oration made to the prynces Israelities of the Sinagoge being at Antiochia Pisidie and amongest other thin ges speakyng of the inhabitauntes of Ierusalem the prynces thereof who put Chryst to death and of Chryste hymselfe sayethe as S. Luke in the. xiii of the Actes doth testify thus Cunque consummassent omnia que 〈◊〉 〈◊〉 〈◊〉 deponentes cum de ligno posuerunt cum in 〈◊〉 deus autem sustitauit cū a mortuis 〈◊〉 die qui uisus est per dies multos his qui simulascenderant cum co de Galileo in Iherusalem qui usque nune sunt testes eius ad plebam That is to say And when they hadde fulfylled or perfected all thinges that were wrytten of hym they takynge hym doune from the tree did put him in a Sepul chre and God dyd rayse hym vp agayne the thyrde daye from the deade and he was sene many dayes to them which came vppetoge ther with hym from Galilee to Ierusalem who euen tyll nowe be wytnesses of him to the people Lyke wyse the sayde S. Paule writing to the Corinthians and earnestly mindyng to proue the resurrection of the deade doth in his first epistle written vnto them and in the xv Chapyter therof say as foloweth Tradidi enim Vobis in primis quod et accepi quoniam Christus mortuus est propeccatis nostris secundum Scripturas quia sepultus est et quia resurrexit tertia die 〈◊〉 Scripturas c That is to say I haue delyuered vnto you speciallye that whiche I receaued howe that Chryst died for our synnes according to scrip tures and that he was buryed that he rose agayne the thyrde daye accordynge to the Scripturs c. And s. Augustine concerning this matter hath in hys cxxiij sermon thys confortable sayinge Site 〈◊〉 luano 〈◊〉 sepultura conturbet gloriosa resurrectio confirmet quicquid enim infirmitatis audis in Christo nostrae 〈◊〉 necessit 〈◊〉 t is nostre redemptionis est causa quicquid gloric cius est proprie potesta 〈◊〉 quiid co mortuus est ut uos 〈◊〉 〈◊〉 resurrexit ut uos ad 〈◊〉 〈◊〉 resuscitaret eternam That is to say Of the three dayes buryall or lyinge in graue of our Lord doo trouble the let his gloriouse resurreccion con fyrme the. In dede whatsoeuer weakenes or infirmitie thou doest heare in Chryst that is for cause of our necessitie the is for cause of oure redemption whatsoeuer glory thou hearest of him that is of his proper or owne power who therfore was deade that he myghte reuyue vs and therefore dyd ryse agayne that he might resuscitate vs vnto life euerlasting Lykewyse S. Augustyne agayne in his cxxxi sermon speakyng o. this matter sayth after this ma ner Triduane sepulture mora euidēter ostēdit quod dūcorpus isepulchro iacuit anima illa de infernis triūphauit That is to saye The ta rying or abydynge of the three dayes in the graue doth euydently declare or shew that the whyle that the Body of Chryst dyd lye in the sepulcher or graue that soule of hys dyd Tryumphe ouer the Helles And that Chryste dyd ryse agayne from deathe whiche is the seconde parte of this Article is most manyfest aswel by such testimonyes as are all ready here in the former part of this article alleged as also by these speciall testymonyes folowinge Fyrste Actuum ii S. Peter as S. Luke there testifieth Doth say as foloweth Hunc Iesum resuscitauit deus cuius nos omnes testes sumus That is to sai This Jesus hath God raysed vppe agayne wherof we all are wytnesses Secondlye actuum iii. S. Peter there hath these wordes Quem deus 〈◊〉 a mortuis cuius nos testes sumus That is to say Chryst whome God hathe raysed from the deade of the whych we be wytnesses Thyrdely actuum iiii S. Peter there hath bothe these wordes Quem deus suscitauit a mortuis beynge Englyshed as before as also these wordes Et Virtute magna reddebant Apostoli testimoniū resurrectionis 〈◊〉 Christo domini nostri That is to saye The Apostles with great power dyd gyue wytnes of the resurrection of Jesu Chryst our Lorde Fourthly actuum v. S Peter and the Apostles haue these wordes Deus patrum nostrorum suscitauit Iesum 〈◊〉 uos interemistis suspendentis in ligno That is to say The God of our fathers hath raysed vppe Je sus whome ye the Jewes dyd kyll hangyng him vpon the tree Fyftelye Actuum xvii S Paule preachynge in the Synagoge of the Jewes at Tessalonyca hathe these wordes Quia oportuit Christum pati et resurgere a mortuis That is to say That Chryst muste nedes haue dyed and to ryse agayne from the deade Syxtely S. Paule in vys fyrst Epystle to the 〈◊〉 rinthyans in the. xv Chapter therof hath amōgest other these wordes Si Autem Christus non resurrexit inanis est predicatio nostra inanis est 〈◊〉 vestra c. That is to saye If Chryst hath not rysen agayne then is our preachyng vayne and youre faythe is also in vayne c. And hereof also he speakethe Ad Romanos fourthe et ii ad Timotheum ii and in manye other places But what nede is it to heape any mo testimo nyes hereof seyng all the Euangelistes doo clerelye testifye the matter Mathewe the. xxviii Marke the xvi Luke the. xxiiii and Jhon the. xx By thys then it appeareth howe that our Sauyour Jesus Chryst after he had conquered and spoyled the Deuyll and hell he retourned agayne from thense lyke a mooste myghty Kynge and Conqueroure in tryumphe and glorye and so reassumed and toke agayne hys blessed naturall Body the third day after hys sayd deathe And so doyng rose out of the Sepulture in his natu rall and parfect manhode That is to say in his soule and in the selfe same body whych was borne of the Uyrgyn Mary and dyd hange vpon the Crosse. After whyche resurrection he was conuersaunte in the worlde by the space of forty dayes and dyd eate and drynke with hys Apostles and his disciples and prea ched vnto them and aucthorised them to goo fourthe into the worlde to manifest and declare that he was the very Chryst the very Messias and the very God and man whych was promised in scrypture to come to saue and to redeme al those that beleuing in hym ordered themselues in obeying and folowynge hys preceptes and commaundementes accordyngly In thys artycle of Resurrectiō it is to be noted that there is nothyng that can in all aduersirye trouble be more ioyefull and comfortable vnto vs than the 〈◊〉 of this artycle That Chryste rose agayne from corporall death to lyfe and that we shall also do the same The fayth and belefe of this if we continue in lyuinge well is our vyctorye and tryumph ouer the Deuyll hell and death and a specyall remedy to put away the horroure and feare of them Forasmuch as hereby we be assured that as death coulde not holde Chryste
Deade For the profe of whych fyrst parte we haue besides other testymonies of Scrypture the speciall testimonye of Saynt Luke in the fyrst chapyter of the Actes wher he spea king of the Disciples who dyd beholde our Sauiour Chryst when he dyd ascend saieth thus Cunque iutuerentur in coelum euntem illum ecce duo uiri astiterunt iuxta illos in uestibus albis qui et dixerunt uiri Galilei quid statis aspicientes in celum HicIESVS quia assumptus est a uobis in celum sic ueniet quē admodū uidistis eumeuntem in celum That is to say Whenthey dyd beholde or loke vpon hym departing or going into Heauen Lo two men dyd stande by thē in whyte garmentes who also dyd say 〈◊〉 men of Galile what do you stande lokynge vp into Heauen This Iesus who is assumpted or taken vp from you into Heauen shall so come as ye haue sene him goyng or departing into heauen And so ye see that into Heauen he is ascended and from heauen he shall descende or come And here shall ye learne that there are two speciall commings of Chryste into the worlde mentioned and spoken of in scripture and they be very diuers in them selues the fyrst commynge of Chryste into this worlde was to be borne of the virgyn Mary and by his deathe passion to redeme the worlde of which is spoken fully and largely in the exposition or declaration of the thyrde Article of this Crede The second commynge of Chryste into this worlde shal be to iudge bothe the quicke and the deade as is conteyned in this vii article And concernyng the second parte whyche is his comminge to iudge the quicke and the deade ye shall vnderstand that our sauioure and redemer Jesus Chryst beyng ascended as is declared afore into heauen shal come from thence that is to saye from heauen into this worlde and he shall come in his glorye and maiestie and shall then in the verye visyble fourme of his naturall body appeare vnto the bodely eyes of all the people of the worlde in his perfecte manhode and in the selfe same bodye wherein he ascended to the inestimable comforte and reioyse of the good and the extreme terroure and confusion of the wycked Where being accompanied with hys holye Angells his ministers waytynge vpon hym he shall sit openly in the cloudes of the ayre and shal iudge al quicke and deade accordinge to truthe and iustyce accordyng to his holye worde expressed in scrypture that is to saye accordyng to euery mans owne workes and dedes done by him in hys lyfe tyme whyche workes and dedes shal be then examined dyseussed tryed not after menes owne fantasye and inuention wythout aucthoritie and grounde of Scryptur but accordyng to the commaundement of God and the teachyng of Chryste and his Apostles For at that day of iudgement all the people of the worlde quicke and deade that is to say aswell all those whiche shall be founde on lyue in the worlde at that daye as also all those which euer syth the creation of Adam lyued here in thys worlde and dyed before that daye shall come and appeare afore the presence of Christ in their very bodyes and soules And when they shall be so gathered and assembled together oure sauyoure IESVSCHRIST shall pronounce the finall sentence and iudgement of euerlastyng saluation vpon all those persons whyche in theyr lyfe tyme obeyed and confyrmed them selues vn to the wyll of God and excused the workes of righte beleife and charitie and so perseueryng in well doing sought in theyr hartes and dedes honoure glory and lyfe immortall And contrarywyse vpon all those which in theyr lyfe tyme were coutentions and dyd 〈◊〉 agaynst the wyl of God and folowed in iustice and iniquitie rather than truth and vertue our sauiour Chryst shal than and there pronounce the sen tence of euerlastynge punyshment and dampnation In whyche sentence there shal be made a perfect sepa ration or diuision betwene these two sorts of people that is to saye betwene the shepe and the goates the come and the chaffe the good and the badde the blessed and the cursed the members of his bodye and the members of the deuyll and so the good and the blessed being vpon his ryght hande he shall clearely and perfectly delyuer them for euer from the power ma lyce of the wycked and from all paynes and euyll and so take them all vp with him into heauen there to be crowned and rewarded in bodye and soule with honoure and glorye and euerlastyng ioye and peace which was prepared for them from the beginnynge of the worlde And all the other whych shal be iudged to euerlastyng payne and death beyng vpon hys lefte hande he shall send them downe into Hell there to be punyshed in bodye and soule eternallye with fyér that neuer shall haue ende whych was pre pared from the begynnynge of the worlde vnto the Deuyll and his Angels And here it is speciallye to be remembred howe thys article was for great considerations added immediatelye and conioyned vnto the former articles and chiefly to the intent that no man shuld in his life tyme 〈◊〉 vpon the sayde benefites of Chryste or take occasion of carnal liberty or securitie and so liue without feare to transgresse or withoute regarde to obserue the commaundementes of God but rather that euery good christen man shoulde in euerye parte of his lyfe haue a continuall remembraunce and respecte vnto the laste daye of iudgemente and so be in continuall feare to commytte any thyng contrary to the wyll of God for the whiche he myghte deserue to haue the sentence of euerlastynge dampnation pronounced vpon hym For thys is certaynely true that at that daye euery man shal be called to an accompte of his lyfe and shal be than fynally iudged according to his workes good or badde done in hys lyfe tyme that is as S Paule sayeth to them that perseuer in well doing and laboure to attayne glorye honoure and immortalitie shal be gyuen lyfe euerlastyng and to them that be contentious and obey not the truthe but folowe and do iniustice shall come indignation ire afflyctyon trouble and paynes euerlastynge In this article it is further to be noted that like as there is nothynge more certayne vnto vs than that we be all mortall and shall once dye and yet no man 〈◊〉 knoweth the tyme whan he shall dye euen so there is nothyng more certayne than that thys daye of iudgement shal once come and yet the houre and tyme whan it shal be is hydden and kept secret from the knowledge of all men and angels and is reserued to the knowledge of God onely whyche thynge precedeth onely of hys goodnes towardes vs and is done to the intente we should alwayes here in oure lyfe tyme flee from sinne and imploye all our hole stu dy and indeuour to walke in the wayes of God that is to saye in such fayth hope and charitie as God
sacramentes we can doo no lesse then of chrysten charitie to wyshe that all those who in thys late scismaticall tyme haue vndoutedlye by the instigation of the deuyll eyther vtterlye contempned or litle regardrd these sacramentes and emongeste them speciallye this sacramente of extreme vnction will nowe after our ioyfull reconciliation to the vnytie of the catholyke churche regarde all the sayde sacramentes as they ought to do and soo lyue heare in thys transitory worlde that they conunynge to there extreme passage which at one time or other they can not escape maye from deathe come to lyfe and from death of the body haue euerlastyng lyfe of the soule and in conclusion after the generall resurrectiō haue the body ioyned vnto the soule in blysse euerlastynge whiche almyghty God graunt vnto vs all ¶ Here nowe doo folowe the ten commaundementes of almyghty God whiche are taken oute of Exodus the. xx oute of Leuiticus the xxvi and out of Deuteronomie the. v. chapiters .i. Thou shalt not haue straūge Goddes before me .ii. Thou shalte not make to the anye grauen thinge nor anye lykenesse of anye thynge that is in heauen aboue aud that is in earth beneth nor of them that be in the waters 〈◊〉 der the earth Thou shalt not adore them nor honour them with godly honoure .iii. Thou shalt not take the name of thy Lorde God in vayne .iiii. Remembre that thou kepe holye the Saboth daye .v. Honoure thy father and thy mother .vi. Thou shalt not kyll .vii. Thou shalt not commytte adultery Thou shalt not steale viii Thou shall not vtter or beare false wytnesse agaynst thy neighboure ix Thou shalte not couette thy neyghboures x. house nor desyre thy neighbours wife nor his seruaunt nor hys maiden nor his oxe nor his asse nor any thing that is hys ¶ The preface of the. x. commaundementes THree partes of oure promyse beynge nowe perfourmed it is to wytte first what fayth is and how it is to be taken in this boke secondly the exposytion of the twelue articles of the chrysten beleife theyrdely the declaration of the. vii sacramentes the promysed order nowerequyreth that in this fourth place the tenne commaun dementes with theyr declaration be set fourth vnto you for an introduction vnto whiche ye shall note foure poyntes Fyrste what is the lawe or the commaundemente of God Secondelye howe the commaundementes of God must be obserued to the plea sure of God and our saluation Thyrdely what gre uous punyshmentes God dothe in holye Scripture threaten and manace vudoutedlye to be inflycted to the breakers of his commaundementes and fourthlye what greate rewardes the keapers of hys law cōmaundementes shall receaue at Goddes handes Touchynge the fyrst poynte whiche is what the law and commaundemente of God is you shall knowe that the lawe of God is a rule gyuen to vs of God for the good guydynge of our selues Whiche rule declareth and sheweth to vs what is the wyll and plea sure of God for vs to doo or not to dooe in thoughte worde and dede And when I call it a rule I meane that as the bryckelayer cannot make a wal euen and strayghte withoute the direction of hys lyne nor a mason can not hewe any coygne or assler stone with 〈◊〉 the direction of his squyre and rule nor the 〈◊〉 master can guyde or styre his shyppe safely to good hauen or harborough withoute the direction of the compasse so neyther man nor woman can order guyde and rule theyr lyfe euenly dyrectly streightlye to the wyll and pleasure of almyghty God without the knowledge and direction of his lawe and commaundementes which are the lyne rule squyre and compasse whereby we maye reare our workes vpryghtly frame our selfes in vertue constantly and gouerne the course of lyfe into the hauen of felicitie prosperouslye And where I saye that the commaun dementes are geuen to vs of God I declare thereby that onely God hath both throughe the lawe of nature in our hartes prynted them and also in the law of Moyses with his owne fynger that is to saye by the vertue of the holy spyryte in two tables of stone wrytten them And laste of all our sauioure Chryste beynge both God and man hath ratified and expoūded them in the newe lawe of the Gospell to the intent that with all diligence we shoulde studye to obserue and kepe the sayd commaundements not onely because they are so expediente and profitable vnto vs but especially because that thei are geuen to vs of God who therby doth declare to vs his godlye wyll and pleasure vnto whom both we and all creatures els are bounde to be obedient And as touchynge the seconde poynte whiche is howe we muste obserue and kepe the commaundementes of God to his pleasure and thereby obtayne of him rewarde in heauen ye shall here note that we must kepe the 〈◊〉 three maner of wayes first holy and 〈◊〉 in theyr perfecte number being ten accordyng wherevnto in the first chapiter of S. Luke in the high and greate commendation of Zachary and Elyzabeth the parentes of Saint Ihon Baptyste it is wrytten Erant autem iusti 〈◊〉 de um incedentes in omnibus mandatis et iustificationibus domini sine querela That is to say And thei both were iust before GOD walkyng or lyuyngem all the cōmaundementes iustifications of GOD without any complaynte agaynst them And I do saye those wordes Holye and fully forasmuch as it is not inough to kepe parte or some of the sayd commaundementes of God and to leaue parte of them vnkepte But as in a harpe a lute or a vyol being instrumentes of 〈◊〉 euery string with other must be tuned and none lefte vntuned leste thereby some vnpleasant soundes and discords might be vttered so we muste putte all and euerye the commaundementes of God to theyr tuneable fashion and practyse lest that yf any be left vnused or 〈◊〉 of vs there might to the pure and cleane eares and iudgemente of Almyghtye GOD come thereby some vnpleasaunte sownde and vnswete reporte of our lyues and doynges Accordyng wherevnto Saynt Iames in the. ii chapiter of his epistle sayeth 〈◊〉 totam legem 〈◊〉 rit offendat autem in uno factus est omniū reus That is to saye whosoeuer shall kepe the hole lawe and yet offende in one poynte or parte thereof is become gyltie of all The second way by whiche we must kepe the commaundementes of God is that we doo kepe them with a ryght intention that is for the loue for the honor and for the glory of God onelye and not for anye honoure or glorye to be geuen to vs of man in thys lyfe For whosoeuer in doinge of hys good dedes intendeth principally to get honor glory or reward of man hath a wronge intention and hys dede soo done yea although it be commaunded of God is not pleasaunte or acceptable vnto God And of thys ryghte intention speaketh our sauiour Chryst in the vi chapiter of Saynte Mathewe sayinge
are disobedient seditious scismatike and verye wicked people as more at large shal be declared in some homelies to be specially made therevpon ¶ Thexposition or declaration of the tenthe article of the Crede whiche is The communion of saynctes The forgeuenes of synnes IN this article be taughte two speciall fruites and benefites whiche all men called of God and obeyinge to the same callinge in their wyll and workes doe obtayne by Goddes grace in the sayd Catholyke churche that is to say The communion of saintes and forgyuenes of synnes And here is to be noted that although this worde Sainctes in oure Englyshe toungue signifieth properly them that be departed this life and be established with glorye in Chryst. 〈◊〉 the same worde Sainctes whereby in thys article we expresse the Latyn word Sanctorum is here extended to signifye not onely those that be so departed this life and established but also such as beyng in lyfe here in earth be called into this holy assēble and Churche and be sanctyfyed in oure Sauyoure Iesu Chryste Accordyuge wherevnto S. Paule in sondry hys epystles to the Roma 12. to the Epher to the Philip. 4 to the Colos. 1. and to the 〈◊〉 14. vseth the sayd worde Sayntes and so doth he in dynerse other places els And as touchyng the fyrst of the sayd ii frutes or benefites whiche is The cōmunion of saintes That is to saye the mutual participation of saynctes ye shall vnderstande that lyke as al the 〈◊〉 parts and members of the naturall body of man do naturally communicate and be participante of one spirit or soule which gouerne the sayde bodye and euerye lyuelye parte thereof euen so doe all good Chrysten men participate of one holy ghost whyche alwayes gouerneth the catholyke churche and allyuely mem bres of the same and doth geue to sondrye members sondry spirituall giftes to the intent the whole body should therby be edified accordyng to the sayinge of S. Paule in the xii Chapter of his fyrste Epystle to the Corynthians where he sayeth in thys maner Vnicuique autem datur manifestatio spiritus ad utilitatem Alis quidem per spiritum datur sermo 〈◊〉 alijautem sermo 〈◊〉 secundū eun dem spiritum Alteri fides in 〈◊〉 〈◊〉 alij gratia sanit at um in eodem spiritu aly operatio uirtutum alii prophetia alii discreto spiritum alii generalinguarum alii interpretatio sermonum Hec autem omniaoperas tur unus a que idem spiritus diui dens singulis prout uult That is The gyftes of the holye ghoste are geuen to euery man to profyte other wythall to one is geuen throughe 〈◊〉 spirite the vtteraunce of wisedome To another is geuen the vttetaunce of 〈◊〉 by the same spyryte to another fayth by the same spirite to another the gifte of healinge by the same spyryte to another power to doe miracles to another prophecye to another iudgement to discerne spirites to another dyuerse tongues to another interpretation of sayinges And al these thinges worketh the selfe same spirite deuydinge to euerye man as he wyll By which place of Saynt Paule it is euident that al the lyuelye members of the Churche doe communycate and participate of one common spiryte And this participation beinge one of the hygheeste benefites that men receaue in the Catholyke Churche is comprehended in this article of the communion of Saynctes Of whyche communyon the Prophet Dauid in his cxviii psalmedoth also speake sayinge Particeps ego sum omnium timentium te et 〈◊〉 man data tua That is to say I am partaker wyth all suche as feare the and kepe thy 〈◊〉 But besides this foresayd participation or communion of the holy ghost beyng commune to all the liuelye members of the Churche there is also an other communion comprehended lykewyse in thys article whiche is the 〈◊〉 or vnion that all good christen men haue with Chryste who is the heade of the churche and who hath for his mystycall bodye the whole churche And of this kynde of communion of Saynctes S. Paule lykewyse speaketh in the foresayd twelth chapiter of hys fyrst epystle to the Corynthyans saying In uno spiritu omnes nos in 〈◊〉 pus baptizati sumus siue dei siue gentiles siue serui siue liberi omnes in uno spiritu potati sumus That is to saye In one spyrite are we all baptyzed to make one bodie whether we be Iewes or Gentils free or bonde and haue all dronke of one spyryte And lykewise doth he in the fifte to the Ephesians where spea kyng of the same he sayeth 〈◊〉 sumus corporis eius de car ne cius et de ossibus cius That is to saye We are membres of his bodye meanyng of the body of Christ and of his fleshe and of his bones And forasmuch as the moste blessed sacrament of the aulter wherein by the myghtye operatyon of Goddes worde is really present in the fourmes of breade and wyne the naturall lyuynge bodye and bloude of oure sauyoure and redemer Iesu Chryste doeth increase and worke in all them that worthelye doe receaue it the communion and coniunction in bodye soule of them to Chryste and of Chryst to them with a mutuall coniunctyon also in loue and charytye of eche good man in Christ to other Therefore the sayd Sacrament may also worthely be called the commu nion of Sayntes And so hathe the fyrst parte of this article been by good deuoute and learned menne expounded longe ago Nowe touchy nge the seconde fruite or benefite in thys article whyche is the remission of synnes you shall vnderstand that onely in the catholyke church and no where els the remissiō of synnes is to be had And there vndoubtedlye it is to be had and that by two meanes that is to wytte by baptisme and after baptisme by due penaunce and 〈◊〉 of the keyes geuen vnto the churche And as for baptisme it washeth cleane awaye al the former synnes as well actuall as originall so that they shall neuer after that be imputed vnto vs. But in case after baptisme we fall into synne then the remedy must be by the wholsome sacramente of Penaunce whiche sacrament is of so greate forse and vertue that howe heynous so euer oure synnes and offenses be yet by the meane of the same the sayde synnes maye be and are released forgeuen vnto vs. And for to take away all doutyng on our behalfe herein and that no man shoulde nede to dispayre oure Sauioure Chryste openlye and by expresse wordes in the twentye of Sayncte Iohn af ter he had breathed vpon hys Disciples sayde vnto them and generallye to they re Successours 〈◊〉 the holy ghost whose synnes ye release or forgeue they are forgeuen or released vnto them and whose ye withholde or reteyne they are withholden or reteyned And also with a special 〈◊〉 assygned vnto Saynct Peter gaue vnto hym and hys lawfull successours the full 〈◊〉 of releasyng and withholdyng of synnes saiyng vnto hym as it is
written in the. xvi of Mathewe Tibi dabo claues regni celorum quodcunque ligaueris super terram crit ligatum et in celis et quodcumque solueris super terram erit solutum et in celis That is to saye Unto thee will I geue the Keyes of the kyngdome of heauen whatsoeuer thou doest bynde vpon earth shall also be bounde in heauen and whatsoeuer thou loosest vpon earth shall also be loosed in heauen Which 〈◊〉 all Chrysten men shoulde to theyr great comforte moste gladly imbrace and by al meanes be most carefull and wary to the vttermost of theyr power to kepe them selues in such state that they may styll enioye the fruit of this soo comfortable a priueledge Wherefore good people accordyng to the exhortation of the Prophete Ezechiell in the eyghtenth chapter Tourne and doe penaunce for all youre iniquities and youre iniquitye shall not be your destruction But youe shall vndoutedly accordyng to thys article be vnburdened of your synnes and made partakers of the communion of saynctes bothe in thys worlde and in the worlde to come Amen ¶ Thexposition or declaration of the eleuēth artycle of the Crede whiche is The resurrection of the Bodye Coucernynge thys eleuenth article for asmuche as it may seme itraunge to some men why thys word Body is here placed in the Englishe seyng the Latin is Carnis resurrcctionem That is to sai The resur rection of the fleshe 〈◊〉 shal knowe that in 〈◊〉 ture many tymes thys worde fleshe doeth signyfye the hole man as for example where it is wrytten in the fyrst of S. Jhon Verbum caro factum est that is to saye The worde was made fleshe the meanynge is that the sonne of god toke vpon hym the hole nature of man Agayne 〈◊〉 the fyrste chapiter of saynt Paules fyrste epystle to the Corynthians it is wrytten in thys maner Vt non glorietur omnis caro that is to say That no fleshe should glorye the meanynge is that no man should glorye Lykewyse where in the thyrde of S. Luke it is wrytten Videbit omnis caro salutare dei That is All fleshe shall se the sauiour sent of God The meanynge is that al men shall see the sauiour sent of god And manye tymes also thys sayde worde Fleshe doeth in scrypture signifye onely the bodye of man without any respect of the soule thereof as in the fyrst Chapyter of Genesis where Adam speakyng of hys wyfe Eue sayth in this maner Caro de carne 〈◊〉 that is Fleshe of my fleshe meanynge that her body was made of hys bodye Lykewyse in the. xxi of Job where Job sayeth Concutit carnem 〈◊〉 tremor That is Tremblyng dothe shake my fleshe meanyng there by hys fleshe hys bodye And accordynge to thys seconde acception thys Latyne worde Carnis Which is to saye Of the fleshe is taken here in thys article of the Latyn Crede and by cause the body and the fleshe here in this article doe signifye and meane one thing we maye both say the resurrection of the body and also the resurrection of the fleshe And therby we doe vnderstand that at the day of the generall dome or Judgemente when Chryste shall come as in the. vii article of thys Crede is contayned and sitte to iudge the quicke and the deade almighty God shall styrre and rayse vppe againe the very fleshe and bodies of all men women and Chyldrē both good and bad christened and heathen that euer lyued here in this world from the begynnynge of the same and died before that day And althoughe the sayde fleshe and bodyes were deade and buryed yea and consumed or by anye meanes destroyed yet God shall of his infinite power make them all at that day wholl and perfecte agayne And soo euerye man generally shall resume and take agayne the very selfe same bodie and flesh in substaūce which he had whi les he liued here on earth and so shall rise from death and liue agayne in the very selfe same bodie and soule which he had before 〈◊〉 whych tyme man thus beyng made perfect in coniunction of body and soule shall at that daye appeare before the hygh iudge our sauiour Jesu Chryst and there shall make an accompte of his workes and hys dedes such as he did good or euil while he liued here in thys worlde And for profe that the contentes of this article are true these authorities and testimonies both of the olde and the newe testamente shal be sufficient for this presente that is to witte the. xix of Job Esay xxvi Ezechi xxxvii Daniel xii Mathew xxii John v. Rom xiiii i. Cor. xv ii Cor. v i Thes iii. and. iiii Philip. iii. and the ii to Timoth. ii ¶ The exposition or declaration of the twelft Article of the Crede whiche is And the lyfe euerlastynge Amen In these fewe wordes is the moost comfortable and ioyous knyttynge vppe of this Crede that maye be For two excellent thinges are here sette fourth to be beleued the fyrst is Lyfe whiche all thynges do desyre the second is the Eternitie and continuall lastyng of it which is a thyng that maketh it most pleasaunte and most swete and most profitable And when I do saye that ther is a lyfe and also an euerlastyng lyfe I doo meane both concernyng the body and also concernynge the soule for vnto them bothe this euerlastyng lyfe shal without any endynge contynue and abyde B V T H E R E muste ye marke that lyke as the good shall enioye for euer thys mooste 〈◊〉 estate of euerlastyng lyfe to theyr vnspeakeable comforte and gladnes so also the noughtye and wycked shall bothe in bodye and also in soule receaue for euer punyshmente and tormente incessantly accordynge whervnto our Sauiour Chryst in the. xxv of saynte Mathewe sayeth Et ibunt hi in supplicium 〈◊〉 〈◊〉 em in uitam eternam That is to saye And they meanynge the noughtye and wycked shall goe into euerlastinge punyshment but the iuste shall goo into lyfe euerlasting And herevpon maye be 〈◊〉 that though the noughtye and wycked shall continue for euer and haue immortalitie yet forasmuch they so contynuing shall neuer haue ioye but euerlastyng torment of body and soule without hope of forgyuenes and wythoute anye ende Therefore theyr contynuaunce and immortalitie is rather to be called euerlastynge deathe then euerlastynge lyfe or lyfe at all accordynge whervnto S. Paule in the. vi chapiter of his epystle to the Romaynes doth saye Stipendia enim peccatimors gratia autem dei uita 〈◊〉 in CHRISTO IESV domino nostro That is to saye The rewarde in dede of synne is death but eternall lyfe is the gyfte of God through Jesu Chryst our lorde So that such as haue led theyr lyues in obedience obseruation of Goddes commaundementes and die in true fayth and charitie shall then be perfectly 〈◊〉 tified puryfyed and delyuered frome all contagion of synne and from all corruptible and mortalitie of the 〈◊〉 and shal be perpetuallye glorified and
receaue both in bodye and soule together euerlastynge lyfe which lyfe euerlastyng though it passeth all mennes wittes to expresse howe pleasaunt and ioyefull it is and that mannes capacitie can not compryse and vn derstande the same as S. Paule witnesseth in hys 〈◊〉 epistle to the Corinthians the. ii chapter saying That whiche the eye hath not sene nor the eare hath not herde nor hath not entred into mans harte GOD hath ordeyned for them that loue hym 〈◊〉 holye scrypture speaketh of it after our capacitie and intelligence but farre vnder the worthynes excellency thereof For the prophete Esay sayeth in the. xxxv chapiter Euerlastynge gladnes shal be ouer their heades they shall haue ioye and gladnes sorowe and wayling shall forsake them And 〈◊〉 Jhon in the seuenth chapyter of hys 〈◊〉 sayeth God that sytteth on his throne shal dwell ouer them They shall not hunger or thyrste anye more neyther sonne nor heate shall hurte them for the lambe that is in the myddes of the throne shal fede them and bryng them to the fountaynes of the water of lyfe and God shall wype awaye all weapyng teares from theyr eyes death shall endure no longer There shal be no waylyng nor crying nor sorowe anye more 〈◊〉 there is no ioye or comforte that can be wysshed for but it is there moost plentyfully There is true glorye where prayse shal be without errour or flattery There is tru honour which shal be geuen to none onles he be worthye there is true peace where no man shal be molested or greued neyther by hymselfe nor by others There is true and pleasaunte felowshype where is the company of blessed angels and the elect and chosen 〈◊〉 of God There is true and perfecte loue that neuer shall fayle For all the heauenly companye is linked and fastened together by the bonde of perfecte charitie whereby also they be vnited and knitte to almyghty God euerlastynglye Fynallye there is the true rewarde of all Godlynes God hym selfe the sight and fruition of whome is the ende and rewarde of al oure beleife and of all oure good workes and of all those thynges whyche were purchased for vs by Chryst He shal be oure sacietie or fulnesse and desyre he shal be oure lyfe oure helth our glorye our honour oure peace oure euerlastyng reste and ioye he is the ende of all our desyres whome we shall se continually whom we shall loue most feruently whom we shall prayse and magnifye incessantly and world without ende And forasmuch as most firmely and wythout all doute we beleue al the foresayd articles of this crede and euery thing concerninge the same and in them comprehended to be moste true And moreouer for that we lykewyse beleue al thynges whiche concerne eyther oure creation redemption or sanctification of the heuenly father by hys sonne and with the holye ghoste to be fully wrought and that they shall moste certenlye through the mercye of God come vnto vs. Therefore in the ende of this crede we saye Amen Whiche is a worde confirmyng a sayinge and a pray inge that it maye soo be allowed and establysshed the verye signification of whyche worde beyng be it so moost certaynelye Of the seuen Sacramentes FOrasmuche as there are nowe two parts performed of the promyse made vnto you in the preface of thys worke it is to wytte of the acception or ta kynge of this worde Fayth and also of the articles ofy e 〈◊〉 with expositiō or declaratiō of the same The nexte matter to be set forth and declared is the treatyse of the. vii Sacramentes with theyr expositions And forasmuche as it is expediente before the speciall intreatye therof to speake somewhat aswell of the signification of this word Sacrament being taken in his generaltie as also to defyne in specialtie howe this word Sacrament shal be taken and vnderstanded here in this treatyse therefore here in the begynning these two thynges shal be set fourth and opened vnto you And as concernyng the fyrste ye shall vnderstand that this worde Sacrament is diuersely takē for amongest them that haue a respecte to the proprietie of the Latin tounge do seke the significatiō thereof in prophane writers A sacramente amonge other 〈◊〉 is pryncipally called an obligation or promyse made and confyrmed by an othe of whyche thinge S. Augustine in his clxxxi Sermon maketh mention And amonges them that haue a respect vn to scrypture and the wryters thereof a Sacrament doth signify a mistery that is to saye a secret or hydden thynge apperteynyng to the religion and so beyng consydered it is sometymes taken in a more larger signifycation and sometymes in a more strayter and beynge taken in the larger signification it doth signifye euerye secrete mysterye appertaynynge to religion and euerye holy thynge hydden thoughe it be not a sygne or token of another thyng as whē we vse to name and say the sacrament of the godheade meanynge thereby the very godhead it selfe whythe is a hyd and secrete thynge and yet not a sygne or token of any other thynge And in this signification also S. Paule doth vse it in the fyrste Chapter of hys epystle to the Ephesians where he sayeth that God hath reueyled or opened vnto vs the Sacrament of his wyll meanynge there by the Sacramente of hys wyll the secrete eternal wyl of God whereby he appoynted from the begynnynge that the Gentyles shoulde be incorporated and made partakers of hys promyse in Iesu Chryste in whome we al haue trust and in truste haue an accesse by fayth vnto him And lykewise he doth in the thyrd chapter of his fyrst epystle to Tymothe where be writeth 〈◊〉 this maner Et manifeste 〈◊〉 est pictatis Sacramentum quod mainfestatum est 〈◊〉 〈◊〉 c. That is to saye And vndoubtedly great is the Sacrament of godlynes whiche is she wed in the flesh c. Meanyng therby that Chryst hym selfe is a great Sacrament of godlines for that he beyng the inuisible sonne of God is manifested or opened in the fleshe And this worde sacramente beynge taken after the strayter maner or acception in which moost cōmonlye it is it signifieth the sygne of a holye thynge which beareth the similitude or likenes of the thyng whose signe it is After which sort the sygnes and fygures of the olde testamente are called sacramentes so the auncient fathers speakynge of the sygnes of the olde testament do vse commonly and frequently to name them According whereunto S. Augustine in the. xiii Chapiter of his xix boke agaynst Faustus doth saye Prima Sacramenta gue obseruabantur celebrabantur ex lege 〈◊〉 erant Christi uenturi That is to saye The fyrste Sacramentes whyche were obserued and celebrated by the lawe were prenunciatyue of Christe to come Nowe to consider the signification of this worde sacrament as it shal be con sidered and vsed in this treatyse which is the moost straytest signification of al other ye shall note that it being so takē is defined after
men I wyl also denye him before my father which is in heauen This inwarde shamefastnes rysynge withoute fayle of the inwarde weakenes is taken awaye by confyrmation wher in the forehead is made the sygne of the crosse in whiche place is dysclosed our feare and shame in asmuche as we striken with feare do waxe pale and beyng ashamed we do blushe and waxe redde Wherfore he that is baptised is afterwardes armed in confyrmation with the sygne of the crosse to the intente he may therby remē ber that he shal ouercum by vertne thereof al maner his enemies as before hym dyd his cheife capytayne Iesus Chryst vnder whose 〈◊〉 he is now becom to be a souldiour and lykewyse therby boldened and assured that as the distroyinge aungell dyd forbeare and passe by those houses in Egypte whose dore postes and lyntell he dydde see to be enointed with the bloude of the lambe so the wicked spirite beholdynge the person baptised and confyrmed wyth the tryumphante sygne of the crosse is discoraged to make anye hote assault agaynst hym And the other weakenes whyche is outewarde is a certayne instablenes or 〈◊〉 to stand and abyde earnestlye bothe in wordes and dedes before all persones and estates to the defense and mayntenaunce of the Chrystyan relygion and faythe to the best of his power that the saying of S. Paule in his epistle to the Romains the tenth chapter may be ve refied in hym Where is sayde Corde creditur ad adiustitiam ore autem confessio fit ad salutem That is to saye Beleyfe with hart is to iustice but confessiō is made by the mouth to saluation And this outewarde weakenes is also expelled in confyrmation by the Chrisme of health which maketh the person ennointed to be in courage and boldenes hauing therin the ayde and assistence of the holye Ghost agaynste all maner of enemies bodely or ghostlye ¶ Of the Sacramente of Penaunce and Thexposition or declaration thereof HAVINGE nowe spoken of the Sacra ment of Baptisme wherby alsynnes orygynall and actuall are remytted and forgyuen And hauinge also spo ken of the Sacrament of Confyrmation whereby the partye so baptyzed and confyrmed is made able to resyste and abyde yea and to ouercome the assaultes of all his enemyes It shall nowe be conueniente Forasmuche as man hauynge all these greate helpes and remedyes at Goddes handes dothe for all that manye tymes by hys owne faulte fall into synne and then can neyther by baptysme nor Confyrmation be pourged or quytte hereof but must nedes in that case haue the benefytte and helpe of Penaunce whyche as S Hierome sayeth is after shypewracke the seconde table or planke to be holpen and socored by that consequentlye and kepynge the due promysed order we do speake heare next of penaunce For as it is necessarye for the bodye whan it hath surfyted and lost hys prystyne helthe to haue physicke to restore the same agayne so necessary it is for the soule when by synne it is spotted or defyled to be made cleane and bewtyfyed a freshe by penaunce For an entrye vnto whyche matter of Penaunce and for the more clere vnderstandynge therof ye shall note ii thynges the fyrste is how this worde Penaunce is here to be taken THE seconde is what is properlye mente by the 〈◊〉 of Penaunce And as concernynge the fyrste ye shall note that this worde Penaunce as it is here in this treatise to be taken doth signysye an inward sorowe and greife of the harte for the sinnes 〈◊〉 vs done and committed and an hatred and detestation of the same wyth an earneste desyre to be purged and ridde from them and finallye to recouer and gette agayne the grace and fauoure of GOD by such meanes and remedies as God hath appoynted for the obteynyng thereof with a stedefast purpose mynde neuer to offende agayne For withoute suche purpose and mynde he that sayeth he is sorye for hys offences committed agaynste the hyghe maiestye of GOD and yet still contynueth or intendeth to contynue in the same is no penitent but a 〈◊〉 〈◊〉 〈◊〉 a deryder of Penaunce And in this sorte after this acception Penaunce is commonly taken aswell in the new as in the old Testament And this sort or kynde of Penaunce is so necessary for manes saluation that without it no man that offendeth GOD can be saued or attayne vnto euerlasting life And as tou chyng the second thinge it is to witte what is mente by The Sacrament of Penaunce 〈◊〉 shall vnderstand that it is properly the absolution pronoūced by the preist vpon such as be penitent for their sinnes and so do acknowledge and confesse them selues to be For the obteyninge of whiche absolution or sacramente of Penaunce there are required iii. seuerall thynges it is to witte Contrition Confessyon and sa tisfaction as beyng wayes and meanes moste expedient and necessarye to obteine the saide absolutyon And here to begyn with Contrition whiche is the firste parte to perfecte penaunce ye shall learne that it is a sorowe willingly taken for our synnes wyth a purpose and intent to confesse them and to satysfye for them and neuer to commytte them agayne with out which contrition it wyll not be that anye person can be truly and perfectlye penitent or yet haue hope of remyssyon or forgyuenesse of hys synnes nor yet oughte the preiste to absolue anye that wanteth thys contrition Wherefore necessary and expediente it is for the synner wyllinge to haue absolution of his synnes to consyder these thynges folowing First to haue a contynuall remembraunce of hys synnes Esaye 38. and Psaline 37. Seconde to consyder the vylenes of the synnes and to haue therevpon a shame in hymselfe to haue committed them Prouer. 12. Joan. 8. 2. Petri 2. Hierome 2. Thyrde to haue in consyderatyon both the terryble day of iudgement and also the eternall payne of hell that is due for synnes and the losse of the ioyes of heauen from the which vnrepentante synners be excluded Sapientie 5. Luce 16. 1. Petri. 4. Ecclesi 7. Which thinges beinge soo considered on the behalfe of the sayde synner and 〈◊〉 therevpon ferther remembring what a fylthye and vitiouse lyfe he hath ledde aud howe he thereby hath prouoked the highe indignation and wrath of GOD consyderynge also with himselfe the dygnytye and purytye of that state wherevnto he was called in baptissne with hys promyse there made vnto GOD 〈◊〉 and besides that manifolde benefytes dayly by hym receyued of God 〈◊〉 engendre in the synner an ernest sorowe for that he leauinge so louynge a Lorde hath by sinne made him selfe thrall to the deuyll AND here vpon beinge thus moued and troubled in spyryt lamenting with himselfe the myserable estate whiche he is nowe in by his owne defaulte he shal be pricked and stirred in hys harte accordynge to the teachynge of the scrypture the instructynge of his mother holye Churche to repayre to a pryeste be ing the minister which God hath ordayned and ap
there are so many and most euidente Authorities and testimonyes of the auncient holy fathers aswell of the greke as of the Latyne Churche concernyng the very true and real presence of Christe hys bodye and bloude in thys sacrament of the Aultare that to rehearse them all it woulde be a greate and an infinite labour And yet for the establyshyng of good mens myndes herein ye shall beare haue in a fewe the full and vniforme consent of them all And fyrste Chrysostome who was 〈◊〉 of 〈◊〉 not foure hundrethe yeare after Christe wrytynge in the Greke tounge vpon the. x. chapiter of Saynt Paules first epystle to the Corynthians and expendynge these wordes of the Apostle calix 〈◊〉 cui benedicimus That is to say The cup of blessyuge whiche we 〈◊〉 he doeth speake thus Quid est in calice id ipsū est quod 〈◊〉 latere 〈◊〉 〈◊〉 etus participes sumus Whiche is to say That whiche is in the coppe or Chalice is the very selfe same thyng that issued or ranne out of Christes syde therof weare partakers Scconde S. Basyll beynge also a Greke doth in his boke called hys rules and in the. 127. question putte forthe thys demaunde it is to witte with what feare and persuasion a mā ought to 〈◊〉 to participate of the bodye bloud of Christ and he doeth make answere in thys wise Timorem 〈◊〉 docet nos ap 〈◊〉 dicens Qui manducat et bibit indigne iudicium sibi mā ducat et bibit persuasionem vero sirmam giguit in nobis fides verborū domini dicentis hoc est corpus meum quod pro uobis traditur etc. Which is to saye The feare in dede dothe the Apostle teache vs saying who that eateth and drinketh vnworthely doth eate and drynke his owne dampnation and as concerninge the firme persuation or constāt beleife that dothe the faith of the wordes of our Lorde engendre in vs who 〈◊〉 This is my bodi which is giuen for you c. Thyrdly the great clarke Cyryl being also a Grecian and Archebyshoppe of Alexandria aboue a thousand yeare ago doth in hys treatise sent to one called Calosyryus affyrme and saye that he shoulde not dout of the real presence of Chrystes bodye in the sacrament concludynge after many profes had in that behalfe and sayinge after thys maner Nec dubites an boe 〈◊〉 sit eo manifeste dicente hoc est corpus meum sed potius suscipe uerba saluatoris in fide cum enim sit ue ritas non mentitur That is to saye And thou must not doute whether thys be true or no seyng he that is to say Christ manifestly doth saye This is my body but doe thou rather receaue the wordes of our Sauioure in faithe seinge he is the truthe he doth not lye Nowe hauyng harde the testymonye of certayne greake authors with whom the rest do agre Ye shal consequently heare the testimonye of certayne notable authors of the Latyne Churche with whome the rest do also consent and agree And fyrst ye shal heare the moste auncient 〈◊〉 of the Latyne churche 〈◊〉 who in hys treatise De resurrectione carnis speakyng of the blessed Sacra mente of the Aultare doeth saye in thys maner Caro corpore et sanguine Christi 〈◊〉 vt et anima de deo saginetur That is to saye Our flesh doth eate or feade vpon the body and bloude of Christ that oure soule also maye be made fatte wyth God Secondly in order shal be Saynct Hylarye who is called of Saynt 〈◊〉 Tuba latini eloquij and he in hys viii boke De Trinitate doth saye thus De ueritate carnis et sanguinis nō est relictus ambigendilocus Nunc enim et ipsius domini pro 〈◊〉 side no stra uere earo est et uere sanguis est et 〈◊〉 acceptd atque 〈◊〉 staid efficinat vt et nos in CHRISTO 〈◊〉 CHRISTVS in nobissit An ne hoc 〈◊〉 nonest Contingat plane his uerum nonesse qui CHRISSVMIESVM uerum esse deum negat That is to saye Of the veritie of the fleshe and bloude speakyng of the flesh bloud of Christ in thys sacrament ther is not left a place to dout For now both by the professiō or declaration of our Lord by our faithe also there is truelye fleshe and there is truely bloude which being receaued or taken dronken do cause or make thys that bothe we are in Christe and Christ also in vs. And whether is not thys the trueth let it chaunce not to be true vnto them who doo denye Iesus Christ to be true God By al these most euident testimonyes af auncient fathers it appeareth that in the Sacramente of the Aultare are truelye and reallye conteyned the bodye and bloude of our Sauiour Iesus Christ accordyng to the sayde institution of Christe But because Christ toke breade into his handes and Saynct Paule also calleth the sacrament bread and that therevpon the heretikes haue groūded their opiniō that the thynge conteyned in the said sacrament is nothing but bread it shal be meete to open and declare thys matter forther and in what sort the Sacrament may be called bread for the vnderstanding wherof you must know that albe it our Sauiour Christe toke very materiall breade into hys handes yet by hys omnipotente power he chaunged the nature and substaunce of bread into the substaunce of hys dody And lykewyse he chaunged the substaunce of wyne into the substāce of hys bloude sayenge Thys is my bodie Thys is my bloude And thys is euidentlye proued fyrste by the. vi of Iohn where oure Sauioure Christe hymselfe thus sayeth The bread that I wyll geue vnto you is my fleshe which flesh I wyll geue for the lyfe of the worlde In whyche wordes it is moste manyfest that Christ promysed two thynges the one that he woulde geue a bread that should be his fleshe and the other is that he wold geue that fleshe for the lyfe of the worlde Nowe yf Chryste gaue not at hys maundye a breade that was hys fleshe and on good Fryday gaue the fleshe vpon the crosse for the lyfe of the worlde then he kepte not hys promyse for in no place els he dyd it therefore eyther must we say that Christ made a promisse and perfourmed it not which is a wicked thynge to thynke or saye of Christe eyther els must we say that keping hys promysse he did at hys maundy geue a kynde of breade whiche was his verye fleshe in dede conteyned vnder the forme of breade and that the same fleshe he gaue the daye folowynge vnder the vysyble forme of fleshe vpon the crosse so he perfourmed both his promysses that is to say geuyng a breade or 〈◊〉 that was his fleshe also geuyng that fleshe for the lyfe of the worlde And for a more playne full declaratyon of Chrystes wordes herein ye shall note that in the sayde syxte of Sayncte Iohn there is mentyon made of fowre kyndes of breade Fyrst of
no wyse escape the death nor ye maye not thereby vnderstande that after thys sacrament of extreme vnction no other Sacrament at any tyme els can be ministered vnto the person so anoyled For in dede this sacrainente maye be minystred in the entrye of the syckenes and also manye tymes ells whensoeuer anye greate maladye or peryllous syckenes shall come to anye man in soo muche that he who is daungerously sycke and there fore anoylynge and anoynted receyuing and vsynge this sacramente may yf he escape the daunger and after fall into it agayne or into any other suche lyke haue ministred vnto him agayne thys laudable and notable sacrament of extreme vnction whiche of it selfe is both iterable as Penaunce Euchariste and Matrymonye is and not alwayes mynystred in the catholyke churche that the sicke person so sone as he hath receyued it shoulde incontinentlye departe oute of thys worlde and want his lyfe But contrary wise that the sayde person both in soule and also in bodye maye yf it so be sene good vnto 〈◊〉 God recouer and gette healthe agayue And thys to be soo those notable prayers full of all godlynes and sauourynge antiquitie vsed nowe in the catholyke churche agreinge with the counsell and commaundemente of S. James in the last chapiter of his epystle do euidently and playnelye declare and shewe vnto vs. And although in oure wycked tyme smale is the nōber of them that do escape death hauynge receyued this sacrament of extreme vnction yet that is not to be ascrybed vnto the lacke or faulte of thys sacrament but rather vnto the wante and lacke of stedfast and constant fayth which oughte to be in those that shall haue this sacrament mynystred vnto them by which stronge fayth the power of almyghty God in the prymitiue churche did worke myghtely and effectuallye in the 〈◊〉 persones enoynted receyuynge thys holy and comfortable sacramente and nowe for the lacke of lyke fayth in our tyme dothe not worke after lyke sorte Accordyng where vnto we reade in the. vi chapiter of S. Marke after thys sorte Et non poterat ibi uirtutem 〈◊〉 nisiquod 〈◊〉 impositis manibus curauit 〈◊〉 propter incredulitatem 〈◊〉 That is to saye And he that is to saye Chryste could not do any miracle there sauing that he did cure a fewe sicke persones 〈◊〉 his handes vpon them and he dyd meruaile or wonder for the 〈◊〉 or vnbeleife of them This sacrament 〈◊〉 is not called the sacrament of extreme or last vnction for that that deathe alwayes dothe followe it or for that that no sacrament can be minystcred after to the person enoynted but for that speciallye that all other vnctions beinge vsed in the admynystratyon of the sacramentes do go before this vnction doth folowe them And here by the waye forasmuche as we doo speake of extreme vnction ye shall vnderstande that there are as the maister of the sentence in hys fourth boke and. xxiii distinctiou doth testifye three kindes or sortes of vnctions accustomed and vsed in the churche the first vnctiō in tyme is that where with yonglynges comming newly to be instructed and taught in the fayth and religion of Chryste called in Latyne Cathecumini are by the preiste to be anoynted wyth all vpon the breast and betwene the shoulders and this vnction is made onely with oyle olyue beynge fyrste sanctified or consecrated by the byshoppe and afterwardes vsed by the preist in mynystration The seconde vnction is that whiche is made or done notwith oyle alone as the former is nor wyth balme alone but it is made and done wyth Chrysme whych is made of oyle olyue and of balme and soo of two lyquors myngled and myxte together the oyle to signifye the clensinge purging of the conscience and the balme to sygnifye the swete sauor of good name same required to be in the partie that is there with to be anoynted And this vnction so made with chrysine is a principall and a cheyfe vnction and the holye ghoste pryncipally or chiefely is geuen in or by it And with thys 〈◊〉 the heades of kynges and bysshoppes are to be anoynted yea and the heades of the chyldrenne baptyzed are here wyth aboue they re foreheades by the preiste to be anoynted 〈◊〉 and finallye the chyldren whiche by laynge on of the byshoppes handes are by the sayde by shoppe to be confyrmed muste also by the sayde bishoppe be signed with the crosse and with the sayde Chrysme in theyr forehead be also by him anointed And the thyrde vnction of whyche we nowe haue to speake and to intreate vppon is that wherewith sycke personnes in the places accustomed are to be anoynted withall And thys vnction is made also of oyle olyue onelye beynge sanctyfied or consecrated by the by shoppe whiche commonly and customablye the sayde by shoppe accordyng to the olde tradition of the churche doth in dic coenae domini As Saynct Cypryan in hys sermen de unctione doeth testifye And Sayncte Dyonyse also in hys booke de 〈◊〉 hierarchia in the fourthe chapiter And nowe concernynge the institution of thys sacrament we doe reade Marci vi how Chryste callynge vnto hym hys xii apostles and sendynge them forthe by two and two dydde prescrybe vnto them a certayne forme of embassadge or message and dyd also geue vnto them a certayn power which they shoulde occupye and vse And we doe reade also there that the Apostles so goinge forthe dy preach vnto the people penaunce and that they dydde caste forth deuyles and also that they dyd anoynte 〈◊〉 oyle manye that were sycke who there by were healed and cured And we maye not here thynke as manye vayne folyshe persones folowinge theyr owne fansyes and dreames haue reported and sayde that these apostles of Chryst were in thys behalfe as commone chyrurgions and that by 〈◊〉 they dyd heale and cure the sycke for as ye shall perceyue anone by the testimonye of S. James thys healynge and curyng was many times bothe concernyng the soule and also the bodye wherefore the oyle where wyth the Apostles dyd anoynte the sycke per sons was sacramentall and mystycall sanctifyed oyle and therefore dyd so worke bothe in the body and also in the soule o the sycke personne And after thys sorte the catholyke churche euen from the begynnyng hath accepted and taken thys to be a sacramente of Chrystes institution and ordinaunce and so alwayes continuallye hathe reteyned and kepte it takynge for a testimonye of the foundation and grounde thetof the sayde vi chapter of Sayncte Marke so by the auncient fathers of the churche most learnedly and godlye expounded and interpretated where vnto is adioyned the testimonye of Saynct James in the last chapiter of hys canonicall epistle wher he being a blessed apostle clearely expressynge and vtterynge the maner and fourme of the administration of this Sacrament whiche he had receaued of Chryst and delyuered vnto the people to be of them obserued and kepte doth say thus Infirmatur quis
〈◊〉 〈◊〉 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
dyd kepe in fygure for then shal be our true rest when the resurrection shall be done and perfecte rewarde in bodye and soule together therefore brethren lette vs obserue or kepe the sondaye or daye of our Lorde and let vs sanctifye it as it was commaunded vnto thē of the olde tyme concernynge the Sabbot the lawe maker saying Exodi 20 From euenyng to euenynge you shall celebrate youre Sabbottes Let vs marke or see that oure reste by not vayne or frutlesse but that we beinge fequestred or separated frome all rurall workes and frome all busynes doo from the euenynge of the Saturdaye vntill the eueninge of the Sondaye gyue our selues to dyuyne seruyce onelye and after such sorte we do duly or well satysfye the Sabbote of oure Lorde Oure lorde saying Ye shall do no worke in it Therefore let euery one to whome it is possible come to the euensonge and noctunall seruyce and let hym there in the assemblye of the churche praye to God for hys synnes and he that canne not thys do let hym at the leaste praye in hys house and let hym not neglecte to perfourme hys vow and to yelde the dew or taske of hys seruyce vnto God And in the daye lette none separate or absente hymselfe from the holy celebration of Masses nor let any remayne idle at home whē other doo go to the churches nor occupye 〈◊〉 in huntynge and be bounden or thrall to a 〈◊〉 she offyce wanderynge or goyng about the fylde woddes lyftynge vp or exalting wyth hys mouth crieng or shotynge and 〈◊〉 loude laughynge and not vtterynge from 〈◊〉 bottome of his harte vnto God sighinge and wordes of prayer Moreouer yet some whych is more detestable comminge to the churche doo not occupye or gyue them selues to contynuall prayer nor wyth silence do tary out the holye celebra tion of Masses but whyle dyuyne lessones are redde within the churche they than withoute doo applye or set theyr myndes to pleade causes or with sondrye false accusatyōs or sclaunderes to pycke quareles or forsoth at the dice or vnprofytable games or sportes to sweare lustlye And some tymes also which yet is worse wyth ouermuch wrath are set on fyre most bytterly doo chide or braule insomuch that they assault or lay at one an other with weapōs or clubbes And often tymes doo commytte murther And thys thing is moste of all commytted or done of those who beyng replenyshed with enuy and hatred the 〈◊〉 beyng there guyde do goo to the assembly of the churche not for to helpe thē selues but to hurte or endamage other Suche in dede yf they by murder ther do peryshe or be taken awaye by sodayne deathe whyther do they goo els but with hym whose stepes they haue folow ed into euerlastyng tormentes Do ye not these thynges my brether doo not deceiue youre selues do not in youre assembly or commyng together gyue place vnto the deuyll but rathere prepare youre selues to be a ledginge or dwellynge place to Chryste do not you therefore gyue youre selues wythout the church to 〈◊〉 but wtin it geue your selues to psalmody prayers Doo not bable or talke to gither in the churche but be ye styll or quyet for there are verye manye and speciallye many women which doo so chatte in the churche and doo so bable that neyther they them selues doo heare the dyuyne lessones or seruyce nor yet suffer other to heare Ought such commyng together with such an order be in the house of God Or is it so decente to stande or be present in the syghte of God and holye Aungeles Besydes thys also whych is greatly to be lamented I wyl with you cōplayne that there are some and specially the great or myghty men of thys worlde Who whan they come to the churche they are not deuoute or gyuen to celebrate the prayses of God but constraine the preyst to make shorte the masse and to synge accordynge to theyr luste or pleasure neyther can he followe the ecclesyasticall maner or trade for theyr glotteny and couetuousnes that one moment of the daye myght vnto the seruyce of God and al the reste of the daye wyth the nyght be appoynted to theyr pleasures Doo not these thinges my most derely beloued bretherē do not consente to the doers of the same for not ouelye they that do these thynges but they also whych consent to the doers shall peryshe Wherefore aboue all other thynges Do you not vpon the festiuall dayes pleade nor here causes but at an other tyme and that wyth iustyce nor do you not wyth receyuyng gyftes subuerte iuste iudgementes for accordyng vnto the saying of our lorde with what iudgmēt ye shall iudge other shal be iudged of you Let none of you drynke hym selfe drounkē for the dronkard is most lyke to the mad man do you not by drinkyng among men put youre names out of heauen There are verylye many whych is worse who not onelye doo drynke them selues dronke but also constrayne and adiure other to drynke more than is expediente and thereof manye tymes emongest them doo ryse brawlynges and manslaughter Doo you not consyder brethren whose wyll these men herein do folowe for dronkardes and manquel lers sayeth the apostle in the fyrste epystle to the Corinthians the sirt chapiter shall not possesse the kyngedome of heauen I beseche you moste derelye beloued fathers and Mothers Brethren and Systeres by the name of oure Lorde Iesus Chryste and by hys kingdome and iudgemente to come that you wyll withdrawe yourselues from euerye man walkynge mordinatelye and that you walke worthy of the vocation with which you are called and that you neg lecte not your honor nor litle esteme the redemptyon whych is in Chryste Iesus Ye are called the children of God because the true sonne of God hath delyuered you Study you to please with good maner soo great or myghtye aparent that he doo not delyuer you as moste wicked seruauntes to perpetual payne but as moste derely beloued chyldren do brynge you to the heauenlye countrye aboue that ye may be coheritours with his sonne Iesus Chryst wyth whom he lyueth and reigneth God in the 〈◊〉 of the holye Ghoste for euer and euer Amen Nowe leauynge here Saynt Augustyne who of trouth in thys matter doth almost twelue hundreth yeare ago speake of suche sorte that he maye be sene eyther to haue had as noughtye ordered persones in hys tyme as we haue nowe in our dayes eyther ells by spyryte of prophecye to haue sene oure tymes and doynges Let vs retourne agayne to oure processe and let vs by scrypture declare howe the. vii daye of the weke is peculyar and specially appoynted vnto rest therefore called the Sabbote for profe wherof ye shall fyrste haue the seconde chapyter of 〈◊〉 where it is euident that God dyd blysse the seuenth daye and sanctyfye it Secondlye ye shall haue for thys purpose the. xvi chapyter of Exodus where we doorede that the rest or quyetnes of oure Sabbotte is sanctyfyed
of Leuiticus wher it is wrytten thus Coram cano capite consurge honora personam seuis time dominum deum tuum That is to saye Before the hore heade ryse thou vppe and honor the per son of the olde man and feare thy Lorde GOD. Thexposition or declaration of the sixte commaundement which is Thou shalt not kyll ENtendyng nowe consequently to declare vnto you thys syxte commaunde ment we thynke it good fyrst of all to note vnto youe howe aptelye and in howe dewe place it foloweth immedi atlye vpon those goynge before for in the commaundementes of the fyrst table we are taught and instructed of our hole duetye towardes god whyche of all dutyes'is pryncypall at mannes handes required and in the fyrst commaundement of the seconde table whyche is nowe last expounded vnto you we are taughte oure duetye towardes oure patentes both naturall spirituall Cyuyll and other to whome next vnto God before al other men we ought to haue respect to perfourme our dutyes And in this syxte and the fower other that doe folowe we are instructed warned that by no maner of meanes we hurte or endamage our neygheboure And bycause of all hurtes and displesures that maye of man to man be done the greatest in some dewe respecte is murder therefore or all hurtes that thyng is in the seconde table fyrste and chyefelye forbydden vs in these wordes Thou shalte not kyll In whyche wordes we are not onelye restrayned from Actuall murther and vnlawefull kyllynge of the Bodye but also we are forbidden from commytting the same in worde or thought yea and all the meanes leadyng or disposyng vs towardes the same as malice wrath enuye disdayne and other lyke euyl affections of the harte and as they are prohibited so also is all sclaunder backebytyng scoldynge bannyng raylyng skornynge or mockynge and all other euyll behauiour of our tounge agaynste our neyghboures which all be forbydden by thys commannemente as beynge the rotes and occasiōs of murder and other bodely hurt And by the rule of contraryes spoken of before lyke as these thynges are forbidden and prohybyted vnto vs soo are theyr contraryes implyed and commaunded to be fulfylled and perfourmed of vs. It is to wytte To loue our neyghboures lyfe and healthe wyth all our hartes and with oure tonges to wyshe the same and wyth our actes and dedes to maynetayne and defend it Of thys commaundement and the duetye of vs chrysten men by the same requyred our sauyour Chryste dothe speake in the fyfte of Mathewe sayinge You haue harde how it was sayd vnto them of the olde tyme. Thou shalt not kyll he that kyllethe shal be in danuger of 〈◊〉 but I say vnto you that euery one whyche is angry with his brother shal be in daunger of iudgement and he that sayeth to hys brother Racha shal be in daunger of Counsayle and he that sayethe vnto his brother thou foole shal be in staunger of hell fyre By these wordes of oure Sauyour Christe ye do vnderstande that hatred wrath and Enuy are as gretlye forbydden and as greuoussye punyshed in vs Chrysten men as was emongeste the Jewes verye bludshed and murder For he that is wrathe or angri agaynste his neygheboure in hys harte and desyre doth kyll him And here doo you consyder well the wordes of thys precepte for God dothe not saye thy hand shall not kyll or thy sworde shall not kyll or thy gonne or thy Crosbowe shall not kyll or commyte murder but he sayeth Thou shalt not kyll That is to saye Thou thy selfe what soeuer thou arte and which is properlye thyne and of the as all the partes of thy body all thy inwarde thoughtes thy affection thy wordes and thy dedes shall not kyll But some man maye heare saye whye then what shal be done with theues traytours eyther agaynst God or theyr Prynce and other suche wycked offenders shall they not nor maye they not lawefullye be putte to death Yes so it be done by magistrates therto 〈◊〉 for whan accordynge to iustyce they do ponyshe offendoures they doo not exercyse theyr owne Judgemente but the iudgemente of God For of Magistra tes it is wrytten in the thyrtene to the Romaynes Non 〈◊〉 〈◊〉 gladium portat dei enim minister est uindex in 〈◊〉 ei qui male agit That is to say For he the magistrate caryethe or bearethe not the sworde in vayne he in dede is the minister of God an auenger vnto wrathe to hym that dothe euyll And thoughe the magistrate maye doo that yet yf anye oother shall presume without lawful 〈◊〉 or 〈◊〉 to kyll or bodely to hurt or greue any man the same vndoubtedlye doeth breake thys commaundemente and is to be iudged a manqueller accordinge to the saying of Chryst in the. xxvi of Mthew 〈◊〉 qui acceperint gladium gladio peribunt That is to say Al they that take the sworde shall peryshe wyth 〈◊〉 swoorde meanynge hereby that whosoeuer of pryuate 〈◊〉 shall vse any maner of meanes to endamage other shall by iust iudgemente peryshe hymselfe And all that we hytherto haue spoken is specyally by vs ment of suche dammage as by our woordes thoughtes or dedes maye come to oure neyghboures body but because the soule beynge the cheyfe parte of man dothe incomparablye 〈◊〉 the bodye therfore ye shall here note that by thys commaundement we are muche more forbydden to kyll or murder our neyghboures soule whiche kynde of murder and slaughter of the soule they doo commyt who by pernytious heretycall and vngodlye doctryne or by euyll counsayle seduce the soule of theyr neyghboure causynge it thereby to dye euerlastyngly in hell And speciallye they herein doo offend who not onely in theyr lyfe tyme with theyr teachynge by mouthe do infect theyr hearers but wyth theyr moost venemous bokes lefte behynde them doo styng to death the soules of as manye as by the reading therof doo consente to theyr deuelyshe doctriue and so long as such theyr bookes or wrytynges doo remayne infectynge other so long doth the dampnation of the aucthours of suche bookes and heresyes continuallye more and more increase The example whereof is put speciallye concernyng the dampnable and pernicyouse heresy of Arrius the payne of whom shal not be fully determinate vntyll the daye of Iudgement but euer styll doth and shall vntyl that daye increase more and more And here is not to be omytted that they also are manquellers and moste myserably and lamentably offende agaynst thys commaundement who in worde thought or dede desperatly doo murder them selues And hauynge thus declared vnto you three seuerall kyndes of murder forbydden by 〈◊〉 commaundement it is to wyt the murderynge of our neyghbours body the murderyng of hys soule and fynally of the murder wherby one doth kyll hym selfe it shal be conuenient to recyte here vnto 〈◊〉 the terrible paynes whiche are in sondry places of Scripture manaced for murders and vpon seuerall murderers And the fyrst shal be taken furthe of the. iiii of Genesis
to the example of Saynte Paule declarynge in the ninth chapyter of hys fyrste pystle to the Corinthyans where he sayth of hym selfe thus Subigo corpus meum in seruitute redicd ne cum alijs predicem ipse reprobus efficiar That is to saye I chastyce or tame my bodye and bryng it in subiection or bondage leaste whyle I preache to other I my selfe become a cast awaye The fourth is to auoyde Idlenesse for Idle personnes are ful of lustes and cōcupiscence And as it is wrytten in the. xxiii chapyter of Ecclesyasticus Multam malitiam docuit 〈◊〉 That is to saye Idlenes hath taughte much euyll As maye well be exemplyfyed in Sodoma of whyche it is wrytten in the xvi chapter of Ezechyell Beholde thys was the iniquitie of Sodom thy syster pryde saturitie or eatynge to the full excessyue wealthe and the ydlenes of her and her doughters And here you shall note that when we aduyse you to flye euyll companye and Idlenes we imploye therin that you shoulde alwayes haunte the companye of honest and godlye personnes and also euer to be ententiuelye occupyed in some vertuous ex excyse or meditation And by the waye we thynke thys good to note agayne vnto you as cōcernynge concupyscence that al be it not to haue it at al in thys lyfe is a thinge to vs impossible yet to consent vnto it or by the grace of God to dissent from it is a thing wel possyble vnto vs. And in dede to dissent frō or resyste concupiscence we owghte to the vttermooste of oure power and vsyng the specyall meanes before rehearsed or some of them we by the grace of GOD shal be hable so to doo And to procede further concernynge the declaration of this tenthe commaundemente ye shall knowe that all they be transgressoures of thys commaundemement who by delyberatiō and ful con sent doo cast or set theyr myndes and bartes to accomplyshe the concupyscence and desyre whych they haue to obteyne and gette vnlawefullye an other mans wyfe chylde seruaunt house lande cattayle or any thyng that is theyr neyghboures Secōdlye also they doo transgresse thys commaundement who through enuy be sory for theyr neyghboures wealth prosperitie or be glade of theyr sorowe hynderaunce or aduersitie Thirdelye and fynally all they do transgresse and breake thys tenth commaundemente who doonot sette theyr myndes and studyes to preserue maynetaine and defende vnto theyr neygheboures as muche as in them lyeth theyr wyues chyldren seruauntes houses landes goodes and all that is theyr neyghboures And thus endeth the tenne commaundementes wyth theyr expositions whyche almyghtye God graunte that we maye obserue and kepe for then we shal be sure to haue the kyngedome of heauen and to lyue eternally in ioye and felicitie ¶ Here nowe doth folowe the praier of oure Lorde called the Pater noster deuided into seuen petytions beyng wrytten in the vi chapter of Saynte Mathewe Oure father whiche arte in heauen halowed be thy name Thy kingdome come Thy will be done in earth as it is in heauen Geue vs this daie our daily breade And forgeue vs our trespasses as we doo forgeue them that trespasse against vs. And let vs not be ledde into temptation But delyuer vs from euyll Amen ¶ The preface to the prayer of oure lorde called the Pater noster BEfore we shall enter vnto the speciall declaratiō of the petitions conteined in the prayer of oure lorde called the Pater noster we callynge to oure remembraunce the godlye coūsaile moste nedefull to be folowed in thys behalfe written in the. xviii chapter of Ecclesiastycus in these wordes Before prayer prepare thy mynde wyl for your good instruction declare fyrst of all vnto you in what sorte you oughte to prepare your mindes before you begynne to praye Knowe ye therefore that concernyng our dewe preparation vnto prayer three thynges are amongest other specyallye requisite on oure behalfe the fyrst is Fayth the second is Hope and the thirde is Charitie and as concernyng Faith Ye shall vnderstande that forasmuche as Praier is an eleuation or liftinge vppe of the hearte to God to aske of hym all suche thinges as be necessarye And to lyfte vppe ones hearte or mynde is vnfruitefull and vnpossible wythout faythe accordynge to the sayinge of Sayncte Paule who in the tenth chapyter to the Romaynes wryteth thus Howe shall they inuocate or call vpon him in whome they haue not beleued Therefore aboue all thynges faythe yea and stronge fayth must be in vs whensoeuer we doo goo aboute to praye for fayth teachethe vs two thynges the one to knowe our owne infyrmytie and miserable estate both in bodye and soule the other to knowe the maiestye of God hys almyghtye power and good wyll towardes vs. And of faythe wyth the greate vertue thereof in prayer our sauiour Chryste speakyng in the xxi of Saynt Mathewe sayinge Omnia quecunque petieritis in or 〈◊〉 credentis accipietis That is to saye All thinges whatsoeuer you aske in praier beleuinge or hauing faith you shall receyue them And as concernyng Hope Sayncte James in the fyrst chapyter of hys epystle wryteth thereof sayinge thus Si quis autem uestrum indiget sapientia postulet a deo quidat omnibus affluenter non improperat dabitur ei postulet autem in side nihil hesitans qui enim hesitat similis est fluctui maris qui auento mouetur circumfertur non ergo existimet homo ille quod aliquid accipiet a domino That is to saye Yf anie of you haue nede of wisedome lette him aske of God who giueth to al haboundantlie and dothe caste no man in the teth it shal be giuē vnto him But let him aske in faith nothing douting for he the douteth is like vnto the waue of that sea which is moued tossed of the wynde There fore lette not that man thynke that he shall re ceaue any thing at Goddes handes The propertye of hope in prayer is to cause a man pa cientlye wyth longe sufferaunce to abyde the wyll pleasure of God in the obteynaunce perfourmaunce of hys request and prayer For we may not prescrybe to God anye determynate or specyall tyme to accomplyshe oure prayer but we muste commytte vnto hys holy wyll bothe the manner howe and the tyme whē to helpe vs. Accordynge as 〈◊〉 prophete Dauyd doth counsayle vs in his xxvi Psalme sayenge Expecta dominum uiriliter ageconfortetur cor tuum sustine dominum That is to saye Looke for oure Lorde or abyde the pleasure of hym do thou manfully let thy hart be conforted and pacyentlye doo thou susteyne oure Lorde And of thys patyence in hope and of hope in prayer we haue a notable example in the seuenth and viii chapyters of the boke called Judyth where it is wrytten howe that a certayne towne of Jewrye called Bethulia was soore assaulted of the Assyryans in so much that the people of the sayd towne despayrynge of all ayde and succor
doo neuer cease ne shall cease to gloryfye hym to prayse hym and to fulfyll hys wyll and pleasure in all thynges and that moste readylye and gladely without any maner of grudgynge or resystinge there vnto knowyng certainelye and clearelye that hys will is 〈◊〉 the best euen so that we the chyldren of God in earthe maye daylye and continuallye prayse God and by our holy conuersation in good workes and good lyfe honour and groryfye hym and that we maye from tyme to tyme so mortyfye oure owne naturall corrupte and synnefull appetyte and wyll that we maye be euer redye lyke louynge children humbly lowely and obe dientlye to approue allowe and accomplyshe the wil of God oure father in all thynges and to submytte our selues wyth all oure hearte vnto the same and to acknowledge that whatsoeuer is the wyll of GOD the same is moste perfecte moste iuste most holy and mooste expediente for the health and wealthe of oure soules we I say ought also for these things to pray Wherefore in this petition also we desyre of God true and stable pacience when oure wyll is letted or broken And that whan anye man speaketh or doeth contrarye to our wyll yet therefore we be not oute of pacyence 〈◊〉 curse or murmure or seke vengeaunce agaynste our aduersaryes or them whyche let oure wyll but that we maye saye well of them and doe well to them We pray also that by goddes grace we may gladelye suffer all diseases pouerty dispysynges persecutions and aduersities knowynge that it is the wyll of God that we shoulde crucyfye and mortyfye oure wylles And whan any such aduersitie chaūceth vnto vs to attribute al vnto the wil or sufferaunce of GOD and geue hym thankes therefore who doth order all suche thynges for oure weale and benefytte eyther for the exercyse and the tryall of the good to make them stronger in goodnes and vertue or ells for the chastysemente and amendemente of the euyll to suppresse theyr euyll motyons and desyres And also we praye that whansoeuer it shall please god to call vs oute of thys transytorye lyfe we maye be wyllyng to dye and that consyrmynge our will to the wyll of God we maye take our deathe gladely so that by feare or 〈◊〉 we be not made dysobedyent vnto hym We desyre furthermore that all oure members eyes tonge hart handes and feete be not suffered to follawe the desyres of the fleshe but that all maye be vsed to the wyll and pleasure of GOD and that malycyouslye we reioyse not in theyr troubles whyche haue resisted our wyll or haue hurt vs nor that we be enuyously sorye when that they prosper and haue welfare but that we maye be contented and pleased with althing that is gods wyll ¶ The exposition or declaration of the fourth petition which is Gyue vs this day our dayly breade AFter that in the three former petitions we are orderly taught fyrst to desire praye for suche thynges as do cōcerne God to gloryfye hallowe his name Secondly to desyre and praye for the cheife and principall blysse that man may haue whiche is the kyngedome of God And Thirdelye to desyre praye for such cheife meanes by whiche that 〈◊〉 blysse is obteyned that is to saye by the fulfyllynge here in earth of gods wyl and pleasure Now next and fourthly we are here taught to desyre of God thinges that be necessarye for the foode and 〈◊〉 both of our bodye also of our soule so longe as we shall here 〈◊〉 vpon the Earthe And fyrste as touchynge the sustenance of the bodye you shall note fyue thynges in this petition The first is that our lorde teacheth vs in this petytyon not to aske any superfluouse thynge of pleasure and vayne delite but onely thinges necessarye sufficiēt there fore he biddith vs aske onelye breade wherein is not ment 〈◊〉 greate substaūce or habundaunce of thinges aboue our state cōditiō but such thinges onely as be necessary for euery man in his degree that it should be one ordinary dayly maner of sustenaūce 〈◊〉 trade of liuing nether inordinat nor excessiue And therefore yf we Chrysten men haue meate and drynke and cloth that is to saye thynges suffycyente let vs holde our selues content for they that set there myndes on ryches and wyll haue superfluities more than nedeth or is expedyent to there vocatyon they fall into daungerouse temptatyons and into snares of the deuyll and into manye vnprofytable and noysome desyres which drowne men into perdityon and euerlastinge 〈◊〉 for the spryng and roote of all euylls is suche superfluouse desyre The wyseman also makyng hys petition to our lorde Prouerbe 35. sayth Gyue me neither pouertie nor excesse but onelye thinges sufficiente for my liuinge lest that hauinge to much I be prouoked to denye God and to forgette who is the Lord and on the other syde lest that by pouertie cōstrayned I fall into thefte and forswere the name of my God Whereby is declared that we shoulde desyre onely thynges necessarye signified here by breade and refuse and renounce superfluities vnprofitable daungerous and noysome The second thyng to be considered in this petiti on is that we doo desyre and praye not absolutelye for breade but we doo desyre and praye for Oure breade By whyche wordes appeareth that that breade onelye is oures which we do get by true iuste honest and lawefull meanes for yf we doo get ought by deceyte fraude crafte or any vnlawfull or 〈◊〉 wayes that is in no wyse ours but other mens So that in thys worde Our is most euidentlye implyed and conteyned a greate reproche to all those persons which eate not theyr owne bread but deuoure other mens breade of whyche sorte be all those that lyue of theft robbery rauyne and spoyles extortion or craft and deceyte They also are of thys sort who neyther doo laboure with their handes nor otherwyse apply theyr study theyr industry or diligence to some thinge whiche maye be good and profytable to the common wealthe and to the honoure of GOD but doo lyue in case rest ydelnes and wanton pleasure They lykewyse are of thys sorte and worthy therefore to be reproued who beyng in any roume or vocation of aucthoritye or seruice do not fully truely and faythfullye fulfyl and performe the duetye of theyr vocation The thirde thing to be noted in this petitiō touching our corporall sustenaunce is that we muste saye vnto almyghtye God 〈◊〉 That is to saye Geue thou to the entente that we should not thinke that out meate drynke clothe or any other worldelye sustenaunce is wonne or gotten onely by oure owne industry wyt and laboure thoughe we be bounde by the lawe of God to laboure and trauayle in our vocation to the vttermost of our 〈◊〉 for the mayntenaūce sustenaunce of our selues and all ours but that when we haue played and done our parte 〈◊〉 we must firmely beleue that all thinges so commynge vnto vs are geuen vs by
wisdome c. And hereby ye doo playnelye perceyue that in thys petition our sauioure teacheth vs not onelye to aske our heauenlye father for dayly sustenaunce of the bodye but also to aske for the sustenaunce of the soule ¶ The exposition or declaration of the fyfte petition whych is And for geue vs oure trespasses as we do forgeue them that trespasse agaynst vs. FOr asmuche as the end and scope of all prayer is onelye to obtayne thynges which are good or to be pourged preserued or delyuered from thynges whiche are euyll And that thys oure Lordes prayer is not onley a moste perfecte fruiteful and ample prayer in sense but also a moste perfecte fourme where by all maner of prayers eyther in parte or in the hole are framed or shapen Therefore after the former foure petitions in whyche we doo aske all that good is there doeth folowe in verye good order the other three petitions in whyche we doo aske the auoydynge of all euyll as fyrst of synne commytted and payne due to the same it beynge the greatest euyll of all euyls Secondlye of tentation whyche is the chiefe meanes whereby man is induced to synne Thirdelye and lastlye we do aske the auoydynge of all other thynges that may be hurteful dammageable or 〈◊〉 vnto vs and especially for the auoydynge of the deuyl who is to vs mooste daungerouse And the order of the three laste petitions of the 〈◊〉 noster beynge thus opened vnto you mete it shall be nowe to entreate of the fyrste of them whiche is Forgeue vs our trespasses as we forgeue 〈◊〉 that do trespasse againste vs. In whych peticion we haue two proffitable lessones geuen vnto vs. The fyrste is that we should lerne alwayes to be lowlye and meke in harte consideryng that we are all synners in the syghte of God Sainct Iohn so testifyeng in the fyrste Chapiter of hys first epystle and saying If we saye that we haue no sinne we do begyle our selfe and there is no veritye or truthe in vs whervnto agreeth Salomon in the. xx of hys prouerbes sayinge Who can saye my harte is cleane and I am pure from synne And agayne he sayth in ye. iiii of Ecclesiastes There is no manne so good vpon the earthe but that he synneth And moreouer in the. 24. of the pronerbes he sayth Aiuste man shall fall seuen tymes a daye and shall ryse agayne By consideration of whyche our owne infirmitie 〈◊〉 to synne we shoulde humble our selues in the syghte of God knowing as Saint James doth saye in the fourth chapiter of hys epystle God will resiste the proude and 〈◊〉 the humble 〈◊〉 doth giue grace The seconde lesson whyche we shoulde learne in this petition is that the forgyuyng of other mens offenses done agaynste vs is a cause meanes to obteyne remissyon of our synnes at Gods handes accordyng where vnto our sauyoure sayeth in the. vi of Luke Forgeue and ye shal be forgeuen And in the sixt of Mathewe he sayth 〈◊〉 you forgyue to men theyr offences than shall youre heauenlye father forgeue you your offences and synnes But yf you do not forgeue men neyther shall your father forgeue you youre synnes And moreouer in the. xviii ' of Mathewe it is wrytten howe when Peter came to our Lord and demaunded of hym howe oft he shoulde forgeue hys brother whyche had offended hym and whether it was not sufficient to forgeue hym seuen tymes Oure Lorde answered hym and sayde I tell the Peter that thou oughtest to forgeue him not only seuen times but seuentie times seuen times Meanynge thereby that from tyme to tyme we must continually forgeue oure brother or neygheboure wyth all our hearte althoughe he trespasseth agaynst vs neuer so often And Chryste also in the same place declareth the same by a parable There was sayth Chryst a kynge which callyng hys seruauntes vnto an accompte and fyndynge that one of them did owe vnto hym the summe of tenne thousand talentes and had it not to pay he cōmaunded that the saide debtor his wife and his children al that he had 〈◊〉 be sold but when the debtour came vnto the kyng praied him on his knees to haue paciēce whim promising him to pay al the king had pitie of him forgaue him the hole debte Nowe it fortuned afterwarde 〈◊〉 thys man beinge thus acquited mette wyth an other of his felowes that ought hun but one hundreth pence and wyth violence almooste he strangled hym and sayde vnto him Paye that thou owest And the sayde seruaunte his felowe fell vpon his knees and prayed hym to haue pacience promysinge to paye all but his felowe woulde not but caste him in to prison vntyll all was payed And whan the reste of his felowes seinge this crueltye had tolde the kinge thereof the kynge furthwith sente for this cruell felowe and sayde to 〈◊〉 O wycked man I Forgaue thee thy hole debte at thy sute and request it shoulde therefore haue beseemed the to haue shewed like compassion vnto thy felowe as I shewed to the. And the kinge beynge sore dyspleased with this crueltye committed hym to tormenters that shoulde roughelye and straitelye handle him in prison tyll he hadde payed the whole debte Upon this parable Chryst inferreth and sayeth Euen so shall your heauenly father doo wyth you if you will not forgeue euery one of you his brother from the hearte Thus it appeareth playnelye that yf we wyll be forgeuen and wyll escape euerlastynge dampnatyon we muste putte oute of oure hearte all rancoure malyce and wyll to reuenge or to satysfye oure owne carnall affections referrynge the punyshmente of the offenders whyche in theyr offences haue transgressed the lawes of God or of the prynce to the order of Justyce where of vnder God the prynces and rulers be ministres in earthe in whyche doynge we vtterlye forgeue our owne priuate grudge and dyspleasure And yf anye peraduenture wyll thynke it to be an harde thynge to suffer and forgeue hys enemye whyche in woorde and deede hathe doone hym anye displeasures lette hym consyder agayne howe manye harde stormes oure Sauyoure Chryste suffered and aboode for vs what were we when he gaue hys moste precyous lyfe for vs but horryble synners and hys enemyes Nowe mekelye tooke he for oure sake all rebukes mockes byndynge beatynge crounynge wyth thorne and the mooste approbryouse death It is vndoutedlye aboue oure frayle and corrupte nature to loue our enemyes that dooe hate vs and it is a deade of greater perfection then man hath of him selfe but GOD that requireth it wyll gyue grace that we maye doo it yf we aske and seke for it And therefore in thys petition oure Sauyour Christ teachethe vs to aske thys grace of our heauenlye father that we maye forgeue vs our enemyes and that he wyll forgeue vs our trespasses euen soo as we forgeue them that trespasse agaynst vs. It is farther to be noted that to forgeue oure brother hys faulte is also to praye to GOD that he
Who is there now that hathe a good Chrysten heart and considereth the meanyng the effecte folowyng the aucthor and other the cyrcumstances of the Aue Maria that wyll not counte and iudge them vnworthy of the name of Chrysten men who of late yeres not onely haue in all theyr bokes and other prynted papers of purpose lefte oute thys godlye salutation disdaynyng at the honour of the blessed vyrgyn Mary here in conteyned but haue also to the vttermoste of theyr power by theyr enuyinge agaynste the common commendable and deuout vse thereof gone about to plucke it cleane on t of mennes heartes and myndes and so for euer to abolyshe the memorye 〈◊〉 her blessednes moste contrarye to the determination of the holy ghoste by the mouthe of the same vyrgyn declared when she sayd Luk. i. Fece enim ex hoc 〈◊〉 me dicent omnes generationes That is to saye Beholde 〈◊〉 from hence forth all generations shall call me blessed whyche thynge lyke as the aungell of God and the godly matrone Elizabeth then dyd the vyrgyn Marye as then beyng in mortall estate and neyther Chryst of her then borne nor man kynde then by Chryste redemed So nowe for that the sonne of thys blessed vyrgyn hath bothe redemed vs and also all mankynde from eternall damnation and she her selfe nowe is mooste gloriouselye placed in heauen in state of immortalitie And thyrdly that suche notable examples also herein set before our eyes by the Aungell and Elizabeth And fynally for that the holy goost dyd playnelye saye that all generations shoulde frome thenseforthe call her blyssed for these respectes I saye the hole catholyke churche doth moost ioyfully vse and frequent the sayde salutation and so must we do yf we wil be true members of the Catholyke churche ¶ Of the vii deadlye synnes and of the. vii pryneypall vertues and also of the eyghte Beatitudes HAuynge accordynge to the promysse whyche was made in the preface of thys booke entreated of faythe as it is to be taken and consydered in thys booke hauynge also sette furthe the sumine and uythe of our chrysten faythe whyche in effecte is comprysed in our cōmon Crede makynge also declaration therevpon 〈◊〉 thyrdelye set forth the seuen sacramentes with theyr expositions And lyke wyse fourthlye hauynge intreated of the tenne ' Commaundementes and made theyr declaratyon And consequentlye after that hauynge set furthe fyrste the pater nocter and afterwardes the Aue Maria wyth theyr 〈◊〉 and declarations and thereby for so farre forth and forsomuche accomplyshed the promysse made in the sayde Preface there remayneth onely nowe speciallye to be spoken of the seuen deadly synnes and the seuen princypall vertues with the eyght beatitudes whiche here shal be sette furthe bnt yet briefelye bycause good hope is conceyued that at thys nexte Parlyament whyche God willynge shall begynne the. xxi daye of the monethe of October nexte commynge or at the Conuocatyon of the Clergye of the Prouince of Canturburye whyche is accustomed to folowe immedyatlye the same some Godlye order and dyrecty on 〈◊〉 be taken amongeste othere thynges for suche matters of religion to be so fullye set forthe as maye stande bothe wyth the lawes of God and also wyth the honor profyt and wealthe of thys realme And bryefely therefore to knytte vppe here thys matter ye shall knowe that there are seuen capytal or principall deadly synnes it is to wytte Pride Enuye Wrathe or anger slouthe couetousnes glottonye and lecherye And also there are seuen pryncypall or chyef vertues it is to wytte Faythe hope charytye prudence temperaunce iustice and fortitude or strengthe Pryde is an inordinate loue of our owne aduauncemente and proper excellencye of whyche doo ryse bostynge ostentation hypocrisye scysines and suche lyke Enuye is a grudge or hatred at anothers felycytie farynge well or good hap Of whyche doo ryse Detractation Murmuration dyssention peruerse iudgmentes and suche lyke Wrathe or anger is an appetite or desyre of bengeaunce or other hurtes whyche appetite or desyre yf it doo cōtinue in the hearte is properly called Hatred Of whych wrathe or anger do ryse Brau lyngs and persecutyons of wordes and deedes and some tymes Woundes strypes Manslaughter and suche lyke Slouthfulnes is a werynes or tedyousnes of anye godlye or spyrituall thynge whyche one oughte for goddes sake to doo Of whych slouthfulnes doo ryse Sluggishnes pusillanimitie or weakenes of mynde disperation and suche lyke Couetousnes is an immoderate loue oftemporall ryches or goodes eyther in the vnlawfull gettynge of them or in the vnlawfull kepynge of them Of whych couetousnesse doo ryse deceyte thefte Sacrilege 〈◊〉 vsury and all fylthye lucre or gayne Glottonye is an immoderate delcctatyon or pleasure especially taken in meates or drynkes And in glottony one doth specially offende in fyue sortes or maner Fyrst concernynge the tyme as whan one dothe eate or drynke eyther ouer earlye or ouerlate or to ofte Secondly one doth offende in qualytye as whan one dothe immoderatlye desyre ouer delycate meates or drynkes Thyrdelye one dothe herein offende in quantitye as whan one doth eate or drynke ouermuche whereof the bodye is ouercharged and the senses therof hyndered or greued or the powers of the soule impeched or letted the bodye being made more vnhable to serue the soule the soule made also moore vnhable to serue God Fourthlye one dothe herein offende in gredynesse or voracitie as whan one dothe ouer gredilye and ouer hastelye take hys meate and drynke Fyftlye and last one doth offende herein when he to accomplysshe hys delectation 〈◊〉 pleasure in meates or drynkes doethe cause them to be prepared ouer curiouslye And as concernyng Lechery ther is no nede here to declare it with hys braunches circumstaunces in asmuche as it is at large opened before in the exposition of the. vii commaundement and sore it is to be lamented that it is a thynge so well knowen and so much vsed in our dayes as it is hynderynge wonderfullye manye godlye affayres in the common wealthe The seuen principal or cheife vertues are Fayth Hope Charitie Prudence Temperaunce Iustice and Fortytude or Strengthe And three of these that is to saye Faythe Hope and Charytie directly immediatly doo tende to God who is the ende of all And the reste that is to saye Prudence Temperaunce Iustyce and Fortitude doo tends directlye and immediatlye to the meanes whereby the sayde ende is 〈◊〉 and directly and immediatly to the aforsayde ende And moreouer the sayde thre fyrst are to be consydered touchynge 〈◊〉 the inwarde motyon of the mynde and the other foure remaynynge are to be 〈◊〉 specially touchynge the outwarde actes or dedes And besydes thys the three fyrste doo concerne 〈◊〉 doynges towardes God and the foure other doo concerne our actes bothe towardes oure selfe and also towardes oure neyghboure or euen thrysten The offyce of Prudency is to chose or embrace the good refusynge the euyl The offyce of Iustice is to doo vpryghtlye and strayghtly The offyce of Temporaunce
tuo Philippo rege nostro omnibus illis qui in eius sūt comitatu benignis assume Vt uiam illorum precedente gratia tua dirigas subse quente comitari digneris ut de actu atque incolumitate eorum se cundum 〈◊〉 die tue presidi agaudeamus per Postcommunio Sumpta quesumus domine celistis mysterij 〈◊〉 ad prosperitatē iteneris deuoti pij famuli tui Philippi reges nostri omnium eorum qui in eius sunt comitatu proficiant eos ad salutaria cuncta perducant per. ¶ The three Collectes or orations for the byshop of London Oratio COncede quesumus domine 〈◊〉 tuo 〈◊〉 episcopo nostro ut predican do extendo quae recta sunt exemplo bonorum operum animas suorum instruat subditorum eterne remunerationis mercedem a 〈◊〉 pastore perciplat per. Secreta Munere nostra quesumus domine placatus suscipe famulum tuum Edmundum Episcopum nostrum 〈◊〉 sibi cōmissum benignus sēper ubique misericorditer protege per Postcommunio Hec nos communio domine purget a crimine famulum tuum Edmundum episcopum nostrum commissum sibigregem benigna quesumus pietate cōserua Per. ¶ A prayer in verses for the prosperouse voyage abode and retourne of our most excellente and noble kyng kyng Phylyppe 1. Prosper eat noster terraque marique Philippus Prospera sint ut iter sic mora sicreditus 2. Prosper eat noster maneat redeat que Philippus Prospera sint terra cuncta mari atque polo 3. Sit tibi rex noster terraque marique Philippe Tam bene quam tua quam nostra Maria cupit Ad lectorem Viue uale siquid nouistis rectius istis Candidus imparti sinon hijs utere mecum ED E MVNDVS ESTO BONVS ESTO BONIS DAE GLORIAM DEO FINIS EXCVSVM LONDINI IN EDIBVS 10 hannis Cawodi Typographi Regiae Maiestatîs HOMElies sette forth by the righte reuerende father in God Edmunde Byshop of London not onely promised before in his booke intituled A necessary doctrine but also now of late adioyned and added therevnto to be read within his diocesse of London of all persons vycars and curates vnto theyr parishioners vpon sondayes holydayes Anno. M. D. LV. I. C. The Table i. Of the creation and fall of Man ii Of the misery of all mankynde and of hys condempnation to death iii. Of the redemption of Man iiii Howe the redemption in Chryst is apliable to man v. Of chrysten loue and Charitie vi Howe daungerous a thinge the breake of Charitie is vii Of the Churche what it is and of the commoditie thereof viii Of the aucthoritie of the Churche ix Of the Supremacy x. Of the Supremacy xi Of the true presence of Chrystes body blud in the sacrament of the Aultare xii Of transsubstantiation xiii Of certen Aunswers agaynst some commō obiections made agaynst the sacrament of the Aultare ¶ The Bysshoppe of London to all persons and curates within his dioces of London FOrasmuch as the people of my dioces beyng within your seueral cures charge do as in dede of reason they maye loke for to haue at theyr pastours hand or at the least way by his prouision meane good instruction and teachinge especiallye howe to serue and please God and how also otherwyse to do their dutie as to any one of them in theyr degre doth appertayne And forasmuch also as there is not now a dayes that multitude and plenteth of preachers whiche in tymes past hath ben and by Gods grace hereafter shal be And fynallye for that euery one of you in your owne person is not able to discharge the office of preaching which many good folke do greatly wyshe and desyre ye could and woulde Therfore desyrynge to haue somethyng doue onward til God of his goodnes prouide something better I haue laboured with my chapleyns frendes to haue these Homelies prynted that ye may haue somewhat to instruct and teache your flocke withall requyrynge and charginge euerye one of you that diligentlye vpon the sondayes and holydayes ye reade to youre flocke frutefully and deliberately one of the said Homelies And thus fare you well Geuen at my house in London the fyrste daye of July M. D. LU. ¶ An Homely of the creation and fall of man THe Prophette Dauid in his fore score and nintēth psalme exhortyng all people to synge prayse to almighti god to serue hī in gladnes and re ioyse in his sight alledgeth thys as a sufficient cause thereof Scitote quoniam ipse est dominus ipse fecit nos et non ipsinos which is to saye Know you that he is our Lord it is he that made vs and we made not our selfes And in dede who that diligently wayeth the creatiō of man can not but therin most highly laude prayse almighty god his creator For wher in the creation of al other visible thinges he did but onely commaunde will that they should be made and incontinēt they were made in the creatyng of man he vsed great solempnitie and many notable circumstaunces Fyrst touchyng mā he said let vs make mā which words be as it were the wordes of god the father to God the sonne to the holy ghost spoken after the maner of men when they go about some great matter at what time they take good aduisement or they begyn and doo ioyne with the best wysest counsellours that they can get Thys circumstaunce not beyng necessary of goddes parte as withoute the which he might haue created man doth most manifestly declare the special fauour of almyghty god towardes mankynde but that nexte circumstaunce which doth immediatly folowe thys fyrst is a more surer profe and declaration of gods tender loue towardes mā whē he sayth Let vs make man to our owne similitude likenes Now mark good people howe much god dyd for vs in our creation He made vs in very dede like vnto himselfe in so doynge what could he haue done more for vs A wonderfull excellēt benefite comfort is it vnto vs to consyder that man was made like vnto god And to vnderstand this thyng the better you shall know that the similitude and likenes of man to god was not in the body of man for this you must moost certenly beleue that the godhed is a spirite not a bodely substaunce but this similitude and likenes was in the soule which was endued with most heuenly god-like qualities as vnderstandyng memory and wil with sondry gyftes also of grace And here is to be noted by the way that where almighty god sayeth Let vs make man to our owne similitude lykenes he geueth vs to vnderstād that there be three parsons in trinitie yet but one god For in that he sayeth let vs make man therein is signified a pluralitie or number of persones agayne in that he sayeth to our similitude and likenes and not to oure similitudes
and lykenesses by thys is signyfyed the vnitie also of one nature and substaunce But to procede further concernyng the creation of man ye shall vnderstand that the second chapter of Moyses boke called 〈◊〉 in speciall maner doth recorde the seuerall making as well of the bodye of man by it selfe as also of the soule by it selfe And as touching the body scrypture doth there say that God fourmed or shaped it of the earthe Noting therby the excellēcy of mans body aboue the bodyes of other liuynge creatures For we rede not of anye other lyuyng creature that god shaped or fourmed the body of it but onely that he made it and that at the cō maundement of almighty god the earth brought fourth foure foted beastes the water in like maner brought fourth fysshes foules Only of that body of mā scripture wituesseth that God shaped it And as cōcerning the soule of mā it is written of it in the sayd second chapter of genesis howe that god bre thed it into the body which ii circumstaunces as they import a marueylous excellency of man aboue other bodely creatures so they most clerely declare thexcedyng great goodnes of God towardes man Now when god had in such a singuler fashion creted man he gaue hym souereigntie ouer all the fysshes of the sea ouer the foules of the ayer and ouer the beastes of the lande yea and made him a Kyng and Emperour on the earth And yet not satisfyed with al this he placed man in Paradyse that is in a most pleasaunt garden where he had planted all kynd of frute beautifull to beholde and delicious to eate for man to fede vpon onely one kynde of fruyte he charged hym on payne of death and that not of the body alone but of the soule also vtterlye to refrayne from which was the fruyte of the tree called in scrypture the tre of knowledge of good and euyl And lyke as in a most maruelous sorte he made Adam the fyrsteman so in as marueylous straunge a sort he made Eue the first woman euen of a rybbe taken out of Adams lefte syde and her he made parfytte and furnyshed her with like gyftes as he had done Adame the first man What canne we then thinke or deuyse that God might haue don more for vs in our creation then herein he dyd He made the soule immortall that is such as shulde continue for euer without ende He furnished it with moste singuler gyftes both of nature and of special grace also The body of man in the estate of originall innocencie had in it helth strength 〈◊〉 and other like qualities in the highest degre of perfection it had in it selfe then no fond lust or concupiscens no pronitie or inclination to euyl no 〈◊〉 in doing good no infirmitie or wekenesse no lacke or want of any qualitie fyt and decent for it The body of man was then obediente to the soule the soule altogether obedient to God So that on Gods parte oure maker and creator there is nothyng towardes vs but all perfection all great kyndnes al fatherly loue fauour Holy scrypture most euydently affyrmeth that al creatures were made good in their creation saying Vidit deus 〈◊〉 fecerat et erant ualde bona 〈◊〉 That is God sawe al things which he had made and they were very good Which thyng as it is generally true in all creatures concerning their creation so is it in a certen degre of excellencye to be verified in man touchyng the estate of his originall innocency Thus we may perceaue that in the creation of man al was excellent parfytte whiche oughte greatly to inflame vs the more to loue and serue almighty God our most louynge creator But for asmuche as that blessed estate is lost mankynd by that losse thereof fell into extreme miserie and wretchednes it is consequently to be well considered of our part by what meanes man was brought from soo good and blessed a case to so euyll and miserable an estate whiche poynte well wayed is a sufficiente grounde to cause vs on the other syde vtterly to detest abhorre al synne For that greuous fal of man came of synne Synne it was for which God thrust man oute of paradyse synne it was that caused the fleshe to striue agaynste the spirite and the spirite agaynst the fleshe synne it was that broughte vnto mankynde necessitie of bodyly death and all the infirmities and diseases which man in thys transitory lyfe sustayneth synne fynally it was that cau sed all the posteritie of Adam and Eue to be borne in state of dampnation But some perchaunce are desyrous fardar to knowe by what meanes man was fyrst brought to commytte synne For the vnderstandyng whereof lette vs haue recourse to the iii. chap. of Genesis where it is wrytten how that that wyly serpent the deuyll came vnto Eue and sayde vnto her Why hath God gyuen you commaundement not to eate of euery tree in paradyse where vnto the woman answered and sayde of the fruyte which is in paradise we eate but of the frute of that tree that groweth in the myddest of paradyse GOD hath charged vs not to eate or touche it leste per chaunce we dye Then sayde the serpente to the woman Naye you shall not dye For God knowethe that whatsoeuer daye you shall eate thereof youre eyes shal be opened and you shal be like Gods knowynge good and euyll The woman therefore saw that the tree was good to eate of and beautifull to the eye and pleasaunte to beholde and she tooke of the fruite thereof and d d eate and gaue part to her husbāde who also did 〈◊〉 Thus through the prouocation of the deuyll man first fell into synne Wherefore as we must alwayes abhorre synne and forbeare it because of the greate misery it brought vs vnto so shold we no les 〈◊〉 and to the vttermost of our power fly the 〈◊〉 and all his suggestions knowing that thereby we 〈◊〉 fyrst induced to commytte synne For as thys oure aduersary was busy at the 〈◊〉 wyth oure fyrst parentes so is he no les but rather more busye with vs at thys present as 〈◊〉 Saynt Peter in the v. chapiter of his fyrst 〈◊〉 saying 〈◊〉 〈◊〉 the deuyl as a roryng lion goeth about seking whom he may deuour Thys aduersary of mankynde disdaynynge at the greate 〈◊〉 that Adam and Eue were in neuer ceasyd questyonynge and craftyug with the woman being the weker and frayler vessell vntyll he 〈◊〉 made them disobey gods commauudement by whych their doynge they lost the oryginal great innocency which they had at there creation which being lost nether the body woulde be obedient to the soule nor the soule to god but al was in man turned vpsidoune yea therby they fell also into necessitie of temporall death of body and which is worst of all into the estate of eternall damnation and euerlasting death both of body and soule But now because
it maye paraduenture seme in some mans iudgement that seyng the thing that Adam and Eue did was but the eatyuge of an appell therefore their faut was not great nor deserued so greuous punish ment 〈◊〉 vs consyder the cyrcumstaunces and we shall sone perceyue the offence not lyght but verye sore and heynous Fyrst the thyng whych god commaunded man to forbeare was a thyng moste easye for hym to forbeare and so much was hys faute the greater Besides this whan a man is tolde before of great peryll and daunger that shall lyght vpon hym if he doo thys or that in case after suche warnyng he offende therein hys fault is thereby made the 〈◊〉 Thyrdly the lesse inclynatyou a man hath to any synne the more he synneth yfhe doo the same Nowe Adam and Eue had in them no inclynation at al nother to one vice nor to other Fourthly whē a man hath late receyued great benefites at hys soueraygns handes if he incontmently breake his expresse wyll the contempt and dysobedience is made therby the greater The thyng that Adam and Eue dyd eate was in dede but an appell yet the eatyng thereof in that case was an high disobediēce against god and the corrupting of al mankynd for as much as they two were the verye route whereof all men muste ryse and the route being once naughte howe can the tree or braunches cummynge of that route be good Therefore S. 〈◊〉 in his Epystle to the Ro maines in the. v. chapyter therof sayeth By the of fence of one man synne came vpon all men to condempnation and in the same chapiter 〈◊〉 after he sayeth to iyke 〈◊〉 through the disobedience of one man manye became synners And within a lytle after he saieth Sinne came into this world by one mā through synne came death so death passed to al mē Thus haue you hard fyrste the 〈◊〉 kyndnes of God to man in that he created hym in so worthye a maner nexte ye haue harde the myschefe that commeth to mankynd by synne and thirdly what an extreme enemy 〈◊〉 the 〈◊〉 is vnto vs. In an other homily hereafter ye 〈◊〉 heare of the exceding great mercy of god in 〈◊〉 mākind by a meruelous maner out of the estat of this dampnatiō Wherfore to conclude for thys presente tyme this shal be to exhorte you that you fayle not daylye and howtelye to geue most harty thankes to almyghty God for that he of his mere goodnes created you created you not without sense as the stones not without reason as the brute beastes but hathe gyuen you all notable qualities and powers that other corporal creatures haue and besides hathe perticularlye planted in you reason and vnderstāding and 〈◊〉 goodly qualities of body and soule seuerall to the nature of man only and not common to mā and other erthly creatures Thys is furthermore also to exhorte you that remembryng what miserye came to mankinde by synne and by such a synne as in some mēs iudgement might 〈◊〉 to be but very smale it is to wytte by eatynge of an appel you wyl be circumspecte in a uoiding of al kynde of sume and disobedience be the thynge in his owne nature neuer so smale a 〈◊〉 whyche is by God hym selfe or by suche as we owe obedience vnto commaunded Fynallye and laste of al thys is to exhorte you to consyder dilygently that we haue a deadly cnnemy which is that deuil who de fyreth oure destruction and doth moost craftely and busely trauayle by all meanes with vs to worke the same of whose mooste subtyl and wilye traynes we muste principally take hede of whiche graunt vnto vs all the blessed trinitie the father the Sonne and the holye ghoste to whome be all honoure and glorye worlde withoute ende Amen Io. Harpesfeld sacrae theologiae Professor Arch. London ¶ An homely of the miserie of all mankinde and of hys condempnation to euerlastynge deathe by hys owne synne THe holye ghoste in wrytyng the holy scripture is in nothyng more diligēt then to pull downe mannes vayne glori and pryde which of all vices is moost vniuersally graffed in mankynde euen from the fyrste infec tion of our fyrste father Adam And therefore we reade in may places of scripture manye notable lessons agaynst thys old rooted vyce to teache vs the moost cōmēdable vertue of humilitie howe to know our selues to remēber what we be of our selues In the booke of Genesis almyghty God geueth vs all a tytle name in oure great graunde father Adam which ought to admonishe vs al to consyder what we be where of we be from whence we came whyther we shall sayenge thus In sudore 〈◊〉 tui vesceris pane tuo donee reuertaris in terram de qua sūptuses quia puluis es 〈◊〉 in puluerem reuertcris That is to saye In the sweate of thy face thou shalt eate thy breade vntyll thou retournest into the earth oute of whych thou waste taken for dust thou art into dust thou shalt retourne Here as it were in a glasse we may learne to know our selues that we be but grounde earthe and dust and that to ground earthe and duste we shall returne agayne whiche name and title of earthe and duste appoynted and assigned by God to all mankynde the holye Patriarche Abraham dyd well remember and therefore he calleth hym selfe by that name when he maketh his earnest prayer for Sodome and Gomorre saying in the. xviii of 〈◊〉 Cum sim puluis et cuius that is to saye seyng I am dust and ashes And we reade that Iudith Hester Iob Hieremie with other holy men and women in the olde testament did vse sacke clothe and dyd cast duste and asshes vpon theyr heades when they bewayled theyr synnefull lyuynge They called and cryed to 〈◊〉 for helpe and mercy with suche a ceremony of sacke clothe duste and asshes that thereby they myght declare to the hole world what an hum ble and lowlye estimation they had of theim selues and howe well they remember theyr name tytle aforesayde theyr vyle corrupte fraile nature duste earth and asshes The booke of wysedome also willynge to pull downe oure proude stomakes moueth vs diligently to remember our mortall and earthly generation which we haue al of him that was first made and that all men aswel kynges as subiectes doo come into this worlde and doo goo oute of the same in lyke sorte that is as of oure selues ful myserable as we maye dayly see And almyghtye God commaūded his Prophet Esay to make a proclama tion and to crye to the 〈◊〉 worlde that all 〈◊〉 is grasse and that al the glorye of man is as the flower of that feilde the grasse is withered and the flower doth fal away for the winde of our Lorde bloweth vpon it The people sure ly is grasse whiche dryeth vp and the flower fadeth away but the woorde of our Lord abideth for euer Accordynge wherevnto the holye prophet Iob
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
sonne-Chryst Iesu our Lorde to whome with the father and the holy ghoste be all honoure and glorye for euer Amen Io. Harpesfeld sacrae theologie professor Arch. London ¶ An Homelye of the redemption of man IT was declared vnto you good christen people in the last homelye howe oure fyrste parentes Adā and Eue were by the synguler goodnes and especiall fauoure of almyghtye God created ryghte worthye creatures and in the estate of parfytte innocencye It was also shewed howe thorought disobedience to theyr creator they broughte them selues and al mankind into the estate of euerlastynge damnation Now shall you consequentlye heare of the delyueraunce of man out of that dampnable estate that is of oure redemption For the vnderstandynge whereof you must perfytlye beare in mynde that the whole nature of man both in bodye and soule was thorough orygynall sinne greatelye defiled For the soule whych is the cheyf part of mā loste thereby the especiall gyftes of grace wyth whyche it was indued in the creation and besydes that it was also 〈◊〉 in the gyftes of nature as in memorye intelligence wyll and other lyke And the body whych is the inferior parte it also was by the meanes of orygynall synne brought to the necessarye estate of mortalitie so that it muste nedes die and was throughe that synne of our sayde fyrste parentes made weke and brought to be subiecte to 〈◊〉 drye kindes of infirmities and syckenes and nother coulde God of his iustice receaue man againe to fauor and state of eternall lyfe beynge thus in body and soule by his owne defaulte desyled vules he were first made pure and cleane againe nether man was able to helpe hym selfe herein no nor yet anye angell at al. Wherefore almyghty God whose mercy excedeth all hys workes pytienge the wretched case that mankinde was in dyd appoynt euen from the begynnynge his onely sonne the seconde person in trinitie to be the sauiour of the worlde and to restore mā agayne to perfit clennes both in body and soule and that by the way of very iustice in making a sull amendes and payinge a sufficiente raunsome for synne And thys sonne of God accordinge to the wyll of his father dyd take vpon hym the nature of man ioynynge to hys euerlastynge Godheade the whole and 〈◊〉 nature of manhode not making that nature of man which he toke a new of nothing as he dyd heauen and earth nor yet makynge it of a clod of earth as he dyd that body of Adam but he 〈◊〉 the nature of man of the very substaunce of the vyrgyn Mary his mother that like as Adam and Eue brought them selues all theyr posteritie through synne into the estate of eternal dampnatiō so Christ takinge vpon him the very selfe same nature beyng descended from Adam and Eue vnto the 〈◊〉 Mary and of her beynge taken and ioyned in hym to the 〈◊〉 in 〈◊〉 of person should by his in nocency through death wyllingly suffered in that his most innocent bodye not only hym self become immort 〈◊〉 haue glory euerlasting but make so many also partakers of lyke blessednes as shulde en ioye the merites of his passion Wherefore it is a very pernicious errour to thynke that chryst toke not his fleshe of the verye fleshe of the blessed Uyrgyne Mary his mother How coulde his death haue done me good yf it were not of the same nature that I am of therefore S. Paule in hys seconde chapyter of his Epistle to the Hebrues sayeth Qui sanctificat et qui sanctificantur ex vno omnes that is He that santyfyeth and they whych are sanctifyed are all of one and within a lytle after he sayeth farther Debuit per omnia fratribus assimulari vt misericors fieret fidelis 〈◊〉 ad 〈◊〉 〈◊〉 repropitiaret delicta populi that is Christe muste in al poyntes become like to his brethern that he myght be a mercifull fruithfull Bysshop to God ward to procure merci for the sinnes of the people If Chryst toke not the flesh of that Uirgin Marye howe is that promyse fulfylled which God made immediately after the falle of our first parētes when he thrust them out of paradise at which tyme he said vnto the serpente as it is written in the thyrde chapiter Genesis I wyll set 〈◊〉 betwixt the and the womans sede and it shall treade downe thy hedde Lo how mercifully God dealeth wyth mankynde He promysed that one shoulde be borne of the sede and stocke of Eue which should banquyshe our ghostly enemy the diuell Nowe in that he calleth hym the sede of the woman he moste playnely declareth that he must nedes haue in hym the selfe same nature that the woman had Agayne God makyng the second promyse of the same sede to come of the stocke of Abraham the patriarke said vnto Abraham as is wytnessed in the. xxii of Genesys In thy sede shall all the nations of the world be blessed many hūdred yeres after that he promyssed lyke wyse to 〈◊〉 Dauyd that the sede should come of hym to Which promyses of al myghty God were not to be verified in Chryst if he toke not that substaūce of his fleshe of the Uirgin Mary his mother But here it may seme straūge to some that almighty god seing he intēded from the beginninge to sēd hys sonne into that world to be incarnate for mans redēption did defer the sendinge of hym soo longe that is the space of foure thousande yeares or theraboute To whome it is to be aunswered that the long taryinge of Chryste before he was incarnate came not of lacke of good wyl in god towardes vs but of vnredines and lacke of good disposytion to 〈◊〉 hym on oure partes For if Chryste shoulde haue commen in the begynnyng of the worlde men would haue thought that if God had suffered them to vse theyr owne natural powers thei would haue attayned 〈◊〉 wel inough wythout any other helpe on Godes parte Agayne thoughe after longe experience and trauayle of man folowing the onelye lyghte of nature it was euydente that he ne ded a specyall ayde from God to the attaynynge of euerlastynge lyfe yet the worlde myghte haue demed that in case God of hys goodnes had geuen vnto manne some speciall lyghte and knowledge of hys wyll and pleasure that then vndoughtedlye wythout farther helpe he folowynge suche specyall lyght and knowledge myght be able well inoughe to attayne to euerlastynge lyfe Therefore to take all suche excuses a waye and that we should plainelye vnderstande that after we once fell into synne neyther the light of nature in vs neyther the knowledge of the wyll of God by speciall reuelation opened vnto vs was able to helpe vs god suffred mankynde to trauel fyrst by the light of nature secondly by the lawe of Moyses and yet man ranne styll farther and farther into damnation Whereby it appereth that thoughe knowledge of the truth be necessa ry to the attayning of 〈◊〉 lyfe yet suche knowledge be it
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
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
euerye one hath deliuered the fayth that they from the Apostles haue receaued and so euen from Chryste to this presente daye one fayth hath euer stande stedfaste Whiche thoughe it hath sundry tymes bene assayde and sore pynched yet euer hath it preuailed at the last and had the vp per hande accordynge to Christes promise neyther ought anye man lesse to credyt the catholike church because there are in the same dyuers euyll wicked synners For Christ him selfe doth compare the churche to a nette cast into the sea whiche taketh both good and bad fyshes but at th ende the good shal be reserued and the euyll cast awaye Was not twelue chosen by Christe yet one of them he calleth a deuyll Doth not Christe allo saye that Scribes and Phariseis doo syt in Moyses chayre neuerthelesse he wuld the people should obey theyr lessones Euen so though some members of Christes catholyke churche doo not lyue accordynge to theyr vocatyon yet ought no man therefore the lesse to regarde the fayth and doctryne of the same churche These thynges good people thoughe they are suffi cient to declare the holye Churche what it is and how it may be knowen yet I besech you most diligently to note and cary awaye one rule which shall neuer deceaue you but is a sure tryall of the ca tholyke churche and the fayth thereof This rule is not myne but taken out of a learned auncient and ryght godly father in Chrystes Churche He sayeth There are thre meanes to trye a churche or doctrine the first is antiquitie the second is vniuersalitie the third is vnitie By the fyrste we are taught that a true doctrine must be knowē by that it is not lately spronge vp or rysen but commeth from Chryst and his apostles and hath cōtynued styll in the churche By the seconde we maye vnderstande that a true faythe or doctryne of the churche is that onelye whiche vniuersallye in all countryes hath ben taught beleued By the thyrde we ought to learne that a true doctryne or faith of the church doth always agree and is alwaies one Nowe those three thinges wel noted may instruct and teach any Christian man to knowe the catholyke churche whiche euersynce the Apostles tyme and in all countryes with one consent in al things concerning our faith hath shewed her selfe the wor thy spouse of Chryst. Contrary wise false doctryne and heresye euerhath doone and shall doo to the worldes ende 〈◊〉 arise 〈◊〉 in priuate cor ners neuer agre with it selfe Which thyngs I myghte easely at large proue and open to you by playne and manifest demonstratiō But because 〈◊〉 the next homelie I intende to speake of the auctho citie of the churche and also of the commoditie and profite that we haue by the same here I wil make an ende besechyng al you good and godly people to geue your bodyes and soules an humble holy sacrifyce to almyghtye God prayinge euermore that we maye be altogether lyuely members of our sauioure Iesus Chryst and of hys catholike church here vpon earth and after this life partakers of the ioyfull kyngdome of heauen through the same our 〈◊〉 Iesus Christ to whom with the father and the holy ghost be all honour and glory world without ende Amen H Pendilton sacrae theologiae professoris ¶ An homely of the aucthoritie of the chutche declaryng what commoditie and profyt we haue thereby LYkewise as in the last homelye it was declared to you good chrysten people what the church is and how it maye be knowen soo nowe ye shall learne the aucthoritie of the same catholike church and the commoditie or profyt that ensueth to vs all beyng members of the same churche Fyrste whan our sauioure Iesus Chryst did send forth the twelue apostles to preach who were and are the cheite and principal pyllers of this catholyke church he dyd geue to them great power and aucthoritie as saynt Mathew beareth wytnes saying Iesus dyd call together the twelue disciples and gaue to them power ouer vncleane spirites that they should cast them out and shoulde heale al maner of diseases and infirmities And sundry tymes we do rede in the holy Gospell that our Sauiour Chryst doth speke to his Apostles after this maner Qui uos 〈◊〉 me audit qui uos spernit me 〈◊〉 That is to say He that heareth you hereth me and he that dispiseth you doth dispise me Meanyng and wyllyng thereby that all the worlde should knowe and confesse the aucthoritie of the catholike church which Christ him selfe dyd buyld in and vpon these hys holy Apostles And to the same purpose he sayd to thē I am non dicam uos seruus sed amicos c. That is to sai Nowe I wyll no more call you seruaunts but frendes for al thinges that I haue herd of my father I haue declared to you And agayne he sayeth As my father sente me euen so I send you By these and many such other places we maye see that our louyng 〈◊〉 did giue greate aucthoritie to his apostles But nowe it is expedient and nedefull to declare in what specyall poyntes this aucthoritie doth consist and that the same aucthoritie was not onely geuen to the Apostles of Chryst but also to theyr 〈◊〉 in the catholyke churche euer to endure Which aucthoritie though it be greate and manyfolde yet these are the chefest partes thereof that 〈◊〉 doo folowe Fyrste almyghtye God hath geuen power and aucthoritie to the catholike church to haue the true sense and vnderstandyng of the holy Scrypture yea and to approue also or reproue al writing as Scripture or no Scripture Whiche thynge good christen people you may well vnderstande to be moost true yf ye call to remembraunce who is the guyde and gouernour of the church that is to wit the holy Ghost as Chryst dyd promyse saying Ego rogabo patrem et alium paraclitum dabit vobis vt maneat 〈◊〉 ineternum that is to saye I wyll aske my father and he wyll giue to you an other comforter that he maye a byde with you for euer And after that our lorde and sauiour had rysen frō death he dyd breathe vpon hys Apostles and sayde A ccipite spiritum sanctum Take you the holy ghost and also after hys ascention into heauen accordynge to hys merciful promise he did send downe the holy Ghost vpon his Apostles as sayncte Luke writeth Nowe that the holy ghoste was not geuen to the Apostles onely but also to the catholyke churche to the worldes ende it is manifest forasmuche as Chryste dyd promyse the conforter vt maneat uobiscum ineternum That he should abyde sayeth he with you for euer Nowe we are moost 〈◊〉 that the Apostles of Chryste dyd suffer deathe for the faythe of Chryste and that within fewe yeres after they thus had receyued the holy ghoste Neuertheles Christ sending furthe hys Apostles to preache and baptyze
sayd to thē Ecce ego vobiseū sum omnibus diebus vsque ad cōsummationē seculi That is Behold I am with you at al tymes euen to the ende of the worlde Wherefore we maye playnly see that the holy ghoste beyng promised to the Apostles to abide for euer and to the very ende of the world was promised and giuen to them and to their successours in the churche where he doth and shal abide for euer Now forasmuche as the holye ghoste is the gouernour and ruler of the catholyke churche we ought there onely and in no other corner to searche the true vnderstandynge and discernynge of the scryptures And for thys cause the aūcient fathers were they neuer so godly so well learned yet woulde they neuer presume vpon theyr owne iudgements but euer referred them selues to the vnderstandyng and interpretation of the catho lykechurche before them Therfore the godly lerned and ancient father 〈◊〉 wrytyng agaynst schismaticall here syes sayeth thus Quid enim si qui de aliqua modica questione disceptatio esset nonne oporteret in antiquissimas recurrere Ecclesias c. that is to saye but what and yf there were contention concerning some smal que stion were it not necessarye to returne to the mooste auncient churches and immediatly after he sayeth Quid autem sineque apostoli quidem scripturas relis quissent nobis 〈◊〉 〈◊〉 ordinem sequitraditionis quam tradiderunt hijs quibus committebant Ecclesias what sayeth thys holye father yf the Apostles had lefte to vs no scripture at all had it not bene necessarye to folowe the order of that tradytion whyche they delyuered to those to whome they dyd bequethe the churche Alas good people how farre are many in these dayes gone from thys olde and aunciēt rule this blessed martir here exhorteth or rather commaundeth that yf any smal dyscorde thoughe it be in a matter of lytle importaunce doo chaunce that we woulde not accordyng to our 〈◊〉 iudge therein but though we haue no scripture for the same yet saieth he we ought to folowe kepe and obserue the tradition of the auncient churches Where as in these late dayes the impudent 〈◊〉 baue taught the zely people that euery man should and maye be a iudge of controuersyes and that we oughte to obserue no tradition nor ceremo nye other than we fynde in the holye scripture Of such the same holy Ireneus dooeth speake thus after many other notable lessons to the same purpose Omnes autem hij decidunt a veritate et 〈◊〉 quidem alienum 〈◊〉 afferentes ad altare dei idest altenas doctrinas a celesti igne conburentur c. All these sayeth he doo fal from the trueth and the heretykes truelye bryngynge straung fyre to the aulter of God that is to saye straung doctrine 〈◊〉 brent with the heuenly fyre With such lyke thrratnynges in the same place to those that disobey the 〈◊〉 of the churche Lykewyse saynct Augustyne speakyng of the baptysine of chyldren and now that sacrament can profyt them seyng many die before they know the effecte of the same affyrmeth that the faythe of those that brynge the chylde to christenynge shall profyte the chylde that is brought but for his proba cion he bryngeth thus Hoc commendat ecclesie saluberrima 〈◊〉 thoritas This thing the mooste holsome aucthoritie of the churche doethe commende And euen wyth lyke reuerence the same saint Augustyne dooth many tymes submytte all hys iudgments and workes to the catholyke churche And fynally to declare hys iudgemene concernynge the aucthoritie of the catholyke church He sayeth hus Ego 〈◊〉 〈◊〉 non 〈◊〉 nisi me catholicae Ecclesiae 〈◊〉 〈◊〉 that is to saye Truly I would not beleue the Gospel onles that the aucthoritye of the catholyke churche did moue me thereto And we ought here to consider that after the ascension of our sauiour Christe for the space of certayne yeares there was no gospell at all wrytten but all thynges concernyng the faythfull christians were 〈◊〉 and gouerned by the disciples of Christ being than the heades of the church Afterward we rede that dyuers of the dysciples of Chryste dyd wryght Gospelles as sainct Bartylmew Nicodemus and an other Gospel was called Euangelium Nazarcorum̄ But the aucthoritie of the church did onely admite those 〈◊〉 euangelistes which now the whole churche dooth retayne Whyche thing myght wel seme mar uelouse seynge that bothe sayncte Bartylmew and Nicodemus were present and dyd see the woorkes of Chryst and also dyd here hys doctryne where as sainct Luke dyd learne hys gospel of saincte Paule and other and so kewyse dyd S. Marke but hereby it doeth moost playnly appere that the catholike 〈◊〉 onely hath thys hye aucthorite to 〈◊〉 scriptures and that scriptures allowed by that church should not be refused of any particulare persons Nowe therfore seynge that the catholyke churche bothe hath delyuered to vs the scrypture and in all ages and times hath bene taken of al Godly lerned men for the true iudge therof I exhort and beseche all you good christen people that in all doutes 〈◊〉 and 〈◊〉 ye would resort to that 〈◊〉 churche and there learne what the 〈◊〉 church hath beleued aud taught 〈◊〉 time 〈◊〉 time concerninge doutes or controuersies and 〈◊〉 wyth lowly and meke hartes ye wyll so doo surely the ho ly ghoste wyll instructe you he wyll comforte you and he wyll leade you into al trueth But yf in such case ye will fly from the catholyke church ask coū sell of your selues or of any that doth swarue from the sayde churche than for so much as the holy gost is not your gyde you shall fall from ignoraunce to errour and from doutyng and dysputing to plaine herely and so from one to another to the vtter con fusion of both body and soule Yet besides this gret authoritie of the churche whereof you haue hearde there is an other gyuen by God of moost hye excellencye that is power to forgiue and pardon the pe nitent synner and to punyshe and correct the obsti nate or fro warde synner which power and auctho ritie as it was fygured in the preesthode of the olde lawe as in Iudgyng of leprose persones and in punyshyng to death those that did not obey the preeste euē so is it giuen by our sauiour Christ in very dede in the 〈◊〉 to his Apostles and to all theyr succes soures For after that oure sauiour had rysen from death he came amonges hys Apostles and brethed vpon them and sayde Accipite spiritum sanctum quorum dimi seritis 〈◊〉 dimittuntur eis et quorum retinueritis 〈◊〉 sunt That is take you the holy ghost whose sinnes you shall forgyue they are forgyuen to them and whose synnes you doo retayne they are retayned Whyche authorite by 〈◊〉 woordes gyuen by Christ though some hath or doo contemne and set at noughte yet sainct Cyrill byddeth them cease to
aske howe Chryst was able to giue thē his fleshe to eate The wordes of saincte Cyryll be these They aske not without great impietie how canne thys man geue vs hys fleshe and they remember not that nothing is impossible to God but let vs sayeth 〈◊〉 haue firme faith in the misteries and let vs neuer in so high mat ters eyther thincke or aske this how When God is the worker let vs not aske how but let vs leaue the knowledge of his worke to hym selfe S. Chrisostome lykewyse vppon the sayde v. Chapiter sayeth that when this questyon howe anyethyng is done commeth into oure myndes then wyth all there commeth vnbelyfe also But bycause in scrypture the thyng that we receaue when we come to the sacramente is called bread therefore men haue fansied wyth thē selues that there must be the substaunce of materyal breade deceauing them selues by mystakyng the signification of thys worde breade For thoughe in oure common speach we vse to signify by thys word bread that one kinde of materiall substaunce which is made of corne or grayne yet in scrpture it signifieth all kynde of fode whether it be the fode of the body or the foode of the soule and so dothe also the latyne worde Panis elles when we desyre god in oure Pater noster to geue vs our dayly bread we shold make an vnperfytte petition whiche yet is a mooste perfyt petition wherby we aske of our heauenly father all necessary fode In the. vi of Ihon Manna is called breade and yet was it made of no kynde of corne or grayne and in the same chapyter Chryste is called breade because he is the foode of the soule and ther lykewyse the fleshe of Chryst in the sacrament is called breade and not there onely but in S. Pau les Epystle also to the Corinthians for that it is the fode whereon we fede when we receaue the sacra ment Agayne it is a commen trade in scrypture to cal thinges by the name of that thinge whyche they once were as Adam is called earth because he was made of Earth and Chryst sayeth the blinde see the lame walke that deafe heare the dumme speake meanyng by the blynde lame deafe and dumme suche as before had bene soo but then were otherwyse Thyrdelye for that the fourme of breade doeth remayne it is in that respecte too called breade For these causes good faythfull hartes are nothing gre ued wyth the callyng of it breade in the scrypture but groundynge them selfes vpon the woordes of our sauioure Chryste when he sayde thys is my bodye and knowynge that it to be bothe breade and hys bodye also at once is impossible they vndoutedlye beleue that by the power of GOD the substaunce of bred is turned into the substaunce of Chrystes bodye and soo mnste al men beleue that wyll be lyuely members of the catholyke churche and in that there belefe they muste honoure the bodye and bloude of oure sauioure Chryst in the sacramente of the Aultare as alwayes chrysten people haue vsed to doo Saint Austen in his exposition made vpon the. 99. Psalmesayth that it is synne not to ho noure the bodye of Chryste meanynge in the Sacramente of the Aultare And as it is before in thys Homily 〈◊〉 he also sayeth in the name of all men We doo honoure vnder the fourmes of breade and wyne whych we se the bodye and bloude of Chryst whych we doo not see Wherfore good chrysten people knowing nowe what is the ryght belefe touchynge the Sacramente of the aultare embrace and folowe the same and cleaue faste to the catholyke churche the spouse of Chryste that you maye be true 〈◊〉 of Chryst to whome wyth the father and the holye Ghoste be al honoure and glory world wythoute ende Amen Io. Harpesfelde sacrae theologiae professor Arch London ¶ An Homely wherin is aunswere made to certayne common obiections agaynst the presence of Chrystes bodye and bloude in the sacrament of the Aultare MEte it were dearly beloued in our sauiour Christ that we all should so fully wholy cleaue to the faith of Christes catholike church that no appearaūce of reasō to the cōtrari therof shoulde cause vs once to doute or stagger in anye part of the same For such a kynd of faith doth god requyre of vs and for suche kynde of faythe good christen people are in scripture called Abrahās children which Abraham as it is writtē in the fourth to the Romaynes cōtrary to hope beleued in hope that he should be the father of many nations accordyng to that which was spokē So shal thy sede be And he fainted not in the faith nor yet cō sidered his own bodi which was now dead euen when he was almost an hundred yere olde nether yet that Sara was past childe bearyng he staggered not at the promyse of god through vnbelefe but was strōg in the faith gaue honor to god fully certified that what he had promysed the same he was able to make good Yf we then wil be the childrē of Abraham we muste not faynt in faith nor consyder gods wordes after the course of nature Saint Paule in the. x. chapiter of his second epistle to the Corinthians geueth vs an example in hym selfe howe we should alwayes brynge reason in subiection to fayth saying The wepons of our warfare are not carnall but mighty in God to ouerthrowe stronge holdes to destroy counseles and euery hyghe thynge that exalteth it selfe agaynste the knowledge of God to brynge in captiuitie vnto the seruyce of Chryste all vnderstanding What think you is the cause why the Iewes beleue not in Chryste Uerelye fyrste because he was borue of a Uyrgyn which is contrary to the course of nature Secondly lykewyse he was in vnitie of person God man whych howe it maye be no mans wit is able by natural power to conceaue thyrdly because he being God and man suffered the deth of the crosse which for God to be content to do semeth to natural reason a thyng moost absurde but good chrysten folke geuyng place to faith do most vndoutedly beleue in Chryst God mā crucified according to that s. Paule writeth in his first Chapter of his fyrste Epistle to the Corinthians saying We preach Christe crucified to the Iewes a stumblyng blhcke to the gentels a folishnes but to so many of that ie wes gētels as ar called Christ the power wysedome of God And agreably here vnto he sayeth also in the nexte Chapiter folowynge My talke my preachyng was not in that per suasible wordes of mans wysedome but in shewynge of power and of the spyryte that your faythe should not rest in the wisedome of man but in the power of God This general aduise and counsel of S. Paule may and ought so to staye vs in the faythe of the catholyke churche that nether carnall reasons grounded vpon the feble intelligence of mans natural wyt nether the de ceatfull
the surest pyller that men maye lene vnto be they learned or vulearned and such a pyller as who that most strongly cleueth to is in most assured state of euerlastyng lyfe ¶ There are othere obiectyons vpon iii. partyculer artycles of our crede whyche are that Christ is ascended and sytteth at the ryght hand of God the father from thense shall come to iudge the quicke and the deade ¶ Whych articles yet being ryghtly vnderstanded shoulde rather confyrme vs in the true catholyke belefe of the presence of christes body in the sacrament of the aultare For as it is aboue nature for a manes bodye to ascende and aboue the worthynes of manes nature to syt at the ryghte hande of God the father that is to be of equall power and glorie with God the father and fynallye as it is aboue the aucthoritie of mans nature to gyue sentence of eternall deathe and lyfe vpon all mankynde and yet euerye good manne stedfastlye beleueth al these supernatural powers in Christ touching hys manhed bycause he is both God and man and to god nothyng is impossible euen so shuld we with like belefe knowinge that Christ is omnipotent credite all othere thinges done or spoken by Chryst and be moost certen that how so euer they seme in apearaunce to our reason yet in very dede they agree and stand ryghte well with those foresayd iii. articles of our crede that though we cannot by oure wittes conceaue howe Chryst is ascended and is neuertheles in the Sacra ment also yet they must nedes be bothe beleued bycause gods worde doth affyrme them bothe and the catholyke churche dothe beleue them bothe whyche churche hath alwayes taught that Chryst is in heauen in the visyble fourme of a man and in the sacrament vnder the 〈◊〉 fourmes of bread and wine hys wysdome so ordeyning that wyth oure hartes we woulde beholde hys golry as he syttethe in heauen at the ryghte hande of the father and wythall should fede on hys very body in the sacrament to re ceaue the more grace and there vpon so to be gouerned wyth hys spirite that hereafter we also myghte be partakers of the lyke glory in heauen And albeit these solutyons myghte suffise and instructe sufficientlye the vnlearned people to aunswere bothe to these and all othere common 〈◊〉 made agaynste the Sacramente of the Aultare troublynge moche the heades of the symple people by there folye in crediting euyll and per nicious schole maysters to theyr destructyon wher giuing credite to the catholyke churche they myght auoyde all 〈◊〉 and meryte a great deale yet to open further the 〈◊〉 and noughtines of the heretique teachers in our tyme and howe glad willinge they are to 〈◊〉 the symplicitie of the vnlerned people ye shall haue here added some moo obiections and solutions geuē to them to thys ende that if the sayde symple people haue bene infected with the sayd obiections or such lyke they maye be wel satisfied in their conscience therevpon adhere vnto the catholyke faythe maynteyned and obserued in the catholique churche out of whych there is no saluation And to prorede herein this is one othere common obiection that much troubleth the ig noraunt people it is to wite ¶ How can that bodi and bloude of our Sauioure Chryst be in the blessed sacrament of the aultar seing that not only euyll men do many tymes receue the same but fyre also maye consume it and other like chaunces may happen vn to it ¶ For 〈◊〉 to whyche obiectiō it is fyrst principally to be sayd that this obiection procedethe of a vayne curiositie of them whyche rather delyte fondly to talke of thys high mystery theu to prepare themselues to receaue the same accordyngly Sure we are that our Sauiour Chryste is nowe man incorruptible and impassible nether by fyre nor by ought els can suffer violence and therefore where it pleaseth hym of hys tender mercy and goodnes for our great comforte and soule helth by hys omnipotent word to tourne the substaunce of breade and wyne into hys most prerious body and bloud in the sacramente of the aultare and yet so to make thys turne that neuerthelesse he sufferethe the fourmes sensible qualities of the breade and wine to remaine in there nature as they were before the consecratyon it is to be vnderstauded that the vyolence or force that is or in ye be 〈◊〉 to thys sacramente is done onely to the fourmes and qualities sensible which in dede are subiecte to passibilite corruption but in no wise to the vncorruptible bodi bloud of oure sauiour Chryst vnder them conteyned Doo we not read I pray you in the fourthe of Mathew how that our sauyour suffered the deuyll to take hym and carye hym vp into the pynacle of the temple afterward to the toppe of an high mountayne and yet who doth not know that he suffered no vilany therby at al The sonne beames also many tymes do shyne on thynges impure vncleane yet are they no whit thereby defyled The bodye of mā is with a greter vnion ioyned to the soule then are the fourmes of bread and wine to the body and bloude of our sauionr Chryst in the Sacrament of the aultar and yet we know that 〈◊〉 putrifaction and other such lyke thynges chauncynge to our body the soule hath in it no suche passion for that it is immortall The very Godhed of oure sauiour Chryst was in vnitie of personne vnited to hys manhod yet none of the passiōs paines or griefes which he sustayned in hys manhod broughte vyolence alteration or chaunge to hys godhed For the godhed is in alterable vnpossible The simplicity of Chrysten people in the primatyue churche was suche that they beleuynge mooste certenly the body and bloud of our sauiour Chryste to be in the sacrament of the aulter vnder the fourmes of bread and wine dyd without al curious talke of the fourmes accidentes bende thē selues to be 〈◊〉 at masse where in the myghtye woorke of consecratyon is wrought bi god and wherin our sauiour Christ also is in fourmes of bread and wyne offered vp to the heuenly father by the preist for the soner obteinyng of mercy and fauoure towardes vs and the sayde people beyng at masse they wyth moost feruent deuotion dyd praye and did honour the blessed sacrament of the aulter the body and bloude of our sauiour Christe and besydes this they dyd oftentimes wyth feare and tremblynge prepare them selues to the worthy teceyte therof and by suche theyr godly behauiour they dyd purchase to them selues greate aboundaunce of grace wher we by the cōtrary and moost vnchristian behauiour prouoke gods wrath dayly more and more vpon our selues and that whole realme For nothyng 〈◊〉 〈◊〉 God to auengeaunce then the presumption of such as 〈◊〉 curiously enter into hys hidden secretes and thervpon doo contempne all that whyche by theyr feble wyttes they are not
able to vnderstande ¶ Another obiection is of the woordes of our sauiour in the. vi of Iohn where ne sayeth Qui 〈◊〉 〈◊〉 earnem et bibit 〈◊〉 〈◊〉 habet vitam eternam That is to saye He that eateth my fleshe and drinketh my bloude hathe euerlastynge lyfe Uppon these wordes they gather that ii in the sacrament of the aulter be really the body and bloude of our sauionre Christ then whoso receueth the sacramēt must nedes enioy euerlasting lyfe But the scripture witnesseth that Iudas receaued it and 〈◊〉 Paule in the. xi of his fyrste Epistle to the Corinthians saieth that Whoso receueth the sacrament vnworthely receaueth it to hys dampnation ¶ To this obiectiō it is to be aūswered that many sentences of scripture are to be vnderstande wyth a certayne restraynte or limittation 〈◊〉 for example the scripture sayeth Qui credit in me habit vitam eternam That is to say He that be leueth in me hath euerasting lyfe And in the fyrst Epistle of S. Iohn the fourthe chapter it is written Quisquis confessus 〈◊〉 〈◊〉 〈◊〉 est filius dei 〈◊〉 in 〈◊〉 et ipst in deo That is to saye Who soeuer shall confesse that Iesus is the sonne of God in him dwelleth God and he in God There haue bene and are thousandes whyche beleue in Chryste and that Chryste is the very sonne of God and yet shall not for all 〈◊〉 saued but either for lacke of true 〈◊〉 in other arti cles of the chrystian religion or for lacke of good lyfe shal be dampned This conditiō than is to be added to the forsayde sentences yf in suche beleif a mā dye and therewith is faythful in the necessarye articles and out of state of all dedly sinne he shall then with out any doute inherit the kyngdome of heauen So in thys present obiection we muste make a lymitation and say that whoso eateth and drynketh worthely c. ¶ To the cōfirmation hereof Sainct Augustine saieth in his eleuēth sermō Deverbis domini 〈◊〉 Profecto est quidam modus mandueandi illam 〈◊〉 quomodo qui 〈◊〉 in Christo manet Christus in eo Noner go 〈◊〉 modo quisquam mauducauerit carnem Christi 〈◊〉 biberit 〈◊〉 Christi 〈◊〉 in Christo et in illo Christus sed 〈◊〉 quodam modo 〈◊〉 〈◊〉 vtique ipse videbat 〈◊〉 ist a 〈◊〉 That is to saye Uerely there is a certayne maner of eatyng that fleshe after whiche maner he that shall haue eaten it doth dwell in Christ Christe in hym Wherfore not in what maner soeuer a man doeth eate Chrystes fleshe and drinketh hys bloude he dwelleth in Christe and Chryste in hym but he that eateth and drynketh after a certayne speciall maner to which maner Chryst had respecte when he spake 〈◊〉 〈◊〉 woordes The same saincte Augustine in his fyrste boke Contra Chrescouium gramaticū and the. xxiiii Chapiter sayeth thus Quid de 〈◊〉 corpore et 〈◊〉 domini unico 〈◊〉 pro 〈◊〉 nostra quāuis ipse dominudicat 〈◊〉 〈◊〉 〈◊〉 hominis c non 〈◊〉 〈◊〉 docet 〈◊〉 hoc perniciosum male 〈◊〉 fieri That is to saye What of the very body and bloude of our sa uiour the onely sacrifyce for oure saluation thoughe there of our Lord doth saye vnles ye eate that fleshe of the sonne of man c. doeth not that same Apostle meanynge Paule teache that it also is pernicious to them that doo vse it not duely and ryghtfully ¶ An othere obiection there is also and it is thys Chryst. Iohn x. and. xv doth saye I am a dore I am a vyne and 〈◊〉 Paule 〈◊〉 ad Cozi. x. vseth suche lyke speache whiche speache of Chryste and of saint Paule in those places doth not import that Christ in euery dede by that saying was a dore or a vyne or such lyke but speakyng after that figuratyfe speache or maner dyd meane that he was a fygure of a dore of a 〈◊〉 and such like and that he had the propertie of a doore of a vyne so forthe Semblably say they when Chryst at his laste supper takynge breade and 〈◊〉 it dyd saye This is my body And takyng the cuppe gaue thankes did say this is my bloud of the newe testament c hys speache soo pronounced and vttered dyd not importe that Chryst thereby doth make of the breade and wyne hys body and bloud but eyther he ment that the breade and wyne was sygnes and tokens of hys body and bloude or ells that they should be 〈◊〉 of hys body and bloud 〈◊〉 not his very body and bloude in dede and con sequently therefore they saye that in the sacrament of the aultare there is neyther the body nether the bloude of Chryst but bare materiall bread wyne beyng onely sygnes tokens and 〈◊〉 of christes body and bloud ther. ¶ For solutiō of this obiectiō thys may be sayd that it is trouthe that Christ and saynte Paule in the places before alleged doo soo saye as is deduced in the 〈◊〉 of thys argumente or obiection and trouthe it is also that the speach of Chryst I am a dore I am a vyne c. doth not importe that Chryste by that speakynge was in very dede a dore or a vyne but that he was a fygure of a doore and of a vyne and had the 〈◊〉 of the dore and of the vyne But when it is sayde that the semblabe is of Chrystes woordes Thys is my bodye this is my bloud that is neyther true nor doth folowe either by the rules of reason or of scrypture for concernyng reson either muste we reason and saye that Chryst alwayes in hys speakynge dyd vse fygures metaphores and tropes whych to saye is moost false as it appereth in the. xv of S. Iohn eyther els we must saye that Chryst dyd but onelye sometymes speke in fygures and not soo alwayes whiche being true and there fore to be graunted it foloweth not in reason that thoughe Chryst in the. v. and xv of saynt Ihon. c dyd speake fyguratyfiye that therfore here in these woordes of Chryst. this is my body this is my bloude he dyd also speake fyguratyfly wherefore let these sely soules that haue bene seduced by thys kynde of argumentes aske theyr teachers whether they can mayntayne and defende thys theyr owne argumēt with soo feble a consequent or noo And yf they can not then tell thē that they be very 〈◊〉 lettes in dede and as for the rule of scryptures that is of the circūstaunce of that letter and 〈◊〉 other places of scripture 〈◊〉 with the same to gather therof that very meaning of the thing an example whereof we haue Iohan ii and. xvi And here the vnlearned at to be taughte that althoughe in the prophetes and the histories of the olde testament tropes and fygures are receyued and allowed forasmuche as by such tropes and fygures the thyng spoken is more vehemently declared and set forth yet
the Lord of Lordes c. Of whose maiestie both heauen and earth also are fullye replenysshed ¶ Therposicition or declaration of the fourth Commaundement which is Remember that thou kepe holy the sabbot day FOr the better and more manyfest vnderstandynge of thys commaundement ye shall knowe that thys word Sabbotte vsed in the Englyshe toungue beinge referred to the interpretation or vnderstandinge and cō mon vsage of the Hebrues or Iewes dothe sygnyfye reste vpon the seuenth daye whyche we call Satur daye and 〈◊〉 Is to take reste vppon the sayde seuenth daye in whyche seuenth daye both they theyr chyldren there seruauntes and beastes dyd take reste and 〈◊〉 from all bodelye sernyle laboure that they were wonte to do Thys rest quiet nes with the sayde Hebrues or Iewes was but the rest of the body insomuch that yf an Hebreue or Iew dyd neuer so muche occupye or exercyse his mynde in carynge or thinkynge vpon worldely busynes yet yf he dyd not there with exercyse and occupye hys body with all he was accompted to kepe the letter of thys commaundement But wyth vs chrysten men there is requyred a greater perfection in thys behalfe for we muste besydes the due obsering of the sabbote in abstainyng our selues from bodily laboure haue also oure myndes quiet and free from all suche cares and gyue our sayde myndes intierly and holy vnto god the contemplation of godlye thynges not onelye prynatelye with oure selues but also publykelye 〈◊〉 duely to the churche and beynge godlie assembled with other there to heare the deuyne seruyce approued vsed and obserued in the catholyke church and withall to geue good eare to the word of GOD beyng there preached and to gyue thankes vnto god for hys greate benefyttes whyche to receyue we are mooste vnworthy consyderynge our noughty liuing and the abusynge of his sayde benefyttes And as in the churches we muste in the tyme of dyuyne seruyce on the sabbothe daye thus occupy oure selues deuoutlye So in all other places durynge the tyme of the sayde sabbothe day we absteining from bodely labour and other oure 〈◊〉 elye busynes by lawe not allowed muste occupye our selues in thought worde in dede as maye be to the glorye of God with the spyrytuall edifyinge bothe of our selues and also of oure neyghbours And emongest other thynges vpon the sayde sabbotte daye we muste visite the sycke persones and shewe and doo the workes of mercye to them other both bodely and ghostly euery one instructynge and teachynge his chyldren seruaunts and famyly in ver tue and goodes And albeit thys commauddemente when it was fyrste gyuen to the Iewes dyd fyrste bynde them and theyr successoures to kepe holye the Saturday beyng then taken and accepted for theyr Sabotte daye yet to vs chrysten men the Sondaye is oure Sabbote daye called in latten Dominica dies and so termed and named by Saynte Ihon in the fyrste chapyter of his Apocalypse or reuelatyon wher he sayeth 〈◊〉 in 〈◊〉 que appellatur 〈◊〉 〈◊〉 uerbum dei 〈◊〉 〈◊〉 Iesu fui in spiritu in dominica die c That is to saye I was in an Ilande whiche is called Pathe mos for the word of God and the testimony of Iesus Christ I was in spirite on the sonne day or the daie of our Lorde Of thys Sondaye or daye of our Lorde Saint Au gustyue in his 251. Sermon maketh a verye notable and godly processe as well concernynge the ryght vse of it as also of the altering of the sabbotte daye as it was vsed amongest the Iewes vpon the Saturday to the vse and kepyng of it vpon the Sonnedaye as emogest the chrysten people it is obserued and kepte And he the sayd Saynt Augustyne speakyng in his sayde sermon vnto the people sayeth thus Sciendum est fratris charissmi c. Whyche his sermon ther to auoyde superfluitie and tediousnes here in fyrste rehersynge the Latyn and then afterwardes puttinge there vnto the Englyshe we wyll onelye Englyshe faythfully translate here vnto you and moste worthy it is to be harde and learned And it is this Most derely beloued brethern it is to be knowen that therefore of our holye fathers it is ordened and commaunded to chrysten men that in the solempnyties of Saynctes and moste especiallye on the Sondayes the sayde chrysten men shoulde take reste and cease from earthlye busynes that they myghte be the more redyer and prompter to the dyuyne seruyce as not hauynge anye impediment or incommodytye whych myght staye or withdrawe them from it and myght leaue or forsake at that tyme earthlye care or thought to the intente that more easely they myghte take 〈◊〉 vnto or consyder the wyll of God of which thynge oure lorde hymselfe by hys prophet Psalmo 45 dothe saye Be you styll or quyet and do you consyder or see that I am GOD. But they who beyng entangled with diuerse cares and busynesses doo dyspyse thys sentence or sayinge of God and wyll not gyue or aplye them selues to dyuyne contemplation I feare me that in the iudgmente to come when they shall knocke at the gate of our lorde and requyre to be opened our Lord will aunswere and saye verelye I saye vnto you I knowe you not departe from me al you that do worke iniquitie And suche as nowe do neglecte to seke God are thē of hym to be refused Therefore my brethren let it not be paynefull or greuouse vnto you vpon the Sondayes and vpon the festyuall dayes of the Sayntes to gyue youre studye vnto the deuyne seruyce The apostles in dede and the apostolicall men dyd therefore decree or determyne the sondaye to be kept wyth deuout solempnitie for that oure redemer dyd vpon that daye ryse frome the deade And that day therefore is called in Latyn Dominicus That is to saye The daye of our Lorde That in it we absteyning from earthely workes and the enticemētes or flatterynge pleasures of the world may bende our selues to diuine seruyces onely giuing I saye to thys daye honoure and 〈◊〉 for the hope of oure resurrectyon whyche we haue in or by it For lyke as he our Lorde Iesus Chryste and sauyoure dyd ryse from the deade soo also we doo truste our selues to ryse at the laste daye And moreouer it appearethe euen in the holye Scryptures thys daye to be 〈◊〉 or highe for it is the fyrste daye of the worlde In it the elementes of the worlde were made in it Aungeles were created In it also Chryste dyd ryse from the deade 〈◊〉 it the holye Ghoste dyd from the heauens descend vpon the apostles and Manna also in the wyldernes was from heauen fyrste gyuen in it And by these figures and such lyke tokens thys daye of oure Lorde called Sondaye is notable And therefore the holye doctoures of the Church haue decreed or determyned to translate or brynge all the glory of the iudaicall Sabbote kept on the saturedaye into the sayde sonday that we myght celebrate in the veritie or truthe that whyche they