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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	commandment_n	day_n	sabbath_n	8,039	5	10.2884	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13397	A catechisme or institution of the christen religion. Newely set forthe by Richard Tauerner	Taverner, Richard, 1505?-1575.	1539 (1539)	STC 23709; ESTC S105103	28,747	144

rest in y ● they might haue some release of their labour As touching y ● first cause no doubte it ceased at the commynge of Christ for he is the truthe at whose presence forthwith all figures and tokens vanysh he is the body at whose comminge shadowes be left Therfore sayth Paul the sabboth was but a shadow of a thinge to come the trouth wherof he expoundeth where he teacheth we be buryed with Christ that by hys deathe we myght dye to the corruption of our fleshe Nowe this is not done in one day but in the hole coursse of our lyfe it must be practised vntyll at laste beynge vtterly dead in our selues we maye be fylled with the lyfe of God Christiās therfore ought not to haue any supersticiouse keping of dayes But for as moche as the two latter causes ought not to be accompted with the olde shadowes but serue a lyke for all tymes therfore though the sabboth day be abolyshed yet neuerthelesse amonges vs euen at thys daye this cōmaundement hath hys place that at certayne dayes we shulde mete togither for the hearing of goddes worde for y e breakinge of the mystical bread and for common prayers to be made also that seruaūtes and workemen maye haue release from their labours for it can not be brought to passe our infirmitie is so greate that such assembles can be kept euery day Wherfore for y e destroieng of supersticion the Iewes sabboth daye is taken away but for the kepinge styll of good ordre and peax in the churche an other day is assigned to that be houfe Therfore as the trouth was gyuen vnto the Iewes vnder a figure so it is set forth to vs without shadowes Fyrste that all our lyfe longe we shuld practise a cōtinual saboth that is to saye a rest frome our workes that the Lorde by his spirite myght worke in vs. Seconde that we shoulde kepe the lawful ordinaunces of the churche appointed for goddes worde to be herde for sacramentes to be ministred and general prayers to be made Thirdly that we shulde not vngentylly ouercharg our feruauntes and prentyses with worke Honour thy father and thy mother c. HEre is gyuen vs in commaundement to haue a redy seruice of hert towardes our parentes and other which in stede of parentes haue rule ouer vs by the ordinaunce of god as the kyng and other his deputies I meane that we embrace thē w t al reuerēce obedience kyndnesse and al the seruice we cā do For this is the will of the Lord that we shuld recompence those that brought vs into this lyfe with kyndnes for kyndnes And it maketh no mater whether they be worthy or vnworthye to whome this honour is gyuen for what soeuer they be God hath set them ouer vs in stede of our parentes and heddes and wol we honoure them yea thys is the first commaundemēt that hath any promes knit vnto it as Paul saith wherin whiles God promiseth the blessing of this lyfe to those that honour their parētes with due reuerēce according to theyr bounden duetie he meaueth also that his most certayne curse shall lyght on their neckes that be stubburne and disobedient to their parentes or other superiour powers But thꝭ one thing by y e waye is to be marked that we be not commaunded to obey them but onely in the Lorde we maye not therfore for theyr pleasure trangresse the lawe of the Lorde for then we ought not to take them for our parentes and heddes but for straungers which go aboute to withdrawe vs frome the obedience of our true father Thou shalt not kyll IN thys commaundement is forbyddē al violēce force wronge and generally all maner of trespace whereby oure neyghbours body is hurt for if we remēbre how man is made to the ymage of God we ought to esteme him as an halowed thinge so y t he cā not be distayned but y e ymage of God muste be distayned also Thou shalt not commit adultery HEre god dāneth all kynd of horedom and vncleannesse for the Lorde hathe ioyned togither y e man and womā in the lawe of mariage onely And wyth hys blessynge also hath he halowed that couple goynge togither by hys authoritie Wherby it is manifeste y ● all other ioynyng saue only in mariage is cursed before him Wherfore so many as haue not the gyft to refrayne whyche is a singulear gyft and standeth not in mans power let them case the intemperancy of their flesh with the honest remedy of mariage for mariage is honorable amōges all men but hore mongers and adnouterers god will iudge Thou shalte not steale VTterly we be forbyd one of vs to lye in awaite for the goodes of an other For god wyl not y t in his people be anye wrongful takinges whereby y ● pore shuld be vexed oppressed nor any disceytes wherby the simple shuld be cōpased about Wherfore yf we woll kepe our hād●s pure innocēt frō thefte muste refrayne aswel frome all craft and subteltie as from violent extorcions Thou shalte beare no false wytnes c. IN this cōmaundement the Lord damneth al sclaunderous checkes tawntes euyll reapportes wherby oure brothers good name is appeyred he forbydeth also al maner lyes wherby in any part oure brother is hurte for seynge a good name is more precious then al other treasures doubtles it can be no lesse hurtful for vs to be robbed of oure good name then of our temporall goodes for to the vndoing and spoylynge of a man a false wytnes somtyme worketh more myschiefe then the violent force of handes Wherfore lyke as in the other commaundement aboue remēbred the hand had a restraynt so in thys hathe the tongue Thou shalt not desyre thy neyghbours house thou shalte not desyre thy neyghboures wyfe nor hys seruaūte nor his mayde nor his oxe nor his asse nor anye thynge that is thy neyghbours HEre the Lord maketh a restreynte vpon as manye as raunge ouer the lystes and boundes of charitie for where as other commaundementes forbyd vs to do contrary to the rule of loue this forbyddeth vs euen to thynke any suche thing in herte Wherfore by this cōmaundement be reproued hatred enuye and malyce euen aswell as murdre in the other preceptes aboue rehersed lust also and inwarde vnclennesse of hert be here condemned aswell as horedome and aduoutrye in dede And where in the other commaundement were restreynede robhery and gile here is also couetousnesse plucked in by the bryddell where afore all opprobriouse wordes were ●estrayned here is also repreued malice of mynde it selfe So we se here howe vniuersall a commaundemēt this is that extendeth so on euery syde God requireth suche a wonderous affection and brotherly loue so feruent y t by no lust he wyl haue it aryse against y e welth and profite of our neyghboure Thys is then y e pythe of this cōmaundement that suche a studye and minde we ought to haue y t webe incensed ne

no lesse then yf he stode euen personally present to be sene as he is in his maiestie with our eyes to be felte with our handes yea and that with suche power and myght that not onely he bryngeth to our soules an vndoubted truste of euerlastynge lyfe but maketh vs sure also of the immortalitie of our flesh beyng quyckened of his immortall fleshe after a maner takynge part of his immortalitie Wherfore vnder the sygnes of bread and wyne be presented and ministred vnto vs the body and bloude to thintent we myghte lerne y ● they be not onely ours but also serue vnto vs for lyfe and nourysshyng Thus when we se this most sacred and mysticall bread anone we must cōceyue this similitude that lyke as breade nourysheth susteyneth and preserueth the lyfe of our natural body so is the body of Chryste the fode comfort and defence of our gostly lyfe When we se the forme of wine loke what profyte wyne bryngeth to mans bodye the same muste we recken spyritually to be brought vnto vs in Chrystes bloude Now this mystery as it is a proufe and declaratiō of the great bounty of God towardes vs so it ought to monysshe vs that we be not vnkynd for the same his goodnes and excedyng liberalitie shewed vnto vs but rather as oure duetie is auaunce the same w t prayses and magnifye it with thankesgyuyng And furthermore that we shulde embrace one of vs an other with suche an vnite as we se the membres of one body knyt and fastened amonges theym selues For there can be no quycker spurre to sturre brotherly loue amonges vs then whiles Chryste thus gyuynge hym selfe to vs doth not onely allure vs by his exemple euery one of vs frely to yelde and gyue hym selfe to other but also lyke as he maketh hym selfe commune amonges vs all so in hym he maketh vs all to be as one But wolde god we wolde lerne to measure to contemplate in our mynde the greatnes of this so hyghe a sacrament gyuen vs of god wolde god I saye we consydered howe fowle a synne ingratytude is how horrible peynes and punishemētes do ensue of the vnreuerent handlynge and ꝓhanation of this sacramēt Neither is it to be thought y ● those moste graue thretninges y ● s. Paule pronounceth be frustrat voyd For thus he saith Wherfore who so euer eateth this bread and dryncketh the cuppe of the lorde vnworthely shall be gyltie of the body and bloude of the lorde Let a man therfore examine hym selfe and so let hym eate of that breade dryncke of that cuppe For he that eateth and dryncketh vnworthyly eateth and dryncketh his owne damnation not decernynge the body of the lorde Of the Pastors and herdmen of the churche and of theyr power FOr as moche as the lorde wyll that bothe his worde and the Sacramentes be ministred by men vnto vs it behoueth Curates or herdmen to be set in offyce ouer the church which with pure doctrine may enforme the people bothe pryuely and apertly ministre Sacramentes and with good exemple instruct men vnto holynes and purenes of lyfe Who so despiceth this institution this order be vnruely and disobedient not agaynst men but agaynst god in that they factiously withdrawe them selues from the felowshyp of the churche which without this ministerie by no meanes can stande for that hath no lytell authoritie that the Lorde ones witnessed sayenge that he hym selfe is receyued when they be receyued and that he is caste oute when they be caste out And to thintent theyr office shulde be no vyle thynge ne vnregarded they be endowed with a special commaundement of byndynge and loosynge hauynge therto a promesse that what so euer in earthe they bynde or loose the same is bounde and loosed in heauen And Chryst hym self expounynge his worde declareth that to bynde is to holde synnes and to loose is to release them Nowe by what fasshyon they loose the apostle expouneth when he saythe that the gospell is a power to saue euery beleuer Agayne what waye they bynde he declareth when he saith that the Apostles haue a redy vengeaūce against all disobediēce For the summe of the gospell is that we be īeruauntes of synne and death that we be losed and made free through the raunsome whiche is in Chryst Iesu and as many as do not receyue hym for their redemer be bounde with newe bondes of a greater condemnation But we muste remembre that all this power which scripture gyueth to pastours and byshoppes is conteyned within the mynistery of the worde for Chryst gaue not properly this power to men but to his word ordeynynge men onely the mynisters thereof Wherefore in goddes worde whereof they be made disposers layers out boldely let them ieoparde euen all thynges and constreyne all the power glory and pryde of the worlde to stowpe and obeye vnto it by it let them cōmaund all men from the hyghest to the loweste let them buylde Chrystes house pull down Satans kyngdom fede the shepe staye the wolues teache and exhorte those that wyll lerne reproue the stubberne but all togyther in the worde from whiche word yf they swarue to theyr owne dreames and fanses they be no longer estemed for pastours and shepeherdes but rather for asmoche as they be pestilē wolues ought to be dryuen awaye and deposed For Chryste commaundeth none other to be hearde then suche as teache vs the thynges that they haue taken of his worde Of mens traditions SIthe we haue a generall sentence of Paule y t all thynges in thassembles churches should be done comely in good order ciuile ordinaūces wherby as with bondes an order and comly fasshyon is kepte in the companye of the Christians and a concorde thereby conserued ought not to be reckened amonges mens traditions but must rather be referred vnto the rule of the Apostle so that they be not beleued as thinges necessary to our saluation nor bynd the consciences to any superstition through them nor be kept as any worshyppynge of god nor that any holynes be reposed in them But such ordinaūces as vnder a tytle of spirituall lawes be thruste vpon vs to bynde oure consciences as thynges necessary to gods honour all suche lawes I saye ought we earnestly to resyste for they do not only ouerthrow the libertie whiche Christ purchased vs but also dymme the true relygion and defile gods maiesty who alone wol raygne in our consciences by his word Let this then abyde for a sure gron̄d that all thinges be ours and we Chrystes and that god in vayne is worshypped where be taught doctrines the commaundementes of men Of excommunication EXcōmunication is wherby notable horemongers aduouterers vsurers extortioners spoylers rouers pyrates brallers ryoters dronkardes seditious persons wasters after they haue ben admonished and do not amende be reiecte and banysshed from the company of the faythfull accordynge to the lordes cōmaundement not that the churche