xiii to the Hebrewes Be ye obedient to them who haue the ouersighte of you and submitte youre selues to them for they doe diligentlye watche euen as they that muste gene accounte for your soules And in the. x. Chapyter of Luke oure our Chryste sayeth touchyng his apostles and 〈◊〉 successours Qui uos audit me audit qui uos spernit me spernit que 〈◊〉 me spernit 〈◊〉 quimisit me That is to say He that heareth you hearethe me and he that dispiseth you dispiseth me and he that dyspiseth me dispiseth him who sente me And moreouer Saynt Paule in his fyrste Epystle to the 〈◊〉 and the fyrste chapyter sayeth thus Rogamus nos fratres ut noueritis cos quilaborant inter uos et praesunt nobis in domino monent uos ut habeatis illos abundantius in haritate propter opus illorum et pacem habete cum cis That is to saye We do beseche you brethren that you woll knowe them that labour emongest you and are youre ouerseers in oure Lord and do monyshe you that you will haue them more habundantly in Charitie for their workes sake and haue you peace with them There are of spirituall diso bedience Terryble examples in the xvi 〈◊〉 of the boke called Numbers where it is wrytten howe the earth dyd sodenlye open and swallowe vppe Chore Dathan and 〈◊〉 with their 〈◊〉 and theyr substaunce for theyr disobedience and rebellyon agaynst Moises Aaron the highe preist And howe also fyre camme from God and dyd dystroye 350. men whyche were of that rebellion Further we doe rede in the 〈◊〉 booke of the kynges and the Seconde Chapyter thereof howe that two and fortye chyldren at one tyme were deuoured of beares sodenlye sent of God for that they did mocke Helyzeus the Prophette and mynyster of God And howe then can they thinke to escape the greate wrath indignation of god whiche of late mooste spitefullye not onelye in 〈◊〉 wordes but in dedes also most vnchristian lyke haue despised vnreuerentlye vsed and dishonored the mynysters of Chrystes Churche And as concernynge the Cyuyll magistrates the sayde Saint Paule in the. xiii of his epystle to the Romains sayeth thus Let euery soule be obediente to the higher or super or powers for ther is no power but of God And the powers whych be are ordeined of God therefore he that withstandethe the power doth tseist yeordinaunce of god And they who do resist or wtstande that do gette or purchase vnto them selues dānation for prin ces or rulers are not to be feared for good wor kes but for euill workes wilte thou in dede not feare the power do thou that whiche is good thou shalt haue prayse of the same power for he is the minister of God for good to that But if thou doo euyll doo thou then feare for he doth not without cause carye or beare the sworde for he is the minister of God auenger 〈◊〉 of them that doo euyll Therefore you muste of necessitie be obediente not onelye for wrathe sake but also for conscyence sake ther fore verelye doo you paye trybutes c. A not able example of the obedyence and duety that euery subiect oweth to his soueraygne we haue in the behauour of Dauyd towardes kynge Saul wryttē in the 2. 9. 2 chap. of the fyrste boke of kynges And S. Peter in his fyrst epistle ii cha spekyng of the obedience due to kynges magistrates wryteth thus Submyt your selues to euery creatur or ordinaunce of mā for our lordes sake whether it be to king as one that precelleth vnto or gouernouresor rulers as being sent of hym to the punishmēt of euil doers and the commēdation or praise of the good And in the foresayde xiii chapter to the Romaynes it is wrytten Geue you vnto al men that which is due vnto them to whō tribute belongeth tribute to whom custome custōe to whom feare feare to whō honor honour And as concernyng the duetie of the seruaunte to the mayster therof S. Paule speaketh Ephe. vi saing in thys maner Ye seruauutes be ye obediēt vnto your carnall maysters with feare tremblynge in singlenes or simplicitie of your hart as vnto Christ not seruing in the eye syghte or presence onely as men plesers but as the seruauntes of Chryste doyng the wyll of God from the harte wyth good wyl doing your seruice as vnto God our Lord and not vnto men The like herof he hath also in the thyrde cha to the Collossenses and in his seconde chapiter to Tite he doth say thus Teache seruauntes to be obedyent vnto theyr maysters pleasynge them in all thynges not contraryeng them not deceyuyng or defraudyng but in all thynges shewynge good faythe that they maye sette furthe the doctrine of God our sauioure in al thinges Agaynste thys commauudemente fyrste doo all they offende whyche thynke scorne of theyr naturall parentes for their pouertye syckenes aduersitie or any mysfortunes sake or doo denye vnto they re sayde parentes necessarye releyfe sustentation or succoure with foode clothe or harber in tyme of theyr necessitye yf that they be hable to helpe theyr sayd 〈◊〉 in thys case But most of all they do breake this commaundement whych doo curse theyr parentes strike thē backbyte them vse contumelyouse or opprobryouse wordes vnto them and hate them Secondly al they do breake thys commaundement who doo not loue reuerence obeye and duly honour theyr spirituall parentes and gouernours as prelates pastoures and all that haue cure and charge of soules nor payt vnto them theyr tythes and duetyes accordyngelye as they are bound Thyrdelye they doo offende and that greuously agaynst thys commaundement who make sedition agaynst theyr prince ruler or country And they also that doo rebell or cause other to rebell agaynste any of them they also that are false or negligent in doyng theyr commaundementes And whosoeuer wyll not loue reuerence obeye or serue them with his true and vnsayned seruyce but wyl thynke Imagyne or speake any vntruth lye or euyl agaynst them 〈◊〉 or consent vnto the same or beare ther with as the more it is to be lamented of late hathe 〈◊〉 vsed emongest vs to the great offence and displesure of almyghtye GOD and the dyshonour of thys hole realme they all do breake and transgresse thys commaundement Fourthlye all suche seruauntes are 〈◊〉 of thys commaundemente who doo not faythefullye obeye theyr maisters commaundemenees and fulfil them nor vse theyr maisters with due reuerence side litie diligence both to please them also in al theyr affayres wherein they are charged to be trustye and faythfull to the vttermost of theyr power And here is not to be omitted that reuerence and honor is due also vnto suche as are aunciente aged or as we commonlye doo call them fatherlye men Althoughe they haue none of the foresayde aucthorytyes ouer vs whyche cummelye and cyuyle reuerence and honer GOD by Moyses commaunded vs to obserue and kepe as appeareth in the nintene
¶ A profitable and necessarye doctrine with certayne homelyes adioyned thervnto set forth by the reuerend father in God Edmunde Byshop of London for the instruction and enformation of the people being within his diocesse of London of hys cure and charge Declina a malo fac bonum Presis vt profis The Preface of the Bishop of London to the reader WHere as in the time of the late outragious and pestiferous 〈◊〉 being here in thys Churche and realme of England al godlines good nes was dispised in maner banished and the catholyque trade doctrine of the church wyth a newe enuyouse and odyous terme called named papystry like also as deuout religion and honest be hauiour of men was accounted and taken for super stition and hipocrisye And therevpon by sundrye wayes and wiles pernicious and euyll doctryne was sowen planted and set forth sometimes by the procedyng preachers sermons sometymes by theyr prynted treatyse sugred all ouer with lose lybertye a thing in dede most delectable and pleasaunt vnto the fleshe and vnto al vnruly persones somtimes by readyng playing singynge and other lyke meanes and new deuises by reason wherof great insolency disordre contention and much inconuenience daily more and more did ensue to the greate dyshonor of God the lamentable hurte and destructyon of the subiectes and the notable reproch rebuke and slaunder of the hole realme The people wherof by sondri wycked persones were borne in hand that they had gotten God by the fote and that they were brought out of tiraÌ„ny darckenes and ignoraunce into liberti lyght and perfytte knowledge where in very dede they were broughte from the good to the bad And froÌ„ goddes blessyng as the prouerbe is in to a warme sonne infected with all errour noughtynes drouned in sensualytie and malyce and armed wyth vnshamfast boldnes presumption and arrogantye takyng vpon them to be guydes instructours and tea chers of other where they themselues were in very dede vtterly blind ignoraunt void of knowledge only bent to destroye al good rule and order I haue for these causes and other honeste consyderatyons thought consyderyng the cure and charge I haâ—e of all suche as are of my Dyocesse of London it to be mete conuenyent and necessary for my part earnestly to trauayle and laboure wyth my chapleines and frendes bothe that errours heresyes and noughtye opinions may cleane be weeded pourged and expelled out of my dyocese a greate helpe whervnto is geuen by dyuerse prouysions made by the Kynges and Queenes mooste excellence Maiestyes and especyallye by that godlye proclamatyon whyche of late was sente forthe by theyr graces concernynge the bryngynge in of certayne heretycall and noughtye bokes and also that a verye pure syncere and true doctryne of the fayth and relygion of Chryst in al necessarye poyntes of the same faythfullye playnelye and profytable be set furth wythin my sayd dyocesse to the good erudition and instructyon of all the people wythin the same And therefore haue at thys present for mine owne diocesse caused this present boke with homelies there vnto adioyned to be set furthe that the sayde people accordyng to the wyl and commaundement of the great king and prophet Dauid may declyne from euyl and do that thyng whych is good And the order of thys booke is thys Fyrste because wythoute fayth it is impossyble to please God there shal be in the begynning some thyng spoken of fayth to knowe what it is and how it is to be taken here in thys boke Secondly because the somme and pithe of our chrysten fayth is brefely collected and coÌ„prysed in effect in our commen Crede therefore the sayde Crede to teach vs what and howe to beleue shal be playnely and truly set forth and also declared Thyrdely because there are vii Sacramentes of Chrystes catholyque churche wherein God doeth ordynarily worke and participate vnto vs hys speciall gyftes and graces here in thys lyfe therefore in the thyrde place the sayd vii Sacramentes shal be set forthe and expounded Fourthlye because the. x. commaundementes are the hygh way ordeyned by God in whyche euery one in this life must walke yf he wyll come vnto the blysse of heauen therfore the sayd .x. commaundementes shal orderly be set furth and haue also their declaratyon Fyftely because we ourselues as of our selues are vnhable to doo good and therefore nede alwayes the assistance grace aid and helpe of almyghty God without whych we ne 〈◊〉 can continue in this life nether yet do any thing acceptable in the syght of God whereby to attayne the lyfe to come therefore in the 〈◊〉 place ther is a rowine for prayer as wherby to obtayne grace and helpe at Gods handes And that prayer is there set forth whiche Chryste hym selfe beynge here in this worlde did make and geue to his disciples that is to saye the Pater noster whiche conteyneth in it al thinges necessary for a christen man here in this life and thys Pater noster hath also his exposition Sixtelye because the Aue Maria is a prayer taken out of Scripture and conteineth in it a blessed mat ter and a ioyfull rehersall and magnifienge of God in the worke of Christes incarnation wroughte in the wombe of the blessed virgin Mary and she therby worthelye to be honoured and worshipped therfore the sayd Aue Maria with the declaration ther of is in ordre folowyng the sayd Pater noster Seuenthly because personnes vicars and curates are commaunded by the lawe to reade and declare vnto theyr paryshyoners the. vij deadely synnes the viij beatytudes and certayne other thinges therefore in the. vij and viij places there are set forth at length the sayd thynges with exposition and declaration of the same And albeit these thynges so sette forth beyng red and declared 〈◊〉 the people delyberately and playnely may seme sufficient and the people thereby bound of reason to be content therewithall as hauing all those thynges whych in 〈◊〉 wise are requisite and necessary for theyr soule helth yet to thintent they shall haue no cause to murmure or grudge for lacke of certayne bokes in the englishe tongue for theyr instruction or yet for lacke of preachynge vnto them they shall in the. ix place of thys boke thoughe they cannot rede haue certayne homelyes to be on the Sondayes aud holye dayes by theyr personnes vicars or curates redde vnto them in the Englyshe 〈◊〉 trustynge that the people thus ordered and taught wyll take thys my doyng in good parte and studye as well to profyt them selues therby as I and my chapleynes haue ben studious and carefull herein to doo them good And the Kyng of Kynges and Lord of Lordes geue vs also plentyfully of his grace that euerye one of vs in all partes maye do oure dueties and that we all maye lyue in rest and quietnes and specially in the vnytye of Christes catholique churche and his religion louynge and seruyng God with all our harte in holynes
and ryghteousnes all the dayes of this our lyfe so that finally we may attayn to the life that neuer shal fayle but continue for euer which graunt vnto vs the father the sonne and the holye gooste preseruing our good kyng and queene in all ioye and felicitie longe to continue to theyr glory and oure comfortes Amen ¶ Concernynge fayth what it is and howe it is to be considered and taken here in this boke ACCOMPLISHINGE the promys made in my preface for as much as fayth is the fundation ground of all oure Christian religion I shal now intreate and speake thereof And knowe you that althoughe this worde fayth be diuersly taken both in prophane Aucthors and also in Scrypture sometymes signifying trust sometymes truth sometimes conscience sometymes 〈◊〉 sometimes credulitie sometymes credence sometimes promys sometymes profe sometymes helpe sometymes the gyfte or grace of God and such lyke yet here in this boke or processe there shall not be cheifely and principallye intreated or spoken of euery kynd of fayth as in eue ry way it maye be considered but onely of two kyndes or acceptions thereof And Fyrst do you vnderstand that fayth maye be considered by it selfe as it is a seuerall gift of god separate and distincte from hope and charitie and beinge so considered and taken it signifieth and importeth a perswasion and beleif wrought by god in mans harte whereby man assenteth graunteth and taketh for true not onely that God is which knowledge is taughte and declared by the maruaylous worke of the creation of the world as S. Paul saith in his epystle to the Romaynes but also that all the wordes and sayinges of God whych be releued and opened in the scrypture are of most certayne trueth and infallible veritie And not that these thyngs one ly are to be credyted and assented vnto but also that all thynges els which were taught by the Apostles and whych haue bene by a whole vnyuersall consent of the Churche of Chryste euer sythe that tyme contynually taught and taken alwayes for true ought to be receaued accepted taken and kepte as a true and perfecte doctryne apostolique This then is the fyrst acception of fayth whyche man hath of God and wherein man doth not leaue to hys owne naturall knowledge whych is by reason but he leauethe to the knowledge attayned by fayth wythout whych faith man is ignoraunte and blynde and cannot vnderstande accordynge as the prophete Esay affirmeth in hys vii Chapiter saying Nisi credideritis non intelligetis That is to saye onlesse ye beleue ye shal not vnderstand This faith is the beginnyng the entry and the introduction vnto all Christian relygion Godlynes For as S. Paule sayeth in his xi Chapiter of his Epystle to the 〈◊〉 He that cometh to God must beleue that he is and that he is a rewarde vnto them whyche do seke to please hym And thys fayth although it be such a begynnynge such an entrye and such an introduction verye necessarye for the begynnyng of all ryghtousnes yet yf it do procede no farther adioynyng with it hope and charitie it is called in Scrypture a deade faythe be cause it is voyde and destitute of lyfe aud wantethe the helpe and efficacie of charitie And this much for fayth as it is considered in the fyrst acception Faythe as it is considered in the seconde acception maye not be alone but muste nedes haue hope and charitie annexed and ioyned vnto it And faythe so taken doth signify not onely the beleif and perswa sion whych was before mencioned in the fyrst acception and taking of fayth but also it signifyeth a sure confydence and hope to attayne all whatsoeuer god hath promised for Christes sake and it signifieth and comprehendeth also a hartye loue to GOD and an obedience to his commaundementes And faythe thus considered is a lyuely faythe and worketh in man a ready submission of hys wyll to Goddes wyll And this is the effectual fayth whiche worketh by charitie and whyche as S. Paule testifiet vnto the Galathians is of value strēgthe in Chryst Iesu. By this fayth Abraham not knowyng whyther he shoulde go went out of his countrye and dwelte in the lande of beheste or promyse as in a straunge lande lokyng and trustyng for a cytye founded and buylded by almyghty God By this fayth also Abraham when he was tempted was ready to offer vp his onelye begotten sonne 〈◊〉 in whome he loked for the promyse nothynge doubting but that God who made the promise was able to rayse hym vp agayne from deathe And in thys sorte and wyse faythe is taken in the moost parte of the examples which be recyted of S Paule in the. xi chap of hys Epistle to the Hebrwes And thys faythe so consydered and taken euerye Chrysten man doth promyse professe and couenaunt to kepe when he dothe receaue the Sacramente of Baptysme And here is to be noted and considered that all the promyses of god made at any tyme to man after the fall of Adam for Christes sake are not absolutely and puerly made but vnder thys condytyon that is to saye that man should beleue in God and with the grace of God geuen for Chryste endeuer hym selfe to accomplyshe and kepe the commaundementes of God so that yf man do beleue in God and wythe the sayde grace do endeuer hym selfe to the best of his po wer to kepe and accomplyshe the sayd commaundementes man maye iustlie then chalenge the sayd pro mises so graciously made vnto hym on goddes part and if on the other side a man wil not beleue in God and with the sayde grace endeuer hym self to the best of his power to kepe and accomplysh the sayde commaundementes then man can not iustly chalenge in any wyse the sayde promyses or the benefyte thereof in asmuche as he hath not fulfylled and kepte on hys parte the sayde commaundementes whyche were parte of the promyse and conuenante made no other wyse by God vnto man but vnder condytion as the Prophete Dauyd playnely declareth in the. lxxx and lxxxviii Psalmes aud Chryst in the. xix of Mathe w. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mandata That is to saye 〈◊〉 thou wylt enter into lyfe kepe the commaundementes The Churche the refore according vnto the same intendynge that manne shoulde alwayes haue thys in good mynde that is to saye that the promises of god to man be made but vpon condycion and that with out kepyng of the condytyon no man is partaker of Goddes promyses hath taughte and ordeyned that men before they do receaue baptysme shall promyse and conuenaunt to fulfyll the sayd condytion and to forsake the Deuyll and the worlde and to serue only GOD. Of which promyse and specyall conuenaunte whereby man thus byndeth himselfe to God man is called in Latyn infidelis that is to saye Faythful And on the other syde yf he neuer made the promise or con uenaunt or after that he hath made it he doth renoūce and refuse it then that man in
of Leuiticus wher it is wrytten thus Coram cano capite consurge honora personam seuis time dominum deum tuum That is to saye Before the hore heade ryse thou vppe and honor the per son of the olde man and feare thy Lorde GOD. Thexposition or declaration of the sixte commaundement which is Thou shalt not kyll ENtendyng nowe consequently to declare vnto you thys syxte commaunde ment we thynke it good fyrst of all to note vnto youe howe aptelye and in howe dewe place it foloweth immedi atlye vpon those goynge before for in the commaundementes of the fyrst table we are taught and instructed of our hole duetye towardes god whyche of all dutyes'is pryncypall at mannes handes required and in the fyrst commaundement of the seconde table whyche is nowe last expounded vnto you we are taughte oure duetye towardes oure patentes both naturall spirituall Cyuyll and other to whome next vnto God before al other men we ought to haue respect to perfourme our dutyes And in this syxte and the fower other that doe folowe we are instructed warned that by no maner of meanes we hurte or endamage our neygheboure And bycause of all hurtes and displesures that maye of man to man be done the greatest in some dewe respecte is murder therefore or all hurtes that thyng is in the seconde table fyrste and chyefelye forbydden vs in these wordes Thou shalte not kyll In whyche wordes we are not onelye restrayned from Actuall murther and vnlawefull kyllynge of the Bodye but also we are forbidden from commytting the same in worde or thought yea and all the meanes leadyng or disposyng vs towardes the same as malice wrath enuye disdayne and other lyke euyl affections of the harte and as they are prohibited so also is all sclaunder backebytyng scoldynge bannyng raylyng skornynge or mockynge and all other euyll behauiour of our tounge agaynste our neyghboures which all be forbydden by thys commannemente as beynge the rotes and occasiōs of murder and other bodely hurt And by the rule of contraryes spoken of before lyke as these thynges are forbidden and prohybyted vnto vs soo are theyr contraryes implyed and commaunded to be fulfylled and perfourmed of vs. It is to wytte To loue our neyghboures lyfe and healthe wyth all our hartes and with oure tonges to wyshe the same and wyth our actes and dedes to maynetayne and defend it Of thys commaundement and the duetye of vs chrysten men by the same requyred our sauyour Chryste dothe speake in the fyfte of Mathewe sayinge You haue harde how it was sayd vnto them of the olde tyme. Thou shalt not kyll he that kyllethe shal be in danuger of 〈◊〉 but I say vnto you that euery one whyche is angry with his brother shal be in daunger of iudgement and he that sayeth to hys brother Racha shal be in daunger of Counsayle and he that sayethe vnto his brother thou foole shal be in staunger of hell fyre By these wordes of oure Sauyour Christe ye do vnderstande that hatred wrath and Enuy are as gretlye forbydden and as greuoussye punyshed in vs Chrysten men as was emongeste the Jewes verye bludshed and murder For he that is wrathe or angri agaynste his neygheboure in hys harte and desyre doth kyll him And here doo you consyder well the wordes of thys precepte for God dothe not saye thy hand shall not kyll or thy sworde shall not kyll or thy gonne or thy Crosbowe shall not kyll or commyte murder but he sayeth Thou shalt not kyll That is to saye Thou thy selfe what soeuer thou arte and which is properlye thyne and of the as all the partes of thy body all thy inwarde thoughtes thy affection thy wordes and thy dedes shall not kyll But some man maye heare saye whye then what shal be done with theues traytours eyther agaynst God or theyr Prynce and other suche wycked offenders shall they not nor maye they not lawefullye be putte to death Yes so it be done by magistrates therto 〈◊〉 for whan accordynge to iustyce they do ponyshe offendoures they doo not exercyse theyr owne Judgemente but the iudgemente of God For of Magistra tes it is wrytten in the thyrtene to the Romaynes Non 〈◊〉 〈◊〉 gladium portat dei enim minister est uindex in 〈◊〉 ei qui male agit That is to say For he the magistrate caryethe or bearethe not the sworde in vayne he in dede is the minister of God an auenger vnto wrathe to hym that dothe euyll And thoughe the magistrate maye doo that yet yf anye oother shall presume without lawful 〈◊〉 or 〈◊〉 to kyll or bodely to hurt or greue any man the same vndoubtedlye doeth breake thys commaundemente and is to be iudged a manqueller accordinge to the saying of Chryst in the. xxvi of Mthew 〈◊〉 qui acceperint gladium gladio peribunt That is to say Al they that take the sworde shall peryshe wyth 〈◊〉 swoorde meanynge hereby that whosoeuer of pryuate 〈◊〉 shall vse any maner of meanes to endamage other shall by iust iudgemente peryshe hymselfe And all that we hytherto haue spoken is specyally by vs ment of suche dammage as by our woordes thoughtes or dedes maye come to oure neyghboures body but because the soule beynge the cheyfe parte of man dothe incomparablye 〈◊〉 the bodye therfore ye shall here note that by thys commaundement we are muche more forbydden to kyll or murder our neyghboures soule whiche kynde of murder and slaughter of the soule they doo commyt who by pernytious heretycall and vngodlye doctryne or by euyll counsayle seduce the soule of theyr neyghboure causynge it thereby to dye euerlastyngly in hell And speciallye they herein doo offend who not onely in theyr lyfe tyme with theyr teachynge by mouthe do infect theyr hearers but wyth theyr moost venemous bokes lefte behynde them doo styng to death the soules of as manye as by the reading therof doo consente to theyr deuelyshe doctriue and so long as such theyr bookes or wrytynges doo remayne infectynge other so long doth the dampnation of the aucthours of suche bookes and heresyes continuallye more and more increase The example whereof is put speciallye concernyng the dampnable and pernicyouse heresy of Arrius the payne of whom shal not be fully determinate vntyll the daye of Iudgement but euer styll doth and shall vntyl that daye increase more and more And here is not to be omytted that they also are manquellers and moste myserably and lamentably offende agaynst thys commaundement who in worde thought or dede desperatly doo murder them selues And hauynge thus declared vnto you three seuerall kyndes of murder forbydden by 〈◊〉 commaundement it is to wyt the murderynge of our neyghbours body the murderyng of hys soule and fynally of the murder wherby one doth kyll hym selfe it shal be conuenient to recyte here vnto 〈◊〉 the terrible paynes whiche are in sondry places of Scripture manaced for murders and vpon seuerall murderers And the fyrst shal be taken furthe of the. iiii of Genesis
tuo Philippo rege nostro omnibus illis qui in eius sūt comitatu benignis assume Vt uiam illorum precedente gratia tua dirigas subse quente comitari digneris ut de actu atque incolumitate eorum se cundum 〈◊〉 die tue presidi agaudeamus per Postcommunio Sumpta quesumus domine celistis mysterij 〈◊〉 ad prosperitatē iteneris deuoti pij famuli tui Philippi reges nostri omnium eorum qui in eius sunt comitatu proficiant eos ad salutaria cuncta perducant per. ¶ The three Collectes or orations for the byshop of London Oratio COncede quesumus domine 〈◊〉 tuo 〈◊〉 episcopo nostro ut predican do extendo quae recta sunt exemplo bonorum operum animas suorum instruat subditorum eterne remunerationis mercedem a 〈◊〉 pastore perciplat per. Secreta Munere nostra quesumus domine placatus suscipe famulum tuum Edmundum Episcopum nostrum 〈◊〉 sibi cōmissum benignus sēper ubique misericorditer protege per Postcommunio Hec nos communio domine purget a crimine famulum tuum Edmundum episcopum nostrum commissum sibigregem benigna quesumus pietate cōserua Per. ¶ A prayer in verses for the prosperouse voyage abode and retourne of our most excellente and noble kyng kyng Phylyppe 1. Prosper eat noster terraque marique Philippus Prospera sint ut iter sic mora sicreditus 2. Prosper eat noster maneat redeat que Philippus Prospera sint terra cuncta mari atque polo 3. Sit tibi rex noster terraque marique Philippe Tam bene quam tua quam nostra Maria cupit Ad lectorem Viue uale siquid nouistis rectius istis Candidus imparti sinon hijs utere mecum ED E MVNDVS ESTO BONVS ESTO BONIS DAE GLORIAM DEO FINIS EXCVSVM LONDINI IN EDIBVS 10 hannis Cawodi Typographi Regiae Maiestatîs HOMElies sette forth by the righte reuerende father in God Edmunde Byshop of London not onely promised before in his booke intituled A necessary doctrine but also now of late adioyned and added therevnto to be read within his diocesse of London of all persons vycars and curates vnto theyr parishioners vpon sondayes holydayes Anno. M. D. LV. I. C. The Table i. Of the creation and fall of Man ii Of the misery of all mankynde and of hys condempnation to death iii. Of the redemption of Man iiii Howe the redemption in Chryst is apliable to man v. Of chrysten loue and Charitie vi Howe daungerous a thinge the breake of Charitie is vii Of the Churche what it is and of the commoditie thereof viii Of the aucthoritie of the Churche ix Of the Supremacy x. Of the Supremacy xi Of the true presence of Chrystes body blud in the sacrament of the Aultare xii Of transsubstantiation xiii Of certen Aunswers agaynst some commō obiections made agaynst the sacrament of the Aultare ¶ The Bysshoppe of London to all persons and curates within his dioces of London FOrasmuch as the people of my dioces beyng within your seueral cures charge do as in dede of reason they maye loke for to haue at theyr pastours hand or at the least way by his prouision meane good instruction and teachinge especiallye howe to serue and please God and how also otherwyse to do their dutie as to any one of them in theyr degre doth appertayne And forasmuch also as there is not now a dayes that multitude and plenteth of preachers whiche in tymes past hath ben and by Gods grace hereafter shal be And fynallye for that euery one of you in your owne person is not able to discharge the office of preaching which many good folke do greatly wyshe and desyre ye could and woulde Therfore desyrynge to haue somethyng doue onward til God of his goodnes prouide something better I haue laboured with my chapleyns frendes to haue these Homelies prynted that ye may haue somewhat to instruct and teache your flocke withall requyrynge and charginge euerye one of you that diligentlye vpon the sondayes and holydayes ye reade to youre flocke frutefully and deliberately one of the said Homelies And thus fare you well Geuen at my house in London the fyrste daye of July M. D. LU. ¶ An Homely of the creation and fall of man THe Prophette Dauid in his fore score and nintēth psalme exhortyng all people to synge prayse to almighti god to serue hī in gladnes and re ioyse in his sight alledgeth thys as a sufficient cause thereof Scitote quoniam ipse est dominus ipse fecit nos et non ipsinos which is to saye Know you that he is our Lord it is he that made vs and we made not our selfes And in dede who that diligently wayeth the creatiō of man can not but therin most highly laude prayse almighty god his creator For wher in the creation of al other visible thinges he did but onely commaunde will that they should be made and incontinēt they were made in the creatyng of man he vsed great solempnitie and many notable circumstaunces Fyrst touchyng mā he said let vs make mā which words be as it were the wordes of god the father to God the sonne to the holy ghost spoken after the maner of men when they go about some great matter at what time they take good aduisement or they begyn and doo ioyne with the best wysest counsellours that they can get Thys circumstaunce not beyng necessary of goddes parte as withoute the which he might haue created man doth most manifestly declare the special fauour of almyghty god towardes mankynde but that nexte circumstaunce which doth immediatly folowe thys fyrst is a more surer profe and declaration of gods tender loue towardes mā whē he sayth Let vs make man to our owne similitude likenes Now mark good people howe much god dyd for vs in our creation He made vs in very dede like vnto himselfe in so doynge what could he haue done more for vs A wonderfull excellēt benefite comfort is it vnto vs to consyder that man was made like vnto god And to vnderstand this thyng the better you shall know that the similitude and likenes of man to god was not in the body of man for this you must moost certenly beleue that the godhed is a spirite not a bodely substaunce but this similitude and likenes was in the soule which was endued with most heuenly god-like qualities as vnderstandyng memory and wil with sondry gyftes also of grace And here is to be noted by the way that where almighty god sayeth Let vs make man to our owne similitude lykenes he geueth vs to vnderstād that there be three parsons in trinitie yet but one god For in that he sayeth let vs make man therein is signified a pluralitie or number of persones agayne in that he sayeth to our similitude and likenes and not to oure similitudes
stande in Who is there almoost emongest vs but that vncharitably calleth hys neighbour fole or som like euyl name yea who is ther in maner that doth not far passe thys degree of vncharitablenes And yet our sauiour nameth no mo degrees partely bicause the payne of thys thyrde degree beinge hell fyre no greater payne coulde be named for suche as should passe the same degre partly because the Chrystyan man should at the least be soo wary circumspecte in kepyng brotherlye loue and charitie that thoughe he dyd perchaunce so farre forgette hymselfe as to call hys brother foole vucharitably yet fardar than so he should not so much as thinke thoroughout his whole lyfe It is written of one Solon an infidell but yet a very polityke man howe when he made lawes for the gouernmēt of that famous citie of Athēs he in all hys lawes appoynted no punyshment for a parricide that is for suche a one as shoulde kyll hys father or mother and when he was demaunded why he prouided not for that case he aunswered that he verely thought and beleued that no one beynge brought vp in Athens vnder hys lawes wolde at any tyme attempte suche an heynous synne Euen so may we say of our sauiour that he speketh but of those fore saide three degrees of 〈◊〉 for that it is not lykely chrysten men beinge traded in Chrystes most parfyt religion woulde at any tyme proced in the violatyng of 〈◊〉 charitie fardar then so But here may be moued a question whether our sauioure hath so forbydden vs to be angry to saye Racha or thou foole one to an other that in no wise anye man may soo doo but therby he falleth in daunger of iudgement of councell or of hel fyre For answere to thys questiō it is to be noted that our sauiour in thys place forbiddeth vs al kynde of vncharitablenes and nothyng els For asmuch then as in that third of Mathewe S. Ihon Baptist calleth the scribes and pharisies adders brode and S Paule calleth the Galathians fooles and men without vnderstā ding in the second chapyter of his epistle writtē to them yea Chryst hymselfe in the. xxiiii of Luke calleth his dere beloued apostles fooles and 〈◊〉 of belefe and the thing which they dyd cannot be iudged vncharitable therefore we must say that when such as haue aucthoritie vpon a good and Godlye zeale rebuke trespassoures offenders therby to make them ashamed of there euyl doynges and the rather to leaue the same that this kind uf rebuking is lawfull and in no wise ment in the foresaid talke of Chryst. But the onely thing that is there forbydden is the breache of charitie when one man meaneth ne good at all to an other but for the onelye satisfyeng of his vncharitable harte wyshed hym hurte in his harte or vtteryng his secret vncharita ble mynde doth thou hym or tush at him or finally speaketh contumelious wordes expresly vnto hym callyng him fole ideot or by other lyke opprobrious names Wherefore to conclude seinge you nowe know what parfytte loue and charitie our sauiour Chryst doth requyre to be in vs let al accustomed tancour and malice from henceforth be vtterly banyshed from emongest vs that we dwelling in cha ritie may dwell in God and haue here in this lyfe GOD dwell in vs and in the worlde to come dwell in heauen wyth hym for euer which graunt vnto vs the blessed trinitie the father the sonne and the holye Ghoste to whome be all honor and glory worlde without ende Amen Io. Harpesfeld sacrae theologiae professor Arch. London 〈◊〉 An Homelie of the church what it is and of the commoditie thereof WHosoeuer good people wyll call to hys remembraūce that inestimable good nes of almyghtye God and his inesti mable mercye towards vs nothing deseruing the same yf there be any spot of heuenly grace in that person he shall be ashamed of hys owne vnthankfulnes and disobediens and be compelled to fall downe in body soule before our Lorde to aske pardon for his trāsgression Of the which goodnes and mercy of god you haue a sufficiente and moste euident declarati on in these godly and deuout homelies that are set fourth to you of the creation redemption of man Neuerthelesse for your further instruction gostlye comfort in this behalfe I haue thought good to lett you vnderstand an other hye benefytte geuen to vs by our sauioure and redemer Iesus Chryste that we hauyng perfyt knowledge of God maye euermore prayse and magnifye hym accordynge to our moost bounden duetye And this hye and heauenly benefyte is the holye catholyke churche whi che our deare and dreadefull Sauiour both before and after his paynefull deathe dyd ordeyne and ap poynt to be for euer to vs a moost louinge tender mother a perpetual preseruation for our soule helth and a pyller of truth in all our doutefull daungers Which churche forsomuch as he hath bene latelye assaulted by sundry sectes and heresies and so sore shaken that manye more is the pitie had separate them selues from the same and wylfully haue rune astray beynge ledde and caried with euerye waue and wynde of newe lerning I purpose by Godes grace to open shortly to you what this churche is what maner of church it is and what commoditie we haue by it Fyrst the churche is a conuocation of all people throughout the whole worlde professyng one faith of God and one vse of all the holy sacraments whi che churche because it is purchased and sanctified by the death of oure Sauioure Iesus Christe it is most derely beloued to God the father and is called in holy Scripture by most hie and excellent na mes as Corpus Christi Sponsa Christi Regnum celorum c. that is to say The body misticall of Chryste the spouse of Chryst the kyngdome of heauen For S. Paule speakyng of Chryste sayeth That he hath appointed sundry officers to maintaine the holy ones into the worke of ministration to the edifieng of the bodi of Christ. And kyng Salomon taught by the holy ghost dyd forsee the dignitie and beutye of his holye Churche and sayde in the name of GOD thereby 〈◊〉 est 〈◊〉 mea perfectamea That is to saye One is my doue and my perfyte one Wyth many other such louing words as my sister my spouse c. And Saynt Paule byddeth husbandes to loue theyr wyues euen as Chryst loued the church Lykewyse in the holy Ghospell our sauiour Chryst doth compare the 〈◊〉 to 〈◊〉 thinges vnder the name of the 〈◊〉 of 〈◊〉 as vnto a kyng whych made o mariage for his sonne somtimes to tenne Uyrgynes and many such other by al which names callings we may learne that the churche is a high and excellent thing and derely beloued to almyghty God who for his churche sake did gyue hys onely sonne to most vyle death for that whiche also he hath prepared the kingdome of heauen Nowe