lyue or ought to lyue hym we ought to folowe And this is the goynge out of the tentes this is the goynge out of the cityes gates whiche the Apostle speaketh of sayinge Liteâ—â—eâ—â— Exeamus 〈◊〉 eum extra castra But what shall we do there when we be thus gone out of the gaates to Chryste It foloweth in the letter ImproperiuÌ„ eius portantes 〈…〉 We muste beare improperâ—â— eius We must helpe to bere his great crosse his weyghtye burden the great reproche I meane the reprofe the rebukes the viletyes the contumelyes the obprobryes â–ª the abloquies the paynes the Passyons the pangues and the crosse Penaunce penaunce I meane tribulacions aduersyties miseryes infirmyties with Christs and for the loue of Chryst. For his loue to beare pacyâ—â—ently the reproche of the crosse the reprofe of the world in folowynge thy Chryst in bearynge his crosse in doynge thy penaunce in folowynge hym in perfyte and christian liuynge in despisyng the world in punyshyng the bodye and soche other yf we lyste to be parte takers of this holye sacrifyce of this immaculate lambe the lambe of god whiche was as on this day offered vpon the aulter of the Crosse for vs. The Apostle saythe Galathi 6. Ego porto stigmata Iesu Christi in corpore meo I beare the markes of the woundes of Iesu Chryst in my bodye Stigmata quid Stigmata Stigmata are called the scotches the markes or scarres that are lefte in the fleshe after a wounde is healed And here dothe signify the infirmityes the aduersytes the tribulacyons and afflictyons bothe of the mynde and of the body whiche the Apostle suffered for Chryst. For he was beate he was scourged he was banysshed enprisoned tormoyled lapydate and stooned He was reiecte and had in hatered of the worlde with sufferynge innumerable iniuryes for Chryst his saake as in his Epystles appeareth 2. Corin. 11. sayinge In laboribus plurimis in carceribus abundantius in plagis supra modum in mortibus frequenrer quinquies quadragenas vna minus accepi Ter virgis coesus semel lapidatus ter naufragiuÌ„ perpessus nocte die in profundo maris And besydes this folowynge reconeth vp the greate heepe of daungers and aduersytyes he suffered And all for Chryst. Therfore he sayth I beare the markes and scarres of Christ not myne owne but of Chryst and for Chryst for speakynge and preachinge hym for shewinge of trueth and of his worde And thus the sacrifyce of the olde lawe dothe sygnifye and figure vnto vs spirytually the very sacrifyce of the newe lawe And by bothe of them the apostle admonysheth exhorteth all chrysten people to lyue soche a pure lyfe as that which was figured in the olde lawe maye be by vs taught of vs receyued borne away and fulfylled in the newe lawe And as the bodyes of the beastes soo kylled in sacrifyce were burned Extra castra Corpora coÌ„butta without the tentes euen soo Iesus Chryst was turmoyled tortured passyoned payned kylled slayne in sacrifyces without the gates of the citye Soo instructynge vs to suffer without the tentes without the cityes and gaates I meane to cast away all vtwarde and bodylye pleasures all carnall affectyons which are comonly vsed in cityes tounes And to suffer to suffer for Chryste penaunce paynes to punyshe and afflycte the bodye that hathe lyued soo noughtely that hath offended god soo greuously and from henceforth to lyue without deedly synne to lyue a chrystyan lyfe cleane from synne in a cleane body and a cleane soule and to forsake suspecte places where syn is vsed so euery way to flee the occasyon of synne The occasyon of synne and daunger of the soule This sacrifyce in the olde lawe Leuitt 16. NoueÌ„ coÌ„ditiones huiê° dici was coÌ„maunded to be done the seuenth moneth the tenth daye sayinge The seuenth moneth the tenth day ye shal afflycte and punyshe your soules That daye ye shall doo noo vyle worke That day ye shal be clensed and pourged from all your synnes That day shal be your Sabaoth day your day of reste That day ye shall afflycte punyshe your soules with perpetuall relygyon That day shall be to you moost solempne and festyuall That day shal be called holy That day shall be the appoynted daye when ye shall pray for all the multitude of Israell and for all theyr synnes Wyll ye se nowe how this day of the olde lawe called Festum propitiationis doth quadrate and agre with this day of the newe lawe called Festum redemptioniâ—◠〈…〉 Ye shall vnderstande that by the seuenth moneth for that the nombre of seuen which is the nombre of the Sabaoth kepte euery seuenth day is vnderstand the tyme of grace The Sabaoth day is the day of rest of quiet and deuocyon To quiete your selues in god to applye your selue all ye can that day to his seruyce abstenyng that day from all vyle workes in especyall from synne whiche is the moost vyle worke of all and betokenethe the tyme of grace In which tyme Chryst came into the worlde suffered wherby he gaue grace to the worlde and maade the yeare of grace the greate Iubilye the ioyous yeare the yeare of gladnes the tyme of comfort the verye Sabaoth day to the holye fathers that were in Limbo deliueryng them from payne gyuynge them the Sabaoth and restfull day of eternall glorye and to all theyr folowers that lyueth Chrystyanly Annus iubileus This was with them the yeare of Iubilye This was the yeare of grace the yeare of mercye the pleasaunte yeare that Esaie speaketh of Chryste sayinge Spiritus domini super me eo ê™ vnxerit me dominus Ad annunciandum mansuetis misit me Esai 6. vt mederer contritis corde praedicarem captiuis indulgentiaÌ„ clausis aperitionem vt praedicarem annuÌ„ placabiâ—â—em vt consolarer oeÌ„s languentes dimitrere confractos in requiem cetera The spiryte of god he saythe is vpon me and hathe anoynted me the father hathe sent me to shewe to meke people grace to heale contryte penitente personnes to preche pardon remission to captyues libertie to prisoners to preache the yeare pleasante to god to comforte all sycke and sore to put those that are weryed in payne into reste Dies sabbati This day is this Sabaoth day the day of reste This day Chryst made Sabaoth day holy day amongê his sayntes in Limbo This day he chaunged theyr darkenes in to lyghte theyr payne in to pleasure theyr bandes in to libertye theyr pryson and hell in to Paradyse theyr heuynes in to ioye theyr sorowe in to comforte theyr laboures into quyete theyr misery into glory What shall I say I say all this signifyeth that we ought to kepe our Sabaoth day holy quietly in heuenly contemplacyon sincerely in deuocyon deuoutlye in prayer obsequiously in god That day that daye to absteyne from all vile workes from all synne from seruytude bondage
A Sermonde made before the Kynge his maiestye at grenewiche vpon good Frydaye The yere of our Lorde God M. D. xxxviij By IohnÌ„ Longlonde busshop of Lincolne Ad gloriam Christi ad memoriam gloriosae passionis eius Cum Priuilegio ad imprimendum solum AL Chrysten people ought this day especyal aboue all the dayes in the yeare to haue in theyr deuout remembraunce the gloryous passion of our sauyour Iesus Chryst. And to shew them selues prest and redy redy to suffer to crucify them selues with Christ as wel in spirite as in fleshe as wel in soule as in body To crucifye them selues I meane to afflycte the spirite soule with an inwarde remorse with an inward remembraunce of theyr owne wretched lyues euery one to consydre theyr owne synful dedes Theyr synnes to be soo great abhominable that it was necessary for Chryst the sonne of God to suffer and dye for it To consydre that nothyng in this worlde coulde pourge nor clense vs from synne but the onely bloode of Chryst his onely Passyon and deathe And in this remembraunce to crucyfye our spirytes to mourne and lament to wepe and sorowe oure sayde synnes whiche were the cause why Chryste dyd suffer whiche were the verye cause of this his mooste pityous paynefull Passyon and death We ought also this day to crucyfye to afflycte and punyshe oure bodyes with exterior and outwarde afflyctyons with bodylye paynes and penaunces As I do not doubte but many good chrysten people hath done bothe this laste nyght and this day also This nyght past I say bothe inwardly and outwardly Inwarly by inward deuout remembraunce howe and what Passyons Chryst suffered this nyght and day for vs. Howe that this nyght after he had eate the Paschal lambe with his disciples after that he had ministred his moost holy precious bodye and bloode to them and washed theyr feete howe he went in to the mount and there prayed vnto god the father a prolixe a longe a deuoute dolorous prayer thre tymes desiryng his father to put away that bloody chalyce that deathly cuppe that paynful Passyon that panguyous deathe At whiche prayer his mynde was appalled his soule was panguyde his body was dyscoÌ„fyted his nature was decayed his herte ful of sorow his mynd soo wonderfully troubled that all his nature of the manheed soo horrybly was dysmayd that he fell in a sweate and swette water and blood blood water by that to shew his greate panguys paynes bothe of soule and bodye bothe inwardlye and outwardly And in this pityous deuout remembraunces they haue had I doubte not moche pitye compassyon on the same They haue also deuoutly remembred I trust howe that he thryse rose from his deuoute prolixe prayer yoode to his three dyscyples Peter Iames and IohnÌ„ And how he found them a slepe sayde to Peter Petre dormis NoÌ„ potuisti vna hora vigilare mecuÌ„ Peter o Peter thou that dyddest promise soo lately to dye with me and now slepest I beynge in this traunce at hande to be taken O Peter how woldest thou suffer dye with me kanst not holde vp thy heed nor waake with me one houre What not one houre Peter They haue remembred also I doubte not howe Chryst went voluntaryly towarde that Traytour Iudas and wyllyngly dyd mete hym and the Iues whiche came to take hym And how he asked Iudas his companye whom they sought for in dede they knewe hym not And shewed to them that he was he that he was Christ that he was Iesus of Nazareth whom they sought how he amaased them threw them by his secret power down to the ground suffered them twyse to aryse then to knowe him then to take him to bynd hym to hale lugge him from post to pyller and all spytefull wayes to handle hym And howe they brought hym tofore thre Iudges and was before eueryche of them falsely accused bryngynge agaynst hym false testamonye vntrue wytnesse blasphemously at the last cryenge Reus est mortis crucifigatur He is gylty worthy to dye Crucify hym Crucify hym They bound hym to a pyller bette him with sharpe scourges and roddes not leauyng in his moost blyssed body any hole place from toppe to too from the toppe of his heed to the sooles of his feete Plattynge with greate vyolence a harde sharpe crowne of thorne on his heed persynge it to the sculle blyndfâ—â—lded hym spyttynge spytefully in his moost blyssed visage and with theyr fystes and harde reedes beete hym aboute that moost blessed heed and face whiche the Angelles and beates of heuen desireth afore althynges to beholde Puttynge a reede in his hande in steade of a septure mockeshly and scornefully knelynge before hym strykynge hym sayde Tell vs who strake the nowe And who strake the nowe And who was that And who was this With soche mockyshe vilanous wordes and dedes And when he was thus dault with they put vpon hym a garmente of Purple in mockadge was had out in Pretorium into the yelde hall afore the multitude of the Iues. And they seynge hym thus apparelled thus scourged thus defaced and beete cryed Crucifye hym Crucify hym he is gyltye he is worthye to dye And in conclusyon to satisfy the cruell appetytes of the Iues he was condempned vnto the deathe to the deathe of the crosse which crosse was layde vpon hym and bare the same moost parte through the citye to the place of his Passion there was crucified there was set a hygh so to be sene wondered on of all the people And there ayayne he was newly had in dirysyon and gaue hym Aysell and Gall derydynge and scornefully mockynge hym with scoffynge scornfull wordes tyll he was deade And then they thrast a speare to his herte Wherewith ranne out water and bloode in oure redempcyon All this with many moo thynges many of you good chrysten people haue had in your specyall and moost deuout remembrauÌ„ces this nyght past and this day sorowynge in your selues to remembre that ye and we were the veraye cause of his deathe and why he thus suffered Howe dampnable then and howe greate were our synnes for the whiche it was necessarye for Chryst to suffer and dye and soo to washe vs in his moost precyous bloode And by these and soche other lyke deuoute contemplacyons to haue remorse in our soules sorowynge our synnes repentynge our yll lyuinges callyng to god for mercye hauynge inwarde sorow and contricyon lamentynge and wepynge euerye one vpon hym selfe And though it be percase not pleasaunte vnto you longe to tarye bycause ye haue this nyght day vnder this maner weryed your myndes in soche deuoute contemplacyons reuoluynge in your hertes this panguyous Passyon of Chryst and your bodyes with watche and prayer herynge the worde of god this day ones a herynge diuyne seruyce with knelynges alredy with prostracions to the grounde knockynge your brestes holdynge downe your heddes in
errant Qui potest saluum facere a morte offerens preces supplicationes cum clamore valido lacrimis exauditus est pro reuerentia sua Pontifex appellatus a deo Pontifex sanctus innocens impollutus segregatus a peccatoribus excelsior coelis Non habens necessitateÌ„ quemadmodum alii prius pro suis delictis hostias offerre deinde pro populi Pontifex sedens in dextris dei interpellans pro nobis Emundans coÌ„scientias nostras ab operibus mortuis Intrans sancta sanctoruÌ„ per proprium sanguinem Hic est pontifex confessionis nostrae Let all earthly bushops lerne of this heuenly bushop Chryst. Some of these propertes are appropryed and belongeth onely to God and not to man In some we ought to folowe hym In some we can not ne ought to doo Misericors This our hyghe and greate bushop is misericors sayth the apostle mercyfull A mercyfull bushop redye to forgyue redy to remyt those that hath offended hym He is not cruell not vengeable but full of pitye full of mercye And in this we ought to folowe hym He is pontifex potens a myghtye bushop myghty and full of power Potens We be but weyke feble bushops not able to doo any thynge but by his permyssyon and helpe He is able to make sycke to make hoole to make ryche to make poore to set vp to put downe Potens a myghtye bushop myghtye and able to remyt synne to forgyue to saue bothe bydye and soule from dampnacyon Potens a myghty bushop and full of power No power in this worlde but of hym Roma 13. Omnis potestas a domino deo est All power is of hym And as he hym selfe wytnesseth Math. 28. Data est mihi omnis potestas in coelo in terra All power is gyuen vnto me in heuen and in earthe Potens saluare a morte He can saue the body and saue the soule He can delyuer the toone and delyuer the tother from euerlastyng deathe Who can forgyue synne but he Maâ—â— 2. Quis potest dimittere peccatuÌ„ nisi solus deus Est potens He is a myghtye bushop Of hym and by hym Emperours Kynges magistrates and potestates busshoppes preestes with all other that hath power hath theyr power and auctorytie Who is able to turne the wynde to make the wynde blow or ceasse but he Who is able to say proue I wyll nowe haue it rayne nowe clere the sonne to shyne the water to flow to ebbe with soche other but onely he This is our myghty bushop Pontifex potens myghtye yee omnipotens almyghtye He can doo all nothynge to hym impossyble Omnipotens Ipse dixit facta suntoiÌ„a Mandauit creata sunt vniuersa Psal. 32. Potens ergo est He is a myghtye bushop We are not soo Fidelis pontifex He is a faythful bushop Faythfull Fidelis He is a faythfull bushop to god referrynge all laudes all honoure and glorye to his father in althynges that he dyd miracles or other He toke neuer the more vpon hym selfe He was also a faythful bushop to the world For he dyd all that belongede to the offyce of a good bushop The verye offyce of a bushop is predicare Tria ad officium episcopi partineÌ„tia Predicabat i. Officâ—â—â— episcopi orare sacrificare siue offerre To preache to praye to doâ—â— sacrifyce and to offer He preachede to his people He taught the worlde moost holsome doctryne whereby he called the people to god he conuerted synners he called them to penaunce He made them weepe lament theyr synnes They folowed his person they folowed his worde they folowed his ensample They came oute of all coostes to se hym to here hym to lerne of hym Math 14. They forsoke meate and drynke house and home and folowede hym wheresoeuer he wente aswell in wyldernes as els where In somoche that after they had folowede hym thre dayes he beynge moued with pitye leste they shuld peryshe for lacke of foode beynge in wyldernes far from succour fedde them twyse miraculously Oons in the desert with fyue loues two fysshes fede fyue thousand men besydes women and chyldren and were lefte twelue great baskettê Math. 15 â–ª twelue maundê full of the brokelettê offals at that meale At an other tyme he fedde in wyldernes to the nombre of foure thousand men besydes women and chyldren with seuen looues and a fewe small fyshes And was lefte of fragmentes seuen maundes full ij officiuÌ„ episcopi predicatoris est orare The second offyce of a bushop he fulfylled also For he prayed He was moost deuout in prayer soo to teache all bushops preachers not to presume in theyr wytte or lernynge neyther in theyr capacitye memorye fayre tongue or vtteraunce but that the preacher doo studyouslye applye his booke with all diligencye to studye howe to speake whatte to speake afore whome he shall speake and to shape his sermonde after the audyence The preacher ought also besydes his studye and preachynge to pray For by deuout prayer he shall attayne percase asmoche or more as by study or lernynge For without prayer the wordes wyll lytle preuayle Looke in Chryst his lyfe and thou shalt fynde that in euerye thynge he went aboute he prayed to shew the valiancye the vertue and strength of prayer To shewe our necessytes our weykenes and feblenes of nature He prayed for his people as Luke wytnesseth the space of one hole nyght Luce. 6. And what a meruelous deuout prayer made he for his people in the mounte the nyghte afore his Passyon when the chalyce of deathe was represented vnto hym when he swette water and bloode when he cryed thryse Transeat a me calix iste Math. 26. Let this chalyce let this Passyon and bloode let the vertue therof passe from me vnto all mankynde Let euery man haue the vertue and merite therof let it worke in all folkes let euery faythfull man and woman be pertener therof let it not be loste but worke to the worldes ende This was a merueylous deuoute mercyfull prayer And ayayne he sufferyng and hangynge on the crosse offered vp for his people Preces supplicationes cum clamore valido lacrimis Hebre. 5. He offered vp his prayers and supplicacyons with a hudge crye with a pityous voyce Clamor christi iâ—â— cruce with a lamentable and a deathly shryche and with wepynge teares to god his father he hangyng on the crosse euen when the spirite shulde departe the body not then forgettyng his people at that houre when all the people forgetteth both the worlde and them selues Whiche crye was so hudge and great so meruelous and of that effecte that the heuens trembled thereat Celi Angeli Sol. Uelum Terra Petre. sepulâ—â—ra Mortui CeÌ„turio Marce 15. the aungels mourned for pitye the sonne looste his lyght the vayle in the temple ryued in two the earth quaued
his dore desirynge to lende hym iii. loues of breade â–ª His frende ansfered sayinge I pray the trouble me not to nyght my doore is shutte my seruantê are in bedde â–ª I can not nowe ryse to gyue the. The other contynued knockynge knockynge styll tyll he that was in bedde Propter improbitatem for his importune and busye callynge arose and gaue hym asmoche as he had nede of It foloweth in the same letter that Chryst sayde I say to you Aske and it shall be gyuen you Seeke and ye shall fynde Knocke and it shall be openede vnto you And foloweth Uerylye I say vnto you euery one that asketh receyueth And he that seketh fyndeth And to hym that knocketh it shal be opened And foloweth yet in the same letter Who of you wyll aske your father breade wyll he gyue hym a stoone Yf he aske a fyshe wyll he gyue hym for a fyshe a serpent or yf he aske an egge wyll he profer hym a scorpion As soo say nay As soo say he wyll gyue you your desire and peticyon And yet foloweth Yf therfore you that are synners doo knowe howe to gyue what good gyftes to gyue vnto your chyldren howe moche moore then dothe god your heuenlye Father knowe what to gyue howe to gyue and howe redy wyll be to gyue the good spiryte the holy goost the gyftes of grace to them that askes of hym gracyous and godly peticyons This parable Chryst spake to animate and encourage vs all to aske of hym when we do lacke what we lacke And therfore saythe euen folowynge Aske and ye shall haue seke ye shall fynde knocke and the doore shall be opened vnto you But thou muste se thy peticyon be honeste and reasonable standinge with the honour and pleasure of god and with the welth of thy soule Aske noo tryffles Aske noo worldly pleasures noo carnall peticions noo fleshly requestes but godly and heuenly thynges Aske grace aske mercye aske forgyuenes of thy synnes and soche other as dyd the Publycane Mary Magdalen Manasses Dauid and the Niniuytes with manye other moo and obteyned Thus aske thus knocke and call and thou shalt haue But thou muste also perseuer and contynue in thy askynge Thou muste call styll vpon god aske styll knocke styll seke styll sue styll vnto hym Seke all the wayes that thou canste ymagyn howe to atteyne thy peticyon gracyously to be herde Aske digne Digne worthely and thou shalt haue thy askynge He asketh digne wysely worthely and perseuerauntly that dothe aske with the entere affectyons of his herte with a deuout mynde with an inwarde deuocyon with a secrette cloose herte towardes god with syghynges sobbynges wepynges and with a contryte herte with abstinences fastyngê mortificacyons of the body watchynge in holy meditacions studyinge in god redynge in holy scrypture holy exercyses of the body with often prayers with a hyghe faythe with a verye confydence and truste in god serchynge all the wayes that can be to attayne grace of thy lorde god to come to thy godlye purpose And vnder this maner doo and aske and then god wyl here the then god wyl helpe the then god wyll graunte vnto the thy ryghteous boone and peticion For he is euer moost preste redye with his grace to make to all faythfull peticioners his commaundementes and other vertues to be lyght easye possyble to be obserued and kepte yf he be faythfully instantly deuoutly enterely and continually required Under this deuoute maner with the helpe of his grace it is put in our libertie eyther to graunt or 〈◊〉 the consente vnto temptacyon Els shulde not synne 〈◊〉 imputed vnto vs. For though we can not be without the infirmitye and sycknes of concupiscencie which 〈◊〉 it selfe simpliciter taken is noo synne 〈…〉 but pena 〈◊〉 the payne of synne a weykenes of the body inflycte 〈◊〉 synne a disposycyon to synne and an inclynacyon to a fleshlynes yet it is in our election with the helpe of his grace not to folowe the passyons of concupiscencye Without concupiscence this mortall bodye can not be But hauynge the grace of god it is in our power to resyste and withstande it For scripture saythe Ecâ—â—le 18 â–ª Post concupiscentias tuas non eas a voluntate tua auente Si praestas anime tue concupiscentias faciet te in gaudium inimicis tuis Agayne Desideria carnis non perfeceris Galat. 5. Roma 6. And to the Romanes NoÌ„ regnet peccatuÌ„ in vestro corpore mortali ad obedienduÌ„ desideriis eius And Moses in Genesis sayth Subter te est appetitus tuus tu dominaberis illius Gene. 4. Folowe not thy concupiscence and turne from thy wyll sensuall appetie sayth SalomoÌ„ And ayayn Yf thou gyue to thy soule occasyon of coÌ„cupiscencye thou shalt maake thyne enemyes reioyce Ayayne folowe not the fylthye desires of thy flesshe Let not synne reygne in your mortall body to obey to his desires And in Genesis Thyne appetite shal be vnder thy dominyon and thou shalt be ruler therof And instructeth vs howe to chastyce our bodyes and to kepe them vnder Ephesi 3. sayinge Mortifye your members mortifye the synne that reygneth in your members Mortifye fornicacyon immundicye and vnclennes turpitude and libidinous desires Mortifye all yll concupiscencye and auaricye For these rehersede flesshlynes dothe maculate bothe the bodye and soule Mortifye therfore all these your members And Chryst saythe in Mathewe Math. 11. My yocke is pleasant swete my burden is lyght easye And IohnÌ„ sayth His coÌ„maundementes be not heuye nor greuous 1. Iohan. 5. And Chryste by these exhortacyons sheweth hym selfe to be moost desirous to haue vs lyue cleane and he euer to be moost preste and redy with his grace to helpe vs yf we crye and call yf we make humble suete with deuout peticyon vnto hym applyinge our selues all that we can to vse soche deuoute meanes as shall helpe to the attaynmente of the same as the holy seruauntes of God dothe Who vtterly dothe refuse abiecte these worldlye pleasures this bodylye comforte For they felyth this mortall bodye that they doo beare aboute to be a greuous burden vnto them what for sorowes sycknes werynes fatigacyons and other naturall diseases for tentacyons and intysementes vnto synne euer prouokynge to yll and for other greuous and intollerable labours burdens and paynes They desire therfore to be eased of this burden They desire with the Apostle Mori esse cum Christo to dye and to be with Chryst. They desire to be immortall and impassyble that they soo mought be rydde oute of and from the carnall mocyons concupiscences and the desires of the flesshe And that is it that the apostle saythe Ingemissimus We mourne we lament and sorowe And why Eo â—â— nolumus expoliari sed superuestiri They mourne for that they after the naturall desire of the bodye wolde not be spoyled of this naturall lyfe but to haue a newe
garmente put vpon this bodye What garmente is that â–ª Uerylye the vesture of immortalyte Vt obsorbeatur inquit quod mortale est a vita To haue all that is mortall and corruptyble to be put away To haue all fylthynes of synne and tentacyon to be obsorpte and cutte from the bodye to doo on Chryst for theyr garmente as the apostle saythe Roma â—â— Induiâ—â—ini dominuÌ„ IESVM Christum Doo ye on Iesus Chryste lyue a Chrystly lyfe â–ª â—â— Chrystians lyfe a vertuous lyfe a godly lyfe Folowe â–ª folowe Chryste in his lyuynge in humblenes mekenes in continencye chastyte in clennes and holynes in benignyte and obedience in temperancye and pacyencye in loue and charyte in goostly wysâ—â—om and spiritual gladnes in peace goodnes in modestie and sufferancie with soche other vertues of the spiryte which the Apostle reherseth in the fyfth to the Galathyans Galaâ—â— â–ª â—â— Thus the Apostle reherseth the miseryes of this body whiche yonge men doo sett soo moche by and holye men somoche despiseth And sheweth the naturall desire for the greate naturall loue that is betwene the soule and the bodye neuer to departe but to be euer togyther as appereth by the ensample of Chryste in his humanyte shewed in tyme of that great agony and coÌ„flycte that was betwene his body and soule as yesternyght in his prayer thryse cryinge to his father to haue that bloody chalyce of death to be remoued in remembraunce whereof he swette bloodie droppes blood and water pirled downe to the ground mooste aboundantlye from all partes of his moost blyssed bodye And yet referred he his mynde and wyll to his fathers wyll Soo naturally desired not to dye And castynge away that wyll of nature folowynge the wyll of the father desired to dye for the redemptyon of man Whiche redemptyon coulde not be done without his deathe and passyon Math. 11. cryinge to his father Non sicut ego volo pater sed sicut tu vis fiat voluntas tua Euen soo the holye seruauntes of god hadde as Chryst hadde two affeccions one naturall another supernaturall and aboue nature Consideringe the naturall desire they wolde not dye But yet lamentynge the miserable coÌ„dicions of the body desired to haue the bodye clothed with the weede of immortalite to be made cleane from all corupte fylthy desires from all vnclene inclynacyons Consyderinge on the other party the supernatural desire they cryed eueryche of them with the Apostle Cupio dissolui esse cum Christo. We desire to dye we desire to goo out of this corrupte bodye that somoche dothe disquiet vs we desire to be with our lorde Iesus Chryst. Thus they desired that they mought soo be rydde from the carnall desires and affectyons of the bodye whiche deceyueth the beste man in the worlde yf he be not well ware And thus to serue the tabernacle of this bodye is none other Seruire tabernaculo qd but to folowe and fulfyll the desires of the fleshe And they do serue this tabernacle that doth lyue volupteously carnally fleshly and fylthely folowyng euery mocyon euery tityllacyon and affectyon of the bodye as in glotonye in commessacyons and ebrietyes They doo serue this tabernacle that lyueth in slouthfulnes in ydlenes in cubilibus in coÌ„cupiscentiis hauynge theyr pleasure to lye in the beddes of coÌ„cupiscencye in luxus and lecherous lyuynge sousyng them selues in voluptie and carnall behauour And they that thus doo doo serue the tabernacle And all soche haue not lycence to eate of this solempne hyghe sacrifyce of this daye I meane the moost blyssed bodye and blood of our sauyoure Iesus Chryst. For the apostle saythe Qui panem domini indigne maÌ„ducat aut calicem domini indigne bibit iudicium â—â—ibi manducat bibit 1. Corin. â—â—1 Et reus eâ—â—t corporis sanguinis domini Who soeuer doo eate the bodye of our lorde vnworthelye and vnworthelye doo drynke his bloode he dothe eate and drynke his owne iudgement and shall be gyltye of the bodye and bloode of Chryst. Looke euerye man therfore vpon hym selfe And doo as the apostle doth say Probet semetipsum homo tunc de illo pane edat de calice bibat Let euerye man proue hym selfe let euery man serche his owne coÌ„â—â—scyence ransake his soule seeke euerye corner therof pourge make him selfe cleane noo synne to remayne â–ª noo spotte nor blotte noo taste nor smacke noo coloure nor affectyon of synne And then let hym with a reueâ—â—rence and a filiall coÌ„fidence eate of this foode drynkâ—â— of this cuppe Then shal he haue the effecte and merite of this meate and drynge of this passyon and deathe of this body and bloode In this feaste of propiciacyon the carkases and bodyes of these beastes slayne for sacrifice were burned and coÌ„sumed with fyre Extra castra without theyr tentê Whiche signifyed that nowe in tyme of the newe testament in this feaste called the feaste of our redempcion Extra castra howe that Chryst that lambe whiche saynt IohnÌ„ baptyste spake of the lambe of god Math. 7. that taketh awaye the synne of the worlde the veray sacrifice of the new law was had out of theyr tentes out of the citye out of the yates of the citye in to the open felde and hyll of Golgotha the mounte of Caluary and there suffered there his most blissed body was tortured with suche paynes as the cruel Iues could with theyr myscheuous deuyllyshe wyttes contryue ymagyne and inuent But why was not this bodye of Chryst burned consumed with fyre without the yates as was theyr sacrifyce without the tentes The reason is this The passion of Chryst is called Combustio passio xpÌ„i coÌ„bustio a burnynge for that his bodye was decocte parchede and consumed to the deathe vpon the crosse with the pangues he suffred in that hudge fyre of loue of charyte of tribulacyon of Passyon and deathe For in the olde lawe euerye greuous bytter and paynfull Passyon is called Combustio a burnynge As it is wrytten in Iosue Iosue 7. Quicunque in hoc facinore fuerit deprehensus comburetur igni Who soeuer be taken in this faulte he shall be burned in the fyre And after it foloweth in the same Chapiter Iosue coÌ„maunded the Israelites to stoone Acham filium Zare for his lyke offences to the deathe to burne all his goodes in valle Achor Soo that it appeareth euidently euery paynfull deathe to be called a burnyng But why wolde not Chryst suffer within the tentes within the Citye within the yates Certaynely for bycause that within the tentes and Citye was commytted soo moche ydolatry soche abhominable lecherye soo fylthye aduoutry soo stynkynge fornicacyon with soche other What shall I say I say that in the Citye reygned all synne Due ciuitates Ciuitas IerusaleÌ„ Saynt Augustyne saythe two loues maketh two cityes The loue of god maketh the citye of Ierusalem â–ª a holy citye the citye of god within
Soliâ—â—â—â—do vnlesse he wyll wylfullye styrre the stoone or stombe at the stoone or hurte hym selfe negligently annenst the stoone Euen so Chryst our sauyour is a profytable stone to all them that faythfully cleueth vnto hym and he defendeth them from stormes from aduersytes that maye chaunce to theyr soules by temptacyon or otherwyse But yf we negligently or voluntaryly doo offende hym yf we slaunder him and dispise his coÌ„maundementes not obeynge his lawes not folowynge the holsome instructyons of his scrypture we stumble then at hym and he his sayde scrypture shall accuse vs and coÌ„dempne vs at that day And he shal be to vs Lapis offentionis petra scandali A heuy stoone a weyghty stoone shall fall vpon vs presse vs breake vs conuycte vs and condempne vs vnto euerlastynge deathe and paynes It foloweth in the letter taken Extra portaÌ„ ciuitatis etiam passus est Christus Extra portaÌ„ Chryst suffered not onely withoute the tentes and citye but also without the yates of the citye For the yates of the citye were also spottedde with synne By the gates of this citye are vnderstande the gates of the citye of mans soule of whome the prophette wryteth by an other worde Ieremi 9. Mors intrat per foenestras And calleth them here wyndowes there gates Death entreth in to the soule by the wyndowes or gatê by the fyue sences of the body which are called the fyue wyttes of man Deathe and synne entreth by these in to the soule Howe verylye by syght by smellynge by hearynge by touchynge and by tastynge And Chryste neuer synned in any of these nor any other wayes but suffered death without gylte that we by this his godly ensample may so shutte these gates of our soules that noo carnall desyre noo fleshly lyuynge noo fylthynesse doo enter in to our hertes by them He therfore wente out of the citye out of the tentes out of the gates And as he wente oute of the gates to suffer for vs to sanctifye vs by his bloode so let vs goo out of these gates out of all carnall affectyon and from all delectacyon of these our fyue senses from all fylthy lyuynge from all occasyon of synne that doth corrupte our soules by any of the fyue wittes And let vs suffer somwhat for Christ that suffered somoche for vs. Exeamus igitur saythe the Apostle Exeamus ad eum extra castra Exeamus Let vs goo oute let vs goo oute From whence out of the tentes out of the cityes oute of the gates out of our tabernacles out of our bodely and fleshly lustes fleshly desires and fleshly conuersacyon for it stynketh in the syght of god And as longe as we abyde within the compasse of fleshly lyuyng and carnal coÌ„uersacion soo longe we shall not come to god For to hym we can not come vnlesse we go out vnlesse we flee the corrupte bodye and his fleshly affectyons Ye shall se that it is mete soo for vs to doo by ensample of them that are good maryed people lyuynge after the true rules of matrimonye For though the acte of matrimonye be lawfull honeste necessary merytoryous and of hygh meryte yf it be well obserued Yee and as the Apostle doth call it Honorabile connubiuÌ„ Hebre. 1â—â— thorum immaculatum Honorable matrimonye the pure clene immaculate bedde the bedde withoute synne yf it be dulye obserued Yette it is not syttynge nor comely for the maryed man or woman streyght from that bedde streyght from that lawfull merytoryus acte to come to this great sacrifyce to this heuenly food to eate of this flesshe and bloode of Chryst and god For the sayde Apostle where he writeth to the Corinthians doth playnly counsell them that are maryede by theyr owne free wyll and mutuall consente to absteyne from that lawfull meritorious acte ad tempus for a tyme for the tyme of prayer to the intente theyr prayer may be the moore deuoute and better herde Howe moche more then wyllethe he them to absteyne from that acte when they shal goo to receyue this hyghe sacrifyce this holye foode god and man Dothe not he to them that wyll eate of this sacrifyce saye Probet seipsum homo sic de illo pane edat c Let euery man proue hym selfe serche his conscyence pourge his soule then eate of this blyssed sacrifice then go to it with a reuerence hygh deuocioÌ„ We must therfore fyrste goo out from these cityes out from these tentes out of these gates of this carnall bodye and forsake the fylthye corrupte fleshly abusyons that are comonly vsed and coÌ„mytted in all these senses and then pourge vs clense vs and maake vs pure and apte to receyue this holye sacryfyce For many fylthye ymaginacyons remayneth of these fleshly actes many yll circumstancyes not meete hauynge them to eate of this holye meate Therfore fyrste pourge and apte our selues to the receyte therof And then we goo Extra then we goo out then we goo out with Chryst that suffered Extra portam without the gate of the Citye Nowe yf the good deuoute maryed man and woman by the counsell of the Apostle dothe absteyne Ad tempus ex coÌ„sensu vt vacent orationi â—â— Corint 7. for a tyme by theyr owne mutuall consente to gyue them selues moore deuoutly to prayer that so theyr prayer may be the better and sooner herde of god Ad sacerdotes Moche moore then ought we priestes of coÌ„gruence duety to lyue cleane and chaast whiche are bounden dayly nyghtly hourely yee contynuallye eyther to praye or to studye or to preache or to gyue good counsell or to offer vp that moost holy sacrifyce for the people and our selues or to be euer redye to minyster the sacramentes at all tymes day and nyght as necessyte shall requyre as they shal be called vpon by those that hathe neede to call for the same Nowe to chrysten and confirme nowe to minister the sacramentê of penaunce and order nowe the sacramentes of matrimonye of the aulter and extreme vnctyon So that we bushops and priestes in especyall aboue all other ought of our congruence and of verye duetye euer to be in a redynes euer to be cleane euer to be vndefylede and vnspotted in oure lyuynge as nyghe as frayltie of nature wyll suffer that our prayers maye be the better herde the moore alowede more pleasaunt in the eares of god and that our ministracions may be to him more acceptable moore profytable to our soules and moore desirous and pleasaunte to the people for whom we are ordeyned minysters And let eueryche of vs folowe the counsell of the apostle Mortifye our members of oure bodye kepe vnder the fleshe Collosse 3. extyncte vices and concupiscencyes of the same as nyghe as we maye And saye with the same Apostle Galat â—â— We be crucifyed with Chryst to the crosse We lyue not as the bodye wyll but Chryste lyueth in vs. Chrystes lyfe we
is not vayleable not profytable nor meritoryous Beware of dyssimulacyon for yf that come abrode all is marred all is dasshed But why is this vnwonte maner of solempnytye obserued and kepte this day onely coÌ„trary to all other dayes of the yeare I thynke verylye that fyue causes may be alledged and assygned for it 5. cause coÌ„dicionis huiê° diei videlicet Legis praeceptio Peccatorum nostrorum deploratio Supra mortem Christi compassio Exterioris solennisationis translatio Et excellentissime festiuitatis summa religio The fyrste cause is as it is wrytten in the lawe of the solempnytie and feaste of the propicyacyon as a figure of this daye Sabbatum requietionis est Affligeres animas vestras Agayne Omnis anima quae non fuerit afflicta in hac die exterminabitur de plebe This is the Sabaoth day SabbatuÌ„ requietionis the day of rest This is the day in which ye shall afflycte and punyshe your selues AiÌ„as vestras your soules your mindê aswel as your bodies Agayn Euery man that dothe not this daye afflycte punyshe hym selfe shall be banyshed put out from my people saythe god Se ye nowe whether the maner of the obseruacyon of this day kepte by chrysten people doo not agree and quadrate with this letter euen as it is wrytten to be kepte in the lawe Seynge that noo day in the yeare man dothe soo well absteyne as this daye Yee bothe from vyle workes of the body also from synne kepynge this day holye affyctynge them selues aswell in bodye as in soule in fastynge and prayer in goynge some wollwarde some in heere in knelynges prostracions and knockynges theyr breestes in lyftynge vppe theyr hertes to god and inwardlye lamentynge theyr synnes with manye other wayes afflyctynge and punyshynge them selues this day afore all other dayes in the yeare Yee and doo kepe this day hygh and holye and vnder soche a fashon that they doo specyallye absteyne this day from soche kynde of synnes as they do in other holye dayes moost offende in As in multiloquye stultiloquye scurrilytye From ianglynge and moche language from folyshe and scurrylous speache from wanton wordes from lyght behauyoure from swearynge and ydle othes from periurye and blaphemye from voluptuous meates and drynkes from fylthye and flesshlye lyuynge soche other vsuall synnes This day with all diligencye that they can they do auoyde and flee vtterlye for the moost paâ—â—re all kynd of synnes that are in other tymes most vsed haunted and studiously doo vse them selues in vertue in prayer in deuocyon in meditacyon and contemplacyon in studyinge Chryst in deuoute remembraunce of his paynfull passyon and the greate benefytes of the same euer cryenge callynge vpon god for mercy for remyssyon for indulgencye and pardon of theyr synnes and to be parteners of the hyghe merytes of this mooste blyssed Passion and that they may be therby pourged clensed iustifyed and thereby brought vnto the enherytaunce of heuen And vnder this chrystyan behauyour good people doo this day holyly deuoutly penitently passe theyr tyme in holynes in contemplacyon in prayer and penaunce In somoch that he or she is wondered vpon yee despysed and reiecte amonges the good people that doth not vse them selues better and more deuoutly this day then an other day That doo not this day vse them selues moore godly chrystyanly then any other day The seconde cause of the solompnyte deuocion of this day is Deploratio peccatorum nostrorum That we shulde this day lamente weepe mourne our owne synnes For yf euery man and woman doo depely consider the enormytyes and magnitude of theyr offenses towardes God whiche were and are soo greate and haynous that it was necessarye for the sonne of god to suffer for doynge of them away we shall haue occasyon ynough inwardly to lamente wepe our sayd synnes For scrypture saythe 1 Petri. â—â— â–ª Christus mortuus est pro peccatis nostris iustus pro iniustis Chryste dyed for our synnes â–ª the ryghteous for the vnryghteous the good man for the synner Chryst for man Chryst I saye dyed for our synnes Not onely for the synnes which soch a synguler persone or soche a man dothe but for the synnes of the hoole worlde whiche were done from the begynnynge hytherto and that shall be done to the worldes ende The other thre causes why this vnwont maner of this solempnitie is vnder this fashon obserued kepte this onely day I shall reserue it tyll the nexte yeare or some other conuenyent tyme as shall be thought moost expedyent for the audyence And in meane season shall exhorte you all in our Lorde God as of olde custome hath here this day bene vsed euery one of you or ye departe with moost entere deuocyon knelynge tofore our sauyour lorde god this our Iesus Chryst whiche hath suffered soo moche for vs to whome we are soo moche bounden whoo lyeth in yonder sepulchre In honoure of hym of his passyon deathe and of his v. woundes to say .v. Pater noster .v. Aues and one Crede That it may please his mercyfull goodnes to make vs parteners of the merites of this his moost gloryous PassyoÌ„ bloode and deathe Whoo haue you in his mercyfull kepynge and preseruacyon Iesus Chryst Qui regnat cum patte spiritu sancto per infinita secula AMEN DEO GRATIAS Dominus dedit ¶ Imprynted at London in Paules Churche yearde at the sygne of the maydens heed by Thomas Petyt
the stoones rente a sondre and brast in gobettes the graues opened the deade bodyes rose to lyfe and appeared in the citye Centurio and those that kepte Chryst to se the execucyon done cryed Vere filius dei erat iste This was the vndoubted son of god His prayer wepynge teares were so pleasaunte vnto the father that it was herde Exaudiâ—â—us â—â—st pro reuereÌ„tia sua He was herde why 〈◊〉 8. For it was so entere soo deuout soo reuerently done in such a maner fashyon with such a zeale grounded vpon such a charite sufferynge for our gylte and not for his owne And for that he dyd the very offyce of a bushop soo enterely to pray so reuerently to offer vp him selfe in sacrifice for his people he was herde he was herde his prayer was herde of god And that is the thyrde property of a good bushop to offer sacrifice for his people Euery bushop euery bushop for his diocesans for the hole vniuersal churche iii. officiuÌ„ Episcopi est sacrificare Fidelis In these thre we ought asmoche as we may to folowe Chryst. Thus this Chryst was is Pontifex fidelis a faythfull bushop Faythfull faythfull in his worde true in his promyse deceyuynge no man but profityng all In all that he dyd or spake he sought nothynge his owne glorie but the glorye of god teachynge therby all busshops of the worlde in all that they goo aboute to do it to the laude prayse and glorye of God And herein we ought also to folowe hym Magnus pontifex He is the great busshop the hygh bushop Magnus the supreme bushop the vniuersall bushoppe ouer all the worlde Noo greate bushop but he None hygh none supreme nor vniuersall bushop but he And herein the bushop of Rome outragiously vsurpeth vppon God as he dothe vpon the worlde to take the honoure names onely to god appropryed to hym selfe And doth greuously blaspheme offende god therein Greater blasphemye can not be then to ascrybe to god that that noo wayes belongeth vnto hym Blasphemia or to take from God that that vnto hym is appropryed It is meete therfore he doo betymes and in season leaue his vniuste encrochementes bothe annenste his Lorde god and also annenste the worlde leste he do prouoke God to poure oute all his vyalles of wrathe vpon hym the vees I meane the maledictions and vengeaunce that IohnÌ„ speaketh of in the Apocalyps I wolde aduise hym to cease the Iniuryes whiche he hathe and daylye dothe annenste the Chryste our greate hygh vniuersall bushop Apoca. 9. leste thou excoÌ„munycate and stryke leefte thou shewe thy wrathe and iudgement annenst hym and vtterly extyncte his pryde and ambicious pretensed auctorite For thou wylte be knowen thou wylte be knowen god And thou arte and wyll be oure greate vnyuersall and supreme bushop what soeuer the bushop of Rome shall attempte to the contrarye and thou wylte punyshe his worldely arrogancye stryke when thou seeste thy tyme. And though it be longe or thou stryke yet let hym beware for stryke thou wylte yf thou be vtterly prouoked And when thou doest stryke thy stroke is great thy stroke is dradful soore It vaynquesheth the bodye it sleyeth the soule it dampneth bothe Beware therfore thou bushop of Rome be contente with thyne owne dioces with thyne owne chardge as other bushops are with theyrs For further then thyne owne dioces thy iurisdiction doo not stretche A meruelous blyndnes in the therfore to take vpon the to answere for all the worlde and arte not able to answere oure greate bushop Chryst for thy selfe at that dradfull daye of Iugemente when he shall aske but these fewe questions of the Quomodo intrasti Questiones in iudicio episcopo fiende Quomodo rexisti Quomodo vixisti Quomodo pauisti Quae qualia exempla dedisti Quid ad meam gloriam feâ—â—isti huiusmodi How dyddest thou enter into thy bushopryke by me or by the worlde vnlawfully or lawfully by simonye or freely by labour by paction or called of god How dyddest thou rule thy cure thy diocesse dyddest thou pray for thy people dyddest thou preache me to thy diocesans dyddest thou gyue them goostly and bodelye foode dyddest thou minyster spirytuall and goostly salues the sacramentes I meane to heale the soores of theyr soules Howe dyddest thou lyue dyddest thou caste awaye the cure the glorye and pompe of the world dyddest thou folowe me in humilyte in charyte in compassion in pouertye in clennes in chaaste lyuynge Howe dyddest thou gouerne thy diocesans dyddeste not thou make of all thynges that thou dyddeste medle with a money matter in sellynge that whiche was not in the to sell nor giue that that thou calleddest thy pardons thy commyssyons thy breeues thy delygaces reseruacions exemptions appellacyons bulles and dyspensacions Dyddest not thou vnder these pretenses and lyke other doynges dysceyue the worlde Whatte ansfere shalt thou make to this at that daye to our and thy great bushop Chryst when he shall visyte the and all thy dioces me and all my dioces yee when he shall visytte all the worlde what ansfere shalte thou then make I thynke verelye thou shalte then haue ynough to doo yee and more then thou canst wynde thy selfe oute of to maake ansfere for thy selfe for thyne owne dioces and for thyne owne diocesans thoughe thou vsurpe not vpon other mennes as thou doest The Apostle wryteth of Chryste humblye and calleth hym Magnum pontificem the greate bushop And he of Rome is not with this worde contented but wyll haue a hygher worde for him selfe in the superlatiue degree Maximum Pontificem maximuÌ„ The greatest busshop Oh where is the humblenes and mekenes that shulde be in hym Alas he that taketh on hym to teache all the worlde howe can he for shame suffer such blaphemous wordes to passe in his name to his greate shame and rebuke to the greate daunger of his soule and to the perylous ensample vnto other Oh fye vpon pryde it is a coÌ„mon Prouerbe Pryde wyll haue a fall Our bushop Chryst was humilis meke lowly and humble in herte Humilis He roode not vpon any palfraye nor curragious horse but vpon an asse and that but oons He neuer was borne pompiously abrode in chayre vpoÌ„ mennes shulders He neuer profered his foote to anye body to kysse We rede that he wasshed the feete of his discyples and wyped them Iohan. 13. We rede that Mary Magdalen profered to haue kyssed his feete but he dyd prohybyte her sayeng Noli me tangere Touche me not He wolde not suffer the woman then to touche hym Math. 20. He neuer had garde to defende hym He neuer folowed the pompe of the worlde He disdayned not to goo vpon the grounde with his baare fecte What shall I saye He gaue ensamples ynough to the bushop of Rome to me and to all bushoppes to be meke and humble he to knowe hym selfe and
we our selues as yf he and we diligently looke in scrypture we shall fynde And herein in mekenes we are bounde to folowe hym Compaciens infirmitatibus This bushop Chryste Compatiens had compassyon of oure infirmites of oure frayltyes It is impossible for a man to knowe the afflyctions of the miserable persone that neuer suffered afflictioÌ„ that neuer had experience of paynes that neuer felte what payne mente But this bushop Chryste had experience of our nature howe weyke howe feeble the nature of man is Howe weyke of hym selfe to doo anye good worke without the helpe of God Howe feble to resyste temptacions He suffered and felte the infirmytyes and paynes of his naturall body He hath therfore compassion vpon man when he dothe se hym fall He soroweth his ruyne Teachynge bushoppes in especyall afore all other to haue compassion and pitye vpon the sinner To helpe him spirytually to coÌ„fort hym gooâ—â—â— â–ª to helpe hym to aryse from synne to allure hym to penaunce to drawe hym to vertue to make hym knowe god to feare his iustice to loue his lawes And thus to seeke all the wayes he and we can to saue the synners soule for whome he shall make ansfere to god for his owne diocesans soule for soule blood for blood payne for payne hell for hell dampnacyon for dampnacyon For which soule our great busshop Chryst as the Apostle dothe wytnes dyd offer gyftes and sacrifyce Hebre. 5. and sacrifycede hym selfe hauyng compassion of them that by ygnorancye and by erroure dyd synne and offende God euen when he was in his greatest agonye vpon the crosse he cryed to his father forgyue them father Luce. 2â—â— forgyue them they knowe not what they doo they are ygnoraunt people they knowe not what is what nor what daunger they runne in to by this entreatyng me They knowe not theyr offences forgyue them father forgyue them In this compassyon we ought also to folowe our greate bushop Chryst. It foloweth in the formour letter Est pontifex appellatus a deo Pontifex appellatê° He is a bushop and soo named of god He is the verye bushoppe He offered vp the verye sacrifyce the sacrifyce of his owne moost blyssed bodye and bloode wherby the synne of the worlde was put awaye Euery bushop of the worlde is not named a bushop by god For some cometh in to that offyce not by the holy goost not electe of god as IohnÌ„ sayth Not entrynge in ouile ouium per ostium sed ascendens aliunde Some there are that entreth in to the folde of the shepe of god Iohn 10. not by the doore Some there be that entreth in to hauynge charge cure of soule not by god but by worldlye meanes by worldly labour by importune sutes and intercessyon of frendes or by theyr owne vnlawfull laboure by simonye and suche other wayes Suche are not named bushops by god Iohn 14 Suche entreth not by the doore not by hym that saythe Ego sum ostium Ego sum via veritas vita I am the doore I am the way I am lyfe I am truthe I am Pastor bonus the very true and good bushop that entred by god And all that entreth otherwyse then by god Chryst calleth them Fures latrones Iohn 10 theues spoylers raueners deuourers and deceyuers of the shepe Theyr liuynge shall declare the same For suche as sowroÌ„gfully dothe enter doo studye theyr owne profyttes and coÌ„modytes Suche receyueth the fruytes and doo nothynge for it Suche suffereth theyr shepe to perysshe for lacke of bodyly and goostly foode and sustenaunce for lacke of preachynge for lacke of gyuynge good counsell for lacke of good lyuynge for lacke of good ensample And suche for the moost parte lyueth noughtely carnally fleshly vicyously pompyously worldly and not bushoply nor priestly For they came not in by god nor by grace Chryst saythe Iohn 10. Qui intrat per me saluabitur ingredietur egredietur pascua inueniet He that entreth by me shal be saued Et ingredietur egredietur And he shall goo in and he shall goo out What is that to say He shall goo in and he shall goo out To goo in and to goo out I thynke he meaneth by goynge in that he shall haue grace to enter studyously in to the holy scrypture dayly and nyghtly to medytate to studye and to profytte in the lawes of god Et egredietur And he shall explayne and truely interpretate and publyshe it vnto the people Et pascua inueniet And he shall fynde there plentye of spirytuall foode for hym selfe and for his people To edifye theyr soules to instructe and call them to the knowledge of god to feede them plentyfully that they shall not lacke necessaryes to theyr soules Let vs therfore so lyue that we may be called Pontifices appellati a deo This oure greate bushop Chryst is also Pontifex sanctus innocens impollutus segregatus a peccatoribus Hebre. 7 excelsior coelis sedens a dextris dei emundans conscientias nostras a peccatis intrans sancta sanctorum per proprium sanguinem He is Sanctus A holy bushop Sanctus â–ª wylleth vs to be holy in our coÌ„uersacyon applyinge our selues vnto godlynes to the seruyce of god to lyue lyke bushops lyke priestes pure cleane chaaste deuoute studyous faythfullye laborynge in his worde prayinge doynge sacrifyce and euer to be godly vertuously occupyed He is Innocens an innocent He neuer synned he neuer offended in worde thought nor dede Innocens InnoceÌ„s noyinge noo creature profytynge all folkes mekelye sufferynge aduersytyes obprobryes reâ—â—agges rebukes and reproches without grudge or contradictyon Innocens simplex simplex sine plica An innocente Simplex without plate or wrinkle without errour or doublenes without hypocrisye or dyssymulacyon without flatterynge or glosynge withoute fraude or dysceyte not seruynge the bodye nor the worlde but god In this we ought also to folowe our heuenly bushoppe Impollutus He was vndefylede He lyued cleane without spotte or blotte Impollutus without wemme or stayne No immundicye in hym noo vnclennes noo moote nor fylthynes But all pure and cleane all chaaste and immaculate all bryght and shynynge in grace and godlines In somoche that he was Segregatus a peccatoribus clene segregate from all kynde of vnclennes Segregatus a peccatis from all maner of synnes and from synners Segregate from them not from theyr companye Math. 9. For as Mathewe wryteth Publicans and sinners came and eate and dranke with hym and his disciples in the house of Leui. And he also came as a Phisycyon to heale the synner And yet was segregate from them quantum ad participacionem cum cis in peccato as touchynge theyr yll lyuynges not beynge particypante with them in synne But came onely to heale them and to rydde them from sinne and soores of the soule He entred the heuens not with the bloode of kydde nor goote but with his
tabernaculo 2. Corint 5. ingemissimus grauati onerati eo ê™ nolumus expoliari sed superuestiri Vt obsorbeatur quod mortale corruptibile est a vita We that be in the tabernecle of this mortall corruptyble bodye we mourne and lamente And why For we are greued and burdened with oure mortall and corrupte flesshlye body for that we wolde not be spoyled but haue a newe garment desirynge to haue that whiche is mortall and corruptyble to be cleane taken away from this lyfe Who are they that sayth this Who are they that are greued burdened weryed fynde faulte with this bodye Iuuenes The iolye huffaas and ruffelers of this wolde The yonge galandes of the courte The lustye Iuuentus youthe Noo noo noo None of these For there is nothynge in this worlde more pleasaunte more acceptable to them then the bodye For all there study is how to please this bodye howe to decke this bodye howe to feede this body howe to take the ease of this bodye the pleasure of this bodye Euery way sekynge and inuentynge howe to folow the voluptye and carnall desires of this bodye We se howe they study to set forthe this bodye to fashon it to make it appeare more gorgyous more syghtye better in makynge and shape then God maade it Nowe with this fashon of apparel now with that Nowe with this cutte and that garde I cannot descrybe the thynge nor I wyll doo But I se it farre wyde farre oute of frame fewe kepynge them selues within theyr boundes but for the mooste parte outragyouslye excessyuely and excedyngly out of ordre In especyall meane men seruynge men bestowynge vpon one payre of hoses in maner asmoche as his halfe yeres wages cometh vnto Alas how can this be borne how can this coÌ„tynue vnlesse they haue lyueloode to mayntayne it as they haue not And soo in all other theyr apparell ratably they doo abuse them selues It is farre wyde out of the nocke It is not well All the worlde doo se it All the worlde speaketh of it seeth what inconuenyences dothe folowe thereof and yet noo man putteth to his hande to the amendemente of it Ouâ—â— lorde amende it and putte in good mennes myndes to remedye the same Howe we feede this bodye with meates and drynkes of all sortes with the diuersyâ—â—â— of the same to quycken the appetite Howe we 〈◊〉 to please this body with reste with ease with quyetnâ—â—â— with games with sportes other pastyme Howe â—â—â—â—â—dyous we be to haue worldlye substance to mayntayne this pryde and pompe this slouth and glotonye yee to folowe the fleshly fylthye voluptuous pleasures of the bodye All the worlde may perceyue it And they that so do shal one wayes or other fele it eyther here with myserye pouertye syckenes plaage or otherwayes Or els where with payne and punyshmente Corpê° inimicus homini Tres inimici spirituales SepteÌ„ peccata mortalia This bodye is the greatest enemye that man hath and sonest dothe brynge man vnto dampnacion which is easye ynough to proue For we haue but three goostlye enemyes the deuyll the worlde and the bodye And there are but seuen deedlye synnes Pryde wrathe Enuy Slouth Glotony Couytous and Lechery Of the whiche seuen but two properlye are applyed to the deuyll wrath and Enuy Two to the worlde pryde and couytous And the bodye hath three to hym appropryed Slouth with all his kyndes Glotony with all his felowshyp Lechery with all his braunches And I rekonne moo dampned by slouth glotonye lechery and with theyr braunches then by pryde wrath enuy and couytous with all theyr raafull So consequentlye I rekon the body to be the auncyent enemy the greate pursuer of man the greate poysoner of the soule the greate occasyon of the dampnacyon of the same This bodye is soo infeste and busye in temptacyons of the fleshe that many doo say as I haue herde them speake that man can not lyue chaste for it is Donum dei a specyall gyfte of god and euery man hath not that gyfte as Salomon saythe Sapâ—â—en 8. Non possum esse continens nisi tu dederis domine I cannot lyue chaste vnles thou Lorde god doo gyue it me Forsothe true And nomore can I haue Charyte Faythe Hoope nor anye other vertue but of the gyfte of god All vertues are Dona dei He gyueth all these vertues and other lyke vnto vs yf we wyll yf we couyte to haue them yf we make meanes to haue them yf we wyll with deuoute mynde desyre them of god Therfore saythe the Euangelyste Mathewe where he speaketh of Chastyte Math. 19. Non omnes capiunt hoc verbum sed quibus datum est All do not take this worde but they that god gyueth it vnto All are not apte to lyue chaste nor all do dyspose them selues therevnto Therfore chryst added vnto it Qui potest capere capiat He that may take it take it What is this to say He that may take it take it Forsothe it is to saye He that wyll take it take it Soo that he dothe not constrayne anye man that is at liberty that hath not maade vowe to the contrary to this nor to that But leaueth it to his owne free wyll And therfore saythe He that may take it take it This worde Potest may as I thynke be taken here as it is in many places of scripture Posse pre velle Posse May for wyll As here in IohnÌ„ Credere noÌ„ potuerunt i. Credere noluerunt after Chrisostome IohnÌ„ 1â—â— They coulde not he saythe beleue that was asmoche to say They wold not beleue Agayne in IohnÌ„ Chryst sayde to the Iues Non potest mundus odisse vos me auteÌ„ odit IohnÌ„ 7 The worlde can not hate you What is this to saye But that the worlde wyll not hate you but me the worlde hateth We say also in oure vulgare tongue I can not loue that man for his condicyons Yet I can loue hym yf I wyll but I wyll not loue hym for his yll condicyons And agayne Non potest ille fieri bonus He can not be good And is no more to say but he wyll not be good Another notable ensample we rede of Chryste in the gospell of Marke 〈…〉 That after he had raysed from deathe to lyfe filiam Archisinagogi He wente froÌ„ thence into his owne countrye where he was borne There he taught so meruelously that many of them sayde How hath this man this lernynge these gyftes of workynge vertues and miracles Is not this the sonne of Mary Is not this the brother of Iacob and Ioseph of Iuda Symon Be not his systers dwellynge heare amonge vs And thus blasphemed slaundered hym To whom Chryst maade answere There is no Prophet without honour but in his owne countrye in his owne house amongê his owne kynne acquayntance And foloweth there Non poterat ibi vertutem vllaÌ„ facere nisi paucos infirmos impositis manibus
mannes soule And in this citye reygneth humilitye mekenes obediencie charite fayth hoope abstinencye chastyte prudencye temperancy iustice coÌ„stancy with suche other vertues The loue of the worlde maketh the citye of Babylon Ciuitas babilonica the citye of the deuyll within mannes soule And in this citye reygneth pryde pompe vayneglorye arrogancye dysdayne yre wrath rancour malyce displesure hateredde enuy slaunder murther slouthe ydlenes worldlye pastyme pleasure glotony bankettyng greate welfare auaryce gyle deceyte oppressyon vsury with soch other Of which citye the prophet saythe Psalm 5â—â— Vidi iniquitatem contradictionem in ciuitate dic ac nocte circundat eam super muros iniquitas labor In medio eius iniustitia Non defecit de plateis eius vsura dolus I se iniquite and contradictyon reygnynge in the citye aswell annenst truthe as annenst iustyce with all that they may promotynge iniquyte oppressynge truthe innocency And soo continually day nyght as farre as the compasse of the walles gothe And vpon the walles he sawe iniquyte impiete laborynge in synne These malâ—â—dyes with many other dothe compasse this citye bothe within and without These abhominacyons dothe in this citye reygne And ouer this he sayd that in the myddes of this citye reygneth wronge doynges iniuryes with afflictyons oppressyon of poore people In the stretes of this Citye reyneth vsurye and gyle falsehoode and diceyte in all maner of kyndes Yet there is one thynge one yll whiche the prophet sawe not in this citye What is that That whiche specyallye aboue other thynges shulde haue bene sene What is it That whiche moost is abused in this worlde I pray the what is it maake noo moore a doo tell it That whiche almoost destroyethe the churche of Chryst. Then I pray the shewe it Shewe what it is let it be knowen that remedye maye be had and the thynge holpen What is it Simoniâ—â— Forsothe it is Simony â–ª Simony Choppynge and chaungynge byinge sellynge of benefices and of spirytuall gyftes and promocyons And noo better marchandyse is now a dayes then to procure vousons of patrons for benefyces for prebendê for other spirituall lyueloode whether it be by sute requeste by letters by money bargayne or otherwayes yee whether it be to bye them or to sell them thou shalt haue marchandes plentye marchandes ynoughe for it These vousons are abroode here in this citye In whiche citye In mooste parte of all the greate citye of this realme In the shoppes in the streetes a common marchandyse And they that doo come by theyr benefyces or promocions vnder soche maner shall neuer haue grace of god to profete in the churche I coulde speake a great deale more in it but lytle shall nowe serue for that they be here presente that maye helpe it â–ª that can helpe it and I truste in the greate mercye of god they wyll helpe it helpe to destroye the great abusyon of it For it is nowe farre wyde farre out of the nocke farre out of frame and hath greate nede of admendemente I coÌ„mende the redresse thereof to god and to them that hath the auctorite to do it to correcte it to amende it Wold god there were an enquiry made thorowout this realme how many hath vnder Simony Simonyall patron entred in to theyr benefices Oh what a raafle shulde be founde Let them beware let them beware of the wordê of Peter spoken to Symon Magus whiche wolde haue bought Donum spiritus sancti Simon Magus Actu 8. videlicet dare spirituÌ„ sanctum in signo visibili per impositioneÌ„ manuum He wolde haue boughte of Peter that power to haue gyuen the holy goost by visible sygne that was to haue gyuen to men power and auctoryte to haue wroughte miracles to haue healed the sycke or to haue spoken all kyndes of languages by layinge his handes on them And wold haue solde soch power for lucre for money spirytuall for temporall temporall for spirytuall Peter seynge his deuyllyshe mynde sayde vnto hym Pecunia tua tecum sit in perditionem c. Thy money shall be to thy confusyon and dampnacyon Perysshe thou thy money with the for that thou woldest gyue money for the gyfte of god We reede lyke storye in the booke of Kynges 4. ReguÌ„ 5. Giezi of Giezi that after Heliseus had healed Naaman principe milicie regis Syrie of his leprye whiche brought with hym to gyue the prophet for his healthe TalentuÌ„ ten talentes of syluer syxe thousande peces of golde with ten chaunges of ryche apparell whereof the prophet wolde none That seynge Giezi ranne after Naaman when he was departed and sayde vnto hym My mayster Helisâ—â—us hath comen vnto hym two yonge men from the mount of Ephraim the chyldren of the prophettes 〈…〉 Gyue them one talent of syluer eueriche of them double chaunge of thyne apparyll that thou broughtest with the. And he gaue hym two talentes all the apparell he asked To whome the prophet his mayster sayde For this 〈◊〉 deede the lepry of Naaman fall vpon the to all thyne yssue and succession after the for euer And streyght out of hande he was strycken a greate leyre Se nowe in these two ensamples the heuye hande of god vpon Simonakes Simonye is to gyue or to sell a spirytuall thynge for a temporall or a temporall for a spirytuall Simonia quid And all they are Simonakes that dothe eyther bye or sell benefyces prebendes spirytuall promocions the sacramentes of the churche eyther with money or money worthe by vnlauful meanes vnlauful seruyce vnlauful sutes with a corrupte mynde in obteyninge spirituall promocyons or otherwyse lyke And tyll soche Simonakes be weeded out deposed from theyr spiritual lyuelode that they come so by it shall not be well in the Churche of Chryst christen soules shall peryshe For soche be not Pastores sed fures latrones priuye theues open robbers more regardynge the fruytes and profetâ—â—es then the soules that Chryst so derely bought with the pryce of his moost precyous bloode But howe is it then that our greate prophet sawe not this greate abhominacyon to reygne in the citye as he sawe other Surely he sawe it And is conteyned in this worde Iniquitas whiche he doubleth and twyse reherseth it in the place afore taken Iniquitas ii Where in the firste iniquite is conteyned all temporall and bodely synnes in the seconde iniquite is conteyned all spirytuall iniquite and synnes of the soule And for that soche abundancie of iniquites and of vnlawfull pactyons other synnes dothe reygne vsuallye in Cityes in tentes and in houses Chryst therfore wolde not suffer within the tentes within houses nor in cityes but dyd reproue soche wycked Cityes sayinge Ve tibi Corozain Ve tibi Bethsaida Nam si in Tyro Sydone facte essent virtutes Math â–ª 11. quae facte sunt in vobis olim in cinere cilicio egissent poenitentiaÌ„ Woo be to
of the deuyll Under this maner we ought to kepe the Sabaoth day But all this we turne vpsodowne as the comon vulgare is turne the catte in the panne Whiche is asmoche to say Nothynge is obserued taht ought to be obserued but doo euen cleane contrarye to that we are bounden to doo This Sabaoth day we maake nowe mooste vile In this Sabaoth day we doo mooste offende god and doo commytte moost synne bothe in the churche in the citye in the towne in the villadge in the house in the felde in the bodye in the soule Looke looke and consider well the behauyour of the world in these thynges And we shall soone perceyue the mischeues and the abhominacyons that are custumablye vsede on the holye Sabaoth day in pryde in vaynglorye in arrogancye in disdayne ypocrisy blasphemy periury incoÌ„tinencie fornicacyon aduoutrye inceste sacriledge vnlawfull games glotony dronkenes with other soche moo infinyte abusyons Thynke you that god is pleased with soche kepynge of our Sabaoth day Nay nay The deuyll dothe mocke soche kepynge of the holye dayes Dothe not the prophet say Deriserunt Sabbata vesti 〈◊〉 â–ª The deuylles dothe deride mocke and scorne your holy dayes this maner of kepynge your holy dayes 〈…〉 And god shall stryke it god shall punyshe it god wyll aduenge it It is his day ought to be kepte in holines And to hym onely And yf we well coÌ„sider the tenth day of the seuenth moneth that the lawe speketh of it is this day â–ª Decimus dies septimi mensis Bycause the nombre of ten apperteyneth Ad decalogum vnto the ten commaundementes For in the commaundementes is the perfection of all the lawe And the perfectyon of the lawe was as on this day declarede opened perfited when Christ hangynge on the crosse euen at the departure of the soule cryed ConsummatuÌ„ est Iohan. 19. All is fulfylled All that is wrytten of the sonne of man concernynge mans redemptyon is in this passyon fulfylled done Here Chryst fulfylled all the ten preceptes Here he fulfylled all the coÌ„maundmentê in this one Passyon in the loue he baare to the father by his obedience vnto the deathe and by the loue he baare vnto man in sufferynge this deathe for hym Math. 22. In hiis duobus pendet tota lex prophetae In that he shewed soo hygh charyte as neuer was shewed afore The apostle sayth Finis praecepti charitas And agayne plenitudo legis dilectio 1. Thimo. 1. Charyte and loue is the verye ende the very fulfyllynge and perfectyon of the law All this law of god standes in loue In loue of god and loue of thy neyghboure But when was charyte and loue moore liberallye shewed then vpon this day Chryste all dayes of his lyfe shewed euer abundant loue charyte to the world in preachynge in teachynge in shewynge to the people the wayes to god in instructynge them to vertue in fedynge them in healynge them in workynge amonges them all maner of miracles multi gradus charitatis But that that ye call the hygh poynte of charyte was neuer shewed tyll this day For there are manye degrees of Charyte It is a greate poynte of Charyte as sayth saynt IohnÌ„ when thou seest thy neyghbour in necessyte not to shutte thy bowels of mercy annenste hym but to helpe hym refreshe hym with somwhat in tyme of his great nede 1. Iohan. 8. That yf thou doo not Quomodo maneâ—â— charitas 〈◊〉 saythe Iohâ—â— â–ª How dothe charyte remayn in the This 〈…〉 all men to helpe theâ—â—â—â—edye in tyme of necessyte The poore persone that is in extreme nede not to suffer hym to peryshe for lacke of meate of drynke of clothe of harbour of 〈◊〉 of 〈◊〉 of wrappyngê of dressynge of 〈…〉 forte Suffer hym not for lacke to dye at thy gate as Lazarus dyd at the ryche mannes doore and was dampned therfore euer synce cryenge to Abraham for one droppe of water for his comforte and releefe and is denyed neuer shall haue it butte for euer burne in hell An hygh poynte of charyte therfore is it to helpe helpe and succoure the nedye in tyme of his necessyte of extreeme miserye Euer in soche case to put to thy mercifull hande For as saynt Ambrose dothe saye Si non pauisti occidisti Yf the miserable wretche dye for wante of thy comforte releefe thou sleest hym Thou shalte maake answere for him as Diues doth for Lazarus Reede the storye in Luke the syxtenth Charyte therfore I say requireth euery person after his habilitye to ayde comforte and succoure the nedye euerye one accordynge to his habilitye in case of neede Is there any greater charyte then this Yee forsothe Luke wryteth of a man that laboured in goynge from Ierusalem vnto Ierico Luce. â—â— And theues fell vpon hym spoyled hym robbed hym wounded hym and lefte hym for deade There lyeynge soore wounded at poynte of deathe it chaunced a priest to passe by He sawe this soore man lyinge there Prisbiteâ—â— greuously gruntynge and groninge and passed by hauynge noo pitye nor coÌ„passyon vpon hym not somoch as to gyue hym one worde of comforte Lykewyse after hym came by a deacon and passed forthe Diaconê° shewynge noo poynte of mercy noo compassyon noo pytye noo comforte but let hym lye Samaritanus After hym came by a Samaritane This Samaritane seynge this miserable person thus spoyled wounded and lefte for dead moued with pitye and compassion drue nere and put to his handes and comfortably handlede the woundes scoured them with wyne refreshed anoynted them with oyle gently and welfauouredly wrapped lapped them layinge hym vpon his beaste brought hym in to an house and diligently loked vnto hym for his helth The nexte day came to se hym and gaue the owner of the stable two pence sayinge vnto hym Take charge I praye the of this weyke soore man And what so euer thou doest bestowe moore vpon hym for his helthe I shall at my returne alowe it the what soeuer it cost Here was a hygh charyte here was a great loue here was greate mercy hygh pitye and meruelous compassyon shewed 3. Math. 18. Debitor Is there any greater charite then this Yee forsothe What is that Mathewe wryteth of a great man that hadde manye detters and amonges all one was brought forthe that owed to hym ten thousand talentê This vulgare talente was accompted inter Iudeos Hebreos to conteyne TalentuÌ„ quid CC.lxxxvii l i. and x.sÌ„ Soo that ten thousande talentes appeareth to be a wonderfull summe and a meruelous great dette This greate man required his money The dettour had it not to paye This greate man coÌ„mauÌ„ded his dettour and his wyfe his chyldren and all that he hadde to be solde and he to haue the money in recoÌ„pence of his dette This dettour dyd prostrate hym selfe to the earthe and maade humble sute and peticyon vnto this greate man sayinge Syr haue pacyence
vaynqueshed vtterly dyscomfete by the bloode and water that gusshed and ranne out of the syde and mooste tender herte of this oure Paschall lambe Iesus Chryst. Luce. 11. Fortis armatus This day Fortis ille armatus that stronge gyaunt the deuyll whiche Luke wryteth of whiche was armed and accompanyed with soo greate a multytude of synners of all sortes Arma. Galea Whose armoure are Luxuriosi lecherous people His helmette heed peece Superbi proude people His bowe Detractores detractours slaunderers and backebyters Areus Whoo shuteth theyr arrowes farre and wyde and woundeth men in there name and fame that are absent and farre of Sagitte His arrowes are Infamia Infamye slaunder backebytyng detractorius wordê and yll reportes Scutum His buckeler or shylde are Ypocrite ypocrytes dissymulers setters forthe of holynes by vtwarde pretence and shewe but the deuyll of ypocrisye is within them This great and myghty gyante which soo strongly by violence Gygas kepte A trium suum as saythe the Euangelyst myghtely kepte his castell the worlde kepte it by tiranny by violencye and strength from the firste fall of man tyll this day of Chryst but was as on this day vtterly ouercome ouerthrowen vaynqueshed and conuycte vtterly discomfette and cast vnder foote and maade soo feble weyke that nowe he is not able to ouercome the least person that is vnlesse it be he that wyll wyllyngly be ouercome as saynte Ierome saythe Debilis est hostis qui vincere non potest nisi volentem Ieronimus He is a weyke enemye and can ouercome none vtterly none but those that wyll wyllynglye be ouercome as the Apostle also dothe wytnesse vnto the Corinthyans sayinge God is faythfull in all his promyses For he dothe not suffer you to be tempted further then ye may beare but euer is redye with his gracyous assystance and helpe eyther not to suffer the temtacyon to be more then thou mayest resyste or ouercome eyther shall soo temperate and mitigate it that thou mayest resyst it yf thou call vpon hym for helpe Coulde the deuyl thynke you ouercome saynt Katheryn saynt Margarite whiche were but of .xiiii. and xv yeares of age or there aboutes Nay nay nay Noo neyther the deuyll nether the worlde neyther the prysons neyther the yngyns of wheles neyther the fyre neyther the sworde coulde ouercome these two yonge damysels but stronglye they dyd ouercome the deuyll and all his bende as maye appeare to those that wyll reede there lyues which are red in the church as when Maxencius beynge an Instrumente vnto the deuyll perswadynge saynt katheryn from the fayth of Chryst vnto ydolatry by hym selfe by rethorecyans and lerned men of the hyest sorte of lernynge but neyther with his fayre promyses neyther with his threatenynges neyther with his tortures engence of the wheles neyther with theyr lernynge in Rethoryke nor other wyse could reuoke her from the fayth of Chryst but euer she sayde fatâ—â—or me nihil aliud scire nisi Christum deum esse hunc crucifixuÌ„ I knowledge me to knowe none other thyng wherby I shal be saued but by Iesus Chryst the sonnâ—â— of god and he to be crucifyed And by his crucifyxcyon and deathe to be saued None other wayes to be saued but by his death and Passyon And howe saynt Margarete that yonge damysell ouercame the deuyll his membre instrumente Olibrium whiche nether with his citacyons neyther with his fayre promyses neyther with his sharpe threatenyngê neyther with enprysonmentes neyther with passyons nor tormentes coude neyther perswade her to his fleshlye voluptuous desire neyther to fall to his ydolatrye neyther yet any wayes to forsake her spirytuall spouse Iesus Chryst but sayd As Chryst hath suffered death and passyon for vs soo shall I moost gladly suffer for hym Thus bothe of them beynge but damyselles and maydens and of very tender age stronglye ouercame the deuyll and all his members all theyr temtacyoÌ„s It foloweth in the former letter A stronger then he came c. A stronger theÌ„ he came sayth Luke a stroÌ„ger Fortior eo venit There came a stronger then he was Whoo was that Chryst our champyon Chryste oure heed and capitayne He fought for vs this day a batell was sore wounded slayne But by his woundes by his Passyon by his death blood he wanne the batell he had the victorie he ouercame his enemye he spoyled and toke from hym all his armoure artylery power men in whome all his trust comforte stoode in ArcuÌ„ coÌ„triuit coÌ„fregit arma scuta combussit igni s. infernali Psal. 45. Chryst braake his enemyes bowe Chryst destroyed his armoure Chryst burned his buckler Chryst toke away all his power and strength Chryst put hym to fleyght This day Chryst triumphed vpon the crosse and euery way ouercame this our auÌ„cient cruel enemy the deuil Princeps huiê°muÌ„di This day the prince of darknes the prince of this world the deuyl by victory of the crosse was repelled put out and banyshed This day Chryst with his myght power descended to the hels in his soule godheed and brake open the gates as ye wyll say entred the prisons toke out spolia belli the spoyle of the felde the spoyle of the batell animas sanctorum the soules of the holy fathers and mothers whom the deuyll by his tiranny vniustly there kepte This day Chryste by his crosse as with a keye opened the gaates of Paradyse brought thyder these holy soules afore spesyfyed and gaue them therof possessyon restorynge them to theyr ryght enherytance What shall I say more I say this day the greate mediatour bytwene god man Iesus Chryst very god very man dyd put away raase cansell CyrographuÌ„ illud that wryte that obligacyon of synne whiche was written annenst vs wherof thapostle to the Collocensis doth testify saynge Delens nobis oiÌ„a delicta quod aduersus nos erat CyrographuÌ„ decreti quod erat coÌ„trariuÌ„ nobis Colâ—â—os â—â— â–ª And Chryst cancelled this obligacion blotted it clene out and brake the seale put away synne put away all soche tytle wherby the deuyl mought any wayes calenge or clayme vs. Yee and pleased the father and reconsyled vs to hym so pacifyinge his dyspleasure by sheadynge his bloode vpon the crosse What feast therfore is more festiuall or ought more solempnly to be kepte then the feast of this day or more to be had in reuerence And for that there is no coÌ„mauÌ„dement for this day to be kepte holy I thynke it to be bycause euery man womaÌ„ yee chylde hauyng reason are moued in theyr owne coÌ„sciences grounded vpon a great zeale loue and entiere deuocion this day amongê all other dayes of the yeare to keepe holye in remembraunce of this moost blissed passion in remembraunce of the greate benefytes that came to man by the same For yf the vniuersal churche doth solempnyse and