coupled togyther conteining as it is aforesayde the obedience to the hole doctrine and religion of Christe And here is to be noted that euery man that dothe offende god dothe not lose his faythe therby For they that synne by frailtie and sodeyn motions whiche iuste men doo not auoyde and be taughte therfore of Christ to say in their Pater noster Forgiue vs our trespasses as we forgyue them that trespasse agaynste vs Yet those men so breaking their promyse with god and slackyng in suche care and desyre as they shulde haue to please god neuerthelesse be not accompted to haue lost theyr fayth therby yea they also who after the knowlege of god fall into deadly synne aduisedly as they that committe murther adultery and other abhominations and soo falle from faythe as it is taken in the seconde acception and be therfore out of the state of grace and fauour of god for the tyme yet do not those men fall frome fayth as it is taken in the fyrst acception Luc. xii that is to saye from certayne and assured knowledge of god and his doctrine And therfore the gospell speaketh of a seruaunt that knoweth the wyl of his lord and dothe it not And saynt Iames in his epistle sayeth Iacob ii that Faythe may remayne without charitie Wherfore a transgressour of the lawe of almyghty God after baptisme kepeth styll a remorse of conscience and the lyghte of knowledge by Faythe wherby he seeth the remedyes howe to atteyne remyssion of synne and by a special gyfte of further grace is moued to vse the same remedyes and so by faythe walketh the wayes ordeined to atteine remission of sinnes as in the sacrament of penance shal be declared Thus we haue shewed two acceptions of fayth and declared that the fayth of knowledge may remayne in hym that hath fallen from fayth after the second acception But whether there be any special particular knowlege which man by faith hath certainly of him self wherby he may testify to him selfe that he is of the predestinates which shal to th ende perseuere in their callynge we haue not spoken ne can not in scripture ne doctours find that any such faith can be taught or preached Truth it is that in the sacramētes instituted by Christ we may cōstantly beleue the workes of god in them to our present comfort and applycation of his grace and fauour with assurance also that he wyll not faile vs if we fall not from hym Wherfore so continuinge in the state of grace with hym we may beleue vndoubtedly to be saued But forasmoche as our owne frailty and naughtynes ought euer to be feared in vs it is therfore expedient for vs to lyue in contynuall watche and continuall fight with our enemies the deuyl the fleshe and the world and not to presume to moche of our perseuerance contynuance in the state of grace which on our behalfe is vncertayne and vnstable For although goddis promises made in Christe be immutable yet he maketh them not to vs but with cōdition so that his promise standyng we may yet faile of the promise bicause we kepe not our promise And therfore if we assuredly recken vpon the state of our felicitie as grounded vppon goddis promise and do not therwith remēbre that no man shal be crowned onles he laufully fight we shal triumph before the victory and so loke in vain for that whiche is not otherwise promised but vnder a condition And this euery christen man must assuredly beleue ¶ The Crede or the .xii. articles of the christen faythe iI Beleue in god the fatheralmighty maker of heauen and earth ii And in Iesu Christe his onely sonne our lorde iii whiche was conceiued by the holy goste borne of the virgine Mary iiii Suffred vnder Pōce Pylate was crucified dead buried and descended into hell v And the third day he rose agein frō deth vi He ascended into heauen sitteth on the right hand of god the father almighty vii From thens he shall come to iudge the quicke and the deade viii I beleue in the holy goste ix The holy catholike churche x The communyon of sayntes The forgyuenes of synnes xi The resurrection of the body xii And the lyfe euerlastynge Amen THE NOTES Here folowe certayne notes for the better vnderstanding of this Crede FIrst it is to be noted that all and singular the .xii. articles conteined in this Crede be so necessarye to be beleued for mans saluation that who so euer wyll not constantly beleue them or wyll obstinately affirme the contrary of theym can not be the very members of Christe and his espouse the churche but are very infidelles or heretikes and members of the deuel with whom they shall be perpetually damned Secondly it is to be noted that all true christen men ought and muste moste constantly beleue maynteyne and defende all those thinges to be true whiche be comprehended in this Crede and in the other .ii. credes wherof the one is vsed to be sayde at masse and is approued by the auncyen generall councelles the other was made by the holye man Athanasius And also all other thynges which be cōprehended in the hole body canon of the bible Thirdly that all true christen men ought and must not onely repute take and holde all the sayde thynges for the most holy most sure and most certayne and infallible truthes of goddis worde and suche as neyther oughte ne can be altered or conuelled by any contrarye opinion or authoritie but also must take interpretate all the same thynges accordynge to the selfe same sentence and interpretation whiche the wordes of scripture do signifie and the holy approued doctours of the churche do agreably intreate and defende Fourthly that all true christen men ought and must vtterly refuse and condemne al those opiniōs contrary to the said .xii. articles of our crede whiche were of longe tyme paste condemned in the .iiii. holy counsels that is to say in the counsel of Nece Constanstinople Ephese and Calcidonense The fyrst article I beleue in god the father almighty maker of heauen and earthe FOr the plain vnderstandinge hereof euery materiall worde of this article shal be declared hereafter And first we muste knowe God that God is a spiritual and an inuisible substance or nature of infinite power and eternall without beginning or endyng of incomprehensible knowlege wysdome goodnes iustice and mercy and that there is but one very god thre persons the father the sonne the holy gost that these thre persons be not three goddis but all one god one nature one substance all one euerlastinge essence or being and all lyke and equall in might power wisdome knowlege rightwysnes and all other thynges belongyng vnto the deitie And that besyde or without this god there is none other god Moreouer we must knowe that god the father is the fyrst persone in trinitie Father and Father of his onely begotten sonne the second persone in Trinitie and that he dyd begette him of his owne substance by eternall generation that is to say by generation that neuer had begynning And where this article conteineth that god the father is Almighty it is as moch to say as that he may do all thynges that he wil. in heauen and in earthe and nothyng is to hym impossible and that his godly power and myghte excelleth infinitely and incomparably all other powers in heauen earth
And they also offende against this commandement whiche gladly gyue eares and be redy to here suche backebitoures For as saint Barnarde sayth Lyke as the backebiter caryeth the deuyll in his mouthe so the hearer carieth the deuyll in his eare For the detractour is not glad to telle but to hym whiche is glad to heare And the wyse man sayeth That lyke as the wynde driueth away the raine Pro. xxv euen so dothe a sadde and a dyspleasant countenaunce dryue away the toung of the backebitours and maketh them abasshed They also breake this commaundement whyche with flatteryng and double tounges go about to please such as be glad to here complayntes Iuges also whiche gyue sentence contrarye to that which they knowe to be true and they that in iugement do hyde and supresse the truth and they that make false plees to the delay and hynderance of Iustice or any otherwyse do stop iustice And enquestes which vppon lyght groundes or vppon groundes not well examined or discussed gyue verdite be transgressours and breakers of this cōmandement And aboue other they do trāsgresse this cōmaundement whiche in preachyng or other wayes do teach or meinteyne anye false or erronious doctrine contrary to the word of god or that do teach fables or mens fantasies and imaginations affirming them to be the word of god And such be wors than false wyttnesses of worldly matters for they beare false wytnes against god and his truthe The exposition of the tenthe commandement of god Thou shalt not vniustly desire thy neighbours house nor thy neighbours wyfe nor his seruaunt nor his mayde nor his oxe nor his asse nor any thing that is thy neighbours VVhere as in the other cōmādementes before rehersed be forbidden all wordes and dedes which be agaynste goddes pleasure and the loue of our neyghboures In this last precept is forbidden the inward consent of the harte to all vnlefull motions desyres delites inclinations and affections vnto euyl whiche thinges be so roted and planted in al vs the children of Adam euen from the fyrst houre of our byrth that although by the inspiration of the holy goste and the grace of god gyuen vnto vs we doo entende neuer so well and wolde moste gladly eschue all euyll yet there remaineth in vs a disposition and redynesse vnto such thinges as be contrary to the wyll and cōmandement of god In so moche that if the grace of god did not helpe vs to stay and resiste our naughty thoughtes delite vnto synne the same our concupiscence and noughtines shulde be so moche that we shulde tunne headlynge in to synne and mischefe our nature is corrupte and we be so farre from the perfecte obedience vnto goddis wyl whiche obedience Adam had in the state of innocency And of this corruption of our nature and redynes vnto euyll complayneth saint Paule in his epistile vnto the Romans where he declareth at length Rom. vii that the nature of man is so full of concupiscence and euyll affections that no man dothe or can of him selfe satisfie or fulfil the lawe of god And that the law condemneth all men as transgressours and that therfore euery man for his saluation muste haue refuge vnto the grace and mercy of god obteyned by our sauiour Iesu Christ Furthermore lyke as in the fyfte cōmaundement vnder the name of father and mother is vnderstande al superiours And in the .vi. commandement vnder the name of kyllyng is vnderstand al wrothe and reuenging And in the .vii. commandement vnder the name of adultery is vnderstande all vnchaste lyuynge And in the eyght commandemente vnder the name of thefte is vnderstande all disceytfull dealynge with our neighbours And in the .ix. commandement vnder the name of false witnesse is vnderstande all misreporte and vntrewe vse of our tonge So in this laste commandement vnder the name of desyring of an others mans wife and goodes is vnderstande all maner of euyll and vnlaufull desyre of any thynge And lyke as in this precepte be forbydden euyll desyres euen so in the same be commaunded good desyres good affections good inclinations to godly thynges and the perfect obedience of our hartes vnto goddis wyll whyche althoughe we shall not fully and absolutely atteyne vnto whiles we be in this lyfe Yet this commandement doth bynde vs to enforce and endeuour our selues thervnto by cōtynual fyghtynge and resystyng againste the sayde corruption concupiscence and euyll desyres for as muche as by theym man is continually tempted to euyll dedes and vicious lyuyng accordinge whervnto sayncte Iames wryteth Lette no man saye Iacob i. whan he is tempted to euyll that he is tempted of god For as god can not be tempted to euyll so he tempteth no man to euyll but euerye man is tempted drawen and allured by his owne concupiscence than concupiscence whan she hath conceyued bringeth furth synne All they be transgressours of this commandement whiche by delyberation and full consent cast theyr myndes and lustes to accomplysshe the concupisence and desyre whiche they haue to obteyne and gette vnlawfully an other mannes wife child seruant house lande cattall or any thing or goodes that be his And they also be transgressours of this commandement whiche by enuy be sory of theyr neyghbours wealth and prosperitie or be gladde of theyr sorowe hinderance and aduersitie And also all they whiche do not set theyr myndes and studies to preserue maynteyne and defende vnto theyr neyghbours as moche as it is in theym theyr wyues chyldren seruauntes howses landes goodes and all that is theyrs For as before is declared this commaundement not onely forbideth vs to desyre vnlaufully from our neighbour any thyng that is his But by the same we be also commanded gladly to wishe and wyl vnto him that he may quietly possesse enioy al that god hath sēt him be it neuer so great abundāce And this minde we ought to beare vnto euery man by this commandment not only if they be our frendes and louers but also if they be our ennemyes and aduersaries ⧠¶ Here foloweth the exposition of the prayer of our lorde called the Pater noster deuided in to seuen petitions iOVr father which art in heauen halowed be thy name ii Thy kingdome come iii Thy wyll be done in earth as it is in heauen iiii Gyue vs this day our dayly breade v And forgyue vs our trespasses as we forgyue them that trespasse against vs. vi And let vs not be ledde into temptation vii But deliuer vs from euyll Amen The notes FOr the better and more ample declaration of this prayer ye shall vnderstande fyrst that our sauiour Iesus Christe was the authour and maker therof and that therfore like as he is of infinite wisedome and of infinite loue and charitie towardes vs euen so al christen men ought to thynke and beleue that this same praier is the most excellent and most sufficient most perfect of al others For neither there is any thinge in this
and hell so that all other powers whiche be in heauen earthe or hell be nothynge as of theym selues but haue all their might force and strength of hym and be all subiecte vnto his power and can not resyst or lette the same And althoughe god be omnipotent and of infinite power yet he is not author or worker of any synne for whan soeuer any synne is done by any creature the same is wrought by the malice of the deuyll or free wyll of man only by the sufferance and permission of god not and by the working power of god in styryng vp furtheryng or assisting the malice of the euyll thought or deede This article conteineth further that god the father Almighty dyd at the begynnynge create fourme and make of nought heauen and earthe and all thynges visible and invisible and that he dyd gyue vnto them all theyr power and myghte and so he doth from tyme to tyme continually preserue gouerne susteyne and mainteine the hole worlde and all creatures therin by his onely goodnesse and high prouidence in so moche that without his continuall workynge nothinge shulde be able any while to continue And for the more euydent and playne vnderstandyng of the firste parte of this article whyche is I beleue in god it is to be noted that we muste not onely beleue stedfastly that god is and that he is true in all his wordes and promyses and that he is omnipotente and creatour of heauen and earthe and so forthe but we muste also with this our beleue loue god and cleaue onely vnto hym and that with al our harte and power and so continue and dwelle styll in hym by loue It sygnifieth also that we must obey vnto his wyll as well in al our inwarde thoughtes and affections as also in al our outwarde actes and dedes and that we must abhorre all vyce and not wishe or desyre of god any euyll or vngodly thing It sygnyfyeth also that we must constantly betake and commytte our selues and all ours holy vnto god and fyxe all our hole hope trust and confidence in hym and quyete our selues in hym beleuynge perfectly and assuredly that he wyll in dede shewe no lesse goodnesse loue mercy grace and fauour vnto vs than he promyseth by his word to do with vs vsing our selues as afore is sayde This maner of beleue we ought to haue in no creatour of god be it neuer so excellente but in god only therfore in this crede the said maner of speaking kyng I beleue in is vsed onely in the thre articles whiche concerne the thre persons in trinitie that is the Father the sonne and the holy goste The seconde article ¶ And in Iesu Christ his onely sonne our lorde FOr the vnderstandinge of this second article it is to be knowen that IESVS CHRIST is the only begotten sonne of almighty god the father and that he was begotten of his godly nature substance eternally and that he is very god the same substance with god the father and the holy gost vnto whom he is equall in all thinges of the godhead And although we christen men may be called the children of god by adoption and grace yet onely our sauiour Iesus Christe is god the fathers sonne by nature We must knowe also and beleue that IESVS CHRIST was eternally preordeined and appointed by the decree of the hole Trinitie to be our lorde and to redeme and brynge vs from vnder the dominion of the deuyl sinne vnto his kyngdome lordshyp and gouernance and therfore is worthely called IESVS that is to say sauior and CHRIST that is to saye anointed king priest and LORDE that is to saye redemer and gouernour for he hath done and fulfilled for all mankinde the very office bothe of a priest and of a kynge and lorde Of a priest for asmoch as he hath made sacrifice and oblation on the crosse in that he there willingly suffered his naturall body to be slayne and his bloudde to be shed for remission of synne and so was bothe the prieste and the sacrifice it selfe And of a kinge and lorde in that he hath like a moste mighty conquerour ouercome and vtterly oppressed his ennemyes and hath spoyled theym of the possession of mankinde whyche they wanne before by fraude and deceyte by lyinge and blasphemynge and hath brought vp now into his possession and dominion to reigne ouer vs in mercy lyke a most louing lord and gouernour And therfore in this article we call hym Our lorde And although this worde Dominus diuers tymes is translated in to our englysshe tongue the lorde and the place and circumstance of scripture oftentimes requireth the same yet amonge vs christen men in our common speche when we speake of Christe and call hym Lord it is mooste mete and conuenient that we call hym Our lorde to signifie and admonishe vs that we be his peculiar people redemed by hym and deliuered from the dominion and the captiuitie of the deuyll and be made his owne propre and obedient seruauntes after which sorte the heathen people bycause of their infidelitie be neither his seruauntes ne partakers of his benefites and therfore can not say and call him as Christen men do Our lord The thirde article whiche was conceyued by the holy gost borne of the virgin Mary FOr declaratyon of this artycle ye shall vnderstande that whan the tyme was come in the whiche is was before ordeyned and appoynted by the decree of the hole Trinitie that mankynde shoulde be saued and redemed than the sonne of god the seconde person in Trinitie and verye god descended from heauen in to the world to take vpon him the very habite fourme and nature of man and in the same nature to suffer his glorious passion for the redemption and saluation of all mankinde And for farther declaration hereof it is to be consydered that before the commynge of Christe mankynde was so blynded and drowned in synne that the true knowlege of god was euery where in the world forgotten and his lawes broken not only by the gentiles in all other nations but also by the iewes the chosen people of god to whome god had by his seruaunt Moises giuen his lawes wher by they myght knowe howe to auoyde synne and pleased hym and where those lawes gyuen by god were often by them transgressed yet almighty god dyd from tyme to tyme sende to theym his prophetes inspired with his holy spirite bothe to admonyshe them of their synnes and to teache them how they shuld truely vnderstande and
praier superfluous neyther there wanteth any petition suite or request for suche thinges as be necessarie for oure iourney and passage in this worlde or for oure furtherance to that â—eming of the lyfe and glorye euerlastinge Secondly that euery good christen man may be assured to atteine the requestes made in this praier if he shall enforce hym selfe and apply his hole harte and wyll to the wyll and grace of hym vnto whom this prayer is made and also if he shal vtter and offer the said petitions inwardly with his hart and with suche faith confidence and truste in god as he requireth For surely no prayer is thankfull vnto god Ps cxviii Exod. xiiii but that whiche is made with the hart And therfore the prophet Dauid crieth to our lorde with all his hart And Moyses is noted to crye out aloude whan he spake no word with his mouth but he spake aloude with his hart And our lord by his prophete noteth Psal xxix that some pray with theyr lyppes and in their hartes minde nothinge lesse than that which they praye for And therfore who so euer intendeth by saying his Pater noster to atteyne his desyre he must haue with faith a good and ernest deuotion and his hart as nigh as he can voyde of vayne thoughtes and applyed to god so that the entente and desyre of his harte maye be ioyned alwaies with the prayer of his mouth And for this purpose it is mete moch requisite that the vnlearned people shulde vse to make theyr prayers in their mother tounge which they best vnderstand wherby they may be the more moued and stirred vnto deuotion and the more ernestly minde the thinge that they pray for Our father which art in heauen halowed be thy name OF these wordes Our father placed in the beginning of this petition all true christen meÌ„ ought to conceiue a great comfort and ioy in that they be taught and commaunded in this prayer to take almighty god for their father and so to call him as for example If oure soueraine lorde the kynge wolde saye to any of vs take me for your father and so call me what ioye in harte what comforte what confidence wolde we coÌ„ceyue of so fauourable graciouse wordes Than moch more incoÌ„parably haue we cause to reioyse that the king prynce of al princes shewith vnto vs this grace goodnes to make vs his children And surely as the naturall sonne may assuredly trust that his father wyll do for him all thinges that may be for his settyng forth and aduancemeÌ„t euen so we may vndoubtedly assure our selues that hauyng almighty god to our father vsinge our selfe as obedient children we shall lacke nothynge whiche may be profitable for vs toward the euerlastinge inheritaunce prepared for vs. And here is to be noted a lesson that as this word Father declareth the great beneuolence mercy and loue of god towardes vs as well in the creation as also in the redemption of man so it admonisheth vs againe of our duetie towardes him and howe we be bounde to shewe againe vnto hym our hole harte loue and our obedience and redynes to fulfyll all his preceptes and commaundementes with all gladnes and humilitie And therfore who so euer presumeth to come to god with this prayer and to call hym father and yet hath not full entente and purpose to vse hym selfe in all thinges lyke a kinde and an obedient sonne he coÌ„meth to hym as Iudas came to Christe with a kisse 〈◊〉 xx.i. pretending to be his frende and his seruant in callyng hym mayster and yet he was in dede a traytour to hym and a deadly ennemy And for this consideration euery christen man that intendeth to make this prayer ought inwardly and thoroughly to inserche and examine him selfe and yf he finde in him selfe any notable crime for the whiche he ought to be ashamed to call god his father Let him accuse him selfe therof to god and recognise his vnworthynes sayeng as the prodigall sonne sayde Father I haue offended the Luc. xv I am not worthy to be called thy sonne And with due repentaunce and firme purpose intente to amende his naughty lyfe let him lyfte vppe his harte to god and callinge for his grace of reconciltation humbly say Our father c. Moreouer by these wordes Our father is signified that we ought to beleue that almighty god is the common father of al true christen people and fatherly regardeth all throughe and by the meane of our sauiour Iesu Christe vnto whom all faitheful and obedient christen men be brethern by grace and adoption and called to inherite with him the kingdome of heauen And they be also brethern eche one to other hauing al one father which is god almighty And therfore we ought not onely to be of one spirite towardes our said father and to employ and endeuour our selues to the vttermost to please him and to kepe his lawes and commandementes but we ought also eche to consent with other in perfite loue charitie eche to helpe further other towardes the saide inheritaunce of heauen And fynally in al our praiers to god eche to coÌ„prise other and to praye for other lyke as in this prayer we be taught to say Our father gyue vs our breade forgiue vs our synnes suffer vs not to fal into temptation and delyuer vs from euyll By these wordes whiche art in heauen we be taught that we ought to haue an inwarde desyre and a great care study to come to the place where our heauenly father is and moche couet his sighte and presence For lyke as a louynge chylde is euen desirous to be where his father is euen so oughte we euer desyre to be with our heauenly father and to endeuour our selues that our conuersation be al withdrawen from the worlde the fleshe and the deuyll and be sette in heauen and heauenly thinges Phili. iii. as saint Paule teacheth and we shulde continualy wayle and lament bycause we be not with oure heauenly father sayenge with the prophete Ps cxix wofull am I that my dwellynge apon the earthe is so moche prolonged In these wordes Halowed be thy name it is to be noted that by the name of god is vnderstande god him selfe the power of god the myght the maiestie the glory the wysedome the prouidence the mercy and goodnes of god and al suche other good thynges as in scripture be attributed vnto god And this name is halowed whan it is praised glorified sette forthe honoured and magnified of vs both in worde and deede And where in this petition we praye that his name myghte be halowed it is not to be taken or thought that this name of god whiche in it selfe is euermore moste holy most gloriouse most marueylous and full of maiestie can be eyther aduanced or diminished by vs or any thyng that we can do but we desyre here that this most holy name may accordinge as it is
hym to the sainctes and breake this commandement The exposition of the fourth commandement of god Remembre that thou kepe holy the sabbote day AS touchynge this commandement it is to be noted that this worde Sabotte is an hebrue worde and signifieth in englishe Rest So that the sabotte daye is as moche to saye as the daye of reste and quietnes And there is specially a notable difference betwene this commandement the other nyne commandementes For as saint Austine saith all the other nyne be merely morrall commandementes and belonged not onely to the Iewes and all other people of the worlde in the tyme of the olde testament but also belonge now to all christen people in the new testament But this precept of the Sabbote as concerning rest from bodily labour the seuenth day is ceremoniall and perteined onely vnto the Iewes in the olde testament before the comminge of Christe and perteyneth not vnto vs christen people in the newe testament Neuer the lesse as concerninge the spirituall rest whiche is figured and signified by this corporall rest that is to say rest from the carnall workes of the fleshe and all maner of synne this precepte is morrall and remayneth still and bindeth them that belonge vnto Christe and not for euery seuenth day onely but for all dayes houres and tymes For at all tymes we be bounde to rest from fulfillinge of our owne carnall wyl and pleasure and from all sinnes and euyl desires from pride disobedience yre hate couetousnes and all suche corrupte and carnall appetites and to cōmit our selues holely vnto god that he maye worke in vs all thinges that be to his will and pleasure And this is the true sabbote or rest of vs that be christened whan we reste from our owne carnall wylles and be not ledde therby but be guided by god and his holy spirite And this is the thing that we pray for in the Pater noster whan we say Father let thy kingdome come to vs. Thy wyll be done in earth as it is in heauen Reigne thou in vs. Make that we may do thy wyll and from our corrupt will we may rest and ceasse And for this purpose god hath ordeyned fast watche and labour to the ende that by these suche other exercises we moughte mortifie and kyll the euyll and sinfull desyres of the fleshe and attein this spirituall rest and quietnes whiche is figured and signified in this commandement Furthermore besydes this spirituall reste whiche chiefely and principally is required of vs we be bounde by this precepte at certayne times to ceasse from bodily labour and to giue our mindes entierly holly vnto god to heare the diuine seruice approued vsed and obserued in the churche also the word of god to aknowlege our owne sinfulnes vnto god and his greate mercy and goodnes vnto vs to gyue thankes vnto hym for his benefites to make publike and common prayer for all thynges nedeful to visite the sick to instruct euery man his children and familye in vertue and goodnesse and such other lyke workes Whiche thinges although all christen people be boūde vnto by this commandement yet the sabbote day whiche is called the saturday is not now prescribed and appointed thervnto as it was to the Iewes but in stede of the sabbote day succedeth the sonday in the memory of Christis resurrection And also many other holy festiuall daies which the church hath ordeined from tyme to tyme which be called holy daies not bycause that one day is more acceptable to god than an other or of it self more holy than an other but bycause the churche hath ordeyned that vpon those daies we shuld giue our selues holly without any impediment vnto such holy workes as be before expressed where as vpon other dayes we may do apply our selues to bodily labour be therby moche letted from suche holy and spirituall workes And to the entent the ignorant people maye be the more clerely instructed what holy and spiritual workes they ought to do vpon the holy daye here foloweth a brefe declaration therof Firste let them make an accompt with them selues how they haue bestowed the weke past remēbryng what euyl mindes and purposes they haue had what wordes they haue spoken what thinges they haue done or lefte vndone to the dishonour and displeasure of god to the hurt of their neyghbour what example or occasion of euyll they haue giuen vnto other And whan they haue thus recollected and considered al these thinges in theyr myndes than let them humbly knowlege their fautes vnto god and aske forgiuenes 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 nor saue that god hath sente