in the whole body and canon of the sayde bible are so necessary to be beleued for mans saluation that whosoeuer wyll not constantlye beleue those thynges or wyll obstynately beleue the contrarye of them cannot in that state remaynyng be the true and verye members of Chryste and his espouse the Churche but eyther are very infideles or heretikes and members of the Deuyll with whome yf they repent not they shal be per petually dampned Thyrdely that al Christen people ought must not onely beleue mayntayne and defende al the sayde thynges as moste certayne and infallible truthes of Gods worde neuer by any contrary opinion or aucthoritie to be altred or conuelled but also must take and interprete all the same thynges accordyng to the same sence vnderstandyng and meaning which the Holy ghost hath geuen thereto and whyche also the approued Doctours of the Catholike Churche haue receaued and agreably defended Fourthlye that all true Chrysten people muste vtterlye refuse and condempne all those opynyons whych were of long tyme past condempned in the iiii holye Counsayles That is to saye in the Counsell of Nyce Constātynople Ephese and Calcedonense Fyftly and fynallye That althoughe all thynges as they are nowe pertyculerlye vsed in the catholyque Churche here in Earth are not so distinctly particulerly and expreslye in all wordes fashions cyrcumstaunces and poyntes set forth taught and expressed in Scrypture yet the pithe the substaunce the matter the foundation grounde with the effecte thereof in general wordes are not onely comprehended and conteyned in Scrypture but also by expresse wordes confyrmed by other sufficient aucthoritie And seynge the Catholyke Churche hath soo receyued beleued allowed and approued the sayde thynges time out of mynde therfore it shal be a very great presumption and an vncomely parte anye man to controll or contempne any such thinges so receyued beleued allowed and approued by the sayd catholique church and in so doyng the same is in dede not worthy to be taken or reputed for a faythfull membre or obediente chyld of the sayd Church but for an arrogant noughty and very wycked person ¶ Here foloweth the exposition or declaration of the fyrst article of the Crede which is I beleue in God the Father almightye maker of heauen and earth FOr the better and more playne vnderstandyng of this article ye muste knowe that this worde Beleue taken by it selfe generallye and symplye spoken is to haue fayth after the fyrste acception or takyng of fayth as it hath bene before already decla red and shewed vnto you but these wordes I beleue in haue a farther and more particuler vnderstandyng it is to wyt to haue fayth after the second acception maner or takyng of fayth And therefore when we are cōmaunded to beleue in God we must not onely assent graunte and take for true thys one thynge that God is which in dede the very deuiles them selues do acknowledge and confesse or this second that all the wordes and sayinges of God reueled in Scrypture are of moste certayne trouthe and vnfallible veritie or this third that al thinges whyche were taught by the Apostles and whyche haue bene by a whole vniuersall consent of the Catholyke Churche 〈◊〉 taught and taken alwayes for true ought to be receaued and kept as a perfect doctrine Apostolyke But also we must haue a sure confidence and hope to attayne whatsoeuer God hath promysed for Christes sake and we muste also haue an hartye loue to God with obedyence to hys commaundementes then we do not onely 〈◊〉 God but also we do beleue in God This manner of 〈◊〉 that is to saye I beleue in we ought to haue on 〈◊〉 in God and not in any other creature of God els be it neuerso excellent And therfore in this crede the said maner of speakyng I beleue in is vsed only in ye. iii. articles which concerne the thre persons in trinitie that is the Father the Sonne and the holy ghoste for we do and ought to say I beleue in God the Father I beleue in God the Sonne and I beleue in God the holi gost we do not so saye in any thyng els as more at large shal be said whan it shal be spoken of the Catholyke Churche We muste further note that as by thys artycle we are bounden to beleue stedfastlye that both God is and that he is true in al his wordes and promises and as we are bounden to beleue lyke wise that god is omnypotent and creator of heuen and earth and that we must with this our beleif loue god cleaue onely to hym with al our harte and power continuynge and dwellyng styl with him in loue and obey inge vnto hys will aswell in al our inward thoughtes and affectiōs as also in our outward actes and dedes so must we abhorre and forsake all vice and noughtynes and not wysshe or desyre of God anye euyll or vngodly thyng And ouer this we must con stantly betake and commit our selues and all ours wholy vnto God and fixe all oure hole hope truste and confidence in God and we must quiet oure selues in him beleuyng perfitly and assuredly that he 〈◊〉 in 〈◊〉 shew no lesse goodnes loue mercy grace and fauoure vnto vs then he promysed by hys word to do wyth vs vsynge oure selues as afore is sayde 〈◊〉 we muste note touchynge thys article that God is a spirytuall and an inuisible substaunce or nature of infinite power eternall withoute begynnyng or endyng and of incomprehensible knowledge wysedome goodnes iustice and mercye We must also note for farther declaraiton of thys article that albeit ther be but one very true God beside or without whiche there is no other God yet there are in the Godhede three distincte persones the Father the Sonne and the Holy gooste and thoughe they are thre persons yet they ar not thre goddes but all oue God one nature one substaunce all one euerlastynge essence or beynge and all lyke and equall in might power wysedom knowledge ryghtuousnes and in al other thynges els belonginge to the deitie And moreouer we must knowe beleue that God the Father is the fyrst person in thys Trynitie godheadde yea and the Father of hys onelye begotten Sonne whych is the second person in Trinytie and that he the sayd Father dyd beget of hys owne substaunce the sayde seconde person by eternall generation that is to saye by generation that neuer had be gynnynge And where this article conteyneth farther that God the father is almyghty it is to be noted that thys worde almyghtye is as much to saye as that God the fathere maye do all thynges that he wyll in heauen and in earth and that nothyng to him is impossible and that his godly power and myght doth excell infinitelye and incomparablye all powers in Heauen earth and hell Soo that all other powers whyche be in Heauen earthe or hell be nothynge as of them selues but haue all theyr myghte force and strength of hym
our selues dothe soo wyll vs and commaude vs to do The greate clerke Orygen whome also Saynt Hyerome foloweth doth allote or appoynt vnto the fyrste of these two tables 〈◊〉 commaundementes makynge of Non babebis deos 〈◊〉 coram me And of Non facies tibi sculptile two commaundementes as we doo vnderstandynge in the fyrste to be forbydden al Idolatry spyry 〈◊〉 or internall and in the second all Idolatrye externall or bodely And vnto the seconde table he doth allote or appoynte sixe preceptes or commaundemēts knittynge and puttynge together for one precepte or commaundement the prohybytyon of 〈◊〉 the wyfe or Goodes of thy neyghbour But Saynt Augustyne in his seconde booke of 〈◊〉 vpon Exodus in the. lxxi chapyter and as manye as doo folowe Saynt Augustyne do appoynte vnto the fyrste table three preceptes or commaundementes onelye ioyning our two fyrste in one and vnto the Seconde table appoynting vii preceptes or commaundemēts deuydinge 〈◊〉 ten or last commaundement whiche is concernynge the vnlawefull desyre of the wyfe and Goodes of our neyghbour into two special 〈◊〉 dementes it is to wytte Non concupisces 〈◊〉 proximi tui and Nec desiderabis uxorumeius non 〈◊〉 ancillam non bouem non 〈◊〉 ne comniaque illius sunt Whyche dyuysion or order Saynte Augustyne doethe allowe and followe especiallye for that it settethe fourthe 〈◊〉 and representeth very lyuely the mysterye of the holy Trinitie in that that the fyrst commaundement is referred to the father the seconde to the Sonne who is the name and worde of God and the thyrde to the holye Ghost by whose workynge in vs we do kepe a sabboth and do reste from all seruyle workes whyche the fleshe destitute of the spyryte doth ingen 〈◊〉 and bryng forthe in vs. And forasmuche as saynte Augustyne hym selfe euen in the same place before al leged dothe declare that bothe these maners of ioynynge or partynge the two fyrst or the two last commaundementes were vsed and allowed in his tyme. And for that also neyther in the one or in the other maner of deuydynge or reckenynge these tenne commaundementes eyther the sense the worde or anye one 〈◊〉 of the matter is altered no nor yet anye more or lesse in eyther of the sayde ii tables thereby conteyned Therfore no man ought with thys our dyuisyon wherein for certayne good consideratyons we folowe Origene Saint Hierome to be in any wyse offended Folowynge then thys ourorder ye shall note that thys commaundemente Thou shalte haue no straunge Goodes before me as it is the fyrst in order so is it the most cheife and princypall emongest them al for in thys commaundement God requireth of vs these foure thinges in which consisteth his chief and pryncipall honour it is to wytte feare faythe hope and charitie and they to be geuen of vs vnto hym as beynge oure onelye and true God And as concerning the fyrste that is to saye feare howe necessary a part of oure secuyce duety towardes God that is Salomon in the. ix chapiter of his prouerbs playnelye and breifely declareth saying Principium sapientiae timor domini That is to saye The begynnynge of wysedome is the feare of God And of this feare also our sauioure Chryste 〈◊〉 speaketh in the. xii of Luke declaryng there that God chieflye and prin cipallye is to be dred and feared where he sayth thus 〈◊〉 eum qui postque occiderit corpus habet 〈◊〉 mittere in 〈◊〉 hennem I ta dico uobis hunc timete That is to say Feare him who 〈◊〉 that he hathe slayne or kylled the body 〈◊〉 power to put or cast into hel thus I saye vnto you feare hym And thys kynde or sorte of feare is commonlye called seruyle But there is an other kynde or sorte of feare due vnto god wher of the prophete Dauyd in hys xviii Psalme speaketh saying Timor domini sanctus permanet in seculum seculi That is to saye The holy feare of God continueth or abydeth for euermore And as concernyng fayth whiche is the seconde parte of our duetie towarde God there is wryttē of it in the. ii chapter of Ecclesiasticus after thys sorte Qui timetis dominum credite ille non euacuabitur mercis uestra That is to saye 〈◊〉 that feare our Lorde haue fayth in him or geue credite to him and your rewarde shal not be frustrate And to entreate further offayth in god here in thys place we nede not but do referre you to the declaration thereof made before both vpon the acceptions of fayth also vpon the fyrst artycle of the crede And as touchynge the thyrde parte of our bounden duety requyred on our behalfe towarde god which is Hope there is wrytten of it in the sayde seconde chap. of Ecclestasticus after thys sorte Qui 〈◊〉 dominum sperate in illum in oblectationem 〈◊〉 〈◊〉 〈◊〉 That is to saye 〈◊〉 that feare oure Lord do ye hope in him and his mercye shall come to you to your comforte or delectation And the prophet also in hys 〈◊〉 psal speaking hereof sayeth thus Beneplacitum est domino super timentis eum in eis qui sperant super misericordia eius That is to saye Oure Lorde hathe pleasure vnto them that feare him and in them that do hope vpon hys mercye Of which hope S. Paule in the. v. chapiter of his epi stle to the Romaynes doth say thus Gloriam in spe gloriae filiorum dei That is to say We retoyce or triumphe in the hope of the glorye promised to the chyldren of God But mooste notablye of this hope the same s. Paule speaketh in the. viii cha of the same epi stle to the Romaynes saynge Spe enim salui facti sumus spes autem quae 〈◊〉 non est spes Non quod uidit quis quid sperat si autem quod non uidemus speramus per 〈◊〉 expectamus c. That is Thorugh hope truely we be made safe but the hope which is sene is not hope For wher fore doth one hope or trust for that whiche he doth se but if we hope for that whyche we se not thē do we loke for or tary by 〈◊〉 c Nowe concernyng the fourth poynt or parte of oure duety towardes God it is to wytte Charitie ye shal vnderstād that this is the most excellent soueraigne vertue that belongeth to anye Chrysten man or woman And of this vertue there is wrytten in the foresayde seconde chapiter of Ecclesiasticus where it is sayd Qui timetis dominum diligite illum illuminabuniur corda uestra That is to saye You that feare oure lorde loue ye him and your heartes shal be 〈◊〉 But howe or in what sorte we maye or oughte to perfourme this true loue and charitie towardes god that doth oure Sauioure Chryste hym selfe in the. x. chapter of Saynt Luke teache vs sayinge Diliges 〈◊〉 minum 〈◊〉 tuum ex toto corde tuo ex 〈◊〉 anima tua ex omnibus uiribus tuis ex omni
〈◊〉 〈◊〉 That is to saye Thou shalte loue thy Lorde GOD wyth all thy hearte with all thy soule wyth all thy strengthe and with all thy mynde Whyche in effect is asmnche as yf he hadde playnelye sayde let all thy thoughtes all thy wyttes and al thy vnderstandyng al the partes or powers of thy soule all thy strengthe 〈◊〉 and laboure be directed to the seruyce and pleasure of God of whome thou hast receyued bodye soule and all the gyftes wherewith the sayde bodye and soule are endued yea and not onelye thou haste receyued them but also besydes thou haste receyued all thy temporall goodes fruytes and commodityes whatsoeuer Wherefore the thynge thus beyng let vs now conclude wyth Saynte Jhon in the iiii Chapiter of his fyrste Epystle sayinge Nos 〈◊〉 diligamus deum quontam prior dilexit nos That is to saye Let vs therefor loue GOD because he fyrste hath loued 〈◊〉 And for asmuch as of bounden duety we do 〈◊〉 to almyghty God the foresayd foure thynges feare faith hope and loue or Charitie we maye truelye saye that all they doe transgresse thys fyrste commaundemente who doe not aboue all thynges feare God beleue in God hope in God and loue God And here for your better and playner instruction we wyll particulerly set forth vnto you the most notable trans gressoures of thys commaundemente wherein fyrste shal be placed the paganes infideles and the heathen whyche beleue not in the onely true God but in many false and straunge Goddes Secondly the Iewes shal be placed as they who in thys behalfe hyghly do offende God not beleuyng in our sauiour Chryste cru cified neyther takyng hym for verye God whervpon foloweth that they do not feare hym they do not put theyr trust or hope of saluation in hym nor yet loue hym but most spitefully do hate and blaspheme hym and hys name to theyr endlesse 〈◊〉 vnlesse they in tyme do duely repent Thyrdelye the Turkes shall haue here theyr place and all they also that doo kepe Machometes abhominable lawe beyng mooste contrary to the lawe of Chryst and agaynste the honour and glorye of almyghty god Forthly shal folow all heretikes for that they do not honoure God with the true beleife as chrysten people are bounden to do Fyftelye shall succede all those who set theyr hartes and myndes vpon any worldelye thynge aboue God For whatsoeuer we loue aboue God settynge oure myndes vpon it more then we do vpō God or for the loue of it offending God truely we make that for the tyme oure God As the couetous manne maketh his goodes hys god according to the saying of S. Paul Col. 3. And the glottenous man maketh his belly hys God accordynge to the sayinge of S. Paule Phil iii And the fonde parentes many times make their chil dren their God in conclusion fyndinge them no goddes but deuylles and geuen to all vngodlynes And so of the rest who in any wyse do commit any spiritual ydolatrye inwardlye in theyr heart Sixtely there shal be here a place for all them aswell such as do presume so much vpon the mercy of God that they feare not his iustice and by reason thereof do still continue in theyr synne and noughtinesse as also for them that do so feare the iustice of god that they haue no trust or confidence at al in his mercy goodnes Seuenthlye they must here haue a roume that do vse witchcrafte Necromancie enchauntement or any other such like vngodly aud superstitious trade or haue any confydence in such thynges or do seke helpe of or by any of them And without dout suche witches Coniurers enchaunters and all such like do worke by the operation and ayde of the deuyll and vnto him for the attaynyng of theyr wicked enterprises they do seruyce and honor of which abhomination we are warned expresly cōmaunded to take hede flye frō Leu. xix where thus it is written Non 〈◊〉 ad magos That is Turne ye not to thē which do vse magicall actes or worke with the deuyl For with out al doute most greuously do they offende agaynst the honoure of God who hauing in their baptisme professed to renounce the deuyll all his workes do yet neuerthelesse make secrete pactes and couenauntes with the deuil or do vse anye maner of coniurations to rayse vp deuylles for treasure or any other thing hid or lost or for anye maner of cause whatsoeuer 〈◊〉 be for al such committe so high offence aud treasō to God that there can be no greater For they yelde the honoure dewe vnto God to the 〈◊〉 Goddes enemye and not onelye all suche as 〈◊〉 charmes withcraftes and coniurations trangresse thys cheife and hyghe commaundemente but also those that seke and resorte vnto them for anye counsayle or remedy accordynge to the saying of God whan he sayd Deuterouo xviii Lette no manne aske councell of them that vse false diuinations or suche as take hede to dreames or chatterynge of byrdes Let there be no wytche or enchaunter emongest you or any that askethe counsel of them that haue spyrytes nor of southfayres nor that seke the trougthe of them that be deade for god abhorreth all these thynges Fynallye al kynde of vnfaythfulnes vnpacientnes murmuryuge and grudginge againste God specially in tyme of aduersitie is a manifest and open breakyng of thys commaundement And though this much might seme sufficyente for declaration of this firste commaundemente yet are there other thynges appertaynynge to the fuller vnderstandinge hereof not to be of vs omytted As firste to declare what is ment by the wordes before me expressed in thys commaundemente The exposition whereof in fewe wordes is thys because nothynge can be so secrete pryuye close or hid from god but that it is sene with his moste persinge eyes who as the prophete Dauyd in the seuenth Psalme doth say is the sercher of manes harte and of hys inward lustes and desyres and who also eternally is presente euerye where therefore we maye not eyther in dede worde or in anye secrete thoughte at anytyme or in any place committe or offende agaynst hys honoure and omnipotente maiestie For yf we soo do it is vndoutedlye done before him that is to saye in hys sight who wyll not faile for oure so doynge to power his wrathe and his indignation vpon vs. Secondlye you shall note that God begynneth his lawe or commaundementes at hym selfe beyng the most worthy and wythoute all comparison and afterward he procedeth to instructe vs in our duety toward our neigh boure Thyrdely ye shall note both touchyng thys the reste of the commauudementes that they are for the mooste parte vttered in the negatyne and not in the affirmatyue speache not onely for that the negatyue dothe bynde euer and for euer and is more vehement then is the affirmitiue But also for that the negatyue doth accustomably requyre on the contrary syde the affirmatyue and denying or forbyddynge doth imploye in it a contrary commaundement and
brittle vessels Of our selues we be crabbe trees that can bryng furth no Aples we be of our selues of such earth as can bryng furth but weedes nettels brambles bryers cocle and darnell Our fruytes 〈◊〉 declared in the fyfte chapter to the Galathians We haue neitherfayth Charitie hope pacience chastitie nor any thinge els that good is but of God and therefore these vertues be called there the fruytes of the holy ghoste and not the frutes of man Let vs therefore acknowledge our selues before God as we be in dede miserable and wretched synners And let vs earnestly repent and humble oure selues hartely to cry to God for mercye Lette vs all confesse wyth mouth and harte that we be full of imperfections Let vs knowe our owne workes of what imperfection they be and then we shall not stande folyshly and arrogantly in our owne conceytes For truely ther is imperfections in our best 〈◊〉 we doo not loue God so muche as we are bounde to doo with all our harte mynde and power we doo not feare God so muche as we ought to doo we doo not pray to God but wyth great and many imperfections We geue forgeue beleue loue and hope vnper fectlye we speake thinke and doo vnperfectly we fyght agaynst the deuyll the worlde and the fleshe vnperfectly Let vs therefore not be ashamed to cō fesse playnely oure 〈◊〉 of imperfection yea let vs not be ashamed to confesse imperfection euen in al our workes Let none of vs be ashamed to sai with holy S Peter I am a synfull man Let vs all saye with the holy prophete Dauid We haue sin ned with our fathers we haue done amisse and dealt wyckedlye Let vs all make confession with the prodigall sonne to oure father and say with hym We haue synned agaynst heauē and be fore thee O father we are not worthy to be called thy sonnes Lette vs all saye wyth holye Baruche O lord our God to vs is worthely ascribed shame and confusion and to the righteousnes We haue sinned we haue don wicked ly we haue behaued our selues vngodly in all thy rightousnes Let vs al saye with the holy prophet Danyell O Lorde rightuousnes belongeth to thee vnto vs beldngeth cōfusion We haue synned we haue bene naugh tie we haue offended we haue fled frō the wee haue gone backe from all thy precepts and iudgementes So we learne of al good men in holy scripture to humble our selues and to exalte extoll prayse magnifye and glorifye God Thus ye haue hearde howe euill we be of our selus how of our selues by our selues we haue no good nes helpe nor saluation but contrary wyse synne dampnation and deathe euerlastynge whyche yf wee depely weyghe and consyder we shall the bet ter vnderstande the great mercy of God and how our saluation commeth onely b y Chyst for in our selues as of our selues we fynde nothyng whereby we may be delyuered from this miserable capti uitie into 〈◊〉 whyche we were cast throughe the enuye of the deuyll by transgression of Godes commaundement in our fyrst parente Adam We are al become vncleane but we al of our selues are not hable to clēse our selues nor to make one an other of vs cleane We are by nature the chyldren of Gods wrathe we are not hable of oure selues to make vs the chyldren and inheritours of Gods glorye We are shepe that 〈◊〉 astray we cānot without goddes grace and helpe come agayne to the shepefolde so greate is our imperfection and weakenes In our selues therefore maye not we glorye which of oure selues are nothyng but synnefull neyther maye we bragge of oure workes that we doo whyche all be so vnperfecte and vnpure that they are not of them selues hable to stande before the ryghteous throne of GOD as the holye Prophete Dauyd sayeth Enter not into iudgemente wyth thy seruaunte O Lorde for no man that lyuethe shal be founde ryghtuous in thy syghte To God therefore must wee stye or els shall we neuer fynde peace rest and quyetnes of conscience in oure hartes For he is the father of mercyes and God of all consolation he is the Lorde with whom is plen teouse redemption He is the God whiche of hys owne mercy saueth vs and setteth oute his charitie and exceading loue towards vs in that of his owne voluntary goodnes when we were peryshed he saued vs and prouyded an euerlastyuge kyngedome for vs. And all these heauenly treasures are giuē vs of hys mere mercy freelye And for whose sake Trulye for Iesus Christes sake that pure and 〈◊〉 Lambe of God He is that dearely beloued sonne for whose sake God is fullye pacifyed satisfyed and set at one with man He is the Lambe of God whyche taketh awaye the synnes of the worlde of whome it maye be truely spoken that he dyd all thinges wel and in his mouthe was founde no crafte nor subtyltye Lykewyse he maye saye the prynce of the worlde came and in me hath nothinge He maye saye also which of you shall reproue me of anye faulte He is that hyghe and euerlastynge preiste whyche hathe offered him selfe to God whē he instituted the sacrament of the Aultar and once for all in a bloudye sacryfyce doone vpon the crosse with which oblatyon he hath made perfecte for euermore theym that are sanctified He is the mediatoure betwene God and man which payed our raunsome to God wyth hys owne bloude and wyth that hathe clensed vs from synne He is the Phisition whych healeth all our dyseases He is that sauioure whiche saueth the people from all theyr synnes To be short he is that flowing and most plenteous fountayne of whose fulnes all we haue receyued For in him are all the tresures of the wysedome and knowledge of God hydden And in hym and by him haue we from God the father al good thinges perteyning eyther to the bodye or to the soule O howe much then are we bounde to this oure heauenlye father for these his greate mercyes whiche he hath so plenteouslye declared vnto vs in Chryst Iesu oure Lorde and sauiourer What thankes worthy and sufficiente can we giue to him Let vs all wyth one accord burst oute wyth ioyfull voices euer praysynge and magnifying this Lord of mercy for hys tender kindenes shewed to vs in his dearelye beloued sonne Iesus Chryst our Lord. Let vs nowe iearne to knowe our selues our frailtie and weakenes withoute anye ostentation or vnastynge of our owne good dedes and merytes Let vs also knowledge the exceadynge mercye of God towarde vs and confesse that as of our selues commeth all euyll and dampnation so lykewyse of hym commeth all goodnes and saluation as God hym selfe saith by the Prophet Oze O Israel thy destruction commeth of thy selfe but in me onely is thy helpe and comforte If wee thus humbly submytte our selues in the sight of God we may be sure that in the time of his visitatyō he wil 〈◊〉 vs vp into the kyngedome of his derely beloued
Apostles were conuersaunt and ther learne the truth in that controuersy ye what yf the Apostles had lefte behynde thē no writyng at al must we then not haue folowed the order of tradition delyuered by them to such as they committid the churches vnto to which tradition manye barbarous nations beleuing in christ do giue credite with out any other wrytyng then that which is in their hartes wrytten Al this wryteth Irene us and within a lytle after he sayeth Yf to these barbarous nations any man 〈◊〉 preach in their owne language these inuentiōs of heretikes by and by they would stope their eares and 〈◊〉 as farre as they could frō him and not once here hys blasphemous talke thus sayth S. 〈◊〉 Now yf christen people at this 〈◊〉 would folow this trad which this blessed 〈◊〉 here speaketh of thē should no mārunne into heresy but al men shold cleue fast vnto that wholsome doctryne of the catholike churche abhor and detest whatsoeuer any precher would vtter to thē contrary to the same For whosoeuer precheth any doctrine not agreable to that general 〈◊〉 doctrie in the open knowen church he it is such as be like to him of whō our 〈◊〉 biddeth vs to 〈◊〉 sa yng in yt. vii of Mathewe Beware of false prophets which com to you in shepes clothing but inwardly they are rauenyng wolues Our sauior calleth them wolues for that they deuoure that soules of so many as giue credite vnto thē he sayeth farder of them that they come in lambes skins because they pretend the woord of God and therewith bleare the eyes of pore simple men and make them beleue that it is as they saye where in 〈◊〉 whatsoeuer is taught contraty to that that al 〈◊〉 openly teacheth and from tyme to tyme hath taught is false and cannot possible be true 〈◊〉 les we wold 〈◊〉 that christ hun selfe wer not true For he promyseth that hym selfe wil be for euer with the church and that the holy ghost shal for euer gouerne the same Forasmuch than as there is no other schole on the earth for men to learne theyr duety towards god and the worlde but the catholyke church nor no other doctrine auay leable to eternall lyfe but that which the catholyke church teacheth therefore all christē people are required to make a solēpne vow at theyr baptisme to beleue the catholyke churche And he that so doeth is in an assured trade 〈◊〉 saluation if in his conuersation he folowe the same but contrary wyse he that 〈◊〉 it not is in a moste certayne estate of euerlastyng dampnation 〈◊〉 that youe maye knowe what the 〈◊〉 churche dothe in all poyntes beleue there shal be hereafter particulerly set forth vnto you the seuerall matters requisite to be beleued practised of all Chrysten people that no man may haue iuste cause hereafter to pretende ignoraunce but al men beyng sufficiently instructed maye by folowynge such doctryne attayne to euerlasting lyfe whyche send vnto vs all the blessed 〈◊〉 the father the Sonne and the holy 〈◊〉 to whom be all honoure and glory 〈◊〉 without ende Amen Io. Harpesfelde sacrae theologiae professor Arch London ¶ An homely of Christian loue or Charitie FOrasmuch as that pith and summe of al things which be contemed either in the lawe or in the prophets doth stād and cōsist in the loue of God and in the loue of 〈◊〉 neyghbour as our 〈◊〉 Christ doth 〈◊〉 〈◊〉 stifye in the. xxii Chapiter of saint Mathewe sayinge 〈◊〉 of the Pharises beyng a doctour of the lawe tēping did aske him and say maister what is the great cōman̄demēt in the law Jesus 〈◊〉 〈◊〉 vnto him Thou 〈◊〉 loue thy 〈◊〉 God with al thy harte wyth all thy soule and with althy hole minde this is sayeth he the greateste and firste 〈◊〉 And the seconde is like vnto it Thou 〈◊〉 loue thy neig hboure as thy selfe and of these two commaundements al the lawe doth 〈◊〉 and the Prophetes And forasmuch also as we can not loue God well excepte we doo loue our neyghboure in a due order ne yet loue our neyghboure well excepte we doo 〈◊〉 God in that due order that we oughte to doo Sainct Jhon the euangelist so testifyeng and declaryng in the thyrde and fourthe Chapiters of his fyrst canonical Epistle And finally forasmuche as he that loueth not after this sorte is by the testimonye of the sayde sainct John in the sayd thyrd Chapiter iudged to be in death therfore it is ryght expediente and necessarye to haue alwyes thys loue whiche nowe in oure vulgare tonge and common talke is ofte named by the name of Charitie but ve ry megerly and coldely practised and set fourthe in dede as it shoulde be And of truthe yf we woulde iudge vpryghtly and well we ought to saye that of all thinges that be good to be taught vnto Christen people there is no thing more necessarye to be spoken of and daylye called vpon then charitie as wel for that al maner of woorkes of righteousnes be cōteyned in it as also that the decaye thereof is the 〈◊〉 of the world the banysh ement of vertue and the cause of all vice And forasmuch as almost euery mā maketh frāeth to hym selfe a charity after hys owne appetyte and how 〈◊〉 so euer his lyfe be bothe vnto God and man yet he perswadeth with hymselfe styll that he hathe chatitye Therefore you shall here nowe a true and playne descryption of charity not of mens ymagination but of the very woordes and example of our sauioure Jesus Christe In whyche description euerye man as it were in a glasse may consider him selfe and see plai nely without error whether he be in the true Charitye or not charitie is to loue God with al oure harte withall our life with al our powers with al our strength Wyth all our harte that is to say that our hartes mynde studie be set to 〈◊〉 his woorde to trust in hym and to loue him aboue all other thynges whyche we doo loue best in heauen or in earthe Wyth all oure lyfe that is to saye that our chief ioye and delite be sette vpon him and his honoure and our hole lyfe gyuen vnto the seruyce of hym aboue al thynges wyth hym to lyue and wyth 〈◊〉 to dye yea and to forsake all other thynges rather then hym For he that loueth hys father or mother sonne or doughter house or lād more 〈◊〉 me saith Christ is not worthy to haue me 〈◊〉 all oure powers that is to say that with our handes and feet wyth our eyes and eares 〈◊〉 〈◊〉 and tongues and wyth all other parts powers both of body and of soule we shoulde be gyuen to the 〈◊〉 pynge and fulfyllyng of hys commaundementes This is is the fyrst and the principal part of chariti but it is not the whole For charitie is also to 〈◊〉 euery man good and 〈◊〉 frende and fooe And 〈◊〉 cause be gyuen to the contrary yet
stande in Who is there almoost emongest vs but that vncharitably calleth hys neighbour fole or som like euyl name yea who is ther in maner that doth not far passe thys degree of vncharitablenes And yet our sauiour nameth no mo degrees partely bicause the payne of thys thyrde degree beinge hell fyre no greater payne coulde be named for suche as should passe the same degre partly because the Chrystyan man should at the least be soo wary circumspecte in kepyng brotherlye loue and charitie that thoughe he dyd perchaunce so farre forgette hymselfe as to call hys brother foole vucharitably yet fardar than so he should not so much as thinke thoroughout his whole lyfe It is written of one Solon an infidell but yet a very polityke man howe when he made lawes for the gouernmēt of that famous citie of Athēs he in all hys lawes appoynted no punyshment for a parricide that is for suche a one as shoulde kyll hys father or mother and when he was demaunded why he prouided not for that case he aunswered that he verely thought and beleued that no one beynge brought vp in Athens vnder hys lawes wolde at any tyme attempte suche an heynous synne Euen so may we say of our sauiour that he speketh but of those fore saide three degrees of 〈◊〉 for that it is not lykely chrysten men beinge traded in Chrystes most parfyt religion woulde at any tyme proced in the violatyng of 〈◊〉 charitie fardar then so But here may be moued a question whether our sauioure hath so forbydden vs to be angry to saye Racha or thou foole one to an other that in no wise anye man may soo doo but therby he falleth in daunger of iudgement of councell or of hel fyre For answere to thys questiō it is to be noted that our sauiour in thys place forbiddeth vs al kynde of vncharitablenes and nothyng els For asmuch then as in that third of Mathewe S. Ihon Baptist calleth the scribes and pharisies adders brode and S Paule calleth the Galathians fooles and men without vnderstā ding in the second chapyter of his epistle writtē to them yea Chryst hymselfe in the. xxiiii of Luke calleth his dere beloued apostles fooles and 〈◊〉 of belefe and the thing which they dyd cannot be iudged vncharitable therefore we must say that when such as haue aucthoritie vpon a good and Godlye zeale rebuke trespassoures offenders therby to make them ashamed of there euyl doynges and the rather to leaue the same that this kind uf rebuking is lawfull and in no wise ment in the foresaid talke of Chryst. But the onely thing that is there forbydden is the breache of charitie when one man meaneth ne good at all to an other but for the onelye satisfyeng of his vncharitable harte wyshed hym hurte in his harte or vtteryng his secret vncharita ble mynde doth thou hym or tush at him or finally speaketh contumelious wordes expresly vnto hym callyng him fole ideot or by other lyke opprobrious names Wherefore to conclude seinge you nowe know what parfytte loue and charitie our sauiour Chryst doth requyre to be in vs let al accustomed tancour and malice from henceforth be vtterly banyshed from emongest vs that we dwelling in cha ritie may dwell in God and haue here in this lyfe GOD dwell in vs and in the worlde to come dwell in heauen wyth hym for euer which graunt vnto vs the blessed trinitie the father the sonne and the holye Ghoste to whome be all honor and glory worlde without ende Amen Io. Harpesfeld sacrae theologiae professor Arch. London 〈◊〉 An Homelie of the church what it is and of the commoditie thereof WHosoeuer good people wyll call to hys remembraūce that inestimable good nes of almyghtye God and his inesti mable mercye towards vs nothing deseruing the same yf there be any spot of heuenly grace in that person he shall be ashamed of hys owne vnthankfulnes and disobediens and be compelled to fall downe in body soule before our Lorde to aske pardon for his trāsgression Of the which goodnes and mercy of god you haue a sufficiente and moste euident declarati on in these godly and deuout homelies that are set fourth to you of the creation redemption of man Neuerthelesse for your further instruction gostlye comfort in this behalfe I haue thought good to lett you vnderstand an other hye benefytte geuen to vs by our sauioure and redemer Iesus Chryste that we hauyng perfyt knowledge of God maye euermore prayse and magnifye hym accordynge to our moost bounden duetye And this hye and heauenly benefyte is the holye catholyke churche whi che our deare and dreadefull Sauiour both before and after his paynefull deathe dyd ordeyne and ap poynt to be for euer to vs a moost louinge tender mother a perpetual preseruation for our soule helth and a pyller of truth in all our doutefull daungers Which churche forsomuch as he hath bene latelye assaulted by sundry sectes and heresies and so sore shaken that manye more is the pitie had separate them selues from the same and wylfully haue rune astray beynge ledde and caried with euerye waue and wynde of newe lerning I purpose by Godes grace to open shortly to you what this churche is what maner of church it is and what commoditie we haue by it Fyrst the churche is a conuocation of all people throughout the whole worlde professyng one faith of God and one vse of all the holy sacraments whi che churche because it is purchased and sanctified by the death of oure Sauioure Iesus Christe it is most derely beloued to God the father and is called in holy Scripture by most hie and excellent na mes as Corpus Christi Sponsa Christi Regnum celorum c. that is to say The body misticall of Chryste the spouse of Chryst the kyngdome of heauen For S. Paule speakyng of Chryste sayeth That he hath appointed sundry officers to maintaine the holy ones into the worke of ministration to the edifieng of the bodi of Christ. And kyng Salomon taught by the holy ghost dyd forsee the dignitie and beutye of his holye Churche and sayde in the name of GOD thereby 〈◊〉 est 〈◊〉 mea perfectamea That is to saye One is my doue and my perfyte one Wyth many other such louing words as my sister my spouse c. And Saynt Paule byddeth husbandes to loue theyr wyues euen as Chryst loued the church Lykewyse in the holy Ghospell our sauiour Chryst doth compare the 〈◊〉 to 〈◊〉 thinges vnder the name of the 〈◊〉 of 〈◊〉 as vnto a kyng whych made o mariage for his sonne somtimes to tenne Uyrgynes and many such other by al which names callings we may learne that the churche is a high and excellent thing and derely beloued to almyghty God who for his churche sake did gyue hys onely sonne to most vyle death for that whiche also he hath prepared the kingdome of heauen Nowe
same nature of man so taking of the substaūce of the sayd most blessed virgin with hys Godheade in one person with suche an indissoluble and inseperable knotte and bonde that he beynge one person Jesus Chryste was is and euer shal be in the same person very perfecte God and very perfect man Nowe concernynge the seconde thynge whyche is consydered in this Article that is to saye that Christ was borne of the virgin Mary Albeit in a great parte it is proued already by such thynges as before haue ben rehearsed yet for the more full declaration and exposition thereof hauynge spoken of Christes cōception by the holy gost ye shal now here how he was borne of the virgin Marye For knowledge whereof ye shall vnderstande that when the tyme was come in the whiche it was before ordeyned and appoynted by the decree of the whole Trynitie that mankynde shoulde be redemed and saued then the Sonne of God the seconde person in trynytie beynge verye God did discende from Heauen into this worlde to take vpon hym the verye nature habite and fourme of man whiche he dyd of the verye fleshe and substaunce of the blessed Uyrgyn Marye and in the same nature dyd also suffer hys gloryous passion for the redemption saluation of mankynd For after the fall of Adam and before the commynge of Chryste man beynge soo blynded and drowned in sinne that the true knowledge of God was euerywhere in the world forgotten and his lawes broken not onelye by the Gentyles in all other natyons but also by the Jewes the chosen people of God to whō God by hys seruaunt Moyses had geuen hys lawes whereby they myght knowe howe to auoyde synne and howe to please hym almyghtye God hauynge from tyme to tyme sente vnto his people hys aduertisementes and admonitions by his prophetes inspyred with his holy spyryte both to admonyshe men of theyr sinnes and also to teach them how they should truely vnderstande and obserue the sayd lawes geuen by hys seruaunt Moyses dyd fynally after those lawes aduertysementes and admonitions lytle regarded of the sayde people send of his infynyte goodnes and inestimable mercy and loue borne to mankynde his onely begotten Sonne into thys worlde by whome in the beginning he had created the world and all creatures in it to take vpon hym mans nature and to redeme man who by disobedience had cast hym selfe into perdition And for testimony here of there are amonge other prophecies in Scripture expressed the prophecy of 〈◊〉 the. vii And the prophecye of Ezechtel the. xliiij Chapyter And ther are the testimonies of the Gospell amongeste other Math. i. and. ii and Luk. i. and. ii and so forth by the whych appeareth clearely that this thirde article of the crede is fully true and approued by Scrypture And yf any man here for curiositie wold demaūd why Chryste entendynge to be borne of a Uyrgyn woulde haue her yet despoused and betrouthed he maye herein satisfye hym selfe readyng the commen taryes of S. Hierome vpon the fyrst chapter of S. Mathew wher he sayth thus Quare non de simplici uirgine sed de desponsata concipitur Primum ut per generationem oseph origo Marie monstraretur Secundo ne lapidaretur a Iudeis ut adultera Tertio ut in Aegiptum fugiens haberet solatium Martir Ignatius etlam quartam addidit causam cur a desponsata cōceptus sit Vt partus inquiens eius ce laretur Diabola dum eum put at non de uirgine sed de uxore generatum That is to saye Wherefore is he meaning Christ conceaued of a vyrgyn betrouthed or despou sed and not of a virgyn vnbetrouthed The fyrst reason is that by the generatiō or genealogi of Joseph the original of Mary might be shewed Secondly that she shoulde not be stoned by the Jewes as an aduouterous person Thyrdely that fleinge into Egypte she myght haue helpe or comforte And the mar tir Ignatius hath added also a fourth cause why Chryst was conceyued of a person despoused to thintente saieth he that Christes byrth myght be hyd from the deuyll whiles he thinketh Chryst to be gotten not of a v yr gyn but of a maryed wyfe Thus sayth Saynt Jerome in the place before rehearsed And S. Augu styne very handsomely and in fewe wordes in a cer tayne sermon made vpon Wytsonday concernynge the expositiō of the Crede saieth as foloweth Natus est ex uirgine ut nos nasceremur execclesiae uirginis utero That is to saye Chryste is borne of a Uyrgin that we myght be borne of the wombe of the church beyng a vyrgyn ¶ The exposition or declaration of the forthe article of the Crede which is Suffered vnder Ponce Pilate was crucyfied deade buried and descended into hell IN this forth article vi thynges are to be consydered Fyrst that Chryst our Sauioure Suffred Second that he Suffred vnder Ponce Pilace Thyrd that he Was crucifyed Fourthe that he Dyed Fyfte that he was Buryed Syxte that he Descended into hell Concernynge the fyrste we must vnderstand that Chryst very God and very man after he was cōceyued and borne of his bles sed Mother dydde contynue heare in this world vntyl he came vnto the xxxiii yeare of his age and that in all this tyme of hys lyfe he suffered and endured for our sakes our welth and also for our examples much bodely affliction much labour much trauayle much hunger thrist and pouertie much iniurye and ignominie and many such other miseries and infyrmities as all mortall men are subiecte vnto synne ignoraunce onely excepted and so passed ouer all the whole course of his lyfe euen from his natiuitie vntil hys death in such perfecte obedience vnto the lawes of god and man accordyng to the wyll of hys father and in such perfecte innocency of liuing that no fault offence or transgression coulde iustly and truly be lai ed agaynst hym And yet the blynde ignoraunte and obstynate Jewes full of enuye and malyce as the verye members of the Deuyll by whome they were prouoked and induced therevnto laboured continuallye by al meane and crafte they coulde to destroye hym and at length conspyrynge together they toke hym serchynge and procuryng false witnes to accuse hym and after they had bette hym and spytte in hys face and vsed all the vylanye they could agaynst him they bounde hym and brought hym to iudgement of all whych thynges ye shall fynde testymony in scrypture redyng S. Mathew S. Marke S Luke S. Jhon in thys behalfe And thus muche for the fyrste poynte For the seconde poynte ye shall vnderstande that our Sauyour Chryst hauyng suffered dyuerse waies as before is declared yet concernynge that notable speciall sufferyng vnderstand and 〈◊〉 here in this article which was his passion he suffred that vnder one Pylate whose surname was Pontius and at that tyme was chefe iudge in Jherusalem and presydent or gouernoure of Jurye vnder Tiberyus Themperoure and gaue iudgemente vpon Chryste beynge moost
replebuntur That is to say If ye walke in my preceptes and kepe my commaundementes and do them I wil geue vnto you raynes in their due seasons and the earth shall bringe furth her sede and the trees shal be replenished with fruite In the. vi chapiter also of Ecclesiasticus it is wrytten Cogitatum tuum habe in praeceptis dci in māc datis illius maxime assiduus esto ipse dabit ubi cor 〈◊〉 〈◊〉 dabitur tibi That is to say Haue thy thought in the preceptes of God and be thou contynuallye occupied in his commaundementes and he will geue the a harte and desyre of wysedome shal be geuen to thee Whych thinge is well proued by the testimonye of kynge Dauyd who sayth of hym selfe in his cxviii psalme Super senes intellexi quia mandata tua qu. esiui That is to saye I haue had vnderstanding more then the olde men because I haue soughte thy commaundementes And here omittynge infinite testimonyes of scripture whiche declare that not onely in this worlde all helth welth and prosperitie is promised to the kepers and obseruers of Goddeslaw and commaundementes but also after this lyfe acrowne of immortalitie and eternall ioye and blysse we wyl here conclude repeatynge agayne one shorte sentence of oure sauioure Chryste in the. xix of Mathewe wher he saieth thus Si uis ad uitam ingredi serua mandata That is to saye Of thou wylt entre into lyfe kepe the com maundementes ¶ Thexposition or declaration of the fyrste of the ten commanndementes which is Thou shalt not haue straunge goodes before me HAVINGE in this matter fyrst set forth vnto you the number of Goddes com maundements that perfectly knowinge them ye maye bothe kepe them your selues and also of chrysten charytye teache them to other especyally of your family and household And hauyng in the pre face of these commaundementes declared vnto you what is the lawe and commaundemente of GOD howe also the commaundementes of God muste be obserued what punyshmentes God dothe manace inflicte to the breakers or 〈◊〉 〈◊〉 of hys commaundementes And fynally what rewarde the kepers of Goddes commaundementes shall at Goddes handes receyue Mete and conueniente now it shall be to expounde and declare the sayde commaundementes accordynge as heretofore in the preface of hys boke hathe bene promysed vnto you and for the better knowledge of this matter ye shal vnderstand that thys doctryne of commaundementes conteyned in Dicalogo that is to saye in tenne sentenses was fyrste wrytten in two tables of stone by the hande and power of almyghtye God and delyuered vnto Moyses in a mountayne Called Sauai to be declared vnto the Israelites or Iues whiche were forbydden to come vppe to the Mountayne and were beneth standynge at the foote of the hyl the cyrcumstaunce of whyche matter is wonderfull large and notablye sette fourthe in 〈◊〉 16. and in Deteronomye 4. where emongeste other thynges dotne clearelye appeare that in the gyuynge of thys doctryne conteyned in these two tables there was a terrible or a fear full fyre a greate smoke and notable thunder and lyghtenynge partly to sygnify the stony hartes of the Iues partelye to declare the greate burden and he uynesse of the lawe not hable of her selfe and by her owne power to iustifye and therefore neding farther helpe of grace therein and partelye also to putte in feare the hartes and conscyences of the people and to styrre them vp to seke and laboure for helpe at goddys handes to fulfyll the saide Lawe whych fashion and maner of gyuynge the sayde Lawe in the olde testament doth muche dyffer from the fashyon maner of gyuyng the euangelical lawe in the newe testa ment and yet in this there is a greate agremente in bothe that aswell in the geuynge of these tenne commaundementes in the olde testament as also in the gyuinge of the euangelicall lawe in the newe Testament that was a hygh place in whych the lawe was gyuen and also there was fyre In the olde testamēt the lawe was gyuen vpon a grosse and earthly moun tayne whyche was called Syna or Synai takyng the name of a preceptes or commaundemente in asmuche as the preceptes or commaundementes were geuen in it to brydle and kepe vnder the headye rebellions and styffenecked people not suffered to come vp to it but commaunded to be vnder it In the newe testamente the lawe is gyuen in dede in a mountaine but yet not called Sina or Syani but called Siō whych by interpretation doth sounde or sygnifye a beholdynge place from whense al 〈◊〉 lye thynges maye be considered or loked vpon and from whense beinge highe and nighe vnto heauen heauenlye and celestiall thynges maye be holden And therefore the blessed Apostles beynge in theyr conclaue in the sayde mounte Syon were of one mynde and quyet prayinge together and lokynge for the heauenly gyft promysed before vnto them by Chryst. In the geuing of the lawe in Mount Syna there was fyre lyghte nynge and thunder and dyuerse other thynges very terrible to signifye the cheife strength of the lawe to consist in terror and fearefulnes accordynge wherevnto Saynte Paule in the forthe chapyter to the Romaynes doth saye Lexiram oper 〈◊〉 That is to saye The lawe doth worke or brynge fourthe wrathe In the gyuynge of the lawe in Mounte Syon ther was a vehemente spyryte or blaste but yet bryngynge wyth it alacritie and Ioye and a fyre there was but yet not brennyng the bodye but lyght ninge the blynde harte or mynde of man and kynde linge his slothful and dull will vnto goodnes so that not by terror or feare compelled as in the olde lawe but incited moued by harty loue he runneth in the waye of the commaundementes forgettyng the thinges behinde and stretchynge hym towarde the thinges beyng before hym that pleasing God by kepyng his commaundemētes he may accordyng to christes promyse Mathei Deeimo nono entre into life and reygne wyth Chryste In the fyrste of these two tables there are conteyned in effecte all those thynges whiche we oughte to doo vnto god and wherein we ought to be occupyed with god that is to saye the very true seruyce of God aswell internall as externall And in the seconde table are conteyned all those thynges whych wee owe vnto our neyghboure and howe wee on oure parte oughte to behaue oure selues to hym And yet heare muste ye marke that thys seconde table dothe issue or comme from the fyrst table so that the works of the seconde table cannot truelye be done wythoute the workes and dedes of the fyrst table For then in dede we maye be sene ryghtly and well to loue our neyghboure when wythout consyderation of anye priuate poffytte commynge vnto vs and wythoute anye worldelye or carnall respectes we do onely loue hym for Goddes sake and doo embrace and cheryshe hym as oure owne selues bycause that God in whome is all oure hope and truste and to whome in harte and mynd we haue ioyned
hath bene spoken and shewed vnto you yet neuerthelesse for the more euydente and playne vnderstandynge hereof ye shall knowe that diuerse wayes one dothe abuse and vnryghtly take the name of God and so doth trangresse this commaundement And fyrst all suche do it who eyther with fayre wordes and flattering intisements or for payne tormente or other meanes beinge ouercome do denye the true God or Chryste oure Lord or hys true holye and catholyke faythe vnto whome Christe in the tenthe of Mathewe gyuyth thretning after this maner Qui me 〈◊〉 coram hominibus negabo et ego 〈◊〉 〈◊〉 patre meo That is to saye Who shal deny me before men I wyll denye also hym before my father And it shall not be taken for a good excuse yf they saye that in harte they dyd not so denye thoughe by mouthe or outward acte they dyd it so in dede for wrytten it is as before is sayde Corde creditur ad iustitiam ore dutem confessiofit ad salutem 〈◊〉 10 And that vngodlye by saying Iurata lingua est animns iniuratus That is to saye My toung is sworne but my harte or mynde is vnsworne is caste oute of doores and dyssalowed abhorred and reiected of all true and catholyke people Soo that herein Salomon most greuouslye offended who for the sake and loue of his wyfe dyd boylde a temple to the Idol Moab and also to Moloche the Idoll of the 〈◊〉 of Aminon And secondly agaynst this commaundemente doo offend alsuch as do beare and wil haue the name of Chrysten men and yet in theyr manners lyfe and conuersatyon doo all thynges contrarye to a Chrysten mans professyon For whych cause as saynt Paule Ro. 2 dothe saye the name of God is blasphemed amongeste the 〈◊〉 for the Chrysten men doo saye that they doo knowe God aud yet in theyr doynges they doo denye hym Tit. 1 〈◊〉 they transgresse thys commaundement who 〈◊〉 seke one ly theyr owne honoure and glorye in theyr doynges and gyue not god the prayse and honour but ascribe onelye to them selues the goodnes glorye and wysedome Of whome the Psalmistc in the. 48. Psalme sayeth 〈◊〉 nominasua in 〈◊〉 suis That is to saye They haue called or pute theyr owne names 〈◊〉 their landes Fourthly althey do breake this commaundement that doo not thankefullye acknow ledge the goodnes bountifulnes and mercye of God or call not vpon his name as they oughte to do bothe in prosperitie and aduersitie Fyftely 〈◊〉 such as throu ghe theyr unpacience do curse and 〈◊〉 them selues or almyghty God which thynge speciallye amongest hasarders and dyceplaers is frequented and vsed Al suche the scryptur in the. 24. of Leuiticus adiudgeth to death Syxtely all they that do vse to betake them selues to the diuii as commonly dyuerse doo in their talke or doo wyshe vnto themselfe a 〈◊〉 at theyr harte and that they neuer maye come in heauen or other suche lyke terrible thynges yf it be not soo or so as they saye they doo greatlye abuse and mystake the name of God Seuenthly all they whych do disho neste or dyshonor the name of God eyther their owne selues doynge it or elles not agayne sayinge and rebu kynge other the doers The commen flatterers also whych frame theyr toungue to talke as lykethe theyr lordes and Maysters thoughe it be in verye balsphemy and horrible vyce Preachers also suche as onely be men pleaseres and doo omytte to tell the people theyr faultes such also as beyng not lawefully called and sent do thruste them selues in to preach the word of God yea and they whyche wraste and mangle the scrypture with vntrue and vncatholike expositions They also that do deryde the holye mysteryes and sacramentes of Chryste And briefely al they that ether doo thynke or teache otherwyse then the Catholyke churche beynge decyued by succession from the Apostles vnto our tyme hathe thoughte and taughte or ells vnder the pretense of preachyng Goddes worde do in theyr sermons and collations sowe dyssensyon tumultes and rebellion especially agaynste theyr gouernours do greuously abuse the name of God and therefore worthy of greate punyshmente The like pu nishmeut or rather greater the periured persones are worthy to haue and they also moste offendynge and worthye muche punyshmente who in theyr common take by an vngodly vsage and leude custome doo at euery other worde swere eyther by god or his deathe or other such lyke greatly blaspheming the name of god And who so lyst to haue this matter of swering fulli lernedly examined dyscussed and declared Lette hym repare to the chapyter Et si Christus de iureiurando ther at length he shall fynde howe the sayinge of Chryste Mathew v and the saying of Saynt Iames cap. v. wyth other places that seme to forbydde swearinge maye stande with other places of Scrpture that do suffer and allowe the gyuynge of othes They fynallye do offend and that very greuouse lye agaynste thys commaundemente who do breake theyr vowes made to almyghty God For it is wrytten in the xxiii chapyter of Deuternomye after thys maner Whan thou haste made a vowe vnto thy lorde God thou shalte not slacke or make delaye to perfourme or paye it And in the fyfte of Ecclesiasticus it is wrytten thus Multo melius est non uouere quam post autem promissa non reddere That is to say It is great deale better not to make a vowe then after the vowe made not to accomplishe or do the thynges promysed And because amongest other thynges whych christen men doo vowe to God one is chastitie you shall knowe concernynge the same that from the very beginnynge of Christes churche suche kynd of vowe was taken iudged and estemed for lawefull honest and godly and that not onelye by the determination of man but cheifely also by the determination of our Sauyoure Chryste hym selfe as appeareth in the .xix. chapyter of Saynte Mathewe And therfore they whyche of late contrary to theyr vowes dyd take women vnto them vnder the name and coloure of Matrymonye haue greuously 〈◊〉 〈◊〉 offended almyghtye God as appearethe i. Tymoth v. where it is written Adolos centiores autem uiduas deuitd cum 〈◊〉 〈◊〉 〈◊〉 in Christo nubere 〈◊〉 〈◊〉 damnationem 〈◊〉 primam fidem 〈◊〉 secerunt That is o saye The younger wydowes doo thou refuse for when they haue played the harlottes agaynste Chyste they wyll then marrye hauynge damnatyon because they haue frustrated or broken theyr fyrste faythe or promyse And here to conclude vpon thys commaundemente ye shall note that the Hebrues or Iewes to expresse and signifye the ineffable and wonderfull maiestie of GOD and his mooste hygh and euerlastynge domination and power do vse gyue dyuerse names therevnto with whyche beyng translated into Englyshe we do vse to name and cal God sometymes saying the God of vertues sometymes the Lorde of hostes sometymes almyghtye sometymes the maker of heauen and earth sometymes the kynge of glorye sometymes the kynge of kynges somtymes
wyll forgeue hym and wil not impute his offence to hym and to wyshe to hym the same grace and glorye that we desyre vnto our selues and also our selfe when occasion shall comme to helpe hym as we be bound to help our chrysten brother And here we thynke it expedient that lyke as in the former parte of thys petition we haue declared the parte and duety of hym whyche should for charityes sake forgeue so to declare the part and duetye of them to whom forgeuenes shoulde be made leaste euyll doers and noughtye mynded people myght by the former declaration take occasyon styll to perseuer in theyr noughtye myndes an d doynges and yet clayme for geuenes of theyr neyghbour Wherfore ye shal vnderstande that forgeuenes afore spoken of is not so mente in scrypture that by it iustice or lawes of prynces shoulde be broken condempned or not executed For although our Sauyour Chryst in thys petition doth teache vs to remytte and forgeue al iniuryes and trespasses done agaynst vs yet he which hathe done the iniurye or trespasse is neuerthelesse bounde to acknowledge hys faulte to aske forgeuenes therefore not onelye of God but of hym also whom he hath offended and to intende to doo no more so And furthermore to recompence and to make amendes vnto the parties agaynst whō he hath trespassed accordynge to hys habilytye and power and as the greuousenes and greatnes of the offence requyreth And in case he whiche hathe commytted the offence or trespasse be obstynate and wyl not doo these thynges before rehearsed whyche he is bounde to doo by the lawe of God than maye the partye whyche fyndeth hym selfe greued not wythstandynge any thynge that is sayd before in this petition lawefully and wythout offence of Goddes commaundementes aske and seke recompense of suche iniuryes as be doone to hym accordynge to the order and prouysion of the lawes of the Realme made in that behalfe so that he alwaye haue an eye and respecte vnto charitye and doo 〈◊〉 for rancor or malyce or for sinister affection neyther beare anye hatred in hys harte towardes hym whome he sueth but onelye vppon a zeale and loue of the 〈◊〉 of 〈◊〉 correction of vyce and reformation of the partye that hath offended remembrynge alwayes that he excede not or goo beyonde the lymyttes and bondes of thys generall rule taughte by oure Sanioure Chryste in the gospell Mathewe vii As ye would that other men 〈◊〉 doo vnto you euen so doo you vnto them for thys is the lawe and the prophetes And thus we christen folke wayinge forgeuenes on the one partye and the dewtye of hym that is forgeuen on the other partye as here nowe we be taught 〈◊〉 the better knowe how to endeuour oure selues to obserue both wayes in such sorte as we are bounden to obserue and folowe ✚ The exposition or declaration of the syxte petition which is And let vs not be led into tentation FOr the better vnderstandynge of this petition youe shall note fyrste that there be two maner of tentatyons whereof one commethe and is sene to vs by GOD who sufferethe those that be his to be temted by one meanes or other for there probation or tryall albeit he so assystethe and aydeth them in all suche temptations that he turneth all at the ende vnto theyr benefyte and profytte For as the wise man saieth Eccl. xxviii Lyke as the ouen trieth the pottets vessell so doth tentation of trouble trie the righteous man And with this maner of tentation God tempted sundry wise oure holye father Abraham he tented also Iob with extreme pouertie horrible sickenes and sodayne death of his children and daylye he tenteth and proueth all such as he loueth The other tentation commeth cheifly of the deuyll whyche lyke a furiouse and a woode lyon rageth and runneth aboute perpetually sekynge how he maye deuour vs. And it commeth also of our owne concupyscence which continuallye inclineth and styrrethe vs to 〈◊〉 as Saynt Iames sayeth Iacob i. Euery man is tented drawen and 〈◊〉 ' by hys owne concupyscence Of whyche concupyscence albeit we haue somewhat spoken before yet here in no wyse we maye omytte to speake of it agayne And therefore knowe ye that thys 〈◊〉 is an inclination and pronitie of our inordinate nature to synne whiche imperfection man hathe by the fall of Adam so that althoughe originall synne is taken awaye by baptysme and the displeasure appeased betwixte God and man yet there remayneth a dysorder and debate betwene the soule and the fleshe which shal not be extincte but onely by bodely death For there is no man so mortifyed so sequestred from the worlde and so rauyshed in spiryte in deuotyon or in contemplation but that somme concupyscence is in hym howe be it by goddes grace and mercye it reygneth not nor is of God accounted for synne nor is hurtefull but onelye to them that by consente yelde vnto it It wyll neuer cease but one waye or other it wyll euer assaulte vs and yf we do not fyght with it and resiste it continuallye it wyll ouercome vs and brynge vs vnto bondage so that by this oure concupiscence and our consent all vyce and synnes be ingendred accordynge to the sayinge of saynte Iames Iacob i. Concupiscence 〈◊〉 she doth conceiue she bringeth forth sinne and that of all sortes that is to sai first actes and dedes contrary to the lawes of God and after that vse and custome of the same deedes and at the length she bringeth furth blindnes and contempte For so the wyse man sayeth Prouer. xviii The wicked man when he commeth to the bottome of sinne setteth nought thereby But blynded with euyll custome eyther thynke the synne that he vsethe to be no synne or ells yf he take it for synne yet he careth not for it but eyther vpon 〈◊〉 trust of the mercye of GOD which is in dede no ryght truste but a very presumption he wyll continue stil in purpose to sinne or ells vpon vayne hope of longe lyfe he wyll prolonge dyffer and delaye to doo penaunce for the same vntill the last ende of his lyfe And often times preuented with sodayne deathe he dieth without repentance Wherefore considerynge howe daungerouse it is to fall into synne and howe harde it is to aryse the cheif and the best waye is to resiste wyth Gods helpe the first suggestion vnto synne and not to suffer it to preuayle with vs but assone as maye be to put it oute of our myndes For yf we suffer it to tarye any while in our 〈◊〉 it is a greate peryll lest that consente and dede wyll folowe shortly after Secondly ye shall note that our sauioure Iesus Chryste doth not teache vs in this sixt petitiō to pray vnto God our father that we shoulde be clerely wyth out all tentation but that he wyll not suffer vs to be ledde into tentation that is to saye that whan we be tented he wyll geue vs grace to with stande it and 〈◊〉 〈◊〉 vs
neuer so great beyng in a man cor rupted with sinne is to feble and to weake to purge hym of sinne For purgation clensing of sinne commeth by some other meanes besides that knowledge of the truth aud therfore S. Paule in the fyrste chapiter of his epystle to the Romaines most plainly 〈◊〉 meth that in the time of that law of nature men knew inough of God but yet not withstanding theyr kno ledge they fell into abhominable idolatry The wordes of S. Paule in that place are these So much as may be knowen of god is manifest in thē that is to saye in those whyche liued vnder the law of nature from Adam vnto Moyses For his inui sible thynges euen his eternal power godhed were sene of thē being vnderstanded by the works of the 〈◊〉 of the world so that they are without excuse bicause that when they knew God they gloryfyed hym not as god nether were thankeful but becam ful of vanitie in their imaginacions And as that lyght whiche men had by the lawes of nature was not of force to kepe them from synne so nether the lawe of Moyses beyng opened from god hym selfe by special reuelatiō could suffice to ryde mā from sinne as S. Paule in the second chapiter of hys foresayde epistle testifieth saying Behold thou art a Jew and thou doest rest in the law and doest glory in god and doest know hys wyl and plea sure being instructed in the lawe thou doest allowe that is best and doest truste that thou art a guyde of the blinde a light to thē which art in darkenes an instructour of the foly she a mayster of the ignorante and that thou knowest by the lawe the fourine of sciens truth but yet thou that teachest other teachest not thy selfe thou the prechest against aduoutri art an aduoutrer thy self thou that dooest defye Idoles commyttest 〈◊〉 thy selfe thou that doest glorye in the lawe through transgressing of the lawe doest dyshonor God for the name of God throughe you is blasphemed amongest the gentyles Thus it is 〈◊〉 by the doctryne of Saynte Paule that nother by the common lawe of nature nether by the special knowledge of the law of Moises man was able to auoyde eternal dāpnation but that he neded besides such kōwledge of some other helpe that is of amendes to be made for hys sinnes and thereby to be reduced into the fauour of god againe and to haue aboundaunce of grace 〈◊〉 vnto hym by whych grace he should both in hys know ledge be that better established be able also according to knowledge of the truth to walke in the truth For thys amendes to be made the second person in trinitie being god immortal became mortal mā was made in all partes lyke vnto one of vs sinne only ex cepted 〈◊〉 he did vnite vnto his godhead the body and soule of man in vnitie of person in such a merue lous sort that as in vs the body being of 〈◊〉 nature and the soule being of an other nature doo make yet but one person so in hym the nature of God and the whole perfect nature of man doo make but one person Of this 〈◊〉 vnion of that godhed manhed in Christ S. Iohn speaketh in the fyrst cha piter of his gospell saying 〈◊〉 〈◊〉 factum est ethabitauit in nobis the worde that is the sonne of God was made fleshe that is man dwelt amōgest vs. he dwelt here on the earth as scripture declareth aboue xxxiii yeares and when he had fulfylled al thynges accordyng to the sayinges of the holye prophetes whyche were to be fulfylled of hym before hys passion then he suffred death willingly yea the death of the crosse by suche payne wrongefully procured of the deuil agayne him to raunsome man kynde oute of captiuitie whiche it sustayned vnder the deuyll moost iustly and that thys ran̄some shold be perfyt he suffred sondry sortes of mooste spytefui wronges and intollerable paynes tormentes in his most pure and innocent body as buffeting bindinge scourgyng plattynge on his head a crowne of thorne hanginge on the crosse pearcynge of his handes and fete with nayles openynge of hys syde with a speare and shedynge of his mooste precyous bloude whiche passion of his as it is a moost parfyt myrrour and glasse for vs there in to beholde the excedyng great loue of god towarde vs whiche spared not hys onelye sonne but for vs all gaue hym to dye so it is a sufficient occasion to brynge al men in extreme hatred of the deuyll and synne from daunger of whome mankynde coulde not be rydde but onely by so playnefull a death of the sonne of God What can we loke for at gods handes yf we synne from hence forth but wrath and vengeaunce seyng he hath once delyuered vs from synne by so merciful a meanes All that our sauyoure Christe suffered he wyllingely suffered for our synnes hym selfe hauing neuer deserued anye whyt of payne as who neuer synned And yet hys passion though it be in it selfe a sufficiente raunsome for the synnes of the whole worlde yet it taketh not place in all men not for insufficiencie in it selfe but for defaulte in them that shoulde condignely receaue the merites therof For this you must know that God requyreth in vs certayne thinges to be accomplished by our owne wiland consent without the which we can not ve saued no more than yf Christ had neuer dyed for vs. What thinges these are shal be hereafter declared vnto you In the meane season lyft vp your hartes and open them awyde to receaue in vnto them a great loue towardes God who so nobylye created vs and when we through our owne default were fallen into the estate of endles miseri and wretchednes so mercyfully redemed vs by the passion and death of his onelye sonne our sauiour Christ. Remēber that synne and nought els brought vs first out of Gods fauour and that to take awaye synne the sonne of God was incarnate and suffered mooste paynefull death on the crosse and therefore hereafter flee you all kynde of synne and fight incellātly agaynst your ghostly enemye the deuyl who being vāquished by Christ is not able now to ouerthrow vs if we in the right faith of Christ valiantly with stand hym which to do graunte vnto vs the blessed 〈◊〉 the father the sonne and the holy ghost to whome be all honoure and glory world without ende Amen Io. Harpesfelde theologiae professor Arch. London ¶ An Homely declaring how the redempti on in Chryste is apliable to vs ALthough the death passion of our sauiour christ be in va lu a sufficient raunsome for the sinnes 〈◊〉 the whole world yet i effect it taketh not place in the whole world For neither Turke Jew nor infidel wāting beleif in Christe can take good by the death and passion of christ the scripture most manifestly affyrming in the. xvi chapiter of s. Marke that Whosoeuer dothnot beleue shal be dāpned Agayne
signisye all kynde of vertue and goodnes and that by the Scribes and Pharyseis Chryste doth here meane certayne companies whiche were amonge the Iewes and dyd lyue accordynge to the letter of Moyses lawe so vpryghtly in the face of the world that they were commonly taken for parfyt men Decumenius an auncient father of the greke church doth so declare the foresayde wordes Wherefore when our sauioure requireth of vs that we in righ tuousnes shoulde passe the Scribes and Phariseis he meaneth that we Chrsten folke shoulde not onely outwardely seme good in the sight of the worlde as dyd the Scribes the Pharises but inwardlye also in our hartes shoulde be lyke wyse good in the syght of almyghtye God whiche they were not And because no faute is more greuouse then the breache of Christen Loue and Charitie therefore immediately after the foresayde generall sentence he instructeth vs after all other thinges in our durye touchinge Charitie sayinge Dictum est antiquis non occides qui 〈◊〉 occiderit reus erit iudicii Ego autem dico uobis 〈◊〉 omnes qui irascitur fratri suo reus erit 〈◊〉 That is to saye It was sayde to them of olde tyme Thou shalfe not sley whosoeuer dothe sley shal be in daunger of iudgemeÌ„t But I saye vnto you that whosoeuer is angry wyth his brother shal be in daunger of iudgement Behold good ChristeÌ„ people how perfit a charity Christ requireth in vs. For to vs he maketh the leaste breache of Charitie as daungerous as in olde tyme was the greatest breache to the Iewes The greateste breathe of Charitie is murdre and the 〈◊〉 thereof amongest the Iewes was iudgemente The leaste breache of Charyty is anger and yet the punishmeÌ„t appoynted for it to vs Christians by oure sauyoure hym selfe is lyke wyse iudgement Howe great dyfference of lyfe then I pray you must be betwene vs nowe lyuynge vnder the newe lawe and them that of olde tyme lyued vnder the olde lawe that is vnder that lawe of Moyses when as the selfe same payne that was then prescribed vnto them for the hyghest degre of vncharitablenesse is nowe dewe to vs for the lowest degre thereof How is it that meÌ„ flatter them selues wyth the pleasaunte name of Christian libertye and thinke that because Christ saieth in the xi of Mathew Iug in meum suaue est et onus meum leue That is to saye My yoke is swete and my burden lyghte that therefore suche streytnes of lyfe and playnefull trauell is not requyred of vs as was before tyme of the Iewes True it is in dede that Christen men are not at thys presente bounde to be cyrcumcysed or to offer vp vnto almyghtye GOD calues oxen shepe and Gotes or to goo thryse a yeare to Ierusalem or to forbeare swynes fleshe or to kepe other lyke obseruations of Moyses lawe but as touchynge the tenne commaundementes and all mortall Preceptes contained in the old testament we Christyans are bounde to the obseruation of them of all other thynges belongyng to the estate of the new testamente and so bounde as that in perfourmance and fulfyllyng of them we muste be muche more perfyt and more exacte then euer was the Iewes in obeyng Moyses lawe Nether is the yoke of Chryste called swete nor hys burden lyghte for anye ease or remission that we maye take in oure condition but for two other consyderacions of whiche the one is the abouÌ„daunce of grace gyuen nowe in the tyme of the newe testamente farre excedynge the measure of grace gyuen to the Iewees folowinge Moyses lawe the other is the greatnes of rewarde promysed to vs aboue the Iewes as wytnesseth amonge manye other auncient fathers Oecumenius also who wrytyng vpon the v. of Mathew sayeth after this sorte QuoniaÌ„ infantia in â—irilem iam transierit etateÌ„ et copiosa hominibus data sit gratia et maxis maproposita sunt premia neque eumiam possioterrae terrenorum quem bonorum aut prolis faecunditas aut long a vita seu victoria contra hostas premittitur sed reguum caeloruÌ„ adoptio et victoria contra damones me piâ—o magna exiguntur certaminaÌ„ That is to saye For asmuch as nowe infancy is passed into mans age and grace is plenteouslie giuen to men and moost greatest rewardes are promised for now nether possession of earth earthelye goodes nor longe lyfe nor fecundite of chyldren nor victorye agaynst oure mortal enemyes is promised but the kingdome of heaueÌ„ adoptioÌ„ to God and victory against deuels therefore of good reason great fyghtes are required of vs. Thus saith Oecumenius coÌ„cludyng that we christen men must more paynefully and manfully fyght agaynst our ghostly enemye then did the Iewes because we receaue more grace then they receued and haue promise made to vs of greater rewardes theÌ„ they had made to theÌ„ For these two causes we christen men must thynke the yoke of Chryst swete and his burden easye be the thinges which are requyred of vs neuer so hard to doo as this is one that we may not breake charitie so muche as in the lowest degree that can be that is in anger whych woord in the foresaid place of Mathew dothe sygnify a violation of breache of charitye not vttered or shewed forthe by any sygne but onely conceyued secretly in the harte and there lyenge hyd from knowledge of man but open and manifest to the eye of almyghty God who seith eueÌ„ the inwarde thoughtes of the harte this breache of charitye thoughe it seme to many a smale faute yet Chryste declareth it to be a greuouse faute and maketh it in the payne equall with murder committed of old tyme by the Iewes Nowe yf Chrysten men hauinge conceiued anger in theyr hartes do not by and by suppresse the same but proceade to a fardar breache of charitie that is to vtter theyr anger by any sygne or token than is this ther faut greter then the other and the punyshemente due for the same greater also accordynge to the woordes of Chryste who in the. v. of Mathewe saieth Qui auteÌ„ dixerit Racha â—eus erit concilio that is to say He that saieth to hys brother Racha shal be in daunger of counsel Where by Racha we muste vnderstande an outewarde sygne vttered by the mouth wyth breach of charitie and yet such a sygne as dothe sygnifye no expresse or particular reproch as to thou our brother or to tushe at hym And by councell we must vnderstand agreat punyshmente then was iudgemente After this our sauiour procedeth to the third degre of vncharitablenesse which is in woorde to cal our neyghboure by any euyll name as to call him foole Of this third degre Chryst sayeth Qui autem dixerit fratri suo fatue reus erit gehennae ignis that is to saye He that calleth his brother fole shal be in daunger of hell fyre beholde Chrystian people your lyfe in thys lesson as in a glasse and you shall see what daunger you