Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	power_n	see_v	8,567	5	3.5162	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21119	Sermons very fruitfull, godly, and learned, preached and sette foorth by Maister Roger Edgeworth, doctoure of diuinitie, canon of the cathedrall churches of Sarisburie, Welles and Bristow, residentiary in the cathedrall churche of Welles, and chauncellour of the same churche: with a repertorie or table, directinge to many notable matters expressed in the same sermons	Edgeworth, Roger, d. 1560.	1557 (1557)	STC 7482; ESTC S111773	357,864	678

excellencie of the ministers of the newe testament to the glory and ryaltie of the ministers of the old testament That thing that floorished and was had in glorye and riallie esteemed was not glorified in this behalfe in respecte of the excellent glorye of the thinges of the new testament of Christe As the Apostle sayth a litle before Si ministratio mortis litteris deformata in lapidibus fuit in gloria ita vt non possent intendere filij Israell in faciem Moisâ— propter gloriam vultus eius que euacuatur quo modo non magis ministratio spiritus erit in gloria ii Cor. iii. If the seruice of death described and written with letters in the stones of the two tabels was had in glory and reuerence so that the people of Israell coulde not looke vpon the face of Moyses which was the minister of that lawe for the glorie and shyning bryghtnes of his face which is sone taken away for it taried not How then can it be that the seruice of the spirite by the grace of the new Testament should not be in glorie muche more He calleth the ministration and seruice of the olde leuits priestes of Moyses law the ministration and seruice of death bycause that Moyses lawe was the occasion of death of the soule not of it self but by the malice and yll will of man whiche commonly laboreth and inclineth to the thing whiche is forbidden so runneth headlonge to breake the commaundementes of God whiche be set forthe by Moyses law and consequently to run headlong to death euerlasting And also Moyses law is full of the comminations and threateninges of the death of the body for the breakinge of it He that gathered stickes on the holy daye was put to deth he that missayde his father or mother should die for it and such other Yet the ministers of the same were had in glorie great reuerence whiche the Apostle declareth by the glory shyninge brightnes of the face of Moyses when he came downe from the mount from GOD bringinge downe with him the lawes then his face had certayne bright shining beames comming from it which appered to the people like hornes ascending vpward from his face so that the peoples eyes could not abyde the sight to loke vpon him but runne backe awaye from him in so muche that he was fayne to put a veyle or a couerynge ouer his face when he spoke to them and when he went vp to talke with God he vncouered his face and when he should declare Goddes pleasure to the people he couered his face agayne that they myght more easly aproche and looke vpon him and heare him as it is playne in the story Exo. xxiiii Of this the Apostle Saynte Paule argueth If the ministration and seruice of death whiche also is euacuate abolished and gon were had in glory and reuerence as it was in deede as appereth by the storie now rehersed then muche more the ministration and seruice of the spyrite of the new law and Testament in whiche the holye spiryte of GOD is gyuen to faythfull people whyche is also the seruice of loue and of libertie of the soule must needes be had in glory and in reuerence For in comparyson of the glory of the lawe of the Gospel and of the law gyuen by Chryst the former glory and clearenes of Moyses law is not seen but vanysheth awaye euen like as the light of the Moone or of the sterres is hyd and sheweth not by the light of the son in a clere day Then saith Chrisostome conuerting his contemplacion to our misteries of the new testament of Christ and to the ministers of the same Let vs consider among other thinges how it is coÌ„mytted to them here dwelling on earth in thys mortall bodye to dispence and bestowe the treasure and riches of heauen for it is giuen to priestes to haue suche power as almighty God would neyther giue to the angels nor to any of the archangels or to any other angels of heaueÌ„ For it was neuer sayd to any of them whatsoeuer thou loosest on earth shal be losed in heauen whatsoeuer thou bindest on earth shall be bounde in heauen This bonde toucheth the very soule of men and reacheth vp euen to heauen aboue so that whatuer the priest doth in this behalfe here beneth on earth almighty God doth ratifie and alowe the same aboue in heauen and he beyng the lord and mayster doth aproue the sentence of his seruaÌ„t Now what maye a man call this els but that in maner al the power in heauen is committed and graunted to the priest for Christ sayth whosoeuer sinnes you forgiue thei be forgiuen and who soeuer sinnes you restrayne or bynde they be restraint bound Tel me saith Chrisostom what power can be giuen greater then this one The father hath giuen to the sonne al power in heaueÌ„ and earth But now I see saythe Chrisostome the same power the sonne hath giuen to the prest which the father hath giueÌ„ to him Imagyn that if a noble king had gyuen to one of hys faythfull and true seruauntes or subiectes power to caste into prison whom it pleased him and to take him out of prison againe or ani other prisoner that he thought wel to do such a man should be counted a marueilous man and in great fauour with his souerayne and worthy to be highly estemed of all the realme And it were a plaine madnes for anye man to despise such an auctoritye euen so it were a manifest madnes to despise or litle regard that authoriti without which we can not obtain our soule helth here in this world saith Chrisostom nor can obtaine the good promisses of the ioyes of heaueÌ„ Here you must vnderstand Chrisostom that he speaketh of them that be of age and dyscretioÌ„ and hath time and oportunitie to vse the sacramentes which the priest ministreth For no man can come to heauen except he be regenerate by water and by the holy gost and he that eateth not the fleshe of Christ drinketh not his blood can not haue life euerlasting Al these thynges be performed and brought to passe by the priest theÌ„ how can it well be that without theyr helpe wee may escape the euerlasting fyre of hell or obtaine or wyn the reward of the eternall garlande and crowne of glorye These bee they these be they I say to whom the spiritual trauelyng and the byrthes or deliueraunce of soules to God be put to and they be put in credite and trust with theÌ„ By them we put on vs Christe for our garment when we be made Christen men by theym we be buried with Christ by baptisme as Saint Paul speaketh and be made the limmes and the members of hys blessed body For these consideratioÌ„s we ought to feare them to do them more honour then to our carnall father for by our carnall parentes we be borne ex sanguinibus voluntate carnis of bloud the peasure of

sonne of God is gotten aske not the maner how for the angels cannot tel The Prophetes were ignorant thereof Esay saith his generation who can declare as who should say no creature We muste beleue it and reason no farther in it Not that the father is elder then the sonne neyther of greater power but that like as the fyre is not without heate neither the sunne in the fyrmament without brightnes so was the father neuer without the sonne neither had any power to do any thing but y t the soÌ„ne had y e same power to do the same like him and so hath the holy gost the third person in trinitie product and brought forth by the will of the father and of the sonne coeternally with the father with the sonne Almightynes of power is here applyed to the person of the father by appropriation although it agre to the almighty sonne to the almighty holy gost not three almighties but one God almyghtie And by this that we beleue him to be almightie we haue a great comfort and lighte to beleue all the articles that folowe in our creede for if he be almighty he may make heauen and earthe of nought he may make a man to be borne of a virgin he may forgiue synnes and giue life euerlasting Maker of heauen and earth maker by creation that is to say without any matter or stuffe to make it of That a man maketh he maketh of somewhat or of some stuffe therefore he can be no creatour but almighty god made heauen and earth of nothing therefore he is iustly called the creator of heauen and earth What is here to be vnderstande by thys woorde Heauen there be two opinions for which ye shall first vnderstand that heauen is called one maner of wise the empiriall heauen aboue the starrye skye and aboue all the orbes that moueth there in which is neyther place nor vacuitie neyther time but onelye thinges leading a most blessed life Thys farre Aristotle dreamed and discussed primo de celo mundo and it agreeth with holy scriptures and with holy doctours there putting the felicitye of Aungels and men that shall be saued in the fruition that is to say in the clere sighte and loue of God ther most aboundantly shewing his glory This the prophet in the psalme calleth the kyngdome of GOD saying to God of the same Thy kingdome is the kingdome of all worldes as who should say whatsoeuer nomber of yeares can be thoughte or spoken of thys kingdome passeth it for this king almighty God was neuer wythout a kingdome by which it semeth to be eternal and euerlasting for it is the very clerenes of God coeternal with him and not created with other visible creatures and to thys were admitted and receiued the holy angels after their creation for so long space and such durance as God knoweth best afore that he made heauen and earthe that Moyses spoke of And of this minde is Saynte Basile as appeareth in the first homilye of hys exameron Heauen is taken an other waye for the bodies aboue as Sunne Moone Sterres with the orbes and circles there HeaueÌ„ is called also the thirde maner all that is aboue the earth and so the sayde bodies aboue with the speires of the fyre and of the ayre be compriseed vnder one name of heauen so it is taken in the psalme when we say the birdes of the heauen for the birdes of the ayre And after this opinion so taketh Moyses this word Heauen when he saythe that in the begynning God made heaueÌ„ earth And by the Earth there is to be vnderstande the water and earth together whiche as then were not dysseuered and diuided tyll the thirde daye when the earth first appeared drye The seconde opinion which is more comon taketh this worde Heauen for the empiriall heauen replenished and fulfilled with the glorious companye of Angels whiche was made together with the earthe vnderstandynge by the Earthe the firste vnfacioned matter or stuffe of which almighty God made disposed and garnyshed al other kindes of creatures that may be sene or feled as wel in the firmament aboue as vnder it to his owne glorye to do seruice vnto man Therfore we haue great nede to take hede that vsing Gods creatures for our profite or pleasure we in no case dyshonoure God vsing theÌ„ contrary to his honour contrary to his pleasure intent that he made them for THe seconde article saynte Iohn Euangelist layd to this shotte or gathering which is this And in Iesu Christe his onelye sonne our Lorde euer repeting this word And I beleue so that this is the sentence And I beleue on Iesus Christ his onely sonne our Lord. The second persone in trinitie the coeternall sonne of the father knowing afore the worlde beganne the syn of AdaÌ„ of the miserable case that maÌ„ shuld com to was determined to saue maÌ„kinde froÌ„ the danger of the same therfore he was euer worthi to be called a sauiour Iesus is as much to sai as a sauior theÌ„ this name was his for euer it is y e name that y e father gaue him by productioÌ„ in his godhed was newly diuulged published bi the angell to our blessed Lady his mother afterward to his foster father Ioseph with y e interpretacion of y t name saying Ipse eni saluuÌ„ faci po s. a pec eoruÌ„ For he shall saue the people from their synnes which onely God can do and none other â–ª Gods pleasure was that the same name that he had in his Godhed should also be his name in his humanite for his humanitie was the instrument and mean by which he wrought and perfourmed our saluation and redemption Iesus and Christ signifieth one person that was borne of the virgine Mary yet there is some difference betwixte the names Iesus is his proper name as we say HeÌ„ry Thomas Roger or suche like Christ is the name of a sacrament as sainte Austine speaketh or of an office super epist. Io. tract iii. as we say a king a prophet a priest Christ is as much to saye as anoynted and he was anoynted before all other men by the chiefest oyntment which is the holye gost one God with him and with his father of which oyntment the anointyng with oyle is the sacrament and signe It foloweth his onely sonne which as saint Peter writeth was not declared by any fables But by that that he with Iohn Iames sawe and hearde on the holye hill where Christ shewed them the maiestie of his glorious body as it shuld be after hys resurrectioÌ„ because they shuld not fear nor wauer when they saw the miserable processe of his painful passioÌ„ Therfore sayth he ii Pet. i. Christ toke of God the father honour and glory by a voyce comming downe to him from the great doynge glorye after thys maner this is my welbeloued sonne in whom I haue pleasure gyue eare vnto hym And Christ in manye

dicitur Nabuchodonosor rex Regnum tuuÌ„ transibita te ab hominibus eiicient te cuÌ„ bestiis atque feris erit habitatio tua fenuÌ„ quasibos comedes septeÌ„ teÌ„pora mutabuÌ„tur super te donec scias quod dominetur excelsus in regno hominuÌ„ cuicuÌ„que voluerit det illud EadeÌ„ hora. Is not this BabiloÌ„ the great city that I haue builded for a palaice of mi kingdom in the might of my manlines and in the glory of my beauty And euen while this saiynge was in the kings mouth a voice came al in hast froÌ„ heueÌ„ This is said to thee Nabuchodonosor king Thi kingdome shal go froÌ„ thee and thei shal cast thee out from mans coÌ„pany and thy abiding shall be with wilde beastes Thou shalt eate hey like an oxe And seuen yeares shall chaunge and go ouer thee vntill thou knowe that there is a highe one y t is lord in the kingedome of men that he may geue it to whoÌ„ soeuer he wil EadeÌ„ hora. The same time this worde and saiynge was performed he was striken with such amencye and madnes that he ranne abrode out of mens coÌ„panye he eat hay grasse like a best he lay forth out of any house The dewe raine haile and snow fel on his body his nails growed out like an eagle or a kites cleis the heere of his head clotted together as longe as an eagles winges Then after that seueÌ„ yeres were spent vpon him after this maner almighty god that toke away the vse of his wit restored it vnto him again theÌ„ he lift vp the eyes of his body of his soule vnto almighty god he lauded praised god whose power is euerlasting al that it peaseth him he doth as well in heuen aboue as among theÌ„ that dwelleth on erth there is none that can resist his hand power or that can saye to him why hast thou done so Therfore nowe saith he I Nabuchodonosor laude and magnify and glorify the king of heuen for all his workes are true al his waies be iudgemente Et gradientes in superbia potest humiliare Dan. iiii And theÌ„ that goeth in pride he can humiliate pul down as it proued in effect by him self in dede When he exceaded in pride God resisted him pulled him downe And when he knew him selfe and became lowly god sent him grace euen as â–ª s. Peter saytâ— here In the new testameÌ„t we haue examples of the proude Pharisey and the lowlye Publicane one was repelled for hys pryde the other was Iustified and alowed for hys lowlinesse And generallye all the Scribes and Phariseis whyche did all their workes that they dyd that they might be sene and praysed for their doyngs whiche euer proued nought at lengthe and preuayled not where contrarywise the humilitye of the blessed virgin Marye mother of Christe the meke lowlines of al Christes disciples which they learned of him obteined grace here and glory euerlasting at their end Humiliamini igitur sub potenti manu dei vt vos exaltet in teÌ„pore visitationis Considering therfore these examples how pride hath a fal preuaileth not wher humilite lowlines is exalted set aloft Therfore concludeth s. Peter that you and all we must be made lowe in our harts vnder the mighty hand of god that it maye please him to exalt vs at the time of hys visitation as well euery man for him self when euery man shall depart out of this worlde as at his great and general visitation at the generall iudgement when he shal call to accoÌ„pt all that euer died sithe the beginning of the world till that time And theÌ„ according to the philosophers rule Sicut simpliciter ad simpliciter sic magis ad magis maxime ad maxime As they that be humiliat and made lowly in hart now in this time of battel against our gostly enemies shalbe exalted and set aloft in glorye so he that is more lowlye shall be more exalted in glorye and he that is is moste lowly shalbe most exalted amoÌ„g theÌ„ that for their humilitie shalbe exalted contrary he that here is exalted by pride shall be made mooste lowe in paines euerlastinge Yet furthermore to declare the nature of this vertue of Humilitie you shall vnderstande that Humilitye in vs and in Christe of whome and by whom wee muste learne to be lowelye is not in all poyntes after one maner in hym and in vs. For in vs humilitye is a vertue that by hys offyce restrayneth and kepeth downe the appetite of manne frome inordinate desire of excellencys that a man hath not yet obteined but as it were beynge content with the state that a man hath alreadye An other office is to incline a maÌ„s wil or appetite not to vse or shew to y e vttermost such power might honour or auctorite as a maÌ„ hath Now because there could be in Christ no such inordinate desire neither any excellency able to be desired aboue y t which he had coÌ„tinually from the moment of his conception yea and by his Godhead euer afore y e worlde was made therfore humilitie in Christe was not after the first maner but was in hym onelye after the other office of humilitie by whiche he kept close his mighty power euer shewed him selfe curteous gentle patient and as an vnderlinge to euery man And all for to geue vs example to kepe a low saile not to haue any hy opinion of our selues thinkynge our feete there as our head wil neuer come As they haue which when they caÌ„ read the english Bible thinke thei haue as perfite vnderstandyng of the Scripture as though they hadde studied in it forty yeares Wee muste vse lowlinesse bothe wayes that is to saie by Humilitye to keepe downe our hartes from desire of exaltation aboue our callyng And also not to bragge or boaste of that little that wee haue thynkynge our selues a great deale better then other bee but rather thinking euerie man better than we be as hauinge some gift of God that we haue not In humilitie Superiores sibi inuiceÌ„ arbitrantes Sayth S. Paule Phil. ii By humilitie you euery one must thinke an order better then you Therfore it is not with out cause that the apostle s. Peter so ernestly exhorteth vs to humilitie as to the vertu contrary to pride which the world doth hoyst vs vp vnto not for any profite vnto vs but rather coÌ„trary for our ouerthrowe and downe fall euen as the menne of Nazareth ledde Christe to the toppe of of the hill on whiche their Citie was builded onlie bycause they would haue pitched him downe haue broke his necke but he so inuisiblie conueyd him self away amoÌ„ge theÌ„ that they had not theyr purpose And the deuill caried our sauiour Christ set him on a galerie of the teÌ„ple bycause be would haue had him pitch him self downe to the grounde therfore humiliation is necessarie for him that wilbe saued And

inflat charitas edificat Such science maketh a man proude but charitie edifieth dothe good If a man thinke he knoweth any thing by suche science wythout charitie he knoweth not yet how he ought to know it .i. Corin. viii he considereth not that he oughte to vse hys scyence with humilitie and wyth charitie towarde hys neyghboure and that is the science that God aloweth For lacke of this charitie vayne is thy studie thy science vanisheth away to vainglory which agreeth not with the holy gost And when the holy gost is absent then beware of studye in scripture specially aboue all faculties for without his special assistence thou shalt not scape heresie rather defoulinge the scriptures with thy expositions and yl applicacion like Swine treading pearels vnder their feete and readye to inuade and all to teare them that haue the true knowledge and vnderstanding of scriptures Of such speaketh the prophet Psa. liiii Contaminauerunt testamentum eius Where he speaketh of them that without charitie treateth the scriptures haue defouled them leauing the vnitie of charitie and taking euery one away by them selfe in their owne confederacie refusing the vnitie and concord of good and faithfull people But what hath come of them It foloweth diuisi sunt ab ira vultus eius They haue been deuided by the anger of Gods face What better marke can wee haue to marke heretikes Arrius was deuided with his confederacie Pelagius with his faction Nouatus Manicheus wycliffe such other which haue been deuided froÌ„ the congregacion of good and faithfull people by excommunication here in this world and it is to be feared least they be excommunicate from the celestiall congregacion be perished for euermore excepte peraduenture some of them did penaunce at the last caste but whether ouer late penaunce be sufficiente it is doubt What profit came by the diuision and seperacion of such heretikes It foloweth there appropinquauit cor illius the harte and mynde of him that deuided theÌ„ by his anger came nigher to mens knowledge by the scriptures For many thinges were hid and vnknowen in the scriptures but when heretikes that vexed the church and troubled it with their questions were prescised and cut awaye then the harte and will of God in the scriptures was vnderstand knowen For there was nothing so parfitely knowen nor so commonly knowen of the blessed trinitie and of the diuine productions afore that Arrius barked and rayled againste it as was knowen afterwarde The sacrament of penaunce had neuer be so well knowen as it is if Nouatus that heretike had not taughte his faction to despise the seconde table or raffe after shypwracke that is penaunce the seconde helpe and remedye to saue men soules Baptisme is the first that riddeth a man from originall synne and from actuall synne if any be afore committed After which baptisme if a man fall to synne agayne penance is the second remedy Nouatus would none therof but that if a man synned after he was baptised he was remediles and could not be saued He gloried to much in his owne sinceritie and clerenes of his lyuing And so of the syngle lyuyng of priestes of the inuocation of Saintes of theyr prayers for vs of purgatorie of ceremonies of the church of images which you without scieÌ„ce call idols In all Christendome were scarce so many that could exactly profoundly and so redely declare and reason the truthe of these matters and defend theym from barkers and from gnawers raylers afore this wicked new learning rysse in Saxony and came ouer into England among vs as you shall finde now in one vniuersitie or in one or two good towns So that generally by the excluding and putting awaye of errours heresies the will of God coÌ„meth nigher and is better knoweÌ„ declared vnto vs by the scriptures wel labored and truly vnderstanded It foloweth in the psalme Molliti sunt sermones eius super oleum et ipsi sunt iacula The wordes of God in scripture which afore were hard by the exercise and labour of catholike clerkes be made very soft yea more softe easye and soople then oile and be made harnes and dartes or weapoÌ„s for the preachers Of the hardnes of scriptures in which our new diuines finde no hardnesse riseth al heresies And so they did euen at the beginning in Christes time When Christ said Io. vi Nisi manducaueritis carnem filij hominis et biberitis eius sanguinem noÌ„ habebitis vitam in vobis Except you eate the fleshe of the sonne of man and drink his bloud ye shal haue no life in you Many of his disciples hearing these woordes sayde This is a hard saying who can abide to heare him say thus And after that time many of his disciples gaue backe and walked not with him they kept him no company theÌ„ said our sauiour Christ vnto the .xii. y t he had chosen apostles wil you begone also Peter aunswered good mayster to whoÌ„ shall we go Thou hast the wordes of euerlasting life I pray you take hede and learne here of S. Peter meekely to rede and take the woordes of GOD in his scriptures Dyd Peter vnderstande Christes woordes for whyche a greate manye of hys scholers gaue backe and companyed not wyth Christ Naye verelye no more then other dyd But yet he woulde not shake of hys mayster for the obscurenesse of hys woordes neyther despysed hys woorde thoughe it were obscure and darke neyther tooke vppon hym arrogantlye to deuine and arede what was hys maysters mynde and meanynge by his woorde that was so darke as manye of our yonge diuines nowe adayes wyll not stycke to doe and rather to saye boldlye and to confirme it wyth an horrible othe I am sure thys is hys meanynge and thus it muste be vnderstanded when they be farre wyde So did not Peter but taried his time and so by sufferance and good abiding at the maundye afore the passion when Christ by consecracion coÌ„uerted bread and wine into his precious body bloud then he perceiued what Christ meaned by his saying afore rehersed Nisi manducaueritis c except you eate the flesh of a man and drink his bloud you shall haue no life in you c. and so did other of the apostles there present then first vnderstand the word And euen then Christe spoke certayne woordes that might haue giuen them light to vnderstand him saying Si ergo videritis filium hominis ascendentem vbi erat prius If you shall se the sonne of man ascend to heauen wher he was afore as who should say when you shall see him ascend with a whole body then you shal perceiue that this carnall and grosse vnderstandinge that maketh you nowe to murmure and grudge profiteth nothing at all At that blessed supper the apostles knew that Christ should ascend whole and that they shoulde not teare the body as they there saw it with their kniues nor gnaw it with their teethe that the bloud

should run about their teethe neither eate it rosted nor sod as men eate the meate that they dye in the shambles but that they should eat it in an other facion then they saw it theÌ„ that they should eate his body and drinke his bloude in a maner that shoulde not lothe nor abhorre theyr stomakes vnder the fourme and facion of bread and wyne that they were dayâ—ye vsed to Thâ—s S. Peter knewe not at the first and yet he spoke to Christ full reuerentlye and louingly as it were saying aske not whether wee will be gone and forsake you though your wordes be so obscure that wee can not perceiue them For this we knowe that verba vitae aeterne habes thou hast the woordes of life euerlasting As yet he dyd not vnderstande Christes woordes but full louinglye he beleued that the wordes that he vnderstoode not were verye good Woulde GOD you woulde when you rede y e scriptures vse such a modesty suche charity that if the sentence be hard and strange then not to determine your self to an vnderstanding after your owne fancie but abyde a tyme with longanimitie and easy sufferaunce Et iacta super dominum curam tuam ipse te enutriet Referre thy mynde to Gods pleasure caste thy care vpon GOD and he will nourishe thee he will send thee light prouiding for the some man that is wel learned substancially exercitate in the scriptures to teache thee specially if it be necessarye for thy soule health to knowe it If it be not necessarye for thy soule healthe but such as thou mayest be safe inough â–ª whether thou know it or not and mayest come to heauen wythoute the knowledge thereof as a thousande places in scripture be suche then lette it passe and say with Saynte Peter Domine verba vitae eternae habes O Lorde GOD thou hast the wordes of euerlasting life The woordes be good because they be the woordes of GOD although I doe not vnderstande them Thus orderynge your selues in the studye of holye scriptue you do like good men and lyke gods seruauntes and God wyll be good Lorde vnto you Et non dabit ineternum fluctuationem iusto And wyll not suffer you finallye for euer to fleete and wauer inconstantlye runnyng from one opinion to an other from one illusion to an other thou shalt stay thy selfe by the ancour of faythe and that shall keepe thee from the rocks that be perelous heretikes For if thou fleete and wauer tyll thou fal on one of them thou shalt haue suche a crash of false doctrine and leude vnderstandyng that thou shalt not auoyde shypwracke thou shalte not come to the porte of safe knowledge ne to the port of ease quietnes and caulmenes euerlasting in heauen if thou be made by suche false doctrine to erre in the essentiall and necessarye pointes of thy belefe Therefore in your learnynge see that you vse charitie with humilitie and lowlynesse of hart and then you shall shewe your selfe that your learnynge is the true science gyuen of the holye goste of whyche we now entreate And by the same gift you shall as well know what you shal beleue as to iudge and dyscerne the thynges that you shall beleue from the thinges that you shall not beleue And also you may ascende to so hyghe knowledge that you shall be able to declare the articles of your faythe and to induce and perswade other men to beleue and also to conuince and ouercome countersayers and such as woulde impugne the faith Althoughe it be not gyuen to all menne to ascende vnto so hyghe a degreee of science And because I spoke euen nowe of Images and Idolles I woulde you shoulde not ignoÌ„rauntlye confounde and abuse those termes takynge an Image for an Idolle and an Idolle for an Image as I haue hearde manye doe in thys citye as well of the fathers and mothers that shoulde be wyse as of theyr babies and chyldren that haue learned foolyshnesse of theyr parentes Nowe at the dissolucion of Monasteries and of Freers houses many Images haue bene caryed abrod and gyuen to children to playe wyth all And when the chyldren haue theym in theyr handes dauncynge theim after their childyshe maner commeth the father or the mother and saythe What nasse what haste thou there the childe aunsweareth as she is taught I haue here myne ydoll the father laugheth and maketh a gaye game at it So saithe the mother to an other Iugge or Thommye where haddest thou that pretye Idoll Iohn our parishe clarke gaue it me saythe the childe and for that the clarke muste haue thankes and shall lacke no good chere But if thys follye were onelye in the insolent youthe and in the fonde vnlearned fathers and mothers it myght soone be redressed But youre preachers that you so obstinatelye folow more leaninge to the vulgar noyse and common erroure of the people then to profounde learnyng they bable in the pulpittes that they heare the people reioyce in And so of the people they learne their sermons and by their sermons they indurate their audyence and make the people stubbourne and harde to be perswaded to science contrarye to theyr blinde ignoraunce aswell in this point of Images and Idolles as in manye other like They would haue that this latine worde Imago signifieth an Idole and so these new translations of the english bibles hath it in all places where the translatours would bring men to beleue that to set vp Images or to haue Images is idolatrye And therefore where the scriptures abhorreth idols they make it Images as though to haue imagerie were idolatrie that God so greatly abhorreth But you must vnderstande and knowe that an Image is a thinge kerued or painted or cast in a moulde that representeth and signyfyeth a thing that is in dede or that hath be or shal be in dede And so speaketh our Sauiour Christ of an Image when the Pharisies send their disciples wyth Herodes seruauntes to aske hym thys question whether it were lawfull for the Iewes to paye tribute to the Emperour or not He called them Hipocrites and bad them shewe him the coyne or money that was vsually payde for the tribute They brought him a denere wee call it a peny He asked them Cuius est Imago hec et superscriptio Mat. xxii Whose is this Image the scripture about They answered the emporours Note here good frendes that Christ asked not cuius est idolum hoc Whose is this idole for he knewe it was none but that it was an image as is the Image of our soueraigne Lord the king vpon his money coyned in London in Bristow or in other places whiche no man that hath witte woulde call an Idole For Saynte Paule sayth i. Cor. viii Scimus quia nihil est IdoluÌ„ in mundo quod nullus est deus nisi vnus We knowe that an ydole is nothinge in the worlde and that there is no God but one Where the blessed Apostle referreth muche vnto

seruile feare that serueth or dothe well onelye for feare of payne and it is true also of the feare that groweth in processe which is partlye for feare partly for loue that is called Timor inicialis this is the next meane to the chaste feare or holye feare that remaineth for euermore But nowe finallye to speake of the seuenth gift of the holie Gost whiche as the Prophete Esay sayeth rested on our sauiour Christ. It is not mundane humane nor carnal feare nother the seruile feare or the bondmannes feare His good and gracious workes that he did on earthe he did not for feare of the paynes of Hell or for feare of anye other punishmentes It was the holye feare that remayneth for euer It was louynge and reuerende feare of God suche as all the angels in heauen haue nowe And that maye begin in vs grow vp with charitie here on earth and shal shote vp and growe vp with euerlastinge charitie or loue that shall neuer fall awaye or fayle but shall euer abide more and more in euerlastynge glory This feare dothe not importe anye perturbation or trouble of minde but rather a certayne reuerence towarde almightye God Suche is the feare that the angels haue in heauen where is no trouble of minde or vnquietnesse but readye and ioyful obedience to almighty God And such reuerende feare of the father hadde our sauiour Christe as appeareth in manye places of the gospell where hee protesteth hym to dooe the commaundementes of his father and to fulfyll his pleasure with manye suche like Honorifico patrem c. Thus he did lowlye and reuerently magnifie his father by reason of his manhode by whiche he was inferiour and lower and subiect to his father And in his manhode he hadde these seuen giftes of the holye Gooste restynge on hym as Esai saide and as I haue declared in times paste And this gifte of dreade or feare of GOD after scolasticall doctours is Humilitie which was most excellently in our sauiour Christ Phili. ii Humiliauit semetipsuÌ„ dominus noster Iesus Christus c. Our Lorde Iesus Christe did humiliate him selfe kepynge obedience euen to hys death on the crosse for whiche God the father exalted him gaue him a name aboue al names that all creatures in heauen earthe or hell shall bowe the knee to this blessed name of Iesus and all tonges shall confesse that our Lorde Iesus is in the glorye of god his father there to be mediatour a meane and intreater for vs to bringe vs as his coparteners and coenheritours wyth him to his inestimable glory in heauen and that we maye all come to that enheritaunce he graunt vs for his infinite mercy that for vs dyed Amen An homilie or sermon of the articles of our christian faythe FAyth as saynt Paule sayth to the Hebrewes is y e beginnynge of heuenly ioyes that we hope to come vnto makinge our wits surely to assente agree to thinges that wee do not yet see nor knowe by experience Euerlastyng lyfe shall stande in the clere knowledge of the Godhead and of the glorified manhode of our sauiour Christ knitte in one persone to the seconde persone in Trinitie one God with the father and with the holye Gost. This knowledge and sighte wee shall haue in heauen clearelye and perfitelye whiche wee haue here but darkelye by heresaye But let vs leane fast by our fayth to this that we hearesaye by Gods scriptures and liue accordinglye and wee shall not faile to come to the cleare knowledge in heauen where we shall knowe God as he knoweth vs without corporall similitudes to conduct vs to that knoweledge and without anye impedimente Without faieth it is impossible to please GOD. For he that wyll come to God muste neades beleue as the Apostle saythe Hebre. xi Wee muste not diffarre nor refuse to beleue so longe tyll wee can declare or proue by reason the articles or poyntes that wee be bounde to beleue for if wee woulde be so daungerous it myght chaunce that by the difficilitye of the scriptures of the things that we shuld beleue we myght be withdrawen and kept backe from the merite and rewarde of our faythe for euer He that woulde so differ to beleue shoulde be like a manne almoste deade for honger whyche hauynge breade and meate offered hym woulde not open hys mouthe to eate thereof tyll hee knewe who made the breade and dressed the meate and howe and wyth what instrumentes or tooles it was made and dressed He were like to be deade for honger afore he came to that knoweledge Better it were for him firste to take hys meate and saue his lyfe and afterward if nede were at leasure to laboure for such knoweledge if he myght obtayne it So best it is for vs with an open harte to beleue as wee be taughte by Christes churche and to feede oure soules with suche Godly foode and to saue our liues by fayth afterward by exercise to attaine to more distincte and playne vnderstandynge of that wee do beleue accordynge to suche measure of fayth as shall please God to distribute to euerye one of vs. There was neuer manne saued from the beginnynge of the worlde neither shall be to the ende of the same but by his beliefe on Goddes rewarde prouided for his faithfull people by the merite of our sauiour Christe as by the mediatoure and meane to come thereto The holye menne and women that were afore Christes incarnation by the space of fiue thousande yeres and more were saued by their fayth of saluation by the mediatour that was to come and in signe thereof they vsed their sacrifices afore the lawe written and also in the tyme of the lawe writte by Moyses as figures to proteste and signifie the misterie of the mediatour which the auncientes and they that hadde higher reuelation and that were best learned among them beleued more distinctlye and plainelye then the younger and simpler sorte did or were bounde to beleue And nowe in the plentuoâ—s tyme of grace bothe yonge and olde be bounde to haue expresse faythe of Christes incarnacion alreadye exhibited and perfourmed and of suche articles and pointes as be commonlye declared and openlye set furthe in the churche concernynge our saluation by our sauioure Christe as the onelye meane to obtayne the same Al be it they that haue clearer wyttes and they that be sette in aucthoritye and offyce speciallye to haue the rule and cure of Christes flocke be bound more expreslye dystynctlye and playnelye to haue the knoweledge of subtyller and hygher consyderations consernynge the Articles of oure faythe then the rude and vnlearned folcke so that they maye by their knoweledge and learnyng declare the truthes and the possibilitie of the same to them that be ignorant and would learne i. Pet. iii. To declare I saye but not to proue by reason the veritie of them They must also bee able to replye and conuince theim that frowardely woulde repugne and countersaye anye article of

was sayd in his name to synne and to hell Osee. xiii â–ª O death I will be thy death O hell I wyll bite the. He that eateth occupieth all that he eateth he that byteth taketh part and leaueth part so dyd the soule of Christ take that part of the prisoners in hell whiche dyed in charitie lefte behind him in tormentes and paynes with the deuylles â–ª all them that besyde oryginall synne hadde committed mortall synne and dyed without satisfaction for the same SAynt Thomas put the syxt article of our fayth sayinge The thyrde daye he rose agayne from death For on Sondaye earlye in the breakynge of the daye while it was somewhat darke he ioyned his soule vnto hys body and rose from death to lyfe and came forth of his chest or graue and oute of the monument or caue in the whiche the graue was beynge fast shutte with a greate stone rouled to it for a dore â–ª and surelye sealed And forthwith came the Aungell from heauen and remoued the stone that was rouled to the doore of the sayde caue and satte vpon it to declare that Chryste was rysen and gonne and anone came the thre Maries and they sawe and hearde the Aungels appearynge to theim lyke men whiche tolde theim that Chryste was rysen but they scarselye beleued the Aungelles rather thinkynge that his precyouse bodye was stolen and caryed awaye oute of the graue Notwithstandynge as they were bydde they wente to geue knoweledge to the Disciples whiche then kepte them selues together in greate pensifenes for the losse of theyr mayster and as close as they coulde for feare of shrewes Marye Magdalene made beste spede and tolde Peter and Iohn what she hadde sene and hearde and consequentlye the same day and other dayes folowinge as well the sayde holye women as the Apostles and other Disciples were by euidente and sensible signes well assured that he was bodelye rysen in dede and not fantasticallye nor faynedlye He was the fyrste that euer ryse to lyfe immortall neuer to die againe Other there were that were reised frome death to lyfe by the power of God but after certaine yeares they died againe Christe rose by his owne power and neuer died againe therefore the Apostles called him the beginninge and fyrste begotten amonge dead men Col. i. The beginner and cause of his owne resurrection whiche was by his owne power and also of oure resurrection that lyke as he died for oure sinnes and rose againe to iustifie vs so we shoulde mortifie oure selfe to sinne that we may rise againe with him and liue to God walkinge in a newe life whyle we be here that finallye we maye rise with oure bodies and soules glorified to immortall lyfe Oure olde manne was crucyfied with Christe that the bodye of synne myghte be destroyed that we shoulde no more doe seruice to sinne Oure olde man signifieth oure olde lyuinge in synne lyke Adam the fyrste manne that synned of whose offence descended to all his posteritie the nourishinge and feadinge of sinne the darte and pricke of death whiche the Apostle manye times calleth by the name of sinne this we must mortifie and kyll that so the bodye of synne maye be destroyed We lyue to synne when we lyue after the inclination of the sayde nurse and breder of synne so that synne reigne in our mortall bodies to obeye the desires of sinne And contrary we die to sinne when we do not the desires of sinne neither folowe the inclinations of sinne that so the body of sinne may be destroyed in vs the bodye of sinne is the whole rable and multitude of sinnes together like limmes of one body as fornication vncleanes auarice contention wrath gyle brauling dissension heresies enuye ryot or surfet and suche other when these be mortified in vs then we dye with Christ. And this mortification we must buselye and continually beare vpon vs and then we shal be sure to liue with him by renewinge of our liuinge contrarie to vice vsing iustice and vertue that so we may giue light of good example to all others that they may glorifie and laude God in vs that finally we and they with vs may ryse to immortall glorye THen foloweth the seuenth article whiche S. Barthelomew put to this gathering and it is this He ascended into heauen and sitâ—eth on the righte hande of GOD the father almightie That is to saye the condition of our nature whiche he toke of the virgin his mother he toke vp with him and set it on the ryght hand of his father aboue the skye and aboue all the orders of aungels and aboue al thinge that is named not only in this world but also in the world to come Therefore let vs ascende vp in deuoute heart with Christ while we be in this presente lyfe that when the daye of the generall resurrection shall come we may folowe him ascendyng in body thither as he is gone afore vs bodelye openinge the waye for vs. Mich. ii For lyke as he rose from death to life to make vs lykewise to ryse so he ascended to make vs to ascende For whiche purpose we must well knowe and remeÌ„ber that with Christ ascendeth not pryde nether couetousenes lechery or any other synne he was our phisition he cured vs and made vs once hole but he toke with him none of our malaÌ„ders therfore yf we come after him we must leaue all these and cast them of least they presse vs downe that we may not ascend to that glorious place wher Christ sitteth on the ryght hande of his father that is to saye equal with the father by his godhead and in the inheritaunce and highest wealth and glory of God by his humanitie to entreate for vs as our attourney towarde the father To sitte belongeth to a iudge because oure sauioure nowe beinge in heauen considereth and iudgeth all mens actes and at the laste shall manifestlye and openly come to iudge them and to geue sentence therefore it is sayd that he sytteth Saynt Steuen sawe him standing on the fathers right hande as one redy to fyght for hym and to helpe him constantlye to suffer the persecution of the Iewes where ye must not ymagine any materiall body or ryght hand or lyfte hande in the godhead or any material stoles to sit on in heauen it is a maner of speakinge of the scripture by a similitude rather then that there be any such partes there in dede And likewise to sitte or stande in heauen signifieth no more but there to be at his pleasure and to shewe hym selfe as it please his maiestie THe eyght article saint Mathew the Apostle and Euangelist sayd From thence he shall come to iudge the quicke and the deade In the same body he wyl come to the iudgemeÌ„t in whiche he ascended into heauen to iudge all christen and hethen for all we that be hath be shall be shall stande afore Christes seat of iudgement that euery man maye receaue the duetie of his bodye as he hath

dwelleth dawes and crowes the vawtes and rouffes be so ruinous that no man dare well come vnder them Where is Troye where be the olde Emperies and monarchies of the Assirians of the Caldeis Medes Persies and of Rome whose Emperours had vnder them in maner all the worlde for theyr tyme Where is the deuotion that noble men and ryche marchauntes hath had to magnifie and encrease Goddes seruice to his honoure If God had not preserued our mooste gratious Soueraigne Kinge Henry the eyght whiche by his princelie zele loue and deuotion to God hath erecte this Cathedrall Churche of Bristowe and manye other suche within this Realme God knoweth what case diuine seruice should haue bene in All thinge waxeth olde and decayeth in processe of time so that corruption and decayeth in processe of time so that corruption and deathe is the ende Seconde how frequeÌ„t and many infirmities raigneth we see dayly infections of pestilence pockes great and small these new burninge agues and innumerable others more then the Phisicions haue written of in their bookes These contaminate and defowleth mens bodies by infections aches and paines euen to death And what corruption and infection of maners commeth to the soule by euill examples ill wordes and suche other occasions it were to long to be spoken of nowe Thirde the comon sterilitie and barennes of the grounde the great scarsitie of all maner of vitall and of fruites of the earth we feele it so many times to our great paine and discomfort that it nede not to be declared But the inheritance that as saint Peter saith here is kept for vs in heauen hath thre proprieties coÌ„trarie to these thre rehersed ther is no rotting ruine corruptioÌ„ or decay but immortalitie coÌ„trarie to all feare of death There is no feablenes of sicknes ther is none infection of body by corrupt ayre nor of soule by temptacion or by euill example for into that glorious citie and dwelling place can no vncleane thynge enter or come Thirde there shall nothing welow or wyther away but shall euer be kept freshe and floorishing by that well of life almighty God Ther shall be no lothesomnes or werynes by long vse and continuaunce as there is in all worldly plea pleasures there shall all good men and women shine like the sonne Math. xiii Oh good Lorde what beutie and brightnes shal our soules haue when our bodies shall be as bright as the sunne There shal be no heauines no labour no payne no sorowe no feare no death but euer still shall continue health of bodye and minde There shall neuer rise discentioÌ„ or debate betwixt neighbour and neighbour no miserie no nede or necessitye no hunger no thurst no cold to hurt the ne heate to enflame thee no faintnes for fasting no sluggardie for much eating no temptacion of oure gostly enemies The fleshe shal not resist against the spirite ther shal be no wil to sinne nor possibilitie to offeÌ„d But our sauiour Christ wil giue vs suche pleasure with the companye and felowship of the glorious angels as no hart can think nor any tonge expresse This ioyfull inheritaunce is conserued and kept in store in heauen saith sainte Peter for you that by vertue and power of god be kept by faith vnto saluation whiche is readye to be shewed in the last time at the generall iudgement Here he saithe that this inheritaunce is kepte in store not for all men that be regenerate by baptisme but onely for suche as perseuer and continue in goodnes to the ende by Gods speciall preseruation For perseuerance commeth principallye of God and of our selfe but secundarelye and is necessary for all them that will be saued Nam in cassum bonum agitur si ante terminum vite deseratur saith saint Gregory Good workes be done but all in vayne if they be left and giuen ouer afore the ende of a mans life For he that gyueth ouer and ceasseth to do wel afore he haue proued the vttermost of it or be come to the ende is lyke an Ape whose condition is when he tasteth the vtter hull or huske of an nutte and perceiueth it sowre and bitter casteth awaye the nutte afore he hathe tasted the swetenes of the curnell And cur Sauiour Christ saith in the parable of hym that woulde borowe breade of hys neyghbour Luke xi Si perseuerauerit pulsans c. If he continue still knockyng if hys frende wyll not giue it hym because he is his frende yet for hys importunitie continuall crauynge he wyll ryse and gyue him as manye as he hath neede of And he telleth vs what is the instrument or meane by which God dothe preserue vs and make vs to perseuer and continue in grace and good liuynge It is faithe and suche lyke faithe as I spoke of hope euen nowe sayinge that God hath regenerate vs by hys greate mercye into a lyuelye hope and so the faythe by whyche GOD keepeth vs is a lyuelye faithe adorned with Charitie and with good woorkes accordinglye By faithe Christe abydeth in oure hartes by whose presence wee ouercome all assaultes of oure gostlye enemyes Fayth maketh vs to vnderstande the fylthe and vncleanenesse of synne that so wee maye abhorre synne and flee from it Hec est victoria que vincit mundum fides nostra i. Iohn v. Thys is the victorye that ouercommeth the worlde oure faythe saythe Saynte Iohn it ouercommeth the pleasures of the fleshe tellynge vs that the fleshe is lyke a fellon giltye and most worthly condempned to mortalitie and death and euer still resisting and feighting against y e spirite wherfore it deserueth rather tortures paine and punishment then delicates or plesures Faith also maketh vs to know that the Apostle saith Si secundum carnem vixeritis moriemini if ye liue after the pleasures of the fleshe ye shall die wherefore if ye haue folowed your carnall pleasures eating and drinking reuealing and rioting in this holye time of Christmas lately past which ye should haue spent in deuotion and holynes ye muste repent your faulte and do penaunce therefore Faith maketh vs to contemne and dispise worldly wealth and riches as the dyuels mowse snatch and snare that maketh a man to catche hold others mens goodes so long till the diuell hath caught them and hold them in his danger Saint Paule saith i. Tim. vi Qui volunt diuites fieri incidunt in tentationes et in laqueum diaboli c. They that wil be made riche falleth into temptacions and snare of the dyuell and into many desires vnprofitable and noysom which drowneth men into death and destructioÌ„ therefore he biddeth the sayde Timothe to commaunde the riche men of the worlde not to be to highe in their own conceite nor to trust in the vncerteintie of their riches but in the liuinge God which giueth vs all thinges abundantly aswell to bring vs to the eternall fruition of the glorious Godhed as to liue by in this worlde Fayth contempneth despiseth honours

Centurio a captain in Capharnaum came to Christ praying him to helpe his seruant that was yll vexed with a paulsy Christ offered to come him selfe to the mans house to heale his seruaunt No saith he I am not worthye to receiue you into my house but once say the word and my seruant shall be whole and according to his beliefe so he sped for his seruant was whole by and by after the maister had confessed his beliefe An other that was impotent by a pawlsye and his frendes coulde finde no waye to bringe him to Christe for preasse of people that were about him in the house At the last they were fame to vntile the house and let him in by the roofe of the house Quorum fidem vt vidit dixit homo remittuntur tibi peccata tua et ait paralitico tibi dico surge tolle lectum tuum vade in domum tuam Luke v. Mark ii He saw the faith of them that so conueyed the syckeman in at the roofe of the house and forgaue the man his sinnes and cured him of his pawlsy at the contemplation of theyr faith that brought him to Christe And this texte maketh plainly for our purpose for here it appeareth that by the faith of other men this sickman had aswell soule health as bodely healthe for he had his sinnes forgiuen him for his soule health and was rid of his pawsy for his bodely healthe And euen so it was generallye of Christes cures that he did which were euer full and perfite for he healed the whole man soule and bodye for he vsed not to heale the bodye but he woulde fyrste heale the soule because that the infirmities of the body commeth comonly of the sinnes and syckenes of the soule either originall or actuall The Gospels hath many suche examples in whiche it is plaine that the belief and praiers of others helpeth against bodely sickenes then muche more it helpeth against this daungerous sickenes of the soule that is originall synne the common malander and mischiefe of all the issue of Adam which if it be not cured and healed wyll surely let hym that is diseased with it from the sight of the glorie of God for euer For as I saide God regardeth more the health of the soule then of the body And consideringe that the infantes haue the said originall sinne by an other mans preuarication and transgression reasonable it is that they be releued and discharged of the same by the meane of other mens faith as by the vniuersall faith of the church and by the faith of the godfathers and godmothers and of other assistents at the christening of the childe so that we muste not exclude or denie the mercye grace of God from any man or woman borne into this worlde but that after their bodelye birthe to death they be new borne to life by Gods holye worde and by water with the inspiration of grace of the holye spirite the holye Gost. And by this that I haue said you maye answer to the chiefe reason of the Anabaptistes that they vse against the said veritie alledging that Christ sayth Math xviii Qui crederit baptisatus fuerit saluus erit He that beleueth and is baptised shall be saued and he that beleueth not shal be dampned Of this they take that it is necessary for him that shall be baptised that he beleue Now say they infantes lackynge the vse of reason cannot beleue therefore they be vnmete to be baptised I tolde you that they be saued by the beliefe of the church and beleueth in the beliefe of the church and in the belief of theyr Godfathers and godmothers other assistents representing the church as I declared by diuers examples of the gospell as wel of soule health as of bodely health procured of Christ by the belief of others or els as the scholasticall doctours saâ— very well in receyuing of the sacrament of baptisme the grace of faith is infused and powred in to the soule of him or her that is baptised and so they haue the habyte or theologicall vertue of fayth or the thing by which afterwarde as they increase in the vse of reason they may beleue actually and in dede Example a Phisicion though he be fast a sleepe he hath the science of phisicke but yet if you put an vrinall in his hand he cannot iudge the disease of the sickman as longe as he is a slepe albeit he hath the scieÌ„ce in his soule by which wheÌ„ he waketh he can iudge according to his learning And I trust you haue now herd sufficiently of the new birthe that saynte Peter speaketh of which is more to be pondred then the carnall byrth by corrubtible matter for the sede cause of this generation is vncorruptible it is the worde of God that abideth for euer therfore consideringe whereof we came and be gotten to life and to God we ought to haue special cleanenes in our life and to chastice oure soules vnder obedient charitie and in fraternall loue attentius more earnestly then we haue don and more diligently coÌ„sidering the nobilitie of thys our second byrthe by the vncorruptible seede of Gods holye worde that abideth for euer and hath bene preached among vs as saint Peter sayth in the ende of hys first chapter And now you haue heard the first chapiter of this first epistle of saint Peter declared as my poore wyt and learning wold serue me I pray God it may be to hys pleasure and to the edifying and profyte of oure soules Amen Â¶ The fift treatise or sermon The second chapiter DEponentes igitur omnem malitiam et omnem doluÌ„ simulationes et inuidias et omnes detractiones sicut modo geniti infantes rationabiles sine dolo lac concupiscite In the fyrst chapiter of this epistle which I haue passed ouer and expounded as God put into my minde the blessed Apostle saint Peter chiefelye magnifyeth our regeneration and seconde byrth by which we be borne to life euerlasting where throughe oure carnall parentes we were borne to dye Fyrst he giueth thankes to God that hath done so moche for vs as so to get vs againe to the inheritance of heauen that wil neuer be corrupt that neuer wil be defowled nor fade or wither away and in the meane season will bring vs to the soule healthe by Christes faith that al the old prophets labored to see and to obteine but thei were answered that it would not be for theyr time but all the labours that they tooke in prayers contemplacion and study should serue for them that shuld come after which be wee that haue sene and heard the trouthe by theym that haue preached Christes gospel continually sithe the holye Gost was sent from heauen in sensible signes of fyrye tounges sone after Christes gloryous ascention And for this consideration sainte Peter exhorteth vs to be cleane of lyuinge and while we be here to liue in feare considering the indifferencye of our iudge in

then Iosue with his host returned vpon them so betwyxte the captaine and the stale they were destroyed and taken euery mothers sonne This was bonus dolus a laudable gile to vanquish and ouercome Gods enemies which had discomforted them afore You must also lay away and put from you all simulacion or faining shewing one thing for an other hauing one thing in the mouth and an other thing closed within the hart as Ioab did to Amasa ii Reg. xx suspecting that Amasa would haue put him out of fauoure with the kinge Dauid when he met wyth hym he came louingly to him and said Salue mi frater God spede you or God saue you my brother and with hys right hand he toke Amasa by the chin as though he woulde haue kissed him but with his left haÌ„d he drew his dagger and strake him in the syde so that his guts fel about his feete there he died Here was sore simulatioÌ„ and fayning this was a false flattring kisse like Iudas kisse by whych he betrayed his maister This must be left layd downe and no more vsed There is also an other simulation which may be called good and laudable and suche vsed kinge Dauid as it is wrytten i. Reg. xxi when he fled to Achis kynge of Geth when the kynges seruauntes sawe Dauid they sayd among them selues is not this Dauid king of the land of Israell Dauid was sore afrayde and when he came afore Achis the king he changed his countenance and fell down among their handes and then flapped his handes and layde his shoulders against the doores his spytle draueled downe vpon his beard Then sayde Achis to his seruants why haue you brought this mad man afore me haue we not mad men inoughe of our owne Why haue ye brought this felowe to play the mad man in my presence And vpoÌ„ thys Dauid was let go like a foole and so escaped the danger of them that would haue brought him a gaine to king Saul which then was his mortall enemye And to this fact of Dauid agreeth full well thys comon prouerbe Stultitiam simulare loco prudentia summa est To fayne foolishnesse in some case is verye highe wisedome Thys is not the pernicious simulation by whiche men wyth flyring cheare woulde crepe into a mans bosome and yet kyll hym if they coulde And so muste all enuye be layde awaye that is sorowe for an others mans wealthe or welfare or gladnesse for hys hurte or hynderance For here on earthe no man enuyeth hym that hath neyther vertue morall nor intellectuall neyther theologicall but rather bemoneth hym and is sorye for hym accordyng to the old prouerbe I hadde leauer hee enuyed me then bemoned me Thys is that dyuelish vice that is not so meete for anye place as for hell In heauen it cannot be for there shall be the greatest ioye possible of one neyghbour in an other euerye man shall reioyce of an other mans glorye as muche as of hys owne In hell thys vyce shall be at rest for there he shall see nothing to disdayne at or to enuye at there shall bee no wealthe no prosperitie no exaltacion or promotion to be enuyed but all payne sorow and care And of thys shall come no ioye to the enuyous soule but all freatyng and gnawyng in his own conscience and euerye one of theym that there shall be against an other It is the sinne that is most contrarye to charitie and by that moste dyspleasaunt to almightye God and moste acceptable and pleasant to the dyuell And of thys enuy commeth and foloweth thys other vyce that Saynte Peter here woulde haue vs purged of that so we myghte be able to receyue the mylke that he woulde nourse vs and feede vs wyth all That vyce saythe Saynte Peter is detraction or backbitynge by whiche secretelye behinde a mans backe a mans fame or good name is defaced and defowled Suche backbiters that depraueth and missayeth men behinde theyr backes destroying theyr good name Sainte Paule reherseth amonge them that God hath let runne in reprobum sensum into such madnes as to think nothing good but that is nought in dede and to do as is vnconuenient for men to doe Susurrones detractores deo odibiles they be such as God hateth or as the other translation hath dei osores suche as hateth God for they hate theyr neyghbours whoÌ„ God would haue them to loue so thei loue neither God nor his pleasure commandement The greatest treasure that a man hathe is hys good name and fame therefore Ecclesiast xli biddeth vs Curam habe de bono nomine hoc enim magis permanebit tibi quam mille thesauri preciosi et magni thou must care and take hede and prouide for thy good name for that will stick by the better then a thousand rich and great treasures and Salomon saith Pro. xxii Melius est bonuÌ„ nomen quam diuitie multe Better is a good name then great riches Therefore he that diminisheth thy good name doth worse then if he pyked thy purse or stole all thy riches and can neuer haue his offence forgiuen till he haue made restitucioÌ„ and then considering howe hard it is to pull out of mens heades that opinion that thou hast once brought into their heades by thy rayling backbiting tong By this you may consider the daÌ„ger of that vyce for the frowardnes of fraile man is such that it is more easie to bring out of his head a good opinion once conceiued by an other then an yll Thou shalt tell a good tale or a good report by one twise or thrise afore a man beleue it but a noughty report be it neuer so false is soone taken but not so soone disswaded againe And by this also appeareth the danger perill of theÌ„ that giueth eare to backbiters for they be partakers of the offence so be in like daÌ„nacion beside the sinister rashe iudgement that they haue of their neighbour by such detraction and lewd report of y e detractour or backbiter for to misiudge thy neighbour to be a theefe or to be a lecher or adulterer to be an heretik or such other mortal sinner except the fact be euidente and plaine or the signes so euident that they can not be countersaid is deadly sinne Therefore as S. Hierome saith Epistola ad NepocianuÌ„ de vita clericoruÌ„ we muste beware that we haue nother itchinge tonges nor itchinge eares itching tonges busy clatering and raylinge itching eares euer open and glad to be clawed with newes and noughty tales But fewe there be that forsake this vice of detraction and a man shall seldome finde one so clere and blameles that he will not be gladde to reproue and blame other folkes liuinge And men haue so great pleasure in this vice that thei y t be not poluted or spotted with other vices yet they fall to this vice as into the extremeste and last snare of the deuill and the lightnes

illusores Heare the worde of God you mockynge men that make so light of the worde of GOD in the preachers mouthes or in the diuine seruice of the churche whiche is none other but the worde of God Dixistis nos percussimus fedus cum morte cum inferno fecimus pactum flagellum inundans cum transierit non veniet super nos quia posuimus mendacium spem nostram mendatio protecti sumus You haue said or you order your selues to gods word euen as though you said thus We haue stricke handes made a leege or agrement with death And we haue made a couenant and a bargayne with hell we be agreed with death that he shall not take vs and with Hell that he shall not hurt vs we be agreed and be frends we be not afrayed of death nor of hell we be safe inough Therfore Flagellum inundans cum transierit non veniet supernos When the scourge of GOD that ouer runneth all like as a flod runneth ouer a whole cuntrey as the vengeaunce of God doth it shall not fall on vs nor hurt vs all that these coÌ„mune preachers saieth threateninge vs be but lies we trust vpon lyes and by liers and false flatteryng preachers that geueth vs swete words and setteth vs at libertie to liue as we list promiseth faire to vs we be defended and safe inoughe I thinke the prophet Esay sawe our time in spirit or els he could neuer so plainly haue set furth and described our time For how greatly men be sclaundered that is to saie offended and taketh occasion to do naughtely by Gods long suffrance and differring of his stroke thinking all but fables and trifles that is spoken of Godds vengeaunce and how little men regarde his preachers takinge all that they saie for very trifles mockage it was neuer more in experience in Esays time theÌ„ it is in our time Therfore the said prophet Esai as for a redresse of al these enormities of the old tyme sheweth vs a remedy if it may be taken speaking of the same stone that s. Peter speketh of here reciting the same senteÌ„ce that s Peter grouÌ„ded his saiyng on in the words of his eipstle which we haue now in hand Ecce ego mittaÌ„ in fundameÌ„tis SioÌ„ lapidem angulareÌ„ lapidem probatuÌ„ preciosum infundamento fundatuÌ„ qui crediderit non festinet S. Paule Ro. x. s Peter here readeth non coÌ„fundetur I wil set in the fouÌ„dation of Sion by whiche is vnderstande the Catholike church of Christe which begone in Sion where the holy temple was founded within the citye of Ierusalem a corner stone tried and proued and precious laied in the foundation Whosoeuer beleueth on him let him make no haste saieth the olde text of Esay shall not be ashamed sayeth s Peter and also s Paule And both coÌ„meth to one purpose He that beleueth on this stone our sauiour Christe which is called a stone for his surenes and fastnes and stedfastnes Let him make no haste s. querere retributionem glo inter to haue furthwith the rewarde for his beleue Let hym make no haste to see by and by the threatenynges of GODS woordes spoken by the Prophetes or Preachers nor to obtayne and haue by and by the rewardes that Goddes worde promiseth vnto theim that do well and vertuouslye It will not be had furthwyth as these viri illusores these mockers of Gods word woulde haue it But it is differred till the tyme when it shall do vs more good as God knoweth better then we do And therfore beleue and at length thou shalt not be confounded ashamed or dismayed accordyng to the letter of saint Peter and also of saint Paule And accordynge to thys saith the prophete Expecta dominum viriliter age confortetur cor tuum sustine domine Tarye and loke for our Lorde God playe the man be not so childish as to beleue nothinge that is promised the except thou haue it in hand forthwith And then thy hart shall be comforted saieth the prophet Therfore sustaine beare with our lord And likewyse the comminations threatninge for oppression extorcion such other misliuyng that these mockers of Gods worde thinketh wil neuer come because they see it not at hande they shall then know when they shall fele theÌ„ in dede Sola vexatio intellectum dabit auditui Esay Onelye the vexation when it coÌ„meth will make you to vnderstande that you haue hearde by the prophetes and preachers This Stone is proued and tried saieth Esay and also Saynt Peter A mason when he shall worke a stone Firste he will proue whether it be sounde or not lest if it breake when he hath laboured on it his laboure be all lost He wil assay the veyne or grayne with his axe he wil knocke on it with his sledge hammer or mallet and if it gerre sounde not wel he will caste it by and not meddle with it If it rynge and sounde close like a Bell then it is for his purpose good for his worke Christ was tried with knockes manye strokes and yet he neuer gerred nor spoke any worde of anger or debate to theim that stroke him no more then the Lambe dothe when he is ledde to the slaughter house Precious he was so precious that with the price of his precious bloude he redemed and bought that thing out of y e deuils handes that al the riches of the world could not bye again He is laied set in the fouÌ„datioÌ„ of the catholike church yet neuertheles he is the headstone the hyest stone of the same for he is the beginning also y e consuÌ„mation ending of our beatitude of al our grace goodnes And on him were leied set the xii apostles immediatly equally according to y e saiyng of the Apo. xxi Murus ciuitatis habet fundamenta .xii. in ipsis .xij. nomina .xii. apostoloruÌ„ agni The wal of y e heueÌ„ly citie that â— Iohn saw in his reuelation vision had .xii. foundations or fouÌ„dation stones and in theÌ„ were the names of the xii apostles of the lambe our sauiour Christe And on them equallye was founded layed and set the whole edifice and buildynge of Christes church Thus saith s Hierome expreslye Primo contra Iouinianum And vpon Christ as vpon the principall foundation and on them and their holy doctrine al Christes church the whole congregation of christen people and euery man an woman of the same must builde as spiritual houses apt and able for almightye God to inhabite and dwell in Saint Augustine deuiseth this edifice of Christes church on Christ and on his apostles nobly well saiyng that when the foundation is layed here on earth the walles be builded vppon it and the weyght of the walles presseth and weyeth downewarde because the foundation is beneath alowe but in asmuch as our foundatioÌ„ is in heauen we muste be builded vpwarde towarde heauen and thitherwarde we muste

wey and runne because we must folowe the foundation and leyne on the foundation The earthlye buildynge beginneth at the grounde for there lieth the foundation but the spirituall foundation on is on high in heaueÌ„ Therfore thither toward him our spirituall buildynge must ascende that we maye be suche spiritual houses as saint Peter exhorteth vs to be in the wordes of his epistle which I read now vnto you And that we all may be so he graunt vs that for vs dyed Amen Â¶ The seuenth treatise or sermon THe blessed Apostle Saint Peter prosecuteth this spiritual buylding that I spoke of in thend of my last sermon saying that we muste be buylded on this stone our sauiour Christ as an holy priesthoode offering spirituall sacrifices acceptable to God by Iesus Christ. Occasion of this saying saint Peter toke of the saying of al mighty God by Moyses to the people of Israel Exod. xix If you will heare my voice and wil kepe my commaundement you shall be my peculier and speciall people of all people all the world is myne et vos eritis mihi in rengnuÌ„ sacerd otale et gens sancta ta And I wyll haue you a priestly kingdome and an holy nation Alluding to this Saint Peter wryteth here Vos autem genus electum regale sacerdo cium gens sancta populus acquisitionis You be a chosen kinred a princely or a kingly priesthod an holy nacion a people that are wonne Thys text cannot be negligentlye passed ouer but muste be earnestly loked on speciallye because that at this text manye men stumble and hurt them selues takinge occasion of heresie Of this saying of almighty God in Exodo and the rehersall of saynt Peter of the same text here in this place thei wil proue if they maye that all men and women be priestes as well as they that be ordered by a byshops hands because that saint Peter writ these wordes to all them that he had preached vnto by theÌ„ to vs and to all other that shal come after till the worldes ende as wel to women as to meÌ„ of all degres and of all ages that were baptised and had taken vpon them Christes lyuerye All such saint Peter calleth regale sacerdotium kings and priestes and to confirme theyr opinion they alledge the saying of saint Iohn in the first chapter of the Apocalips wher he speaketh of Christ saying Qui dilexit nos lauit nosa peccatis nostris in saÌ„guine suo et fecit nos regnum et sacerdotes deo et parrisuo He loued vs and washed vs from our sinnes in his bloode and made vs a kingdome priests to God and to his father Of these authorities the Lutherians take an argument and occasion to confounde and deface all good order of diuine and humane thinges allowing the womeÌ„ to serue the altar and to say masse while the men tary at home and keepe the children and washe theyr ragges and clothes and aswell they might allow the women to be captains of their warres and to leade and gide an army of men in battell while theyr husbandes tary at home to mylk the Cowe and to serue the Sow and to spynne and carde To exchewe suche horrible confusion and misordring of the worlde that would offende honest eares to heare it and to declare that if they well vnderstoode the textes alledged they should finde none occasion of such errour We must returne to the sayd texts and waigh the sayings of almighty God by Moyses to the people of Israel and the sayinges of S. Peter and saint Iohn so that we may conserue and keepe that ordinate I herarchie and good order amonge people that God would haue vs to kepe and that al the gospels and the Apostles letters be full of Saynt Ambrose in his first booke de vocatione gentium cap. iii. giueth vs a very notable rule to expounde scriptures and it is the same rule in effecte that Tichonius putteth for the thirde rule whiche he called de specie et genere as S. Austine writeth iii. de doctrina Christiana Saint Ambrose rule is this In scripture many times that thing is said and spoken vniuersally of the whole which is verified and true onely of the part He putteth ther many examples of whiche some I will reherse leauing the other for to auoyde prolixitie and tediousnes The prophet saith in the psalme Alleuat dominus omnes qui corruunt et erigit omnes eli sos Our Lord God taketh vp all them that fall and setteth vp al them that be broken or brused By this texte it seemeth that who soeuer falleth to sinne God setteth him vp agayne or if he be broken against the stone that I spoke of afore by sinne God setteth hym on his feete agayne whiche if it myght be so vnderstande and founde true then shoulde neuer manne nor woman be dampned and then it myghte seeme true that I sayde of the mockers of Gods woorde that they hadde made a leege with death and a couenaunt with hell that neyther death nor hell should hurt theym And oure Sauiour saythe in the Gospell Si exaltatus fuero a terra omnia traham ad me ipsum As thoughe he promysed that when he was crucifyed he woulde conuert and drawe to him all men and women of the world whiche is not yet performed but many persist and continue in infidelitie And likewise in the negatiues it is written in the psalme Dominus de celo prospexit super filios hominum vt videat si est intelligeÌ„s aut requirens deum omnes declinauerunt simul inutiles facti sunt noÌ„ est qui faciat bonuÌ„ non est vsque ad vnuÌ„ Psa. xiii Our lord loked down froÌ„ heaueÌ„ vpoÌ„ the children of meÌ„ to se whither ther wer euer a wyse one or one that sought for god al be wried away they be al together vnprofitable without fruite of good workes There is none that doth any good no not so much as one Likewise saith the Apostle Phil. ii omnes que sua sunt querunt non que Iesu Christi All men seeke for theyr own profite and not those thynges that be for Christes pleasure Here be hard sayinges if they be not helped bi the rule that saint Ambrose teacheth vs to remeÌ„ber when we expound scriptures The rule is this The scripture speaketh manye tymes of the whole meaninge but the part of the same as speaking of the whole world meaneth but parte of the same and speaking of al men meaneth but part of theÌ„ Or as the Logicion speaketh in such sayinges of the scriptures there maye be vnderstand distributio pro generibus singulorum noÌ„ pro singulis generum vel econuerso As when the prophet sayde that God taketh vp to him all that fall downe For of all them that falleth he taketh vp some and leaueth the other in their filth myre And when Christ said that when he should be exalted on the crosse he would drawe all the men women of the

their soules Here I shuld more largely demore and tarie on this sacrameÌ„t of penance but that I remember that here afore declaring those wordes of S. Peter in the fyrste chapter secundum misericordiam suam magnam regenerauit nos in spem viuaÌ„ I touched that matter sufficiently Â¶ The .viii. treatise or sermon CHarissimi obsecro vos ranquam aduenas et peregrinos abstinere vos a carnalibus desiderijs que militant aduersus anâ—mam c. These wordes which immediately foloweth the processe that I preached of in my last sermon on Sainte Peters epistle be red in the church this present Sunday for the epistle in the Masse where in contemplation of that he had sayde immediately afore that they were sometyme not the people of God but rather Idolaters and the people of the dyuell and that nowe they were the people of God conuerted to the beliefe on one God and on our Sauiour Christ by hearyng the preachinge of Christes gospell and that sometyme they were without Gods mercye and that now they had obtayned his mercy By reason of this he calleth them very welbeloued and as his welbeloued children and friendes he entreateth theym to vse vertue and to giue to all them among whom they shuld be conuersant example of holy conuersation and liuing And afterwarde he exhorteth them to due subiection towarde theyr heades and rulers I beseche you sayth he as Straungers and Pylgrimes to kepe your selues from carnall desyres which fight against the soule This obsecration or beseching signifieth a certayne vehemencie in desiring as it wer for Gods sake or for the loue of our Lady or of al the sayntes of heauen or for their faithes sake by which thei trusted to be saued of which he had spoken much afore So he praieth them and not after the imperious commaunding of Bishops theyr officers which yet haue not al layd away the lowrynge browes of the phariseis Not that I deny but that bishops and theyr discrete officers may commaund them that be of theyr iurisdiction to do the thing that is conformable to Gods commaundement and if the contumacie sturdines of the partie proceede so far that they will not be reformed by reason by fayremeanes then to compel them by the sensures of the church to amend theyr liues as saynt Paule did by the notorious adulterer that kepte his own mother in law to paramour in Corinth And he bid Titus .ii. Hec loquere exhortare et argue cum omni imperio that he shuld rebuke them that be sturdy and fauty with al authority to coÌ„maund albeit when desiring or besechinge maye serue it doth best beseme a prelate or a curate therefore S. Paule writing to his scoler and louing friend Philemon saith Multam fiduciam habens imperandi tibi quod ad rem pertinet propter charitateÌ„ magis obsecro I may be bold to coÌ„manÌ„d the to do the thing that shalbe for the profit of thâ— soule but yet for the loue that I haue to thee I had leauer pray thee to be good to Onesimus thy seruant And euen so S. Peter might haue bene bold to coÌ„maund them that he wrot vnto but he had leauer desyre theÌ„ as straungers pylgrimes We call them straungers that dwell not in theyr owne countrey but in a straunge place So saint Peter wylleth vs to count our selues as not at home in our owne countrey because that by the faute of our fyrst parentes we be banished from Paradise which God gaue vs to dwel in and be come into this vale of misery and sorowe not to liue delicatelye and to take oure pleasure but to take paine and sorow and to do penance and not to settle our selues on worldly wealth and pleasures here but to go furth like pilgrimes or wai faring men considering that we haue no steddye and permanent citie here but that we seke for an other the citie of heauen aboue Like as Saynt Paule speaketh of Abraham Isaac and Iacob and others Heb. xi which abiding in the lande of CanaaÌ„ and had not receiued the promyses made vnto them confessinge that they wer Pilgrimes and straungers vpon earthe signifieth that they seke for a better habitacion and dwellinge place that is to say the countrey of heauen aboue An old vse hath peruerted the name of a Pilgryme because folke were woÌ„t to go from place to place to honour saintes in places dedicate for theyr honour and to kysse theyr images and they onelye in times past were callled Pilgrimes therefore nowe men thinke the proper signification of this worde Pilgrime to be none other but such as goeth about such deuocions but his significacion is more generall it signifieth a wayfaringe man or woman that abideth not still in one place but remoueth from place to place tyll at the laste he may come to his iourneys ende where he woulde be and in suche case we be neuer at rest but euer laboring through the troublous stormes of thys world to come to our inheritance and dwelling place that God hath made for vs and that our sauiour Christe by his blessed bloud is entred in afore vs to make vs roume And therfore let vs do as wise pilgrimes dooe when they intende to take a great iourney vppon theim They dispose such goodes as they haue and set theim in safe custodye and prouideth for their family or housholde We knowe not when we shal be called to take this farre iourney out of thys worlde into an other worlde as longe as we be here wee be euer onward and entred on this iourney Therfore it is necessary that we bestow our goodes on charitable workes so settyng them in safe custodye and that we order our family that is to say all the powers of our bodyes and of our soules prouidyng for them accordingly as the man did that toke his iourney into a farre couÌ„trey Mat. v. He called his seruauntes and deliuered theÌ„ his goods So muste we geue to some of our familye .v. talentes to be well occupied against our lordes returne when he shall come to the iudgemente to sitte on oure audite our bodye muste be charged with .v. senses which we cal our fiue bodely wits They must be well employed well spent well ordered So that we close theim vp agaynst all thinges that shall be contrary to Gods pleasure That our eare heare no yll wordes that our eye se no vnhonest thing â–ª that our mouth delight not in thinges that be to swete delicate nor speake any filthines neithâ—r any lyes And that we open the same our senses to all thinges perteynynge to Goddes pleasure that our eare do gladly hear the worde of God and diuine seruice and all coÌ„munication of honestye And that we conforme our eyes and our mouth likewise to such honesty â–ª To the seconde Seruaunt that is Reason wee muste geue science and knowledge in whiche he maye exercise it selfe and haue delection in that is good and maye detest and eschewe that is

theÌ„ loke smoth is of the deuils inueÌ„tioÌ„ neuer of gods teaching Therfore I must exhort al womeÌ„ to beware of couÌ„terfeting adulterating or chauÌ„ginge the fashion and fourme of Goddes worke ether by yelow colour blacke or redde pouder or by any other medson corrupt or chauÌ„g y e natural lineameÌ„tes or fauour of man or woman because they that vse that maner of doinge semeth to go about to correcte or amende the thinge that god hath made and striueth against God violentlye settynge hande vppon his worke If there were an excellent Painter or a keruer that had made a goodly image of the best fashion that he could if a busye bodye woulde take a tole and take vppon him to amende the ymage so made shoulde he not do iniurye to the sayde gaye workeman and also dispite vnto hym Yes surelye For he shoulde seme to count the workeman but a fole nothing cunnyng Then coÌ„sider almighty God the workeman of of all workemen he made the face and body of man and woman as he thought best then I praye you what arrogancy and presuÌ„ption is it for man or woman to set to the pensile or tole to make it better Thinkest thou that God will not take vengeaunce on thee for thy striuinge wyth him to amend yea rather to mar that he hath made Therfore in that y t thou thinkest thy selfe that thou arte made fayrer thou art made fowler in dede beggynge of colours made with pouder of stones with rindes of trees or wyth ioyce of herbes the thing that thou hast not of thy selfe More ouer Christe sayth Mat. v. Non potes vnum capillum album facere aut nigruÌ„ Thou canst not make one heer of thy head white or blacke And yet thou by thy pride wylte proue him a lyer and make thy selfe a better workman then he paintynge thy heere or thy face not onelye blacke or white for women set little by such colours but also yelowe or redde malo praesagio futurorum sayth S. Cipriane with a shreude ossinge or prophecying of the colour that thy head shalbe of in the redde fyre of hel when thou shalt come thither Nowe I praye the that so paintest thy selfe arte thou not afrayde least when thou shalte appeare afore the iudge at the generall iudgemente he wyll not knowe the but wil put the away from the rewarde that is prouided for all good people in heauen sayinge what haue we here The figure of her face is steyned or polluted into a straunge countenaunce Howe canst thou see God with suche eyes as he made not but as the deuyls crafte hath died and steyned lyke the fyrye glistering eyes of the serpent with whome thou shalt burne for euermore The fyrst that I reade of that thus painted her phisnomy was the noughtye quene Iesabell the common butcher and murderer of all the preachers and prophetes of almightye God She was wyfe to Achab kinge of Israell that destroied Naboth for his vineyard when Hieu sometime seruaunt to Achab and to his sonne Ioram was anoynted kinge and had slayne his Lorde and maister Ioram by Goddes commaundemente he came into Iezraell where the kinges manoure was there to do vengeaunce on Iezabell that noughty quene she trustinge to haue grace and fauoure at his handes yf she might moue him to concupiscence paynted her eyes and her heare and her face after the best fashion But this woulde not helpe they that were aboue in the chambre with her were commaunded to pitche her downe at the wyndowe and so they did and there she was all to troden vnder the horse feete so that there was no more lefte but the scull of her head and her fete and the knockels of her handes whiche serued for the dogges accordinge to the prophecie of the blessed prophete Helye In agro Iezraell commedent canes carnes Iezabel iiii Reg. ix You see what payntinge serued for But nowe maried women wyll pretende and make an excuse by theyr husbandes sayinge that they take all the labours in payntinge and trimming them selues to please theyr husbandes and so doynge they make theyr husbandes partetakers of theyr offence and consequently of theyr dampnation for company sake And I shall aduertise all maried men and all them that haue doughters to kepe that whether the tyrynge or trimminge of your wyues and doughters be for to please you as they say or to please them selues as you say that you suffer not theym to vse it because it is not godlye as I haue tolde you and also because of the peryll that may come of it For when they set them selues forth so curyouselye and goeth abroade in the streates or sytteth in theyr shoppe windows or elles peraduenture at feastes and bankettes with vicious companye it is not you alone that they woulde haue to loke vpon them it is not you alone that is pleased with the sight of theim it is not you alone that casteth theyr eyes after theim or that draweth longe sighes of carnall loue after them this is not the waye to kepe theim for youre selues Beware therefore good husbandes that you set not youre wyues or doughters so to sale for feare least harme come of it And you good wiues beware of the daunger and peryll of youre honestye and specially beware of the peryll of your soules If you nouryshe the luste of concupiscence and sette on fyre the breadynge of sinne so beynge as a sword or dagger to stryke an other man to the hearte and as a verye poysonne to destroy others you knowe the perill of it Wo be to him or her sayth Chryste that geueth occasion of ruyne woo and sorowe euerlastinge in hell Beare not your selues proude of youre husbandes riches sayinge my husbande hath landes and rentes to mainetayne all the costes that I do vpon me my husbande hath golde inoughe in his coffers his riches commeth in and encreaseth dayelye The time shall comme that you shall saye wringinge youre handes and gnasshinge youre teeth in Hell Sapient v. Quid nobis profuit superbia aut diuitiarum iactantia quid contulit nobis Talia dixerunt in inferno qui peccauerunt c. They that haue synned shall saye after this manner in Hell What dydde oure pryde auayle vs Or what profitte hadde we by boastynge of oure ryches As whoo shoulde saye none at all but rather aggrauatethe oure dampnation If thou be riche lette the pouertie feele thy ryches helpe theim wyth thy riches and bestowe it not in superfluous ornamentes Study to dresse youre soules sayth S. Peter here and trymme the inwarde man qui absconditus est cordis homo that is hyd within you your soules whiche God seeth very well and do it so that your spirite be not corrupte or defouled with sinne but be quiete not troubled with inordinate concupiscence or desyre of the fleshe nor of the minde studyinge for to do displeasures or to do hurte And also that your spirite be modest kepinge a meane and measure in all your sayinges

requite il words then il dedes for meÌ„ dare not at al tunes strike wheÌ„ they be strikeÌ„ nor rob when thei be robbed yet words be sone paied home many times worst then they be giuen of which coÌ„meth much dissentioÌ„ anger breach of charity Therfore the apostle specially biddeth theÌ„ that he wrot to vs by them beware of that faut endeuour our selues to say wel when we be ill said by for cursings to pai hom blessings again for which he bringeth a vehement persâ—oasioÌ„ by that that we be called to Christes faith to haue Gods blessing by enheritaunce whiche shall be giuen vs at oure iudgment Therfore s. Peter meaneth that what soeuer we desire to haue in the world to com in y e same thing we should exercise our selues in thys world blessing our Lord maker by laud praising him blessing our brothers sisters our eueÌ„ christeÌ„ saying wel by theÌ„ wishing praying theÌ„ good in this world so preparing our selfes for the heauenly blessing that shal neuer fail vs. S. Peter alledged the prophet Dauid in the psal xxxiii whosoeuer wil loue life euerlasting in heaueÌ„ in whiche no maÌ„ dieth and will loue to se good daies that shal neuer be darkened nor discoÌ„tinued by ani night let him refraine his tong froÌ„ il saiynges not blaspheming y e name of god nor murmuring agaiÌ„st him And let him refrain his lips that they speake no gile nor deceit against his neighbour but be true in thy words in keping thi honest promises for vnlawful vnhonest ê“mises thou shuldest make none but if thou haue made any such thou shouldest repent thy foly breake thy promis Christ saith Mat. xii Ex verbis tuis iustificaberis et exveâ—bis tuis condemnaberis by thy woordes thou shalt be iustified approued as a good man afore god and by thy words thou shalt be dampned the children of Adders being noughtye theÌ„ selfe can not say wel ex abundantia enim cordis loquitur os for y e mouth speaketh of the stuffe of the hart Il wordes declareth an ill hart good words declareth a good hart And therfore when the prophet also s. Peter forbiddeth the tong from il he forbiddeth the hart from il thoughts aswel as y e tonge from il wordes S. Iames saith Iac. iii. Be a horse neuer so strong feirce yet with a good bit in his mouth with the bridle a man may turne him winde him as he list and likewise a ship though it be very great and vnweldi be set furth in his way with a right boistous strong forwinde yet with a litle sterne it may be turned wynded as the maister y t holdeth the helme list So the toÌ„ge is but a litle lim of a mans body et magna exaltat it setteth forth many great matters mors et vitam manibus lingue it bringeth life temporal and much quietnes if it be well bestowed and causeth life euerlasting to him that well vseth hys tonge in godlye doctrine and gostlye exhortation vttered in season wher contrary a wicked tonge maketh muche trouble in thys worlde and manye times death temporal and eternal foloweth of it A little fire burneth a whole groue or a greate wodde An yll tongue is a fire that marreth all and burneth vp coÌ„sumeth and wasteth al goodnes specially when the fire of hell hath set it on a flame when the deuyll hath blowen the coale It is an vnquiet mischiefe full of deadly poyson Prohibe linguam tuam a malo When the Deuyll moueth thee to saye yll then play the controller playe the commaunder bidde thy tongue kepe it selfe wythin hys bondes and saye none euyll thoughe thy courage woulde contrarye And then Declinet a malo faciat bonum Where the blessed apostle Saint Peter by the words of the Prophet biddeth vs vse Iustice in our woorkes and dedes as he hath willed vs to vse iustice in our thoughtes and in our wordes And because there be two principall partes of Iustice one to decline from euill and the other to do good hee that will see good dayes must decline from euil so perfourmynge the preceptes negatiue Thou shalt not take the name of God in vayne Thou shalt not kyll any man woman or childe Thou shalt not steale nor robbe Thou shalt do no lechery nor such other The seconde precept concerninge the other parte of Iustice is to dooe good fulfillyng the precepts affirmatiue Beleuyng on one God louyng him and fearyng him Kepyng thy holy daye holilye worshippynge thy father and mother and generallye so doynge to an other as thou wouldest an other should do to thee Inquirat pacem prosequatur eam Let him seke peace with God and man and earnestly folowe it The worlde can geue no peace but will rather driue away peace and make disseÌ„sion and debate betwixt god and man and betwixt man and man Therfore the Prophete saith not onelye thou must seke for peace but also thou muste pursue it runne after it laboure and finde all meanes possible to catche it and to holde it els it will be gone the worlde and carnalitie wil haue it awaye from thee And because he that declineth and auoydeth from euill and doth well and also laboureth and taketh paine to obtaine Iustice taketh great labour and pains in so doing The blessed apostle sainte Peter forth with comforteth vs telling what is the reward of iustice and of good men that kepe iustice Oculi domini super iustos This shall be their rewarde Firste our Lorde Gods eyes wyll fauourablie beholde them and louinglye loke vppon theim as on his frendes as a mans eyes runneth muche on the thinge that a man loueth Seconde his eares will be open mercifully inclined to heare their prayers where contrary he will make a face and loke with a terrible countenance vpon them that do yll and kepe not these partes of Iustice afore rehersed nor careth for peace nor will not labour for to obtaine it Where the prophet applieth corporal limmes or meÌ„bres to almighty god coÌ„descending to our infirmitie of our wittes whiche must be led vp bi corporal similitudes to the coÌ„sideration of heuenly thinges of the maner vsed among men by his amiable casting his eyes vpon vs his louing fauour and by his frowning terrible countenance his anger and displeasure Et quis est qui vobis noceat si boni emulatores fueritis â— Here the apostle excludeth a certaine doubt that might moue mens mindes saiyng that if we shal thus do as you saye not requite euil for euil nor checke for checke but contrary waies do good for yll blesse or saye well for yll wordes and euer to labour for peace and quietnes then euery maÌ„ would treade vs vnder fote and would hurt vs and rob vs and do vs displeasures one after another so we shold be in worse case then all other men be To this s. Peter answereth comfortyng

in the noughty sorte of christen people deposirio sordium carnis a clensinge and wasshinge away of the filth of the flesh by the water of baptisme when they were christened but it preuayled not to eternall saluation because they lacked a faythfull conscience well instructed examined and tried towarde GOD by the resurrection of Christ from the dead that like as he rose from the dead so our consciences should ryse frome deade workes of synne to liuelye workes of grace and vertue no more to dye or synne agayne whiche is in the right hande of God swalowynge vp consuminge and destroyinge death that so we might be made inheritours of euerlastinge life That a man swaloweth he consumeth so that it shall no more appeare in the fourme and fashion that it was of afore so Christe made by his death that death shuld be consumed in as much as by his death the deuyl that is the auctor causer of death was ouercome his heart was burst He begilinge and deceiuyng oure fyrste parentes kylled them â–ª and made them and all theyr posteritie subiect to death but kylling the latter man the latter Adam our Sauioure Christe he loste the fyrste man oute of his snares whiche kylled his hearte and was verye death to him He had power to bringe all them to death that descended of Adam whome he hadde kylled yf they came of hym by carnall propagation takinge of him the spotte of sinne but abusinge his libertie and procuringe the death of our moost innocent Sauioure Christe that came not of the sede of Adam by generation betwixt two parentes nor had any spotte of sinne by Adam he was worthy to lose his libertie and so he loste an infinite numbre of them that he thought him self sure of and dayly loseth his expectation and none can gette but suche as wylfully wyll runne into his daunger After this victorye ouer the deuyll Christ went vp into heauen as S. Peter sayth here and had subiect vnto him Aungels potestates and vertues where S. Peter expresseth three orders of Aungels of heauen to be subdued and subiecte vnto Christ by them vnderstandinge al the residue of the Aungels which as S. Dionise in his boke de celesti Hierarchia writeth according to that he had learned of his maister S. Paule by whome he was baptised and also taughte in the catholyke fayth be diuided into .iii. Hierarchies Euery Hierarchie conteyninge .iii. orders of Aungels and so they make nine ordres in the whole Saint Dionise that wrytte his booke of these heauenly creatures was S. Paules disciple and scoler and learned of him that could best declare the truthes of theim in as muche as he was rapte into heauen and there sawe suche secretes as a man might not speake Notwithstandinge as muche as semed to agree to mortall mans capacitie for to knowe as was mete and profitable for men to learne he declared to this blessed S. Dionise and to others of his disciples that had theyr wittes illuminate aboue others whiche the sayde S. Dionise committed to writing in his boke rehearsed that the posteritie that shoulde come after him in Christes churche mighte be instructe by the same In the sayde boke he rehearsed the names of euerye order of aungels in euery one of the saide Hierarchies The fyrste and highest Hierarchie conteyninge the .iii. orders Seraphin Cherubin and Thronos The seconde conteyneth Dominationes virtutes potestares The thirde Hierarchie and lowest hath in it these thre orders Principatus Archangelos et Angelos As appereth by s. Dionise in the sayde boke Cap vi vii.viii .ix. And by S. Gregory Homil .xxxiiii. super Euangelia All these were subiecte and subdued to Christes manhod when he came to heauen by his marueilous ascension Of all these orders Saint Peter in this place rehearseth thre orders one of the loweste Hierarchie Angelis and two of the middle Hierarchie potestates et virtutes by them vnderstandinge all the other Aungels which though they were euer sith theyr fyrst creation subiecte and subdued to Christes Godheade yet here in this place he maketh speciall mention of theyr subiection to Christ that he might shewe that the humanitie of Christ was so exalted and set alofte by his ascension whiche Saint Peter here speaketh of that it was preferred and set aboue the excellencie of all the Aungels of heauen Accordinge to the sayinge of the Prophet Omnia subiecisti sub pedibus eius And Saint Paul phil Dedit illi no men quod est super omne nomen vt in nomine Iesu omne genu flectatur celestium terrestrium infernorum GOD the father hath geuen hym a name aboue all names that to his name all creatures in heauen in earth and of hel shall bowe the knee and be subdued and obediente vnto him To whome be all honour and glorye for euer Amen The .xiiii. treatise or sermon The fourth Chapiter CHristo igitur passo in carne vos eadem cogitatione armamini quia qui passus est in carne de siit a peccatis c. The blessed Apostle Saynt Peter in diuers places of this epistle that we haue in hande vehemently extolleth and coÌ„mendeth the most aboundant mercy of God by whiche he hath regenerate and gotten vs agayne to lyfe where we were afore by oure carnall parentes gotten to death And we see by experience that one that hath a greate affection or vehement loue to any thinge wyll be euer busie as it were one that coulde neuer haue done or that woulde be euer gladde to speake of it So Saint Peter coulde neuer geue thankes ynoughe he euer inculcateth bringeth in the remembrauÌ„ce of the benefyt of oure redemption because we shoulde euer haue it in minde And because it is not ynough to remember it but we must also in our liuinge conforme oure selues to the same holynes he geueth vs manye holesome morall lessons and fatherly exhortations teachinge vs to lyue vertuousely and holyly contrarye to vices and vicious liuinge And because our regeneration and sanctification coÌ„meth by baptisme whiche taketh his efficacitie and strength of Christes bloude shedde in his payneful passion therfore euer amonge he speaketh of the excellente mysterye of the sayde passion of Christe and of his gloryous resurrection by whiche as he sayd in the ende of the thyrde Chapiter whiche I declared in my laste sermon vpon the same he swalowed vp drowned and consumed death of the soule to make vs heyres of lyfe euerlastynge And in as muche as the worlde and the spyryte be aduersaries and euer at variaunce euen so be worldlye and carnall personnes enemyes to spirituall personnes Spirituall I call good lyuers that worketh accordynge to the inclination and styringe of the holye spyryte the holye gooste Then considerynge that the carnall people be the more sorte and the greater number and the good lyuers be fewer in number it is no maâ—ueyle that good people suffereth muche wo vexation and trouble in this worlde that were able to ouerthrowe a

um herinacijs the rocke is a refuge a place of safe garde and defence for that beast It is a little rough beast and buildeth in the rockes in Palestine in the holy lande I thinke we haue none of them here with vs. For the same our translation in the prouerbs of Salomon putteth Lepusculus an Hare or a Leueret This worde Saphan in the Hebrewe hath dyuers significations of whyche one is a Hare and so it is put in our comon translacion A Hare is a weake beast and a fraiful euer running away more trusting to her feete and to her form or resting place then to her own streÌ„gth Sometime she maketh her forme in old grofes rockes or quarryes spent lefte or forsaken and signifieth the weake good Christen people that seke not to reuenge the wrongs done vnto them and hath this pointe of prudence and wisedome not to trust in theyr owne strength but to putte theyr trust principally in our redemer sauioure Iesus Christe sygnified by the stone or rocke in whiche as it is sayde here the Hare maketh hys bed or forme And so we all shoulde be timorous and frayfull of oure owne selues or of our owne merites and muste commytte oure selues to the protection and defence of God as in a towre of strengthe to saue vs from oure ennemyes that woulde destroye vs. Regem Locusta non habet egreditur vuiuersa pro turmas suas Locusta is a certayne longe Flye bygger then the Cricket or then the Grassehopper they be verye many in Affrike and in southe parte of Asia Theyr propertie is to flye flocking together as it wer al with one accorde hauyng no kyng nor captayne to set theym forwarde The Bees haue a captayne or mayster Bee whom they folowe when they wyll swarme and so hath not these Locustes bi which is commended vnto vs the prudence and wysedome in concorde and vnitie felow like wythout coertion or compulsion â–ª For thoughe concorde and vnitie wyth obedience vnder one heade and ruler be very good and necessary and accordinge to Gods lawee and to hys pleasure yet thys brotherlye loue and concorde without coertion pleaseth him much more maketh the diuels of hell afrayde to set vpon vs. And therefore the spouse our sauiour Christ calleth his best beloued the holy church the coÌ„gregacion of faithful people Terribilis ut castorum acres ordinata Canti vi Terrible like the forwarde or the onsette of a battel wel set in order and in araye They that haue experience knoweâ—h this right well that when two armies or hostes shall meete together in battayle that hoste that auaunceth forward in a ray very close ioined together shalbe terrible to the coÌ„trari part and shal make them soone afrayde because they can not spye any place where to breake the raye but they must needes come vpon the pikes vpon the artilery vpon the whole ordinance and peryll of the battel wher contrary if they be disseuered diuided and parted abrode then the coÌ„trary multitude runneth in among them and scatereth theÌ„ as dogges doth in a flocke of sheepe and destroyeth and killeth where they list Euen so when our gostli enemies seeth vs close knit together by the linkes of charitie and of concord in goodnes thei be afrayd of vs for they loue nothing wors then loue and vnitie in goodnes they be in dispayre to do vs any hurt and flye away from vs. We be euer in warre and battell agaynste the diuels our gostly enemies and thei be euer ramping and roring and laboring to ouercome vs and to brynge vs to dampnacion euerlasting therfore we must needes make a close bulwerke of our selues by a frame of charitie agreyng fast and sure amonge our selues by concord and vnitie and so saue our selues as the wise man exhorteth vs to doe by example of the sayde Locustes that so ordinatelye keepeth theyr aray when they flye abrode Stellio manibus nititur moratur in edibus regis A Stote a Ueyry or a Wesyll clyngeth and cleaueth fast with his fete which standeth him in stede of handes and by them he scratcheth and climeth verye nimlye on the walles on the roofes and on all other places of great meÌ„s houses yea and byldeth and breedeth in the kynges palace and where he hath no winges to flie vp he getteth vp with his handes or feete as hie as he list to do by this teaching vs this point of prudence and of prouision that where we may not obteyne our intente one waye we must assaye another way As if a man be not of such naturall pregnancy and quicknes of witte as others be yet by his diligence and busye exercise in study and contemplation and in prayers he commeth sometyme to the knowlege of holye scripture and to such graces of vertues by whiche he may builde his dwellinge place in the kinges house of heauen aboue And you see many times that in the trade of marchaundise and in handy craftes men that be not most clere of wytte yet by their continuall paines takinge and by diligent appliynge their wittes that they haue vnto their worke they come to more conninge and knowledge in their faculties and to more aboundaunce of riches by their exercise then they that haue farre better wittes And as we se that manye birdes that haue fethers and winges to flie and mounte vp on hie yet they abide and builde alowe amonge the briers frisses and bushes and sometimes vpon the grounde while this stellio this stoote or wesel that hathe no winges trustinge to her nayles climeth vp to the top of the towre so they that be well witted and might mount hie by their wittes manye times geueth them selues to slouth and idlenes kepinge them selues alowe in shreude vnthriftie and noughtie workes while good simple persoÌ„s that lacketh the winges of subtill wittes trusting to theyr nailes to their busie labours commeth to greate knoweledge and to grace and goodnes and finally to the kinges house and towers in heauen aboue as I sayde And this for this fyrste kinde of prudence or wysedome whiche I called prouision The seconde kynde of prudence may be called Circumspection by which we loke well about and take good hede that we do truely kepe the meane of vertue so that while we exchew and auoyde one vice we fall not into the other extremitie and contrarye vice as that while we auoide auarice and couetousenes we fall not into prodigalitie and wastfulnes and that whyle we auoyde cowardnes we fall not into folishe hardines or to rasshe brainesicknes They be not circumspecte inough that so exchueth and auoideth from temporall trouble and payne that they runne into euerlastinge payne or that so flieth from worldly pouertie that they fall into euerlastinge nede and scarcitie when they shall begge and nothinge shall be geuen theÌ„ All such be like a skittish starting horse whiche coming ouer a bridge wil start for a shadowe or for a stone lying by him and leapeth ouer on the other side into

within the territory of Sidon he found a woman gatheringe a few stickes to make her a fire he desiered her to geue him a little water to drinke and a morsel of bread She answered and said she had no bread I haue no more said she but a handfull of meale in a steen and a litle oyle in a gearre I gather nowe saide she duo ligna two stickes as a man woulde saie a fewe stickes to bake it and make breade for my sonne and me and when we haue eaten that we haue no more we will dye No saide Helye be not afraied Thus saith the God of Israel Thy steen of meal shal not faile or lack nor thy gearre of oyle shall be any thing lesse tyll the time when GOD shall sende rayne vpon the earth For in dede this fortuned in the time of the loÌ„g famine that was in y t couÌ„trey for lack of rayne by the space of three yeres an halfe accordynge to the prayer and peticion of the same Prophete Helye for the correction and punishement of Achab the kyng and Iesabel his quene and of their false prophetes and of their people And as the Prophete promised so it proued in dede By this example you se howe the pore hospitalitie of the saide good woman exhibited and bestowed on Helye was recompensed with plentie sufficiente where all the countrey els was in greate penurye and neade And here you shall note that this meale in the Steen that was so longe reserued and continued by the word of the Lorde God of Israell was a figure and signified the most reuerende and blessed Sacrament of the Aultare The wydowe that was so longe susteined with this meal signified Christes holy church the whole congregation of faythful men and womenne whiche by that that Christe her spouse and husband was slayne and buried and then rose again and departed from her into heauen and hath left her viduate and without hys visible presence althoughe he hath left her hys blessed bodye and bloude in this blessed Sacrament whiche this wydowe all faiethfull folkes muste bake and digest with the sayde two trees signifiynge the remembraunce of his paynefull passion that he suffered on the crosse for a crosse is made commonlye of two trees acccordynge to Sainte Paules saiynge As oft as you shall eate this breade or drinke of this cuppe you shal shewe the death of our Lorde vntill he come and shall shewe him selfe in his glorious maiestie at the generall iudgemente which tyme thoughe it shall be a terible and an horrible time to sinners and to all damnable persons yet it shal be a time of grace of solace and comfort to al his true louyng seruauntes This was signified by y e raine that came from Heauen vppon the earth when Helye sayde that the Steen of meale should not fayle nor the gearre of oyle shoulde not be diminished tyll GOD sende rayne from heauen for the comforte of the countrey as his grace shall come for the comfort of vs all at that daye This meale and Oyle were continued so longe to sustaine .iii. persons not by any natural power but by the supernatural power of God And so is his bodye made of breade and wine by the worde of Christe and by his Godlye and infinite power aboue nature Therefore let not naturall reason cumber it selfe in the examination or triyng how it maye be but stedfastlye beleue that thus it is for so God saith And although it be called bread and the cuppe of wine as well in the Gospell as of S. Paule yet there is nother bread nor wine after the consecration but very fleshe and bloud Tell me how a handful of meale and a little oyle coulde continue so longe â–ª and to feade so manye persons and I shall tell thee howe of a little breade and wyne shall be made a perfect body of a manne and hys bloude Thou canst saye no more to the firste question but Hec dicit dominus Deus Israell As Helye sayde Thus sayth the GOD of Israell and thus it was in dede And euen so I saye vnto thee Thus sayeth the God of Israell our Sauiour Christe Thys is my bodye This is my bloude And therefore so it is and muste neades be so in dede And so shall continue Donec veniat vntyll he come to the generall Iudgemente in his visible maiesty amonge vs. And then shall cease this blessed Sacramente in whyche for the tyme wee see Christes bodye enigmatically and in a strauÌ„ge similitude by our fayeth whiche maner of seinge hym shall then cease when we shall see him face to face in hys owne likenesse when he shall cast downe and treade vnder his feete all theim that nowe so despitefullye rayle and geste and mock his blessed bodye that he hath left vs in this blessed Sacramente for our comfort And nowe to returne to the storie In processe of tyme it chauÌ„ced that the sayde good wydowes childe dyed to her great discomforte And she desired the Prophet Helye to praye for hym that he mighte reuyue and lyue agayne And so the Prophete did the chylde reuiued the Prophete gaue him to his mother aliue agayne Loe here was another notable recompence for hospitalitie exhibited to this good man Firste the sauegarde of all their liues seconde the raysynge of the chylde from death to life agayne Likewise it is writ iiii Reg. iiii of the blessed Prophete Helise that he vsed to resorte to an honest house in the towne of Suna where a worshipfull woman maistresse of the house perceyuynge hym to be a holy man exhorted her husbande to make for the sayde Helise a Parloure wyth a bedde in it and a table and a cheare and a place to set hys candle on And so thei did The said prophet resorted thither diuers tymes and lodged in the same parlour and hadde good cheare on a time when he was minded to pay for his cheare he bade Giezi his seruaunt to aske of her whether she had anye matters to do with the kinge or with any of the counsaile or with anye great man in the courte or with the Capitayne in the Warres that hee might be suter for her and speake for her She aunswered that shee dwelled amonge her owne frendes and kinred and neaded none of his helpe in any such matters Then saide Giezi to his master you must vnderstande that she hath neuer a childe and her husbande is an aged man as who should saie it shuld be most comfort for theÌ„ both if they might haue issue by your praier wherupoÌ„ the Prophete promised her that she shoulde conceiue a sonne by a certayne daie that he appoynted and so she did to the great comfort of the husbande and of the wife This was a notable reward for their hospitalitie bestowed vpon their gest that holye Prophet In processe of tyme the same childe fell sicke on a certayne disease that begoÌ„ne with a feruent ache in his heade and died vpon the same Then

obprobrium sustinet filthye and vnhonest gaines or winning is when a man for small aduauntage susteineth shame or an ill name and he putteth example of disers and gameners and robbers of dead mens graues As we had amoÌ„gest vs these that steale plates of brasse with Epitaphies from mens graues or tombes or yron from the grates or partcloses and al such priuy pikers and also hoores and horehunters Al such saith the Philosopher lucri gratia negotiantur opprobria sustinent they laye forth theyr ware for aduauntage and getteth dispite and shame ther by and they be all illiberales churles without liberalitie or bountuousnes or gentle harte as it is plaine of these gameners which studieth to get win of theyr own friendes and louers to which they should rather do good then harme For amite and freendeshyp woulde that one freende should help an other rather then take from hym that he had or apayre his liuinge And these fylthy commen strumpets after they haue receyued theyr promise that they looked for careth cot thoughe his head were of that euen now she occupied with all Saynt Peters mynde is and also Saynt Paules that we shuld not apply our mindes nor our labours to worldly lucre by any kinde of marchandise or chafering and that we should not looke for gaynes by anye kinde of gamning or vnhonest exercise of our bodyes As it were sayinge to euery one of vs as well to priests as to religious meÌ„ or womeÌ„ where any be Labora sicut bonus miles Christi Iesu. Nemo militaÌ„s deo implicat se negotijs secularibus vt ei placeat cuise probauit .ii. Timo. ii Labour take paynes as a good Sadiour of Christ Iesu of Goddes retinue no man nor woman beinge a Souldier to God or of Gods retinue wrappeth or intangleth him selfe in seculare or worldly busynes or occupatioÌ„ we must not turne our spirituall profession that we haue taken vpon vs into worldly exercise for lucre that by Godlye exercise we may like good warriers please him to whome we haue geuen and promised our selues and for whome we haue tried and proued our selues as euery man must do that wyll take suche charge vpon him And some there be that maketh a marchauÌ„dise of the worde of God vsinge their preaching teaching all for lucre aduauntage turpiter affectantes lucrum vnhonestly gredy hongrie for mony lucre thinking all that lost that goeth beside their berdes or that they caÌ„not get it greeueth them that any men should open theyr mouthes in a pulpet but theÌ„ selues that so they might gather in their sermon nobles If a good man or woman by testament or other wayes wil or geue any money for to haue certayne sermons preached then they make shifte then they make freendes that they may be the doers of it more for the lucers sake then for zele to the soule health of their audieÌ„ce S. Paule ouer aboue y e properties afore rehersed reciteth many other necessary for a priest whiche were to longe to be declared euery one which doubtles declareth a maruaylous sinceritie purenes honesty required a prelate or a priest in al theÌ„ that haue gyuen theÌ„ selues to be Gods souldiers ministers of which coÌ„ditions qualities S. Iherom saith contra pelagi Li. i. Nullus aut rarus est qui omnia habet que habere debet episcopus either none therbe or very few or seldoÌ„ seen that haue al the qualyties that a bishop ought to haue Then it is our parte eueri one of vs to labour to be one of those few that so we may not only take honour worship by our orders but also may do worship to y e order S. Iohn Chrisost. de sacerdotio Li .vi. saieth FuÌ„ctio sacerdotalis angelicaÌ„ virtuteÌ„ requirit etenim sacerdotis animum solaribus radijs puriorem esse oportet ne quando spiritus sanctus desolatuÌ„ illum reliquat vt dicere illi liceat viuo ego non amplius ego viuit autem in me Christus The office of a priest requireth the vertue of an Angell for the priestes soule and minde must be more pure cleare then the sunne beames for fear leaft the holi gost leaue him desolate and without his help and assistence so that the priest may say with Saynte Paul I liue now no more I not as I was and not as I liued afore for Christ liueth in me And in the thirde booke he saithe Sacerdotium in terra quideÌ„ peragitur ceterum in rerum celestiuÌ„ classem ordinemque referendum est Priesthoode is occupied and vsed on earth but it must be referred taken as into the order of heauen and of heaueÌ„ly thinges And wel worthy saith he for no mortal man no angel nor archangell neither anye other creature but the very holy gost himself hath disposed this order for he was the auctour and causer that mortal men yet abiding in the fleshe shoulde conceiue in their myndes this ministery seruice and office of the angels Therfore a priest must nedes be of such pure sanctimony and holynes as thoughe he were set euen in the heauen stoode euen in the middle amonge the angels of heauen This Chrisostome declareth by a comparison of the misteries of the old law vnto our misteries secretes of the time of grace saying terribilia namque atque horrifica fuisse feruÌ„tur c. MeÌ„ say that the thinges that went afore the tyme of grace were terrible and honorable as no doubt they were in theyr time such were the smal belles and pomegranates about the skirttes of the priestes vestiments The .xii. rich precious stones curiously set in y e goldeÌ„ plate on the prestes brest And other precious stones set vpoÌ„ his shoulders his miter vpon his head and his riche and large gyrdle about his middle and his garment preciouslye brodred and wroughte downe side to hys feete Then to consider the honour of the tabernacle and afterwarde of the temple and speciallye of that moste and reuerend part therof called sanctum sanctorum the holyest part or place of al holy places and was diuided froÌ„ the larger part called sanctum by a riche veyle or curtain which at the time of Christes death was rent and torn down from the toppe to the neither part as it is playn in the gospel Then to consider the great wonderous quietnes and silence in the same temple vsed with other circuÌ„stances about the same ceremonies surelye it is a wonderous thinge to muse vpon and to be remembred But yet sayth Chrisostome if we conuert oure contemplacion to consider what thinges the time of graâ—e hathe brought to vs and woulde discusse and examyne them we should iudge all the sayd nobilitie and excellencie of the old testament to be light smal matters and might saye wyth Saynte Paule ij Cor. iij. Nec glorificatuÌ„ est quod claruit in hac parte propter excellentem gloriam Where S. Paule of purpose compareth the glory and the

al thinges considered we haue no cause to be proude at al but we haue manie causes to be lowlie consideringe our owne miserie first how miserably how vncleÌ„ly we were gotten as vnclenly borne then how wretched we be in our education nursing bringing vp where euery beast by and by as sone as he coÌ„meth into the worlde can make some shyfte for him selfe to finde the teete or other kinde of feedynge man canne make none suche shyfte but rather yf helpe were not should forthwith perysh Then in processe of our life how many infirmities we bee subiecte vnto Pockes Meesils Axes and Agues sweatinge Pestylence besyde troubles and vnquietnes of the mynde and how miserably we lyue in soule dayly offeÌ„dinge him that made vs almightie God by this vnthrifty and naughty breder of sinne the nurse of sinne which the Apostle calleth sinne remayning in our flesh as the dragges of our fyrst infection and corruption taken of Adam by whiche commeth gloteny lechery pride malice murder robbery and all other iniquitie whiche all peyseth and presseth vs downe to dampnation euerlasting TheÌ„ what cause I pray you haue we to be proude none god knoweth but coÌ„trari great cause to come alow and study to vse humility by frequentinge the same to gender in vs the habite or vertu of humilitie And by that vertu we shalbe inclined to the conteÌ„pt of the glory of thys world and to despise the exaltation the honour the worshyps welth pleasures of this presente life as thinges flux and fadinge inconstant and of no valure Christ teacheth vs the same speaking of him self Io. viii Si ego glorifico me ipsum gloria mea nihil est If I glorifie my self beside or contrary to the rule of goddes truth my glory is nothing TheÌ„ much lesse worth is our glory whiche coÌ„monly is vayne and in thinges contrary to his pleasure This considered s. Paule i. Timo. vi Diuitibus huius sec. pecip non sublime sap Neque sperare in incerto diuitiaruÌ„ Willinge Timothe to speake to the riche men bid theÌ„ not to be proud nor to trust in the vncertenty of their riches but to put their trust in the liuing god Aug. Non expauit diuitias apostolus sed superbiaÌ„ que est vermis diuituÌ„ The apostle was not afrayd of riches but rather of pride which is the moght the worme that eateth vp the riche men And he is worthy to be called a great man a riche man and a good man that hauing muche riches is not ouercome with that vice of pride And he that thinketh him self a great maÌ„ because he is riche he is a proud man he swelleth in the flesh is not ful but as a thing blowen vp redie to burst and yet is there no sure and permanent stuffe within him We must also come alow submittinge our selues to superiour powers lowlie obeinge them that be set in aucthoritie ouer vs considering that theyr aucthoritie commeth of God is giuen them of almightie God eyther by his wel pleased will or at the least wyse by his sufferaunce Non enim est potestas nisi a deo Itaque qui resistit potestati ordinationi dei resistit Qui auteÌ„ resistuÌ„t ipsi sibi daÌ„nationeÌ„ acquirunt Ro. xiii Ye may obiecte yea syr I put the case that they woulde persue me for my fayth or woulde compel me to reneyg anie article of my fayth must I obey them vnder payne of daÌ„pnation No syr We must not vnderstande S. Paule y t he speaketh of tirrannes or persecutours of the faythe but of suche rulers or meÌ„ of aucthoritie as he speaketh of there Principes non sunt timori boni operis sed mali Of such princes or rulers y t make not men afrayed for well doinge but rather that lawde and prayse men for well doynge and of such as be terrible to malefactours and to ill doers them we must obey vnder payne of dampnation in all their iust commaundemeÌ„tes and requestes not onlie for feare of punishment but also for conscience sake The other we may not obey in no cause but rather make some shift remouinge to some other place out of their daunger if it may be or by some other way to stay them selues for the time but yf there be no other remedie but y u shalt be vrged or constrayned to denie thou must rather offer thy self to die then to refuse god or his fayth S. Peter in the seconde chapter of this epistle biddeth vs Subiecti estote omni humane creature propter deuÌ„ siue regi quasi precelleÌ„ti siue du taÌ„que ab eo missis ad vindictaÌ„ malefactoruÌ„ laudeÌ„ vero bonoruÌ„ And it followith deuÌ„ timete regem honorificate On a time when there was a contentyon amoÌ„ge his disciples not without some cause as it seemed because they perceiued by diuerse sayinges of our maister Christe that he woulde be gonne from them and that he should be betraied of one of them there preseÌ„t at supper with them and that he should be ill haÌ„dled of the Prelates and hie priestes and of the Scribes Pharisies such other they thought it meete to haue a presideÌ„t a hed a ruler amonge theÌ„ to order them to prouide necessaries for them Christ hard their talke and first extolled the aucthoriti of princes saying Reges geÌ„tiuÌ„ dnÌ„aÌ„tur eoruÌ„ er qui potestateÌ„ habeÌ„t super eos benefici vocaÌ„tur Luk. xxii Kinges of people be lordes ouer them and they that haue power ouer them be called souerayne lordes or gracious lordes But you must not do so I will haue no such lording or maistership among you but he y t is hiest or thinketh him self best of you let him be as the yoÌ„gest or as the least of you al. And he y t will go formest let hym be a seruitour take exaÌ„ple of me Whether is he greater that sitteth at the borde at meate or he y t wayteth serueth at the table I am amoÌ„ge you as a seruauÌ„t at the borde euen so must you be you wyl be hie Then coÌ„sidering y t that christ would so haue it amonge his disciples that prelacie amonge theÌ„ which were equalles should come by humiliatioÌ„ then much more his pleasure is that we should humiliate our selues to them that by Gods will be set in soueraygntie superioritie rule or aucthoritie ouer vs. And that is it that S. Peter sayth Humiliamini sub potenti manu dei vt vos exaltet in tempore visitationis Make your selues humble and lowlye vnder the mightye hande of God that he may exalte you set you vp in honour at the time of his visitacion at the generall iudgement when he shall for youre lowlynes here in earthe sorte you amonge the Angels in heauen wyth euery order of Angelles some men and women accordinge to their good liuing here as it shalbe seen good to his godly wysdom To whome be all glorie honour for euer Amen The

Pie the false shrew in his beginninge will pretende a goodlie and Godlie matter as for the glorie of God for a common welth or for some worke of merci or some other Albeit in his processe he will exorbitate he wyll go awry he will compas the matter so that it shall finallie ende in a money matter For to get landes or possessions or for to rob men of their liuinges or some such deuylishe purpose The deuil sayth s. Peter goeth aboute lyke a rorynge Lyon sekynge for his praye whome he may deuoure and incorporate to him felfe makinge him one bodie with him selfe for the Dyuell hath hys misticall bodie compacte and made of suche as he hath rauende and swalowed vp by theyr sinnes they be counted and taken as his lymmes and meÌ„bres And for to gette suche he goeth aboute by compasses wrenches and wiles as his propertie is not to go streyght or after a plaine fashion but aboute the bushe by compasses in which medium exit ab extremis The midell exhorbitateth from the streightnes of trueth as pretending some common proâ—ect or some honesty or common wealth or some particuler pleasure or honest gaynes or suche like but in prosecuting of hys purpose he wyll cleane go compas and awrie from iustice from charitie and wyll ende finally vpon some money mater for a priuate luker to him selfe wyth the spoylinge robbing or vndoing of their poore neyghbour ExaÌ„ples of this we haue sene in our time more then I can haue leasure to expresse or to reherse at this time In the actes of parliamentes that we haue had made in our dayes what goodly preaÌ„bles hath gone afore in the same eueÌ„ quasi oraculuÌ„ apollinis As though y e thinges that folow had come froÌ„ the couÌ„sel hiest in heaueÌ„ and yet the ende hath ben either to destroy Abbeyes or Chauntreys or Colleges or suche like by whiche some haue gotten muche landes haue be made men of great possessions whiche by Gods iust iudgement they haue but a short while enioyed but many an honest poore man hath ben vndone by it and an innumerable multitude hath peryshed for defaute and lacke of sustinaunce this miserie hath longe continued and yet hath not an ende Thus the diuell goeth aboute as he sayd by him self Iob. i. When God asked of him where he had been he sayd he had coÌ„passed aboute the earth walked throw it Where ye shall vnderstande there be thre sortes of resonable liuinge creatures of which one is in heauen as Angels and saued soules which the diuell neyther goeth aboute by temptatioÌ„ to bring theÌ„ to sinne neither walketh throw theÌ„ to performe his malice actually briÌ„ging theÌ„ to sin A nother kinde of reasonable creatures is in hel which the Diuel walketh through in the middel amonge them which he seaseth not to tormente and punishe aboue measure he doth not compas aboute to tempte theim for he hath brought theÌ„ to his purpose alredie The thirde kinde is here on earth as we mortall men and women whom our goostlie aduersarie the Dyuell compasseth and goeth aboute by diuerse kindes of temptacion to ouerthrow and bringe to sinne and ouer some of them he doeth preuayle peruertinge theÌ„ and bringing them to sinne which holy Iob calleth parambulacion or walkinge through them and they may be vnderstande by the sayd earth which the diuel said that he coÌ„passed aboute and walked through And that he doth like a roryng Lion bicause that when he can not by his priuy lurking temptations ouer come theÌ„ he goeth to worke wyth manyfest and opeÌ„ terrours bearinge menne in hande that they rebell agaynst the Kynge and a gaynste the Kinges procedinges whiche was wonte to be their sute ancor when they had none other argumente when they shake oute the Kinge or my Lordes grace or such other potentate to fortifie theyr waye and exorbytaâ—eth from the trew trade of true doctrine then they rore like the Dyuell as the dyuels ministers to deuoure men vp to falshed and Heresie they know that as Salomon sayth Pro. xx Lyke as the roringe of a Lyon euen so is the feare of a Kynge who so doeth prouoke him synneth agaynst his owne soule And thus they haue shaken poore menne and made them eyther to saye as they say or els to holde theyr peace and say nothynge The Deuil the aucthor of these troubles Saynt Peter byddeth vs resist by fayth in whiche in verye deede as Saynt Paule sayeth in the last Chapter to the Ephesians In all thinges takynge the shielde or buckeler of faythe wyth whiche ye maye quenche all the firie Dartes or weapons of the moste wicked Deuyll But Saynt Peter addeth and putteth to more then Saynt Paule doeth exhortinge vs to be stronge in faythe and by that to resist the fyrie Dartes of temptacion meanynge that many haue faythe and yet they resiste not the Deuylles rorynge and fearce temptation and because they be not fortes in fide stronge in faythe but verie weake in fayth therefore they be sone ouerthrowne ouercome And that is the cause that Heresies so muche preuayle amonge vs and peruerteth and turneth the most parte of people As sayth that greate auncient Father Tertullian libro de prescriptionibus contra hereticos Hereses apud eos multum valent qui in fide non valent Where he imputeth as he well maye all the strength of Heresyes to the weakenes of the people sayinge Heresies be of greate strengthe amonge them that be of no strengthe in fayth or that haue no stronge faythe He putteth an example of these tourneamentes as fightyng wyth Battell Axes or Iustinge at the Tylte or at prouinge of mastries as Wrestlynge or suche other Not he that is mooste stronge hath euer the best game or hath the victorie but is manie tymes ouercome of a verie wretche and of a weake man and he that doeth ouercome doeth not alwayes ouercome because of hys owne strengthe but because he mette wyth a wretche or with a weake manne that had no strength And therfore it proueth manie times that he that nowe ouercame when he shalbe afterward matched with a man of good streÌ„gth shall haue a foyle and be ouercome So saieth Tertullian Non aliter Heresis de quorundam infirmitatibus habent quod valent Nihil valentes si in bene valentem fidem incurrant Euen so Heresies getteth and hath of the weakenes of some persons that they be so stronge as they be And should be of no strength if they should matche or chaunce vpon a fayth that is myghtie stronge Therfore yf you will resist the roring of the Deuill and quenche the fyrie Dartes of the mooste wicked you must doo it by faythe and that by stronge faythe for a faynte and a weake fayth will not be able so to doo Howe many thynke you of this audience here present be there A greate manie I am sure that woulde haue sayd once within this twentie yeares that no man liuing no nor an

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