eschue the desyâ—e of al worldly honours glorye and prayse and must gyue all laude prayse and thankes vnto god for his benefites whiche be so many in numbre and so great that we ought neuer to cesse from such laudes thankes lyke as the prophet Dauid admonisheth vs Psâ—…â—ix saying Offer vnto god the sacrifice of laude and praise And saynt Paule commandeth vs â— Cor. x. whan soeuer we eate drinke or do any maner of busines to giue honor praise thankes vnto god And fynally they that be appoynted to be mynysters of goddis worde muste also preache the worde of god truely and purely and set forthe the name of god vnto other and reproue all false and erromouse doctrine heresies and idolatries And although the bishops and priestes onely be specially called and deputed to be publike ministers of goddis worde teachers preachers and interpretours of the same Yet euery christen man is bounde particularly by good example of liuing and according to the godly knowledge that he hath learned to teache and order his family and suche as be vnder his gouernance within his house whan tyme and place requiteth So that as moche as in him lyeth he suffice not synne to be vsed in his rule and famyly but vertue to be vsed and exercised Secondly by this precepte weâ—e commanded to vse the name of god to all goodnes and truthe And contrary wyse we be forbidden in the same to â—e his name to any maner of euyll as to lyeng deceyuinge or any vntruthe And therfore againste this commandement they do offende that sweare in vaine They sweare in vaine that sweare with out lawfull or iuste cause For that they take the name of god in vaine although the thinge which they sweare be true And lykewise do all they whiche for euery lyght and vayne thinge be ready to sweare vnprouoked or prouoked of lyghte cause And they that do glory in outrageous othes or of custom do vse to swere or that do swere a false othe and be forsworne wyttingly And suche an othe is not onely periury but also a kinde of blasphemy and is high dishonour and iniury to god bycause suche persons as make suche othes do wyttingly brynge god for a false wytnesse who is all truthe and hateth all vntruthe They also do take the name of god in vayne whiche sweare any thinge that is true or false they being in doubt whether it be trewe or false and do not afore well examine and discusse whether it be true or false or that swere that thynge to be false whiche though in dede it be false yet they thinke it to be true or sweare that thynge to be true whiche thoughe in dede it be true yet they thynke it to be false They also do sweare in vayne whyche sweare to do that thing which they inteÌ„d not to do or swere to forbeare that which they intend not to forbeare or sweare to do any thyng whiche to do is vnlawfull or sweare to leaue any thynge vndone whiche to omytte or leaue vndone is neither right nor reasonable And all suche as sweare to do thinges vnlaufull not onely offend in suche swearyng but also they moche more offende yf they perfourme the thynge whiche they do sweare They also breake this commandement whiche make any othe contrary to their lauful othe or promyse made before so longe as theyr promyse standeth in strength whiche in no wyse it dothe if it be contrary to the lawes of god or to the due obedieÌ„ce to the prynces and their lawes They also breake this commandement whiche by rewardes or faire promises or by power or feare do induce or constraine any man to be periured They also breake this commandement whiche eyther by preachynge or teachyng or by pretence of holy liuynge do abuse this holy name to theyr own vayne glory or to any other vngodly purpose And generally all euyll christen men which professe the name of Christe and liue not accordynge to their profession do also take the name of god in vayne in wordes confessynge Christe and denyinge hym in deedes They also breake this commandement whyche in trouble do murmure or grudge and doo not call vppon the name of god nor doo thanke him in all thynges bothe swete and sowre good and euyl welfare and euyl fare For god dothe sende vs many troubles and aduersities bycause we shoulde runne to hym crye to hym for helpe and call vpon his holy name Thyrdly for as moch as the giftes of helth of body helth of soule forgiuenes of sinnes the gifte of grace or life euerlastyng 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 praieng to them for any of the sayd giftes or any suche lyke whiche can not be gyuen but by god onely yeldeth the glory of god to his creature contrary to this commandement Esai xlii For god saythe to his prophete I wyll not yelde my glory to any other Therfore they that so pray to saintes for these giftes as though they coulde gyue them or be gyuers of theym transgresse this commaundement yeldynge to a creature the honour of god Neuer the lesse to praye vnto saynctes to be intercessours with vs and for vs to our lorde in our suites whiche we make vnto hym and for suche thinges as we can obteyne of none but of him so that we esteme not or worshippe not theym as gyuers of those gyftes but as intercessours for the same is laufull and allowed by the catholyke churche and yf we honour theym any other waies than as the frendes of god dwellynge with hym and establysshed nowe in his glory euerlastynge and as examples which were requisite for vs to folowe in holy lyfe conuersation or if we yelde vnto sayntes the adoration and honour whiche is due vnto god alone we doo no doubte breake this commaundement Fynally it is to be considered that bycause no temple ne churche nor aultare ought to be made but onely to god For to whome we make temple churche or aultare to hym as saincte Augustine saythe we do sacryfice And sacrifice we maye do to none but to God Therfore where we vse in our englisshe tongue to calle the temples churches or aultars by the name of any saincte as the church or aultare of our ladye the churche or aultare of saincte Michaell saincte Peter of saincte Paule and so of other saintes the trewe meanyng therof is and ought to be taken that the saide aultars and churches be not dedicate to any saynctes but to god onely and be of the sainctes but a memoriall to put vs in remembraunce of them that we maye folowe theyr example and lyuynge and also to make a knowlege of dyuersitie bytwene one churche or aultare and an other And therfore yf we meane otherwyse than here is declared whan we call theym churches or aultars of saynctes we yelde the honour of god from
mayntenance support an vniust vsurpation for that church hath no more ryghte to that name than the churche of Fraunce Spayne England or Portugale whiche be iustly called catholyke churches in that they doo professe consent agree in one vnitie of true fayth with other catholike churches This vsurpation before rehersed well considered it may appere that the bishop of Rome doth contrary to goddis lawe in chalengynge superioritie and preeminence by a cloke of goddis lawe ouer all And yet to make an apparance that it shulde be soo he hathe and dothe wreste scriptures for that purpose contrary both to the true meanyng of the same and the interpretation of ancient doctours of the church so that by that chanleng he wold not do wrong onely to this churche of Englande but also to all other churches in claymyng this superioritie without any authoritie by god so to him gyuen For God by his goodnes hath called indifferently and equally all such churches in sundry places as his highe wisedome hath thought good to assemble and call vnto hym Moreouer the perfitte beleue of this article worketh in all true christen people a loue to continue in this vnicie and a feare to be caste out of the same and it worketh in them that be synners and repentaunte great comforte and consolation to obteyne remission of synne by vertue of Christis passion and administration of his sacramentes at the ministers handes ordeyned for that purpose for as muche as god doth not ordinarily giue suche thinges but onely within this churche It is to be noted that this churche of England and other knowen particular churches in whiche Christis name is truely honored called on and professed in faythe and baptisme be membres of the hole catholike churche eche of them by him selfe is also worthyly called a catholyke churche whan they merely professe and teache the faythe and relygion of Christ according to the scripture and the apostolike doctrine And so euery christe man oughte to honour gyue credence and to folowe the particular churche of that region soo ordered as afore wherin he is borne or inhabiteth and as al christen people as well spirituall as temporal be bounde to beleue honour obey our sauiour Iesus Christe the onely heade of the vniuersall churche soo lykewyse they be by his commaundemente bounde to honour and obey nexte vnto him selfe christen kinges and prynces whiche be the heade gouernours vnder him in the particular churches to whose offyce it apperteyneth not only to prouide for the trāquillitie and wealthe of theyr subiectes in temporal and worldly thynges to the cōseruation of their bodyes but also to forsee that within theyr dominions suche ministers be ordeyned and appoynted in theyr churches as can and wil truely and purely set out the true doctrine of Christe and teache the same and to see the commaundementes of god well obserued and kepte to the wealth and saluation of theyr soules The tenth article The communion of sayntes / The forgyuenes of synnes IN this article be taught two speciall fruites and benefytes whiche all men called of god and obeying to the same calling in theyr wyl and workes doo obteine by goddes grace in the saide catholike churche whiche benefites be the communion sayntes and forgyuenes of synnes And here is to be noted that althoughe this word Sayntines our english tungue signifieth proprely them that be departed this lyfe and be establysshed in glory with Christe Yet the same worde Saintes wherby in this article we expresse the latin worde Sanctorum is here extended to signifie not onely these before mencioned but also all suche as be called into this holy assemble and churche and be santified in our sauiour Iesu Christe And as touching the communion that is to say the mutuall participation of these sayntes ye must vnderstande that lyke as all the partes and membres which be liuing in the natural body of a man do naturally cōmunicate and minister eche to other the vse commoditie and benefite of all theyr forces nutrimentes perfections In so muche that it lieth not in the power of any man to say that the meate which he putteth into his owne mouth shal nouryshe one particular membre of his bodye and not an other but that all and euery one particularly shall receyue of the sayde nutriment and of the vertue and benefyte therof more or lesse accordyng to the naturall disposition portion and place whiche it hath within the same body euen so what soo euer spirituall gyftes or treasure is gyuen by god vnto any one membre of the holy church although the same be gyuen particularly vnto one membre and not vnto an other Yet the fruite and merites therof shall by reason of theyr abydyng together in the vnitie of the catholike churche redounde vnto the common profyte edifienge and increace of all the other membres of the same catholike churche In so muche that there shal nede no mannes autoritie to dispence and dystribute the same or to applye it vnto this membre or that but eche membre shall be made participante of the sayd treasure and shall haue and enioy the fruite and benefyte of the same in such quantitie and measure as for the rate and proportion of the faythe and charitie which he hath in the same body shall be expedient and necessary for hym to haue And hereby is notified and declared vnto vs the vtilitie and profyte whiche all the membres of the church do receiue by the merites suffrages and prayers of the churche And forasmoche as the moste blessed sacrament of the Aultare wherin by the myghty operation of goddis worde is really present in fourme of breade the naturall lyuynge body and bloude of our sauiour and redemer IESV CHRISTE increaseth and worketh in them that worthily receiue it the communion and coniunction in body soule of them to Christe and Christe to them with a mutuall coniunction also in loue and charitie of eche good man in Christe to other Therfore the sayde sacrament may worthely be called the Communion of saintes And so the fyrst parte of this article hath ben by good deuout and lerned men expounded to sygnifie the sayde blessed sacrament of the aultare which we must beleue to be a reall effectuall communion of all saintes that is to say of al men whiche be called by the holy callynge of god and there with wyllyngely and obediently do knowlege and folowe the same In the seconde parte of this article we be taught to beleue remission of synnes which is one of the effectes and chiefe benefites of the moste blessed passion of Christe head of the holy churche whiche is called and assembled in his name in which churche is applyed the benefites of remission of synnes by the workynge of god in his sacramentes ministred in the same as shal be hereafter declared in theyr place ⧠The XI and XII article The resurrection of the body / and the lyfe euerlastynge AT the daye of the generall dome or
saynte Augustine was present where as all the kyndes of orders whiche were than in the churche be rehersed and also with what rites and ceremonies they were cōferred and giuen at that time And thus by succession from the apostles time hath Order continued in the churche and hath euer bene called and counted for a sacrament as it may appere by dyuers other aunciente writers and speciallye by sainte Augustine where he writeth thus speakinge bothe of the sacrament of baptisme and of order Eyther of them saythe he is a sacrament and eyther of them is gyuen to men by a certain consecration the one whan a mā is baptised and the other whan he is ordered and therfore neyther of them both may be iterate or repeted in the catholyke churche of Christe And where as we haue thus summaryly declared what is the office and ministration whiche in holy scriptures hath ben committed to bysshoppes and priestes and in what thinges it consisteth as is afore rehersed leste peraduenture it myghte be thoughte to some persones that suche auctorities powers and iurisdictions as patriarches prymates archebysshoppes and metropolitanes now haue or heretofore at any time haue had iustly and laufully ouer other byshoppes were gyuen theym by god in holy scripture We thynke it expediente and necessarye that all men shulde be aduertised and taught that all suche laufull powers and authorities of any one bysshoppe ouer an other were and be gyuen to them by the consent ordynaunce and posytiue lawes of men onely and not by any ordynaunce of god in holy scripture And all other power and authoritie whiche any bysshoppe hath vsed or exercysed ouer an other whyche hathe not benne gyuen to hym by suche consente and ordynaunce of menne as is aforesayde is in verye deede noo laufull power but plaine vsurpation and tyrannye And therfore where as the byshoppe of Rome hath heretofore claymed vsurped to be head and gouernour of all priestes and byshops of the hole catholyke churche of Christe by the lawes of god It is euydent that the same power is vtterly fayned and vntrue and was neyther gyuen to hym by god in his holy scripture nor allowed by the holy fathers in the auncient generall counsels nor yet by the consent of the hole catholyke churche For it is playne that Christe neuer gaue vnto saint Peter or to any of the apostels or theyr successours any suche vniuersall authoritie ouer all the other But he set them all indifferently and in lyke power dignitie and authoritie as it dothe euidently appere in all suche places where any authoritie is gyuen to them by Christe And also by sainte Paule in his epistle to the Galathians where he compareth him selfe to Iames Gala. ii Peter and Iohn̄ whiche were the most notable emonge the apostles affirminge hym selfe to be equall in authoritie with them And as concerning the most auncient and most famouse holy generall counsayles it is euydent that they gaue the byshops of Rome no suche authoritie for in them be dyuerse actes and decres playnely testifieng the contrary As fyrst in the former counsaile of Nece emonge other there is one decree that the patriarches of Alexandria Antiochia shuld haue like power ouer the countreys about those citees as the byshoppes of Rome haue had ouer the coūtreis about Rome Also in the counsayle Mileuitane in which coūsayle saint Augustine was presente and subscribed to the same it was decreed that if any clerke of the countreys of Aphrike wolde appeale out of Aphrica vnto any bysshoppes beyonde the sea that suche a one shulde be taken through out al the countreys of Aphrica as a person excommunicate Moreouer in the general counsayle Constantinopolitan the fyrste it was likewyse decreed that euery cause and controuersy betwene any persons shulde be determined within the prouinces where the matters dyd lye and that by the byshops of the same prouinces And also that no byshops shuld exercise any power out of his own dioces or prouince And this was also the mynde of the holy doctour and martyr saint Cypriane and of the other holye fathers of Aphrica before the tyme of any generall counsayle And for the better and more playne and assured confirmation that the bishop of Rome hath no suche vniuersall authoritie neyther by goddis lawene yet by any ordinances of any ancient catholyke coūsayle It is to be considered that in the .vi. great counsayle Carthaginense the bishop of Rome sente his legates to that counsaile to alledge and vendicate his vsurped primacy and by title of the same to defend and mainteine the receyuing of appeles made vnto hym of causes and controuersies commenced in Aphrike bycause the hole counsaile had by theyr decree prohibited forbidden before al suche appeles to any toreyn byshop In the entreting and debatyng of which matter the bishop of Rome for his title alleged onely a canon made as he pretended in the firste Nicene counsaile The bishops of Aphrica denieng any such canon to be made For triall wherof messangers were sent to the patriarches sees of the orient to make searche for the hole canons of that counsayle And finally after longe diligēt searche whā the hole canons were brought forthe from thense there was no such canon emonges them as the byshop of Rome for his sayde title had alledged Whervpon two thynges are to be noted as euident by the premisses Firste that the bishoppe of Rome hath no such primacy nor any such can challenge by any wordes in scripture For than the byshop of Rome wolde at that tyme by his legates haue alleged it and the great multitude of so many fathers as were assembled in that Aphrican counsayle of whō saynt Augustine was one were so wel profoundly lerned in holy scripture that no such thynge if it were there coulde haue ben hidde vnto them And also they were soo good and vertuouse that if they had knowen it there they than wolde haue made no acte before to the contrary nor yet at that tyme so ernestly and extremely refused it The seconde thyng to be noted as euident by the premisses is that the byshops of Rome haue no suche power giuen them by any auncient generall counsayle For they at that tyme of this Aphicane counsayle wold than haue alleged it where in dede they alleged none but a pretensed canon of the fyrst Nicene counsayle which after great trial searche as is aforesayde coulde neuer be founde in the autentikes And that chapiter autentique which of al the canons of that counsayle moste concerneth the bishop of Rome maketh directly playnly against the sayde pretensed vniuersal primacy giuyng as is saide before to other patriarches lyke and equal authoritie in theyr countreys as bishops of Rome had and vsed than in the countreis about Rome Thirdly that the bishops of Rome had no such vniuersall primacy gyuen vnto them by the cōmon cōsent of the hole catholyke church it wel appereth in that the dyuers patriarches
is in heauen aboue or in earthe benethe or in the water vnder the earth to the entent to do any godly honour and worshyppe vnto them BY THESE wordes we be not forbydden to make or to haue similitudes or ymages but onely we be forbydden to make or to haue them to thintent to do godly honour vnto them as it appereth in the .xxvi. chapiter of Leuiticus And therfore although ymages of Christ and his saintes be the workes of mennes handes only Yet they be not prohibited but that they maye be had and sette vp bothe in churches in other places to the intent that we in beholdyng and loking vppon them as in certaine bokes and signes may call to remembraunce the manifolde exaumples of vertues whiche were in the sainctes whome they do represent And so may they rather be prouoked kindled and styred to yelde thankes to our lorde and to prayse hym and his sayde sayntes and to remembre and lamente our synnes and offences and to pray god that we may haue grace to folow their goodnes and holy lyuyng As for an example the image of our sauiour hangeth on the crosse in the roode or is paynted in clothes walles or wyndowes as an open boke to the intente that besydes the examples of vertues whiche we maye learne at Christe we maye be also many wayes prouoked to remembre his peynfull and cruell passion and also to consyder our selues whan we beholde the same image and to condemne and abhorre our sinne whiche was the cause of his so cruell deathe And farthermore consideringe what high charitie was in hym that wolde dye for vs his enemies and what greate dangers we haue escaped and what high benefites we receiue by his redemption we maye be prouoked in all our dystresses and troubles to rounne for comforte vnto hym And these lessons with many mo be brought to our remembrance by the boke of the roode if we beyng fyrst wel instruct and taught what is represented and ment therby do dilygently beholde and loke vpon it And as our sauiour Christe is represented by this ymage of the roode euen so the holy saintes which folowed him be represented vnto vs by theyr ymages and therfore the said images may well be set vp in churches to be as bokes for vnlerned people to put them in remembrance of those sayntes of whom they maye learne exaumples of faith humilitie charitie pacience temperance and of all other their vertues and giftes of god whiche were in theym for whiche causes ymages may be sette in the churche and ought not to be despised but to be vsed reuerently althoughe we be forbidden to do any godly honor vnto them These lessons shulde be taught by euerye curate to their parrishe And where as we vse to sense the sayde ymages and to knele before them and to crepe to the crosse with such other thinges Yet we wust knowe and vnderstande that suche thynges be not nor ought to be done to the image it self but to god and in his honour although it be done afore the image whether it be of Christe of the crosse or of our lady or of any other saint Against this commandement dyd offende generally before the commynge of Christe all gentiles and people that were of the nation of Israell For they dyd godly honour vnto images and worshipped false goddis some one some an other of the whiche sorte there was a great number For besydes their common goddis euery countrey euery cytie or towne euery house and familye had theyr propre goddis wherof is moche mencion made in authours bothe christen and heathen And these Gētiles though they had knowlege of a very god yet as saint Paule saith they had ydell and vayne fantasies which led them from the truthe where they compted them selues wise they became fooles And agaynst this commandement offended the Iewes many and sundry tymes and almoste continually For not withstandinge that they professed the knowlege and worshipping of the very true god yet they fel to the adoration of ymages idols and false goddes as the holy scripture maketh mention in many places Also all they do greatly erre whiche put difference betwene image and image trustynge more in one than in an other as thoughe one coulde helpe or do more than an other whan bothe do represente but one thinge and sauyng by way of representation neither of thē is able to worke or do any thinge And they also do erre that be more ready with their substance to decke images gorgiousely than with the same to helpe poore christen people the quicke and lyuing images of god whiche is the necessary worke of charitie commanded by god And they also offende that so dote in this behalfe that they make vowes and go on pylgremages euen to the images and there do call vpon the same ymages for ayde and helpe phantasyng that either the image woll worke the same or elles some other thinge in the image or god for the image sake as thoughe god supernaturally wrought by ymages carued ingrauen or painted brought ones in to churches as he doth naturally worke by other his creatures In whiche thinges if any person heretofore hath or yet dothe offende all good and learned men haue great cause to lamente suche errour and rudenes and to put their studies and diligences for the reformation of the same The exposition of the thirde commandement of god Thou shalt not take the name of thy lorde god in vayne IN this commandement god requireth of vs to vse his name with all honour and reuerence Whervppon you shall vnderstande that the right vse of the name of god and the true honour of the same standeth chiefely in those thinges folowinge that is to saye in the constant confession of his name and mainteyning of his doctrine in the ryghte inuocation of him in the gyuyng of due thankes vnto hym as well in aduersitie as in prosperitie For Christ saith Math. x. He that opēly confesseth me before men I shall confesse him before my father in heauen And he that is ashamed of me to confesse my name before men I wylle be ashamed of hym before my father in heauen In whiche wordes Christe teacheth vs not onely to professe the name of god but also boldly and constantly to defend the same and not to swarue from it for any maner of persecution or iniurie We must also in our tribulation and necessitie and in all temptations and assaultes of the deuyll inuocate and cal vpon the name of god for god accompteth his name to be halowed magnified and worshipped whan we call vpon hym in our nede Call vppon me saythe he in the tyme of trouble Psal xlix and I wyll delyuer the Pro. xviii and thou shalt honour me And agayne the wise man saithe The name of god is the most stronge towre the rightuous man runneth to it and he shall be holpen Furthermore we may not seke our own name laude and fame but vtterly avoyde and
in the man doing his duetie lykewyse as is required of the woman Fynally it is to be considered how in matrimony be coÌ„meÌ„ded specially thre good thinges al which they that contracte matrimony ought to remembre and regarde Fyrst of al the thing it selfe whiche is signified therby whiche as is sayde before is the hygh the myghty and incomprensible worke of god in the coniunction of Christe and the churche together wrought by hym to our singular benefite and euerlastynge saluation And that therfore the man wyfe ought to liue together in perfite vnitie and concorde to loue eche other as their owne bodies and to vse the same in all cleannesse puritie and honour Ephe. v. euen as Christe him selfe loued his espouse the churche and suffered all afflictions and peynes to make her glorious and voyde from all maner of spotte or wrinkle of vncleannesse Whiche matter saint Paule moste godly declareth in his epistle to the ThessaloniaÌ„s where he wryteth in this maner â—… Tâ—e iiii I pray you brethern and instantely desyre you for our lorde Iesu Christis sake that like as ye haue herde heretofore of vs howe and in what maner you shuld go forward please god so ye do procede in the same and that after suche sorte and maner that you may contynually profitte and encreace therin You remembre I doubte not what preceptes and commandementes I haue giuen vnto you in tymes past in the name of our lord IESV CHRIST And now in lyke maner in his name also I say agayne vnto you that the wylle and coÌ„maundement of god is that you shoulde sanctify your selues that is to saye that you shulde absteyn from all maner of fornication and that euery one of you shulde vse and keepe the vesselle of his bodye in holynesse and honour and not in desyre of carnall concupiscence lyke as the Gentyles doo whiche know not god and that no man shuld craftyly compas and circumuent his brother to obtein his flesshely lustes For almighty god taketh vengeance vpon all suche people as do committe any of those thinges Knowe you also that god hath not called vs to vncleannes and fylthynes of lyfe but vnto holines and santimonie And therfore I do exhorte you all and in the name of god commaunde you to eschue all fornication and adultery all vncleannesse and carnall concupiscence all fylthynes and vnpure lyuynge in flesshely lustes of the body And I saye further that who so euer despyseth and breaketh these my commandementes doth not despise me but despiseth god For they be his commaundementes whose spirite ye haue receyued The second good thyng which ought to be remembred in the said sacrament is the faith and mutuall promyse made betwene the husbande and the wyfe conioyned in lawful matrimony wherby and by the vertue of the sayde sacrament the persons so laufully conioyned be bound esche one to kepe promyse with the other according to such trust and coÌ„fydence as eche had in the other and expressed by wordes in the same contracte whiche promise god did assiste and ratifie and is now partie thervnto so that the breach of that promyse and faith is now a high and displeasant offence vnto almighty god lyke as the obseruation and keping therof is in the syght of god pleasant acceptable and meritorious and the knotte also and bonde of matrimony contracted betwene the sayde persons is made therby to be indissoluble Trouthe it is that if in any mariage it may appere and be duly proued that there is suche insufficient impediment by the lawes of god or by the lawes of the realme that the same matrymony was at the beginning vnlauful of none effect in that case the church may and ought to diuorce the same persons so vnlaufully contracted declare that suche matrimony is vnlauful and the bonde therof to be of no strengthe or efficacie bycause is was neuer good from the beginninge Notwithstandyng in mariages laufully made and accordyng to the ordinance of matrimonye prescribed by god and the lawes of euery realm the bond therof can not be dissolued durynge the liues of the parties betwene whom such matrimony is made The thirde good thyng to be consydered and obserued in matrimony is the child that cometh of maryage and the good and vertuous education and bringynge vp of the same Whervnto all married men women ought to haue a speciall regard and to folowe therin the example of Thoby Tobi. iiii which taught his sonne from his infancie to loue dread god to flee absteine from all maner of sinne for goddis sake For surely if the fathers and mothers be negligent in good bringing vp of their children in their youth and suffer them to fal in to folies and synne in defaut of due correction and chastisement of them for the same no doubte they shal aunswere vnto god for it as it appereth by the greate stroke and punyshement of god i. Reg. ii iiii whan he dyd sodaynly strike Ely vnto death bicause that he knowinge his children to do amisse dyd not punishe them therfore And therfore let all parentes emply theyr diligence and busy cure to educate and instructe their children by al meanes in vertue goodnes to restrain them from vices by coÌ„uenient discipline and castigation according to the saying of the wise maÌ„ Withdraw not thy iust discipline froÌ„ thy child for if thou do so he wyll fall into sundry inconueniences Pro. xxâ— and so finally shal be lost vndone Wherfore spare not to chastise thy childe with the rodde and so doing thou shalt delyuer his soule from hell And coÌ„cerninge the childes duetie towardes the father it shal be declared hereafter in the commandementes The sacrament of Orders AS concerning the sacrament of Orders tt is to be vnderstaÌ„d that order is a gift or grace of mynistration in Christis church giuen of god to christen men by the consecration imposition of the bishops handes vpon them and this sacrament was conferred and gyuen at the begynnyng by the apostles as it appereth in the epistle of saint Paule to Timothe whom he had ordered and consecrate prieste where he saythe thus ii Tim. i. I do exhorte the that thou do styrre vp the grace of god the whiche is gyuen the by the imposition of my handes And in an other place he doth monish the same Timothe and put hym in remeÌ„brance of the rome ministery that he was called vnto in these wordes Do not neglect the grace i. Tim. iiii whiche thou hast in the and the whiche is gyuen the through prophecy and with imposition of handes by the authoritie of priesthode Wherby it appereth that saint Paul did consecrate and order priestes and bishops by the imposition of his handes And as the apostles them selues in the beginninge of the churche dyd order priestes and byshops So they appointed and wylled the other byshops after them to do the lyke as saynt Paule
holely ioyned with the one and clerely separated from the other Than he is not mete to be a mean or mediatour betwene two whiche be at debate and enmitie Wherfore our sauiour Christ being naturally god toke vpon hym the nature of man that he might therby be conuersaunt among men and by his death redeme them yet he stil reteined and kepte his godhead and was both god and man together For if he had ben man onely and not god than his death coulde not haue ben a worthy and sufficient satisfaction for sinne to the iustice of god And if he had ben onely god and not man than he by his bodily conuersation could not haue called vs againe to god nor suffered and died bodily for vs. And this propertie of a mediatour saint Paule consideryng writeth to Timothe That there is but one mediatour betwene god man which is Christ Iesus ◠Tim ii meaning therby that bycause he onely had bothe the natures in hym therfore he onely and none other but he was able to be a sufficient mediatour and meane of our reconciliation to god and of our iustification And for a further declaration how and by what meanes we be made partakers of this benefite of iustification It is to be noted that this word Iustification as it is taken in scripture signifieth the makynge of vs rightuous afore god where before we were vnryghtuous as whan by his grace we conuert vnto him be reconciled into his fauour and of the children of ire and damnatiō we be made the children of god and inheritours of euerlasting life that by his grace we may walke so in his wais that finally we may be reputed taken as iust rightuous in the day of iudgement so receyue the euerlasting possession of the kingedome of heauen And albeit god is the principal cause chiefe worker of this iustificatiō in vs without whose grace no mā can do no good thyng but folowing his free wil in the state of a sinner encreaseth his owne iniustice multiplieth his sinne Yet so it pleaseth the hyghe wysdome of god that man preuented by his grace which being offered man maye if he wyll refuse or receiue shall be also a worker by his free consent obedience to the same in the atteinyng of his owne iustification and by goddis grace and helpe shall walke in such workes as be requisite to his iustification so continuing come to the perfect end therof by such meanes waies as god hath ordeyned Wherin it is to be considered that although our sauiour CHRIST hath offered hym selfe vpon the crosse a sufficient redemption satisfaction for the synnes of al the world and hath made hym selfe an open way and entre vnto god the father for al man onely by his worthy merite and deseruynge and willyng all men to be saued calleth vpon al the worlde without respecte of persons to come and be partakers of the ryghtuousnesse peace and glory whiche is in hym yet for al this benignitie grace shewed vniuersally to the hole world none shal haue the effect of this benefit of our sauiour Christ enioy euerlastyng saluatiō by him but they that take suche wayes to atteyne the same as he hath taught and appointed by his holy word in suche ordre maner and fourme as here foloweth that is to say Fyrst as touchynge all them whiche be of age and haue the vse of natural reason afore they be christened the will of god is that all suche if they will be saued shall at the heryng of his blessed worde giue stedfast faith and assente thervnto as saint Paule saith 〈◊〉 xi He that commeth to god must beleue and by that faith groūded on the truth of the word of god beinge taughte bothe of the threatnynges of god agaynst sinners and also of the great goodnes and mercy of god offered to mankinde in our sauiour redemer Christ Iesu they muste conceyue an harty sorowe and repentance for theyr sinnes with a sure trust to haue forgyuenes of them by the merytes passion of our sauiour Christe And ioyninge thervnto a full purpose to amende theyr lyfe and to cōmitte sinne no more but to serue god al their life after they muste than receyue the sacrament of baptisme And this is the very playne ordinary way by the whiche god hath determined that man beynge of age and commynge to christendome shuld be iustified For as for infantes it is to be beleued that their iustification is wrought by the secrete operation of the holy gost in theyr baptisme they beynge offered in the fayth of the churche And this Iustification wherof we haue hitherto spoken may be called the first Iustification that is to say our first cōming into goddis house which is the churche of Christ at whiche comming we be receiued and admitted to be of the flocke and familie of our sauiour Christ and be professed sworne to be the seruantes of god and to be souldiours vnder Christe to fyghte against our ennemies the deuyll the worlde and the fleshe Of whiche enemies if it chaunce vs after our baptisme to be ouerthrowen and caste into mortall synne than is there no remedy but for the recouering of our former estate of Iustification whiche we haue loste to aryse by penance wherin proceding in sorowe and moch lamentation for our sinnes with fasting almesse praier and doing all suche thinges at the leaste in true purpose and will as god requireth of vs we muste haue a sure trust and cōfidence in the mercy of god that for his sonne our sauiour Christis sake he will yet forgiue vs our sinnes and receyue vs vnto his fauour again and so being thus restored to our iustification we must goo forward in our battayle aforesayde in mortifienge our concupiscence and in our dayly spiritual renouation in folowing the motions of the spirite of Christe in doing good workes and absteining from sinne and all occasions therof being armed with faith hope and charitie to the intent we maye atteyne our finall iustification and so be glorified in the day of iugement with the rewarde of euerlasting lyfe Wherfore it is necessary for the keping and holding of this Iustification ones conferred and giue in baptisme or recouered again by penāce through the mercy of our sauiour Christ and also for the encreasynge of the same iustification and fynall consummation therof to take good hede and to watche that we be not deceyued by the false suggestion and temptation of our gostly enemie the deuyll who as saint Peter saith i. Petri. v. goeth about like a roring lion seking whom be may deuour And it is no doubt but although we be ones iustified yet we maye fall there fro by our owne free wyll and consenting vnto sinne folowing the desyres therof For albeit the house of our consciēce be ones made cleane the foule spirite be expelled from vs in baptisme or penance yet if we waxe idle and
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