malum Quia etiam hoc meritum sibi quisque cum in corpore uiueret comparas uit ut ei possint ist a 〈◊〉 non 〈◊〉 omnibus prosunt Et quare 〈◊〉 omnibus prosunt Nisipropter 〈◊〉 〈◊〉 quam quisque gessit in corpore Cum ergo 〈◊〉 altaris siue quarumcunque 〈◊〉 〈◊〉 defāctis 〈◊〉 offerantur pro non ualde bonis gratiarum actiones sunt pro non ualde 〈◊〉 〈◊〉 sunt pro 〈◊〉 malis si nulla sunt adiumenta 〈◊〉 qualesc unque uiuorum consolationes sunt That is to saye And it is not to be denyed that the soules of the deade through the deuotyon of theyr frendes beinge yet aliue are relieued or eased whan as for them eyther the sacrysyce of oure mediatoure is offered vppe or almes is geuen in the churche But these thynges are auayleable to suche as in theyr lyfe tyme dyd deserue that the same myghte doo them good For there is a certen maner of life and conuersation neyther so good or perfytte that it requireth or nedeth not these thynges after death nor yet so badde that after the departinge out of this 〈◊〉 lyfe it maye not thereby haue profytte and commoditie But there is suche state of life in the good man that it requireth not such thinges And again in the extreme wicked man suche as the state of his lyfe that whan he goeth oute of thys world he can not by anye deuotion of the lyuinge be holpen Wherefore here in thys lyfe all deserte or merite is purchased Wherebye a man after thys lyfe maye either be relyeued or greued And let no man hope that he can after his decease obteine of God that thynge which he here hath neglected And therefore these suffrages which the churche dothe vse or frequent for the deade to be receaued into more fauor or mercy with god are nothynge contrary to that saying of the Apostle saynte Paule where he sayeth For all we shal stand before the iudgement seate of Chryst that eue ry oue of vs may receaue accordynge to the dedes which he him selfe heare in bodye dyd eyther good or euyll Because euerye manne whyle he liued in the bodye dyd procure to him selfe this merite also it is to wytte that these suffrages may be profitable vnto hym For vndoutedly these thinges are not auailable to al men and whye is that But by reason of the difference in the life and conuersation of eueryche man whiche he dyd vse while he here liued on the earthe wherefore when the sacrifices either of the aultar or of any maner of almes are offered for all Chrysten soules departed the sayde sacrifices for very good mē departed are thankes geuings and for suche as deceased beinge not verie euill they are propritiations and finallie for the wicked or verye euill thoughe they are no helpes to them being deade yet they are to them which are aliue some kinde of comfortes And nowe forasmuch as we haue thus fully plainly by sufficient aucthorities declared that the sacryfyce of the masse or as saynt Augustyne in his foresayde proces doth call it the sacrifyce of the Aultare is a uayleable for the deade no man oughte or can doute but that the same is also auayleable to men yet liuing which with fayth and deuotion moste humblye praye almyghty god especiaily in the tyme of thys sacrifyce to applye vnto them by Chryste that remission and 〈◊〉 whiche was purchased and deserued by hys passion before And yet as we haue in all other the formar poyntes concernynge the sacramente of the 〈◊〉 so wyll we heare also alledge some plaine and pythy testimonyes for the confirmation of this parte And fyrste you shall call to youre remembrannce the saying of the Prophete Malachy whiche is here before in thys processe alledged for the profe of thys sacryfyce and note that forasmuch as god therein doth say that the sacrifyces of the olde lawe should cease gyue place to thys pure and cleane sacryfyce whych is offered vp to hym throughoute the hole worlde as to a most excellent and most acceptable sacryfyce in hys syghte therefore all those sondrye commodytyes whyche are in Moyses lawe reckened to haue come vnto the Jewes by the sayde sacrifices of the old lawe must nowe muche more plentifullye and fruitefullye come vnto vs chrysten men by the meaue of thys soo singuler a sacrifice so that we be worthy to enioy the effecte and fruite thereof Ye shall secondly also cal to your remembraunce the place of Saynte Paule in hys fyrst epystle to Tymothie and the seconde chapyter before of vs alledged with the exposition of S. Augustyne vpon the same place in whych hys exposition he noteth vnto vs the foure partes of the masse and those to be doue accordynge to Saynt Paules mynde there Pro omnibus hominibus pro re gibus et omnibus qui in sublimitate constituti sunt ut quietam et tranquillam uitam agamus in oms ni pietate et castitate c. That is to saye For al men for Kynges for all whyche are in hyghe aucthoritie to the intente that we maye leade a quyet and peaseable lyfe in all godlynes and honestye And accordyng herevnto Saynt Basyll be yng aboue an eleuen hundred yeare ago in his masse setteth fourth as vsed in the Churche at hys tyme thys prayer folowing Da domine ut pro nostris 〈◊〉 〈◊〉 populi ignorantijs acceptum sit sacrificium nostrum That is to say Graunte o lorde that for oursynnes and the ignorances of the people thys sacrifyce maye be accepted of the. And the lyke hath Saynt Chrysostome also in his masse with 〈◊〉 Saynt Augu styne fully agreing doth in very many places make mention of thys sacryfyce in the fruyte thereof but mooste notable in the eyght chapyter of hys 22 boke De ciuitate dei But nowe to come to speake of that fruite whych the worthy receauer of this sacrament enioyeth three or foure wordes may in thys behalfe suffyce partelye for that neuer any chrysten man to thys day yet ther of dyd doute and partely for that the scrypture moste playnely in the vi of Ihon doth saye Qui manducat me ipse uiuit propter me That is to saye He that eatethe me meanyng of the worthy receyuynge of the sacrament as the processe there declareth he shall also liue throughe me And what greater proffytte ioy comforte or blysse can come to anye man then to lyue through Chryst which is asmuch to saye as bothe in thys worlde to be a lyuelye member of Chryste and 〈◊〉 the lyfe to come to be coherytoure with him in the kyngdome of heauen Accordyng wherevnto Saint Cyryll in his 4 booke and xvii chapyter vpon Jhon sayeth Nos uero si uitam eternam consequi uolumus si largitorè immortalitatis habere in nobis desideramus ad recipiendam benedictionem libenter concurramus That is to soye 〈◊〉 we wil obteine euerlastyng life yf we desire to haue within vs immortalitie let vs
dyd geue Gods honoure and worship And that the ymages vsed in the churche were sygnes and memorialles of Chryste and the holy saynctes And that the reuerence whych is done before the ymages is not done or mente to be done to the wood stone syluer gold or any other suche stuffe or matter where of anye Image is made no 〈◊〉 yet to the workemanshyppe or beautiful shape thereof as though there were any suche worthynes or dignytye therin but we beholdynge the pyctures or Images myght be brought thereby in remembraunce of them theyr lyues doynges and deathes whose Images they are or whome they represente and there vpon imitate and dilygentlye folowe to our power all the same as when we ernestlye and intentiuely doe behold the Image of the Crucifixe we then haue good occasyon to remembre the incarnation lyfe passyon and deathe of our Sauiour Chryste And when we beholde the Image of the blessed Uyrgyn Mary mother of Chryst we then are styrred vp to thinke in our hartes how that blessed mother beinge of our mortal humayne nature dyd in her wombe conceyue by a meanes far passyng the capacitie of manne or angell to comprehende our sauyour Chryst being bothe god and man and that therfore we do prayse magnyfye and extolle her aboue all creatures visible and inuisible and that for lyke reason and cause the Images of the Prophetes apostles 〈◊〉 other 〈◊〉 and derely beloued seruauutes of God are certayne sygnes by whych as in a glasse we behold their godlye conuersation lyfe affliction and deathe that by the beholdynge of theyr Images we may styrre vppe and renewe in vs that affection and loue which we haue to the very Saynctes for theyr godlynes and vertues sakes And besydes thys in the sayd assēblye or general counsayle thys similitude folowyng was then thoughte mete to open and declare some what the matter and the maner of Images in the Churthes of Chrysten men wyth the vse thereof That 〈◊〉 as when we do receyue letters from an emperoure a kynge or greate prynce we do kysse the seale of the sayde letters not for the waxe sake but geuing therby our dewe honour and reuerence to the emperour kynge or prynce whose letters we doo receyue Euen so when Chrysten men are before an Image as for example before the ymage of the crucifix ther knelyng or kyssyng the same hauynge in theyr heartes and myndes godly intention and affection they doe not entende or mynde thereby to adore or worshyppe the very Image selfe being of wood stone 〈◊〉 other matter whiche in dede being 〈◊〉 mouldered a way for the oldenes of it or other wyse beynge consumed or defaced they do regarde it nothynge at all nor haue it in any estimation but beholding the said Image of the Crucifix beyng as a seale and a token or remembraunce of the passyon of Chryste they are thereby admonished and 〈◊〉 in remembraunce to salute adore him who for alour sakes suffred death vpon she crosse nayled and crucified as the Image of thys 〈◊〉 doeth effectually represent and therefore that is to saye for Chryst and hys passions sake that sygne of the crosse maye be and is set vp erected in churches houses markette places in hyghewayes and els 〈◊〉 yea and wouen in garmentes or other clothes for such godly purposes and intentes that by the oft seinge and beholdyng of the same we at all tymes and in all affayres maye be myndefull of oure Sauiour and redemer Iesus Chryste and of hys moste bytter passion whyche he for oure synnes dydsuffer The same counsayle also hath this other example that lyke wyse as when we do kysse the booke of the Gospels we haue not suche affection and loue to the parchement paper or letters made with ynke as for theyr sakes to kysse the boke but hauynge onelye respect to those holsome comfortable and holy sayinges whych are in the boke conteyned do for that respect and for their sakes with al our hole hartes mindes kysse and embrace the booke most ioyfullye Euen so when we doo worshyppe the Images of Saynctes we doo not worshyppe those outwarde shapes or fygures but we do worshyppe the gyftes graces and vertues whiche god hath wrought in those saynctes whose Images they are for we do prayse the godlynes of theyr lyues and styrre vp oure selues thereby to imitate and folowe theyr fote steppes and there withal we do make prayer vnto almyghty god that he wylbe mercifull and bountifull vnto vs through the intercession and merites of them And in dede we doe not speake to nor praye vnto the Crosse of Christ or the ymage of anye sayncte in thys wyse Dijnostricstis Exod. 32. cap. That is to saye 〈◊〉 are oure Goddes For we know ful well and are most assured what they are and that they are not nor yet can be Goddes being but only similytudes and ymages of Christe and hyssaynctes whiche saynctes we doo reuerence and worshyppe for Goddes sake as when we worshyppe any martyr we glorifye God and hys gyftes in the same Martyr and when we honoure the blessed vyrgyn Mary mother of Chryste we honoure in her Chryste whose mother she is And when we honour the apostles we honoure in them hym that sent them Besydes al these foresayd thinges expressed in the fore sayde auncient general counsayl and there wyth vnyforme consent agreed vpon and decreed you shall fynde in the same Counsayle faythfully and truely alleadged a great number of testunonyes for thys purpose oute of Athanasius Eusebius Pamphili Basilius Magnus Gregorius Nizenus Gregorius Theologus Isodorus Pelusiota Cyrillus Nilus Asterius 〈◊〉 Theodorus Myrorum A nastasius Sophromus Euagrius Theodorus lector Germanus patryarche of Constantinople beyng all auncyent fathers of the Greke Churche And oute of the Latyn Churche there be testymonyes there cytcd and brought oute as of Ambrose Hierome and Gregorye of whyche fore sayde testymonyes we wyll for youre better contentation and satisfaction alleadge some out of the very actes and recordes of the same Counsayle And fyrst of Athanasius there is thys saiyng noted and expressed Qui in alicuius typum 〈◊〉 aut effigiem ignominiosus est in illum cuius est typus iniuriam factam 〈◊〉 That is to saye whoso euer is ignominious or spitefull to the forme ymage or pycture of any we thynke that iniurye donne to hym whose forme Image or picture it is Seconde of Basilyus magnus there is in the sayde Counsayle thys testimonye or sayinge recyted Quemadmodum adeo Christianam inculpabilem nostram fidem ueluti 〈◊〉 〈◊〉 〈◊〉 Sic confiteor in comaneo Credo autem in 〈◊〉 deum omnipotentem deum patrem deum filium spiritum 〈◊〉 〈◊〉 deum hec 〈◊〉 adoro glorisico Confiteor 〈◊〉 filij 〈◊〉 〈◊〉 Deinde sanctam Mariam 〈◊〉 secundum 〈◊〉 〈◊〉 〈◊〉 hanc deiparam 〈◊〉 suspicio ctiam sanctos apostolos prophetas 〈◊〉 tyres qui pro me apud deum supplicant quo per illorum mediationem pro pitius sit
euen so it cannot holde vs whiche are by a chrysten fayth the very members body of Chryst but that we shall ryse from deathe and lyue agayne in glorye with hym euerlastynglye yf we order and conforme our wyll in thys worlde to hys preceptes And the onely hope here of shoulde make vs not to feare the aduersities in this world bicause we 〈◊〉 as afore be assured to haue a better and more gloryouse lyfe after this as S. Paule writeth to the Corynthyans the. xv sayenge If we chrysten men had no hope of other lyfe than thys that is present than were we the most miserable of all men But nowe Chryste is rysen agayne from deathe Whereby is declared that there is a lyfe after thys lyfe which all Chrysten men hope to come vnto Accordyng where unto saynt Augustyne sayth All the hope of our fayth stādeth in thys poynt that we shall ryse agayne This made the faythfull and good men of whome S. Paule the. xi to the He brues speaketh to refuse to be preserued from bodyly deathe bycause they looked assuredly for a better resurrection Whych Resurrectyon as it was by many and sondrye apparytions and other infallyble argumentes declared and prouede vnto the Appostles so they being besydes other names perteynyng to their offyce specially called the witnesses of Christes resur rection dyd in all places and at all tymes open and inculcate the same as a special and a cheife artycle of Chrystes doctryne wherin shoulde depend and rest the greate comfort and solace of all trewe and fayth full beleuers in Chryste Fynallye by this article is not onely confirmed vnto vs howe the naturall bodye of man shall after the corporall death and departyng 〈◊〉 of thys presente lyfe rise againe as is before expressed but also by this resurrectiō of our sauyoure 〈◊〉 we be admonyshed that as Christ after his death rose againe so we dyeng from synne should ryse 〈◊〉 and walke in a newe lyfe of spyryt and grace ¶ Thexposition or declaration concernynge the syxt article of the Crede whych is He ascended into heauen and sitteth on the ryght hand of God the father almighty IN thys vi article ii thinges are to be considered the fyrst is that Christ ascended into heauen the second that he sitteth on the right hand of god the father almighty Concernyng the fyrst ye shal note that as we by dayly experience do see when an embassadoure is sente from some greate prynce to ac cheue any greate affayre or busynes as for example to conclude and make a peace or any other such lyke thing thys embassadoure hauyng fynyshed hys busynes according to his commission comenli with glad nes and ioye do the returne agayne vnto hym from whome he was sent lyke wyse passyngers by water or by land yea and souldiers to being sent fourthe in warrefare so sone as there busynes is spedde they do returne commonly into there countrye or vnto those that dyd send them fourth Soo lykewyse oure blessed Sauyour Iesus Chryste beynge sente ambassadoure from God his father into thys world vpon an hygh aud notable worthy message that is to saye to take fleshe of the glory ouse vyrgyn S. Marye and by hys passion and death to ouercome the Prynce of thys world and Hell and to remoue and take away all other impedymentes and lettes and fynally to re deme also mankynde who by disobedience and sinne had lost the ioyous possession of Paradyse dyd dylygently and faythfullye trauayle to accomplyshe hys embassade and message and when he had done it he with great tryumphe and ioye dydde ascend 〈◊〉 retourne agayne to God hys father hauyng ouercome the olde enemy by humilitie pacience and obedience Of whom and hys sayd embassade the greate kyng and Prophet Dauyd in hys xviii Psalme thus doth saye Exultauit ad Gigas ad currendam viam That is to saye He meanyng Chryst hath reioysed or benne glade as a gyaunt to runne his course or way And immediately in the same Psalme the sayd Prophet doth farther saye A summo coeloegressio cius occursus cius usque ad sum mum cius That is to saye The goynge furth of hym is from the hyghest heauen and the recourse of hym is to the hyghest of it Accordyng wherevnto verye laudably and iustlye it is vttered in the diuine seruice of the Churche Egressus 〈◊〉 a patre regressus 〈◊〉 adi patrem 〈◊〉 usque ad inferos recure susad sedem Dei That is to saye The goynge furthe of him is from the father the retourne of him is to the father the excourse of hym is euen to the helles and the recourse of him is vnto the seate of God Beyng then conuenient as is aforesayd that Chryst should ascend into heauen as also by this artycle it appeareth he did wel it shal be to declare how and in what forte that ascension was For knowlege whereof you shal vnderstand that our sauiour christ after his resurrection and before he dyd ascende into heauen dyd eate with his Disciples aswell to shewe therein a very sygne and token of harty loue whiche frendes departyng from frendes are accustomed to do as also for to declare vnto them the veritie of hys fleshe after his resurrection which was a thing then very necessarye to be done aswell for that he woulde not afterwarde gyue vnto them any further sygne or token of his resurrection as also for that some of the Disciples not withstandyng that they had sene and felte hym woulde not yet beleue that he was so rysen And therefore s. Gregory in an Homelye made herevpon sayth Christus comedit ascendit ut per effectum commestio 〈◊〉 〈◊〉 〈◊〉 carnis That is to say Chryste dydde eate and ascende that by the effecte of eating the veritie of his fleshe myght be manyfested And moreouer after the sayde resurrectiō and before thys sayd ascension our sauiour Chryste dyd rebuke and blame his disciples of theyr incredulitie and 〈◊〉 nes or hardenes of beleuyng the sayde resurrectyon whiche thinge he dydde as 〈◊〉 Gregorye sayeth Vt 〈◊〉 que recidens diceret in corde audientium arctius impressa remanerent That is to saye To thintent that the wor des which he departinge would say myghte remayne in the hart of the hearers more depely imprynted Besides this our sauiour Christ hauing opened theyr wytte or sense to vnderstand the scryptures and hauinge inioyned vnto them the offyce of preachynge the Gospell throughoute the hole worlde to all creatures he went fourth wyth them into Bethany vnto mount Olyuete and lyfting vp his handes he dyd blesse them whiche blessing was well fygured by the Patriarche Iacob who when he shold dye and leaue this worlde did blesse hys chyldre as appeareth Genelis xlix And likewise was it fygured by Moyses who before his death dyd blesse the chyldren of Israell as appeareth Deute xxxiii And thys beynge dooue Chryste in the 〈◊〉 syghte was lyfted vp and a cloude takyng or receyuing him from their eyes
takynge or allowynge it for a rite or ceremonye and vtterly denying it to be a Sacramente yet euer in the catholyke Churche and 〈◊〉 the faitheful Chrysten people it hath bene as in dede it oughte taken accepted vsed and allowed for a Sacramente yea and for one of the seuen Sacramentes to For the 〈◊〉 whereof besides the testimonies of the said faith of the catholyke Churche and of the moste holye and most auncient fathers thereof we haue diuerse moste playne and euident open places of Scripture by continuall vsage acceptyon and interpretatyon so allowed ratified and approued And fyrste ye shall for profe thereof haue the testimonye of S Luke in the viii chapter of the actes where he sayeth thus Cum autem 〈◊〉 Apostoli qui erant in Hierosolimis quod recepisset 〈◊〉 maria uerbum DEI miserunt ad eos Petrum et 〈◊〉 Qui cum uenissent 〈◊〉 pro ipsis ut acceperent spiritum 〈◊〉 non dum enim in quemquam illorum uenerat sed baptizati tantum erant in nomine Domini 〈◊〉 tunc imponebant manus super illos et 〈◊〉 spiritum sanctum That is to say And when the Apostles whych were at Jerusalem had heard that Samaria had 〈◊〉 the worde of God they did send vnto them Peter and Jhon Who when they were commen dyd praye for them that they myght receaue the holy ghoste for as yet the holy ghost was not comen into any of them but onelye they were baptysed in the name of our Lorde Jesus then they dyd put or laye theyr handes vpon them and they dydde 〈◊〉 the holy ghoste Accordyng where vnto S. 〈◊〉 in the. xix chapter of the Actes sayeth thus Factum est autem cum 〈◊〉 〈◊〉 〈◊〉 set 〈◊〉 ut Paulus peragratis superioribus patribus 〈◊〉 et Ephesum et inuenire quosdam discipulos dixitque ad eos Si spiritus 〈◊〉 〈◊〉 credentis At illi dixerunt ad eum Sed neque sispiritus sanctus ost audiuimus ille uero 〈◊〉 in quo ergo baptisati estis qui dixerunt in Ioannis baptismate Dixit autem Paulus Ioannes baptiz auit baptismo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicens in 〈◊〉 qui uenturus 〈◊〉 post ipsum ut 〈◊〉 〈◊〉 est in Iesum hijs auditis baptisati sunt in nomine 〈◊〉 〈◊〉 et cu 〈◊〉 illis manus Paulus uenit spiritus sanctus super coset 〈◊〉 〈◊〉 et 〈◊〉 That is to say And it came so to passe when Apollo was at Corynth that Paule hauynge trauayled throughe or passed the ouer partes of the countreye dyd come to Ephesus and dyd finde there certayne disciples and he demaundinge sayde vnto them Haue you synce you beleued receiued the holy gost And they aunswering saide no nor yet haue heard whether there be any holy ghost at al. Then Paule saide In whome then are ye baptised and they saide in the baptysme of 〈◊〉 Then Paule sayde Jhon dyd 〈◊〉 the people with the baptisme of Penaunce tellyng them that they should beleue in hym that should 〈◊〉 after hym That is to saye in Iesus these thynges beynge hearde they were baptised in the name of our Lord Iesus And when Paule had layde his handes vpon them the holye Ghoste came vpon them and they dyd speake with tounges and dyd prophecye By whych aucthorities beyng of all catholyke wryters vnifourmely euer taken and vnderstand of thys sacrament of Confyrmation it appeareth moste manifestiye that by the outward visible signe of imposytion or layinge on of the handes after baptysme not onelye grace is geuen and conferred but also the spirite of grace it selfe accordyng wherevnto we reade in the. xx chapter of Saint Ihons ghospell that oure Sauiour Chryst albeit after hys resurrection he dyd breath vpon his apostles sayinge take you the holye Ghoste whiche yet neuerthelesse in some degre they had receyued before in baptysme yet for all that oure sayd sauiour being ready to ascend into heauen dyd promyse to his Apostles and by them to all that by baptysme shoulde be regenerate an other gyfte sayinge Luce. 24. Ego 〈◊〉 promissum patris mei in uos uos autem sedete in ciuitate quoadusque induamini uirtute ex alto That is to saye I wyll sende into you the promyse of my father doo you sytte or tarye in the Citye vntyll ye be indued with vertue from aboue Lykewyse as is testified Actorum 1. Our Sauiour hauyng eaten with his apostles and hauing bidden them to tary at Iherusalem and not to departe from thence but looke for the promyse of God the father sayeth Accipictis uirtutem 〈◊〉 spiritus sancti in uos c. That is to saye 〈◊〉 shall receaue the vertue of the holy ghost commyng vpon you And this gyft so promysed was perfourmed most eui dently vpon Whytsondaye by visible sygnes and tokens feetlye resemblynge and lyuelye answerynge to thys sacrament wherein ye may consider that as in baptisme the holye ghost came downe in the fourme of a Doue declaryng thereby that as the Doue is of all other simple and innocent soo by Baptysme innocency is purchased and obtayned So firy tonges be yng sent downe vpon the Apostles on Whitsondaye dyd signifye the ardente zeale and greate boldenesse that the apostles and christen people shoulde haue to expresse and declare theyr profession and fayth Therfore as in baptysme we are regenerate to lyfe soo by confirmation succedynge baptysme we are armed strēgthened to fyght and battayle In baptysme sinne is forgeuen and grace is geuen in confirmation the grace geuē is 〈◊〉 In baptisme we do professe the faythe and religion of Chryste In confirmatyon we haue grace and 〈◊〉 boldelye to mayntayne and to sticke to the same so that he which is baptysed and confirmed hath more aboundaunt grace and glorye then he which is baptised onely Example hereof we haue in the apostles For Peter the heade of the apostles although he hadde sene Chryste tasted also of his glorye in the mounte had harde the voyce of hys heauenly father had sene with his eyes the wonderfull workes that Chryst had wrought and had hym selfe done myracles walked vpon the water and bene verye familier wyth Chryste 〈◊〉 and after that he was washed and pronounced also to be pure clene and finallye after he had made a bragge that he wold with Chryst go into prison and suffer death yet after all these thynges the sayd Peter was afrayde at the voyce of a wenche and did by and by denye Chryste and the lyke also he dydde at the voyce of an other wenche yea and moreouer after Chrystes resurrection when he hadde sene Christe and receyued greate comforte at Chrystes handes he dyd with the other Apostles for feare of the Iewes hyde hym selfe and also when the sayde Peter with other the Apostles had sene Christ gloriouslye ascendynge and had bene by the syghte of the aungeles greatlye comforted yet he durst not shewe hys face abroade but taryed and loked for the commynge of the holye Ghost to make hym stronge and
word of God be styrred moued to detest theyr synne to lamēt theyr noughty 〈◊〉 thervpon to entre into a new lyfe to vse godlye conuersatiō and honest be hauiour in al their doīges And albeit this wai before descrybed be the ordinary way meanes for sinners to obteyne remissiō of sin to be recōciled to the fauour of almyghty GOD yet in case there do lacke a preyste to make this confession vnto and so to obteine ofhim being Goddes minister the sayd absolution or that the synner by extreme necessitie cannot do and fulfyll as of duety he ought gladly he should the said workes of Penaunce in confession so enioyned vnto him thē in that case hauing thys good wyll and beinge otherwise truely with all his harte repentāt of his hole former noughty lyfe not wanting therw t a harti mynde vn fayned purpose through Gods grace to do the same whē such necessitie shal cease good occasion or oportunitie shal be gyuē the sayd sinner vndoutedlye shall haue at Godes handes pardō forgyuenes of all hys sayd sinnes misdoinge for as S. Cipryan doth say in his first boke contra 〈◊〉 euen in the houre of death whē the soule is ready to departe out of the body the great mercyfull goodnes of God doth not dyspise Pe naūce so that neither the greatnes of synne nor the shortnes of tyme nor yet the enormitie of lyfe do exclude that sinner from the mercy of God if so be ther be true contrition vnfained change of the harte frō 〈◊〉 conuersatiō An example wherof we haue of the thefe that did hang vpon the crosse who askyng mercy with a cōtrite harte was in that case forthw t made a cetezen of Paradise where as he deserued cōdempnation punyshment this his contrite hart did chaung his payne into martirdom and his bloude into baptisme yet thys not withstandyng no man ought vpon hope of Gods mercye styll to contynue in synfull lyuing like as no man woulde be sycke in hys bodye vpon hope to recouer healthe for such as wyl not forsake theyr wyckednes and yet do thynke that GOD wyl forgeue them are full many tymes and commonlye so preuented wyth the iuste plage of GOD that neyther they haue tyme to conuerte nor yet grace to receyue the benefitte of forgeuenes For consideration of whych daunger scripture Eccle. 5. doth say thus Non tardes conuerti ad dominū et ne 〈◊〉 de die in diem subito enim 〈◊〉 〈◊〉 illius ct in 〈◊〉 uindicte disperdet te That is to say Thou must not slacke to conuerte or tourne to God and thou must not differ or lynger from daye to daye for in dede hys anger wyl come sodenly and in the tyme of vengeaunce he will destroie the. Wherefore embrasynge the mercye of God on th one syde and fearyng the iustice of God on thother syde let vs at no tyme neyther dispayre of forgeuenes of our synnes nor yet presumptuouslye remayne 〈◊〉 in oure synnes knowynge that the iustice of God wyll straytlye exacte and require the dettes of all men which be not forgeuen or pardoned by hys clemency Here in thys matter amongest many other thynges two poyntes are specially to be noted and considered The fyrst is that althoughe the death of Christe be a satisfaction deseruyng and merytynge the remissyon of our synnes and not onelye oure synnes but of the synnes of the hole worlde as Saynct John sayeth 1. John 2. Etipse e st propitiatio pro peccatis nostris et non pro 〈◊〉 〈◊〉 tantum sed etiam pro totius mundi Wherby euerlastynge death is sufficicientlye of Christes parte abolished yet on oure behalfe it taketh not alwayes effecte by reason that we endeuor not our selues that it may be dulye applied vnto vs. For such is the mercy of CHRIST that he woulde haue all to be sauede and therefore when he approched nigh vnto the citie of Hierusalem and sawe the great enormities and wickednes therof he wepte vpon it and sayde Si cognouisses et tu et quid 〈◊〉 in hac dei tud quae ad pacem tibi nunc autem abscondita sunt ab 〈◊〉 Luce 19 That is to saye And thou yf thou hadest knowen and that in thys thy daye those thinges which belonge vnto thy peace but nowe are hid from thine eyes Luke the xix For which cause also Chryst lyke wyse in the reproche of Hierusalem cryed vnto it saying Mathei 23. Hierusalem hierusalem qui occidis prophetas et lapidas cos qui at te missi sunt quoties volui congregare filios tuos quemadmodum 〈◊〉 congregat pullos suos sub alas suas et noluisti That is to say O Hierusalem Hierusalem which dothe kyll the Prophetes and doest stone them whiche are sente vnto the howe often wolde I haue gathered thy chyldren together as the henne gathereth her chyckenes vnder her wynges but thou wouldest not Mathewe xxiii According wherevnto Christ also sayde vnto his Disciples Mathei 16. Si quis uult post me uenire aboget semetipsum et to 〈◊〉 lat crucem suam et sequatur me That is to saye 〈◊〉 anye man will come after me let hym denye hymselfe and take his Crosse and folowe me And immediately there doth folowe Qui enim uoluerit animam 〈◊〉 〈◊〉 saluam 〈◊〉 perdet cam Qui autem perdiderit animam suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say For in dede he that wyll saue his soule shall lease it and he that wyll lose his soule for my sake shall fynde it Agreable where vnto S. Paule not contentyd to haue sayd that no dampnation is to them that are in corpate to CHRIST and whych do not walke after the flesh but after the spirite nor beyng contented to haue called them the children of GOD the heyres of GOD and coheyres of CHRIST dothe in the. viii chapiter to the Romaynes knitte vppe al those thynges together and concludeth all the same to take effect cōditionally saying Sitamen compatimur vt et 〈◊〉 That is to say 〈◊〉 yet we do suffer with himthat with hym also we maye be gloryfyed And thys to be true it well appeared for that that at the day of Judgment when the sonne of mā shall come in his glorye and all hys holye Angelles wyth hym and on the one syde of hym there shal stand the shipe on the other the goates it shal not be sufficient or inoughe to say to Chryst Syr you haue sufficiently redemed vs by your passiō we nede not for our parte to do any thing at all sauing to beleue you soo to haue done For Chryst then shal saye otherwyse vn to them for vnto the blessed chyldren of hys father he shall saye Venite benedicti patris mei 〈◊〉 paratum nobis regnum a constitutione mundi suriui et dedistis mihi māducare c. That is to saye Come you the blessed of my father doo you possesse the kyngdome prepared for you
so sometimes holy women also trusting in God did 〈◊〉 them selues beynge subiecte or obedient to their owne husbandes and Sa ra dyd obeie Abraham callyng hym maister or Lorde Lyke examples are of the godlye couples Isaac and Rebecca Gene xxv Helcana and Anna i. Re. i with sondry other whyche all dyd vse thē selues soo in the state of matrymonye that they continuallye lyued in the feare of God in the chaste loue of wedlocke in the honest affection or mynde towardes the bryngynge furthe of chyldren aud dyd also diligently loke vnto the godlye education of the same And as concernynge the. viii and laste parte of our foresayde diuision it is to wtte of the treasures gyftes and 〈◊〉 of maryage ye shall vnderstande that S. Augustyne in his ix boke vpon the Geneses and the. vii chapyter thereof teacheth vs that matrymonye conteyneth in it three gyftes graces or benefyts it is to wytte a sacramente a fayth and an of sprynge or yssue Concernynge the Sacrament he sayth that thys is speciallye herein to be obserued it is to wytte that betwene the man and the wyfe there be no separatyon and that nether the man or the wyfe beynge eche from other dismised doo marye or couple them selues with any other and soo the vertue of this sacra ment doth consyste properlye and specially in the inse perable or vnbreakeable bonde of the maryage couenaunte whyche as we sayde before is the 〈◊〉 or cheife poynte belongynge to maryage This couenaunt God assysteth and this knot he knittethe and beynge once knytte he makethe it stronge and establysheth it yea and further dothe geue suche grace with it that they whyche abuse not that grace maye be hable to kepe the marryage couenaunte vnuyolated and mutually soo to loue one the other as Chryst hathe loued and dothe loue the churche And by the ayde of the same grace they shall and wyll frankelye truelye and moste louynglye communycat one to an other all thynges accordynge to Goddes lawe and mans lawe and al maner of chaunces good or badde prosperitie or aduersitie they shall moste contentedly and quyetlye receaue beare and vse together tyll death them depart Thys benefyte of thys sacrament doth engendre an assured boldnes or confydence and truste of good consience by the whych both the man and also the wyfe are made sure that the state of matrymonye into the whyche they in the feare of God and for honeste and vertuous respectes onelye haue entred and truelye and holylye obserued of theyr partes is not voyde of the grace of God but that GOD hathe a care ouer them yea and that thys theyr state of Matrimony is also merytorious according where vnto S. Paule to Tymothey i. Epistle 2. Cap. sayth Mulier 〈◊〉 fiet per liberorum generationem si 〈◊〉 in fide That is to saye The wyfe shal be saued by the bryngynge forthe of Chyldren so that 〈◊〉 cōtynue or perseuer in the fayth And agayne in the laste chapiter to the Hebrues he sayeth thus Honorabile connubium in omnibus thorus imaculatus That is to saye Mariage in all is honorable and a bedde vndefiled And saynte Ambrose also in hys seconde booke of the Patryarche Abraham 〈◊〉 in the. ix chapiter dothe saye that a notable gyfte of chastitye wyll folowe maryage 〈◊〉 the persons so maryed do thynke verely that thys maryage where in they are 〈◊〉 is prouided procured and done of God Thys gifte of thys sacramente to them that diligently wyll ponder and consider the same will especyallye edyfye they re consciences to them selues and wyll also kyndle mutually the fyre of chast loue betwene them The second benefite or gyfte of matrimonye Saynt Augustyne sayth is fayth not meanynge that faythe and 〈◊〉 confydence whiche we haue in God but that faythfull true and honest dealynge whyche is required to be betwene man and wyfe in not hauynge carnall knowledge wyth an e other the man not with any other then with his true and laweful wife and the wife not with any other then wyth her true and lawefull husbande whiche synguler gyfte onely God in thys sacramente imparteth and geueth of hys goodnes to them whyche in suche sorte as we haue declared are maryed or els what man or woman is there of many thousandes that beynge as they are 〈◊〉 with the snares 〈◊〉 and alluerments of the worlde the fleshe and the deuyll wolde not offelide and breake that bonde of faythe and fidelitie at the leaste in harte and mynde whyche Chryst hym selfe Math. v iudgeth to be no lesse adulterye then the fylthy and adulterous carnall copulatoin Nowe the thyrd gyfte or benefytte whyche saynete Augustyne say the to be in Matrunonye is islue or ofsprynge for whych cause cheifely matrimonye is contracted wherevnto the man and the 〈◊〉 commynge in the feare of God oughte so to respecte and regarde theyr issue and of sprynge that in chaste and mutuall loue they may be get and brynge forthe chyldren and in the saythe feare and relygion of God brynge vp and instructe the same And in soo doyng matrymonye not onely is voyde and cleare from all maner of faulte but also hathe hys certayne merite at Goddes handes These three gyftes concurrynge in matrymonye and causynge the accompanyenge of man and woman together in carnall knowledge to be by thys meanes without sinne yea and well vsed to be meritorious to howe greate a grace then is annexed to thys sacramente of Matrymony of whyche hytherto we haue intreated And here to conclude this counsell semeth good to be gyuen to those that hereafter shal be minded and disposed to marye that they do chuse to them suche a mate as neyther Godes Iawe nor mannes lawe doo prohibite them to take and with whome they maye conceyue good hope that they beynge ioyned in matrymonye shall leade an holye Godlye and comelye lyfe euer to contynue inseperablye durynge theyr lyues whiche is lyke they shall dooe when they not rashelye and indeliberatlye but with good aduyse cōsideringe equalitie and vertue more then eyther carnall luste worldly honoure or pryuate respectes doo in the feare of God enter into this honest state of matrymonye entendynge thereby to serue God there countrye and frendes lyuing also them selues in honestie iustice and temperaunce and finallye bryngynge vp their chyldren and gouernynge there famylye in vertue and Godlynes FINIS ¶ Of the sacrament of extreme vnction and thexposition or deciaration thereof HAuinge intreated sufficientlye of syxe of the sacramentes vsed in the catholyke churche and none of them remaynynge indiscussed sauynge one whiche is the sacramente of extreme vnction we wyll nowe of it beynge the laste in number and order speake lastely breifely And thoughe it be laste in number and order as is a foresayde and also commonlye is called the extreme vnction that is to saye the laste vnction yet ye shall not vnderstand thereby that this sacrament can not be ministred at any tyme but when a man is cleane withoute hope of lyfe and shall in
brittle vessels Of our selues we be crabbe trees that can bryng furth no Aples we be of our selues of such earth as can bryng furth but weedes nettels brambles bryers cocle and darnell Our fruytes 〈◊〉 declared in the fyfte chapter to the Galathians We haue neitherfayth Charitie hope pacience chastitie nor any thinge els that good is but of God and therefore these vertues be called there the fruytes of the holy ghoste and not the frutes of man Let vs therefore acknowledge our selues before God as we be in dede miserable and wretched synners And let vs earnestly repent and humble oure selues hartely to cry to God for mercye Lette vs all confesse wyth mouth and harte that we be full of imperfections Let vs knowe our owne workes of what imperfection they be and then we shall not stande folyshly and arrogantly in our owne conceytes For truely ther is imperfections in our best 〈◊〉 we doo not loue God so muche as we are bounde to doo with all our harte mynde and power we doo not feare God so muche as we ought to doo we doo not pray to God but wyth great and many imperfections We geue forgeue beleue loue and hope vnper fectlye we speake thinke and doo vnperfectly we fyght agaynst the deuyll the worlde and the fleshe vnperfectly Let vs therefore not be ashamed to cō fesse playnely oure 〈◊〉 of imperfection yea let vs not be ashamed to confesse imperfection euen in al our workes Let none of vs be ashamed to sai with holy S Peter I am a synfull man Let vs all saye with the holy prophete Dauid We haue sin ned with our fathers we haue done amisse and dealt wyckedlye Let vs all make confession with the prodigall sonne to oure father and say with hym We haue synned agaynst heauē and be fore thee O father we are not worthy to be called thy sonnes Lette vs all saye wyth holye Baruche O lord our God to vs is worthely ascribed shame and confusion and to the righteousnes We haue sinned we haue don wicked ly we haue behaued our selues vngodly in all thy rightousnes Let vs al saye with the holy prophet Danyell O Lorde rightuousnes belongeth to thee vnto vs beldngeth cōfusion We haue synned we haue bene naugh tie we haue offended we haue fled frō the wee haue gone backe from all thy precepts and iudgementes So we learne of al good men in holy scripture to humble our selues and to exalte extoll prayse magnifye and glorifye God Thus ye haue hearde howe euill we be of our selus how of our selues by our selues we haue no good nes helpe nor saluation but contrary wyse synne dampnation and deathe euerlastynge whyche yf wee depely weyghe and consyder we shall the bet ter vnderstande the great mercy of God and how our saluation commeth onely b y Chyst for in our selues as of our selues we fynde nothyng whereby we may be delyuered from this miserable capti uitie into 〈◊〉 whyche we were cast throughe the enuye of the deuyll by transgression of Godes commaundement in our fyrst parente Adam We are al become vncleane but we al of our selues are not hable to clēse our selues nor to make one an other of vs cleane We are by nature the chyldren of Gods wrathe we are not hable of oure selues to make vs the chyldren and inheritours of Gods glorye We are shepe that 〈◊〉 astray we cānot without goddes grace and helpe come agayne to the shepefolde so greate is our imperfection and weakenes In our selues therefore maye not we glorye which of oure selues are nothyng but synnefull neyther maye we bragge of oure workes that we doo whyche all be so vnperfecte and vnpure that they are not of them selues hable to stande before the ryghteous throne of GOD as the holye Prophete Dauyd sayeth Enter not into iudgemente wyth thy seruaunte O Lorde for no man that lyuethe shal be founde ryghtuous in thy syghte To God therefore must wee stye or els shall we neuer fynde peace rest and quyetnes of conscience in oure hartes For he is the father of mercyes and God of all consolation he is the Lorde with whom is plen teouse redemption He is the God whiche of hys owne mercy saueth vs and setteth oute his charitie and exceading loue towards vs in that of his owne voluntary goodnes when we were peryshed he saued vs and prouyded an euerlastyuge kyngedome for vs. And all these heauenly treasures are giuē vs of hys mere mercy freelye And for whose sake Trulye for Iesus Christes sake that pure and 〈◊〉 Lambe of God He is that dearely beloued sonne for whose sake God is fullye pacifyed satisfyed and set at one with man He is the Lambe of God whyche taketh awaye the synnes of the worlde of whome it maye be truely spoken that he dyd all thinges wel and in his mouthe was founde no crafte nor subtyltye Lykewyse he maye saye the prynce of the worlde came and in me hath nothinge He maye saye also which of you shall reproue me of anye faulte He is that hyghe and euerlastynge preiste whyche hathe offered him selfe to God whē he instituted the sacrament of the Aultar and once for all in a bloudye sacryfyce doone vpon the crosse with which oblatyon he hath made perfecte for euermore theym that are sanctified He is the mediatoure betwene God and man which payed our raunsome to God wyth hys owne bloude and wyth that hathe clensed vs from synne He is the Phisition whych healeth all our dyseases He is that sauioure whiche saueth the people from all theyr synnes To be short he is that flowing and most plenteous fountayne of whose fulnes all we haue receyued For in him are all the tresures of the wysedome and knowledge of God hydden And in hym and by him haue we from God the father al good thinges perteyning eyther to the bodye or to the soule O howe much then are we bounde to this oure heauenlye father for these his greate mercyes whiche he hath so plenteouslye declared vnto vs in Chryst Iesu oure Lorde and sauiourer What thankes worthy and sufficiente can we giue to him Let vs all wyth one accord burst oute wyth ioyfull voices euer praysynge and magnifying this Lord of mercy for hys tender kindenes shewed to vs in his dearelye beloued sonne Iesus Chryst our Lord. Let vs nowe iearne to knowe our selues our frailtie and weakenes withoute anye ostentation or vnastynge of our owne good dedes and merytes Let vs also knowledge the exceadynge mercye of God towarde vs and confesse that as of our selues commeth all euyll and dampnation so lykewyse of hym commeth all goodnes and saluation as God hym selfe saith by the Prophet Oze O Israel thy destruction commeth of thy selfe but in me onely is thy helpe and comforte If wee thus humbly submytte our selues in the sight of God we may be sure that in the time of his visitatyō he wil 〈◊〉 vs vp into the kyngedome of his derely beloued
neuer so great beyng in a man cor rupted with sinne is to feble and to weake to purge hym of sinne For purgation clensing of sinne commeth by some other meanes besides that knowledge of the truth aud therfore S. Paule in the fyrste chapiter of his epystle to the Romaines most plainly 〈◊〉 meth that in the time of that law of nature men knew inough of God but yet not withstanding theyr kno ledge they fell into abhominable idolatry The wordes of S. Paule in that place are these So much as may be knowen of god is manifest in thē that is to saye in those whyche liued vnder the law of nature from Adam vnto Moyses For his inui sible thynges euen his eternal power godhed were sene of thē being vnderstanded by the works of the 〈◊〉 of the world so that they are without excuse bicause that when they knew God they gloryfyed hym not as god nether were thankeful but becam ful of vanitie in their imaginacions And as that lyght whiche men had by the lawes of nature was not of force to kepe them from synne so nether the lawe of Moyses beyng opened from god hym selfe by special reuelatiō could suffice to ryde mā from sinne as S. Paule in the second chapiter of hys foresayde epistle testifieth saying Behold thou art a Jew and thou doest rest in the law and doest glory in god and doest know hys wyl and plea sure being instructed in the lawe thou doest allowe that is best and doest truste that thou art a guyde of the blinde a light to thē which art in darkenes an instructour of the foly she a mayster of the ignorante and that thou knowest by the lawe the fourine of sciens truth but yet thou that teachest other teachest not thy selfe thou the prechest against aduoutri art an aduoutrer thy self thou that dooest defye Idoles commyttest 〈◊〉 thy selfe thou that doest glorye in the lawe through transgressing of the lawe doest dyshonor God for the name of God throughe you is blasphemed amongest the gentyles Thus it is 〈◊〉 by the doctryne of Saynte Paule that nother by the common lawe of nature nether by the special knowledge of the law of Moises man was able to auoyde eternal dāpnation but that he neded besides such kōwledge of some other helpe that is of amendes to be made for hys sinnes and thereby to be reduced into the fauour of god againe and to haue aboundaunce of grace 〈◊〉 vnto hym by whych grace he should both in hys know ledge be that better established be able also according to knowledge of the truth to walke in the truth For thys amendes to be made the second person in trinitie being god immortal became mortal mā was made in all partes lyke vnto one of vs sinne only ex cepted 〈◊〉 he did vnite vnto his godhead the body and soule of man in vnitie of person in such a merue lous sort that as in vs the body being of 〈◊〉 nature and the soule being of an other nature doo make yet but one person so in hym the nature of God and the whole perfect nature of man doo make but one person Of this 〈◊〉 vnion of that godhed manhed in Christ S. Iohn speaketh in the fyrst cha piter of his gospell saying 〈◊〉 〈◊〉 factum est ethabitauit in nobis the worde that is the sonne of God was made fleshe that is man dwelt amōgest vs. he dwelt here on the earth as scripture declareth aboue xxxiii yeares and when he had fulfylled al thynges accordyng to the sayinges of the holye prophetes whyche were to be fulfylled of hym before hys passion then he suffred death willingly yea the death of the crosse by suche payne wrongefully procured of the deuil agayne him to raunsome man kynde oute of captiuitie whiche it sustayned vnder the deuyll moost iustly and that thys ran̄some shold be perfyt he suffred sondry sortes of mooste spytefui wronges and intollerable paynes tormentes in his most pure and innocent body as buffeting bindinge scourgyng plattynge on his head a crowne of thorne hanginge on the crosse pearcynge of his handes and fete with nayles openynge of hys syde with a speare and shedynge of his mooste precyous bloude whiche passion of his as it is a moost parfyt myrrour and glasse for vs there in to beholde the excedyng great loue of god towarde vs whiche spared not hys onelye sonne but for vs all gaue hym to dye so it is a sufficient occasion to brynge al men in extreme hatred of the deuyll and synne from daunger of whome mankynde coulde not be rydde but onely by so playnefull a death of the sonne of God What can we loke for at gods handes yf we synne from hence forth but wrath and vengeaunce seyng he hath once delyuered vs from synne by so merciful a meanes All that our sauyoure Christe suffered he wyllingely suffered for our synnes hym selfe hauing neuer deserued anye whyt of payne as who neuer synned And yet hys passion though it be in it selfe a sufficiente raunsome for the synnes of the whole worlde yet it taketh not place in all men not for insufficiencie in it selfe but for defaulte in them that shoulde condignely receaue the merites therof For this you must know that God requyreth in vs certayne thinges to be accomplished by our owne wiland consent without the which we can not ve saued no more than yf Christ had neuer dyed for vs. What thinges these are shal be hereafter declared vnto you In the meane season lyft vp your hartes and open them awyde to receaue in vnto them a great loue towardes God who so nobylye created vs and when we through our owne default were fallen into the estate of endles miseri and wretchednes so mercyfully redemed vs by the passion and death of his onelye sonne our sauiour Christ. Remēber that synne and nought els brought vs first out of Gods fauour and that to take awaye synne the sonne of God was incarnate and suffered mooste paynefull death on the crosse and therefore hereafter flee you all kynde of synne and fight incellātly agaynst your ghostly enemye the deuyl who being vāquished by Christ is not able now to ouerthrow vs if we in the right faith of Christ valiantly with stand hym which to do graunte vnto vs the blessed 〈◊〉 the father the sonne and the holy ghost to whome be all honoure and glory world without ende Amen Io. Harpesfelde theologiae professor Arch. London ¶ An Homely declaring how the redempti on in Chryste is apliable to vs ALthough the death passion of our sauiour christ be in va lu a sufficient raunsome for the sinnes 〈◊〉 the whole world yet i effect it taketh not place in the whole world For neither Turke Jew nor infidel wāting beleif in Christe can take good by the death and passion of christ the scripture most manifestly affyrming in the. xvi chapiter of s. Marke that Whosoeuer dothnot beleue shal be dāpned Agayne
euyll lyfe bryngeth to the euyll lyuer eternal death beleue he neuer so wel As S. Paule wituesseth in the. v. chapyter of his Epi stle to the Galathians where he sayth Walk af ter the spirite and fulfyll not the lustes of that fleshe For the flesh lusteth contrary to the spirit and the spirit contrary to the flesh These are cōtrary one to another so that you do not what ye would But and yf ye beled of the spirit then are ye not vnder the law The de des of the fleshe ar manifest which are these aduoutry fornicatiō vnclennes wātonnes ydolatry witchcrafte hatred variaūce 〈◊〉 wrath stryfe sedition sectes enuye murder dronkēnes glotteny and such like of which I tel you before as I haue told you in time past that they which commit suche thinges shal not inherit the kingdō of heuē Thus you perceaue that to the enioying of the death and passion of Chryst these two poyntes are requisit of our behalfe the one to beleue rightlye that other to lyue vpryghtly whych two poyntes no man is able otherwyse to know except it be by speciall reuelation from God but onely by the catholike churche which catholike church oure sauioure Chryste hath appoynted to be the onely scoole for al men to come and repayre vnto to learne such truth as is mete for them to know for the attayning of euerla styng life This catholike church and no other company hath that true vnderstanding of scripture the knowledge of all thinges necessary to saluatiō To this churche Christ maketh promis in that xvi of Thō saying Whē that spirit of truth shal come he shal teache you al truth To this church also he maketh that other promis written in the xxviii of Mathewe where he sayth Behold I am with you to the ende of the world This Catholike church thus gouerned by the holy Ghost assured alwayes of Chryst him selfe neuer yet fayled frō that time of the Apostles hitherto ne shal fail to the worl des ende nether can it be deceued in any necessary truth 〈◊〉 as Chryst promyseth in the. xvi of Mathe we saying That hel gates shal not pre uayle agaynst the churche where by hel gates he meaneth errour as yf he had sayd that the catho lyke churche shall neuer be ouercome with erroure For this cause S. Paule in the third chapter of his first epistle to Timothe calleth the catholike church the piller and ground of truth This catholike churche must in al ages nedes be an open knowen churche and such a companye as among which the trueth is openly preached ells Chryste woulde not haue sayde as it is wrytten in the. v of Mathew A citie that is seton a hyl can not be hid ne ther do men light a candle and putit vnder a bushel but on all cādelsticke and it geueth lyght vnto al that are in the house Wherfore they do great iniury to Chryst which saye that the catholyke church is an vnknowen church seinge it is that citie which our sauiour there mente that candell of which he there speaketh So manye as deuyde them selues frō this open knowen Churche of Chryst and refuse the doctrine thereof thoughe they be neuer so diligent in reading ofscripture yet shall they neuer truely vnderstande scrypture but runne continually farther and farther into errour and ignoraunce cuē as a mā that is once out of his way the farther and faster he goeth furth the more he loseth his labour Saynt Peter therefore in the fyrst Chapter of his secōd epystle geueth vs a most certayne an sure rule which if we folow we shall not fayle ryghtly to vnderstand scripture his rule is thys We haue sayth he A ryght sure word of prophecie wherevnto yf ye take 〈◊〉 as vnto a light that shineth in a darke place you doo wel vntil the day dawne and the daye starre arise in your harts So that you first knowe this that no prophecy in the scripture hath any priuate interpretation For that scrip ture came neuer by the wil of man butholy men of God spake as they were moued by the holy ghost Here you se howe S. Peter willeth euery man fyrst of all to knowe that scripture must be vnderstanded after the generall meaning of Chrystes church and not after the priuate interpretation of any seuerall man or company And in the thyrde chapyter of the same Epystle he sayeth further that in S. Paules epistles are manye thinges harde to he vnderstanded whyche they that are vnlearned vnstable do peruerte as they do also the other scriptures to theyr own destruction ye therefore beloued seing you be 〈◊〉 afore hand beware leaste ye with other men be also plucked a waye through the erroure of the wicked fal from your owne stedfastnesse Lo here S Peter telleth the 〈◊〉 cause why men my svnderstand scrypture which is lacke of knowledge and lacke of constancie when men ether thorowe ignotaunce or thoroughe inconstancie swerue from the catholyke meanyng and folowe priuate interpretation Such men he sayeth do peruerte the scryptures to theyr owne destruction Saynte Paule also wrytynge to Tymothe and willing hym to be earnest in the study of scripture geueth him withal this foresayd rule saying in the very ende of his fyrst epistle O Limothie kepe sure that whiche is committed to thy custody auoide newe fangled termes and bosting of science falsely so called which science whyle some dyd professe they haue erred from the fayth The thinge which S. Paule sayeth was committed to 〈◊〉 custodye was the truth of the catholyk fayth which he sayth some fell from by reasonne of new fangeled termes and by reson aiso that they tooke vpon them knowledg beynge in dede ignoraunte And in the thyrde chapter of hys seconde epistle to Timothie he farther sayeth Contynue thou in that thinges which thou hast learned which also were commytted vnto the. S. I reneus also a blessed martyr and very nyghe to the tyme of the Apostles a man of greate learning and no lesse vertue and such a one as by the consente of all men had the perfyt knowledge and vnderstandynge of scryptures in his third boke 〈◊〉 〈◊〉 the arche heretyke and in the fowrth chapter of the same boke sayeth touchyng the catholyke churche in this maner We must not seke the trueth among other seing we may easely take it of the church for as much as the Apostels haue fully lefte with it as in a rich tresury all truth the who so listeth may thence take the drinkes of life for this is the entre to life All other are theues and robbers wherfore them must we auoyd that doctryne that the church teacheth we muste loue with great diligence embrace the tradition of the truth For what yf a controuersy shoulde happen to ryse vpon neuer so 〈◊〉 a questiō ought not men in that case to haue recourse to the most auncient churches in which the
neuertheles to beare good wil and hart vnto euerye man to vse our selues wel vnto thē as well in woordes and countenaūce as in all our outward actes and dedes For so Chryst hym selfe 〈◊〉 so also he perfourmed in dede And of this loue that we ought to haue amōgest oure selues eche to other he instructeth vs thus Mathewe v. You haue harde it taught in tymes past Thou shalte loue thy frende and hate thy fooe but I tell you loue your enemyes speake wel of them that diffame you doe speake euil of you doo well to thē that hate you praye for thē that vexe persecute you that you may be 〈◊〉 childrē of your father that is in heauen For he maketh the sunne to ryse bothe vpō the euyl and good and sendeth rayne to the iuste to the vniust For if you loue them that loue you what rewarde shal you haue Doo not the publicans lykewyse And yf you speake well onely of them that be your brethren and derely beloued frendes What greate matter is that doo not the heathē that same also These be the very woordes of oure saui our Chryst him selfe touching the loue of our neigh bour And forasmuch as the Pharisies wyth 〈◊〉 moste pestilent traditiōs false interpretations and gloses had corrupted and almoost clerely stopped vp this pure well of Gods iyuely word 〈◊〉 that this loue and charytie pertayned onelye to a mans frendes and that it was sufficient for a man to loue them whyche doo loue hym and to hate his fooes therefore Christe did open this well agayne purged it and scourged it by giuinge vnto his god lye lawe of Charitie a true and clere interpretatiō which is this that we ought to loue euery mā both frende and fooe addyng thereto what commodity we shal haue therby and what in cōmodity by doynge the contrarye What thynge can we wyshe so good for vs as the heauenlye father to repute and take vs for hys chyldren And this shall we be sure of sayeth Christ yf we loue euery man without ex ception And yf we doo otherwyse sayeth he we be no better thā Phariseis Publicans and heathen persons and shall haue oure rewarde wyth them that is to be excluded from the nūber of gods electe chyldren and from hys euerlastyng inheritaunce in heauen Thus of true Charitye Christ taught that euery man is bounde to loue God aboue al thinges and to loue euery man frende and fooe And thus lykewyse he dyd vse hym selfe exhortyng hys aduersaryes rebukynge the faultes of hys aduersaryes and whan he coulde not amende them yet he prayed for theym Fyrste he loued God his father aboue al thinges so much that he sought not hys owne glorye and wyll but the glorye and wyll of hys father Iseke not sayde he Iohn v. myne owne wyll but the wyll of hym that sent me Nor he refused not to dye to satysfye hys fathers wyll saying Math. xxvi 〈◊〉 it may be let this cuppe of death goo from me yf not thy wyll be done and not myne He loued also not onely hys frendes but also hys enemyes whych in ther hartes did beare exceding great hatred agaist hym and in theyr tonges spake all euyll of 〈◊〉 and in theyr actes and dedes pursued him wyth al their myght and power euē vnto death Yet al this notwythstanding he with drewe not hys fauour from theim but styll loued them preached vnto them of loue rebuked theyr false dortrine theyr wycked lynynge and dyd good vnto them 〈◊〉 acceptynge whatsoeuer they spake or dyd agaynste him When they gaue hym euell wordes he gaue noue euyll agayne when they did stryke hym he did not 〈◊〉 agayne And when he suffred deathe he dyd not 〈◊〉 them nor threaten them but prayed for thē and referred all thynges to his fathers wyll And as a shepe that is led vnto the shambles to be slaine and as a lambe that is shorne of hys flese did make no noyse nor resistence euen so wente he vnto hys deathe wythoute anye repugnance or openynge ofhys mouthe to saye anye euyll Thus haue I des cribed vnto you what charitie is aswell by the doc tryne as by the example of Chryst him selfe whereby also euery man may without errour know hym selfe what state and condition he standeth in whe ther he be in charitie and so the chylde of the father in heauen or not For although almoste euery 〈◊〉 perswade him selfe to be in Charitie yea let him ex amyne none other man but his owne hart his 〈◊〉 and 〈◊〉 and he shall not be deceyued but truely decerne and iudge whether he be 〈◊〉 perfyte charitie or not For he that foloweth not hys owne appetite and wyl but gyueth him selfe earnestly to God to 〈◊〉 all hys wyll and commaundementes he 〈◊〉 be sure that he loueth God aboue at thinges and els surely he loueth hym not whatsoeuer he pretend As Chryste sayd If ye loue me kepe you my cōmaundements For he that knoweth my commaundementes doth kepe them he it is sayeth Chryst that loueth me And agayne he sayeth He that loueth me will kepe my woorde and my father wyll loue hym and we wyll bothe come to him and dwel with him And he that loueth me not wyll not kepe my wordes And lykewyse he that 〈◊〉 good hart and mynde and vseth well hys tongue aud dedes vnto euery man frend and fooe he maye knowe therby that he 〈◊〉 charitie And then he is sure also that almygnty god taketh hym for his dere beloued sonne as Sayute 〈◊〉 sayeth in the thyrde Chapyter of his fyrste canonycall Epystle Hereby manifestly are knowen the chyldren of God frō the chiloren of the dcuyll For who soeuer dothe not loue hys brother belongeth not vnto God But that peruerse nature of man corrupte wyth sinne and desti tute of Gods word and grace thinketh it against all reason that a man should loue hys enemye and hath many perswasions whyche induceth hym to the contrarye Agaynste all whyche reasones we ought aswell to set the teachyng as the lyuynge of oure sauioure Chryst who louynge vs when wee were hys enemyes dothe teache vs to loue our ene myes He did paciently take for vs many reproches suffred beatynge and moost cruell deathe Therfore we be no memberes of hym yf we wyll not folowe hym For as S. Peter sayeth Chryst suffered for vs leauynge vs an example that we should folowe hym Furthermore we must consider that to loue oure frendes is no more but that which theues adulterers homicides and all wycked persons doo in so muche that Iewes Turkes Iufidels and all brute beastes doo loue them that bee theyr frendes of whome they haue theyr lyuynge or any other benefites But to loue our enemyes is the proper cō dition onely of them that be the children of God the disciples and folowers of Christ. Notwithstanding mans frowarde and corrupte nature wayeth ouer depely many times the offence and displeasure done vnto hym by enemyes