothe put vs in remembrance of the receiuynge of Christe in to Hierusalem a lyttell before his deathe and that we must haue the same desyre to receyue him in our hartes Crepynge to the crosse on good friday there offeryng vnto Christ before the same and kyssynge of it declareth our humble submission and thankes giuynge to Christ for our redemption whiche he hath wroughte for vs vpon the crosse And so finally the settyng vp of the sepulchre of Christe whose body after his death was buried And al other like laudable customes rites and ceremonies do put vs in remembrance of some spiritual thyng And therfore they be not to be contemned and caste away but obediently to be vsed and continued as thynges good and laudable for the purposes abouesaid The exposition of the .v. commaundement of god Honour thy father and thy mother IN this commandement / by these wordes Father and mother is vnderstande not onely the naturall father and mother whiche dyd carnally begette vs and broughte vs vp but also princes and all other gouernours rulers and pastours vnder whom we be nourished and brought vp ordred guiged And by this worde Honour in this commandement is not onely ment a reuerence and lowlines in wordes and outwarde gesture whyche chyldren and inferiours ought to exhibite vnto their parentes and superiours but also a prompt and a redy obedience to theyr lawfull commandementes a regarde to theyr wordes a forbearyng and sufferinge of them an inward loue and veneration towardes them a reuerence feare and lothenes to dysplease or offende them and a good wyll or gladnes to assiste them ayde them succour them and helpe them with theyr counsayle with their goodes and substance and by all other meanes to theyr power as hereafter is declared This is the very honour and duetie whiche not onely the chyldren do owe vnto theyr parentes but also all subiectes inferiours to theyr heades and rulers And that children owe this duetye to theyr fathers it appereth in many places of scripture in the prouerbes it is written Prou i. Obey my sonne the chastisement of thy father be not negligent in thy mothers commandementes Deu xxvi In the boke of Deutronomie it is also written Accursed be he that doth not honour his father and his mother And in the boke of Leuiticus it is sayde Leuit. xix Let euery man stande in awe of his father mother 〈◊〉 xxi And yf any man haue a stubburne and a disobedient sonne whiche wyll not heare the voyce of his father and mother and for correction wyll not amende and folowe them Than shall his father and mother take him and brynge hym to the iudge of the citie and saye This our sonne is stubburne disobedient and dispiseth our admonitioÌ„s and is a riotour and a drunkerde Than shal al the people stone him to death and thou shalt put away the euill from the that all Israell may here therof and be afrayde Exod. xxi And in the boke of Exody it is also writteÌ„ He that striketh his father or mother he shall be put to deathe And lykewise be that curseth his father or mother shall be put to death And in the boke of prouerbes Prouer. xxviii the wise man also saith He that stealeth any thyng froÌ„ his father or mother is to be taken as a murtherer And although these great punysshementes of disobedient children by death be not now in the newe lawe in force strength but lefte to the ordre of princes gouernours and their lawes yet it euidently appereth how sore god is agreued dipleased with such disobedieÌ„ce of children towardes their parentes for as moche as in the olde lawe he did appointe thervnto so greuouse punishementes And as almyghty god doth threaten these punishementes vnto those children whiche do breake this commandement so he doth promise great rewardes to them that kepe it For he that honoureth his father saythe the wyseman Eccle. iii. his synnes shall be forgyuen hym And he that honoureth his mother is as one that gathereth treasures who so euer honoureth his father shall haue ioy in his owne children and whan he maketh his prayer vnto god he is herde He that honoureth his father shall haue a long and a prosperous lyfe And as the chyldren by this commaundement be bounde to honour and obey theyr parentes accordinge as is afore expressed so it is implied in the same precepte that the parentes shulde nourysshe and godly brynge vp their chyldren that is to say that they muste not onely fynde them meate and drinke in youth and also set them forwarde in learnynge labour and some other good exercise that they maye eschue idlenes and haue some crafte or occupation or some other lauful meane to get their lyuynge but also they muste learne them to beleue and truste in god to loue him to feare him to loue their neighbours to hate no man to hurte no man to wisshe well to euery man so moch as they may do good to euery man not to curse not to sweare not to be riotous but to be sobre and temperate in al thinges not to be worldly but to set their mindes vpon the loue of god heaueÌ„ly thinges more than vpon teÌ„porall thinges of the worlde And generally to do all that is good to eschue all that is euill and this the parentes ought to do not by cruell entreatinge of theyr children wherby they might discourage them and prouoke them to hate theyr parentes but by charitable rebuking threatning and charitable chastising and correcting of them whan they do euyll and cherishynge mainteyninge and commending them whan they do well This office and duetie of the parentes towardes theyr chyldren is witnessed in many places of scripture First saint Paule writeth thus Epâ—e vi Fathers prouoke not your children vnto angre but bringe them vp in the correction and doctrine of god Deut. vi And in Deutronomy al myghty god saythe Pro. xxix Teache my lawes and commandementes to thy children And the wise man saith The rod of correction giueth wisedome The chylde that is left to his owne will Prou. xiii shal be confusion to his mother And in an other place he saith He that spareth the rod hateth his sonne and he that loueth hym will se hym corrected Pro. xxiii And in an other place he saythe Se thou withdrawe not from thy childe discipline and chastysynge if thou strike hym with the rodde he shall not die thou shalte strike him with a rodde and shalt therby deliuer his soule from hell 〈…〉 And on the other syde it is written The sonne vntaught and vnchastised is the confusion of his father And for this cause we fynde in the boke of the kinges how that our