requireth of vs and so prepare our selues and order our 〈◊〉 towardes God that we may be in a readines at all tymes whansoeuer it shall 〈◊〉 God to call sommon vs to appeare before hym in the sayde generall iudgement there by his mercye and goodnes to receaue the crowne which he promysed vnto all men that 〈◊〉 〈◊〉 〈◊〉 and loue hym and walke in hys wayes This article the declaration thereofhath many and most manifest testimonyes bothe in the olde Testament and in the newe of whych amonge many other these places folowing may for thys presente suffyce Psal 92. Eccle. 11. Esa. 13. 51. Zach 14. Mala. 4. Soph. 1. Iohel 3. Math. 13 16. 24. 25. Mar. 9. 13. Luc. 9. 17. 21. Act. 1. 1. Corrinth 1. 2. Corin 〈◊〉 2. Tessa 1. 2. 1. Thesi. 4. Phil 4. 2. Pet 3. Heb. 10. Apo. 3. 22. ¶ Thexposition or declaration of the eyghte article of the crede which is I beleue in the holy ghost FOr the better vnderstandynge of thys article ye shal note that as there is in the Trynitie one 〈◊〉 son which is and so also called God the father and as the same Trynytye there is an other personne whyche is and so also called God the sonne soo in the same Trinitie there is a thyrd person whyche is and so also called God the holye Ghoste And knowe you also that it is not inoughe to beleue onely that there is an holy Ghost but we must also beleue in him likewyse as we do concernyng God the father and God the sonne for it is not ynough for vs onely to beleue that there is a God the father and that ther is a God the sonne But we must beleue in them al as is more specially and largelye declared before in thexposytyon of the first Article And this holye Ghost beyng the thirde personne in Trinitie is in dede very God and Lorde author and former of al thynges created and dothe procede bothe from God the father and from God the son of one with thē in nature and substaūce and of the same euerlastyng essence or being which the father and the sonne be of and is equall also vnto thē both in almyghtynes of power and in the worke of creation and in all other thynges pertaynynge vnto the deytie or Godhed wherefore he is also to be honored and glorified equally wyth them both This holy Ghost which is the spyryte of God is of his nature all holye yea holynes it selfe That is to say he is the onely Ghost or spyryte whych with the father and the sonne is was and euer shal be the author causer and worker of all holynesse purytye and sanctimonye and of all the grace comforte and spirituall lyfe whych is wrought and commethe into the harte of any man in so muche that no man canne thinke well or do any thinge that good is but by the motion ayde and assistence of this holye spirite neythere is it possible that the Deuyll or anye of those euel spyrites which do possesse and reigne in suche per sons as be subiecte vnto 〈◊〉 can be expelled or put out of them but by the power of thys holye spyryte neyther is it possyble that the harte of anye manne beinge once corrupted made as prophane by synne can be purged purified sanctified or iustified wythout the worke and operation of thys holye spyryte neyther is it possible for any man to be reconciled vn to the fauoure of God or to be made and adopted in to the number of his chyldren or to obtayne that in comparable treasure whyche oure sauioure Iesus Chryste 〈◊〉 purchased and layd vppe for mankynd oneles this holy spyryte shall first illumyne and lyghten his harte with the ryght knowledge and faythe of Chryst and stirre him by grace to haue dewe 〈◊〉 penaunce for his synnes shall also instruct hym gouerne hym aide hym dyrecte hym and indue him wyth such spiritual gyftes and graces as shal be requisite and necessary to that ende and purpose Moreouer thys holy spirite of God is of hys owne nature full of all goodnes and benignitie 〈◊〉 goodnesse it selfe from whome procedeth all and singuler graces gyftes of feare wysedome vnderstandyng counsell strength faythe charitie hope and all other whych be geuen conferred and distributed vnto vs mortall men here in the Earth at his owne wyll and dispensation and that no man canne purchase or obteyne ne yet receaue retayne or vse anye of them wythoute the operatyon of thys holy Spyryte whych gyftes neuerthelesse he geueth not nor dispen seth the same equally and to euery man a lyke but he deuideth them particularly and speciallye to euerye member of the Churche as is most necessarye for the hole body and in suche plentye and measure as vnto his Godly will and knowledge is thought to be most beneficiall and expediente for the same All whyche thynges he doth of his mere mercy and goodnes frely and aboue our deseruyng Furthermore this holy spirit is of his owne nature ful of charitie holy loue yea charitie it self frō whōe procedeth al charitye so by his godly operatiō is the bond knot wherewith our Sauioure Iesus Christ and his most dere espouse the Church whiche is also hys misticall body be vnyted knytte and conioyned together in such perfect euerlastinge loue and charitie that the same cannot be dyssolued or separated And ouer this is also the very bond and knot where by all and euerye one of the verye members of Chrystes Churche and Bodye be vnited coupled conioyned the one of them with the other in mutuall loue and charitie Also thys holye spyryte of God is the spyrite of truthe and the aucthour of all holye scripture conteined in the hole canon of the byble and dyd not onely inspyre and instruct all the holy patriarches and prophetes with all the other members of the Catholike Churche that euer were from the begynnyng of the worlde in all the Godlye truthes and verytyes that euer they dyd knowe speake or wrytte but also descended and appeared in the similitude and lykenesse of fyrye tonges and dyd lyghte vpon the Apostles Dyscyples of Chryste and inspyred them wyth the knowledge of all truth and replenyshed them wyth heauenly gyftes and graces and shal be contynually present in the Catholyke Church and shal teach and reuele vnto the same Church the secretes and mysteryes of all truth whych are necessarye to be knowen and shall also continuallye from tyme to tyme rule dyrecte gouerne and sauctyfye the same Churche gyue remyssion of synnes and all spirituall comforte aswell inwardelye by secret operations as also outwardelye by the open mynystratyon and effycacye of the worde of God and of the holy Sacramentes in the sayd Churche and shall endue it wyth all such spyrytual graces and gyftes as shal be necessarye for the same 〈◊〉 shall also note that albeit holy Scrypture dothe worthely attribute vnto the holy Ghost our sanctification our
iustification and al other benefites which Chryst by hys passion hath meryted and deserued for vs yet neuerthelesse the same be also the workes of the hole Trynitie and be not to be seperated in any wyse although Scripture commonly doth attribute them vnto the holy Ghost For in lyke 〈◊〉 dothe Scrypture artribute power vnto the father and wysdome vnto the sonne whyche neuerthelesse be common vnto all three FINALLY ye shall note the maner of the speache here in thys article where it is not sayde I beleue the Ghost or spirite but it is sayd I beleue in the holy Ghost and so holy is adioined vnto the Gost whiche is done not onely to declare that here is not mente of euery thynge that is or maye be called a spyryte or a Ghost but here is onely ment of that spyryte whyche by excellencye and by peculyer name in Scrypture bothe is and so also called the holy spyryte or Ghoste which is the thyrd person in Trynytie and therefore thoughe manye tymes in Scrypture an incorporall thing is called a spyryte and also both Angels and the myndes of men dyuerse tymes haue that appellation or name yet here aswell for the sayde peculier name as by a certen excellency the sayd thyrd person in trinytie is called the holy spyryte or holy Ghost for he it is that doth make holye or sanctifye all creatures that are called holye ¶ Thexposition or declaration of the ninthe Article of the Crede which is The holy Catholyke Church IN these fewe wordes of this nynthe Article foure thynges are to be considered fyrste what heare is ment by thys worde Churche Secondely whye or for what cause the same Churche is called Holye Thirdely why it is called Catholyke And forthely what it is To beleue the holi Catholike Churche Concernyng the fyrste ye must vnderstande that thoughe in oure Englyshe tonge we by thys worde Churche sometymes do meane the place wherein the word of GOD is commonlye preached and the sacramentes mynistred and vsed yet in this present article it dothe sygnyfye the hole multitude of people which being called of GOD do come to one fayth one doctryne the selfe same Sacramentes accordyng to the Apostolyke and catholyke tradition in an indiui sible bonde or knotte of concorde and vnytie whether the sayde multytude be of the cleargye or of the laytie Concernyng the seconde ye shall consyder that albeit in the sayd church or multitude of people there be many euyll men many synners many that tourne by true penaunce to grace and sometymes yet do fall agayne some after theyr tourne by true penaunce styll perseuer and contynue in goodnes manye also that fall and neuer ryse agayne so that spottes blots and imperfections doo appeare 〈◊〉 in thys Churche and manye tymes in the more parte thereof yet neuerthelesse because the callyng is of it selfe holy the caller also most holy and the ende of callynge holynes it selfe with this 〈◊〉 that the people soo called do prosesse holynes aud make a bodye where of the cheife headde our Sauiour Chryste is mooste holye or rather holynes it selfe by the merytes of whose 〈◊〉 the sayde people are releued and nouryshed with the seuen holy sacramentes and be in theyr callyng endued with moste speciall holy gyftes and gra ces of almyghtye God beynge authoure thereof and fynally by hys holy spyryte are directed and gouerned in the saine so longe as they by folowyng theyr concupyscence the Deuyll or the worlde do not fall from that state For these causes I say the Church is called Holye takyng this name Holye of that that Chryste the highe headde thereof is Holye God the caller Holye The profession and callynge Holye the ende Holynes whych of very dewty ought to be in all them that be called and is in dede ' in suche members as doo continue and perseuer in that holye callyng Touchynge the thyrde ye must vnderstande that thys worde Catholyke being orygynally taken out of the Greke toungue and nowe vsed in oure Englyshe tongue is asmuche to saye as vnyuersall or whole And forasmuch as God of hys goodnes dothe call al people as is afore withoute all acceptyon of 〈◊〉 or acception of Countrye therefore thys Churche is called Catholyke in asmuch as all people of all maner of estates of all places and countryes throughout the hole worlde may professyng the foresayd one fayth one doctrine and the selfe same sacramentes accordyng to the sayd Apostolique and catho lyke tradition be of thys Catholyke churche and cōtynue in the same excepte they wyllyngly by heresy scysme do goo out of it or for other theyr offences be cut of and cast oute thereof And here by the waye is to be noted that althoughe in the worlde ther be manye particuler Churches and seuerall multytudes of people hauing the sayd fayth the sayd doctryne and the selfe same Sacramentes accordynge to the sayde tradition and therefore are commonlye called euerye one of them catholyke yet they all together make but one catholyke vniuersall Churche of whyche one catholyke vniuersall Churche al the rest be called catholyke as beynge partakers and members of the sayd one catholyke vniuersall Church and fully agreing in al necessary poyntes with the same And nowe as concernyng the fourth whyche is What it is To beleue the Catholyke Churche Ye shal vnderstand that to beleue the Catholyke Churche is not onelye to beleue that here in earthe is and shal be continually to th end of the worlde such a holy catholyke Churche as before is declared commonly called the Church Mylytante but also to gyue credyte and beleife vnto the whole Doctryne fayth and religyon of the sayd Church And for the farther vnderstanding of thys whole article here maye moost frutefully and verye well to the purpose be brought in one most notable place of S Augustyne wryten vpon this same article of the Crede in his clxxxi sermon de tempore where he sayeth in thys maner Sciendum est quod Ecclcsiam credere non tamen in Ecclesiam credere debemus qui Ecclesia non Deus sed domus dei est Catholicam dicit toto orbe diffusam quia diuer sorūhaereticorum ecclesic idio catholicae non dicuntur quio per loca atque per suas quasque prouincias cantinentur Haec uero a solis ortu usque adoccasum unius fidei splendore diffūditur Nullasunt maiores diuitiae nulli the sauri nulli honores nullae huius mundi maior substantia quam est cacholicafides quae peccatores homines saluat saecos illuminat infirmos curat Cate chuminos baptizat fideles iustificat poenitentis reparat iustos augmentat martyris coronat clericos ordinat sacerdotes consecrat regnis celestibus preparat in aeterna haereditate cum Angelis sanctis communicat Quisquis ille est 〈◊〉 ille est Cristianus nonest qui in Christi Ecclesia non est Solaquippe est perquam sacrificium dominus libentur accipiat sola quae pro errantibus fiducia
same nature of man so taking of the substaūce of the sayd most blessed virgin with hys Godheade in one person with suche an indissoluble and inseperable knotte and bonde that he beynge one person Jesus Chryste was is and euer shal be in the same person very perfecte God and very perfect man Nowe concernynge the seconde thynge whyche is consydered in this Article that is to saye that Christ was borne of the virgin Mary Albeit in a great parte it is proued already by such thynges as before haue ben rehearsed yet for the more full declaration and exposition thereof hauynge spoken of Christes cōception by the holy gost ye shal now here how he was borne of the virgin Marye For knowledge whereof ye shall vnderstande that when the tyme was come in the whiche it was before ordeyned and appoynted by the decree of the whole Trynitie that mankynde shoulde be redemed and saued then the Sonne of God the seconde person in trynytie beynge verye God did discende from Heauen into this worlde to take vpon hym the verye nature habite and fourme of man whiche he dyd of the verye fleshe and substaunce of the blessed Uyrgyn Marye and in the same nature dyd also suffer hys gloryous passion for the redemption saluation of mankynd For after the fall of Adam and before the commynge of Chryste man beynge soo blynded and drowned in sinne that the true knowledge of God was euerywhere in the world forgotten and his lawes broken not onelye by the Gentyles in all other natyons but also by the Jewes the chosen people of God to whō God by hys seruaunt Moyses had geuen hys lawes whereby they myght knowe howe to auoyde synne and howe to please hym almyghtye God hauynge from tyme to tyme sente vnto his people hys aduertisementes and admonitions by his prophetes inspyred with his holy spyryte both to admonyshe men of theyr sinnes and also to teach them how they should truely vnderstande and obserue the sayd lawes geuen by hys seruaunt Moyses dyd fynally after those lawes aduertysementes and admonitions lytle regarded of the sayde people send of his infynyte goodnes and inestimable mercy and loue borne to mankynde his onely begotten Sonne into thys worlde by whome in the beginning he had created the world and all creatures in it to take vpon hym mans nature and to redeme man who by disobedience had cast hym selfe into perdition And for testimony here of there are amonge other prophecies in Scripture expressed the prophecy of 〈◊〉 the. vii And the prophecye of Ezechtel the. xliiij Chapyter And ther are the testimonies of the Gospell amongeste other Math. i. and. ii and Luk. i. and. ii and so forth by the whych appeareth clearely that this thirde article of the crede is fully true and approued by Scrypture And yf any man here for curiositie wold demaūd why Chryste entendynge to be borne of a Uyrgyn woulde haue her yet despoused and betrouthed he maye herein satisfye hym selfe readyng the commen taryes of S. Hierome vpon the fyrst chapter of S. Mathew wher he sayth thus Quare non de simplici uirgine sed de desponsata concipitur Primum ut per generationem oseph origo Marie monstraretur Secundo ne lapidaretur a Iudeis ut adultera Tertio ut in Aegiptum fugiens haberet solatium Martir Ignatius etlam quartam addidit causam cur a desponsata cōceptus sit Vt partus inquiens eius ce laretur Diabola dum eum put at non de uirgine sed de uxore generatum That is to saye Wherefore is he meaning Christ conceaued of a vyrgyn betrouthed or despou sed and not of a virgyn vnbetrouthed The fyrst reason is that by the generatiō or genealogi of Joseph the original of Mary might be shewed Secondly that she shoulde not be stoned by the Jewes as an aduouterous person Thyrdely that fleinge into Egypte she myght haue helpe or comforte And the mar tir Ignatius hath added also a fourth cause why Chryst was conceyued of a person despoused to thintente saieth he that Christes byrth myght be hyd from the deuyll whiles he thinketh Chryst to be gotten not of a v yr gyn but of a maryed wyfe Thus sayth Saynt Jerome in the place before rehearsed And S. Augu styne very handsomely and in fewe wordes in a cer tayne sermon made vpon Wytsonday concernynge the expositiō of the Crede saieth as foloweth Natus est ex uirgine ut nos nasceremur execclesiae uirginis utero That is to saye Chryste is borne of a Uyrgin that we myght be borne of the wombe of the church beyng a vyrgyn ¶ The exposition or declaration of the forthe article of the Crede which is Suffered vnder Ponce Pilate was crucyfied deade buried and descended into hell IN this forth article vi thynges are to be consydered Fyrst that Chryst our Sauioure Suffred Second that he Suffred vnder Ponce Pilace Thyrd that he Was crucifyed Fourthe that he Dyed Fyfte that he was Buryed Syxte that he Descended into hell Concernynge the fyrste we must vnderstand that Chryst very God and very man after he was cōceyued and borne of his bles sed Mother dydde contynue heare in this world vntyl he came vnto the xxxiii yeare of his age and that in all this tyme of hys lyfe he suffered and endured for our sakes our welth and also for our examples much bodely affliction much labour much trauayle much hunger thrist and pouertie much iniurye and ignominie and many such other miseries and infyrmities as all mortall men are subiecte vnto synne ignoraunce onely excepted and so passed ouer all the whole course of his lyfe euen from his natiuitie vntil hys death in such perfecte obedience vnto the lawes of god and man accordyng to the wyll of hys father and in such perfecte innocency of liuing that no fault offence or transgression coulde iustly and truly be lai ed agaynst hym And yet the blynde ignoraunte and obstynate Jewes full of enuye and malyce as the verye members of the Deuyll by whome they were prouoked and induced therevnto laboured continuallye by al meane and crafte they coulde to destroye hym and at length conspyrynge together they toke hym serchynge and procuryng false witnes to accuse hym and after they had bette hym and spytte in hys face and vsed all the vylanye they could agaynst him they bounde hym and brought hym to iudgement of all whych thynges ye shall fynde testymony in scrypture redyng S. Mathew S. Marke S Luke S. Jhon in thys behalfe And thus muche for the fyrste poynte For the seconde poynte ye shall vnderstande that our Sauyour Chryst hauyng suffered dyuerse waies as before is declared yet concernynge that notable speciall sufferyng vnderstand and 〈◊〉 here in this article which was his passion he suffred that vnder one Pylate whose surname was Pontius and at that tyme was chefe iudge in Jherusalem and presydent or gouernoure of Jurye vnder Tiberyus Themperoure and gaue iudgemente vpon Chryste beynge moost
liter intercedat Vnde etiam de agni hostia dominus praecepit dicens 〈◊〉 〈◊〉 Domo commeditls necefferetis de carnibus eius 〈◊〉 In unanāque domo agnus come ditur quia in una Catholica ecclesia uera hostia redēptoris immo latur De cuius carnibus diuinaiussio efferriforas prehibet quia dari sanctū canibus uetat Sola est in qua opus bonum fructuose peragitur unde merre dē de narū non nisi qui intra uine ā laborauerūt acceperūt Sola est quae in ra se positos uaelid a charitatis cōpage custodit unde aqua diluuii arcā quidē ad sublimiora sustulie omnes autem quos extro arcam inuenit extinxit Sola est in qua mysteria superna ueraciter contemplemur Vnde ad Moyses Dominus dicit Estlocus apud me stabis suprapetram 〈◊〉 Paulo post tol lammanum mean uidebit posteriora mea Quia enim cx sola catholica Ecclesia ucritas conspicitur apud se esse locum Dominus perbibet de quo ui 〈◊〉 in petra Moyses ponitur ut Deispeciē contempletur quia nisi quii fidei soliditatem tenuerit 〈◊〉 presentam non agnoscit Auelle inquit radium solis a corpore diuisionem lucis unitas non capit Frange 〈◊〉 ab arbore fractus germinare non poterit A fonte praecide riuum praecisus as rescit In his Cipriani uerbis intelligimus lucem non capere diuisionem nisi in sanctis regno Dei praedestinatis qui diuidi ab Ecclesia nullo modo possunt 〈◊〉 non germinare ramum sructum salutis 〈◊〉 germine accipimus Ariditatem uero riui a fonte praecisi in co quod spiritu sancto 〈◊〉 qui 〈◊〉 unitate seperantur 〈◊〉 That is to say We ought to beleue the churche and not in the churche for the churche is not God but the house of god Thys churche he calleth catholyke that is to saye spredde thoroughout the whole worlde because the churches of sundrye heretikes be ynge but in perticuler places and prouinces can in no wyse be called catholyke But thys church from the East to the West glyttereth and 〈◊〉 with the brightnes of one fayth No greater ryches no greater treasures no higher honours no greater substance can be in thys worlde that is the catholyke faythe which saueth synners gyueth syghte to the blynd doth heal the sycke maketh yonglinges to be baptised iustifyeth the faythfull restoreth penitent synners encreseth righteous men crowneth martyres doeth admitte clerkes to orders doth consecrat preistes maketh preparation to the kyngdome of heauen and makethe men partakers of the euerlastynge enheritaunce with the holye Angels Who so euer he be and of what qualitie or condytion soeuer he be he that is not in thys churche of Christ is no Chrysten man for this church is she onely by whome our Lorde willingly receyueth sacrifice she onely it is whyche maye confidently make intercession for suche as do erre Wherefore oure Lorde speakynge of the sacrifyce of the lambe did commaund 〈◊〉 In one house shall ye eate and of the fleshe thereof ye shall cary nothyng out of the dores forsoth in one house is this lambe eaten for asmuche as in one catholyke churche the true sacrifice of oure redemer is offered Of whose fleshe the commoundemēt of God forbiddeth any thing to be caried oute for that he forbid deth that whych is holye to be 〈◊〉 〈◊〉 dogges She onelye it is in whome a good worke is done frutefullye for whiche cause onely they that laboured wythin the vyne yarde hadde the rewarde of the pennye She only it is that al such as ar once placed in her doth kepe together with a stronge ioynte or knotte of charitie Wherefore the water of the floude bare vppe the arke to the 〈◊〉 but all suche as were founde withoute the same arcke it drowned She onely it is in whome we do beholde truely the heauenly misteries Wherefore oure Lorde sayeth vnto Moyses Exod .xxxiii. There is a place with or byme and thou shalt stand vpon the rocke c. and by and by after he saieth I will take awaye my hande and thou shalt se my backe part And because in dede out of this catholyke church alone the truth is sene our Lorde sayeth a place to be wyth him frō whych he may be sene Moyses is sette vpon the rocke that he maye beholde the forme of God for onles a man haue and hold the stedy substanciales of faith he knoweth not the dyuine presence Take away sayth he meanyng S. Cyprian the beame of the sonne from the body of the sonne the vnitie of the lyght can not suffer no diuision breake a boughe from the tree the bough so broken can florishe and budde no more cut of the riuer frō the spring the ryuer so cut of dryeth vp In these wordes of Cypryan we perceyue that lyght doth not admytte any diuision in the sayntes predestinate to the Kyngedome of God which can by no meanes be deuided frome the Churche and that the bough broken of can not budde with a budde of euerlastyng saluation And fynally we knowe the drying vp of the riuer beinge cutte of from the sprynge or heade in that they are made voyde of the holye ghoste whych are seperate frō the vnitie Thus muche sayeth S. Augustyne wherby it appeareth that though we muste beleue in God the father in God the sonne and in God the holy Ghost as was declared here afore vnto you in the expositiō of the first artycle of this crede yet concernynge the Catholique Churche we must beleue it That is to saye geue credite to it but not to beleue in it for to beleue in it were to make it God as more at large shal be declared in some Homelies hereafter specially to be made thervpon also by what sygnes tokens the true Catholyke churche is continually knowen And forasmuch as this catholyke militant church of which this article entreateth hath for the preseruation of the vnitie thereof by the ordinaunce and appoyntment of our sauiour Chryst one principall head or cheife gouernour here vpon earth whiche beynge the chief vycar and substitute of Chryst in hys sayde church doth and ought with other ministers vnder him attende and geue heade to the good order and rule of the said militant churche S. Peter the Apostle being the firste generall vycar aud gouernoure therein and hauing to hym and to all his lawful successours iu the Apostolique see the gouernaunce rule and charge thereof cheifelye committed and geuen whych in very dede both he and they by the continuall helpe and assistaunce of the holye spyryte of God from tyme to tyme in theyr succession alwaies hither to haue done and thereby haue preserued and kepte the vnitie of the sayde churche therefore all they whiche haue or do refuse to acknowledge the said gouernoure gouernement and aucthoritie can not in anye wyse be accompted or taken for catholyke persones but for suche as in dede
are disobedient seditious scismatike and verye wicked people as more at large shal be declared in some homelies to be specially made therevpon ¶ Thexposition or declaration of the tenthe article of the Crede whiche is The communion of saynctes The forgeuenes of synnes IN this article be taughte two speciall fruites and benefites whiche all men called of God and obeyinge to the same callinge in their wyll and workes doe obtayne by Goddes grace in the sayd Catholyke churche that is to say The communion of saintes and forgyuenes of synnes And here is to be noted that although this worde Sainctes in oure Englyshe toungue signifieth properly them that be departed this life and be established with glorye in Chryst. 〈◊〉 the same worde Sainctes whereby in thys article we expresse the Latyn word Sanctorum is here extended to signifye not onely those that be so departed this life and established but also such as beyng in lyfe here in earth be called into this holy assēble and Churche and be sanctyfyed in oure Sauyoure Iesu Chryste Accordyuge wherevnto S. Paule in sondry hys epystles to the Roma 12. to the Epher to the Philip. 4 to the Colos. 1. and to the 〈◊〉 14. vseth the sayd worde Sayntes and so doth he in dynerse other places els And as touchyng the fyrst of the sayd ii frutes or benefites whiche is The cōmunion of saintes That is to saye the mutual participation of saynctes ye shall vnderstande that lyke as al the 〈◊〉 parts and members of the naturall body of man do naturally communicate and be participante of one spirit or soule which gouerne the sayde bodye and euerye lyuelye parte thereof euen so doe all good Chrysten men participate of one holy ghost whyche alwayes gouerneth the catholyke churche and allyuely mem bres of the same and doth geue to sondrye members sondry spirituall giftes to the intent the whole body should therby be edified accordyng to the sayinge of S. Paule in the xii Chapter of his fyrste Epystle to the Corynthians where he sayeth in thys maner Vnicuique autem datur manifestatio spiritus ad utilitatem Alis quidem per spiritum datur sermo 〈◊〉 alijautem sermo 〈◊〉 secundū eun dem spiritum Alteri fides in 〈◊〉 〈◊〉 alij gratia sanit at um in eodem spiritu aly operatio uirtutum alii prophetia alii discreto spiritum alii generalinguarum alii interpretatio sermonum Hec autem omniaoperas tur unus a que idem spiritus diui dens singulis prout uult That is The gyftes of the holye ghoste are geuen to euery man to profyte other wythall to one is geuen throughe 〈◊〉 spirite the vtteraunce of wisedome To another is geuen the vttetaunce of 〈◊〉 by the same spyryte to another fayth by the same spirite to another the gifte of healinge by the same spyryte to another power to doe miracles to another prophecye to another iudgement to discerne spirites to another dyuerse tongues to another interpretation of sayinges And al these thinges worketh the selfe same spirite deuydinge to euerye man as he wyll By which place of Saynt Paule it is euident that al the lyuelye members of the Churche doe communycate and participate of one common spiryte And this participation beinge one of the hygheeste benefites that men receaue in the Catholyke Churche is comprehended in this article of the communion of Saynctes Of whyche communyon the Prophet Dauid in his cxviii psalmedoth also speake sayinge Particeps ego sum omnium timentium te et 〈◊〉 man data tua That is to say I am partaker wyth all suche as feare the and kepe thy 〈◊〉 But besides this foresayd participation or communion of the holy ghost beyng commune to all the liuelye members of the Churche there is also an other communion comprehended lykewyse in thys article whiche is the 〈◊〉 or vnion that all good christen men haue with Chryste who is the heade of the churche and who hath for his mystycall bodye the whole churche And of this kynde of communion of Saynctes S. Paule lykewyse speaketh in the foresayd twelth chapiter of hys fyrst epystle to the Corynthyans saying In uno spiritu omnes nos in 〈◊〉 pus baptizati sumus siue dei siue gentiles siue serui siue liberi omnes in uno spiritu potati sumus That is to saye In one spyrite are we all baptyzed to make one bodie whether we be Iewes or Gentils free or bonde and haue all dronke of one spyryte And lykewise doth he in the fifte to the Ephesians where spea kyng of the same he sayeth 〈◊〉 sumus corporis eius de car ne cius et de ossibus cius That is to saye We are membres of his bodye meanyng of the body of Christ and of his fleshe and of his bones And forasmuch as the moste blessed sacrament of the aulter wherein by the myghtye operatyon of Goddes worde is really present in the fourmes of breade and wyne the naturall lyuynge bodye and bloude of oure sauyoure and redemer Iesu Chryste doeth increase and worke in all them that worthelye doe receaue it the communion and coniunction in bodye soule of them to Chryste and of Chryst to them with a mutuall coniunctyon also in loue and charytye of eche good man in Christ to other Therefore the sayd Sacrament may also worthely be called the commu nion of Sayntes And so hathe the fyrst parte of this article been by good deuoute and learned menne expounded longe ago Nowe touchy nge the seconde fruite or benefite in thys article whyche is the remission of synnes you shall vnderstand that onely in the catholyke church and no where els the remissiō of synnes is to be had And there vndoubtedlye it is to be had and that by two meanes that is to wytte by baptisme and after baptisme by due penaunce and 〈◊〉 of the keyes geuen vnto the churche And as for baptisme it washeth cleane awaye al the former synnes as well actuall as originall so that they shall neuer after that be imputed vnto vs. But in case after baptisme we fall into synne then the remedy must be by the wholsome sacramente of Penaunce whiche sacrament is of so greate forse and vertue that howe heynous so euer oure synnes and offenses be yet by the meane of the same the sayde synnes maye be and are released forgeuen vnto vs. And for to take away all doutyng on our behalfe herein and that no man shoulde nede to dispayre oure Sauioure Chryste openlye and by expresse wordes in the twentye of Sayncte Iohn af ter he had breathed vpon hys Disciples sayde vnto them and generallye to they re Successours 〈◊〉 the holy ghost whose synnes ye release or forgeue they are forgeuen or released vnto them and whose ye withholde or reteyne they are withholden or reteyned And also with a special 〈◊〉 assygned vnto Saynct Peter gaue vnto hym and hys lawfull successours the full 〈◊〉 of releasyng and withholdyng of synnes saiyng vnto hym as it is
they maye and ought to be baptised and so receyue the graces and vertues of the same AND albeit baptysme be of this great efficacye yet ye shall vnderstande that there remaineth in vs that be baptyzed a certayne infirmitie or inclination to synne called concupiscence whiche by lustes and desyres doth moue vs many times to synnes and wickednes neuerthelesse almyghtye God of hys greate merci and goodnes hath 〈◊〉 vs such grace in this his holye Sacrament of baptysne that suche carnall and fleshely lustes and desyres shal not ne can in any wyse hurte vs excepte we do fyrst consent vnto them By whiche grace also we be made more stronge and able to resist and withstand the sayd concupyscences and carnall desyres than another man is that neuer was christened BVT this shall you note by the way that chyldren or men beyng once duley baptized ought not in any wyse as the Anabaptistes haue taught to be baptized agayne for Saynct Paule in the sixt chapter of hys Epistle to the Hebrewes sayth thus Impossibile enim 〈◊〉 〈◊〉 qui semel sunt illuminati gustauerūt etiā donū celeste et participes factisunt spiritus sancti gustauerunt nichilominus bonum dei uerbum uir tutes que seculi uenturi et 〈◊〉 sunt rursus renouari 〈◊〉 penitentiam That is to saye Impossible in dede it is those who once be illuminate and also haue tasted the heauenlye gyftes and haue bene partakers of the holye Ghoste and haue tasted besides the good word of God the vertues or power of the world to come and be fallen to be renewed agayne vnto penaunce Where by suche renewynge Saynt Paule vnderstandeth baptisme AND because aswell this sacrament of baptysme as all other sacramentes instituted by Chryste haue all theyr vertue efficacye and strength by the worde of God whyche by his holye spirite worketh all the graces and vertues whiche bee geuen by the sacramentes to all those that worthelye receyue the same Therefore we muste vnderstande and knowe that althoughe he whiche doeth minyster the sacrament be of a synnefull and euyll conuersatyon yet the vertue and effect of the sacramente is thereby nothynge dimynished or hurted neyther in infantes nor yet in them whyche beinge endued wyth the vse of reason come there vnto truly contryte and penytente of all theyr synnes done before beleuynge and confessinge al the articles of the Crede and hauyng a sure faithe and truste in the promysses of GOD of remyssyon of theyr synnes and purposynge euer after to lyue a chrysten lyfe FINALLY ye shall note concernyng thys Sacra ment of Baptisme that it maye well be called a coue naunte betwene GOD and vs whereby GOD testifyeth that he for hys sonne Chrystes sake iustifyeth vs that is to say forgyueth vs our synnes and indueth vs with his holy spiryte and gyueth vs suche graces that there by we be made able to walke in the workes of Justice ordeyned by God to be exorcised of vs in thys presente lyfe to the glorye and prayse of GOD And so perseuerynge to inioye the fruite of the lyfe euerlastyng And we agayne vpon our parte oughte most diligently to remember and kepe the promysse that we in baptysme haue made to almyghtye God that is to beleue onely in him onely to serue him and obeye him to forsake al 〈◊〉 and the workes of Sa tan to mortify our affections of the fleshe and to liue after the spirite in a newe life Of which promise and conuenaūt by vs made to GOD S. Paule putteth vs in remembraunce saying Rom. vi Knowe ye not that all we whiche are baptyzed in Iesus Chryst are baptysed to dye wyth hym for we be buryed with him by baptysme to dye that likewyse as Chryste was raysed vp frō death by the glorye of his father euen soo we shoulde walke in a newe lyfe By the whyche wordes S. Paule gyueth vs to vnderstande that al we whyche be baptized in Chryste That is to saye whyche are incorporated into the misticall bodye of Chryst haue professed and 〈◊〉 our selfe in Baptysme to dye from synne and vtterlye to abstayne from the corruption of our olde synnefull lyfe and to walke and procede in a newe lyfe of grace and the spirite into the whych we are called by the word of God and by fayth and due receauynge of thys holy Sacrament are brought and set into the same ¶ Of the Sacrament of Confyrmation and thexposition or declaration thereof HAVINGE last entreated of the Sacra mente of Baptysme by the which al maner of synne aswell original as ac tuall is remitted and the holy ghost therein geuen whiche doth regenerate vs into a newe creature doth thereby so weakē attenuate the fome or rage of cōcu piscēce in vs yea so help the weakenes of our corrupt nature that the sayd fome of concupiscence can in no wyse hurt vs excepte we wyll againe consente vnto synne mete and conuenient it shal be to intreat of cōfirmation whych is the seconde Sacrament aboue touched and rehearsed For albeit that the Sacrament of Baptysme alone to al such as haue receaued the same and bene therby regenerated by water and the holy ghost is sufficient to saluation and to brynge them to heauen if in that state of innocencye recouered and gotten by 〈◊〉 they shoulde by and by depart thys world Yet yf they hauing passed the red sea shoulde entre into the greate wildernesse and deserte of thys large and miserable worlde in asmuche as they should encountre haue much to doo wyth theyr outwarde and inwarde enemyes aswell the fleshe the deuyll and the worlde before they shoulde come to the land of promyse requisite and expediente it were for them to be armed at all pointes and made apte vnto the battayll and to abyde all assaultes that theyr enemyes woulde goo aboute to make agaynste them In consyderatyon whereof lykewyse as in the olde testament almyghtye God was benefyciall and good to the chyldren of Israell whom he caused safelye to passe the red sea drowning theyr enemyes and confortyng the sayde Israelites manye wayes aswell in spreadyng abroade ouer them the cloude in the daye for theyr protection as geuynge them fyre to lyght them in the nyght ouer and besydes the feadyng of them with celestiall fode and refreshynge of them with water that yssued oute of the harde rocke So oure blessed Sauyour Iesus Chryste hauynge fulfylled the fygures and shadowes of the olde lawe doth after baptysme geue vnto his Isralites the christen people dyuers gyftes of the holy Ghost and manyfoide graces whereby he doth hold vppe and confyrme or make stronge his sayd people that they are able to abyde to ouercome all the assaultes of theyr 〈◊〉 and amongest other he geueth vnto them hys holy Sacramentes of the whych confyrmatyon is one succedyng in order after Baptisme 〈◊〉 thys Sacramente of Confyrmation albeit the heretyckes in our tyme haue folyshlye busely and maliciously gone aboute to deface it scant 〈◊〉
sacramentes we can doo no lesse then of chrysten charitie to wyshe that all those who in thys late scismaticall tyme haue vndoutedlye by the instigation of the deuyll eyther vtterlye contempned or litle regardrd these sacramentes and emongeste them speciallye this sacramente of extreme vnction will nowe after our ioyfull reconciliation to the vnytie of the catholyke churche regarde all the sayde sacramentes as they ought to do and soo lyue heare in thys transitory worlde that they conunynge to there extreme passage which at one time or other they can not escape maye from deathe come to lyfe and from death of the body haue euerlastyng lyfe of the soule and in conclusion after the generall resurrectiō haue the body ioyned vnto the soule in blysse euerlastynge whiche almyghty God graunt vnto vs all ¶ Here nowe doo folowe the ten commaundementes of almyghty God whiche are taken oute of Exodus the. xx oute of Leuiticus the xxvi and out of Deuteronomie the. v. chapiters .i. Thou shalt not haue straūge Goddes before me .ii. Thou shalte not make to the anye grauen thinge nor anye lykenesse of anye thynge that is in heauen aboue aud that is in earth beneth nor of them that be in the waters 〈◊〉 der the earth Thou shalt not adore them nor honour them with godly honoure .iii. Thou shalt not take the name of thy Lorde God in vayne .iiii. Remembre that thou kepe holye the Saboth daye .v. Honoure thy father and thy mother .vi. Thou shalt not kyll .vii. Thou shalt not commytte adultery Thou shalt not steale viii Thou shall not vtter or beare false wytnesse agaynst thy neighboure ix Thou shalte not couette thy neyghboures x. house nor desyre thy neighbours wife nor his seruaunt nor hys maiden nor his oxe nor his asse nor any thing that is hys ¶ The preface of the. x. commaundementes THree partes of oure promyse beynge nowe perfourmed it is to wytte first what fayth is and how it is to be taken in this boke secondly the exposytion of the twelue articles of the chrysten beleife theyrdely the declaration of the. vii sacramentes the promysed order nowerequyreth that in this fourth place the tenne commaun dementes with theyr declaration be set fourth vnto you for an introduction vnto whiche ye shall note foure poyntes Fyrste what is the lawe or the commaundemente of God Secondelye howe the commaundementes of God must be obserued to the plea sure of God and our saluation Thyrdely what gre uous punyshmentes God dothe in holye Scripture threaten and manace vudoutedlye to be inflycted to the breakers of his commaundementes and fourthlye what greate rewardes the keapers of hys law cōmaundementes shall receaue at Goddes handes Touchynge the fyrst poynte whiche is what the law and commaundemente of God is you shall knowe that the lawe of God is a rule gyuen to vs of God for the good guydynge of our selues Whiche rule declareth and sheweth to vs what is the wyll and plea sure of God for vs to doo or not to dooe in thoughte worde and dede And when I call it a rule I meane that as the bryckelayer cannot make a wal euen and strayghte withoute the direction of hys lyne nor a mason can not hewe any coygne or assler stone with 〈◊〉 the direction of his squyre and rule nor the 〈◊〉 master can guyde or styre his shyppe safely to good hauen or harborough withoute the direction of the compasse so neyther man nor woman can order guyde and rule theyr lyfe euenly dyrectly streightlye to the wyll and pleasure of almyghty God without the knowledge and direction of his lawe and commaundementes which are the lyne rule squyre and compasse whereby we maye reare our workes vpryghtly frame our selfes in vertue constantly and gouerne the course of lyfe into the hauen of felicitie prosperouslye And where I saye that the commaun dementes are geuen to vs of God I declare thereby that onely God hath both throughe the lawe of nature in our hartes prynted them and also in the law of Moyses with his owne fynger that is to saye by the vertue of the holy spyryte in two tables of stone wrytten them And laste of all our sauioure Chryste beynge both God and man hath ratified and expoūded them in the newe lawe of the Gospell to the intent that with all diligence we shoulde studye to obserue and kepe the sayd commaundements not onely because they are so expediente and profitable vnto vs but especially because that thei are geuen to vs of God who therby doth declare to vs his godlye wyll and pleasure vnto whom both we and all creatures els are bounde to be obedient And as touchynge the seconde poynte whiche is howe we muste obserue and kepe the commaundementes of God to his pleasure and thereby obtayne of him rewarde in heauen ye shall here note that we must kepe the 〈◊〉 three maner of wayes first holy and 〈◊〉 in theyr perfecte number being ten accordyng wherevnto in the first chapiter of S. Luke in the high and greate commendation of Zachary and Elyzabeth the parentes of Saint Ihon Baptyste it is wrytten Erant autem iusti 〈◊〉 de um incedentes in omnibus mandatis et iustificationibus domini sine querela That is to say And thei both were iust before GOD walkyng or lyuyngem all the cōmaundementes iustifications of GOD without any complaynte agaynst them And I do saye those wordes Holye and fully forasmuch as it is not inough to kepe parte or some of the sayd commaundementes of God and to leaue parte of them vnkepte But as in a harpe a lute or a vyol being instrumentes of 〈◊〉 euery string with other must be tuned and none lefte vntuned leste thereby some vnpleasant soundes and discords might be vttered so we muste putte all and euerye the commaundementes of God to theyr tuneable fashion and practyse lest that yf any be left vnused or 〈◊〉 of vs there might to the pure and cleane eares and iudgemente of Almyghtye GOD come thereby some vnpleasaunte sownde and vnswete reporte of our lyues and doynges Accordyng wherevnto Saynt Iames in the. ii chapiter of his epistle sayeth 〈◊〉 totam legem 〈◊〉 rit offendat autem in uno factus est omniū reus That is to saye whosoeuer shall kepe the hole lawe and yet offende in one poynte or parte thereof is become gyltie of all The second way by whiche we must kepe the commaundementes of God is that we doo kepe them with a ryght intention that is for the loue for the honor and for the glory of God onelye and not for anye honoure or glorye to be geuen to vs of man in thys lyfe For whosoeuer in doinge of hys good dedes intendeth principally to get honor glory or reward of man hath a wronge intention and hys dede soo done yea although it be commaunded of God is not pleasaunte or acceptable vnto God And of thys ryghte intention speaketh our sauiour Chryst in the vi chapiter of Saynte Mathewe sayinge
our selues dothe soo wyll vs and commaude vs to do The greate clerke Orygen whome also Saynt Hyerome foloweth doth allote or appoynt vnto the fyrste of these two tables 〈◊〉 commaundementes makynge of Non babebis deos 〈◊〉 coram me And of Non facies tibi sculptile two commaundementes as we doo vnderstandynge in the fyrste to be forbydden al Idolatry spyry 〈◊〉 or internall and in the second all Idolatrye externall or bodely And vnto the seconde table he doth allote or appoynte sixe preceptes or commaundemēts knittynge and puttynge together for one precepte or commaundement the prohybytyon of 〈◊〉 the wyfe or Goodes of thy neyghbour But Saynt Augustyne in his seconde booke of 〈◊〉 vpon Exodus in the. lxxi chapyter and as manye as doo folowe Saynt Augustyne do appoynte vnto the fyrste table three preceptes or commaundementes onelye ioyning our two fyrste in one and vnto the Seconde table appoynting vii preceptes or commaundemēts deuydinge 〈◊〉 ten or last commaundement whiche is concernynge the vnlawefull desyre of the wyfe and Goodes of our neyghbour into two special 〈◊〉 dementes it is to wytte Non concupisces 〈◊〉 proximi tui and Nec desiderabis uxorumeius non 〈◊〉 ancillam non bouem non 〈◊〉 ne comniaque illius sunt Whyche dyuysion or order Saynte Augustyne doethe allowe and followe especiallye for that it settethe fourthe 〈◊〉 and representeth very lyuely the mysterye of the holy Trinitie in that that the fyrst commaundement is referred to the father the seconde to the Sonne who is the name and worde of God and the thyrde to the holye Ghost by whose workynge in vs we do kepe a sabboth and do reste from all seruyle workes whyche the fleshe destitute of the spyryte doth ingen 〈◊〉 and bryng forthe in vs. And forasmuche as saynte Augustyne hym selfe euen in the same place before al leged dothe declare that bothe these maners of ioynynge or partynge the two fyrst or the two last commaundementes were vsed and allowed in his tyme. And for that also neyther in the one or in the other maner of deuydynge or reckenynge these tenne commaundementes eyther the sense the worde or anye one 〈◊〉 of the matter is altered no nor yet anye more or lesse in eyther of the sayde ii tables thereby conteyned Therfore no man ought with thys our dyuisyon wherein for certayne good consideratyons we folowe Origene Saint Hierome to be in any wyse offended Folowynge then thys ourorder ye shall note that thys commaundemente Thou shalte haue no straunge Goodes before me as it is the fyrst in order so is it the most cheife and princypall emongest them al for in thys commaundement God requireth of vs these foure thinges in which consisteth his chief and pryncipall honour it is to wytte feare faythe hope and charitie and they to be geuen of vs vnto hym as beynge oure onelye and true God And as concerning the fyrste that is to saye feare howe necessary a part of oure secuyce duety towardes God that is Salomon in the. ix chapiter of his prouerbs playnelye and breifely declareth saying Principium sapientiae timor domini That is to saye The begynnynge of wysedome is the feare of God And of this feare also our sauioure Chryste 〈◊〉 speaketh in the. xii of Luke declaryng there that God chieflye and prin cipallye is to be dred and feared where he sayth thus 〈◊〉 eum qui postque occiderit corpus habet 〈◊〉 mittere in 〈◊〉 hennem I ta dico uobis hunc timete That is to say Feare him who 〈◊〉 that he hathe slayne or kylled the body 〈◊〉 power to put or cast into hel thus I saye vnto you feare hym And thys kynde or sorte of feare is commonlye called seruyle But there is an other kynde or sorte of feare due vnto god wher of the prophete Dauyd in hys xviii Psalme speaketh saying Timor domini sanctus permanet in seculum seculi That is to saye The holy feare of God continueth or abydeth for euermore And as concernyng fayth whiche is the seconde parte of our duetie towarde God there is wryttē of it in the. ii chapter of Ecclesiasticus after thys sorte Qui timetis dominum credite ille non euacuabitur mercis uestra That is to saye 〈◊〉 that feare our Lorde haue fayth in him or geue credite to him and your rewarde shal not be frustrate And to entreate further offayth in god here in thys place we nede not but do referre you to the declaration thereof made before both vpon the acceptions of fayth also vpon the fyrst artycle of the crede And as touchynge the thyrde parte of our bounden duety requyred on our behalfe towarde god which is Hope there is wrytten of it in the sayde seconde chap. of Ecclestasticus after thys sorte Qui 〈◊〉 dominum sperate in illum in oblectationem 〈◊〉 〈◊〉 〈◊〉 That is to saye 〈◊〉 that feare oure Lord do ye hope in him and his mercye shall come to you to your comforte or delectation And the prophet also in hys 〈◊〉 psal speaking hereof sayeth thus Beneplacitum est domino super timentis eum in eis qui sperant super misericordia eius That is to saye Oure Lorde hathe pleasure vnto them that feare him and in them that do hope vpon hys mercye Of which hope S. Paule in the. v. chapiter of his epi stle to the Romaynes doth say thus Gloriam in spe gloriae filiorum dei That is to say We retoyce or triumphe in the hope of the glorye promised to the chyldren of God But mooste notablye of this hope the same s. Paule speaketh in the. viii cha of the same epi stle to the Romaynes saynge Spe enim salui facti sumus spes autem quae 〈◊〉 non est spes Non quod uidit quis quid sperat si autem quod non uidemus speramus per 〈◊〉 expectamus c. That is Thorugh hope truely we be made safe but the hope which is sene is not hope For wher fore doth one hope or trust for that whiche he doth se but if we hope for that whyche we se not thē do we loke for or tary by 〈◊〉 c Nowe concernyng the fourth poynt or parte of oure duety towardes God it is to wytte Charitie ye shal vnderstād that this is the most excellent soueraigne vertue that belongeth to anye Chrysten man or woman And of this vertue there is wrytten in the foresayde seconde chapiter of Ecclesiasticus where it is sayd Qui timetis dominum diligite illum illuminabuniur corda uestra That is to saye You that feare oure lorde loue ye him and your heartes shal be 〈◊〉 But howe or in what sorte we maye or oughte to perfourme this true loue and charitie towardes god that doth oure Sauioure Chryste hym selfe in the. x. chapter of Saynt Luke teache vs sayinge Diliges 〈◊〉 minum 〈◊〉 tuum ex toto corde tuo ex 〈◊〉 anima tua ex omnibus uiribus tuis ex omni
the Lord of Lordes c. Of whose maiestie both heauen and earth also are fullye replenysshed ¶ Therposicition or declaration of the fourth Commaundement which is Remember that thou kepe holy the sabbot day FOr the better and more manyfest vnderstandynge of thys commaundement ye shall knowe that thys word Sabbotte vsed in the Englyshe toungue beinge referred to the interpretation or vnderstandinge and cō mon vsage of the Hebrues or Iewes dothe sygnyfye reste vpon the seuenth daye whyche we call Satur daye and 〈◊〉 Is to take reste vppon the sayde seuenth daye in whyche seuenth daye both they theyr chyldren there seruauntes and beastes dyd take reste and 〈◊〉 from all bodelye sernyle laboure that they were wonte to do Thys rest quiet nes with the sayde Hebrues or Iewes was but the rest of the body insomuch that yf an Hebreue or Iew dyd neuer so muche occupye or exercyse his mynde in carynge or thinkynge vpon worldely busynes yet yf he dyd not there with exercyse and occupye hys body with all he was accompted to kepe the letter of thys commaundement But wyth vs chrysten men there is requyred a greater perfection in thys behalfe for we muste besydes the due obsering of the sabbote in abstainyng our selues from bodily laboure haue also oure myndes quiet and free from all suche cares and gyue our sayde myndes intierly and holy vnto god the contemplation of godlye thynges not onelye prynatelye with oure selues but also publykelye 〈◊〉 duely to the churche and beynge godlie assembled with other there to heare the deuyne seruyce approued vsed and obserued in the catholyke church and withall to geue good eare to the word of GOD beyng there preached and to gyue thankes vnto god for hys greate benefyttes whyche to receyue we are mooste vnworthy consyderynge our noughty liuing and the abusynge of his sayde benefyttes And as in the churches we muste in the tyme of dyuyne seruyce on the sabbothe daye thus occupy oure selues deuoutlye So in all other places durynge the tyme of the sayde sabbothe day we absteining from bodely labour and other oure 〈◊〉 elye busynes by lawe not allowed muste occupye our selues in thought worde in dede as maye be to the glorye of God with the spyrytuall edifyinge bothe of our selues and also of oure neyghbours And emongest other thynges vpon the sayde sabbotte daye we muste visite the sycke persones and shewe and doo the workes of mercye to them other both bodely and ghostly euery one instructynge and teachynge his chyldren seruaunts and famyly in ver tue and goodes And albeit thys commauddemente when it was fyrste gyuen to the Iewes dyd fyrste bynde them and theyr successoures to kepe holye the Saturday beyng then taken and accepted for theyr Sabotte daye yet to vs chrysten men the Sondaye is oure Sabbote daye called in latten Dominica dies and so termed and named by Saynte Ihon in the fyrste chapyter of his Apocalypse or reuelatyon wher he sayeth 〈◊〉 in 〈◊〉 que appellatur 〈◊〉 〈◊〉 uerbum dei 〈◊〉 〈◊〉 Iesu fui in spiritu in dominica die c That is to saye I was in an Ilande whiche is called Pathe mos for the word of God and the testimony of Iesus Christ I was in spirite on the sonne day or the daie of our Lorde Of thys Sondaye or daye of our Lorde Saint Au gustyue in his 251. Sermon maketh a verye notable and godly processe as well concernynge the ryght vse of it as also of the altering of the sabbotte daye as it was vsed amongest the Iewes vpon the Saturday to the vse and kepyng of it vpon the Sonnedaye as emogest the chrysten people it is obserued and kepte And he the sayd Saynt Augustyne speakyng in his sayde sermon vnto the people sayeth thus Sciendum est fratris charissmi c. Whyche his sermon ther to auoyde superfluitie and tediousnes here in fyrste rehersynge the Latyn and then afterwardes puttinge there vnto the Englyshe we wyll onelye Englyshe faythfully translate here vnto you and moste worthy it is to be harde and learned And it is this Most derely beloued brethern it is to be knowen that therefore of our holye fathers it is ordened and commaunded to chrysten men that in the solempnyties of Saynctes and moste especiallye on the Sondayes the sayde chrysten men shoulde take reste and cease from earthlye busynes that they myghte be the more redyer and prompter to the dyuyne seruyce as not hauynge anye impediment or incommodytye whych myght staye or withdrawe them from it and myght leaue or forsake at that tyme earthlye care or thought to the intente that more easely they myghte take 〈◊〉 vnto or consyder the wyll of God of which thynge oure lorde hymselfe by hys prophet Psalmo 45 dothe saye Be you styll or quyet and do you consyder or see that I am GOD. But they who beyng entangled with diuerse cares and busynesses doo dyspyse thys sentence or sayinge of God and wyll not gyue or aplye them selues to dyuyne contemplation I feare me that in the iudgmente to come when they shall knocke at the gate of our lorde and requyre to be opened our Lord will aunswere and saye verelye I saye vnto you I knowe you not departe from me al you that do worke iniquitie And suche as nowe do neglecte to seke God are thē of hym to be refused Therefore my brethren let it not be paynefull or greuouse vnto you vpon the Sondayes and vpon the festyuall dayes of the Sayntes to gyue youre studye vnto the deuyne seruyce The apostles in dede and the apostolicall men dyd therefore decree or determyne the sondaye to be kept wyth deuout solempnitie for that oure redemer dyd vpon that daye ryse frome the deade And that day therefore is called in Latyn Dominicus That is to saye The daye of our Lorde That in it we absteyning from earthely workes and the enticemētes or flatterynge pleasures of the world may bende our selues to diuine seruyces onely giuing I saye to thys daye honoure and 〈◊〉 for the hope of oure resurrectyon whyche we haue in or by it For lyke as he our Lorde Iesus Chryste and sauyoure dyd ryse from the deade soo also we doo truste our selues to ryse at the laste daye And moreouer it appearethe euen in the holye Scryptures thys daye to be 〈◊〉 or highe for it is the fyrste daye of the worlde In it the elementes of the worlde were made in it Aungeles were created In it also Chryste dyd ryse from the deade 〈◊〉 it the holye Ghoste dyd from the heauens descend vpon the apostles and Manna also in the wyldernes was from heauen fyrste gyuen in it And by these figures and such lyke tokens thys daye of oure Lorde called Sondaye is notable And therefore the holye doctoures of the Church haue decreed or determyned to translate or brynge all the glory of the iudaicall Sabbote kept on the saturedaye into the sayde sonday that we myght celebrate in the veritie or truthe that whyche they