coupled togyther conteining as it is aforesayde the obedience to the hole doctrine and religion of Christe And here is to be noted that euery man that dothe offende god dothe not lose his faythe therby For they that synne by frailtie and sodeyn motions whiche iuste men doo not auoyde and be taughte therfore of Christ to say in their Pater noster Forgiue vs our trespasses as we forgyue them that trespasse agaynste vs Yet those men so breaking their promyse with god and slackyng in suche care and desyre as they shulde haue to please god neuerthelesse be not accompted to haue lost theyr fayth therby yea they also who after the knowlege of god fall into deadly synne aduisedly as they that committe murther adultery and other abhominations and soo falle from faythe as it is taken in the seconde acception and be therfore out of the state of grace and fauour of god for the tyme yet do not those men fall frome fayth as it is taken in the fyrst acception Luc. xii that is to saye from certayne and assured knowledge of god and his doctrine And therfore the gospell speaketh of a seruaunt that knoweth the wyl of his lord and dothe it not And saynt Iames in his epistle sayeth Iacob ii that Faythe may remayne without charitie Wherfore a transgressour of the lawe of almyghty God after baptisme kepeth styll a remorse of conscience and the lyghte of knowledge by Faythe wherby he seeth the remedyes howe to atteyne remyssion of synne and by a special gyfte of further grace is moued to vse the same remedyes and so by faythe walketh the wayes ordeined to atteine remission of sinnes as in the sacrament of penance shal be declared Thus we haue shewed two acceptions of fayth and declared that the fayth of knowledge may remayne in hym that hath fallen from fayth after the second acception But whether there be any special particular knowlege which man by faith hath certainly of him self wherby he may testify to him selfe that he is of the predestinates which shal to th ende perseuere in their callynge we haue not spoken ne can not in scripture ne doctours find that any such faith can be taught or preached Truth it is that in the sacramētes instituted by Christ we may cōstantly beleue the workes of god in them to our present comfort and applycation of his grace and fauour with assurance also that he wyll not faile vs if we fall not from hym Wherfore so continuinge in the state of grace with hym we may beleue vndoubtedly to be saued But forasmoche as our owne frailty and naughtynes ought euer to be feared in vs it is therfore expedient for vs to lyue in contynuall watche and continuall fight with our enemies the deuyl the fleshe and the world and not to presume to moche of our perseuerance contynuance in the state of grace which on our behalfe is vncertayne and vnstable For although goddis promises made in Christe be immutable yet he maketh them not to vs but with cōdition so that his promise standyng we may yet faile of the promise bicause we kepe not our promise And therfore if we assuredly recken vpon the state of our felicitie as grounded vppon goddis promise and do not therwith remēbre that no man shal be crowned onles he laufully fight we shal triumph before the victory and so loke in vain for that whiche is not otherwise promised but vnder a condition And this euery christen man must assuredly beleue ¶ The Crede or the .xii. articles of the christen faythe iI Beleue in god the fatheralmighty maker of heauen and earth ii And in Iesu Christe his onely sonne our lorde iii whiche was conceiued by the holy goste borne of the virgine Mary iiii Suffred vnder Pōce Pylate was crucified dead buried and descended into hell v And the third day he rose agein frō deth vi He ascended into heauen sitteth on the right hand of god the father almighty vii From thens he shall come to iudge the quicke and the deade viii I beleue in the holy goste ix The holy catholike churche x The communyon of sayntes The forgyuenes of synnes xi The resurrection of the body xii And the lyfe euerlastynge Amen THE NOTES Here folowe certayne notes for the better vnderstanding of this Crede FIrst it is to be noted that all and singular the .xii. articles conteined in this Crede be so necessarye to be beleued for mans saluation that who so euer wyll not constantly beleue them or wyll obstinately affirme the contrary of theym can not be the very members of Christe and his espouse the churche but are very infidelles or heretikes and members of the deuel with whom they shall be perpetually damned Secondly it is to be noted that all true christen men ought and muste moste constantly beleue maynteyne and defende all those thinges to be true whiche be comprehended in this Crede and in the other .ii. credes wherof the one is vsed to be sayde at masse and is approued by the auncyen generall councelles the other was made by the holye man Athanasius And also all other thynges which be cōprehended in the hole body canon of the bible Thirdly that all true christen men ought and must not onely repute take and holde all the sayde thynges for the most holy most sure and most certayne and infallible truthes of goddis worde and suche as neyther oughte ne can be altered or conuelled by any contrarye opinion or authoritie but also must take interpretate all the same thynges accordynge to the selfe same sentence and interpretation whiche the wordes of scripture do signifie and the holy approued doctours of the churche do agreably intreate and defende Fourthly that all true christen men ought and must vtterly refuse and condemne al those opiniōs contrary to the said .xii. articles of our crede whiche were of longe tyme paste condemned in the .iiii. holy counsels that is to say in the counsel of Nece Constanstinople Ephese and Calcidonense The fyrst article I beleue in god the father almighty maker of heauen and earthe FOr the plain vnderstandinge hereof euery materiall worde of this article shal be declared hereafter And first we muste knowe God that God is a spiritual and an inuisible substance or nature of infinite power and eternall without beginning or endyng of incomprehensible knowlege wysdome goodnes iustice and mercy and that there is but one very god thre persons the father the sonne the holy gost that these thre persons be not three goddis but all one god one nature one substance all one euerlastinge essence or being and all lyke and equall in might power wisdome knowlege rightwysnes and all other thynges belongyng vnto the deitie And that besyde or without this god there is none other god Moreouer we must knowe that god the father is the fyrst persone in trinitie Father and Father of his onely begotten sonne the second persone in
of the passion and deth of Christ accordynge to the dignitie and worthynesse therof The fyfte article And the thyrde daye he rose againe from deathe BY this article it appereth / howe our sauiour Iesus Christ after he hadde conquered and spoyled the deuyll and hell he retourned agayn from thens like a most mighty kyng conquerour in triumphe and glory and so resumed and toke agayn his blessed natural body the thirde day after his said deth And so doynge rose out of that sepulcre in his naturall and perfecte manhode that is to say in his soule and in the selfe same body whiche was borne of the virgin Mary and dyd hang vpon the crosse After whiche resurrection he was conuersaunt in the worlde by the space of forty dayes and did eate and drinke with his apostles and his disciples and preached vnto them authorised them to go forthe into the worlde to manifest and declare that he was the very Christ the very Messias and the very god and man whiche was promysed in scripture to come to saue and to redeeme all those that beleuynge in hym ordered them selues in obeying and folowynge his preceptes and commaundementes accordyngly In this article of Resurrection it is to be noted that there is nothynge that can in all aduersitie and trouble be more ioyefull and comfortable vnto vs than the belefe of this article that Christe rose againe from corporall deathe to lyfe and that we shall also do the same The faythe and belefe of this if we do continue in lyuynge well is our victory and triumph ouer the deuyll hell and death and a speciall remedy to put away the horrour and feare of theym for as moche as hereby we be assured that as deathe coulde not holde Christe euen soo it can not holde vs whiche are by a chrysten faythe the very membres and body of Christe but that we shall ryse from deathe and lyue agayne in glorye with hym euerlastyngely yf we order and conforme our wyll in this worlde to his preceptes And the onely hope hereof shoulde make vs not to feare the aduersities in this worlde bycause we lyuyng as afore be assured to haue a better and more glorious lyfe after this as sainte Paule wryteth to the Corinthians sayinge i. Cor. xv If we christen menne bad no hope of other lyfe than this that is present than were we the moste myserable of all menne But nowe Christe is rysen againe from deathe and hath declared therby that there is a life after this lyfe whiche all christen men hope to come to Accordyng herevnto sayth saint Augustine All the hope of our faythe standeth in this pointe that we shall ryse agayne Hebr. xi This made the faythefull and good men of whom saint Paul speketh to the Hebrues to refuse to be preserued from bodyly death bycause they loked assuredly for a better resurrection Of this article the epistles of saint Paul and the newe testament be full to the Romayns he writeth Christ rose againe for our iustification Rom. iiii ii Tim. ii Act. i. ◠to Timothe he sayth Remēber that Iesus Christ is risen agein from death The apostles besides other names perteynyng to their office be specially called the wytnesses of Christis resurrection the whiche resurrection as it was by many and sundry apparitions and other infallible argumentes declared and proued vnto them so they dyd in all places and at all tymes open and inculcate the same as a special and a chiefe article of Christes doctrine wherin shulde depende and rest the greate comforte and solace of all true and faithfull beleuers in Christ Moreouer by this article it is not onely confyrmed vnto vs howe the naturall bodye of man shall after the corporall deth and departyng out of this present lyfe aryse again as is before expressed but also by this resurrection of our sauiour Christ we be admonyshed that as Christe after his death rose agayne so we dyinge from sinne shulde ryse agayn and walke in a newe life of spirite and grace The syxte article ¶ He ascended into heauen / and sytteth on the ryght hande of god the father almyghty THis article conteineth howe our sauiour IESVS CHRISTE after that he had perfectely accomplisshed and performed the hole mistery of the redemption of mankynde by his incarnation his birthe his passion his deathe his buriall his descendinge into hell and rysynge agayn from deathe to lyfe and after he had bene here in earthe conuersant with his apostles and disciples by the space of forty dayes after his resurrection whan he was amonge the apostles he in theyr syght ascended vp into heauen in the very same his naturally body whyche was borne of the blessed virgine his mother and was crucified vpon the crosse and so did withdrawe his accustomed visible conuersation from the presēs of his apostles and from the bodily syght of all other creatures By remembraunce wherof both they and we shuld here in earthe eleuate and lyfte vp our hole hartes myndes desyres and all affections from earthely thynges and frome all carnall and worldly cares towardes heauen and heauenly thinges and soo shulde by his grace prepare our hartes and make our selues mete and apte to receiue his spirituall gyftes which he sendeth into the worlde In this article also is exppressed howe our sauiour Christe beinge ascended into heauen sytteth on the ryght hande of god the father that is to say hath and shall euer haue communicate vnto hym of god the father glorye honour felicitie power and euerlastynge monarchye gouernaunce rule and dominyon ouer all the pryncipates potestates powers dominions and ouer all creatures that can be named eyther in this worlde or in the worlde to come to be ordeyned kyng of al kynges and lorde of all lordes and all thynges in heauen and earth to be caste vnder his fete and made subiecte vnto hym and he is appointed the onely head of the vniuersall catholike churche whiche is his mysticall body And lykewise as the head always excelleth all the other membres so Christe doth excelle incomparably in honour and dignitie all the members of his sayde bodye the Churche whereof he is the onely perfection and consummation and is also the onely eternall prieste and bysshoppe of his sayde churche that is to saye the onely mediatour betwene god and mankinde the redemer intercessour and aduocate for the remyssion of synnes as hereafter in this boke it shall more at large appere And it is to be noted that although the intercession and mediation by prayer of sayntes departed and of such the membres of the catholike churche as be yet lyuynge on earthe be good acceptable and profitable vnto vs yet that is onely by the mediation and intercession of Christe our head in whom god the father is pleased and contented and through whom saintes departed this lyfe and raigning in heauen with Christe and suche as truely confesse Christ in the churche catholyke yet liuing may and do effectually pray for
people whiche be called of god to one fayth be they of the clergye or of the laymen but also by the same worde we signifie the place wherin the worde of god is commonly preached and the sacramētes ministred and vsed and call that the churche to entreate wherof at this time in this article is no part of our entent but onely of the assemble and cōpany called to professe Christe in one faythe whiche in this article is named the Holy churche For all be it in this assemble of men called by the worde of god and receyued by faythe and baptisme be many euyll men many synners many that tourne by true penance to grace and sometyme yet fal agayn some after theyr tourne by true penance styll perseuere and increace in goodnes many that fall and neuer ryse agayn so that spottes blottes and imperfections appere euidently in this churche and many tymes in the more parte therof Yet neuerthelesse bycause the callyng is of it selfe holy the caller also holy and the ende of the callinge holynes with this also that the people so called professe holynes and make a bodye wherof the onely heade our sauiour CHRIST is moste holy and holines it selfe by the merites of whose passion they be relieued and norisshed with dyuerse holy sacramentes and be in theyr callyng indued with moste speciall holy giftes and graces of almightye god autour therof and by his holy spirite directed and gouerned in the same so long as they by folowyng theyr concupiscence the deuyll or the worlde fall not frō that estate For these causes although some membres therof be euyll the churche is called Holy churche takyng the name Holy of that that Christ the onely head is holy the caller holy the profession and callyng holy and the ende holynes whyche of very duety ought to be in al them that be called and is in deede in suche membres as contynue and perseuere in that holy callynge And for so moch as god of his goodnes calleth people as afore without acception of persons or priuilege of place Therfore this holy church is also Catholike that is to say not limitted to any one place or regiō of the world but is in euery place vniuersally through the world where it pleaseth god to cal peple to him in the professiō of Christis name and faith be it in Europe Affrike or Asia And all these churches in diuers coūtreis seuerally called althoughe for knowlege of the one from the other among them they haue diuers additions of names and for their moste necessary gouernement as they be distinct in places so they haue distinct ministers and diuers heades in earthe gouernours and rulers yet be al these holy churches but one holy churche catholyke inuited and called by one god the father to enioy the benefite of redemption wrought by our onely lord and sauiour Iesu Christ and gouerned by one holy spirite whiche reacheth to this foresayde holy churche one truthe of goddis holy worde in one faith and baptisme And this churche is relieued norished and fortified by his holy and inuincible worde and his sacramentes which in al places haue eche of them their owne propre force strength with giftes of graces also distributed by the goodnes of almighty god in al places as to his wisedome is sene conuenient Wherby it appereth that the vnitie of these holy churches in sundry places assembled stādeth not by knowledging of one gouernour in earth ouer al churches For neyther the hole churche catholyke togither nor any particular church apart is boūd to aknowlege any one vniuersall gouernour ouer the hole churche other than Christe althoughe by sufferaunce of some princes and potentates not beinge truely instructed in the worde of god by suche as of duety both to god them oughte to haue declared the truthe of scripture to them and by hypocrisy and vsurpation of the see and court of Rome the bishoppe of the same giuinge him selfe more to worldly polycy than to the execution of his duety hath longe tyme gone aboute to obteine and establishe vnto hym selfe suche an vniuersall auctoritie and hath by abuses alwaies compassed to cause other to vpholde and mainteine the same contrary to goddes lawe as more largely shall be declared in the sacrament of orders The vnitie therfore of the churche is not conserued by the bishoppe of Romes auctoritie or doctrine but the vnitie of the catholyke churche whiche all christen men in this article do professe is cōserued and kepte by the helpe and assistence of the holy spirite of god in reteining and mainteynynge of suche doctrine and profession of christen faithe true obseruance of the same as is taughte by the scripture and the doctrine apostolike And particular churches ought not in the said doctrine so accepted and allowed to vary one from an other for any lucre arrogance or any other worldly affectiō but inuiolably to obserue the same so that by reason of that doctrine eche churche that teacheth the same maye be worthely called as it is in dede an apostolike churche that is to say folowing such teachyng as the apostels preached with ministration of suche sacramentes as be approued by the same And this vnitie of the holy church of Christe is not diuided by distance of place nor by diuersitie of traditions and ceremonies dyuersely obserued in diuerse churches for good ordre of the same For the churche of Corinthe and of Ephese were one churche in god thoughe the one were farre distant in place from the other And though also in traditions opinions and policies there was some diuersitie amonge them lykewise as the churche of Englande Spaine Italy and Poole be not separate from the vnitie but be one churche in god not withstandynge that amonge them there is great distance of place diuersitie of traditions not in all thinges vnitie of opinions alteration in rites ceremonies and ordinances or estimatiō of the same as one churche peraduenture doth esteme their rytes traditions lawes ordinances and ceremonies to be of more vertue and efficacie than an other churche dothe esteme the same As the churche of Rome doth affirme certaine of theyr lawes and ordinaunces to be of suche estimation that they be of equall force with the worde of god and that who so euer disobeyeth or transgresseth the same commytteth deadly synne Yet we perceyuing the same to be discrepant from the truthe of scripture must nedes therin dissent from them But such diuersitie in opinions and other outward maners and customes of policie doth not dissolue and breake the vnitie whiche is in one god one faith one doctrine of Christe and his sacramentes preserued and kept in these seueral churches without any superioritie or preeminence that one churche by goddis lawes maye or ought to chalenge ouer an other And therfore the churche of Rome beinge but a seuerall churche chalenginge that name of Catholike aboue all other dothe great wrong to all other churches and dothe onely by force
iugement whan Christ shall come as in the seuēth article of this Crede is conteyned and syt to iudge both quycke and dead almighty god shall stirre and raise vp againe the very fleshe and bodies of all men women and children bothe good and bad christened heathen that euer lyued here in this world from the beginning of the same and died before that day And althoughe the sayd fleshe and bodies were dead and buryed yea and consumed or by any meanes destroyed yet god shall of his infinite power make them all at that daye hole and perfite again And so euery man generally shal resume and take againe the verye selfe same body and fleshe whiche he had whiles he liued here on earthe and so shall ryse from deathe lyue againe in the very selfe same body and soule which he had before At whiche tyme man beyng thus made perfit in coniunction of body and soule shall at that day appere before the highe iudge our sauiour IESV CHRIST and there shall make an accompte of his workes and his dedes suche as he dyd good or euyll while he liued here in this worlde And suche as haue ledde theyr liues in obedience and obseruation of goddis commandementes and die in true faith and charitie shal than be perfitely sanctified purified and deliuered from al contagion of sinne and from all corruption and mortalitie of the flesh and shall be perpetually glorified receyue bothe in body and soule together euerlastyng lyfe Whiche lyfe euerlastynge thoughe it passeth al mennes wittes to expresse how pleasant and ioyful it is nor yet mannes capacitie can compryse and vnderstande the same as saynte Paule wytnesseth saieng That which the eie hath not sene nor the eare hath not herde nor hath not entred in to mans harte i. Cor. ◠God hath ordeyned for them that loue him Yet holy scripture speketh of it after our capacitie and intelligence but farre vnder the worthynes and excellency therof The prophet Esaie saith Esa xxxv Euerlasting gladnes shall be ouer their heades they shall haue ioy and gladnes sorowe wayling shall forsake them Apoc. vii And saynte Iohn saythe God that sytteth on his throne shall dwell ouer them They shall not hunger or thyrst any more neyther sonne nor heare shal hurte them for the lambe that is in the myddes of the throne shall feede them and brynge them to the fountaines of the water of life And god shal wipe away all wepyng and teares from theyr eyes death shall endure no longer There shall be no waylyng nor cryenge nor sorowe any more Yea there is no ioy or comfort that can be wished for but it is there most plentifully There is true glory where prayse shall be without errour or flatterye There is true honour whiche shall be giuen to none onles he be worthy There is true peace where no man shal be molested or greued neyther by hym selfe nor by others There is true and pleasant felowship where is the company of blessed angels and the elect and chosen saintes of god There is true and perfecte loue that neuer shall fayle For all the heauenly company is linked and fastened together by the bond of perfecte charitie wherby also they be vnyted and knytte to almyghty god euerlastyngly Fynally there is the true rewarde of al godlynesse God hym selfe The syghte and fruition of whom is the ende and rewarde of all our beliefe and all our good workes and of all those thinges whiche were purchased for vs by CHRISTE he shall be our sacietie our fulnesse and desyre he shal be our life our helth our glory our honour our peace our euerlasting reste and ioye He is the ende of all our desyres whom we shall see continually whom we shall loue moste feruently whom we shall prayse and magnify world with out ende ¶ The sacrament of Baptisme AS touchyng the holy sacrament of Baptisme it is to be noted Fyrst that this sacrament was instituted and ordeyned by our sauiour IESV CHRISTE in the newe testament as it doth appeere by Christis owne wordes vnto his apostles where he sayeth Go ye abrode through out all the world Math. xxviii and preache the gospel vnto al people and baptise them in the name of the father of the sonne and of the holy goste Furthermore that the effecte and vertue of this sacramente is forgyuenes of synne and grace of the holy goste as is manifestely declared in the seconde chapiter of the actes of the apostles where it is sayde Do penance and be baptised euery one of you and ye shall haue forgyuenes of synne and shall receiue the gyfte of the holy goste Whiche effecte of grace and forgyuenes of synne thys sacramente hath by vertue and force of the workyng of almighty god accordyng to his promyse annexed and conioyned vnto this sacrament as is manifestly declared by the worde of Christe sayeng who so euer beleueth and is baptised shall be saued Marc. xvi Whiche sayeng of our sauiour Christe is to be vnderstande of all suche persons which die in the grace conferred and gyuen to them in baptisme and do not fynally fall from the same by synne Moreouer bycause all men be borne synners throughe the transgression of our father Adam in whom as the apostle sayeth Rom. v. All haue synned and can not be saued without remission of their synne whiche is gyuen in baptisme by the workyng of the holy gost Therfore the sacrament of baptisme is necessary for the atteyning of saluation and euerlasting lyfe Iohn iiii accordinge to the wordes of Christe sayinge No man can entre into the kyngedome of god excepte he be borne agayne of water and the holy gooste For whiche causes also it is offered and pertayneth to all men not onely such as haue the vse of reason in whom the same duely receyued taketh awaye and purgeth all kynde of synnes both originall and actuall commytted and done before theyr baptisme but also it apperteyneth and is offered vnto infantes whiche bicause they be borne in original synne haue nede and ought to be christened Wherby they being offred in the faith of the churche receyue forgiuenes of their synne and suche grace of the holy goste that if they dye in the state of theyr infancye they shall therby vndoutedly be saued ¶ And here we must knowe that as touchynge originall synne in infantes lyke as they take of theyr parentes theyr originall and naturall qualities euen so they receiue from them original sinne by whiche they are made the children of they re of god and by the same haue a naturall inclination to synne by lustes and desires whiche in further age and tyme sensibly moue and styrre them to wickednes For although the parentes be neuer so cleane purged and pardoned of theyr origynall synne by baptisme and grace gyuen in the same◠yet neuertheles the chyldren of them begotten be conceyued and borne in original synne Example we may take of corne whiche thoughe it
you shall receyue Mat. vii whiche promise can not fayle for goddis worde can not be frustrate but taketh euer effect Yet may we not trust our owne determination and our iugement so precisely in our prayer and requestes but committing our selues holy to goddes gouernans we ought to take esteme and iudge for the beste what so euer god shal ordre and dispose for vs althoughe it be contrary to our praier and desire whiche must euer haue direction and submission to goddis pleasure Sap. x◅ who knoweth our necessities and can and wyl dispose al thinges swetely and pleasantly to the atteynyng of euerlastyng comforte whiche all good men chiefly desire and pray for And where as saint Iames speaketh of remission of synne to be obteyned in this sacrament in as moche as the remission of synne is a necessary petition to be made of and for all men considering the frailtie of mannes nature whiche continually sinneth and therfore continually is taught to saye Dimitte nobis debita nostra Lorde forgiue vs our trespaces We ought assuredly to truste Math. vi that god workynge in the ministration of his sacrament dothe by the prayer of the minister and of suche as assiste hym forgiue those sinnes of the sicke man which by the frailnes of his nature in sodaine motions and vehement agonies he doth commyt and fall into And yet we ought not therevpon to conceyue a vaine false hope of the effect of this sacramēt that liuing in filthy and abhominable sinne and not caringe to be delyuered from it by true penance we shulde by the ministration of extreme vnction haue all our sinnes forgiuen For this sacrament is ministred fruitfully onely to those that be membres of Christis churche and suche as beinge fallen out of the state of grace by deadely sinne haue bene by penance restored to the same which men by this sacrament be strengthned and comforted in theyr agonye and fight against the deuil who in the time of sickenes and vexation of the body is very busye to assaulte them And where it is called thextreme vnction that is to saye the last vnction we muste not so vnderstande it as though this sacrament might neuer be mynistred but ones that is to saye in extreme peril of death whan men be without hope of lyfe for it shuld rather be mynistred in the entrie of sickenes and so oftner whan so euer any greate and peryllouse sickenes and maladie shall come to any man But the fathers of the churche did call it by the said name of extreme vnction bycause it is the laste in the respect of the other vnctions whiche be mynistred before in the other sacramentes of baptisme confirmation ordre in whiche sacramentes christen men be also annointed And for as moche as the sacrament of the aultare beinge duely receyued is the very spirituall foode and the very sustentation comforte and preseruation of all christen men in all dangerous passages and aduentures therfore it is expedient that the sayd sacrament of the aultare shuld be receiued after this auodinge done in the tyme of syckenes For surely the receyuyng of the body of our sauiour Iesu Christe is the very consummation not onely of this but also of all other sacramentes THe seuen sacramētes thus declared the vse and effecte of them dothe manifestely appere For by baptisme we be incorporated into the body of Christes churche obteyninge in that sacrament remission of synne and grace wherwith we be able to leade a newe life By the sacrament of penance they that be fallen into deadly sinne may be restored vnto the state of grace receiued in baptisme and so made againe the liuely members of Christis mysticall body In the most blessed sacrament of the aultare is the most precious body and bloud of our sauiour redemer Iesu Christ bothe in fourme of bread and wyne by whom for whom and in whom all sacramentes take effecte and therfore is this the moste worthy sacrament and of highest dignitie The sacrament of Matrimony is a necessary thing for due generation of man to goddis pleasure whiche although it be honorable and acceptable to god and therfore the laufull coniunction of man and woman is assisted by god in this holy sacrament yet this estate is not commaunded as necessary to any particular man but lefte at libertie to all men sauing priestes and to other whiche of theyr free libertie by vowe aduisedly made haue chosen the estate of continencie who accordinge to their free choyse must frely and willingly continue in the same The sacrament of ordre although it be not commaunded to any particular man as necessarye for the atteyning of euerlastyng life yet in the churche whiche is the mysticall body of Christ it hath a necessitie to the entent that by ministers duely placed there maye be due spirituall fathers for spirituall generation So that bothe the estates of matrimony and order be for the hole churche necessary but yet not so necessaryly commaunded to any particular man The other two sacramentes of confirmation and extreme vnction although they be not of suche necessitie but that without them men may be saued yet for as moche as in the ministration of them yf they be worthely taken men receiue more abūdantly gostly strength ayde and comforte They be very holesome and profitable and to be desyred and reuerently receyued The .x. commandementes of almighty god iTHou shalte haue none other goddes but me ii Thou shalte not haue any grauen ymage / nor any likenesse of any thynge that is in heauen aboue / or in the earth beneth / or in the water vnder the earthe / to the intent to do and godly honoure and worshyppe vnto them iii Thou shalte not take the name of thy lorde god in vayne iiii Remembre that thou kepe holy the sabbotte daye v Honour thy father and thy mother vi Thou shalte do no murther vii Thou shalte not committe adultery viii Thou shalte not steale ix Thou shalte not beare false wytnes against thy neyghbour x Thou shalt not vniustly desire thy neighbours house / nor thy neighbours wyfe / nor his seruant / nor his mayde / nor his oxe / nor his asse nor any thynge that is thy neyghbours The exposition of the firste commandement of god Thou shalt haue none other goddis but me THis fyrste cōmandement lyke as it is the fyrst in ordre soo it is the most chief principall among all the other preceptes For in this first commaundemente god requireth of vs those thinges in the whiche consysteth his chiefe and principall worshyp and honour that is to say perfyte faythe sure hope and vnfayned loue and dreade of god And therfore it is to be noted that to haue god is not to haue hym as we haue other outwarde thynges as clothes vpon our backe or treasure in our chestes nor also to haue him in our mouth outwardly or to worshyp hym with knelynge or suche other gestures onely but to haue
for the sustenance and reliefe of his people And yet in suche tymes of necessitie if their busines be not very great and vrgen men oughte to haue suche regarde to the holy day that they do bestowe some conuenient tyme in hearynge diuine seruyce as is aforesayde Against this commaundement generally doo offende all they whiche wyll not ceasse from theyr owne carnall willes and pleasures Also they whiche hauynge no lawfull impediment do not giue them selfe vpon the holy daye to heare masse to heare the worde of god to remembre these thinges in theyr myndes than let them humbly knowlege their fautes vnto god and aske for giuenes for the same with vnfained purpose in their hartes to conuert and retourne from theyr naughty lyues and to amende the same and let them also clerely and purely in theyr hartes remitte and forgiue al malice and displeasure which they beare to any creature Than let them fall vnto praier accordinge to the commaundement of Christ where he saith 〈◊〉 .xi. whan you beginne to praye forgiue what so euer displeasure you haue against any man And whan they be wery of prayer than let them vse reading of the worde of god or some other good or heauenly doctrine so that they do it quietly without disturbance of other that be in the church or els let them occupie their mindes with holsome and godly meditations wherby they may be the better and they that can reade maye be well occupied vpon the holy day if in tyme and place conuenient they reade sobrely and quietly vnto other suche as they haue charge of suche good bokes as be allowed whiche maye be vnto them in stede of a sermon for al thinges that edifie mans soule in our lord god be good and holsome sermons And truely if men wold occupie them selues vpon the holy dayes and spende the same dayes holily after this fourme and maner not onely in the house of god but also in theyr owne houses they shulde eschue therby moche vyce confounde theyr ancient ennemie the deuyll moche edifie both themselues and other and finally atteyne moche grace and highe rewarde of almyghty god Also men must haue specyall regarde that they be not ouer scrupulouse or rather supersticiouse in absteinynge from bodely labour vpon the holy daye For not withstandynge all that is afore spoken it is not ment but we maye vppon the holy daye gyue our selues to labour for the spedy perfourmaunce of the necessary affayres of the prynce and the common welthe at the commandement of them that haue rule and authoritie therin And also in all other tymes of necessitie as for sauynge of our corne and cattel whan it is like to be in dangier or lyke to be destroyed if remedy be not had in tyme for this lesson our sauiour teacheth vs in the gospell and we nede not to haue any scruple or grudge in conscience in suche case of necessitie to labour on the holy dayes but rather we shulde offende if we shulde for scrupulositie not saue that god hath sente for the sustenance and reliefe of his people And yet in suche tymes of necessitie if their busines be not very great and vrgent men oughte to haue suche regarde to the holy day that they do bestowe some conuenient tyme in hearynge diuine seruyce as is aforesayde Against this commaundement generally doo offende all they whiche wyll not ceasse from theyr owne carnall willes and pleasures Also they whiche hauynge no lawfull impediment do not giue them selfe vpon the holy daye to heare masse to heare the worde of god to remembre the benefites of god to giue thankes for the same to pray to exercise such holy workes as he appointed for suche dayes but as cōmonly is vsed passe the tyme either in idelnes in glotony in ryot or other vaine or idel pastime do breake this commandement For surely suche keping of holy day is not accordinge to the intent and meanyng of this commandement but after the vsage and custome of the Iewes and doth not please god but dothe moche more offende him and prouoke his indignation wrath towardes vs. For as saint Austine saithe of the Iewes They shulde be better occupied labouringe in their feeldes and to be at plough than to be ydle at home And women shulde better bestowe theyr tyme in spinning of woll than vpon the sabbot day to lose their tyme in leapyng or daunsyng and other ydell wantonnes All they do also offende against this commaundement whiche do heare the word of god and giue not good hede thervnto that they may vnderstand it or if they do vnderstand it yet they endeuour not theyr selues to remembre it or if they remembre it yet they study not to folowe it And all they breake this cōmandment whiche in masse tyme do occupie their mindes with other matters and lyke vnkind people remembre not the passion and death of Christ nor giue thankes vnto him whiche thinges in the masse tyme they ought specially to do For the masse wherin after the consecration is really present the very blessed body and bloudde of Christe is celebrate in the churche for a perpetuall memory of his death and passion And lykewyse do all those which in suche tyme as the cōmon prayers be made or the worde of god is taught not onely them selues do gyue none attendance thervnto but also by readyng walkinge talking and other euyll demeanour let other that wolde well vse them selues And lyke wyse do all they whiche do not obserue but dispise suche laudable ceremonies of the churche as set forthe goddis honour and apperteyne to good ordre to be vsed in the churche And therfore concerning suche ceremonies of the churche as haue ben institute by our forfathers and be allowed by the princes or kynges of the domynions whiche nexte to god be the chiefe heades of the churches althoughe men oughte not to haue soo fonde opinion of the said ceremonies to thinke that they haue power to remytte synne yet they be very expedient thynges either to excite or stirre vp mens deuotion and to cause them to haue the more reuerence toward the sacramentes as the hallowing of the fonte of the chalice of the corporace of the aultare and other lyke exorcismes and benedictions done by the mynisters of Christis churche or elles to put vs in contynuall remembrance of those spirituall thynges whiche be signified by them As sprinklinge of holy water dothe put vs in remembrance of our baptisme and of the bloud of Christe sprinkled for our redēption vpō the crosse Giuinge of holy breade doth put vs in remembraunce of the sacramēt of the aultare which we ought to receyue in right charitie And also that all christen men be one body mysticall of Christe as the bread is made of many graines and yet but one lofe Bearynge the candels on Candelmas day dothe put vs in remembrance of Christ the spirituall lyght of whom Symeon dyd prophecy as is redde in the churche that daye Gyuinge
asshes on ashwednesday doth put vs in remembrance that euery christen manne shulde considre that he is but ashes and earth and thervnto he shall retourne Bearyng of palmes on palme sonday dothe put vs in remembrance of the receiuynge of Christe in to Hierusalem a lyttell before his deathe and that we must haue the same desyre to receyue him in our hartes Crepynge to the crosse on good friday there offeryng vnto Christ before the same and kyssynge of it declareth our humble submission and thankes giuynge to Christ for our redemption whiche he hath wroughte for vs vpon the crosse And so finally the settyng vp of the sepulchre of Christe whose body after his death was buried And al other like laudable customes rites and ceremonies do put vs in remembrance of some spiritual thyng And therfore they be not to be contemned and caste away but obediently to be vsed and continued as thynges good and laudable for the purposes abouesaid The exposition of the .v. commaundement of god Honour thy father and thy mother IN this commandement / by these wordes Father and mother is vnderstande not onely the naturall father and mother whiche dyd carnally begette vs and broughte vs vp but also princes and all other gouernours rulers and pastours vnder whom we be nourished and brought vp ordred guiged And by this worde Honour in this commandement is not onely ment a reuerence and lowlines in wordes and outwarde gesture whyche chyldren and inferiours ought to exhibite vnto their parentes and superiours but also a prompt and a redy obedience to theyr lawfull commandementes a regarde to theyr wordes a forbearyng and sufferinge of them an inward loue and veneration towardes them a reuerence feare and lothenes to dysplease or offende them and a good wyll or gladnes to assiste them ayde them succour them and helpe them with theyr counsayle with their goodes and substance and by all other meanes to theyr power as hereafter is declared This is the very honour and duetie whiche not onely the chyldren do owe vnto theyr parentes but also all subiectes inferiours to theyr heades and rulers And that children owe this duetye to theyr fathers it appereth in many places of scripture in the prouerbes it is written Prou i. Obey my sonne the chastisement of thy father be not negligent in thy mothers commandementes Deu xxvi In the boke of Deutronomie it is also written Accursed be he that doth not honour his father and his mother And in the boke of Leuiticus it is sayde Leuit. xix Let euery man stande in awe of his father mother 〈◊〉 xxi And yf any man haue a stubburne and a disobedient sonne whiche wyll not heare the voyce of his father and mother and for correction wyll not amende and folowe them Than shall his father and mother take him and brynge hym to the iudge of the citie and saye This our sonne is stubburne disobedient and dispiseth our admonitioÌ„s and is a riotour and a drunkerde Than shal al the people stone him to death and thou shalt put away the euill from the that all Israell may here therof and be afrayde Exod. xxi And in the boke of Exody it is also writteÌ„ He that striketh his father or mother he shall be put to deathe And lykewise be that curseth his father or mother shall be put to death And in the boke of prouerbes Prouer. xxviii the wise man also saith He that stealeth any thyng froÌ„ his father or mother is to be taken as a murtherer And although these great punysshementes of disobedient children by death be not now in the newe lawe in force strength but lefte to the ordre of princes gouernours and their lawes yet it euidently appereth how sore god is agreued dipleased with such disobedieÌ„ce of children towardes their parentes for as moche as in the olde lawe he did appointe thervnto so greuouse punishementes And as almyghty god doth threaten these punishementes vnto those children whiche do breake this commandement so he doth promise great rewardes to them that kepe it For he that honoureth his father saythe the wyseman Eccle. iii. his synnes shall be forgyuen hym And he that honoureth his mother is as one that gathereth treasures who so euer honoureth his father shall haue ioy in his owne children and whan he maketh his prayer vnto god he is herde He that honoureth his father shall haue a long and a prosperous lyfe And as the chyldren by this commaundement be bounde to honour and obey theyr parentes accordinge as is afore expressed so it is implied in the same precepte that the parentes shulde nourysshe and godly brynge vp their chyldren that is to say that they muste not onely fynde them meate and drinke in youth and also set them forwarde in learnynge labour and some other good exercise that they maye eschue idlenes and haue some crafte or occupation or some other lauful meane to get their lyuynge but also they muste learne them to beleue and truste in god to loue him to feare him to loue their neighbours to hate no man to hurte no man to wisshe well to euery man so moch as they may do good to euery man not to curse not to sweare not to be riotous but to be sobre and temperate in al thinges not to be worldly but to set their mindes vpon the loue of god heaueÌ„ly thinges more than vpon teÌ„porall thinges of the worlde And generally to do all that is good to eschue all that is euill and this the parentes ought to do not by cruell entreatinge of theyr children wherby they might discourage them and prouoke them to hate theyr parentes but by charitable rebuking threatning and charitable chastising and correcting of them whan they do euyll and cherishynge mainteyninge and commending them whan they do well This office and duetie of the parentes towardes theyr chyldren is witnessed in many places of scripture First saint Paule writeth thus Epâ—e vi Fathers prouoke not your children vnto angre but bringe them vp in the correction and doctrine of god Deut. vi And in Deutronomy al myghty god saythe Pro. xxix Teache my lawes and commandementes to thy children And the wise man saith The rod of correction giueth wisedome The chylde that is left to his owne will Prou. xiii shal be confusion to his mother And in an other place he saith He that spareth the rod hateth his sonne and he that loueth hym will se hym corrected Pro. xxiii And in an other place he saythe Se thou withdrawe not from thy childe discipline and chastysynge if thou strike hym with the rodde he shall not die thou shalte strike him with a rodde and shalt therby deliuer his soule from hell 〈…〉 And on the other syde it is written The sonne vntaught and vnchastised is the confusion of his father And for this cause we fynde in the boke of the kinges how that our