¶
A
profitable
and
necessarye
doctrine
,
with
certayne
homelyes
adioyned
thervnto
set
forth
by
the
reuerend
father
in
God
,
Edmunde
Byshop
of
London
,
for
the
instruction
and
enformation
of
the
people
being
within
his
diocesse
of
London
,
&
of
hys
cure
and
charge
.
Declina
a
malo
,
&
fac
bonum
.
Presis
,
vt
profis
.
The
Preface
of
the
Bishop
of
London
to
the
reader
.
WHere
as
in
the
time
of
the
late
outragious
and
pestiferous
〈◊〉
,
being
here
in
thys
Churche
,
and
realme
of
England
al
godlines
,
&
goodnes
,
was
dispised
,
&
in
maner
banished
,
and
the
catholyque
trade
,
&
doctrine
of
the
church
(
wyth
a
newe
enuyouse
and
odyous
terme
)
called
,
&
named
papystry
,
like
also
as
deuout
religion
,
and
honest
be
hauiour
of
men
,
was
accounted
and
taken
for
super
stition
,
and
hipocrisye
.
And
therevpon
(
by
sundrye
wayes
and
wiles
pernicious
,
and
euyll
doctryne
,
was
sowen
,
planted
and
set
forth
,
sometimes
by
the
procedyng
preachers
sermons
,
sometymes
by
theyr
prynted
treatyse
,
sugred
all
ouer
with
lose
lybertye
,
a
thing
in
dede
most
delectable
and
pleasaunt
vnto
the
fleshe
and
vnto
al
vnruly
persones
,
somtimes
by
readyng
playing
,
singynge
,
and
other
lyke
meanes
and
new
deuises
,
by
reason
wherof
,
great
insolency
disordre
,
contention
,
and
much
inconuenience
daily
more
and
more
:
did
ensue
to
the
greate
dyshonor
of
God
,
the
lamentable
hurte
,
and
destructyon
,
of
the
subiectes
,
and
the
notable
reproch
,
rebuke
,
and
slaunder
of
the
hole
realme
.
The
people
wherof
,
by
sondri
wycked
persones
,
were
borne
in
hand
that
they
had
gotten
God
by
the
fote
,
and
that
they
were
brought
out
of
tiranny
darckenes
,
and
ignoraunce
into
liberti
lyght
,
and
perfytte
knowledge
,
where
in
very
dede
,
they
were
broughte
from
the
good
to
the
bad
.
And
from
goddes
blessyng
(
as
the
prouerbe
is
)
in
to
a
warme
sonne
:
infected
with
all
errour
,
&
noughtynes
,
drouned
in
sensualytie
and
malyce
,
and
armed
wyth
vnshamfast
boldnes
,
presumption
,
and
arrogantye
,
takyng
vpon
them
to
be
guydes
,
instructours
,
and
tea
chers
of
other
,
where
they
themselues
were
in
very
dede
vtterly
blind
,
ignoraunt
,
&
void
of
knowledge
,
only
bent
to
destroye
al
good
rule
,
and
order
.
I
haue
for
these
causes
,
and
other
honeste
consyderatyons
,
thought
(
consyderyng
the
cure
and
charge
I
ha●e
of
all
suche
as
are
of
my
Dyocesse
of
London
)
it
to
be
mete
,
conuenyent
,
and
necessary
for
my
part
,
earnestly
to
trauayle
and
laboure
,
wyth
my
chapleines
and
frendes
,
bothe
that
errours
,
heresyes
,
and
noughtye
opinions
may
cleane
be
weeded
,
pourged
,
and
expelled
out
of
my
dyocese
(
a
greate
helpe
whervnto
is
geuen
by
dyuerse
prouysions
made
by
the
Kynges
and
Queenes
mooste
excellence
Maiestyes
,
and
especyallye
by
that
godlye
proclamatyon
,
whyche
of
late
was
sente
forthe
by
theyr
graces
,
concernynge
the
bryngynge
in
of
certayne
heretycall
and
noughtye
bokes
)
and
also
that
a
verye
pure
syncere
,
and
true
doctryne
of
the
fayth
,
and
relygion
of
Chryst
,
in
al
necessarye
poyntes
of
the
same
,
faythfullye
,
playnelye
,
and
profytable
,
be
set
furth
wythin
my
sayd
dyocesse
,
to
the
good
erudition
,
and
instructyon
of
all
the
people
wythin
the
same
.
And
therefore
haue
at
thys
present
,
for
mine
owne
diocesse
,
caused
this
present
boke
with
homelies
there
vnto
adioyned
,
to
be
set
furthe
:
that
the
sayde
people
(
accordyng
to
the
wyl
and
commaundement
of
the
great
king
and
prophet
Dauid
)
may
declyne
from
euyl
,
and
do
that
thyng
whych
is
good
.
And
the
order
of
thys
booke
is
thys
.
Fyrste
because
wythoute
fayth
it
is
impossyble
to
please
God
,
there
shal
be
,
in
the
begynning
,
some
thyng
spoken
of
fayth
,
to
knowe
what
it
is
,
and
how
it
is
to
be
taken
here
in
thys
boke
.
Secondly
because
the
somme
and
pithe
of
our
chrysten
fayth
is
brefely
collected
,
and
comprysed
in
effect
,
in
our
commen
Crede
,
therefore
the
sayde
Crede
,
to
teach
vs
what
,
and
howe
to
beleue
,
shal
be
playnely
and
truly
set
forth
,
and
also
declared
.
Thyrdely
,
because
there
are
.
vii
.
Sacramentes
of
Chrystes
catholyque
churche
,
wherein
God
doeth
ordynarily
worke
and
participate
vnto
vs
hys
speciall
gyftes
,
and
graces
,
here
in
thys
lyfe
,
therefore
in
the
thyrde
place
,
the
sayd
.
vii
.
Sacramentes
shal
be
set
forthe
,
and
expounded
.
Fourthlye
,
because
the.
x.
commaundementes
are
the
hygh
way
,
ordeyned
by
God
,
in
whyche
euery
one
in
this
life
must
walke
,
yf
he
wyll
come
vnto
the
blysse
of
heauen
:
therfore
the
sayd
.x.
commaundementes
,
shal
orderly
be
set
furth
,
and
haue
also
their
declaratyon
.
Fyftely
,
because
we
ourselues
,
as
of
our selues
are
vnhable
to
doo
good
,
and
therefore
nede
alwayes
the
assistance
,
grace
,
aid
and
helpe
of
almyghty
God
,
without
whych
we
ne
〈◊〉
can
continue
in
this
life
,
nether
yet
do
any
thing
acceptable
in
the
syght
of
God
,
whereby
to
attayne
the
lyfe
to
come
:
therefore
in
the
〈◊〉
place
ther
is
a
rowine
for
prayer
,
as
wherby
to
obtayne
grace
and
helpe
at
Gods
handes
.
And
that
prayer
is
there
set
forth
,
whiche
Chryste
hym selfe
,
beynge
here
in
this
worlde
,
did
make
and
geue
to
his
disciples
,
that
is
to
saye
:
the
Pater
noster
,
whiche
conteyneth
in
it
al
thinges
necessary
for
a
christen
man
here
in
this
life
:
and
thys
Pater
noster
hath
also
his
exposition
.
Sixtelye
,
because
the
Aue
Maria
is
a
prayer
taken
out
of
Scripture
,
and
conteineth
in
it
a
blessed
matter
,
and
a
ioyfull
rehersall
and
magnifienge
of
God
,
in
the
worke
of
Christes
incarnation
,
wroughte
in
the
wombe
of
the
blessed
virgin
Mary
,
and
she
therby
worthelye
to
be
honoured
and
worshipped
,
therfore
the
sayd
Aue
Maria
,
with
the
declaration
ther
of
,
is
in
ordre
folowyng
the
sayd
Pater
noster
.
Seuenthly
,
because
personnes
,
vicars
,
and
curates
,
are
commaunded
by
the
lawe
,
to
reade
and
declare
vnto
theyr
paryshyoners
the.
vij
.
deadely
synnes
,
the
viij
.
beatytudes
,
and
certayne
other
thinges
,
therefore
in
the.
vij
.
and
,
viij
.
places
,
there
are
set
forth
at
length
the
sayd
thynges
,
with
exposition
and
declaration
of
the
same
.
And
albeit
these
thynges
so
sette
forth
,
beyng
red
and
declared
〈◊〉
the
people
,
delyberately
,
and
playnely
,
may
seme
sufficient
,
and
the
people
thereby
bound
of
reason
,
to
be
content
therewithall
,
as
hauing
all
those
thynges
,
whych
in
〈◊〉
wise
are
requisite
and
necessary
for
theyr
soule
helth
.
yet
to
th
intent
they
shall
haue
no
cause
to
murmure
or
grudge
,
for
lacke
of
certayne
bokes
in
the
englishe
tongue
for
theyr
instruction
,
or
yet
for
lacke
of
preachynge
vnto
them
,
they
shall
in
the.
ix
.
place
of
thys
boke
,
thoughe
they
cannot
rede
,
haue
certayne
homelyes
,
to
be
on
the
Sondayes
and
holye
dayes
,
by
theyr
personnes
,
vicars
,
or
curates
,
redde
vnto
them
in
the
Englyshe
〈◊〉
,
trustynge
that
the
people
thus
ordered
and
taught
,
wyll
take
thys
my
doyng
in
good
parte
,
and
studye
as
well
to
profyt
them
selues
therby
,
as
I
and
my
chapleynes
haue
ben
studious
and
carefull
herein
to
doo
them
good
.
And
the
Kyng
of
Kynges
,
and
Lord
of
Lordes
,
geue
vs
also
plentyfully
of
his
grace
,
that
euerye
one
of
vs
,
in
all
partes
,
maye
do
oure
dueties
,
and
that
we
all
maye
lyue
in
rest
and
quietnes
,
and
specially
in
the
vnytye
of
Christes
catholique
churche
,
and
his
religion
,
louynge
and
seruyng
God
,
with
all
our
harte
in
holynes
and
ryghteousnes
,
all
the
dayes
of
this
our
lyfe
,
so
that
finally
we
may
attayn
to
the
life
that
neuer
shal
fayle
,
but
continue
for
euer
,
which
graunt
vnto
vs
the
father
,
the
sonne
,
and
the
holye
gooste
,
preseruing
our
good
kyng
and
queene
in
all
ioye
and
felicitie
,
longe
to
continue
,
to
theyr
glory
and
oure
comfortes
.
Amen
.
¶
Concernynge
fayth
,
what
it
is
,
and
howe
it
is
to
be
considered
,
and
taken
,
here
in
this
boke
.
ACCOMPLISHINGE
the
promys
made
in
my
preface
,
for
as
much
as
fayth
is
the
fundation
&
ground
of
all
oure
Christian
religion
.
I
shal
now
intreate
,
and
speake
thereof
.
And
knowe
you
,
that
althoughe
this
worde
fayth
,
be
diuersly
taken
,
both
in
prophane
Aucthors
,
and
also
in
Scrypture
,
sometymes
signifying
trust
,
sometymes
truth
,
sometimes
conscience
sometymes
〈◊〉
,
sometimes
credulitie
,
sometymes
credence
,
sometimes
promys
,
sometymes
profe
,
sometymes
helpe
,
sometymes
the
gyfte
or
grace
of
God
,
and
such
lyke
:
yet
here
in
this
boke
or
processe
,
there
shall
not
be
cheifely
and
principallye
intreated
,
or
spoken
of
euery
kynd
of
fayth
,
as
in
euery
way
it
maye
be
considered
:
but
onely
of
two
kyndes
or
acceptions
thereof
.
And
Fyrst
do
you
vnderstand
,
that
fayth
maye
be
considered
by
it selfe
,
as
it
is
a
seuerall
gift
of
god
,
separate
,
and
distincte
from
hope
,
and
charitie
,
and
beinge
so
considered
,
and
taken
,
it
signifieth
and
importeth
a
perswasion
,
and
beleif
,
wrought
by
god
in
mans
harte
,
whereby
man
assenteth
,
graunteth
,
and
taketh
for
true
,
not
onely
that
God
is
(
which
knowledge
is
taughte
,
and
declared
,
by
the
maruaylous
worke
of
the
creation
of
the
world
,
as
S.
Paul
saith
in
his
epystle
to
the
Romaynes
)
but
also
that
all
the
wordes
and
sayinges
of
God
(
whych
be
releued
and
opened
in
the
scrypture
)
are
of
most
certayne
trueth
,
and
infallible
veritie
.
And
not
that
these
thyngs
one
ly
are
to
be
credyted
and
assented
vnto
,
but
also
that
all
thynges
els
(
which
were
taught
by
the
Apostles
,
and
whych
haue
bene
by
a
whole
vnyuersall
consent
of
the
Churche
of
Chryste
,
euer
sythe
that
tyme
contynually
taught
,
and
taken
alwayes
for
true
)
ought
to
be
receaued
,
accepted
,
taken
and
kepte
,
as
a
true
and
perfecte
doctryne
apostolique
.
This
then
is
the
fyrst
acception
of
fayth
,
whyche
man
hath
of
God
,
and
wherein
man
doth
not
leaue
to
hys
owne
naturall
knowledge
(
whych
is
by
reason
)
but
he
leauethe
to
the
knowledge
attayned
by
fayth
:
wythout
whych
faith
,
man
is
ignoraunte
and
blynde
,
and
cannot
vnderstande
,
accordynge
as
the
prophete
Esay
affirmeth
in
hys
.
vii
.
Chapiter
,
saying
:
Nisi
credideritis
,
non
intelligetis
.
That
is
to
saye
:
onlesse
ye
beleue
,
ye
shal
not
vnderstand
.
This
faith
is
the
beginnyng
,
the
entry
,
and
the
introduction
vnto
all
Christian
relygion
,
&
Godlynes
:
For
as
S.
Paule
sayeth
in
his
.
xi
.
Chapiter
of
his
Epystle
to
the
〈◊〉
.
He
that
cometh
to
God
must
beleue
that
he
is
,
and
that
he
is
a
rewarde
vnto
them
whyche
do
seke
to
please
hym
.
And
thys
fayth
,
although
it
be
such
a
begynnynge
such
an
entrye
,
and
such
an
introduction
,
verye
necessarye
for
the
begynnyng
of
all
ryghtousnes
,
yet
yf
it
do
procede
no
farther
,
adioynyng
with
it
,
hope
and
charitie
,
it
is
called
in
Scrypture
,
a
deade
faythe
,
be
cause
it
is
voyde
and
destitute
of
lyfe
,
and
wantethe
the
helpe
,
and
efficacie
of
charitie
.
And
this
much
for
fayth
as
it
is
considered
in
the
fyrst
acception
.
Faythe
as
it
is
considered
in
the
seconde
acception
,
maye
not
be
alone
,
but
muste
nedes
haue
hope
,
and
charitie
,
annexed
and
ioyned
vnto
it
.
And
faythe
so
taken
,
doth
signify
not
onely
the
beleif
and
perswa
sion
whych
was
before
mencioned
in
the
fyrst
acception
,
and
taking
of
fayth
:
but
also
it
signifyeth
a
sure
confydence
,
and
hope
,
to
attayne
all
whatsoeuer
god
hath
promised
for
Christes
sake
,
and
it
signifieth
,
and
comprehendeth
also
,
a
hartye
loue
to
GOD
,
and
an
obedience
to
his
commaundementes
.
And
faythe
thus
considered
,
is
a
lyuely
faythe
,
and
worketh
in
man
a
ready
submission
of
hys
wyll
to
Goddes
wyll
.
And
this
is
the
effectual
fayth
whiche
worketh
by
charitie
,
and
whyche
(
as
S.
Paule
testifiet
)
,
vnto
the
Galathians
)
is
of
value
&
strengthe
in
Chryst
Iesu
.
By
this
fayth
,
Abraham
,
not
knowyng
whyther
he
shoulde
go
,
went
out
of
his
countrye
,
and
dwelte
in
the
lande
of
beheste
,
or
promyse
,
as
in
a
straunge
lande
,
lokyng
,
and
trustyng
for
a
cytye
,
founded
,
and
buylded
by
almyghty
God
.
By
this
fayth
also
,
Abraham
,
when
he
was
tempted
,
was
ready
to
offer
vp
his
onelye
begotten
sonne
〈◊〉
,
in
whome
he
loked
for
the
promyse
,
nothynge
doubting
,
but
that
God
who
made
the
promise
,
was
able
to
rayse
hym
vp
agayne
from
deathe
.
And
in
thys
sorte
and
wyse
,
faythe
is
taken
,
in
the
moost
parte
of
the
examples
,
which
be
recyted
of
S
Paule
,
in
the.
xi
,
chap
of
hys
Epistle
to
the
Hebrwes
And
thys
faythe
so
consydered
and
taken
,
euerye
Chrysten
man
doth
promyse
,
professe
,
and
couenaunt
to
kepe
,
when
he
dothe
receaue
the
Sacramente
of
Baptysme
.
And
here
is
to
be
noted
and
considered
,
that
all
the
promyses
of
god
,
made
at
any
tyme
to
man
,
after
the
fall
of
Adam
,
for
Christes
sake
,
are
not
absolutely
and
puerly
made
,
but
vnder
thys
condytyon
,
that
is
to
saye
:
that
man
should
beleue
in
God
,
and
with
the
grace
of
God
geuen
for
Chryste
,
endeuer
hym selfe
to
accomplyshe
,
and
kepe
the
commaundementes
of
God
:
so
that
yf
man
do
beleue
in
God
,
and
wythe
the
sayde
grace
,
do
endeuer
hym selfe
to
the
best
of
his
power
,
to
kepe
and
accomplyshe
the
sayd
commaundementes
,
man
maye
iustlie
then
chalenge
the
sayd
pro
mises
,
so
graciously
made
vnto
hym
on
goddes
part
:
and
if
on
the
other
side
a
man
wil
not
beleue
in
God
,
and
with
the
sayde
grace
endeuer
hym self
to
the
best
of
his
power
,
to
kepe
and
accomplysh
the
sayde
commaundementes
,
then
man
can
not
iustly
chalenge
in
any
wyse
the
sayde
promyses
,
or
the
benefyte
thereof
,
in
asmuche
as
he
hath
not
fulfylled
and
kepte
on
hys
parte
the
sayde
commaundementes
,
whyche
were
parte
of
the
promyse
and
conuenante
,
made
no
other
wyse
by
God
vnto
man
,
but
vnder
condytion
,
as
the
Prophete
Dauyd
playnely
declareth
,
in
the.
lxxx
.
and
lxxxviii
.
Psalmes
,
and
Chryst
in
the.
xix
.
of
Mathe
w.
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
mandata
.
That
is
to
saye
:
〈◊〉
thou
wylt
enter
into
lyfe
,
kepe
the
commaundementes
.
The
Churche
there fore
,
according
vnto
the
same
,
intendynge
that
manne
shoulde
alwayes
haue
thys
in
good
mynde
,
that
is
to
saye
:
that
the
promises
of
god
to
man
,
be
made
but
vpon
condycion
,
and
that
with
out
kepyng
of
the
condytyon
,
no
man
is
partaker
of
Goddes
promyses
,
hath
taughte
,
and
ordeyned
,
that
men
before
they
do
receaue
baptysme
,
shall
promyse
and
conuenaunt
,
to
fulfyll
the
sayd
condytion
,
and
to
forsake
the
Deuyll
,
and
the
worlde
,
and
to
serue
only
GOD
.
Of
which
promyse
and
specyall
conuenaunte
,
whereby
man
thus
byndeth
himselfe
to
God
,
man
is
called
in
Latyn
,
infidelis
,
that
is
to
saye
:
Faythful
:
And
on
the
other
syde
,
yf
he
neuer
made
the
promise
or
con
uenaunt
,
or
after
that
he
hath
made
it
,
he
doth
renounce
and
refuse
it
,
then
that
man
in
that
case
is
amonges
the
Chrysten
people
,
called
in
Latyn
,
Infidelis
,
That
is
to
saye
:
Unfaythfull
,
or
Heathen
.
And
because
God
(
as
before
is
declared
)
hath
made
promyse
and
conuenaunt
wyth
man
,
and
is
euer
in
hys
wordes
&
pro
myses
moost
true
,
moost
iust
,
moost
constante
,
and
wyll
(
as
we
must
moost
assuredly
beleue
and
thynke
)
performe
and
accomplyshe
the
same
,
soo
farre
forthe
as
he
hath
promysed
in
any
wise
,
therefore
God
is
cal
led
(
as
he
is
in
very
dede
)
Fidelis
et
verax
,
that
is
to
say
:
Faythful
and
true
,
obseruyng
and
kepyng
his
fayth
,
that
is
to
saye
:
hys
promyse
to
man
:
requyryng
that
man
shoulde
lyke
wyse
kepe
hys
faythe
and
promyse
towardes
hym
.
Nowe
of
these
thynges
that
are
before
spoken
,
it
is
manyfest
that
fayth
as
it
is
taken
in
the
seconde
accep
is
the
perfecte
faythe
of
a
true
chrystian
man
conteynynge
the
obedience
to
the
hole
doctryne
,
and
religion
of
Chryste
.
And
after
thys
sorte
is
faythe
taken
of
S.
Paule
in
his
epystle
to
the
Romaynes
,
and
in
other
places
of
Scrypture
,
where
it
is
sayde
that
we
be
iustifyed
by
fayth
.
In
whych
places
man
may
not
thinke
that
we
be
iustifyed
by
fayth
,
(
as
fayth
is
a
seuerall
vertue
,
seperated
from
hope
,
and
charytie
,
from
feare
of
God
&
from
repentaunce
)
but
by
fayth
there
is
ment
not
the
late
inuented
and
deuised
faith
that
is
to
say
,
onely
faythe
,
or
fayth
alone
,
but
faythe
with
the
foresayde
vertues
,
coupled
,
and
ioyned
to gether
,
conteinyng
as
is
aforesaide
the
obedience
to
the
hole
doctryne
and
religion
of
Chryst.
And
here
by
the
way
is
to
be
noted
,
that
euerye
man
that
doth
offend
God
,
doth
not
vtterlye
lose
his
fayth
therby
,
for
both
they
that
do
synne
by
frailtie
&
soden
motions
(
from
which
euen
the
iust
men
ar
not
holly
free
,
and
be
taught
therefore
of
Chryste
to
saye
with
other
.
Forgyue
vs
our
trespaces
&c
)
And
the
other
also
whych
aduysedly
fall
into
deadely
synne
(
as
they
that
do
committe
murder
,
adulterye
,
and
other
abhominations
,
albeit
they
be
fallen
from
the
liuelye
and
perfecte
fayth
,
for
that
they
are
disobediente
to
the
doctrine
and
religion
of
Chryste
whyche
they
dyd
knowe
,
yet
there
doth
remayne
in
them
so
offendyng
,
the
certeine
and
assured
knowledge
of
God
,
and
his
doctrine
,
whiche
is
the
faythe
,
after
the
fyrste
sorte
and
acception
of
fayth
.
And
that
these
.
ii
.
thynges
(
it
is
to
wytte
,
knowlege
and
obedience
)
are
sometime
seperated
and
a
〈◊〉
Chryste
in
the.
xii
.
chapiter
of
Saint
Lukes
Gospell
,
doth
playnely
declare
it
,
speakyng
of
a
seruaunt
that
knoweth
the
wyl
of
his
maister
and
doth
it
not
.
And
lykewyse
S.
James
in
his
epystle
sayeth
,
that
fayth
may
remayne
wythout
charitie
.
Wherefore
the
truth
being
thus
,
a
transgressoure
of
the
lawe
of
Almyghty
God
,
after
baptysme
,
dothe
kepe
a
remorse
of
conscience
&
the
light
of
knowledg
by
fayth
,
whereby
he
seeth
the
remedyes
,
howe
to
at
tayne
the
remyssion
of
synne
,
and
by
a
speciall
gyfte
of
further
grace
,
is
moued
to
vse
the
same
remedyes
,
and
soo
by
faythe
walketh
the
wayes
ordeyned
to
at
tayne
remyssion
of
synne
,
as
in
the
Sacramente
of
penaunce
shal
be
more
perfytlye
hereafter
declared
.
Thus
haue
you
harde
the.
ii
,
acceptions
or
takynges
of
fayth
,
&
that
the
fayth
of
knowledge
,
may
remayne
in
hym
that
hath
fallen
from
the
perfect
faith
of
a
Chrystian
man
.
But
whether
there
be
any
specyall
,
particuler
knowledge
,
whych
man
by
fayth
hath
certaynely
of
hymselfe
,
whereby
he
maye
testyfye
to
hymselfe
that
he
is
of
the
predestynates
,
whiche
shall
perseuer
to
the
ende
in
their
callyng
,
there
is
not
spoken
as
yet
of
,
nor
〈◊〉
can
by
the
Scryptures
,
or
Dectoures
,
be
proued
that
any
such
fayth
can
or
ought
to
be
preached
,
〈◊〉
taught
.
Truthe
it
is
,
that
in
the
Sacramentes
〈◊〉
by
Chryste
,
and
vsed
in
his
Catholique
Churche
,
here
in
earth
,
we
may
constantly
and
assuredlye
beleue
the
workes
of
god
in
them
,
and
the
applycation
of
his
grace
and
fauour
therein
(
to
oure
presente
comforte
)
with
assuraunce
also
,
that
he
wyll
not
faile
vs
yf
we
fall
not
from
hym
:
And
therfore
we
so
contynewyng
in
the
state
of
grace
wyth
hym
,
haue
warrante
and
may
beleue
vndoutedly
that
we
shal
be
saued
.
BVT
FORASMVCH
as
our
frayltye
,
&
noughtines
,
ought
euer
to
be
feared
in
vs
,
it
is
therfore
expedient
for
vs
,
to
lyue
in
contyuuall
watche
,
and
in
contynuall
fight
with
our
enemyes
,
the
deuyll
,
the
fleshe
,
and
the
worlde
,
and
not
to
〈◊〉
to
muche
of
our
perseueraunce
and
contynuaunce
in
the
state
of
grace
(
whych
on
our
behalfe
,
is
vncertayne
&
vnstable
)
but
dilygently
and
ofte
to
remembre
the
godly
and
wyse
lesson
of
S.
Paule
in
the.
x.
chapiter
of
his
first
epistle
to
the
Corinthyans
,
where
he
sayeth
.
Qui
se
existimat
〈◊〉
,
Videat
ne
〈◊〉
,
that
is
to
saye
:
he
that
thynketh
or
iudgeth
him selfe
to
stande
,
let
him
take
hede
that
he
fall
not
.
For
all
thoughe
GODDES
promysses
made
in
CHRIST
be
immutable
,
yet
(
as
it
hath
bene
sayde
afore
)
he
doth
not
make
them
to
vs
,
but
with
condition
So
that
hys
promyse
standyng
we
maye
yet
fayle
of
the
effect
of
the
promyse
,
hicause
we
kepe
not
our
promis
.
And
therfore
yf
we
assuredly
do
recken
vpon
the
state
of
our
〈◊〉
(
as
grounded
vpon
Goddes
promisses
)
and
do
not
remember
therwyth
that
no
man
shal
be
〈◊〉
,
onlesse
he
lawfully
fighte
,
we
shal
tri
umphe
before
the
victori
,
and
so
loke
in
vaine
for
that
whych
is
not
other
wyse
promysed
,
but
vnder
a
〈◊〉
,
and
after
this
sorte
euery
chrysten
man
muste
and
ought
assuredly
beleue
.
¶
Here
foloweth
the
crede
,
or
the.
xii
.
Articles
of
the
Christian
fayth
.
-
i.
I
beleue
in
God
,
the
father
Almyghty
,
maker
of
heauen
and
earth
.
-
ii
.
And
in
〈◊〉
Christ
his
onely
sonne
oure
Lorde
.
-
iii.
Which
was
conceyued
by
the
holy
gost
borne
of
the
〈◊〉
Mary
.
-
iiii
.
Suffred
vnder
Ponce
Pilate
,
was
crucifted
,
dead
,
and
buryed
,
&
descended
into
hel
.
-
v.
And
the
third
day
he
rose
agayne
from
death
.
-
vi
.
He
ascended
into
heauen
,
and
sitteth
on
the
right
hande
of
God
,
the
father
almighty
.
-
vii
.
From
thence
he
shall
come
to
iudge
the
quicke
and
the
deade
.
-
viii
.
I
beleue
in
the
holy
Ghost
.
-
ix
.
The
holy
Catholike
churche
.
-
x.
The
〈◊〉
of
saintes
.
The
forgiuenes
of
sinnes
.
-
xi
The
resurrection
of
the
body
.
-
xii
.
And
the
life
euerlastinge
.
Amen
.
Here
foloweth
th
exposition
,
and
declaration
of
this
crede
.
AS
concernyng
this
crede
,
there
are
.
v.
points
generally
to
be
marked
and
obserued
,
first
that
al
chrysten
people
ought
and
must
constantly
beleue
mayntayne
and
defende
al
those
thinges
to
be
true
,
whych
be
comprehended
in
this
crede
,
&
in
the
other
two
credes
,
whereo●
the
one
is
vsed
to
be
sayde
at
Masse
,
beyng
approued
and
establyshed
by
auncient
generall
counsayles
,
and
the
other
was
made
by
the
greate
clerke
&
holy
man
Athanasius
.
And
likewise
we
must
also
constantly
beleue
,
mainteyne
,
and
defende
,
al
other
thynges
whych
are
comprehended
in
the
whole
body
,
and
canon
of
the
Byble
.
Secondely
,
that
all
thinges
conteyned
in
thys
crede
,
or
in
any
of
the
other
.
ii
.
credes
,
or
in
the
whole
body
and
canon
of
the
sayde
bible
,
are
so
necessary
to
be
beleued
for
mans
saluation
,
that
whosoeuer
wyll
not
constantlye
beleue
those
thynges
,
or
wyll
obstynately
beleue
the
contrarye
of
them
,
cannot
(
in
that
state
remaynyng
)
be
the
true
and
verye
members
of
Chryste
,
and
his
espouse
the
Churche
,
but
eyther
are
very
infideles
,
or
heretikes
,
and
members
of
the
Deuyll
,
with
whome
yf
they
repent
not
,
they
shal
be
per
petually
dampned
.
Thyrdely
,
that
al
Christen
people
ought
,
&
must
not
onely
beleue
,
mayntayne
,
and
defende
,
al
the
sayde
thynges
as
moste
certayne
and
infallible
truthes
of
Gods
worde
,
neuer
by
any
contrary
opinion
,
or
aucthoritie
,
to
be
altred
,
or
conuelled
,
but
also
must
take
and
interprete
,
all
the
same
thynges
,
accordyng
to
the
same
sence
,
vnderstandyng
and
meaning
,
which
the
Holy
ghost
hath
geuen
thereto
,
and
whyche
also
the
approued
Doctours
of
the
Catholike
Churche
,
haue
receaued
and
agreably
defended
.
Fourthlye
,
that
all
true
Chrysten
people
,
muste
vtterlye
refuse
,
and
condempne
all
those
opynyons
whych
were
of
long
tyme
past
condempned
in
the
iiii
,
holye
Counsayles
.
That
is
to
saye
:
in
the
Counsell
of
Nyce
.
Constantynople
,
Ephese
,
and
Calcedonense
.
Fyftly
and
fynallye
.
That
althoughe
all
thynges
as
they
are
nowe
pertyculerlye
vsed
in
the
catholyque
Churche
here
in
Earth
,
are
not
so
distinctly
,
particulerly
,
and
expreslye
in
all
wordes
,
fashions
,
cyrcumstaunces
,
and
poyntes
,
set
forth
,
taught
and
expressed
in
Scrypture
,
yet
the
pithe
,
the
substaunce
,
the
matter
,
the
foundation
&
grounde
,
with
the
effecte
thereof
in
general
wordes
are
not
onely
comprehended
and
conteyned
in
Scrypture
,
but
also
by
expresse
wordes
confyrmed
by
other
sufficient
aucthoritie
.
And
seynge
the
Catholyke
Churche
hath
soo
receyued
,
beleued
,
allowed
,
and
approued
,
the
sayde
thynges
,
time
out
of
mynde
,
therfore
it
shal
be
a
very
great
presumption
and
an
vncomely
parte
,
anye
man
to
controll
or
contempne
any
such
thinges
so
receyued
,
beleued
,
allowed
and
approued
by
the
sayd
catholique
church
,
and
in
so
doyng
the
same
is
in
dede
not
worthy
to
be
taken
or
reputed
for
a
faythfull
membre
or
obediente
chyld
of
the
sayd
Church
,
but
for
an
arrogant
,
noughty
,
and
very
wycked
person
.
¶
Here
foloweth
the
exposition
or
declaration
of
the
fyrst
article
of
the
Crede
,
which
is
.
I
beleue
in
God
the
Father
almightye
,
maker
of
heauen
and
earth
.
FOr
the
better
,
and
more
playne
vnderstandyng
of
this
article
,
ye
muste
knowe
,
that
this
worde
(
Beleue
)
taken
by
it selfe
,
generallye
,
and
symplye
spoken
,
is
to
haue
fayth
,
after
the
fyrste
acception
,
or
takyng
of
fayth
,
as
it
hath
bene
before
already
decla
red
,
and
shewed
vnto
you
,
but
these
wordes
(
I
beleue
in
)
haue
a
farther
,
and
more
particuler
vnderstandyng
,
it
is
to
wyt
,
to
haue
fayth
,
after
the
second
acception
,
maner
,
or
takyng
of
fayth
.
And
therefore
when
we
are
commaunded
to
beleue
in
God
,
we
must
not
onely
assent
,
graunte
,
and
take
for
true
,
thys
one
thynge
,
that
God
is
(
which
in
dede
the
very
deuiles
them selues
do
acknowledge
and
confesse
)
or
this
second
,
that
all
the
wordes
and
sayinges
of
God
reueled
in
Scrypture
,
are
of
moste
certayne
trouthe
,
and
vnfallible
veritie
,
or
this
third
,
that
al
thinges
whyche
were
taught
by
the
Apostles
,
and
whyche
haue
bene
by
a
whole
vniuersall
consent
of
the
Catholyke
Churche
,
〈◊〉
taught
,
and
taken
alwayes
for
true
,
ought
to
be
receaued
,
and
kept
,
as
a
perfect
doctrine
Apostolyke
.
But
also
we
must
haue
a
sure
confidence
and
hope
,
to
attayne
whatsoeuer
God
hath
promysed
for
Christes
sake
,
and
we
muste
also
haue
an
hartye
loue
to
God
,
with
obedyence
to
hys
commaundementes
,
&
then
we
do
not
onely
〈◊〉
God
but
also
we
do
beleue
in
God
.
This
manner
of
〈◊〉
that
is
to
saye
:
I
beleue
in
,
we
ought
to
haue
on
〈◊〉
in
God
,
and
not
in
any
other
creature
of
God
els
,
be
it
neuerso
excellent
.
And
therfore
in
this
crede
,
the
said
maner
of
speakyng
I
beleue
in
is
vsed
only
in
ye.
.
iii.
articles
which
concerne
the
thre
persons
in
trinitie
,
that
is
:
the
Father
,
the
Sonne
,
and
the
holy
ghoste
,
for
we
do
,
and
ought
to
say
:
I
beleue
in
God
the
Father
:
I
beleue
in
God
the
Sonne
:
and
I
beleue
in
God
the
holi
gost
:
&
we
do
not
so
saye
in
any
thyng
els
,
as
more
at
large
shal
be
said
,
whan
it
shal
be
spoken
of
the
Catholyke
Churche
.
We
muste
further
note
,
that
as
by
thys
artycle
we
are
bounden
to
beleue
stedfastlye
that
both
God
is
,
and
that
he
is
true
in
al
his
wordes
and
promises
and
as
we
are
bounden
to
beleue
lyke
wise
that
god
is
omnypotent
,
and
creator
of
heuen
and
earth
,
and
that
we
must
with
this
our
beleif
,
loue
god
,
&
cleaue
onely
to
hym
with
al
our
harte
and
power
,
continuynge
,
and
dwellyng
styl
with
him
in
loue
,
and
obeyinge
vnto
hys
will
,
aswell
in
al
our
inward
thoughtes
and
affections
,
as
also
in
our
outward
actes
and
dedes
,
so
must
we
abhorre
,
and
forsake
all
vice
and
noughtynes
.
and
not
wysshe
or
desyre
of
God
,
anye
euyll
or
vngodly
thyng
.
And
ouer
this
,
we
must
con
stantly
betake
,
and
commit
our selues
,
and
all
ours
wholy
vnto
God
,
and
fixe
all
oure
hole
hope
,
truste
,
and
confidence
in
God
,
and
we
must
quiet
oure
selues
in
him
:
beleuyng
perfitly
,
and
assuredly
,
that
he
〈◊〉
in
〈◊〉
shew
no
lesse
goodnes
,
loue
,
mercy
,
grace
and
fauoure
vnto
vs
,
then
he
promysed
by
hys
word
to
do
wyth
vs
,
vsynge
oure selues
,
as
afore
is
sayde
.
〈◊〉
we
muste
note
,
touchynge
thys
article
,
that
God
is
a
spirytuall
,
and
an
inuisible
substaunce
or
nature
,
of
infinite
power
,
&
eternall
,
withoute
begynnyng
or
endyng
,
and
of
incomprehensible
knowledge
,
wysedome
,
goodnes
,
iustice
,
and
mercye
.
We
must
also
note
for
farther
declaraiton
of
thys
article
,
that
albeit
ther
be
but
one
very
true
God
,
beside
,
or
without
whiche
there
is
no
other
God
,
yet
there
are
in
the
Godhede
three
distincte
persones
,
the
Father
,
the
Sonne
,
and
the
Holy
gooste
:
and
thoughe
they
are
thre
persons
,
yet
they
ar
not
thre
goddes
,
but
all
oue
God
,
one
nature
,
one
substaunce
,
all
one
euerlastynge
essence
or
beynge
,
and
all
lyke
and
equall
in
might
,
power
wysedom
,
knowledge
,
ryghtuousnes
,
and
in
al
other
thynges
els
,
belonginge
to
the
deitie
.
And
moreouer
we
must
knowe
&
beleue
,
that
God
the
Father
is
the
fyrst
person
in
thys
Trynitie
&
godheadde
,
yea
,
and
the
Father
of
hys
onelye
begotten
Sonne
,
whych
is
the
second
person
in
Trinytie
,
and
that
he
the
sayd
Father
dyd
beget
of
hys
owne
substaunce
the
sayde
seconde
person
,
by
eternall
generation
,
that
is
to
saye
:
by
generation
that
neuer
had
be
gynnynge
.
And
where
this
article
conteyneth
farther
,
that
God
the
father
is
(
almyghty
)
it
is
to
be
noted
that
thys
worde
almyghtye
,
is
as
much
to
saye
as
that
God
the
fathere
maye
do
all
thynges
that
he
wyll
,
in
heauen
,
and
in
earth
,
and
that
nothyng
to
him
is
impossible
,
and
that
his
godly
power
and
myght
,
doth
,
excell
infinitelye
,
and
incomparablye
,
all
powers
,
in
Heauen
,
earth
,
and
hell
:
Soo
that
all
other
powers
whyche
be
in
Heauen
,
earthe
;
or
hell
,
be
nothynge
as
of
them selues
,
but
haue
all
theyr
myghte
,
force
,
and
strength
of
hym
,
and
be
all
subiecte
vnto
hys
power
,
and
cannot
resyste
,
or
let
the
same
.
And
here
with
farther
is
to
be
learned
,
that
althoughe
God
be
omnipotent
,
and
of
infinyte
power
,
yet
he
is
not
the
aucthor
,
or
worker
of
any
synne
,
for
whensoeuer
any
synne
is
done
by
anye
creature
,
the
same
is
wrought
by
the
malyce
of
the
deuil
,
or
fre
wil
of
man
,
or
by
both
,
God
onelye
sufferyng
and
permyttynge
the
same
to
be
done
,
and
not
by
his
power
and
worke
,
styrryng
vp
,
fertheryng
,
or
assystyng
,
the
malyce
,
or
the
euyll
thought
or
dede
in
that
behalfe
.
Fynallye
,
concernynge
those
laste
wordes
of
thys
Artycle
,
it
is
to
wytte
.
Maker
of
heauen
,
and
earth
.
we
are
taughte
and
instructed
thereby
to
be
leue
that
God
the
father
Almyghtye
dyd
at
the
begynnyng
create
,
fourme
,
and
make
of
noughte
,
Heauen
,
and
Earth
,
and
al
thynges
visible
,
and
inuisible
and
that
he
dyd
gyue
vnto
them
al
theyr
power
,
and
myght
,
and
that
he
so
,
from
time
to
tyme
,
continually
doth
preserue
,
gouerne
,
susteine
,
and
maynetaine
,
the
whole
worlde
,
and
all
the
creatures
therein
,
by
hys
onely
goodnes
,
and
hyghe
prouydence
,
that
without
his
continuall
workyng
,
nothyng
is
or
can
be
able
in
any
wyse
to
endure
.
¶
The
exposition
or
declaration
concerninge
the
seconde
Article
of
the
Crede
,
whyche
is
.
And
in
Iesu
Christ
,
his
onelye
sonne
oure
Lorde
.
IN
this
article
.
iiii
.
thinges
ar
specially
to
be
noted
Fyrst
that
the
second
person
in
Trinitie
,
is
verye
Iesus
,
the
second
,
that
he
is
Christ
.
The
third
,
that
he
is
an
onely
Sonne
,
and
the
fourth
,
that
he
is
our
lord
For
the
better
vnderstandyng
of
which
foure
poyntes
ye
shall
know
that
Iesus
is
asmuche
to
saye
,
as
a
(
Sauiour
)
S.
Mathewe
bearynge
witnes
therevnto
in
the
fyrste
Chapiter
of
his
Gospell
,
where
the
Aungell
of
God
appearynge
to
Ioseph
in
a
vision
or
dreame
,
and
speakyng
to
him
of
the
blessed
〈◊〉
Marye
,
and
of
the
notable
byrthe
that
she
shoulde
be
beutified
withal
,
doth
saye
:
Pariet
autem
filium
&
uocabis
normen
eius
〈◊〉
,
ipse
enim
saluum
faciet
populum
suum
a
〈◊〉
corun
.
That
is
to
saye
:
She
shall
bringe
forth
a
sonne
and
thou
shalt
call
the
name
of
hym
Iesus
,
for
he
shall
,
make
his
people
safe
,
from
theyr
synnes
.
Accordyng
wherevnto
S.
Luke
in
the
first
chapiter
of
his
Gospel
sayeth
,
that
the
Aungel
of
god
〈◊〉
vnto
the
sayd
Uyrgin
these
wordes
.
Ne
time
as
Maria
,
〈◊〉
enim
gratiam
apud
deum
,
ecce
〈◊〉
in
utero
et
paries
〈◊〉
et
uocabis
〈◊〉
〈◊〉
〈◊〉
That
is
to
say
.
Feare
thou
not
Mary
,
for
thou
hast
founde
grace
before
God
.
Lo:
or
beholde
,
thou
shalte
conceaue
in
thy
wombe
,
and
bryng
forth
a
sonne
,
and
thou
shalt
cal
the
name
of
him
Iesus
.
And
agreable
herevnto
S.
Luke
in
the
second
chap.
of
hys
sayd
Gospel
sayeth
.
〈◊〉
postquam
〈◊〉
〈◊〉
dies
octo
ut
circumcideret
〈◊〉
,
puer
,
uocatum
est
nomen
cius
Iesus
,
quod
〈◊〉
est
ab
angelo
priusquam
in
utero
conciperetur
.
That
is
to
saye
:
And
after
that
eyght
dayes
were
perfited
or
ended
,
that
the
chylde
should
be
circumcised
,
the
name
of
hym
was
called
Iesus
,
which
was
called
or
named
of
the
Aungell
before
that
he
the
saide
child
was
conceiued
in
his
mothers
wombe
.
Nowe
forasmuche
as
the
second
person
in
Trinite
was
eternally
preordeyned
,
and
appoynted
,
by
the
decre
of
the
whole
Trinitie
to
be
our
redemer
,
and
Sauiour
,
therefore
in
this
seconde
Article
here
,
he
is
called
Iesus
,
And
as
concernynge
this
other
name
Chryst
,
(
wherewith
also
the
sayde
seconde
person
in
Trynyte
is
called
and
named
)
ye
shall
know
that
Chryst
is
asmuche
to
saye
as
annoynted
,
And
by
cause
that
God
hath
annoynted
Chryst
(
as
the
great
Prophete
Dauyd
in
his
.
xliiii
.
Psalme
,
doth
testyfye
)
with
the
oyle
of
gladnes
aboue
his
partakers
or
felowes
,
and
hath
both
anoynted
him
kinge
and
preist
therefore
the
sayd
second
person
in
Trinytye
,
is
and
ought
to
be
called
Christe
.
And
where
the
sayde
second
person
is
called
also
here
in
thys
article
,
an
one
ly
sonne
,
ye
shall
for
the
better
vnderstandyng
here
of
know
,
that
although
almyghty
God
the
father
,
be
the
father
of
al
people
,
by
creation
,
and
general
grace
yea
and
the
father
of
all
christen
people
by
creation
,
adoption
and
also
speciall
grace
,
yet
concernyng
the
godhed
of
our
Sauiour
Christe
,
and
the
eternall
generation
of
him
(
wherof
mention
is
made
amonges
other
places
.
Psalme
.
2.
Psalme
.
Cvi
.
and
Ioh.
i
)
god
the
father
,
in
that
respecte
is
the
father
of
Chryst
,
only
by
dyuyne
nature
,
begettynge
hym
of
his
godly
nature
,
and
substaunce
,
eternally
,
Chryst
beyng
therein
very
God
,
and
of
the
same
substaunce
with
God
the
father
,
and
with
God
the
holy
ghoste
,
vnto
whome
he
is
equall
in
all
thinges
of
the
Godhed
.
Where
as
concernyng
the
humanitie
of
Chryste
,
God
the
father
is
greater
then
Chryste
,
accordyng
to
chrystes
owne
sai
yng
,
testified
in
the.
xiiii
.
Chapiter
of
S.
Johns
gospell
,
Patermaior
me
est
.
That
is
to
saye
:
The
father
is
greater
then
I.
meaning
his
own
humanite
.
And
in
this
respecte
,
God
the
father
,
is
the
father
of
Chryste
by
creation
also
adoption
,
and
grace
.
And
where
moreouer
the
sayd
seconde
person
is
called
here
in
this
Article
(
Our
Lorde
)
as
in
dede
he
is
,
ye
shall
nothing
there
at
maruayle
at
al
,
conside
ryng
that
by
the
sayd
decree
of
the
whole
Trynytye
,
it
was
also
eternally
preordeyned
,
and
appoynted
,
that
the
sayd
seconde
person
,
shoulde
be
oure
Lorde
,
redemynge
and
bryngynge
vs
frome
the
thraldome
of
the
Deuyll
,
and
synne
,
vnto
his
kyngdome
,
Lordshype
,
and
gouernaunce
worthely
therefore
to
be
called
a
kyng
,
a
pryest
,
and
a
Lorde
,
as
hauynge
done
,
and
fulfylled
,
for
all
mankynde
,
the
verye
offyce
of
a
preist
,
of
a
kynge
and
of
a
Lorde
.
Of
a
preiste
for
that
he
offered
vnto
Almyghtye
God
,
a
sacrifice
,
euen
hys
verye
bodye
and
Bloude
,
which
he
beyng
a
preist
after
the
ordre
of
Melchisedech
,
dyd
at
hys
maundye
(
which
was
the
nyght
before
he
suffred
death
)
offer
,
vnder
the
visible
fourmes
of
breade
and
wyne
,
institutynge
there
,
the
Sacrament
of
his
Body
and
Bloud
(
commonly
called
the
Sacramente
of
the
Aultare
)
and
commaundynge
his
bodye
and
bloude
,
in
the
sayde
Sacramente
,
to
be
offered
vnto
the
worldes
ende
,
fulfyllyng
thereby
the
sayinge
of
God
the
father
,
spoken
to
Chryste
the
sonne
.
Tues
Sacerdos
in
et
ernum
secundum
ordinem
Melchisedech
.
psal
106.
That
is
to
saye
:
Thou
art
a
preist
for
euer
after
the
order
of
Melchisedech
.
And
Chryste
dyd
also
fulfyll
the
offyce
of
a
preist
,
in
that
he
vpon
good
Fryday
(
which
was
the
day
next
folowing
)
did
offer
the
same
Bodye
and
bloude
vpon
the
Crosse
,
in
the
visible
fourmes
of
fleshe
and
Bloude
,
sufferynge
hys
naturall
body
there
to
be
slayne
,
and
his
bloude
〈◊〉
visibly
to
be
shed
,
for
the
remission
of
sin
,
nodifference
at
all
being
in
the
substance
of
the
thynges
so
diuerse
ly
offered
,
at
the
maundy
,
and
vpon
the
Crosse
,
but
the
difference
standynge
in
the
maner
,
forme
,
and
outewarde
doyng
therof
.
And
as
for
the
offyce
of
a
kynge
and
Lord
,
that
he
dyd
fulfyll
,
&
accomplyshe
,
in
that
he
most
myghtely
conquered
,
ouercame
,
and
vtterly
oppressed
his
enemyes
,
&
hath
spoyled
them
of
the
〈◊〉
session
of
mankyud
which
they
wan
before
by
fraud
,
deceyt
,
lying
and
blasphemyng
.
And
he
hath
brought
vs
now
into
his
possession
and
domination
,
to
reigne
ouer
vs
in
mercy
,
like
a
most
louyng
〈◊〉
,
and
gouernour
,
and
therefore
in
this
Article
,
we
call
hym
also
:
(
Our
Lorde
.
)
Fynallye
there
is
to
be
considered
in
this
matter
,
that
althoughe
this
worde
DOMINVS
,
dyuerse
tymes
is
translated
into
oure
Englyshe
Tounge
,
(
The
Lorde
)
(
which
the
place
and
circumstaunce
of
Scripture
manye
tymes
so
requyreth
,
and
maye
well
beare
)
yet
amongest
vs
Christen
men
,
in
our
con
men
speach
,
when
we
speake
of
Chryste
,
and
do
call
hym
Lorde
,
it
is
mooste
mete
,
and
conueniente
,
that
we
call
hym
:
(
Our
Lorde
)
to
〈◊〉
,
and
admonyshe
vs
that
we
be
his
peculier
people
,
redemed
by
hym
,
and
delyuered
from
the
dominion
,
and
the
captiuitie
of
the
deuyll
,
and
be
made
his
owne
proper
,
&
obedient
seruauntes
.
After
whiche
forte
the
Heithen
people
(
because
of
their
infidelytie
)
be
nether
his
sernauntes
,
nor
partakers
of
his
benefites
,
and
therefore
cannot
saye
and
call
him
(
as
Chrysten
men
doe
)
(
Our
Lorde
)
And
(
the
thing
thus
being
,
&
so
great
pythe
,
effecte
and
comforte
,
consystynge
in
this
word
(
Our
)
what
an
iniury
do
these
newe
fangled
wyttes
,
who
for
a
singularitie
,
or
for
a
glorious
badge
of
a
protestaunt
,
do
in
all
their
talke
(
speaking
of
Christ
our
Lorde
)
vse
this
peculier
fashion
of
speakyng
,
the
Lorde
,
the
Lorde
,
the
Lorde
?
¶
The
exposition
,
or
declaration
of
the
third
Artycle
of
the
Crede
,
whych
is
.
Which
was
conceaued
by
the
holy
Ghost
borne
of
the
Uyrgyn
Marye
.
IN
this
article
two
thynges
are
specially
to
be
considered
,
the
first
is
,
that
Chryste
was
conceaued
by
the
holye
Ghoste
.
And
the
seconde
is
:
that
Chryste
was
borne
of
the
Uyrgyn
Marye
.
And
concernyng
the
fyrste
,
ye
shal
learne
that
when
we
say
,
that
christ
was
conceyued
by
the
holy
Ghost
,
we
geue
not
ther
in
suche
grosse
and
〈◊〉
vnreuerente
vnderstandyng
as
though
the
holy
Ghoste
dyd
therein
worke
as
man
do
the
with
woman
in
carnall
generatyon
,
(
which
God
forbyd
we
shoulde
conceyue
or
thynke
)
for
his
holye
worke
of
the
incarnation
of
Chryste
,
was
not
wroughte
by
the
sede
of
man
,
but
by
the
vertue
and
power
of
the
holye
goste
,
in
the
sayde
mooste
blessed
virgyn
,
without
any
motion
of
any
concupiscence
,
or
spot
of
synne
,
and
was
accomplyshed
wyth
oute
any
violation
,
or
detriment
,
of
the
virginitye
of
that
blessed
vyrgyn
S
Marye
,
who
both
in
the
conception
,
and
also
in
the
byrth
&
natiuitie
of
her
chyld
our
sauiour
Iesus
Chryste
:
yea
and
euer
after
,
dyd
retayne
styll
her
pure
and
immaculate
virginitie
,
as
clere
,
and
without
blotte
,
as
she
was
at
the
tyme
that
she
was
fyrst
borne
.
But
when
we
do
say
that
chryst
was
conceaued
by
the
holy
Ghost
,
we
doo
consyder
therin
as
Scripture
doth
.
That
Mense
sexto
meaning
of
that
sixt
moneth
that
S.
Elizabeth
,
S.
Ihon
Baptistes
mother
,
had
gone
with
chyld
with
S.
Iohn
)
missus
est
Angelus
Gabriel
a
deo
in
ciuitatem
Galilee
,
cui
nomen
Nazareth
ad
uirginem
desponsatam
uiro
,
cui
nomen
erat
Ioseph
,
de
domo
Dauid
,
&
nomen
uirginis
Maria
,
et
ingressus
Angelus
,
ad
eam
dixit
.
Aue
gratia
plena
dominus
tecum
,
Benedicta
tu
in
mulieribus
.
Que
cum
audisset
turbata
est
in
sermone
eius
:
et
cogitabat
qualis
esset
ista
salutatio
,
et
ait
Angelus
ei
,
Ne
timeas
Maria
:
inuenisti
enim
gratiam
apud
deum
,
ecce
concipies
in
utero
,
et
paries
filium
,
&
uocabis
nomen
eius
IESVM
,
hic
erit
magnus
,
&
filius
altissimi
uocabitur
,
&
dabit
illi
dominus
deus
sedem
Dauid
patrisleius
,
et
regnabit
in
domo
Iacob
ineternum
,
&
regni
eius
non
erit
finis
.
Dixit
autem
maria
ad
angelum
,
Quomodo
fiet
istud
:
quoniam
uirum
non
cognosco
?
&
respondens
Angelus
dixit
ei
,
Spiritus
sanctus
superueniet
in
te
,
&
uirtus
altissimi
obumbrabit
tibi
:
Ideoque
&
quod
nascetur
ex
te
sanctum
,
uocabitur
filius
dei
Lucae
primo
That
is
to
saye
:
In
the
syxt
moneth
the
Aungell
Gabriell
is
sent
from
God
,
into
the
citie
of
Galilee
to
whom
the
name
was
Nazareth
,
to
a
Uyrgin
despoused
vnto
a
man
,
whose
name
was
Ioseph
,
of
the
house
of
Dauid
,
and
the
name
of
the
virgin
was
Marye
,
and
the
Aungell
entringe
in
sayd
to
her
:
All
hayle
,
full
of
grace
,
the
Lorde
is
with
thee
,
blessed
art
thou
among
women
.
Which
wordes
when
she
had
harde
,
she
was
troubled
in
his
sayinge
,
and
thoughte
what
maner
salutation
thys
was
.
And
the
Aungell
said
vnto
her
.
Feare
not
Mary
,
for
thou
hast
founde
grace
with
God
:
Beholde
,
thou
shalte
conceaue
in
thy
Wombe
,
and
thou
shalte
brynge
forth
a
Sonne
,
and
thou
shalte
call
the
name
of
him
Iesus
,
he
shal
be
greate
,
and
shal
be
called
the
Sonne
of
the
hyghest
,
and
the
Lorde
God
shall
geue
to
him
the
seate
of
Dauid
his
Father
,
and
he
shall
reigne
in
the
house
of
Iacob
for
euer
,
and
no
ende
shal
be
of
his
Kyngdome
.
And
Marye
sayde
vnto
the
Aungell
,
Howe
shall
this
be
,
for
I
knowe
not
a
man
?
And
the
aungell
aunswerynge
,
sayde
to
her
The
holye
Ghost
shall
come
from
aboue
into
the
,
and
the
power
of
the
most
hyghe
shall
ouershadowe
the
,
and
therefore
,
euen
that
holy
one
which
shal
be
borne
of
the
,
shal
be
called
the
Sonne
of
God
.
Luke
the
fyrst
.
Accordyng
whervnto
,
the
Aungel
of
our
Lord
(
as
S.
Mathew
testyfyeth
in
hys
Gospell
.
Math
,
1
)
saith
:
Cum
esset
desponsata
mater
IESV
Maria
Ioseph
,
ante
quam
conuenirent
,
inuenta
est
in
utero
habens
de
spiritu
sancto
.
That
is
to
say
.
When
Marye
the
mother
of
Iesus
was
despoused
to
Ioseph
,
and
before
they
came
to
dwell
together
,
she
was
founde
hauyng
in
her
wombe
of
the
holy
Goost
.
And
immediatelye
it
foloweth
in
the
same
place
.
Ioseph
autem
uir
eius
cum
esset
iustus
&
nollet
eam
traducere
,
uoluit
occulte
dimittere
eam
.
Haec
autem
eo
cogitante
:
Ecce
Angelus
Domini
apparuit
in
somnes
Ioseph
,
dicens
:
Ioseph
fili
Dauid
,
noli
timere
accipere
Mariam
coniugem
tuam
,
quod
enim
in
ea
natum
est
,
de
spiritu
sancto
est
.
That
is
to
saye
:
And
Ioseph
the
husbande
of
her
,
when
he
was
a
iust
man
,
and
would
not
sclaunder
her
,
he
purposed
secretlye
to
leaue
her
.
And
he
thus
thinking
:
Beholde
the
aungell
of
the
Lorde
appeared
to
Joseph
in
a
vision
or
dreame
,
saying
,
O
Joseph
the
Sonne
of
Dauid
,
feare
thou
not
to
take
Marye
thy
wyfe
,
for
that
which
is
borne
in
her
,
is
of
the
holy
Goost
.
So
that
the
second
person
in
Trinitie
whych
is
the
Sonne
of
God
,
by
eternall
generation
,
dyd
,
in
the
wombe
of
the
blessed
vyrgyn
Mary
,
by
the
vertue
and
workyng
of
the
holy
Ghoost
,
take
vpon
hym
,
of
her
verye
fleshe
,
the
nature
and
substaunce
of
man
,
and
beyng
conceyued
by
the
holy
Ghoste
,
was
borne
of
her
body
,
and
dyd
vnite
,
and
conioyne
together
the
same
nature
of
man
(
so
taking
of
the
substaunce
of
the
sayd
most
blessed
virgin
)
with
hys
Godheade
in
one
person
,
with
suche
an
indissoluble
and
inseperable
knotte
,
and
bonde
,
that
he
(
beynge
one
person
Jesus
Chryste
)
was
,
is
,
and
euer
shal
be
,
in
the
same
person
,
very
perfecte
God
,
and
very
perfect
man
.
Nowe
concernynge
the
seconde
thynge
,
whyche
is
consydered
in
this
Article
,
that
is
to
saye
:
that
Christ
was
borne
of
the
virgin
Mary
.
Albeit
in
a
great
parte
,
it
is
proued
already
by
such
thynges
as
before
haue
ben
rehearsed
,
yet
for
the
more
full
declaration
and
exposition
thereof
,
hauynge
spoken
of
Christes
conception
by
the
holy
gost
,
ye
shal
now
here
how
he
was
borne
of
the
virgin
Marye
.
For
knowledge
whereof
ye
shall
vnderstande
,
that
when
the
tyme
was
come
,
in
the
whiche
it
was
before
ordeyned
,
and
appoynted
,
by
the
decree
of
the
whole
Trynitie
,
that
mankynde
shoulde
be
redemed
,
and
saued
,
then
the
Sonne
of
God
,
the
seconde
person
in
trynytie
,
beynge
verye
God
,
did
discende
from
Heauen
,
into
this
worlde
,
to
take
vpon
hym
the
verye
nature
,
habite
,
and
fourme
of
man
,
whiche
he
dyd
of
the
verye
fleshe
and
substaunce
,
of
the
blessed
Uyrgyn
Marye
,
and
in
the
same
nature
dyd
also
suffer
hys
gloryous
passion
,
for
the
redemption
,
&
saluation
of
mankynd
.
For
after
the
fall
of
Adam
,
and
before
the
commynge
of
Chryste
,
(
man
beynge
soo
blynded
,
and
drowned
in
sinne
,
that
the
true
knowledge
of
God
,
was
euerywhere
in
the
world
forgotten
,
and
his
lawes
broken
,
not
onelye
by
the
Gentyles
in
all
other
natyons
,
but
also
by
the
Jewes
,
the
chosen
people
of
God
to
whom
God
by
hys
seruaunt
Moyses
,
had
geuen
hys
lawes
,
whereby
they
myght
knowe
howe
to
auoyde
synne
,
and
howe
to
please
hym
)
almyghtye
God
hauynge
from
tyme
to
tyme
,
sente
vnto
his
people
hys
aduertisementes
,
and
admonitions
by
his
prophetes
,
inspyred
with
his
holy
spyryte
,
both
to
admonyshe
men
of
theyr
sinnes
,
and
also
to
teach
them
how
they
should
truely
vnderstande
,
and
obserue
the
sayd
lawes
,
geuen
by
hys
seruaunt
Moyses
,
dyd
fynally
after
those
lawes
,
aduertysementes
,
and
admonitions
,
lytle
regarded
of
the
sayde
people
,
send
,
of
his
infynyte
goodnes
,
and
inestimable
mercy
and
loue
,
borne
to
mankynde
,
his
onely
begotten
Sonne
into
thys
worlde
,
(
by
whome
in
the
beginning
he
had
created
the
world
and
all
creatures
in
it
)
to
take
vpon
hym
mans
nature
,
and
to
redeme
man
,
who
by
disobedience
,
had
cast
hym selfe
into
perdition
.
And
for
testimony
here
of
,
there
are
amonge
other
prophecies
in
Scripture
expressed
,
the
prophecy
of
〈◊〉
the.
vii
.
And
the
prophecye
of
Ezechtel
,
the.
xliiij
.
Chapyter
.
And
ther
are
the
testimonies
of
the
Gospell
(
amongeste
other
)
Math.
i.
and.
ii
.
and
Luk.
i.
and.
ii
:
and
so
forth
,
by
the
whych
appeareth
clearely
,
that
this
thirde
article
of
the
crede
is
fully
true
,
and
approued
by
Scrypture
.
And
yf
any
man
here
for
curiositie
wold
demaund
why
Chryste
entendynge
to
be
borne
of
a
Uyrgyn
,
woulde
haue
her
yet
despoused
,
and
betrouthed
he
maye
herein
satisfye
hym selfe
,
readyng
the
commen
taryes
of
S.
Hierome
,
vpon
the
fyrst
chapter
of
S.
Mathew
,
wher
he
sayth
thus
.
Quare
non
de
simplici
uirgine
sed
de
desponsata
concipitur
.
Primum
ut
per
generationem
oseph
,
origo
Marie
monstraretur
.
Secundo
ne
lapidaretur
a
Iudeis
,
ut
adultera
.
Tertio
ut
in
Aegiptum
fugiens
haberet
solatium
.
Martir
Ignatius
,
etlam
quartam
addidit
causam
cur
a
desponsata
conceptus
sit
.
Vt
partus
(
inquiens
)
eius
ce
laretur
Diabola
,
dum
eum
put
at
non
de
uirgine
,
sed
de
uxore
generatum
.
That
is
to
saye
:
Wherefore
is
he
(
meaning
Christ
)
conceaued
of
a
vyrgyn
betrouthed
or
despou
sed
,
and
not
of
a
virgyn
vnbetrouthed
?
The
fyrst
reason
is
,
that
by
the
generation
or
genealogi
of
Joseph
,
the
original
of
Mary
might
be
shewed
.
Secondly
that
she
shoulde
not
be
stoned
by
the
Jewes
as
an
aduouterous
person
.
Thyrdely
,
that
fleinge
into
Egypte
,
she
myght
haue
helpe
or
comforte
.
And
the
mar
tir
Ignatius
hath
added
also
a
fourth
cause
,
why
Chryst
was
conceyued
of
a
person
despoused
,
to
th
intente
(
saieth
he
)
that
Christes
byrth
myght
be
hyd
from
the
deuyll
,
whiles
he
thinketh
Chryst
to
be
gotten
not
of
a
v
yr
gyn
,
but
of
a
maryed
wyfe
.
Thus
sayth
Saynt
Jerome
,
in
the
place
before
rehearsed
.
And
S.
Augu
styne
very
handsomely
and
in
fewe
wordes
,
in
a
certayne
sermon
made
vpon
Wytsonday
,
concernynge
the
exposition
of
the
Crede
,
saieth
as
foloweth
.
Natus
est
ex
uirgine
,
ut
nos
nasceremur
execclesiae
uirginis
utero
,
That
is
to
saye
.
Chryste
is
borne
of
a
Uyrgin
,
that
we
myght
be
borne
of
the
wombe
of
the
church
beyng
a
vyrgyn
.
¶
The
exposition
or
declaration
of
the
forthe
article
of
the
Crede
which
is
.
Suffered
vnder
Ponce
Pilate
,
was
crucyfied
deade
,
buried
,
and
descended
into
hell
.
IN
this
forth
article
.
vi
.
thynges
are
to
be
consydered
.
Fyrst
,
that
Chryst
our
Sauioure
Suffred
.
Second
that
he
Suffred
vnder
Ponce
Pilace
Thyrd
,
that
he
Was
crucifyed
.
Fourthe
,
that
he
Dyed
Fyfte
that
he
was
Buryed
.
Syxte
,
that
he
Descended
into
hell
.
Concernynge
the
fyrste
,
we
must
vnderstand
that
Chryst
very
God
,
and
very
man
,
after
he
was
conceyued
,
and
borne
of
his
bles
sed
Mother
,
dydde
contynue
heare
in
this
world
vntyl
he
came
vnto
the
,
xxxiii
,
yeare
of
his
age
,
and
that
in
all
this
tyme
of
hys
lyfe
,
he
suffered
and
endured
for
our
sakes
&
our
welth
,
and
also
for
our
examples
,
much
bodely
affliction
,
much
labour
,
much
trauayle
,
much
hunger
,
thrist
,
and
pouertie
,
much
iniurye
,
and
ignominie
,
and
many
such
other
miseries
,
and
infyrmities
,
as
all
mortall
men
are
subiecte
vnto
(
synne
&
ignoraunce
onely
excepted
)
and
so
passed
ouer
all
the
whole
course
of
his
lyfe
,
euen
from
his
natiuitie
,
vntil
hys
death
,
in
such
perfecte
obedience
vnto
the
lawes
of
god
and
man
,
accordyng
to
the
wyll
of
hys
father
,
and
in
such
perfecte
innocency
of
liuing
,
that
no
fault
offence
,
or
transgression
,
coulde
iustly
and
truly
be
laied
agaynst
hym
.
And
yet
the
blynde
,
ignoraunte
,
and
obstynate
Jewes
,
full
of
enuye
,
and
malyce
(
as
the
verye
members
of
the
Deuyll
,
by
whome
they
were
prouoked
and
induced
therevnto
)
laboured
continuallye
,
by
al
meane
and
crafte
they
coulde
,
to
destroye
hym
,
and
at
length
,
conspyrynge
together
,
they
toke
hym
,
serchynge
and
procuryng
false
witnes
to
accuse
hym
and
after
they
had
bette
hym
,
and
spytte
in
hys
face
,
and
vsed
all
the
vylanye
they
could
agaynst
him
they
bounde
hym
and
brought
hym
to
iudgement
,
of
all
whych
thynges
ye
shall
fynde
testymony
in
scrypture
,
redyng
S.
Mathew
S.
Marke
,
S
,
Luke
,
S.
Jhon
,
in
thys
behalfe
,
And
thus
muche
for
the
fyrste
poynte
.
For
the
seconde
poynte
ye
shall
vnderstande
,
that
our
Sauyour
Chryst
hauyng
suffered
dyuerse
waies
as
before
is
declared
,
yet
,
concernynge
that
notable
&
speciall
sufferyng
(
vnderstand
and
〈◊〉
here
in
this
article
,
which
was
his
passion
)
he
suffred
that
vnder
one
Pylate
,
whose
surname
was
Pontius
,
and
at
that
tyme
,
was
chefe
iudge
in
Jherusalem
and
presydent
or
gouernoure
of
Jurye
,
vnder
Tiberyus
Th
emperoure
and
gaue
iudgemente
vpon
Chryste
,
beynge
moost
falselye
accused
,
as
a
subuerter
of
the
lawes
of
god
,
and
as
a
person
that
seduced
the
people
,
and
that
moued
sedition
amongest
them
,
and
as
a
traytoure
agaynst
Th
emperour
of
Rome
,
vpon
whych
accusacions
,
our
sayd
Sauyour
and
redemer
Jesus
Chryst
,
was
greuously
scourged
,
by
the
commaundement
of
the
sayde
Pylate
,
and
hadde
a
crowne
of
thorne
put
vpon
his
head
,
by
the
souldyours
of
the
garyson
,
and
was
by
them
not
onely
moost
spitefully
mocked
and
scorned
,
but
also
moost
cruelly
tormented
,
and
afflicted
,
and
after
thys
he
was
at
the
last
,
in
publike
and
open
iudgement
,
by
sentence
of
the
sayd
Pylate
,
con
dempned
to
die
,
as
the.
iiij
.
Enangelistes
wholy
,
and
S.
Luke
partely
in
the
actes
,
do
playnely
testify
and
declare
.
¶
And
as
concernynge
the.
iij.
poynt
in
thys
article
(
whych
is
of
the
crucifieng
of
Chryst
,
a
thyng
which
was
pronounced
in
the
condempnaty
on
and
iudgement
of
Pylate
)
you
shal
vnderstand
that
this
kynd
of
death
,
was
euer
amongest
the
Jewes
,
most
abhorred
and
detested
,
as
accompted
and
taken
for
the
most
cursed
and
shamefull
of
other
.
And
(
the
con
demnation
&
iudgement
thus
geuen
&
past
)
the
souldiers
of
the
garyson
dyd
take
Chryst
,
and
dyd
nayle
hym
throughe
the
handes
and
fete
vnto
the
Crosse
:
And
also
dyd
hange
with
hym
vpon
.
ij
.
other
crosses
,
two
theues
,
on
a
certayne
hyll
called
Caluerye
,
and
this
to
be
true
is
testified
by
the
sayd
Euangelystes
.
And
that
Chryst
dyd
dye
(
which
is
the.
iiii
.
point
in
thys
article
)
it
is
euident
also
by
the
sayde
Euangelist
,
for
S
Mathew
in
the.
xxvii
of
his
Gospell
,
speaking
of
this
matter
sayth
.
Iesus
autem
iterum
clamans
uoce
〈◊〉
emisit
spiritum
.
That
is
to
say
:
Jesus
cryenge
agayne
with
a
greate
voyce
dyd
geue
vp
the
Ghost
.
The
lyke
doth
S.
Marke
in
the
,
xvi
,
chapyter
of
his
gospell
,
and
S
,
Luke
in
the.
xxiii
.
and
S.
Jhon
in
the.
xix
.
Moreouer
concerning
the
burieng
of
our
blessed
Sauiour
Christ
,
(
whych
is
the
fyfte
poynte
in
thys
article
)
ye
shall
know
that
the
Euangeliste
S.
Mathewe
in
the
xxvii
.
of
his
gospell
.
S.
Marke
in
the
xv
.
chapyter
,
S.
Luke
in
the
xxiii
,
and
S.
Jhon
in
the
,
xix
.
do
tell
this
storye
in
effecte
after
this
maner
:
it
is
to
wytte
,
that
after
Chryst
was
thus
deade
,
one
Joseph
of
Aramathia
,
beyng
oue
of
Christes
dyscyples
,
〈◊〉
lycence
of
Pylate
to
take
downe
the
blessed
Body
of
our
Sauiour
Jesu
Chryst
from
the
Crosse
,
and
that
done
,
he
and
an
other
of
Chrystes
Dysciples
called
Nichodemus
,
wrapped
and
folded
the
same
body
in
a
cleane
syndon
,
or
fine
linnin
cloth
and
so
layed
and
buryed
it
in
a
newe
graue
,
or
Sepulchre
,
which
the
sayde
Joseph
hade
made
of
stone
,
and
wherein
there
was
neuer
anye
buryed
before
,
&
by
this
is
proued
this
article
to
be
true
.
And
fynally
concernynge
the
discense
or
goynge
downe
of
Chryst
into
hell
(
whiche
is
the
last
poynte
of
this
article
)
ye
shall
knowe
that
thoughe
to
some
men
vpon
some
theyr
vayne
and
folyshe
groundes
,
ymaginations
and
deuyses
,
it
maye
seme
an
absurditie
,
and
a
thyng
vnsemely
,
that
Christ
,
being
vertue
it selfe
,
and
of
all
perfection
and
power
,
shoulde
descende
into
hell
,
which
is
a
place
of
wycked
persons
,
and
of
punishmente
for
them
,
and
a
place
finally
,
from
whence
there
is
no
regresse
,
nor
yet
redemptyon
in
,
as
who
sayth
,
yf
Chryst
descended
into
hell
,
he
shulde
both
there
suffer
punyshment
,
and
also
not
retourne
from
thence
,
nor
redeme
there
,
yet
if
these
men
wold
consyder
,
how
diuersely
in
scripture
hel
is
taken
,
and
withall
woulde
consyder
the
wyl
and
omnipotency
of
Chryst
,
who
is
God
and
man
,
and
who
can
do
all
thynges
,
in
heauen
,
earth
,
and
hel
,
that
pleaseth
him
to
doo
(
nothynge
to
hym
beynge
impossible
)
and
fynallye
woulde
consyder
withall
,
what
the
catholike
Churche
euer
from
the
begynnyng
,
hath
in
thys
behalfe
beleued
and
taughte
,
takynge
her
beleyfe
,
of
Chryst
,
and
his
doctryne
,
generally
,
and
specially
set
forth
in
scrypture
,
this
thing
shoulde
not
appeare
to
them
so
straunge
,
or
so
incredible
,
as
percase
it
doth
.
And
therefore
let
vs
with
the
scrypture
,
and
the
Catholique
Churche
,
firmely
,
and
stedfastly
beleue
〈◊〉
our
sauiour
Chryst
,
after
that
he
was
crucifyed
,
and
deade
vpon
the
crosse
,
dyd
descende
in
soule
,
knytte
with
the
deitie
,
into
hell
,
(
his
bodye
remainyng
,
and
lyeng
iy
the
graue
)
and
dyd
lose
the
paynes
or
sorowes
thereof
,
in
whyche
it
was
not
possyble
that
he
should
be
holden
,
ne
yet
to
se
corruption
at
al
:
and
he
dyd
also
〈◊〉
and
oppresse
,
both
the
Deuell
,
and
hell
,
and
also
Death
it selfe
,
where
vnto
all
mankind
was
condempned
,
by
the
fal
of
oure
forefather
Adam
into
synne
.
A
profe
whereof
is
taken
out
of
Zachary
the.
ix
.
Oze
the.
xiii
.
Luke
the.
i.
Math.
the.
xii
.
Luke
.
in
the
Actes
,
the.
ii
.
Of
Paule
to
the
Ephesians
the
iiii
.
and
in
other
diuerse
places
of
scrypture
.
Nowe
the
processe
of
the
lyfe
of
our
blessed
sauyoure
Iesu
Chryste
,
thus
declared
,
with
his
passyon
,
death
,
buriall
,
and
descence
to
hell
,
it
is
specially
to
be
noted
,
and
to
be
beleued
for
a
certaine
truth
,
that
our
sauiour
,
in
all
the
tyme
of
his
moost
bytter
,
and
greuous
passion
,
and
in
sufferyng
his
most
payneful
and
cruell
death
,
not
onely
dyd
,
most
pacyently
without
resistence
,
and
lyke
an
innocent
lambe
,
endure
and
su
stayne
for
oure
redemption
,
all
the
paynes
,
and
iniuries
,
and
all
the
opprobries
and
ignominies
,
whych
were
done
to
hym
:
but
also
that
he
dyd
wyllynglye
〈◊〉
gladely
suffer
thys
crosse
,
and
thys
kynde
of
death
for
our
example
,
that
we
shoulde
folowe
the
steppes
of
hym
in
pacyence
and
humilitie
and
that
we
shoulde
beare
our
owne
crosse
,
as
he
dyd
beare
hys
,
and
that
we
shoulde
also
hate
and
abhorre
all
synne
,
knowing
for
suerty
,
that
whosoeuer
doth
not
in
his
harte
,
hate
and
abhorre
sinne
,
but
rather
accompteth
the
breach
and
violation
of
goddes
commaundemente
,
but
as
a
lyght
matter
,
and
of
small
weight
,
and
impartaunce
,
he
estemethe
not
the
pryce
.
and
value
of
the
passyon
and
death
of
Chryste
,
accordynge
to
the
dignitie
and
worthynes
thereof
.
¶
The
exposition
or
declaration
of
the
fyfte
article
of
the
Crede
whych
is
.
And
the
thirde
daye
,
he
rose
agayne
from
death
.
IN
thys
article
two
thynges
are
specially
to
be
considered
,
the
fyrste
,
is
touchynge
the
tyme
,
in
whyche
oure
Sauioure
Chryste
,
dyd
ryse
,
that
is
,
the
thyrd
daye
.
The
seconde
,
is
touchynge
the
rysynge
of
Chryste
,
with
declaration
,
that
that
rysynge
was
from
death
.
Concernyng
the
fyrste
,
S.
Mathew
,
in
the.
xii
chapiter
of
his
Gospell
(
comparyng
the
beyng
,
or
lyyng
of
Ionas
in
the
whales
belly
Ionas
.
ii
.
with
the
being
,
or
lyinge
of
Chryste
in
his
sepulchre
,
or
graue
,
sayth
thus
.
Sicut
enim
fuit
Ionas
in
〈◊〉
ceti
tribus
〈◊〉
,
et
tris
bus
noctibus
,
sic
erit
filius
hominis
in
corde
terre
,
tribus
diebus
&
tribus
〈◊〉
That
is
to
say
:
As
Ionas
was
in
the
belly
os
the
whale
,
three
dayes
and
three
nyghtes
,
so
shall
the
sonne
of
man
be
in
the
harte
of
the
grounde
,
three
dayes
,
and
three
nyghtes
.
Accordyng
wherevnto
Saynt
Paule
in
his
oration
made
to
the
prynces
&
Israelities
,
of
the
Sinagoge
being
at
Antiochia
Pisidie
,
and
amongest
other
thinges
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
cum
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
scriptures
,
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
,
euidenter
ostendit
quod
dūcorpus
isepulchro
iacuit
,
anima
illa
de
infernis
triumphauit
.
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
testimonium
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
Jesus
,
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
hys
fyrst
Epystle
to
the
〈◊〉
rinthyans
,
&
in
the.
xv
.
Chapter
therof
hath
amongest
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
naturall
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
Resurrection
,
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
,
euen
so
it
cannot
holde
vs
,
whiche
are
by
a
chrysten
fayth
,
the
very
members
&
body
of
Chryst
,
but
that
we
shall
ryse
from
deathe
,
and
lyue
agayne
in
glorye
with
hym
euerlastynglye
,
yf
we
order
and
conforme
our
wyll
in
thys
worlde
to
hys
preceptes
.
And
the
onely
hope
here
of
,
shoulde
make
vs
not
to
feare
the
aduersities
in
this
world
,
bicause
we
(
〈◊〉
as
afore
)
be
assured
to
haue
a
better
and
more
gloryouse
lyfe
after
this
,
as
S.
Paule
writeth
to
the
Corynthyans
the.
xv
.
sayenge
:
If
we
chrysten
men
had
no
hope
of
other
lyfe
,
than
thys
that
is
present
,
than
were
we
the
most
miserable
,
of
all
men
.
But
nowe
Chryste
is
rysen
agayne
from
deathe
.
Whereby
is
declared
that
there
is
a
lyfe
after
thys
lyfe
which
all
Chrysten
men
hope
to
come
vnto
.
Accordyng
where
unto
saynt
Augustyne
sayth
.
All
the
hope
of
our
fayth
standeth
in
thys
poynt
that
we
shall
ryse
agayne
.
This
made
the
faythfull
and
good
men
(
of
whome
S.
Paule
the.
xi
.
to
the
He
brues
speaketh
)
to
refuse
to
be
preserued
from
bodyly
deathe
,
bycause
they
looked
assuredly
for
a
better
resurrection
.
Whych
Resurrectyon
as
it
was
by
many
and
sondrye
apparytions
,
and
other
infallyble
argumentes
declared
and
prouede
vnto
the
Appostles
,
so
they
being
besydes
other
names
perteynyng
to
their
offyce
specially
called
the
witnesses
of
Christes
resur
rection
,
dyd
in
all
places
,
and
at
all
tymes
,
open
and
inculcate
the
same
as
a
special
,
and
a
cheife
artycle
of
Chrystes
doctryne
,
wherin
shoulde
depend
,
and
rest
the
greate
comfort
and
solace
of
all
trewe
and
fayth
full
beleuers
in
Chryste
.
Fynallye
,
by
this
article
is
not
onely
confirmed
vnto
vs
howe
the
naturall
bodye
of
man
,
shall
after
the
corporall
death
and
departyng
〈◊〉
of
thys
presente
lyfe
rise
againe
,
as
is
before
expressed
,
but
also
by
this
resurrection
of
our
sauyoure
〈◊〉
,
we
be
admonyshed
,
that
as
Christ
after
his
death
,
rose
againe
so
we
dyeng
from
synne
,
should
ryse
〈◊〉
,
and
walke
in
a
newe
lyfe
of
spyryt
and
grace
.
¶
Th
exposition
or
declaration
concernynge
the
syxt
article
of
the
Crede
,
whych
is
.
He
ascended
into
heauen
,
and
sitteth
on
the
ryght
hand
of
God
the
father
almighty
.
IN
thys
.
vi
,
article
,
ii
thinges
are
to
be
considered
the
fyrst
is
that
Christ
ascended
into
heauen
,
the
second
that
he
sitteth
on
the
right
hand
of
god
the
father
almighty
.
Concernyng
the
fyrst
ye
shal
note
,
that
as
we
by
dayly
experience
do
see
,
when
an
embassadoure
is
sente
from
some
greate
prynce
,
to
ac
cheue
any
greate
affayre
or
busynes
,
as
for
example
,
to
conclude
and
make
a
peace
,
or
any
other
such
lyke
thing
thys
embassadoure
hauyng
fynyshed
hys
busynes
,
according
to
his
commission
,
comenli
with
gladnes
,
and
ioye
do
the
returne
agayne
vnto
hym
from
whome
he
was
sent
,
lyke
wyse
passyngers
by
water
,
or
by
land
,
yea
and
souldiers
to
,
being
sent
fourthe
in
warrefare
,
so
sone
as
there
busynes
is
spedde
,
they
do
returne
commonly
into
there
countrye
,
or
vnto
those
that
dyd
send
them
fourth
.
Soo
lykewyse
oure
blessed
Sauyour
Iesus
Chryste
,
beynge
sente
ambassadoure
from
God
his
father
,
into
thys
world
,
vpon
an
hygh
and
notable
worthy
message
,
that
is
to
saye
:
to
take
fleshe
of
the
gloryouse
vyrgyn
S.
Marye
,
and
by
hys
passion
and
death
,
to
ouercome
the
Prynce
of
thys
world
,
and
Hell
,
and
to
remoue
and
take
away
all
other
impedymentes
,
and
lettes
,
and
fynally
to
redeme
also
mankynde
,
who
by
disobedience
and
sinne
had
lost
the
ioyous
possession
of
Paradyse
,
dyd
dylygently
and
faythfullye
trauayle
,
to
accomplyshe
hys
embassade
and
message
,
and
when
he
had
done
it
,
he
with
great
tryumphe
and
ioye
dydde
ascend
〈◊〉
retourne
agayne
to
God
hys
father
,
hauyng
ouercome
the
olde
enemy
,
by
humilitie
,
pacience
,
and
obedience
Of
whom
,
and
hys
sayd
embassade
,
the
greate
kyng
and
Prophet
Dauyd
in
hys
.
xviii
.
Psalme
thus
doth
saye
:
Exultauit
ad
Gigas
,
ad
currendam
viam
That
is
to
saye
:
He
(
meanyng
Chryst
)
hath
reioysed
or
benne
glade
as
a
gyaunt
to
runne
his
course
,
or
way
.
And
immediately
in
the
same
Psalme
the
sayd
Prophet
doth
farther
saye
:
A
summo
coeloegressio
cius
&
occursus
cius
,
usque
ad
sum
mum
cius
.
That
is
to
saye
:
The
goynge
furth
of
hym
is
from
the
hyghest
heauen
,
and
the
recourse
of
hym
is
to
the
hyghest
of
it
.
Accordyng
wherevnto
,
verye
laudably
and
iustlye
it
is
vttered
in
the
diuine
seruice
of
the
Churche
.
Egressus
〈◊〉
a
patre
,
regressus
〈◊〉
adi
patrem
,
〈◊〉
usque
ad
inferos
,
recure
susad
sedem
Dei
.
That
is
to
saye
.
The
goynge
furthe
of
him
is
from
the
father
,
the
retourne
of
him
is
to
the
father
,
the
excourse
of
hym
is
euen
to
the
helles
,
and
the
recourse
of
him
is
vnto
the
seate
of
God
.
Beyng
then
conuenient
(
as
is
aforesayd
)
that
Chryst
should
ascend
into
heauen
(
as
also
by
this
artycle
it
appeareth
he
did
)
wel
it
shal
be
to
declare
how
and
in
what
forte
that
ascension
was
.
For
knowlege
whereof
you
shal
vnderstand
,
that
our
sauiour
christ
,
after
his
resurrection
and
before
he
dyd
ascende
into
heauen
,
dyd
eate
with
his
Disciples
,
aswell
to
shewe
therein
a
very
sygne
and
token
of
harty
loue
(
whiche
frendes
departyng
from
frendes
,
are
accustomed
to
do
)
as
also
for
to
declare
vnto
them
,
the
veritie
of
hys
fleshe
after
his
resurrection
(
which
was
a
thing
then
very
necessarye
to
be
done
,
aswell
for
that
he
woulde
not
afterwarde
gyue
vnto
them
any
further
sygne
or
token
of
his
resurrection
,
as
also
for
that
some
of
the
Disciples
,
not
withstandyng
that
they
had
sene
and
felte
hym
,
woulde
not
yet
beleue
that
he
was
so
rysen
And
therefore
.
s.
Gregory
in
an
Homelye
made
herevpon
sayth
:
Christus
comedit
&
ascendit
,
ut
per
effectum
commestio
〈◊〉
〈◊〉
〈◊〉
carnis
That
is
to
say
.
Chryste
dydde
eate
and
ascende
,
that
by
the
effecte
of
eating
,
the
veritie
of
his
fleshe
myght
be
manyfested
.
And
moreouer
after
the
sayde
resurrection
,
and
before
thys
sayd
ascension
,
our
sauiour
Chryste
dyd
rebuke
and
blame
his
disciples
of
theyr
incredulitie
,
and
〈◊〉
nes
,
or
hardenes
of
beleuyng
the
sayde
resurrectyon
,
whiche
thinge
he
dydde
,
as
〈◊〉
Gregorye
sayeth
:
Vt
〈◊〉
que
recidens
diceret
,
in
corde
audientium
arctius
impressa
remanerent
.
That
is
to
saye
:
To
th
intent
that
the
wordes
which
he
departinge
would
say
,
myghte
remayne
in
the
hart
of
the
hearers
more
depely
imprynted
.
Besides
this
our
sauiour
Christ
hauing
opened
theyr
wytte
or
sense
to
vnderstand
the
scryptures
,
and
hauinge
inioyned
vnto
them
the
offyce
of
preachynge
the
Gospell
throughoute
the
hole
worlde
to
all
creatures
,
he
went
fourth
wyth
them
into
Bethany
vnto
mount
Olyuete
,
and
lyfting
vp
his
handes
he
dyd
blesse
them
(
whiche
blessing
was
well
fygured
by
the
Patriarche
Iacob
,
who
when
he
shold
dye
,
and
leaue
this
worlde
,
did
blesse
hys
chyldre
,
as
appeareth
Genelis
.
xlix
.
And
likewise
was
it
fygured
by
Moyses
who
before
his
death
dyd
blesse
the
chyldren
of
Israell
,
as
appeareth
.
Deute
.
xxxiii
)
And
thys
beynge
dooue
,
Chryste
in
the
〈◊〉
syghte
was
lyfted
vp
and
(
a
cloude
takyng
or
receyuing
him
from
their
eyes
)
he
was
caried
vp
into
heauen
:
ascendynge
as
the
Psalmist
in
his
.
lxvii
,
Psalm
,
doth
saye
.
Super
〈◊〉
〈◊〉
ad
orientem
.
That
is
to
say
:
Aboue
heauens
,
vnto
the
Easte
.
And
the
sayd
Difciples
adorynge
hym
,
dyd
retourne
vnto
Ierusalem
.
These
thynges
beforesaid
are
speciallye
testified
by
S.
Marke
in
the
xvi
.
Chapyter
.
Luke
in
the.
xxiiii
.
Iohn
in
the.
xx
.
&
by
S.
Luke
also
in
the
fyrst
Chapyter
of
the
Actes
,
and
by
sondry
other
partes
of
the
scrypture
.
By
the
way
it
may
be
noted
that
this
eleuation
of
Chryste
into
Heauen
dyd
muche
differ
from
hys
eleuatyon
vnto
the
Crosse
,
for
there
(
as
Esay
in
the.
lxiii
.
Chapyter
doth
saye
)
Chryst
alone
dyd
treade
the
Presse
where
here
(
as
Dauyd
in
his
.
lxvii
.
Psalme
and
S.
Paule
in
the.
iiii
.
Chapiter
to
the
Ephesians
,
doth
saye
)
Christe
ascending
into
Heauen
,
dyd
leade
captiuitie
captiue
with
him
,
and
gaue
gyftes
to
men
.
Furthermore
the
eleuation
vpon
the
Crosse
was
with
mooste
bytter
sorowe
,
and
payne
,
where
the
ascension
into
heauen
was
wyth
most
vnspeakeable
ioye
and
wonderfull
gladnes
.
And
it
is
not
to
be
forgotten
here
,
that
amongest
other
causes
why
Chryst
would
no
lenger
tarye
here
vpon
earthe
,
but
ascende
into
Heauen
,
there
are
fiue
speciallye
noted
.
The
fyrst
,
that
Chrystes
body
beynge
gloryfyed
,
Heauen
and
not
the
Earth
,
was
a
place
conuenyent
&
mete
for
it
to
be
conuersaunt
in
.
The
〈◊〉
that
by
the
sayde
ascension
he
myght
glorifye
the
humaine
nature
whyche
before
that
tyme
was
neuer
admytted
vnto
heauen
.
The
thyrde
that
ascendyng
into
Heuen
he
myght
be
an
aduocate
and
an
intercessoure
contynuallye
for
vs
.
Hebre.
ix
.
i.
Iohannis
.
ii
.
The
fourthe
that
so
ascendyng
he
myghte
shewe
vs
the
waye
and
prepare
vs
a
place
.
Michee
.
ii
.
&
〈◊〉
.
iiii
.
The
fyste
and
last
that
he
myght
sende
the
Holy
Ghost
vnto
vs
,
which
he
sayd
he
woulde
not
excepte
he
departed
.
Ioannis
.
19.
And
thus
much
for
the
fyrste
part
of
thys
Article
.
For
the
second
parte
of
this
article
which
is
that
Chryst
Sitteth
on
the
right
hande
of
God
the
father
Almyghtye
,
ye
shall
vnderstand
,
that
to
sit
on
the
ryghte
hande
of
God
the
father
,
is
not
after
a
carnall
and
worldely
fashion
to
be
vnderstanded
,
as
who
saith
,
that
God
the
father
,
had
(
like
men
)
a
right
hand
,
and
a
lefte
hand
,
but
by
the
sitting
of
Christ
,
on
the
ryght
hand
of
God
the
father
,
is
vnderstand
and
ment
,
that
Chryste
hath
,
and
euer
shal
haue
,
communicated
vnto
hym
,
of
God
the
father
,
glory
,
honoure
,
power
,
felicitie
,
and
euerlastynge
monarchye
,
gouernaunce
,
rule
,
and
dominion
,
ouer
all
pryncypates
,
potestates
,
powers
,
dominions
,
and
ouer
all
creatures
that
can
be
named
,
eyther
in
thys
worlde
,
or
in
the
worlde
to
come
,
ordeyned
to
be
kynge
of
all
kynges
,
and
Lorde
of
all
Lordes
,
and
all
thynges
both
in
,
and
also
in
Earth
to
ve
cast
vnder
his
fete
,
and
made
subiecte
to
hym
,
and
he
appoynted
to
be
the
cheife
and
principall
heade
of
the
vniuersall
and
hole
Catholyke
Churche
,
which
is
his
misticall
Body
,
hauyng
vnder
hym
in
his
Churche
here
in
Earth
suche
ministers
,
and
after
such
order
and
fashion
,
as
lyked
him
to
appoynt
and
ordayne
in
the
same
.
And
albeit
that
Chryste
is
ascended
into
Heauen
,
and
syttethe
on
the
ryght
hande
of
God
the
father
almyghtye
,
yet
we
maye
not
(
as
the
〈◊〉
doo
)
gether
〈◊〉
vpon
contrarye
to
the
〈◊〉
〈◊〉
,
that
the
〈◊〉
of
Chryst
,
in
substaunce
is
not
reallye
and
truelye
in
the
Sacrament
of
the
Aultare
,
but
contrary
〈◊〉
,
〈◊〉
Chryst
is
bothe
God
and
man
,
and
soo
〈◊〉
〈◊〉
,
or
almyghty
,
and
hath
by
his
godhed
〈◊〉
〈◊〉
〈◊〉
vnto
his
manhode
,
taken
vp
his
Body
and
his
〈◊〉
nitie
into
heauen
(
which
to
do
is
aboue
the
〈◊〉
and
reach
of
onely
nature
,
to
accomplyshe
and
bryng
to
passe
)
we
ought
with
the
catholyke
Churche
,
firme
lye
,
and
stedfastlye
beleue
,
that
,
〈◊〉
as
oure
Sauiour
Chryste
bothe
promysed
to
giue
his
bodye
in
a
Sacrament
,
and
also
(
perfourming
his
promise
)
did
it
soo
in
dede
,
as
the
〈◊〉
and
S.
Paule
also
dothe
testifye
,
and
declare
:
the
bodye
therefore
of
Chryst
doth
both
sit
on
the
ryght
hand
of
God
the
father
almyghtye
in
heauen
in
the
visible
forme
of
a
man
,
accordyng
to
this
article
,
and
is
also
verely
,
real
ly
,
and
truely
in
substannce
in
the
Sacramente
of
the
Aultare
,
vnder
the
formes
of
breade
and
wyne
.
And
where
in
the.
vii
.
chapyter
of
the
actes
it
is
wrytten
of
S.
Stephan
that
he
dyd
see
,
Iesum
stantem
a
dexteris
virtu
t
is
〈◊〉
.
That
is
to
say
:
Iesu
standing
on
the
ryght
hand
of
the
power
or
vertue
of
God
.
Whereby
some
haue
gathered
a
contrarye
:
ie
in
Scripture
,
〈◊〉
shall
vnderstande
that
these
wordes
Christ
to
sytte
or
Christ
to
stand
at
the
ryghte
hande
of
God
the
father
,
are
not
to
be
vnderstanded
,
after
the
carnal
and
worldly
maner
and
gesture
of
man
,
but
spiritually
,
to
signifye
hys
equalitie
wyth
God
the
father
&
the
partycipatyng
of
all
glory
with
the
same
,
〈◊〉
equalytie
and
partycipatyon
in
〈◊〉
and
the
catholyke
doctours
,
is
as
well
vnderstande
by
〈◊〉
,
as
by
standyng
.
Thus
haue
you
hard
the
hole
exposition
of
this
.
vi
.
Article
,
conteynynge
in
effecte
,
howe
our
Sauiour
Iesus
Chryst
,
after
that
he
hadde
perfectely
accomplished
and
performed
the
hole
mistery
of
the
redemptyon
of
mankynde
,
by
hys
incarnation
his
byrth
,
his
passyon
his
death
,
his
buriall
,
his
discendyng
into
Hell
,
and
rysyng
agayne
from
death
to
life
and
after
he
hadde
bene
here
in
Earth
conuersaunte
with
his
Apostles
,
and
Disciples
,
by
the
space
of
fortye
dayes
after
his
resurrection
,
beyng
amongest
his
Apostles
,
and
he
in
theyr
sight
,
assended
into
heauen
in
the
verye
fame
his
naturall
bodye
,
(
whyche
was
borne
of
the
blessed
vyrgyn
hys
mother
,
and
was
cru
cified
vpon
the
crosse
)
and
so
dydde
wythdrawe
hys
accustomed
visible
conuersation
,
from
the
presence
of
his
Apostles
,
and
from
the
bodely
sight
of
al
other
creatures
.
By
remembraunce
whereof
,
bothe
they
&
we
should
here
in
earth
eleuate
and
lyfte
vp
our
hole
hartes
,
myndes
,
desyres
,
&
all
affections
,
from
earthly
thynges
,
and
from
all
carnall
and
worldlye
cares
,
towardes
heauene
,
and
heauenlye
thynges
,
and
soo
shoulde
by
hys
grace
prepare
our
hartes
,
and
make
oure selues
〈◊〉
and
apte
to
receaue
hys
spyrytuall
gyftes
,
which
he
sendeth
into
the
worlde
.
Wherfore
the
thing
thus
beinge
,
let
vs
in
dede
lifte
vppe
oure
hartes
and
myndes
vnto
Chryst
thus
syttynge
at
the
right
hand
of
God
the
father
,
and
there
praying
contynually
for
vs
.
And
let
vs
soo
in
mynde
nowe
from
henceforth
dwel
in
contemplation
of
heuenly
things
(
during
al
the
space
of
this
mortal
life
)
that
we
may
hereafter
for
euer
dwell
with
the
holy
trinitie
in
glory
euerlastyng
Amen
.
¶
Th
exposition
or
declaration
of
the.
vii
.
article
of
the
crede
,
whych
is
.
From
thence
he
shall
come
to
'
iudge
the
quicke
and
the
deade
.
IN
this
Article
two
thynges
specyally
maye
be
con
sidered
,
the
fyrst
is
that
Chryste
beinge
ascended
into
Heauen
.
Shall
come
from
thense
.
And
thesecond
is
that
commyng
from
thense
.
He
shall
iudge
both
the
Quycke
and
the
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
quem
admodum
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
them
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
vnto
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
requireth
of
vs
,
and
so
prepare
our selues
,
and
order
our
〈◊〉
towardes
God
,
that
we
may
be
in
a
readines
at
all
tymes
,
whansoeuer
it
shall
〈◊〉
God
to
call
&
sommon
vs
to
appeare
before
hym
in
the
sayde
generall
iudgement
,
there
by
his
mercye
and
goodnes
,
to
receaue
the
crowne
which
he
promysed
vnto
all
men
that
〈◊〉
〈◊〉
〈◊〉
,
and
loue
hym
and
walke
in
hys
wayes
,
This
article
&
the
declaration
thereofhath
many
and
most
manifest
testimonyes
bothe
in
the
olde
Testament
,
and
in
the
newe
,
of
whych
amonge
many
other
,
these
places
folowing
may
for
thys
presente
suffyce
,
Psal
92.
Eccle.
11.
Esa.
13.
51.
Zach
14.
Mala.
4.
Soph.
1.
Iohel
.
3.
Math.
13
16.
24.
25.
Mar.
9.
13.
Luc.
9.
17.
21.
Act.
1.
1.
Corrinth
.
1.
2.
Corin
〈◊〉
2.
Tessa.
1.
&
.
2.
1.
Thesi.
4.
Phil
4.
2.
Pet
3.
Heb.
10.
Apo.
3.
&
.
22.
¶
Th
exposition
or
declaration
of
the
eyghte
article
of
the
crede
,
which
is
.
I
beleue
in
the
holy
ghost
.
FOr
the
better
vnderstandynge
of
thys
article
,
ye
shal
note
that
as
there
is
in
the
Trynitie
,
one
〈◊〉
son
,
which
is
,
and
so
also
called
,
God
the
father
,
and
as
the
same
Trynytye
,
there
is
an
other
personne
,
whyche
is
and
so
also
called
God
the
sonne
:
soo
in
the
same
Trinitie
,
there
is
a
thyrd
person
,
whyche
is
and
so
also
called
,
God
the
holye
Ghoste
.
And
knowe
you
also
that
it
is
not
inoughe
to
beleue
onely
that
there
is
an
holy
Ghost
:
but
we
must
also
beleue
in
him
likewyse
as
we
do
concernyng
God
the
father
,
and
God
the
sonne
,
for
it
is
not
ynough
for
vs
onely
to
beleue
,
that
there
is
a
God
the
father
,
and
that
ther
is
a
God
the
sonne
.
But
we
must
beleue
in
them
al
,
as
is
more
specially
and
largelye
declared
before
in
th
exposytyon
of
the
first
Article
.
And
this
holye
Ghost
beyng
the
thirde
personne
in
Trinitie
,
is
in
dede
,
very
God
and
Lorde
,
author
,
and
former
of
al
thynges
created
,
and
dothe
procede
bothe
from
God
the
father
,
and
from
God
the
son
,
of
one
with
them
in
nature
and
substaunce
and
of
the
same
euerlastyng
essence
or
being
which
the
father
and
the
sonne
be
of
,
and
is
equall
also
vnto
them
both
in
almyghtynes
of
power
,
and
in
the
worke
of
creation
,
and
in
all
other
thynges
pertaynynge
vnto
the
deytie
or
Godhed
,
wherefore
he
is
also
to
be
honored
and
glorified
equally
wyth
them
both
.
This
holy
Ghost
,
which
is
the
spyryte
of
God
,
is
of
his
nature
all
holye
,
yea
holynes
it selfe
,
That
is
to
say
,
he
is
the
onely
Ghost
or
spyryte
,
whych
with
the
father
and
the
sonne
,
is
,
was
,
and
euer
shal
be
the
author
,
causer
,
and
worker
,
of
all
holynesse
,
purytye
,
and
sanctimonye
,
and
of
all
the
grace
,
comforte
,
and
spirituall
lyfe
,
whych
is
wrought
,
and
commethe
into
the
harte
of
any
man
,
in
so
muche
that
no
man
canne
thinke
well
,
or
do
any
thinge
that
good
is
,
but
by
the
motion
,
ayde
,
and
assistence
of
this
holye
spirite
,
neythere
is
it
possible
,
that
the
Deuyll
,
or
anye
of
those
euel
spyrites
,
which
do
possesse
and
reigne
in
suche
per
sons
as
be
subiecte
vnto
〈◊〉
,
can
be
expelled
or
put
out
of
them
,
but
by
the
power
of
thys
holye
spyryte
,
neyther
is
it
possyble
that
the
harte
of
anye
manne
beinge
once
corrupted
&
made
as
prophane
by
synne
can
be
purged
,
purified
,
sanctified
,
or
iustified
,
wythout
the
worke
and
operation
of
thys
holye
spyryte
,
neyther
is
it
possible
for
any
man
to
be
reconciled
vnto
the
fauoure
of
God
,
or
to
be
made
and
adopted
in
to
the
number
of
his
chyldren
,
or
to
obtayne
that
in
comparable
treasure
,
whyche
oure
sauioure
Iesus
Chryste
〈◊〉
purchased
and
layd
vppe
for
mankynd
,
oneles
this
holy
spyryte
shall
first
illumyne
and
lyghten
his
harte
,
with
the
ryght
knowledge
and
faythe
of
Chryst
and
stirre
him
by
grace
,
to
haue
dewe
〈◊〉
,
&
penaunce
for
his
synnes
,
&
shall
also
instruct
hym
,
gouerne
hym
,
aide
hym
dyrecte
hym
,
and
indue
him
,
wyth
such
spiritual
gyftes
and
graces
,
as
shal
be
requisite
and
necessary
to
that
ende
and
purpose
.
Moreouer
thys
holy
spirite
of
God
,
is
of
hys
owne
nature
full
of
all
goodnes
and
benignitie
:
〈◊〉
goodnesse
it selfe
,
from
whome
procedeth
all
and
singuler
graces
&
gyftes
of
feare
,
wysedome
vnderstandyng
,
counsell
,
strength
,
faythe
,
charitie
,
hope
and
all
other
whych
be
geuen
,
conferred
,
and
distributed
,
vnto
vs
mortall
men
here
in
the
Earth
,
at
his
owne
wyll
and
dispensation
,
and
that
no
man
canne
purchase
or
obteyne
,
ne
yet
receaue
,
retayne
,
or
vse
anye
of
them
,
wythoute
the
operatyon
of
thys
holy
Spyryte
,
whych
gyftes
neuerthelesse
he
geueth
not
,
nor
dispen
seth
the
same
equally
and
to
euery
man
a
lyke
,
but
he
deuideth
them
particularly
and
speciallye
to
euerye
member
of
the
Churche
,
as
is
most
necessarye
for
the
hole
body
,
and
in
suche
plentye
and
measure
,
as
vnto
his
Godly
will
and
knowledge
is
thought
to
be
most
beneficiall
and
expediente
for
the
same
,
All
whyche
thynges
he
doth
of
his
mere
mercy
and
goodnes
frely
and
aboue
our
deseruyng
.
Furthermore
this
holy
spirit
is
of
his
owne
nature
ful
of
charitie
&
holy
loue
,
yea
charitie
it self
,
from
whome
procedeth
al
charitye
,
&
so
by
his
godly
operation
is
the
bond
&
knot
,
wherewith
our
Sauioure
Iesus
Christ
and
his
most
dere
espouse
the
Church
(
whiche
is
also
hys
misticall
body
)
be
vnyted
,
knytte
and
conioyned
together
,
in
such
perfect
&
euerlastinge
loue
and
charitie
that
the
same
cannot
be
dyssolued
or
separated
:
And
ouer
this
,
is
also
the
very
bond
and
knot
,
where
by
all
and
euerye
one
of
the
verye
members
of
Chrystes
Churche
and
Bodye
,
be
vnited
,
coupled
,
&
conioyned
,
the
one
of
them
with
the
other
in
mutuall
loue
and
charitie
.
Also
thys
holye
spyryte
of
God
is
the
spyrite
of
truthe
,
and
the
aucthour
of
all
holye
scripture
,
conteined
in
the
hole
canon
of
the
byble
,
and
dyd
not
onely
inspyre
,
and
instruct
all
the
holy
patriarches
and
prophetes
,
with
all
the
other
members
of
the
Catholike
Churche
,
that
euer
were
from
the
begynnyng
of
the
worlde
,
in
all
the
Godlye
truthes
and
verytyes
,
that
euer
they
dyd
knowe
,
speake
,
or
wrytte
,
but
also
descended
and
appeared
in
the
similitude
and
lykenesse
of
fyrye
tonges
,
and
dyd
lyghte
vpon
the
Apostles
&
Dyscyples
of
Chryste
,
and
inspyred
them
wyth
the
knowledge
of
all
truth
,
and
replenyshed
them
wyth
heauenly
gyftes
and
graces
:
and
shal
be
contynually
present
in
the
Catholyke
Church
,
and
shal
teach
and
reuele
vnto
the
same
Church
,
the
secretes
and
mysteryes
of
all
truth
,
whych
are
necessarye
to
be
knowen
,
and
shall
also
continuallye
from
tyme
to
tyme
,
rule
,
dyrecte
,
gouerne
,
and
sauctyfye
the
same
Churche
,
&
gyue
remyssion
of
synnes
,
and
all
spirituall
comforte
aswell
inwardelye
by
secret
operations
,
as
also
outwardelye
by
the
open
mynystratyon
and
effycacye
of
the
worde
of
God
,
and
of
the
holy
Sacramentes
,
in
the
sayd
Churche
:
and
shall
endue
it
wyth
all
such
spyrytual
graces
and
gyftes
,
as
shal
be
necessarye
for
the
same
.
〈◊〉
shall
also
note
,
that
albeit
holy
Scrypture
dothe
worthely
attribute
,
vnto
the
holy
Ghost
,
our
sanctification
,
our
iustification
and
al
other
benefites
which
Chryst
by
hys
passion
hath
meryted
and
deserued
for
vs
,
yet
neuerthelesse
the
same
be
also
the
workes
of
the
hole
Trynitie
,
and
be
not
to
be
seperated
in
any
wyse
,
although
Scripture
commonly
doth
attribute
them
vnto
the
holy
Ghost
:
For
in
lyke
〈◊〉
dothe
Scrypture
artribute
power
vnto
the
father
,
and
wysdome
vnto
the
sonne
,
whyche
neuerthelesse
be
common
vnto
all
three
.
FINALLY
ye
shall
note
the
maner
of
the
speache
here
in
thys
article
,
where
it
is
not
sayde
.
I
beleue
the
Ghost
or
spirite
,
but
it
is
sayd
,
I
beleue
in
the
holy
Ghost
,
and
so
holy
is
adioined
vnto
the
Gost
,
whiche
is
done
not
onely
to
declare
that
here
is
not
mente
of
euery
thynge
that
is
or
maye
be
called
a
spyryte
or
a
Ghost
,
but
here
is
onely
ment
of
that
spyryte
,
whyche
by
excellencye
,
and
by
peculyer
name
in
Scrypture
bothe
is
and
so
also
called
,
the
holy
spyryte
or
Ghoste
which
is
the
thyrd
person
in
Trynytie
,
and
therefore
thoughe
manye
tymes
in
Scrypture
,
an
incorporall
thing
is
called
a
spyryte
,
and
also
both
Angels
and
the
myndes
of
men
dyuerse
tymes
haue
that
appellation
or
name
,
yet
here
aswell
for
the
sayde
peculier
name
,
as
by
a
certen
excellency
,
the
sayd
thyrd
person
in
trinytie
,
is
called
the
holy
spyryte
,
or
holy
Ghost
,
for
he
it
is
that
doth
make
holye
or
sanctifye
all
creatures
,
that
are
called
holye
.
¶
Th
exposition
or
declaration
of
the
ninthe
Article
of
the
Crede
,
which
is
.
The
holy
Catholyke
Church
?
.
IN
these
fewe
wordes
,
of
this
nynthe
Article
foure
thynges
are
to
be
considered
,
fyrste
what
heare
is
ment
by
thys
worde
,
Churche
.
Secondely
whye
or
for
what
cause
the
same
Churche
is
called
Holye
.
Thirdely
why
it
is
called
,
Catholyke
.
And
forthely
what
it
is
To
beleue
the
holi
Catholike
Churche
Concernyng
the
fyrste
ye
must
vnderstande
that
thoughe
in
oure
Englyshe
tonge
we
by
thys
worde
Churche
,
sometymes
do
meane
the
place
wherein
the
word
of
GOD
is
commonlye
preached
and
the
sacramentes
mynistred
,
and
vsed
,
yet
in
this
present
article
it
dothe
sygnyfye
the
hole
multitude
of
people
,
which
being
called
of
GOD
do
come
,
to
one
fayth
,
one
doctryne
,
the
selfe
same
Sacramentes
accordyng
to
the
Apostolyke
,
and
catholyke
tradition
,
in
an
indiui
sible
bonde
or
knotte
of
concorde
,
and
vnytie
,
whether
the
sayde
multytude
be
of
the
cleargye
,
or
of
the
laytie
.
Concernyng
the
seconde
ye
shall
consyder
that
albeit
in
the
sayd
church
or
multitude
of
people
,
there
be
many
euyll
men
,
many
synners
,
many
that
tourne
by
true
penaunce
to
grace
,
and
sometymes
yet
do
fall
agayne
:
some
after
theyr
tourne
by
true
penaunce
,
styll
perseuer
and
contynue
in
goodnes
,
manye
also
that
fall
and
neuer
ryse
agayne
,
so
that
spottes
,
blots
,
and
imperfections
,
doo
appeare
〈◊〉
in
thys
Churche
,
and
manye
tymes
in
the
more
parte
thereof
yet
neuerthelesse
because
the
callyng
is
of
it selfe
holy
the
caller
also
most
holy
,
and
the
ende
of
callynge
,
holynes
it selfe
,
with
this
〈◊〉
that
the
people
soo
called
do
prosesse
holynes
,
and
make
a
bodye
,
where
of
the
cheife
headde
our
Sauiour
Chryste
is
mooste
holye
or
rather
holynes
it selfe
,
by
the
merytes
of
whose
〈◊〉
the
sayde
people
are
releued
,
and
nouryshed
with
the
seuen
holy
sacramentes
,
and
be
in
theyr
callyng
endued
with
moste
speciall
holy
gyftes
,
and
gra
ces
of
almyghtye
God
,
beynge
authoure
thereof
,
and
fynally
by
hys
holy
spyryte
are
directed
,
and
gouerned
in
the
saine
,
so
longe
as
they
(
by
folowyng
theyr
concupyscence
,
the
Deuyll
,
or
the
worlde
)
do
not
fall
from
that
state
.
For
these
causes
,
I
say
,
the
Church
is
called
Holye
,
takyng
this
name
Holye
,
of
that
,
that
Chryste
the
highe
headde
thereof
is
Holye
,
God
the
caller
,
Holye
,
The
profession
and
callynge
,
Holye
,
&
the
ende
Holynes
.
whych
of
very
dewty
,
ought
to
be
in
all
them
that
be
called
,
and
is
in
dede
'
,
in
suche
members
as
doo
continue
and
perseuer
in
that
holye
callyng
.
Touchynge
the
thyrde
ye
must
vnderstande
that
thys
worde
.
Catholyke
,
being
orygynally
taken
out
of
the
Greke
toungue
,
and
nowe
vsed
in
oure
Englyshe
tongue
,
is
asmuche
to
saye
as
vnyuersall
or
whole
.
And
forasmuch
as
God
of
hys
goodnes
dothe
call
al
people
(
as
is
afore
)
withoute
all
acceptyon
of
〈◊〉
,
or
acception
of
Countrye
,
therefore
thys
Churche
is
called
,
Catholyke
,
in
asmuch
as
all
people
of
all
maner
of
estates
,
of
all
places
and
countryes
throughout
the
hole
worlde
,
may
(
professyng
the
foresayd
one
fayth
,
one
doctrine
,
and
the
selfe
same
sacramentes
,
accordyng
to
the
sayd
Apostolique
and
catho
lyke
tradition
)
be
of
thys
Catholyke
churche
,
and
contynue
in
the
same
,
excepte
they
wyllyngly
,
by
heresy
&
scysme
,
do
goo
out
of
it
,
or
for
other
theyr
offences
be
cut
of
and
cast
oute
thereof
.
And
here
by
the
waye
is
to
be
noted
,
that
althoughe
in
the
worlde
ther
be
manye
particuler
Churches
,
and
seuerall
multytudes
of
people
,
hauing
the
sayd
fayth
,
the
sayd
doctryne
,
and
the
selfe
same
Sacramentes
accordynge
to
the
sayde
tradition
,
and
therefore
are
commonlye
called
euerye
one
of
them
,
catholyke
,
yet
they
all
together
make
but
one
catholyke
vniuersall
Churche
,
of
whyche
one
catholyke
vniuersall
Churche
,
al
the
rest
be
called
catholyke
,
as
beynge
partakers
and
members
,
of
the
sayd
one
catholyke
vniuersall
Church
,
and
fully
agreing
in
al
necessary
poyntes
with
the
same
.
And
nowe
as
concernyng
the
fourth
whyche
is
,
What
it
is
.
To
beleue
the
Catholyke
Churche
.
Ye
shal
vnderstand
that
to
beleue
the
Catholyke
Churche
,
is
not
onelye
to
beleue
that
here
in
earthe
is
and
shal
be
continually
to
th
end
of
the
worlde
,
such
a
holy
catholyke
Churche
(
as
before
is
declared
commonly
called
the
Church
Mylytante
)
but
also
to
gyue
credyte
and
beleife
vnto
the
whole
Doctryne
,
fayth
,
and
religyon
of
the
sayd
Church
.
And
for
the
farther
vnderstanding
of
thys
whole
article
,
here
maye
moost
frutefully
and
verye
well
to
the
purpose
,
be
brought
in
one
most
notable
place
of
S
Augustyne
,
wryten
vpon
this
same
article
of
the
Crede
,
in
his
,
clxxxi
sermon
de
tempore
,
where
he
sayeth
in
thys
maner
.
Sciendum
est
,
quod
Ecclcsiam
credere
,
non
tamen
in
Ecclesiam
credere
,
debemus
,
qui
Ecclesia
non
Deus
,
sed
domus
dei
est
.
Catholicam
dicit
toto
orbe
diffusam
quia
diuer
sorūhaereticorum
ecclesic
idio
catholicae
non
dicuntur
,
quio
per
loca
atque
per
suas
quasque
prouincias
cantinentur
.
Haec
uero
a
solis
ortu
usque
adoccasum
unius
fidei
splendore
diffunditur
.
Nullasunt
maiores
diuitiae
,
nulli
the
sauri
,
nulli
honores
,
nullae
huius
mundi
maior
substantia
quam
est
cacholicafides
,
quae
peccatores
homines
saluat
saecos
illuminat
,
infirmos
curat
,
Cate
chuminos
baptizat
fideles
iustificat
,
poenitentis
reparat
,
iustos
augmentat
martyris
coronat
,
clericos
ordinat
,
sacerdotes
consecrat
,
regnis
celestibus
preparat
,
&
in
aeterna
haereditate
cum
Angelis
sanctis
communicat
.
Quisquis
ille
est
,
&
〈◊〉
:
ille
est
Cristianus
nonest
,
qui
in
Christi
Ecclesia
non
est
.
Solaquippe
est
perquam
sacrificium
dominus
libentur
accipiat
sola
quae
pro
errantibus
fiducia
liter
intercedat
.
Vnde
etiam
de
agni
hostia
dominus
praecepit
dicens
.
〈◊〉
〈◊〉
Domo
commeditls
,
necefferetis
de
carnibus
eius
〈◊〉
,
In
unanāque
domo
agnus
come
ditur
,
quia
in
una
Catholica
ecclesia
uera
hostia
redemptoris
immo
latur
.
De
cuius
carnibus
diuinaiussio
efferriforas
prehibet
,
quia
dari
sanctum
canibus
uetat
.
Sola
est
in
qua
opus
bonum
fructuose
peragitur
,
unde
merre
dē
de
narū
non
nisi
qui
intra
uine
Turrian
laborauerunt
acceperunt
.
Sola
est
quae
in
ra
se
positos
uaelid
a
charitatis
compage
custodit
.
unde
&
aqua
diluuii
arcam
quidem
ad
sublimiora
sustulie
omnes
autem
quos
extro
arcam
inuenit
extinxit
.
Sola
est
in
qua
mysteria
superna
ueraciter
contemplemur
.
Vnde
ad
Moyses
Dominus
dicit
,
Estlocus
apud
me
,
&
stabis
suprapetram
,
〈◊〉
Paulo
post
tol
lammanum
mean
&
uidebit
posteriora
mea
Quia
enim
cx
sola
catholica
Ecclesia
ucritas
conspicitur
apud
se
esse
locum
Dominus
perbibet
de
quo
ui
〈◊〉
in
petra
Moyses
ponitur
ut
Deispeciē
contempletur
,
quia
nisi
quii
fidei
soliditatem
tenuerit
,
〈◊〉
presentam
non
agnoscit
,
Auelle
,
inquit
,
radium
solis
a
corpore
,
diuisionem
lucis
unitas
non
capit
.
Frange
〈◊〉
ab
arbore
,
fractus
germinare
non
poterit
.
A
fonte
praecide
riuum
praecisus
as
rescit
,
In
his
Cipriani
uerbis
intelligimus
lucem
non
capere
diuisionem
nisi
in
sanctis
regno
Dei
praedestinatis
qui
diuidi
ab
Ecclesia
nullo
modo
possunt
〈◊〉
non
germinare
ramum
sructum
salutis
〈◊〉
germine
accipimus
,
Ariditatem
uero
riui
a
fonte
praecisi
,
in
co
quod
spiritu
sancto
〈◊〉
qui
〈◊〉
unitate
seperantur
〈◊〉
.
That
is
to
say
:
We
ought
to
beleue
the
churche
,
and
not
in
the
churche
:
for
the
churche
is
not
God
,
but
the
house
of
god
.
Thys
churche
he
calleth
catholyke
,
that
is
to
saye
,
spredde
thoroughout
the
whole
worlde
,
because
the
churches
of
sundrye
heretikes
,
be
ynge
but
in
perticuler
places
and
prouinces
,
can
in
no
wyse
be
called
catholyke
.
But
thys
church
from
the
East
to
the
West
,
glyttereth
and
〈◊〉
with
the
brightnes
of
one
fayth
.
No
greater
ryches
no
greater
treasures
,
no
higher
honours
,
no
greater
substance
,
can
be
in
thys
worlde
,
that
is
the
catholyke
faythe
,
which
saueth
synners
,
gyueth
syghte
to
the
blynd
,
doth
heal
the
sycke
,
maketh
yonglinges
to
be
baptised
,
iustifyeth
the
faythfull
,
restoreth
penitent
synners
,
encreseth
righteous
men
,
crowneth
martyres
,
doeth
admitte
clerkes
to
orders
,
doth
consecrat
preistes
,
maketh
preparation
to
the
kyngdome
of
heauen
,
and
makethe
men
partakers
of
the
euerlastynge
enheritaunce
with
the
holye
Angels
.
Who
so
euer
he
be
,
and
of
what
qualitie
or
condytion
soeuer
he
be
,
he
that
is
not
in
thys
churche
of
Christ
,
is
no
Chrysten
man
:
for
this
church
is
she
onely
by
whome
our
Lorde
willingly
receyueth
sacrifice
,
she
onely
it
is
whyche
maye
confidently
make
intercession
for
suche
as
do
erre
.
Wherefore
oure
Lorde
speakynge
of
the
sacrifyce
of
the
lambe
:
did
commaund
〈◊〉
In
one
house
shall
ye
eate
,
and
of
the
fleshe
thereof
ye
shall
cary
nothyng
out
of
the
dores
forsoth
in
one
house
is
this
lambe
eaten
,
for
asmuche
as
in
one
catholyke
churche
,
the
true
sacrifice
of
oure
redemer
is
offered
.
Of
whose
fleshe
the
commoundement
of
God
forbiddeth
any
thing
to
be
caried
oute
,
for
that
he
forbid
deth
that
whych
is
holye
,
to
be
〈◊〉
〈◊〉
dogges
,
She
onelye
it
is
in
whome
a
good
worke
is
done
frutefullye
,
for
whiche
cause
onely
,
they
that
laboured
wythin
the
vyne
yarde
hadde
the
rewarde
of
the
pennye
.
She
only
,
it
is
that
al
such
as
ar
once
placed
in
her
doth
kepe
together
with
a
stronge
ioynte
,
or
knotte
of
charitie
,
Wherefore
the
water
of
the
floude
,
bare
vppe
the
arke
to
the
〈◊〉
,
but
all
suche
as
were
founde
withoute
the
same
arcke
,
it
drowned
,
She
onely
it
is
in
whome
we
do
beholde
truely
the
heauenly
misteries
,
Wherefore
oure
Lorde
sayeth
vnto
Moyses
Exod.
xxxiii.
There
is
a
place
with
or
byme
,
and
thou
shalt
stand
vpon
the
rocke
.
&c.
and
by
and
by
after
he
saieth
.
I
will
take
awaye
my
hande
,
and
thou
shalt
se
my
backe
part
.
And
because
in
dede
out
of
this
catholyke
church
alone
,
the
truth
is
sene
our
Lorde
sayeth
,
a
place
to
be
wyth
him
from
whych
he
may
be
sene
,
Moyses
is
sette
vpon
the
rocke
,
that
he
maye
beholde
the
forme
of
God
,
for
onles
a
man
haue
and
hold
the
stedy
substanciales
of
faith
,
he
knoweth
not
the
dyuine
presence
,
Take
away
sayth
he
(
meanyng
S.
Cyprian
)
the
beame
of
the
sonne
from
the
body
of
the
sonne
,
the
vnitie
of
the
lyght
,
can
not
suffer
no
diuision
:
breake
a
boughe
from
the
tree
,
the
bough
so
broken
,
can
florishe
and
budde
no
more
,
cut
of
the
riuer
from
the
spring
,
the
ryuer
so
cut
of
,
dryeth
vp
.
In
these
wordes
of
Cypryan
we
perceyue
that
lyght
doth
not
admytte
any
diuision
in
the
sayntes
predestinate
to
the
Kyngedome
of
God
,
which
can
by
no
meanes
be
deuided
frome
the
Churche
,
and
that
the
bough
broken
of
,
can
not
budde
with
a
budde
of
euerlastyng
saluation
.
And
fynally
we
knowe
the
drying
vp
of
the
riuer
beinge
cutte
of
from
the
sprynge
or
heade
,
in
that
they
are
made
voyde
of
the
holye
ghoste
whych
are
seperate
from
the
vnitie
.
Thus
muche
sayeth
S.
Augustyne
,
wherby
it
appeareth
that
though
we
muste
beleue
in
God
the
father
,
in
God
the
sonne
,
and
in
God
the
holy
Ghost
(
as
was
declared
here
afore
vnto
you
in
the
exposition
of
the
first
artycle
of
this
crede
)
yet
concernynge
the
Catholique
Churche
,
we
must
beleue
it
.
That
is
to
saye
:
geue
credite
to
it
,
but
not
to
beleue
in
it
:
for
to
beleue
in
it
,
were
to
make
it
God
,
as
more
at
large
shal
be
declared
in
some
Homelies
,
hereafter
specially
to
be
made
thervpon
,
&
also
by
what
sygnes
&
tokens
the
true
Catholyke
churche
is
continually
knowen
.
And
forasmuch
as
this
catholyke
militant
church
of
which
this
article
entreateth
,
hath
for
the
preseruation
of
the
vnitie
thereof
,
by
the
ordinaunce
,
and
appoyntment
of
our
sauiour
Chryst
,
one
principall
head
or
cheife
gouernour
,
here
vpon
earth
,
whiche
beynge
the
chief
vycar
,
and
substitute
of
Chryst
,
in
hys
sayde
church
,
doth
,
and
ought
,
with
other
ministers
vnder
him
attende
,
and
geue
heade
,
to
the
good
order
,
and
rule
of
the
said
militant
churche
(
S.
Peter
the
Apostle
being
the
firste
generall
vycar
and
gouernoure
,
therein
,
and
hauing
to
hym
,
and
to
all
his
lawful
successours
in
the
Apostolique
see
,
the
gouernaunce
,
rule
and
charge
thereof
,
cheifelye
committed
and
geuen
,
whych
in
very
dede
,
both
he
and
they
,
by
the
continuall
helpe
,
and
assistaunce
of
the
holye
spyryte
of
God
,
from
tyme
to
tyme
in
theyr
succession
,
alwaies
hither
to
haue
done
,
and
thereby
haue
preserued
,
and
kepte
the
vnitie
of
the
sayde
churche
)
therefore
all
they
whiche
haue
,
or
do
refuse
to
acknowledge
the
said
gouernoure
,
gouernement
,
and
aucthoritie
,
can
not
in
anye
wyse
be
accompted
or
taken
for
catholyke
persones
,
but
for
suche
as
in
dede
are
disobedient
,
seditious
scismatike
,
and
verye
wicked
people
,
as
more
at
large
shal
be
declared
in
some
homelies
to
be
specially
made
therevpon
.
¶
Th
exposition
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
assemble
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
communion
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
〈◊〉
secundum
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
communion
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
remission
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
after
he
had
breathed
vpon
hys
Disciples
,
sayde
vnto
them
,
and
generallye
to
theyre
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
.
¶
Th
exposition
or
declaration
of
the
eleuenth
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
Chyldren
,
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
substaunce
,
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
vnderstande
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
prayinge
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
of
the
〈◊〉
with
exposition
,
or
declaration
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
taken
,
for
amongest
them
that
haue
a
respecte
to
the
proprietie
of
the
Latin
tounge
,
&
do
seke
the
signification
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
when
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
commonlye
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
taken
,
is
defined
after
this
sort
.
That
is
to
say
Asacrament
is
a
visible
signe
of
an
inuisible
grace
of
God
,
whiche
grace
,
God
effectually
and
certenly
,
doth
worke
in
it
,
so
that
the
same
be
duelye
handled
,
and
not
vnworthelye
receaued
.
Accordyng
to
which
diffinition
,
and
the
worde
sacrament
being
so
taken
,
there
are
.
vij
.
sacramentes
of
the
churche
and
no
mo
,
it
is
to
wytte
,
Baptysine
,
Confyrmation
,
Penaunce
,
Eucharistie
(
or
the
sacrament
of
the
aultare
)
Order
,
Matrimonye
,
and
extreme
vnction
.
And
these
seuen
to
be
suche
sacramentes
,
and
mysteryes
,
and
so
truly
and
properly
to
be
accepted
and
taken
,
the
olde
auncient
fathers
of
the
catholyke
church
,
haue
prudently
and
godly
obserued
,
&
noted
especiallye
,
for
that
they
so
be
sensible
signes
of
the
inuisible
grace
of
God
,
that
they
both
beare
the
ymage
,
or
similitude
,
and
be
also
the
cause
of
the
inuisible
grace
of
God
that
is
geuen
,
Which
to
make
more
playne
and
manyfest
vnto
you
let
vs
for
declaration
hereof
,
consider
external
thynges
.
〈◊〉
know
that
externall
thinges
may
sometims
be
considered
as
done
for
them
owne
selues
,
and
the
same
external
thinges
may
also
be
considered
as
done
for
other
thynges
,
to
be
signified
and
noted
by
them
in
that
respect
in
whiche
they
are
in
dede
,
and
be
called
signes
or
tokens
.
As
for
example
,
a
rynge
is
sometyme
geuen
not
as
a
signe
or
token
of
an
other
thing
but
onely
for
it
owne
self
,
&
sometymes
it
is
geuen
as
a
conuenient
and
fytte
sygne
or
token
of
fydelitie
,
as
whan
the
Lorde
doth
geue
〈◊〉
his
vassail
a
rynge
,
for
a
token
of
the
inuestiture
of
possession
or
liuerye
of
his
fee
or
gyfte
,
which
rynge
beynge
so
geuen
and
receaued
,
the
vassall
not
onelye
is
asserteyned
of
the
beneuolence
or
benefit
receaued
of
his
Lord
,
but
also
there
is
contracted
and
made
thereby
,
betwene
the
sayd
vassall
,
and
his
sayde
Lorde
,
a
certayne
couenaunte
and
bargayne
,
so
that
the
sayd
vassal
,
hauing
receaued
the
same
rynge
,
maye
saye
,
I
haue
nowe
a
tytle
of
inheritaunce
,
and
not
a
rynge
onelye
.
After
the
same
maner
must
you
thinke
and
beleue
(
whyche
is
the
chefe
poynte
in
this
matter
)
that
our
lorde
Iesus
Christe
,
did
chose
and
ordeyne
signes
,
by
whiche
God
in
the
vertue
of
hys
worde
,
myght
cure
or
heale
our
synnes
,
and
(
as
it
were
)
inueste
vs
of
hys
grace
,
and
bynde
vs
vnto
hym
by
a
spiritual
bonde
or
couenaunte
.
For
so
commonlye
it
semed
good
to
God
almyghtye
,
by
sensyble
thynges
,
and
signes
to
lead
and
traine
vs
to
inuisible
and
spiritual
thinges
.
And
such
also
is
the
dulnes
of
our
vnderstandynge
(
beynge
deriued
vnto
vs
from
oure
fyrste
parentes
Adam
and
Eue
,
throughe
theyr
transgression
)
that
of
our selues
we
are
not
able
to
ryse
vp
,
or
clymbe
to
the
knoweledge
of
God
,
or
by
the
forse
of
oure
reason
,
to
attayne
to
the
knowledge
of
gods
wyll
,
in
releasynge
or
forgeuynge
synnes
.
Wherefore
God
alwayes
bothe
by
wordes
and
also
by
outwarde
or
external
signes
,
hath
dealt
with
vs
,
whereby
he
myghte
open
or
〈◊〉
hym selfe
vnto
vs
,
and
also
declare
hys
wyl
by
the
same
.
In
so
much
that
where
as
in
olde
tyme
God
by
many
meanes
&
by
sondry
wayes
did
speake
in
his
prophetes
,
&
gaue
counsayle
as
by
worde
,
by
the
lawe
,
by
sygnes
and
wonders
,
he
hath
nowe
last
of
all
spoken
in
or
by
his
onely
sonne
our
lorde
,
whome
hys
wyll
was
to
take
our
fleshe
on
him
and
be
crucified
for
vs
,
that
we
castyng
our
eyes
and
consyderations
vpon
hym
,
beyng
made
lyke
vnto
vs
visible
,
palpable
,
and
as
a
mooste
myghtye
sygne
,
sent
and
geuen
of
god
,
and
hearynge
hym
speake
,
myght
begyn
in
hym
to
knowe
god
,
beleue
and
put
our
whole
confidence
in
god
,
&
finallye
to
loue
god
aboue
all
thynges
elles
.
For
in
hym
the
power
,
wysedome
,
and
goodnes
of
God
,
doe
shyne
most
perfectly
and
clearely
,
in
whome
the
fulnesse
of
the
diuinitie
doeth
dwell
corporallye
.
And
by
what
signe
els
coulde
God
more
myghtylye
or
effectuallye
haue
declared
that
he
had
a
speciall
care
for
vs
,
them
to
send
his
son
&
declare
that
whosoeuer
beleueth
i
him
perysheth
not
,
but
hath
eueriastinge
life
.
And
for
that
al
the
vertue
&
effect
of
the
passion
of
our
sauiour
Iesus
Chryst
(
as
muche
as
concerneth
vs
)
doth
consiste
in
the
application
thereof
(
that
is
to
wytte
,
that
we
may
be
made
partakers
of
that
grace
,
which
Chryst
on
the
Aultare
of
the
Crosse
,
deserued
or
meryted
vnto
vs
by
his
death
,
)
for
thys
sayde
entente
and
ende
,
Christe
hym selfe
hath
vouchesaued
to
leaue
〈◊〉
hym
certayne
Sacramentes
,
whyche
he
hathe
confyrmed
and
establyshed
vnto
vs
by
hys
worde
and
promyse
:
that
by
the
dewe
and
lawefull
vse
of
them
,
we
myghte
knowe
,
and
bee
assured
,
the
fruite
of
his
passion
effectualiye
and
moste
certenlye
to
be
imparted
and
communicated
vnto
vs
.
True
it
is
that
without
any
maner
of
visible
forme
he
coulde
indewe
vs
with
his
grace
,
but
because
we
are
carnal
and
very
dull
to
comprehende
spirituall
thinges
,
and
the
force
of
oure
soule
beynge
weakened
and
combred
with
the
clogge
and
busye
workynge
of
our
corrupte
body
,
we
often
tymes
fal
from
faith
,
hope
,
and
charitie
:
Therefore
the
fraylcnes
of
our
fleshe
muste
vnder
a
visible
forme
be
repayred
,
styrred
vp
,
enstructed
,
nourished
and
comforted
.
And
leaste
anye
man
shoulde
doubte
of
the
vertue
and
efficacye
of
the
visible
Sacramentes
,
God
hath
added
to
the
visible
〈◊〉
,
his
worde
of
promysse
:
and
moreouer
at
the
begynnynge
when
Sacramentes
were
fyrste
ministred
,
he
adioyned
manifest
visions
and
miracles
,
to
the
intent
that
such
thinges
as
we
once
see
done
,
we
should
with
an
earnest
fayth
beleue
,
by
the
same
sprit
of
Christ
.
dayly
to
be
done
in
the
same
Sacramentes
As
to
induce
the
with
most
constant
fayth
to
beleue
,
that
when
thou
art
baptized
,
the
holye
Ghost
doeth
come
vpon
the
,
the
holy
Ghost
dyd
therefore
appeare
vpon
Chryste
,
in
the
fourme
of
a
Doue
when
he
was
Baptised
.
And
that
thou
shouldest
lykewyse
beleue
,
that
when
thou
arte
confyrmed
,
the
holye
Ghoste
is
geuen
the
for
thy
strength
and
force
.
Therefore
vpon
the
Whytsondaye
amonge
the
Apostels
,
there
was
made
a
greate
sounde
,
and
there
did
appeare
clouen
tounges
as
fyre
,
syttyng
vpon
the
apostles
.
As
lykewyse
also
(
Actes
the.
ix
.
)
by
the
imposition
of
Paules
handes
vpon
such
as
were
before
that
time
baptized
the
holye
ghoste
came
vpon
them
,
yea
,
and
they
prophesyed
.
And
so
lykewyse
concernyng
the
other
Sacramentes
:
whiche
euident
tokens
and
sygnes
daylye
nowe
to
be
repeted
is
not
neede
,
for
that
a
good
and
stronge
faythe
must
here
serue
,
whyche
vtterlye
woulde
decaye
and
vanysh
awaye
,
if
that
we
would
not
beleue
the
force
and
vertue
of
the
Sacramente
,
hauynge
Chrystes
wordes
adioyned
vnto
it
,
vnlesse
euer
a
manyfest
myracle
muste
thereat
be
wroughte
vnto
vs
.
The
Sacramentes
therefore
of
the
newe
testament
,
are
especyallye
for
this
intente
instituted
,
that
they
myghte
be
certayne
and
effectuall
signes
to
oure
outwarde
sence
,
of
the
wyl
and
grace
of
god
:
(
admonyshyng
and
instructinge
vs
,
most
firmelye
to
beleue
that
,
that
thing
which
we
see
out
wardlye
done
by
a
visible
signe
,
is
effectually
wrought
inwardly
by
the
vertue
of
God
,
)
And
they
are
also
most
readye
remedies
agaynst
synne
,
and
do
farre
passe
those
of
the
old
law
.
For
they
were
the
shadowes
of
thinges
to
come
and
as
sygnes
and
fygures
were
abolyshed
,
(
Chryst
after
his
comming
hauinge
fulfylled
them
)
and
they
were
therefore
abolyshed
,
because
they
were
fulfylled
But
these
of
the
new
testament
were
instituted
,
both
as
greater
in
vertue
,
better
in
profyt
,
easier
in
mynystration
,
and
fewer
in
number
(
as
beynge
but
seuen
)
and
that
they
shoulde
not
onelye
signifye
,
but
purge
and
sanctifye
also
.
In
euerye
of
whiche
seuen
sacramentes
,
the
minister
or
dispenser
of
the
same
,
doth
not
execute
in
his
owne
behalfe
or
name
,
but
doth
represent
the
person
of
our
sauiour
Iesu
Christ
,
to
whome
be
honoure
and
glorye
.
Amen
.
¶
Of
the
Sacrament
of
Baptysme
,
and
the
exposition
or
declaration
thereof
.
BEcause
the
Sacrament
of
Baptisme
,
is
in
order
the
fyrst
of
al
Sacramentes
,
and
the
gate
or
entrye
,
by
whiche
we
must
and
doe
entre
into
the
churche
and
vnto
the
other
Sacramentes
thereof
,
to
obteyne
remission
of
oure
synnes
,
and
is
a
thynge
so
necessarye
,
that
withoute
it
no
man
can
enter
into
the
kyngedome
of
God
,
as
Christe
in
the
thyrde
chapiter
of
S.
Johns
gospell
doeth
playnlye
testifie
,
sayinge
:
Nisi
quis
renatus
〈◊〉
ex
aqua
〈◊〉
spiritu
sancto
,
non
potest
〈◊〉
in'reg
〈◊〉
dei
.
That
is
to
saye
.
Excepte
one
be
borne
agayne
of
water
and
the
holye
ghoste
,
he
can
not
entre
into
the
kyngdome
of
God
Therefore
in
this
noumbre
of
vii
.
Sacramentes
,
the
Sacrament
of
Baptysme
for
these
respectes
shal
occupie
the
fyrste
place
.
For
the
better
vnderstandynge
whereof
,
ye
shall
emongeste
other
thynges
consyder
,
and
note
foure
poyntes
.
Fyrste
ye
shall
note
that
in
the
Sacrament
of
Bap
tysine
there
are
certayne
formall
wordes
necessarye
and
requysyte
to
be
vsed
in
the
ministration
thereof
.
Seconde
that
in
the
sayd
Sacrament
of
Baptisme
besydes
the
sayde
formal
wordes
there
is
requyred
al
so
an
outwarde
visible
thing
or
element
to
be
concur
runt
therewith
.
Thyrde
is
to
be
considered
,
the
vertue
,
force
,
and
effecte
of
the
sayde
Sacrament
.
And
iiii
.
is
to
be
declared
,
what
rites
solempnities
,
or
ceremonies
,
are
required
for
the
dewe
administration
of
the
sayde
Sacramente
.
Nowe
concernynge
the
fyrst
of
these
foure
thynges
to
be
noted
in
Baptysme
,
ye
shall
knowe
that
oure
sauyoure
Chryste
,
when
he
dyd
sende
hys
apostles
to
preach
throughout
the
hole
worlde
,
he
dyd
saye
vnto
them
,
as
is
testyfyed
in
the
xxviii
.
Chapiter
of
Sayncte
Mathewes
Gospell
.
Data
est
mihi
omnis
potestas
in
coelo
&
in
terra
,
euntes
ergo
docete
omnes
〈◊〉
baptizantes
cos
in
nominc
patris
,
&
filij
,
ci
spiritus
sancti
.
That
is
to
saye
,
All
power
is
geuen
vnto
me
in
heauen
and
in
earth
,
go
you
therfore
and
do
you
teache
all
nations
baptizinge
them
in
the
name
of
the
father
of
the
sonne
,
and
of
the
ho
ly
Ghost
.
By
whyche
playnly
appeareth
,
that
oure
〈◊〉
Chryste
,
in
hys
commyssyon
geuen
vnto
hys
apostles
,
dyd
prescrybe
certayne
formall
wordes
vnto
them
,
whiche
they
in
administration
of
Baptysine
shoulde
vse
,
accordyng
whervnto
the
minister
of
the
Churche
being
therein
the
successoure
of
the
apostles
,
doeth
and
must
vse
in
the
administration
of
the
Sacramente
of
Baptisme
,
these
formall
wordes
,
I
doe
Baptise
thee
in
the
name
of
the
father
,
of
the
sonne
,
and
of
the
holye
Ghost
,
and
thys
muche
for
the
fyrste
poynte
.
For
the
seconde
poynte
consydered
in
Baptysme
,
ye
shall
note
the
specyall
wordes
of
our
sa
uyour
Christ
in
the
foresayde
,
iii.
Chapiter
of
Sainct
Iohns
Gospell
,
where
speakynge
of
regeneration
or
Baptisme
,
he
vseth
these
wordes
.
Aqua
et
spiritu
sancto
,
saying
.
Nisi
quis
renatus
fucrit
ex
aqud
&
spiritu
sancto
non
potest
〈◊〉
〈◊〉
regnum
dei
.
Wherby
it
is
euident
that
water
,
which
is
a
visible
element
,
and
an
open
thyng
,
is
a
substancial
part
of
baptisme
,
&
must
nedes
be
concurrent
with
the
formall
wordes
vsed
in
the
administration
of
Baptisme
.
Accordyng
wherevnto
we
〈◊〉
reade
in
the.
viii
chapter
of
the
actes
,
that
when
Philip
,
which
was
one
of
the
seuen
deacons
(
actes
:
vi
)
had
conuerted
vnto
the
fayth
of
CHRIST
a
certayne
noble
man
being
in
greate
aucthoritie
and
offyce
wyth
Candate
the
Queene
of
Ethiope
,
he
dyd
baptyse
the
sayde
noble
man
wyth
water
,
so
that
water
is
required
in
Bap
tisme
.
The
lyke
wherof
appeareth
the
,
x.
Chapiter
of
the
actes
,
where
it
is
euidente
that
Saynte
Peter
,
the
apostle
,
baptysed
in
water
one
Cornelms
a
Centuryon
and
others
with
hym
.
Touchynge
the
thyrd
thynge
to
be
considered
in
Baptysme
whych
is
the
vertue
,
force
,
and
effect
ther
of
,
ye
shall
knowe
,
that
the
forgeuenes
or
remyssyon
of
synnes
,
and
the
grace
of
the
holye
ghost
,
is
the
vertue
force
,
and
effecte
of
baptysme
,
as
is
manyfeste
in
the
seconde
chapiter
of
the
actes
,
where
the
blessed
apostle
S.
Peter
sayeth
thus
.
Penitentiam
agite
.
&
baptizes
tur
unusquisque
uestrum
in
nomine
IESV
CHRISTI
,
in
remissionem
peccatorum
uestrorum
,
et
accipietis
donum
spiritus
sancti
.
That
is
to
saye
.
Do
you
penaunce
,
&
let
euerye
one
of
you
be
Baptised
in
the
name
of
Iesu
Christe
in
remission
of
youre
synnes
,
and
ye
shall
reccaue
the
gyfte
of
the
Holye
Ghoste
.
Thys
effecte
and
grace
hath
thys
Sacrament
of
baptisme
by
the
vertue
and
workyng
of
almyghty
God
,
there
in
by
his
minister
,
accordynge
to
his
owne
promyse
annexed
&
adioyned
to
this
Sacrament
,
as
playnly
appeareth
in
the.
xvi
.
chapter
of
S.
Marke
,
where
Christe
geuinge
commission
to
his
Apostles
to
goe
in
the
whole
world
to
preache
the
gospell
,
sayth
these
wordes
.
Qui
credideret
&
baptisatus
fuerit
saluus
erit
.
that
is
to
say
.
Who
shall
beleue
and
be
baptysed
,
shal
be
saued
.
And
as
concernynge
the.
iiii
.
thyng
to
be
considered
in
baptysme
,
ye
shall
note
that
albeit
of
late
,
some
haue
vntruely
preached
,
and
reported
that
the
maner
of
baptysinge
or
christening
,
nowe
vsed
in
the
Church
,
is
not
the
same
whiche
was
vsed
in
the
prymatyue
Churche
,
but
hath
ben
of
late
yeares
inuented
and
deuised
,
yet
the
auncient
fathers
bothe
of
the
Greke
&
of
the
Latyn
Churche
,
haue
in
theyr
workes
declared
the
contrarye
,
for
profe
whereof
amonges
many
other
,
ye
shal
reade
Denyce
the
Areopagyte
in
his
boke
De
ecclesiastica
hierarchia
,
in
the
tytle
,
De
perficiendis
in
baptismate
,
of
whose
aucthoritie
none
nedeth
to
doubte
,
seyng
that
S.
Luke
in
the.
xvii
.
of
the
actes
,
maketh
mention
of
him
:
ye
may
reade
also
S.
Cyprian
in
his
fyrst
boke
and.
xii
.
Epistle
where
he
sayth
thus
.
〈◊〉
uero
mundari
&
sanctificari
aquam
prius
a
sacerdote
ut
possit
baptismo
suo
,
peccat
a
hominis
qui
baptisatur
abluere
.
that
is
to
say
.
The
wa
:
ter
must
fyrste
be
made
cleane
&
sanctified
of
the
priest
that
it
may
clense
the
synnes
of
him
that
is
baptysed
.
Reade
also
S.
Ambrose
in
hys
treatise
,
De
ijs
qui
initiantur
misteriis
,
and
in
his
fyrste
boke
al
so
De
sacramentis
.
And
if
you
list
rede
Chrisostome
in
hys
Homely
entituled
of
Adam
&
Eue
,
where
amongeste
diuerse
other
his
notable
sayinges
ye
shal
fynde
these
wordes
folowinge
.
Illud
etiam
quod
circa
baptizandos
in
unluerso
mundo
sancta
ecclesia
,
siue
sunt
paruulisiue
iuuenes
uniformiter
agit
,
non
ocioso
contemplemur
intuitu
,
quod
cum
ad
regenerationis
ueniunt
sacramēium
non
prius
fontem
uite
ingrediuntur
quam
exorcismis
et
exufflacionibus
clericorum
,
spiritus
ab
eis
immundus
abigatur
.
That
is
to
saye
:
This
thyng
also
whiche
the
holye
Churche
through
the
hole
worlde
uniformelye
dothe
practyse
in
persones
that
are
to
be
baptyled
,
whether
they
be
litle
children
,
or
yong
folke
,
let
vs
,
not
with
idell
consideration
beholde
,
howe
that
when
they
do
come
to
the
Sacra
ment
of
regeneration
or
baptisme
,
they
doo
not
enter
into
the
funt
of
lyfe
before
that
the
unclene
spirite
be
dryuen
awaye
by
the
exorcisines
,
and
exsufflations
of
the
clerkes
or
mi
nisters
.
Agreable
wherevnto
S.
Austyne
in
his
second
boke
.
De
gratia
Christi
.
And
in
hys
.
xl
.
chapiter
doth
say
thus
.
Ipsa
sancte
ecclesie
sacramenta
que
tam
prisce
traditionis
authoritate
,
concelebrat
,
satis
indicant
paruulos
a
partu
etiam
recētistimos
per
gratiam
CHRISTI
,
de
diaboliseruitio
liberari
,
excepto
enim
quod
in
peccatorum
remissionem
,
non
fallaci
sed
fidcli
misterio
baptizantur
,
etiam
prius
exorcizatur
in
eis
et
exufflatur
potestas
contraria
,
cui
,
etiam
uerbis
eorum
a
quibus
portantur
,
se
se
renunciare
respondent
.
that
is
to
say
.
The
very
Sacramentes
of
the
holy
Church
which
she
by
so
olde
or
auncient
tradition
,
to gether
with
other
doth
celebrate
,
sufficiently
do
declare
.
yonge
chyldren
,
euen
most
newly
or
freshely
cummen
from
byrthe
,
to
be
by
the
grace
of
Chryst
,
deliuered
from
the
seruyce
of
the
deuyll
.
For
besides
that
they
be
baptised
,
not
with
the
deceatefull
,
but
with
the
true
misterye
,
there
is
also
fyrst
in
them
exercised
,
and
exufflate
the
contrary
power
(
meanynge
there
by
the
Deuyll
)
which
contrary
power
,
the
childre
(
by
the
wordes
of
them
that
did
bere
them
)
make
aunswere
that
they
do
renounce
it
.
The
same
S.
Augustine
also
in
the.
iiii
.
boke
,
&
xxiiii
Chapyter
of
his
worke
intituled
,
De
baptismo
contra
Dona
tistas
,
wryteth
in
this
maner
.
Et
sicut
in
illo
latrone
,
quod
exbap
tismi
sacramento
defuerat
compleuit
omnipotentis
benignitas
,
quia
non
〈◊〉
perbia
uel
contemptu
sed
necessitate
defuerat
.
Sic
in
infantibusqui
baptiza
timoriuntur
,
eadem
gratia
omnipotentis
implere
credenda
est
,
quod
non
exa
impiauoluntale
,
sed
ex
etatis
indigentia
,
nec
corde
credere
ad
institiam
possunt
,
nec
ore
confiteri
adsalutem
,
ideo
aliipro
eisrespondent
,
ut
impleatur
erga
eos
celebratio
sacramenti
,
ualet
utique
ad
eorum
consecrationem
,
quid
ipse
respondere
non
possunt
.
That
is
to
saye
.
And
as
the
be
nignitie
of
the
almyghtye
dyd
fulfyll
in
the
these
(
specyally
mentioned
in
the
,
xxiii
.
of
S
,
Luke
)
that
thyng
which
wanted
,
as
touchyng
the
sacramente
of
Baptisine
,
because
it
wanted
not
of
pryde
,
nor
of
contempte
,
but
of
necessitie
.
So
the
same
grace
of
the
almighty
,
must
be
beleued
to
fulfyll
that
thyng
in
infantes
,
who
do
dye
beyng
baptised
,
which
they
not
of
wycked
or
noughtye
wyll
,
but
of
lacke
of
age
,
neyther
with
hert
were
able
to
beleue
to
iustice
,
nor
with
mouth
confesse
to
saluation
,
by
reason
wherof
other
do
aunswer
for
them
that
the
celebration
of
the
sacrament
(
meaninge
Baptysme
)
maye
be
fulfylled
towardes
them
,
whiche
in
dede
is
auaylable
to
theyr
sanctification
,
because
they
cannot
aunswere
.
Nowe
thys
sacrament
of
Baptisme
being
instituted
and
ordeyned
by
oure
Sauiour
CHRISTE
,
in
the
newe
testament
:
and
the
effecte
and
vertue
of
the
same
being
the
forgeuenes
of
synnes
:
and
it
hauinge
with
it
the
grace
of
the
holy
ghoste
:
and
fynally
it
not
onely
apparteynyng
to
all
such
as
haue
the
vse
of
reason
,
who
thereby
haue
all
kynde
of
synnes
,
both
originall
and
actuall
,
committed
and
done
before
theyre
baptysine
,
clearelye
taken
awaye
from
them
:
but
also
ap
pertaynynge
and
beinge
offered
vnto
infantes
,
who
being
borne
in
originall
synne
,
haue
nede
to
be
chrystened
,
and
beinge
offered
in
the
faythe
of
the
churche
,
do
both
receue
the
forgeuenes
of
theyr
synne
,
and
also
such
grace
of
the
holy
ghost
,
that
yf
they
dye
in
the
state
of
theyr
infancy
,
they
shall
by
the
sayd
baptisme
be
vndoutedlie
saued
.
Ye
shall
note
(
touchynge
thys
oryginall
synne
in
infantes
)
that
as
the
said
infantes
do
take
of
theyr
parentes
theyr
original
and
natural
qualities
,
euen
so
they
receyue
from
them
,
oryginall
synne
,
by
whyche
they
are
made
the
chyldren
of
the
yre
of
God
,
and
by
the
same
haue
a
natural
inclinati
on
to
synne
,
by
lustes
and
desyres
,
whyche
in
fnrther
age
and
tyme
,
sensibly
doo
moue
and
styrre
them
to
wyckednes
.
For
althoughe
the
parentes
be
neuer
so
clene
purged
,
and
pardoned
of
theyr
oryginall
synne
by
baptisme
,
and
grace
geuen
in
the
same
,
yet
neuerthelesse
the
chyldren
of
them
begotten
,
be
conceyued
and
borne
in
original
synne
.
Example
we
maye
take
of
corne
,
whiche
thoughe
it
be
neuer
so
cleane
wynowed
and
purged
from
the
chaffe
,
yet
if
it
be
caste
into
the
grounde
and
sowen
,
the
newe
whiche
spryngeth
of
it
,
is
ful
of
chaffe
againe
,
vntyl
it
be
also
winowed
and
cleansed
:
So
likewise
the
children
of
christen
men
be
ful
of
the
chaffe
and
corruptyon
of
originall
synne
,
vntyll
that
by
baptysme
,
they
be
washed
,
clensed
,
and
purged
from
the
same
as
their
parentes
were
.
AND
althoughe
certayne
heresies
haue
rysen
vp
and
spronge
in
our
dayes
,
agaynst
the
Chrystenynge
of
infantes
,
yet
as
the
auncient
fathers
,
and
holy
〈◊〉
,
of
the
church
do
testify
,
the
vniuersal
consent
of
the
churches
in
all
places
,
and
of
all
tymes
vsynge
,
and
frequentynge
the
Chrystenynge
of
infantes
,
is
a
sufficient
witnesse
and
profe
,
that
thys
custome
of
the
Churche
in
baptyzing
of
infantes
,
was
vsed
by
Chrystes
Apostles
them selues
,
and
by
them
geuen
vnto
the
churche
,
and
in
the
same
hath
been
alwayes
continued
euen
vnto
these
daies
.
And
this
custome
and
perpetual
vsage
of
the
churche
euen
from
the
begynning
is
agreable
with
the
saying
of
S.
Paule
.
Ephe
v.
Chryst
loued
his
Churche
,
and
hath
geuen
hym selfe
to
the
deathe
for
his
Churches
sake
to
sanctifye
her
and
make
her
holye
,
in
cleansynge
her
by
the
fountayne
of
water
in
hys
worde
.
&c.
So
that
no
man
is
nor
canne
be
of
thys
Churche
,
but
he
whych
is
clensed
by
the
Sacrament
of
Baptysme
:
Lyke
as
the
texte
before
alledged
,
sheweth
,
where
Chryste
sayethe
:
Whosoeuer
is
not
borne
againe
of
water
and
the
holy
Gost
shall
not
enter
into
the
Kyngedome
of
Heauen
.
Wherefore
seing
that
out
of
the
churche
,
nether
infantes
,
nor
no
man
els
can
be
saued
,
they
must
nedes
be
christened
and
clensed
by
baptysme
,
and
soo
incorporated
into
the
Churche
.
And
as
the
infancy
of
the
chyldren
of
the
Hebrues
,
in
the
olde
testamente
,
dyd
not
let
,
but
that
they
were
made
participant
of
the
grace
and
benefytte
geuen
in
Circumcision
.
Euen
so
in
the
newe
Testament
,
the
infancye
,
of
Chyldren
doth
not
let
,
but
that
they
maye
and
ought
to
be
baptised
and
so
receyue
the
graces
and
vertues
of
the
same
.
AND
albeit
baptysme
be
of
this
great
efficacye
,
yet
ye
shall
vnderstande
,
that
there
remaineth
in
vs
that
be
baptyzed
,
a
certayne
infirmitie
,
or
inclination
,
to
synne
,
called
concupiscence
whiche
by
lustes
,
and
desyres
,
doth
moue
vs
many
times
to
synnes
,
and
wickednes
,
neuerthelesse
,
almyghtye
God
of
hys
greate
merci
and
goodnes
,
hath
〈◊〉
vs
such
grace
in
this
his
holye
Sacrament
of
baptysne
,
that
suche
carnall
and
fleshely
lustes
and
desyres
,
shal
not
,
ne
can
in
any
wyse
hurte
vs
excepte
we
do
fyrst
consent
vnto
them
By
whiche
grace
also
we
be
made
more
stronge
,
and
able
to
resist
,
and
withstand
the
sayd
concupyscences
and
carnall
desyres
,
than
another
man
is
that
neuer
was
christened
.
BVT
this
shall
you
note
by
the
way
,
that
chyldren
,
or
men
beyng
once
duley
baptized
,
ought
not
in
any
wyse
(
as
the
Anabaptistes
haue
taught
)
to
be
baptized
agayne
,
for
Saynct
Paule
in
the
sixt
chapter
of
hys
Epistle
to
the
Hebrewes
sayth
thus
.
Impossibile
enim
〈◊〉
〈◊〉
qui
semel
sunt
illuminati
,
gustauerunt
etiam
donum
celeste
,
et
participes
factisunt
spiritus
sancti
,
gustauerunt
nichilominus
bonum
dei
uerbum
,
uir
tutes
que
seculi
uenturi
,
et
〈◊〉
sunt
:
rursus
renouari
〈◊〉
penitentiam
.
That
is
to
saye
:
Impossible
in
dede
it
is
,
those
who
once
be
illuminate
,
and
also
haue
tasted
the
heauenlye
gyftes
,
and
haue
bene
partakers
of
the
holye
Ghoste
,
and
haue
tasted
besides
the
good
word
of
God
,
&
the
vertues
or
power
of
the
world
to
come
,
and
be
fallen
:
to
be
renewed
agayne
vnto
penaunce
.
Where
,
(
by
suche
renewynge
)
Saynt
Paule
vnderstandeth
baptisme
.
AND
because
aswell
this
sacrament
of
baptysme
,
as
all
other
sacramentes
instituted
by
Chryste
,
haue
all
theyr
vertue
,
efficacye
and
strength
by
the
worde
of
God
,
whyche
by
his
holye
spirite
,
worketh
all
the
graces
and
vertues
,
whiche
bee
geuen
by
the
sacramentes
,
to
all
those
that
worthelye
receyue
the
same
:
Therefore
we
muste
vnderstande
and
knowe
,
that
althoughe
he
whiche
doeth
minyster
the
sacrament
,
be
of
a
synnefull
and
euyll
conuersatyon
,
yet
the
vertue
and
effect
of
the
sacramente
,
is
thereby
nothynge
dimynished
or
hurted
,
neyther
in
infantes
,
nor
yet
in
them
whyche
beinge
endued
wyth
the
vse
of
reason
,
come
there
vnto
truly
contryte
,
and
penytente
of
all
theyr
synnes
done
before
,
beleuynge
and
confessinge
al
the
articles
of
the
Crede
,
and
hauyng
a
sure
faithe
and
truste
in
the
promysses
of
GOD
of
remyssyon
of
theyr
synnes
,
and
purposynge
euer
after
to
lyue
a
chrysten
lyfe
.
FINALLY
ye
shall
note
concernyng
thys
Sacra
ment
of
Baptisme
,
that
it
maye
well
be
called
,
a
coue
naunte
betwene
GOD
and
vs
,
whereby
GOD
testifyeth
,
that
he
for
hys
sonne
Chrystes
sake
,
iustifyeth
vs
,
that
is
to
say
:
forgyueth
vs
our
synnes
,
and
indueth
vs
with
his
holy
spiryte
,
and
gyueth
vs
suche
graces
that
there
by
,
we
be
made
able
to
walke
in
the
workes
of
Justice
,
ordeyned
by
God
to
be
exorcised
of
vs
in
thys
presente
lyfe
,
to
the
glorye
and
prayse
of
GOD
And
so
perseuerynge
,
to
inioye
the
fruite
of
the
lyfe
euerlastyng
.
And
we
agayne
vpon
our
parte
,
oughte
most
diligently
to
remember
and
kepe
the
promysse
,
that
we
in
baptysme
haue
made
to
almyghtye
God
,
that
is
,
to
beleue
onely
in
him
,
onely
to
serue
him
and
obeye
him
,
to
forsake
al
〈◊〉
,
and
the
workes
of
Satan
,
to
mortify
our
affections
of
the
fleshe
,
and
to
liue
after
the
spirite
in
a
newe
life
.
Of
which
promise
and
conuenaunt
by
vs
made
to
GOD
S.
Paule
putteth
vs
in
remembraunce
,
saying
.
Rom.
vi
.
Knowe
ye
not
that
all
we
,
whiche
are
baptyzed
in
Iesus
Chryst
,
are
baptysed
to
dye
wyth
hym
?
for
we
be
buryed
with
him
,
by
baptysme
to
dye
,
that
likewyse
as
Chryste
was
raysed
vp
from
death
by
the
glorye
of
his
father
,
euen
soo
we
shoulde
walke
in
a
newe
lyfe
.
By
the
whyche
wordes
.
S.
Paule
gyueth
vs
to
vnderstande
that
al
we
whyche
be
baptized
in
Chryste
,
That
is
to
saye
whyche
are
incorporated
into
the
misticall
bodye
of
Chryst
haue
professed
and
〈◊〉
;
our selfe
in
Baptysme
,
to
dye
from
synne
,
and
vtterlye
to
abstayne
from
the
corruption
of
our
olde
synnefull
lyfe
,
and
to
walke
and
procede
in
a
newe
lyfe
of
grace
,
and
the
spirite
,
into
the
whych
we
are
called
by
the
word
of
God
,
and
by
fayth
,
and
due
receauynge
of
thys
holy
Sacrament
,
are
brought
and
set
into
the
same
.
¶
Of
the
Sacrament
of
Confyrmation
and
th
exposition
or
declaration
thereof
.
HAVINGE
last
entreated
of
the
Sacra
mente
of
Baptysme
,
by
the
which
al
maner
of
synne
,
aswell
original
as
ac
tuall
,
is
remitted
,
and
the
holy
ghost
therein
geuen
,
whiche
doth
regenerate
vs
into
a
newe
creature
,
&
doth
thereby
so
weaken
&
attenuate
the
fome
,
or
rage
of
concu
piscēce
in
vs
,
yea
&
so
help
the
weakenes
of
our
corrupt
nature
,
that
the
sayd
fome
of
concupiscence
can
in
no
wyse
hurt
vs
excepte
we
wyll
againe
consente
vnto
synne
,
mete
and
conuenient
it
shal
be
to
intreat
of
confirmation
,
whych
is
the
seconde
Sacrament
aboue
touched
and
rehearsed
.
For
albeit
that
the
Sacrament
of
Baptysme
alone
,
to
al
such
as
haue
receaued
the
same
,
and
bene
therby
regenerated
by
water
and
the
holy
ghost
,
is
sufficient
to
saluation
and
to
brynge
them
to
heauen
,
if
in
that
state
of
innocencye
recouered
and
gotten
by
〈◊〉
,
they
shoulde
by
and
by
depart
thys
world
.
Yet
yf
they
hauing
passed
the
red
sea
shoulde
entre
into
the
greate
wildernesse
,
and
deserte
of
thys
large
and
miserable
worlde
,
in
asmuche
as
they
should
encountre
,
&
haue
much
to
doo
,
wyth
theyr
outwarde
and
inwarde
enemyes
,
aswell
the
fleshe
,
the
deuyll
,
and
the
worlde
,
before
they
shoulde
come
to
the
land
of
promyse
,
requisite
and
expediente
it
,
were
for
them
to
be
armed
at
all
pointes
and
made
apte
vnto
the
battayll
,
and
to
abyde
all
assaultes
that
theyr
enemyes
woulde
goo
aboute
to
make
agaynste
them
.
In
consyderatyon
whereof
,
lykewyse
as
in
the
olde
testament
,
almyghtye
God
,
was
benefyciall
and
good
to
the
chyldren
of
Israell
,
whom
he
caused
safelye
to
passe
the
red
sea
,
drowning
theyr
enemyes
,
and
confortyng
the
sayde
Israelites
manye
wayes
,
aswell
in
spreadyng
abroade
ouer
them
the
cloude
in
the
daye
,
for
theyr
protection
,
as
geuynge
them
fyre
,
to
lyght
them
in
the
nyght
,
ouer
and
besydes
the
feadyng
of
them
with
celestiall
fode
,
and
refreshynge
of
them
with
water
that
yssued
oute
of
the
harde
rocke
.
So
oure
blessed
Sauyour
Iesus
Chryste
,
hauynge
fulfylled
the
fygures
and
shadowes
of
the
olde
lawe
,
doth
after
baptysme
,
geue
vnto
his
Isralites
,
the
christen
people
,
dyuers
gyftes
of
the
holy
Ghost
,
and
manyfoide
graces
,
whereby
he
doth
hold
vppe
,
and
confyrme
,
or
make
stronge
his
sayd
people
,
that
they
are
able
,
to
abyde
&
to
ouercome
all
the
assaultes
of
theyr
〈◊〉
and
amongest
other
he
geueth
vnto
them
hys
holy
Sacramentes
,
of
the
whych
confyrmatyon
is
one
succedyng
in
order
after
Baptisme
.
〈◊〉
thys
Sacramente
of
Confyrmation
(
albeit
the
heretyckes
in
our
tyme
haue
folyshlye
,
busely
,
and
maliciously
gone
aboute
to
deface
it
,
scant
〈◊〉
takynge
,
or
allowynge
it
for
a
rite
or
ceremonye
,
and
vtterly
denying
it
to
be
a
Sacramente
)
yet
euer
in
the
catholyke
Churche
and
〈◊〉
the
faitheful
Chrysten
people
it
hath
bene
(
as
in
dede
it
oughte
)
taken
,
accepted
,
vsed
,
and
allowed
for
a
Sacramente
,
yea
and
for
one
of
the
seuen
Sacramentes
to
.
For
the
〈◊〉
whereof
,
besides
the
testimonies
of
the
said
faith
of
the
catholyke
Churche
,
and
of
the
moste
holye
;
and
most
auncient
fathers
thereof
,
we
haue
diuerse
moste
playne
and
euident
open
places
of
Scripture
,
by
continuall
vsage
,
acceptyon
,
and
interpretatyon
,
so
allowed
,
ratified
,
and
approued
.
And
fyrste
ye
shall
for
profe
thereof
haue
the
testimonye
of
S
,
Luke
,
in
the
viii
,
chapter
of
the
actes
,
where
he
sayeth
thus
.
Cum
autem
〈◊〉
Apostoli
qui
erant
in
Hierosolimis
quod
recepisset
〈◊〉
maria
uerbum
DEI
,
miserunt
ad
eos
,
Petrum
et
〈◊〉
:
Qui
cum
uenissent
〈◊〉
pro
ipsis
ut
acceperent
spiritum
〈◊〉
(
non
dum
enim
in
quemquam
illorum
uenerat
,
sed
baptizati
tantum
erant
in
nomine
Domini
〈◊〉
)
tunc
imponebant
manus
super
illos
;
et
〈◊〉
spiritum
sanctum
.
That
is
to
say
.
And
when
the
Apostles
whych
were
at
Jerusalem
,
had
heard
that
Samaria
had
〈◊〉
the
worde
of
God
,
they
did
send
vnto
them
Peter
and
Jhon
:
Who
when
they
were
commen
dyd
praye
for
them
that
they
myght
receaue
the
holy
ghoste
(
for
as
yet
the
holy
ghost
was
not
comen
into
any
of
them
,
but
onelye
they
were
baptysed
in
the
name
of
our
Lorde
Jesus
)
then
they
dyd
put
,
or
laye
theyr
handes
vpon
them
,
and
they
dydde
〈◊〉
the
holy
ghoste
.
Accordyng
where
vnto
S.
〈◊〉
in
the.
xix
.
chapter
of
the
Actes
,
sayeth
thus
.
Factum
est
autem
cum
〈◊〉
〈◊〉
〈◊〉
set
〈◊〉
ut
Paulus
(
peragratis
superioribus
patribus
)
〈◊〉
et
Ephesum
et
inuenire
quosdam
discipulos
,
dixitque
ad
eos
,
Si
spiritus
〈◊〉
〈◊〉
credentis
?
At
illi
dixerunt
ad
eum
.
Sed
neque
sispiritus
sanctus
ost
audiuimus
.
ille
uero
〈◊〉
in
quo
ergo
baptisati
estis
?
qui
dixerunt
in
Ioannis
baptismate
.
Dixit
autem
Paulus
.
Ioannes
baptiz
auit
baptismo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dicens
,
in
〈◊〉
qui
uenturus
〈◊〉
post
ipsum
ut
〈◊〉
〈◊〉
est
in
Iesum
hijs
auditis
baptisati
sunt
in
nomine
〈◊〉
〈◊〉
,
et
cu
〈◊〉
illis
manus
Paulus
,
uenit
spiritus
sanctus
super
coset
〈◊〉
〈◊〉
et
〈◊〉
.
That
is
to
say
.
And
it
came
so
to
passe
when
Apollo
was
at
Corynth
,
that
Paule
(
hauynge
trauayled
throughe
or
passed
the
ouer
partes
of
the
countreye
)
dyd
come
to
Ephesus
,
and
dyd
finde
there
certayne
disciples
and
he
demaundinge
sayde
,
vnto
them
.
Haue
you
synce
you
beleued
receiued
the
holy
gost
?
And
they
aunswering
saide
no
:
nor
yet
haue
heard
whether
there
be
any
holy
ghost
at
al.
Then
Paule
saide
:
In
whome
then
are
ye
baptised
?
and
they
saide
in
the
baptysme
of
〈◊〉
.
Then
Paule
sayde
.
Jhon
dyd
〈◊〉
the
people
with
the
baptisme
of
Penaunce
,
tellyng
them
,
that
they
should
beleue
in
hym
that
should
〈◊〉
after
hym
.
That
is
to
saye
:
in
Iesus
,
these
thynges
beynge
hearde
they
were
baptised
in
the
name
of
our
Lord
Iesus
And
when
Paule
had
layde
his
handes
vpon
them
,
the
holye
Ghoste
came
vpon
them
,
and
they
dyd
speake
with
tounges
and
dyd
prophecye
.
By
whych
aucthorities
,
beyng
of
all
catholyke
wryters
vnifourmely
euer
taken
and
vnderstand
of
thys
sacrament
of
Confyrmation
,
it
appeareth
moste
manifestiye
that
by
the
outward
visible
signe
of
imposytion
or
layinge
on
of
the
handes
after
baptysme
,
not
onelye
grace
is
geuen
and
conferred
,
but
also
the
spirite
of
grace
it selfe
,
accordyng
wherevnto
we
reade
in
the.
xx
.
chapter
of
Saint
Ihons
ghospell
,
that
oure
Sauiour
Chryst
,
albeit
after
hys
resurrection
he
dyd
breath
vpon
his
apostles
sayinge
,
take
you
the
holye
Ghoste
(
whiche
yet
neuerthelesse
in
some
degre
they
had
receyued
before
in
baptysme
)
yet
for
all
that
oure
sayd
sauiour
being
ready
to
ascend
into
heauen
:
dyd
promyse
to
his
Apostles
and
by
them
to
all
that
by
baptysme
shoulde
be
regenerate
,
an
other
gyfte
sayinge
.
Luce.
24.
Ego
〈◊〉
promissum
patris
mei
in
uos
,
uos
autem
sedete
in
ciuitate
quoadusque
induamini
uirtute
ex
alto
.
That
is
to
saye
:
I
wyll
sende
into
you
the
promyse
of
my
father
,
doo
you
sytte
or
tarye
in
the
Citye
vntyll
ye
be
indued
with
vertue
from
aboue
.
Lykewyse
(
as
is
testified
Actorum
.
1.
)
Our
Sauiour
(
hauyng
eaten
with
his
apostles
and
hauing
bidden
them
to
tary
at
Iherusalem
,
and
not
to
departe
from
thence
,
but
looke
for
the
promyse
of
God
the
father
)
sayeth
:
Accipictis
uirtutem
〈◊〉
spiritus
sancti
in
uos
,
&c.
That
is
to
saye
.
〈◊〉
shall
receaue
the
vertue
of
the
holy
ghost
commyng
vpon
you
.
And
this
gyft
so
promysed
,
was
perfourmed
most
eui
dently
vpon
Whytsondaye
,
by
visible
sygnes
and
tokens
feetlye
resemblynge
,
and
lyuelye
answerynge
,
to
thys
sacrament
:
wherein
ye
may
consider
that
as
in
baptisme
the
holye
ghost
came
downe
in
the
fourme
of
a
Doue
,
declaryng
thereby
that
as
the
Doue
is
of
all
other
,
simple
and
innocent
,
soo
by
Baptysme
innocency
is
purchased
and
obtayned
:
So
firy
tonges
be
yng
sent
downe
vpon
the
Apostles
on
Whitsondaye
,
dyd
signifye
the
ardente
zeale
,
and
greate
boldenesse
that
the
apostles
and
christen
people
shoulde
haue
to
expresse
and
declare
theyr
profession
and
fayth
.
Therfore
,
as
in
baptysme
we
are
regenerate
to
lyfe
,
soo
by
confirmation
succedynge
baptysme
,
we
are
armed
&
strengthened
to
fyght
and
battayle
.
In
baptysme
sinne
is
forgeuen
and
grace
is
geuen
,
in
confirmation
the
grace
geuen
,
is
〈◊〉
.
In
baptisme
we
do
professe
the
faythe
and
religion
of
Chryste
.
In
confirmatyon
we
haue
grace
and
〈◊〉
boldelye
to
mayntayne
and
to
sticke
to
the
same
,
so
that
he
which
is
baptysed
and
confirmed
hath
more
aboundaunt
grace
and
glorye
then
he
which
is
baptised
onely
.
Example
hereof
we
haue
in
the
apostles
.
For
Peter
the
heade
of
the
apostles
although
he
hadde
sene
Chryste
,
tasted
also
of
his
glorye
in
the
mounte
,
had
harde
the
voyce
of
hys
heauenly
father
,
had
sene
with
his
eyes
the
wonderfull
workes
that
Chryst
had
wrought
,
and
had
hym selfe
done
myracles
,
walked
vpon
the
water
,
and
bene
verye
familier
wyth
Chryste
.
〈◊〉
and
after
that
he
was
washed
and
pronounced
also
to
be
pure
&
clene
,
and
finallye
after
he
had
made
a
bragge
that
he
wold
with
Chryst
go
into
prison
and
suffer
death
,
yet
after
all
these
thynges
the
sayd
Peter
was
afrayde
at
the
voyce
of
a
wenche
,
and
did
by
and
by
denye
Chryste
,
and
the
lyke
also
he
dydde
at
the
voyce
of
an
other
wenche
:
yea
and
moreouer
after
Chrystes
resurrection
,
when
he
hadde
sene
Christe
and
receyued
greate
comforte
at
Chrystes
handes
,
he
dyd
with
the
other
Apostles
for
feare
of
the
Iewes
hyde
hym selfe
,
and
also
when
the
sayde
Peter
with
other
the
Apostles
had
sene
Christ
gloriouslye
ascendynge
,
and
had
bene
by
the
syghte
of
the
aungeles
greatlye
comforted
,
yet
he
durst
not
shewe
hys
face
abroade
,
but
taryed
and
loked
for
the
commynge
of
the
holye
Ghost
,
to
make
hym
stronge
and
bolde
.
At
whose
commynge
bothe
he
and
the
rest
of
the
apostles
were
so
confyrmed
and
boldned
that
they
shranke
not
before
all
the
Iewes
,
and
all
creatures
vnder
the
skye
,
ye
before
the
kynges
&
prynces
,
to
preache
the
name
of
Iesus
.
And
professyng
theyr
chrysten
fayth
,
wyth
all
boldnes
and
constancye
,
did
reioyce
to
suffer
displeasures
and
rebukes
inflicted
and
done
vnto
them
therefore
.
And
because
we
here
doo
speake
of
confirmation
,
some
peraduenture
do
loke
that
we
should
geue
some
diffynytyon
of
confirmatyon
;
wherin
to
satisfie
theyr
appetites
,
thys
may
be
sayde
.
That
Confirmation
is
a
certayne
,
consignation
or
markyng
,
made
with
chrisme
,
in
the
foreheade
of
the
persone
that
is
baptyzed
,
wyth
a
certayne
forme
of
wordes
,
to
the
intente
that
the
person
confyrmed
,
shoulde
boldely
geue
the
name
of
Christe
:
or
els
thus
maye
be
sayde
to
them
.
CONFIRMATION
,
is
an
enoyntynge
in
the
foreheade
of
the
partye
that
is
baptysed
,
made
in
the
fygure
or
forme
of
the
crosse
by
a
Byshoppe
,
with
holye
chrysme
for
the
strengthe
,
or
encrease
of
the
faythe
,
to
be
boldelye
by
the
sayde
partye
confessed
.
And
thys
chrysme
is
made
of
oyle
and
balme
.
The
sayde
oyle
(
whyche
is
a
cleare
or
cleane
thynge
of
it selfe
)
to
betoken
,
the
clearenes
or
cleannes
of
the
hearte
,
or
conscience
in
oure selfe
.
The
balme
(
whiche
is
a
thynge
verye
fragraunt
,
and
of
a
swete
smellyng
)
to
signifie
the
swete
and
good
sauoure
,
of
good
name
and
fame
,
towardes
oure
neyghbour
,
and
the
sayd
oyle
and
balme
beynge
mingeled
together
to
signifye
,
that
the
partye
confirmed
should
haue
truely
in
hym selfe
,
both
clerenes
of
conscience
and
also
wyth
hys
good
workes
to
haue
a
good
name
,
and
to
styrre
there
by
hys
neyghbours
to
the
lyke
.
And
we
ought
not
to
thynke
that
thys
enoyntinge
is
a
new
inuention
,
in
asmuche
as
Dionyse
and
Clement
,
beynge
in
the
apostles
tyme
,
and
besydes
them
,
Fabian
,
and
〈◊〉
,
beyng
very
nyghe
the
sayde
Apostles
tyme
,
and
Cypryan
,
Hierome
,
and
Saynte
Augustyne
not
being
much
from
the
Apostles
tyme
,
with
other
〈◊〉
wryters
,
do
vnyformely
agree
,
that
thys
sorte
of
enoyntyng
came
from
the
Apostles
.
For
as
concernyng
Dionyse
,
he
besydes
manye
other
places
doeth
affyrme
it
in
hys
boke
De
ecclesiastica
hierarchia
,
and
in
the.
iii.
chapter
.
And
amongest
many
other
notable
thynges
,
doth
saye
thus
Deinde
chrisma
summus
sacerdos
accipiens
〈◊〉
ponit
diuino
altari
.
&c.
That
is
to
saye
:
The
cheife
preiste
afterwardes
takynge
the
chrisme
,
doth
put
it
vpon
the
diuine
aulter
.
&c
And
Clement
doth
speake
hereof
in
the.
iii.
boke
of
his
recognitions
in
the
seconde
epistle
thereof
.
Fabiane
also
in
hys
seconde
epistle
wrytten
to
all
the
byshops
of
the
Easte
,
doeth
moste
playnelye
affyrme
the
lyke
.
Tertullian
lykewyse
in
hys
fyrst
boke
agaynst
Martian
doth
the
same
.
And
to
speake
of
S.
Cypriane
,
he
also
in
hys
sermon
,
De
vnctione
Chrismatis
,
in
diuerse
places
doeth
testifie
it
most
largelye
.
Lykewyse
S.
Hierom
most
playnly
in
hys
commentaryes
vpon
the
xvi
.
chapiter
of
Ezechiel
,
and
vpon
the.
xxxiii
.
of
Iob.
And
as
for
S.
Augustine
,
he
most
largely
,
playnly
,
and
effectually
approueth
it
,
specially
in
hys
second
booke
and.
iiii
.
chapiter
,
Contra
literas
〈◊〉
〈◊〉
.
And
in
hys
xv
.
booke
and.
xxvi
.
Chapiter
,
De
Trinitate
.
And
so
doeth
Euse
bius
in
hys
.
vi
.
boke
,
and.
xliii
chapter
,
〈◊〉
〈◊〉
.
where
speakynge
of
Nouatus
,
who
was
baptised
onely
in
hys
bedde
not
hauynge
other
thynges
vsually
obserued
after
the
order
&
rule
of
the
churche
,
he
sayth
thus
.
〈◊〉
exorcistis
curatus
in
〈◊〉
morbum
incidit
,
et
quoniam
iam
moriturus
putabatur
,
inipso
lecto
quo
decumbebat
baptismi
infusionem
accepit
,
sitamenhancillum
accepisse
dicendum
est
.
Imo
nec
〈◊〉
consequutus
est
post
verbum
quae
iuxta
〈◊〉
〈◊〉
consequidebebat
,
obsignationem
uidelicet
ab
episcopo
〈◊〉
,
cum
autem
illa
potitus
non
sit
,
quomodo
spiritum
sanctum
est
consequutus
.
That
is
to
saye
:
Nouarus
beinge
cured
of
the
exorcistes
,
dyd
fal
into
a
greuous
disease
,
and
because
it
was
thought
that
he
woulde
dye
out
of
hande
,
he
dyd
in
the
same
bedde
vpon
whyche
he
laye
sycke
,
receaue
the
infusion
of
Baptysme
,
yf
a
man
may
saye
that
he
receaued
that
,
but
as
concernyng
thynges
whyche
as
yet
remayned
vndone
,
and
whych
he
ought
according
to
the
order
and
rule
of
the
Churche
to
haue
had
,
that
is
to
say
,
the
consignation
or
〈◊〉
to
be
geuen
or
conferred
by
the
by
〈◊〉
,
those
thinges
after
his
discease
he
receaued
them
not
and
forasmuch
as
he
had
not
that
,
how
than
hath
he
receaued
the
holy
goost
.
CONCERNINGE
the
latter
wryters
,
in
asmuch
as
they
be
innumerable
,
and
vniformely
do
agre
here
vpon
.
I
wyll
not
rehearse
them
at
all
,
but
by
them
,
a
greynge
with
the
auncient
and
holye
fathers
of
the
churche
,
ye
maye
vndoutedlye
see
and
perceaue
,
that
thys
sacrament
of
confirmation
,
or
imposition
of
the
Byshopes
handes
,
is
receaued
,
approued
,
and
specyallye
commended
of
all
Catholique
menne
,
and
at
al
tymes
.
Seyng
then
that
thys
Sacrament
of
Confyrmation
,
for
many
considerations
is
so
gretly
to
be
estemed
and
regarded
,
not
onelye
for
the
aucthoritie
of
Chryste
,
that
dyd
institute
it
,
and
the
aucthoritie
of
the
churche
and
of
the
Apostles
that
dydde
receaue
and
vse
it
,
but
also
for
the
commoditie
and
profyt
which
the
sayde
Sacrament
dothe
brynge
wyth
it
.
Therefore
they
doo
verye
wyckedlye
,
that
in
anye
wyse
doo
contempne
it
.
And
those
maye
be
sene
,
and
iudged
to
contempne
it
,
whiche
eyther
do
rayle
at
it
or
ells
hauyng
oportunitie
to
haue
it
ministred
,
do
refuse
it
,
or
wyllyngly
neglecte
it
.
And
the
formall
wordes
vsed
in
Confyrmatyon
,
(
whiche
in
olde
tyme
was
called
Impositio
manuum
)
are
these
.
Signo
te
signo
crucis
,
&
confirmo
te
〈◊〉
salutis
,
in
nomine
patris
,
&
filij
,
&
spiritus
sancti
.
That
is
to
saye
.
I
sygne
,
or
marke
the
with
the
sygne
of
the
Crosse
,
and
confirme
the
with
the
chrysme
or
oyntement
of
helth
.
In
the
name
of
the
father
,
of
the
sonne
,
and
of
the
holy
Ghost
.
And
of
this
imposition
of
handes
,
we
haue
(
besydes
manye
other
places
expressed
in
scrypture
)
a
notable
example
in
the.
x.
of
saynte
Marke
,
practised
and
vsed
by
Chryst
hymselfe
.
And
this
Sacrament
of
Confirmation
,
or
layinge
of
the
byshops
handes
,
was
instituted
ordeined
,
and
vsed
in
the
catholyke
Churche
,
to
remedye
the
weakenes
that
ryseth
of
the
fome
or
rage
of
concupyscence
,
which
weakenes
remayneth
in
vs
for
oure
exercyse
,
and
is
of
two
sortes
,
that
is
to
say
,
inwarde
and
outwarde
.
The
inwarde
,
is
a
certayne
shamefastnes
,
or
timerousnes
,
whereby
we
do
not
boldely
confesse
the
name
of
Chryst
,
as
Chryst
requyreth
of
vs
,
sayinge
in
the
tenth
Chapter
of
Saynt
Mathewe
.
Omnis
qui
〈◊〉
me
coram
hominibus
,
〈◊〉
&
ego
〈◊〉
〈◊〉
patre
meo
〈◊〉
in
coelis
est
:
qui
autem
negauerit
me
coram
hominibus
,
negabo
&
ego
〈◊〉
coram
〈◊〉
meo
qui
in
coelis
est
.
That
is
to
saye
.
Euery
one
that
wyll
confesse
me
before
men
I
wyll
also
acknowledge
him
before
my
father
which
is
in
heauen
.
And
who
wyll
denye
me
before
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
remember
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
confession
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
Th
exposition
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
touchyng
the
second
thinge
it
is
to
witte
,
what
is
mente
by
The
Sacrament
of
Penaunce
,
〈◊〉
shall
vnderstand
,
that
it
is
properly
the
absolution
pronounced
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
,
and
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
being
the
minister
which
God
hath
ordayned
,
and
ap
pointed
therein
,
to
pronounce
the
sentence
of
remyssi
on
of
synnes
in
this
behalfe
.
Accordyng
aswell
to
the
counsayl
of
Saynt
James
(
Jacobi
.
5
)
as
also
to
thex
ample
of
them
that
were
conuerted
at
Ephesus
,
who
beleuynge
dyd
come
,
confessyng
and
shewynge
ther
actes
and
dedes
.
Actorum
.
xix
.
And
because
here
we
doo
touche
and
speake
of
confession
,
which
is
the
seconde
thynge
towardes
parfytte
Penaunce
,
ye
shall
therefore
knowe
,
that
albeit
,
thys
worde
Confessyon
both
in
scrypture
and
in
prophane
authors
doth
sygnifye
many
thynges
and
in
dyuerse
sortes
,
yet
Confession
(
as
it
is
heare
to
be
accepted
and
taken
)
is
a
voluntarye
,
lawfull
,
and
sufficient
declaratyon
,
or
vt
teryng
of
synne
,
to
be
made
vnto
the
pryeste
hauynge
sufficyent
aucthoritye
to
geue
absolution
therin
.
And
when
I
do
saye
Adeclaration
or
vtteryng
:
I
do
vse
the
same
to
exclude
mentall
confessyon
,
whyche
though
it
may
and
ought
at
all
tymes
to
be
made
vnto
God
,
yet
that
is
not
that
sacramentall
confessyon
of
which
we
heare
speake
.
And
when
I
do
saye
Uo
Uoluntarye
,
I
do
put
in
that
to
declare
that
lyke
as
wyllyngly
the
synne
is
committed
,
so
also
willingly
and
without
compulsion
the
confession
ought
to
be
made
.
And
when
I
do
say
,
Lawefull
and
sufficient
.
I
do
put
in
that
,
to
declare
that
it
is
not
I
noughe
to
make
a
bare
or
naked
confession
not
carynge
how
or
after
what
sorte
it
be
made
,
but
to
make
it
in
suche
wise
that
it
may
be
lawefull
and
sufficiente
,
That
is
to
say
,
after
dewe
deliberation
and
consultation
for
sene
and
had
,
to
so
order
the
same
,
that
it
may
be
done
as
is
comprehended
in
these
verses
folowyng
.
Sit
simplex
,
humilis
confessio
〈◊〉
,
fidelis
.
Atque
frequens
,
nuda
,
discreta
,
libens
,
uerecunda
Integra
secretalacrimabilis
〈◊〉
.
Fortis
et
accusans
,
et
fit
parere
parata
.
That
is
to
say
:
Let
confessyon
be
playne
,
humble
,
pure
,
faythefull
,
and
often
,
not
cloked
,
discrete
,
voluntarye
,
hauinge
shamefastnes
,
hole
,
secreate
,
lamentable
,
spedy
,
stronge
,
accu
satorye
of
hym selfe
,
and
ready
to
obey
.
AND
when
I
doo
put
in
this
worde
Synne
.
I
doo
that
,
to
declare
that
he
who
commeth
to
confession
must
not
do
as
the
proude
Pharisie
did
,
who
prai
sed
himselfe
and
condempned
the
publican
Luce.
8.
But
humbly
and
lowely
(
as
is
beforesayde
)
he
muste
declare
and
shewe
his
owne
synne
,
verefying
in
hym selfe
the
saying
of
Salomon
in
the.
xvii
.
chapiter
of
his
prouerbes
.
Iustus
prior
est
accusator
sui
.
That
is
to
saye
:
A
iuste
man
is
firste
an
accuser
of
himselfe
.
AND
fynallye
when
I
doo
saye
those
wordes
Unto
the
priest
hauing
sufficiente
auctoritie
to
giue
absolution
therein
.
I
do
purposelye
put
in
them
to
declare
that
he
who
shall
gyue
absolution
must
be
both
a
priest
and
also
haue
sufficient
aucthoritie
to
gyue
absolution
.
NOW
conçernyng
satisfaction
,
which
is
the
thirde
thinge
that
apperteineth
to
perfect
penaunce
,
ye
shal
knowe
,
that
albeit
this
worde
.
Satisfaction
,
is
diuersely
taken
aswell
in
scripture
as
other
where
:
yet
as
is
shal
be
here
consydered
,
and
as
it
is
taken
in
the
publyke
and
common
vse
of
the
catholyke
Churche
in
thys
matter
,
it
is
a
chastemente
or
punyshmente
which
is
inflycted
or
put
by
the
preist
vpon
the
penytent
synner
(
so
confessynge
hymselfe
)
accordyng
to
the
nature
and
qualitie
of
the
offence
by
him
commytted
And
hereby
apeareth
that
when
we
here
do
speake
of
satysfactyon
,
we
do
not
meane
that
the
penytente
synner
by
any
payne
,
or
punyshmente
by
them
to
be
suffred
,
can
worthely
eyther
merite
remission
of
hys
synnes
,
or
make
vnto
God
any
iuste
or
full
recompense
equyualent
to
the
synne
,
whiche
he
hath
commytted
agaynst
God
,
and
so
satysfye
God
therby
,
(
whiche
in
dede
after
that
forte
he
neuer
can
do
,
for
that
sorte
of
satysfaction
onely
apperteyneth
to
our
Sauyoure
CHRIST
,
who
alone
by
hys
gloryous
passyon
hathe
worked
and
purchased
the
same
.
But
to
satisfye
(
as
here
is
ment
by
satysiactyon
)
is
,
the
synner
after
〈◊〉
,
and
confession
,
to
submitte
humblye
hymselfe
to
suche
discipline
and
wayes
of
reformation
,
as
the
priest
hearyng
hys
synnes
and
offences
,
shall
by
hys
〈◊〉
and
wysedome
,
agreable
to
the
worde
of
God
,
thinke
mete
and
conueniente
,
whyche
humble
submission
(
with
consent
and
agremente
to
receaue
dysciplyne
)
made
by
the
penytente
vnto
the
priest
beynge
the
gostlye
fathere
,
eyther
to
the
gyuynge
of
almes
,
makyng
of
prayor
,
vsyng
of
fastynge
or
of
doynge
any
such
lyke
workes
of
penaunce
,
shall
make
the
sayd
penitent
an
apt
vessell
to
be
partaker
of
that
onely
satysfactyon
procured
meryted
,
and
gotten
by
the
preciouse
death
of
our
Sauiour
CHRISTIESVS
and
it
shall
gyue
great
occasyon
and
good
mater
to
the
penytent
synner
alwayes
after
,
to
leade
a
newe
lyfe
declinynge
from
vyce
,
and
embracing
vertue
,
yet
it
shall
enduce
hym
not
onely
to
restore
to
all
men
,
a-that
euer
he
hathe
vniustlye
taken
or
reteyned
from
them
,
and
to
recompense
al
hurtes
and
iniuryes
in
any
wyse
done
vnto
them
,
accordyng
to
hys
habylitie
and
power
.
But
also
to
forgyue
vnto
all
mene
for
CHRISTES
sake
all
suche
iniuryes
and
trespases
as
they
in
any
wyse
haue
commytted
,
or
done
agaynste
hym
.
And
the
penytente
synner
being
contente
thus
to
do
(
wherein
he
shall
vndoutedly
muche
please
almyghtye
God
,
who
by
vertue
of
Chrystes
satysfaction
wyl
accept
,
&
allowe
,
of
his
infinit
goodnes
this
satisfaction
,
&
contentment
so
don
by
man
)
the
sayd
penitent
synner
may
desire
to
heare
the
comfortable
wordes
of
remyssyon
of
synnes
,
and
to
haue
absolution
therof
gyuen
and
mynystred
vnto
hym
by
the
pryeste
.
Accordyng
to
whose
desire
,
the
preyste
beynge
Goddes
〈◊〉
therein
muste
(
ensuinge
the
Gospell
)
pronounce
and
gyue
vnto
,
and
vpon
the
sayde
penytent
〈◊〉
,
the
fentēte
of
absolution
,
vnto
the
which
sentence
the
sayd
penitent
muste
geue
credence
,
wyth
perfecte
fayth
and
beleife
,
that
hys
synnes
are
nowe
frely
forgeuen
,
by
the
merytes
of
Chrystes
blessed
passion
in
thys
sacrament
of
Penaunce
,
hauyng
this
contrition
,
Confession
,
satysfactyon
,
and
absolution
,
whych
we
haue
spoken
of
.
And
albeit
in
the
late
pesti
ferouse
〈◊〉
,
that
ouerwhelmed
thys
realme
,
thys
Contrition
,
Confession
,
satisfaction
,
and
Penaunce
were
condempned
and
〈◊〉
;
or
at
the
least
wise
in
maner
neglected
of
all
folkes
,
yet
in
very
dede
they
so
ought
not
haue
bene
〈◊〉
they
are
allowed
&
approued
by
scrypture
(
as
anone
shal
be
declared
,
and
shewed
〈◊〉
you
)
and
haue
bene
euer
continuallye
receyued
,
vsed
,
and
muche
set
by
,
as
thynges
most
ne
cessarye
and
profitable
in
the
catholyke
Churche
,
for
the
amendement
of
mennes
lyues
,
and
for
theyre
attonement
wyth
almyghtye
God
〈◊〉
to
bee
kepte
in
good
estate
and
order
,
to
theyr
great
comfort
,
and
spe
ciall
releife
.
And
amongest
a
greate
numbre
,
of
commodities
,
that
doe
come
by
confession
,
thys
is
not
the
lest
,
that
wher
by
custome
or
otherwise
men
be
drouned
in
〈◊〉
,
and
do
not
se
the
abhomination
and
filthynes
〈◊〉
,
and
therefore
many
tymes
,
do
wante
Contrition
,
and
consequentlye
remedye
and
helpe
agaynst
theyr
synne
,
they
hauyng
a
discert
honest
gost
ly
father
,
and
〈◊〉
commyng
to
hym
may
by
his
good
instruction
&
exhortation
grounded
vpon
the
word
of
God
,
be
styrred
&
moued
to
detest
theyr
synne
,
&
to
lament
theyr
noughty
〈◊〉
,
&
thervpon
to
entre
into
a
new
lyfe
&
to
vse
godlye
conuersation
,
and
honest
be
hauiour
in
al
their
doinges
.
And
albeit
this
wai
before
descrybed
be
the
ordinary
way
&
meanes
for
sinners
,
to
obteyne
remission
of
sin
,
&
to
be
reconciled
to
the
fauour
of
almyghty
GOD
,
yet
in
case
there
do
lacke
a
preyste
to
make
this
confession
vnto
,
and
so
to
obteine
ofhim
being
Goddes
minister
,
the
sayd
absolution
:
or
that
the
synner
by
extreme
necessitie
cannot
do
and
fulfyll
(
as
of
duety
he
ought
&
gladly
he
should
)
the
said
workes
of
Penaunce
in
confession
so
enioyned
vnto
him
:
them
in
that
case
&
hauing
thys
good
wyll
,
and
beinge
otherwise
truely
with
all
his
harte
repentant
of
his
hole
former
noughty
lyfe
,
not
wanting
therwith
a
harti
mynde
&
vnfayned
purpose
through
Gods
grace
to
do
the
same
,
when
such
necessitie
shal
cease
&
good
occasion
or
oportunitie
shal
be
gyuen
,
the
sayd
sinner
vndoutedlye
shall
haue
at
Godes
handes
pardon
&
forgyuenes
of
all
hys
sayd
sinnes
&
misdoinge
,
for
(
as
S.
Cipryan
doth
say
in
his
first
boke
,
contra
〈◊〉
,
)
euen
in
the
houre
of
death
when
the
soule
is
ready
to
departe
out
of
the
body
,
the
great
mercyfull
goodnes
of
God
doth
not
dyspise
Pe
naunce
,
so
that
neither
the
greatnes
of
synne
,
nor
the
shortnes
of
tyme
,
nor
yet
the
enormitie
of
lyfe
,
do
exclude
that
sinner
from
the
mercy
of
God
if
so
be
,
ther
be
true
contrition
&
vnfained
change
of
the
harte
from
〈◊〉
conuersation
.
An
example
wherof
we
haue
of
the
thefe
that
did
hang
vpon
the
crosse
,
who
askyng
mercy
with
a
contrite
harte
was
in
that
case
forthwith
made
a
cetezen
of
Paradise
,
&
where
as
he
deserued
condempnation
&
punyshment
,
this
his
contrite
hart
did
chaung
his
payne
into
martirdom
,
and
his
bloude
into
baptisme
:
yet
thys
not
withstandyng
no
man
ought
,
vpon
hope
of
Gods
mercye
styll
to
contynue
in
synfull
lyuing
(
like
as
no
man
woulde
be
sycke
in
hys
bodye
vpon
hope
to
recouer
healthe
)
for
such
as
wyl
not
forsake
theyr
wyckednes
,
and
yet
do
thynke
that
GOD
wyl
forgeue
them
,
are
full
many
tymes
,
and
commonlye
,
so
preuented
wyth
the
iuste
plage
of
GOD
,
that
neyther
they
haue
tyme
to
conuerte
,
nor
yet
grace
to
receyue
the
benefitte
of
forgeuenes
.
For
consideration
of
whych
daunger
,
scripture
(
Eccle.
5.
)
doth
say
thus
.
Non
tardes
conuerti
ad
dominum
,
et
ne
〈◊〉
de
die
in
diem
:
subito
enim
〈◊〉
〈◊〉
illius
ct
in
〈◊〉
uindicte
disperdet
te
.
That
is
to
say
:
Thou
must
not
slacke
to
conuerte
or
tourne
to
God
,
and
thou
must
not
differ
or
lynger
from
daye
to
daye
,
for
in
dede
hys
anger
wyl
come
sodenly
,
and
in
the
tyme
of
vengeaunce
he
will
destroie
the.
Wherefore
embrasynge
the
mercye
of
God
on
th
one
syde
,
and
fearyng
the
iustice
of
God
on
thother
syde
,
let
vs
at
no
tyme
neyther
dispayre
of
forgeuenes
of
our
synnes
nor
yet
presumptuouslye
remayne
〈◊〉
in
oure
synnes
,
knowynge
that
the
iustice
of
God
wyll
straytlye
exacte
and
require
the
dettes
of
all
men
,
which
be
not
forgeuen
or
pardoned
by
hys
clemency
Here
in
thys
matter
,
amongest
many
other
thynges
two
poyntes
are
specially
to
be
noted
and
considered
The
fyrst
is
that
althoughe
the
death
of
Christe
be
a
satisfaction
,
deseruyng
and
merytynge
the
remissyon
of
our
synnes
,
and
not
onelye
oure
synnes
:
but
of
the
synnes
of
the
hole
worlde
(
as
Saynct
John
sayeth
.
1.
John
.
2.
)
Etipse
est
propitiatio
pro
peccatis
nostris
,
et
non
pro
〈◊〉
〈◊〉
tantum
sed
etiam
pro
totius
mundi
.
Wherby
euerlastynge
death
is
sufficicientlye
of
Christes
parte
abolished
,
yet
on
oure
behalfe
it
taketh
not
alwayes
effecte
,
by
reason
that
we
endeuor
not
our selues
that
it
may
be
dulye
applied
vnto
vs
.
For
such
is
the
mercy
of
CHRIST
that
he
woulde
haue
all
to
be
sauede
,
and
therefore
when
he
approched
nigh
vnto
the
citie
of
Hierusalem
and
sawe
the
great
enormities
and
wickednes
therof
he
wepte
vpon
it
and
sayde
.
Si
cognouisses
et
tu
et
quid
〈◊〉
in
hac
dei
tud
quae
ad
pacem
tibi
:
nunc
autem
abscondita
sunt
ab
〈◊〉
Luce
,
19
That
is
to
saye
,
And
thou
yf
thou
hadest
knowen
,
and
that
in
thys
thy
daye
,
those
thinges
which
belonge
vnto
thy
peace
,
but
nowe
are
hid
from
thine
eyes
.
Luke
the
xix
For
which
cause
also
Chryst
lyke
wyse
in
the
reproche
of
Hierusalem
cryed
vnto
it
saying
Mathei
.
23.
Hierusalem
hierusalem
qui
occidis
prophetas
et
lapidas
cos
,
qui
at
te
missi
sunt
,
quoties
volui
congregare
filios
tuos
,
quemadmodum
〈◊〉
congregat
pullos
suos
sub
alas
suas
,
et
noluisti
?
That
is
to
say
:
O
Hierusalem
Hierusalem
,
which
dothe
kyll
the
Prophetes
and
doest
stone
them
whiche
are
sente
vnto
the
,
howe
often
wolde
I
haue
gathered
thy
chyldren
together
,
as
the
henne
gathereth
her
chyckenes
vnder
her
wynges
,
but
thou
wouldest
not
,
Mathewe
.
xxiii
.
According
wherevnto
Christ
also
sayde
vnto
his
Disciples
Mathei
.
16.
Si
quis
uult
post
me
uenire
:
aboget
semetipsum
,
et
to
〈◊〉
lat
crucem
suam
,
et
sequatur
me
.
That
is
to
saye
:
〈◊〉
anye
man
will
come
after
me
let
hym
denye
hymselfe
,
and
take
his
Crosse
and
folowe
me
.
And
immediately
there
doth
folowe
.
Qui
enim
uoluerit
animam
〈◊〉
〈◊〉
saluam
〈◊〉
perdet
cam
.
Qui
autem
perdiderit
animam
suam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
to
say
:
For
in
dede
he
that
wyll
saue
his
soule
,
shall
lease
it
:
and
he
that
wyll
lose
his
soule
for
my
sake
,
shall
fynde
it
Agreable
where
vnto
S.
Paule
,
not
contentyd
to
haue
sayd
that
,
no
dampnation
is
to
them
that
are
in
corpate
to
CHRIST
,
and
whych
do
not
walke
after
the
flesh
,
but
after
the
spirite
,
nor
beyng
contented
to
haue
called
them
the
children
of
GOD
,
the
heyres
of
GOD
,
and
coheyres
of
CHRIST
,
dothe
in
the.
viii
.
chapiter
to
the
Romaynes
,
knitte
vppe
al
those
thynges
together
and
concludeth
all
the
same
to
take
effect
conditionally
,
saying
.
Sitamen
compatimur
,
vt
et
〈◊〉
.
That
is
to
say
,
〈◊〉
yet
we
do
suffer
with
himthat
with
hym
also
we
maye
be
gloryfyed
And
thys
to
be
true
it
well
appeared
for
that
,
that
at
the
day
of
Judgment
when
the
sonne
of
man
shall
come
in
his
glorye
,
and
all
hys
holye
Angelles
wyth
hym
,
and
on
the
one
syde
of
hym
there
shal
stand
the
shipe
,
&
on
the
other
the
goates
,
it
shal
not
be
sufficient
or
inoughe
to
say
to
Chryst
:
Syr
you
haue
sufficiently
redemed
vs
by
your
passion
,
we
nede
not
for
our
parte
to
do
any
thing
at
all
,
sauing
to
beleue
you
soo
to
haue
done
,
For
Chryst
then
shal
saye
otherwyse
vnto
them
,
for
vnto
the
blessed
chyldren
of
hys
father
he
shall
saye
:
Venite
benedicti
patris
mei
,
〈◊〉
paratum
nobis
regnum
a
constitutione
mundi
.
suriui
et
dedistis
mihi
manducare
.
&c.
That
is
to
saye
:
Come
you
the
blessed
of
my
father
doo
you
possesse
the
kyngdome
prepared
for
you
from
the
creation
of
the
worlde
.
I
haue
ben
hungry
and
ye
haue
giuen
me
to
eate
&c.
And
vnto
the
wycked
standyng
on
his
lefte
hand
he
for
the
omitting
of
the
sayd
workes
of
mercy
,
shal
say
.
Discedite
a
me
maledicti●
in
ignem
eternum
qui
paratus
est
diabolo
et
angelis
eius
?
Esuriui
enim
et
non
dedistis
mihi
inanducare
&c.
That
is
to
say
.
Goe
ye
from
me
ye
cursed
,
into
euerlasting
fire
,
which
is
prepared
for
the
Deuell
and
his
aungells
,
for
I
was
hungrye
and
you
gaue
me
not
to
eate
.
&c.
Fynallye
in
fewe
wordes
S.
Paule
to
the
Galathians
the.
vi
.
Chapiter
,
dothe
tell
vs
what
is
our
partes
in
thys
behalfe
to
do
saing
.
Bonum
autem
fac●entis
non
de
ficiamus
,
Tempore
enim
suo
metemus
,
non
deficicutis
ergo
dum
tempus
habemus
operemur
bonum
ad
omnes
,
maxime
autem
ad
domesticos
fidei
.
That
is
to
saye
.
Let
vs
not
be
werye
of
well
doinge
,
for
in
the
conuenyente
tyme
we
shall
reape
withoute
ceassynge
or
wearynes
.
Therefore
while
we
haue
tyme
,
let
vs
do
good
vnto
all
folkes
and
specyallye
vnto
them
which
are
of
the
houshold
of
faith
.
So
that
by
all
these
scryptures
it
doth
most
euidēlye
appeare
,
that
besydes
the
passion
of
Christe
,
there
is
some
what
also
required
of
vs
:
soo
that
we
may
not
laye
all
the
burden
on
Chrystes
backe
,
thoughe
he
be
able
to
beare
it
,
but
we
must
take
parte
of
the
burden
our selues
,
and
laye
it
also
vpon
our
owne
neckes
to
,
as
wherby
we
may
be
partakers
and
accepted
to
enioye
that
thing
,
which
of
Chrystes
parte
is
fullye
purchased
all
readye
.
The
second
thing
most
nedeful
also
here
to
be
declared
vnto
you
is
,
that
although
the
gylte
of
synne
,
be
in
this
sacrament
of
Penaunce
throughe
the
bountifulnes
of
CHRIST
,
cleane
taken
awaye
,
yet
by
the
iustyce
of
GOD
there
remaynethe
a
temporall
payne
.
An
example
whereof
we
haue
in
the.
ii
.
booke
of
the
kinges
in
the.
xii
.
chapiter
(
where
not
withstandinge
that
Nathan
,
the
messenger
,
and
prophete
of
GOD
had
declared
to
Dauyd
,
that
hys
synnes
were
forgeuen
hym
,
yet
for
all
that
,
temporall
punshemente
was
inflicted
.
And
so
lykewyse
Exodi
.
22.
&
Numeri
14.
Besides
these
,
we
haue
an
other
euidente
example
in
oure
owne
selues
,
for
albeit
all
synnes
originall
and
actuall
be
in
our
baptisme
remitted
vnto
vs
,
as
hathe
bene
before
in
the
Sacrament
of
Baptysme
declared
vnto
you
:
yet
the
paynes
doo
remayne
whyche
are
inflicted
by
God
hymselfe
for
originall
synne
,
as
all
the
incommodities
we
haue
therefore
in
our
bodye
,
and
deathe
also
of
the
same
,
as
appearethe
Genesis
tertio
.
And
though
this
thyng
thus
playnely
declared
maye
seme
to
suffyce
for
the
full
instruction
of
the
ignorante
in
thys
sayde
Sacramente
Penaunce
,
or
in
the
partes
thereof
,
or
at
all
,
yet
if
anye
shal
be
desyrous
vpon
promyse
made
before
to
haue
further
testimonyes
of
Scrypture
and
of
the
fathers
,
they
shall
here
folowe
orderlye
.
And
fyrst
as
concernynge
penaunce
in
gerneall
,
we
rede
in
the.
xviii
.
of
Ezechiel
thus
.
Si
autem
impius
egerit
poenitentiam
,
ab
omnibus
peccatis
suis
quae
operatus
est
,
&
custodierit
pre●cepta
mea
et
fecerit
iudicium
&
iustitiam
,
uita
uiuet
,
&
non
morietur
.
That
is
to
say
:
If
the
wicked
do
penaunce
from
all
his
synnes
whiche
he
hathe
commytted
,
and
kepe
my
commaundementes
,
and
doe
iudgement
and
iustice
,
he
shall
liue
wyth
lyfe
and
shall
not
dye
.
And
in
the.
xi
.
chapyter
of
Sapience
,
is
wrytten
.
Misereris
omnium
quia
omnia
potes
,
&
dissimulas
peccata
hominum
propter
poenitentiam
.
That
is
to
saye
,
Thou
Lorde
haue
mercye
vpon
all
,
for
thou
canste
doe
all
thynges
,
and
doest
make
as
thoughe
thou
dyddest
not
see
theyr
sinnes
,
for
penaunce
sake
.
And
in
the
,
viii
,
of
the
actes
,
Symon
Magus
goyng
aboute
,
and
thynkyng
that
he
myghte
bye
the
holy
ghost
for
money
,
was
by
S.
Peter
rebuked
therfore
,
and
also
after
that
was
counsayled
,
or
rather
commaunded
thus
.
Penitentiam
age
ab
haec
nequitia
tua
,
&
rogae
deum
,
si
forte
remittatur
tibi
haec
cogitatio
cordis
tui
.
That
is
to
say
.
Do
penaunce
from
this
thy
wickednes
,
and
pray
to
God
,
yf
peraduenture
thys
thoughte
of
thy
harte
maie
be
forgeuen
thee
.
And
farther
in
the
seconde
of
the
Apocal.
the
churche
of
Ephesus
is
admonyshed
and
prouoked
vnto
penaunce
after
thys
maner
.
Memoristo
,
unde
exideris
,
&
age
poenitentiam
:
&
prima
opera
fac
,
sin
autem
uenio
tibi
cito
&
mouebo
candelabrum
tuum
de
loco
suo
,
nisi
poenitentiam
egeris
.
Whych
is
to
saye
.
Remember
from
whence
thou
hast
fallen
,
and
do
penaunce
,
and
doo
thy
firste
workes
,
but
yf
not
I
come
vnto
the
quickelie
,
and
will
remoue
thy
candelsticke
from
his
place
,
vnlesse
thou
do
penaunce
.
Of
thys
penaunce
you
may
fyude
other
testymo
nyes
in
the
holy
Scriptures
,
as
Ecclesia
,
ii
,
Mat
,
iii
,
Luke
,
xiii
.
xv
,
xvii
,
Rom.
ii
,
ii
,
Pet
,
iii
,
Apoca
,
ix
.
&c.
And
as
touchynge
contrition
,
whyche
is
the
seconde
thynge
here
consydered
,
what
more
maye
be
sayde
therein
,
then
that
whyche
the
holye
Gost
spake
by
Dauydes
mouth
(
Psal
,
xxxi
.
)
sayeng
.
Dixit
confitebor
ad
uersum
me
iniustitiam
me
Turrian
domino
,
&
tu
remisisti
impietatem
〈◊〉
That
is
to
say
.
I
did
purpose
with
my selfe
and
sayde
:
I
will
confesse
vnto
God
myne
vnrightfulnes
agaynst
my selfe
and
thou
haste
forgeuen
the
wickednes
of
my
sinne
.
Accordyng
to
which
sense
the
selfe
same
Dauyd
(
crauynge
the
〈◊〉
of
God
after
hys
synne
)
dyd
say
.
〈◊〉
contritum
&
humiliatum
deus
non
despicies
That
is
to
saye
.
A
contrite
and
an
humble
hearte
(
thou
God
)
wilte
not
dispise
.
Moreouer
Achab
,
althoughe
he
was
neuer
so
euyl
a
man
,
yet
hauyng
remorse
of
conscience
for
his
euyl
dedes
,
and
humblyng
hym selfe
wyth
a
contrite
heart
he
dyd
heare
these
wordes
of
Goddes
mouthe
,
spoken
vnto
the
Prophete
Esaye
.
Nonne
uidisti
humilitatem
Achab
coram
me
?
quia
igitur
humiliatus
est
coram
me
,
non
inducam
malum
in
〈◊〉
cius
,
sed
in
〈◊〉
filij
sui
in
feram
malum
domui
〈◊〉
.
3.
Reg.
21.
That
is
to
say
.
Hast
thou
not
sene
Achab
humbled
before
me
?
Therefore
bycause
he
is
thus
humbled
or
contryte
before
me
I
wyll
not
bring
this
plage
or
euyll
in
his
dayes
,
but
in
the
dayes
of
his
Sonne
I
wyl
bringe
mischiefe
vpon
hys
house
,
or
famylie
.
Of
thys
contrition
and
sincere
sorowfulnes
of
hart
a
great
number
of
places
are
in
the
holye
scryytures
and
amongest
the
rest
,
ye
may
consider
,
the
,
ii
,
cor
,
vii
.
Pal.
vi
,
xxxvii
.
cxviii
,
Iohel
,
ii
.
Math
,
v.
&c.
Thyrdly
concernynge
this
Sacramentall
confession
to
be
proued
by
Scriptures
and
aucthorityes
,
yea
and
to
haue
bene
of
Chryst
and
his
Apostles
lefte
and
commended
vnto
vs
,
albeit
a
very
grete
number
of
places
might
be
broughte
in
as
the.
5.
and.
16.
of
Leuit.
Numer
.
5.
Prouerb
.
28.
1.
Ioan.
1.
&c.
〈◊〉
these
folowinge
for
thys
present
maye
suffyce
:
And
fyrst
of
all
consider
you
that
the
olde
testamente
(
accordynge
to
the
teachyng
of
S.
Paule
ad
Hebreos
.
10
)
is
a
fygure
of
the
newe
,
and
hath
not
the
verye
lyght
it selfe
,
And
seing
that
in
the
olde
testamente
all
those
that
should
be
healed
were
commaunded
to
offer
theyr
gyftes
,
&
shewe
them selues
to
the
preistes
.
Leuit.
14.
so
also
in
the
newe
testament
Chryste
〈◊〉
that
to
be
done
Mathei
.
8.
to
signify
that
thynge
whyche
in
the
olde
lawe
was
figured
by
the
shewing
of
the
persons
vnto
the
leuitycall
preistes
,
to
be
nowe
in
the
newe
testament
by
auryculer
confession
accomplyshed
and
fulfylled
,
or
ells
shoulde
there
haue
bene
a
shadowe
〈◊〉
out
a
body
,
and
a
fygure
wythout
a
verytie
.
〈◊〉
vnto
thys
sence
S.
Augustyne
,
Chrysostome
,
Bede
and
other
,
entreating
vpon
the
same
place
or
Mathewe
,
do
fully
agre
.
Secondely
Salomon
the
wysest
of
all
men
(
Prouerb
.
27
)
doth
saye
.
〈◊〉
agnosce
uultum
pecoristui
.
That
is
to
saye
:
Dilygently
knowe
and
be
holde
the
countenaunce
or
behauiour
of
thy
〈◊〉
,
Not
〈◊〉
thereby
a
brute
or
〈◊〉
beaste
,
but
as
S.
Paule
in
the.
ix
,
to
the
Corinthians
by
oxen
,
doth
vnderstand
reasonable
creatures
,
so
he
in
the
sayd
place
by
the
beast
,
doth
vnderstande
such
reasonable
creatures
,
as
are
vnder
the
charge
of
other
,
the
pastors
and
gouernours
whereof
be
bounde
diligently
to
loke
vpon
them
,
perfectly
to
knowe
them
and
discreatelye
to
vse
them
:
discerninge
skab
from
skab
,
and
lepre
from
lepre
:
Whiche
thinge
man
(
not
knowyng
the
hart
or
conscience
of
man
)
cannot
doo
vnles
it
be
by
the
partie
that
is
infected
,
soo
confessed
and
reueled
vnto
hym
.
Whiche
thing
openly
to
do
〈◊〉
is
not
commaunded
nor
the
matter
so
requyreth
,
and
yet
not
to
doo
it
secreatly
and
,
in
confession
,
it
is
synfull
and
daungerouse
.
Wherefore
S.
James
not
requiryng
that
men
shoulde
openly
diffame
them selues
by
vtteryng
to
other
theyr
synfull
lyfe
,
and
yet
neuerthelesse
willing
that
we
should
vnburden
oure
constience
〈◊〉
mynde
penitentlye
by
confessyon
,
after
that
he
hath
spoken
of
the
bryngynge
in
of
prestes
to
annoynt
the
sycke
,
he
by
and
by
(
lest
parchaunce
anye
man
shoulde
thynke
that
mentall
confessyon
to
God
onely
were
sufficient
)
dothe
saye
:
Confitemini
ergo
〈◊〉
〈◊〉
uestra
.
&c.
Whych
is
to
saye
.
Confesse
you
ther
for
one
to
another
your
sinnes
.
Not
meanyng
that
euery
man
to
other
indifferently
shoulde
confesse
hymselfe
,
but
referryng
the
matter
to
the
preiste
,
of
whome
immediatly
before
he
dyd
speake
,
〈◊〉
of
the
visiting
of
the
sicke
and
the
anointinge
of
them
and
thus
doth
Saint
Augustyne
Saynt
Bede
,
and
Eusebius
,
vnderstand
those
Scryptures
.
And
〈◊〉
you
maye
be
assured
(
yf
ye
accordyngelye
doo
confesse
youre
synnes
)
that
from
and
by
Godes
owne
mouthe
〈◊〉
are
absolued
,
&
that
all
preistes
in
the
Apostles
,
receyued
full
aucthoritie
bothe
to
bynde
and
louse
the
synnes
of
the
people
,
ye
shall
for
a
profe
here
in
consider
emongest
other
thinges
,
the
facte
of
CHRIST
in
the
reuiuinge
of
deade
Lazarus
,
which
is
notable
,
recorded
in
the.
xi
.
chapiter
of
Saynte
John
,
where
Christ
thinking
it
not
sufficient
to
reuyue
Lazareth
,
and
to
call
hym
out
of
his
graue
,
sayde
Lazare
ueni
foras
.
Lazarus
come
forth
:
And
there
vpon
lazarus
by
and
by
reuyuing
,
and
in
hys
wyndinge
shete
rysynge
,
beinge
bounde
hand
and
fote
,
dyd
come
fourthe
.
And
yet
to
〈◊〉
by
a
visible
sygne
the
Aucthoritie
to
remayne
with
Christes
〈◊〉
and
their
successoures
to
louse
men
bounde
with
synne
,
Chryste
dyd
say
to
them
.
Solui
〈◊〉
uos
eum
et
sinite
abire
.
That
is
to
saye
.
Lose
you
him
and
suffer
him
to
goo
his
waie
.
And
as
for
that
place
of
the.
xvi
.
of
Saynte
Mathewe
,
where
the
power
of
the
keyes
,
is
promysed
to
be
geuen
vnto
preistes
and
mynisters
to
absolue
and
forgyue
synnes
and
also
for
the
place
in
the.
xx
.
of
Jhon
,
where
Chryst
after
his
resurrection
breathinge
vpon
his
dyscyples
,
and
perfourmyng
hys
promyse
dyd
saye
.
〈◊〉
spiritum
sanctum
quorum
remiserites
peccata
remittuntur
eis
,
et
quorum
〈◊〉
,
〈◊〉
sunt
.
That
in
.
Lake
ye
the
holie
Ghoste
,
whose
sinnes
ye
forgiue
,
or
release
,
those
are
forgeuen
or
released
,
and
whose
sinnes
you
withholde
,
they
are
with
holden
.
These
places
I
saye
are
so
euydente
,
that
no
man
can
with
any
learnyng
,
or
christen
conscience
,
withstand
or
depraue
them
,
but
they
must
be
most
vay
leable
for
this
present
purpose
.
And
for
the
establyshyng
of
al
menes
faythes
herein
,
here
foloweth
farther
the
consent
and
determination
of
three
of
the
moste
godly
and
auncient
fathers
of
the
primatiue
church
in
this
case
,
to
whose
determi
nation
all
other
catholike
(
almost
〈◊〉
)
writers
do
agree
.
And
fyrste
Clemente
(
the
successoure
of
S.
Peter
)
in
his
first
epistle
to
S.
James
the
brother
of
Chryst
,
sayth
these
wordes
.
Quod
st
forte
alicuius
cor
〈◊〉
〈◊〉
,
uel
insidelitas
,
uel
〈◊〉
malum
,
latenter
irripserit
,
non
〈◊〉
(
qui
〈◊〉
suae
curam
gerit
)
confit
eri
〈◊〉
〈◊〉
qui
〈◊〉
est
,
ab
ipso
per
〈◊〉
Dei
,
&
consilium
salubre
curetur
:
quo
〈◊〉
integra
〈◊〉
.
et
operibus
bonis
poenas
〈◊〉
〈◊〉
effugere
,
&
ad
〈◊〉
〈◊〉
〈◊〉
proeuinere
.
That
is
to
say
?
If
peraduenture
anye
rancor
or
infidelitie
or
any
other
euil
hath
priuely
crept
into
any
mans
hart
,
let
not
him
(
whiche
estemeth
his
owne
soule
)
be
ashamed
to
confesse
those
faultes
vnto
hym
which
hathe
charge
ouer
hym
,
that
he
maye
of
hym
be
cured
by
the
worde
of
GOD
,
and
holesome
〈◊〉
that
he
may
thorough
perfect
faythe
,
&
good
workes
,
auoyde
the
paynes
of
eternall
fyre
,
and
come
to
the
perpetuall
reward
of
eternal
lyfe
,
In
lyke
sorte
Orygen
vpon
the.
xxxvii
.
Psalme
and
in
his
seconde
Home
ly
,
doth
compare
sinne
(
not
confessed
to
a
preist
)
vnto
rawe
and
vndigested
meat
distemperatynge
verye
sore
the
stomacke
,
and
the
hole
bodye
,
whiche
yf
it
be
vomited
vp
easeth
the
stomack
and
restorith
health
:
so
sayth
he
sinne
〈◊〉
pryuelye
kepte
,
doth
inwardelye
trouble
the
conscience
:
&
ther fore
he
wylleth
vs
to
confesse
the
same
,
and
also
dylygently
to
loke
about
,
and
take
good
hede
in
chusinge
our
spirituall
yhisition
,
whiche
maye
minyster
vnto
vs
,
a
conueniente
medecyne
for
the
purgynge
of
oure
consciences
.
And
to
knytte
vp
this
place
of
pryuate
,
or
auriculer
confession
,
we
wyll
nowe
brynge
onelye
one
place
more
,
whiche
is
written
in
the
seconde
boke
of
Saint
Augustyne
,
De
〈◊〉
infirmorum
,
in
the.
iiii
.
chapter
,
&
wrytten
to
his
Nephewe
,
lyinge
on
his
death
bedde
,
where
he
sayth
thus
.
Sunt
quidam
〈◊〉
sibi
adsalutem
〈◊〉
〈◊〉
,
si
solideo
,
cui
nihil
〈◊〉
,
est
,
quem
nullius
later
conscientia
,
〈◊〉
〈◊〉
crimina
.
Nolunt
enim
,
aut
crubescunt
,
siue
〈◊〉
,
〈◊〉
dere
se
sasardotibus
,
quos
tamen
inter
lepram
et
〈◊〉
〈◊〉
per
〈◊〉
constituit
dominus
.
Sed
nolo
ut
ipsa
decipiaris
opinione
,
quatenus
confundaris
confiteri
〈◊〉
〈◊〉
uicario
〈◊〉
praerubore
,
uel
cerui
cosus
indignatione
:
nam
ipsius
〈◊〉
subeundum
est
iudicium
,
quë
domi
nus
sibi
non
dedignatur
uicarium
.
Ergo
ad
te
〈◊〉
roges
〈◊〉
,
&
sacipsum
conscientarum
tuarum
penitus
〈◊〉
Non
seducat
te
somni
atium
illa
superstiti
quae
uisitando
confirmat
,
quia
saluat
sacerdote
〈◊〉
,
〈◊〉
deum
peccatorum
confessio
.
Nos
autemnon
abne
gamus
quinsit
ad
deum
frequenter
〈◊〉
confessio
peccatorum
,
Beatus
etenim
qui
〈◊〉
〈◊〉
allidit
〈◊〉
〈◊〉
suos
ad
Petram
,
Petra
autem
Christus
est
.
Sed
〈◊〉
,
&
testatur
illud
sana
doctrina
(
〈◊〉
tibi
applandeutium
〈◊〉
auribus
)
quoniam
prius
〈◊〉
sacerdotis
qui
mediator
sit
ad
deum
〈◊〉
salubri
iudicio
:
alioquin
&
sublege
&
sub
gratia
,
〈◊〉
&
ostendite
uos
〈◊〉
dotibus
(
〈◊〉
.
17
)
〈◊〉
diuinum
,
quomodo
consummaretur
?
〈◊〉
alterutrum
peccata
uestra
(
Iaco.
5
)
quomodo
〈◊〉
?
Ergo
〈◊〉
tuarum
arbiter
dei
uice
adhibeat
ur
〈◊〉
,
&
〈◊〉
ci
uias
tuas
,
&
ipse
,
exhibebet
antidotum
reconciliationis
,
&c.
which
is
to
sai
.
Truely
there
are
some
which
thinke
it
suffycient
for
theyr
soule
helth
,
if
they
confesse
their
faultes
and
synnes
to
God
onely
,
to
whome
nothyng
is
hydde
,
and
euerye
manes
conscyence
is
knowen
.
For
they
wil
not
,
or
they
are
ashamed
,
or
els
they
dysdayne
to
〈◊〉
them selues
to
the
preistes
,
to
whome
God
by
hys
lawbearer
,
appointed
the
offyce
to
iudge
betwene
lepre
and
lepre
,
but
I
would
not
thou
shouldest
be
deceaued
with
this
opinion
,
soo
that
thou
shouldest
be
confounded
to
confesse
thy selfe
before
Goddes
vycar
or
deputye
,
eyther
pynyng
for
shame
,
or
styffenecked
wyth
disdayne
,
for
thou
must
humbly
stand
to
his
iudgement
,
whome
oure
Lorde
dysdayneth
not
to
be
his
vicar
or
substitute
.
Therefore
desyre
the
〈◊〉
to
come
to
the
,
and
make
him
priuie
,
throughlye
of
all
thy
conscience
.
And
lette
not
that
superstition
of
the
dreamers
deceaue
the
,
which
in
visiting
,
dothe
confyrme
or
beare
the
in
hande
,
that
confession
of
thy
synnes
to
God
the
preiste
not
beinge
made
priuye
)
doth
saue
the
:
Truely
we
denye
not
but
oftentimes
we
must
rehearse
the
confession
of
our
synnes
to
GOD
,
for
he
is
blessed
which
wyll
kepe
vnder
,
and
all
to
〈◊〉
hys
litle
ones
,
or
his
great
ones
,
agaynst
the
rock
,
and
the
rocke
is
Chryste
.
But
we
doo
testify
,
and
the
true
perfect
doctrine
dothe
testifye
the
same
(
which
we
doo
say
,
least
thou
〈◊〉
fauour
the
eares
of
them
that
doo
flatter
the
)
thou
nedest
fyrste
the
holsome
censure
,
or
iudgement
of
a
preiste
,
whiche
maye
be
a
〈◊〉
diatour
vnto
God
.
For
els
howe
coulde
that
aunswere
of
God
,
Goe
and
〈◊〉
your selues
to
the
preistes
(
Luk.
xvii
)
beyng
geuen
bothe
vnder
the
lawe
,
and
also
vnder
grace
be
fulfilled
?
And
also
howe
coulde
that
sayinge
of
S.
James
,
Confesse
your
synnes
one
to
another
,
〈◊〉
.
v.
be
accomplyshed
?
Therefore
in
the
stede
of
God
,
let
there
be
had
the
preist
,
an
arbiter
or
iudg
of
thy
skarres
or
woundes
,
&
do
thou
open
or
disclose
vnto
him
thy
waies
or
faultes
,
and
he
shall
geue
vnto
the
a
medecyne
of
reconciliation
.
&c.
This
confession
to
be
pryuate
,
or
(
as
it
is
termed
)
auryculer
,
you
maye
(
markynge
the
place
well
)
euydently
parceaue
.
For
S.
Augustyne
in
the
foresayde
place
(
notyng
the
penitent
,
and
the
preist
to
be
alone
)
sayeth
these
wordes
:
Non
te
pudeat
coram
uno
〈◊〉
.
quod
non
pu
duit
forsitan
coram
multis
facere
.
&c.
And
againe
.
Melius
est
coram
〈◊〉
aliquantulum
ruberis
tollerare
quam
in
die
iudicij
,
coram
tot
〈◊〉
hominum
graui
depulsa
denotatum
,
〈◊〉
.
That
is
to
saye
.
Be
not
ashamed
to
declare
that
before
one
man
which
thou
waste
〈◊〉
ashamed
to
doe
perchaunce
before
many
,
or
rather
with
manye
.
Better
it
is
to
abyde
some
shamefastnes
before
one
man
,
then
in
the
day
of
iudgement
before
so
manye
thousandes
of
men
,
wyth
,
or
by
a
greuous
repulse
noted
,
to
peryshe
.
But
nowe
fynally
to
speake
touchyng
the
groun
des
and
auctorities
for
satisfaction
,
both
by
the
scryptures
,
and
also
by
the
other
catholyke
,
and
〈◊〉
oste
auncient
wryters
of
the
Church
,
let
vs
fyrst
consyder
Job
,
who
in
the.
xlii
.
chapter
sayeth
.
Ego
me
reprehendo
&
ago
poenitentiam
in
fauilla
,
&
cinere
.
That
is
to
say
.
I
rebuke
my selfe
,
and
do
penaunce
in
duste
and
ashes
,
sygnyfyenge
by
that
,
to
make
a
satysfaction
for
hys
〈◊〉
,
and
that
he
woulde
outwardely
declare
his
contryte
harte
by
hys
bodelye
affliction
,
after
the
customable
fashyon
vsed
in
scryptures
,
in
sacke
clothe
ashes
and
dust
.
&c.
After
which
maner
Chryste
,
in
the
Gospell
(
Math.
xi
)
when
he
reprehended
Corozaim
,
and
Betzaida
(
synnefull
Cities
)
in
whome
he
hadde
wroughte
myracles
and
preached
of
the
kyngedome
of
heauen
sayde
:
Si
in
〈◊〉
&
Sidone
〈◊〉
essent
uirtutis
〈◊〉
fac
tae
sunt
in
uobis
,
olim
in
cilicio
&
cincere
〈◊〉
egissent
,
Which
is
.
If
in
Tyre
and
Sydon
had
bene
wrought
the
wonderfull
workes
,
whiche
hathe
bene
done
in
you
longe
ere
this
,
they
woulde
haue
done
penaunce
in
sacke
cloth
and
ashes
.
Wherby
appeareth
that
Chryste
dyd
not
reproue
the
〈◊〉
of
the
body
,
but
rather
allowed
it
,
as
beynge
a
meane
and
waye
to
make
satisfaction
.
Further
we
maye
consyd
er
the
thirde
chapyter
of
s.
Luke
,
where
vnto
a
great
companye
commynge
to
John
to
be
baptysed
of
him
,
he
sayde
,
reprouynge
theyr
harde
hartes
.
Genimina
uiperarum
quis
〈◊〉
uobis
〈◊〉
auenturaira
?
Facite
erga
〈◊〉
dignos
〈◊〉
.
That
is
to
saye
.
You
adders
broode
,
who
hath
geuen
you
warning
to
fly
from
the
wrath
of
GOD
to
come
,
Do
ye
therefore
the
worthy
fruites
of
penaunce
.
Upon
which
place
S.
Chrysostome
sayeth
thus
.
We
shall
do
the
worthy
fruites
of
penance
yf
we
do
thinges
contrarye
to
the
faultes
before
committed
,
as
if
thou
hast
taken
awaye
other
mens
goodes
,
restore
them
,
and
begyn
nowe
to
gyue
thine
owne
,
if
thou
haste
bene
a
long
time
and
aduouterer
,
suspend
thy selfe
from
thine
owne
,
and
from
the
lawefull
vse
of
matrimonie
,
and
for
a
time
bynde
thy selfe
to
chastitie
,
if
thou
hast
hurt
thine
neighbour
either
by
worde
or
dede
,
make
him
a
sufficient
amendes
,
and
speake
wel
by
him
,
for
it
is
not
sufficient
for
a
man
that
is
wounded
to
pull
out
the
darke
out
of
his
body
,
but
he
must
also
get
medicines
to
heale
the
wounde
.
To
these
thynges
shall
ye
adioyne
the
Counsayll
of
Saynte
Paule
in
the.
vi
.
chapyter
to
the
Romaynes
where
he
sayth
thus
.
Sicut
〈◊〉
exhibuistis
membra
uestra
seruire
immunditiae
ct
iniquitati
ad
iniquitatem
,
ita
nunc
〈◊〉
membra
〈◊〉
seruire
〈◊〉
in
sanctificationem
That
is
to
saye
:
Lyke
as
in
dede
you
haue
gyuen
your
members
to
serue
to
vncleannes
,
and
from
one
wyckednes
to
another
,
so
nowe
gyue
your
members
to
serue
righteousnes
vnto
sanctification
.
And
fynally
of
this
satisfaction
ouer
and
besydes
these
playne
and
manifest
scriptures
the
holy
fathers
&
auncient
wryters
as
Cypryan
in
his
.
v.
sermon
de
lapsis
,
Orygen
,
in
his
4.
hom.
vpon
the.
36.
Psa.
and
in
his
2.
Homely
vpon
the.
37.
Psal.
Cyryll
,
in
his
third
boke
vpon
Leuit.
Hierome
vpon
the.
x.
chapiter
of
Ecclesiastis
,
and
vpon
the
Prophete
Malachye
,
and
the
residue
in
sondry
of
theyr
treatyses
,
haue
lefte
mooste
sufficient
testimonye
.
And
because
that
they
all
in
effecte
doo
agree
together
,
one
here
alone
shall
be
alledged
for
them
all
,
and
that
is
the
holye
Martyr
Cypryan
who
in
his
.
v
,
sermon
entytuled
,
de
lapsis
,
sayth
thus
.
Nec
cesset
in
agenda
poenitentia
atque
in
domini
misericordia
〈◊〉
canda
,
〈◊〉
quod
minus
esse
in
qualitate
delicti
uidetur
:
in
neglecta
satisfactis
one
cumuleter
.
which
is
.
Let
not
the
synner
cease
in
doing
penaunce
and
callynge
for
the
mercye
of
God
,
least
that
whiche
in
the
qualitye
of
the
faulte
it selfe
doth
seme
to
be
lytle
,
shoulde
be
accummulated
or
made
greater
,
in
the
neglectinge
satisfaction
.
Wherevpon
he
concludethe
a
generall
lesson
of
all
men
easelye
to
be
borne
awaye
in
these
wordes
.
Confiteantur
singuli
quaeso
uos
sratres
delictum
suum
,
dum
adhuc
qui
deliquit
in
seculo
est
dum
〈◊〉
confessio
eius
potest
,
dum
satisfactio
&
remissio
facta
per
saccrdotes
,
apud
dominum
grata
est
.
That
is
to
saye
:
I
besech
you
brethren
let
euerye
man
make
confession
of
his
faulte
,
whyle
he
that
hath
offended
is
yet
here
in
this
worlde
,
and
while
his
confession
maye
be
admytted
and
while
the
satisfaction
and
remission
gyuen
by
the
preist
is
acceptable
before
GOD
.
〈◊〉
he
sayeth
further
.
Let
vs
conuerte
vnto
God
,
with
al
oure
mynd
,
and
expressyng
our
penaunce
with
true
sorowes
&
lamentynges
for
our
synnes
,
lette
vs
call
for
the
mercye
of
God
.
In
which
two
breyfe
sentences
of
this
mooste
excellent
and
famous
Martyr
,
ye
do
se
comprised
and
conteyned
,
the
hole
and
penitente
conuersation
of
man
to
God
,
by
contrition
,
Confession
&
satisfactyon
,
(
which
thre
poyntes
or
partes
must
of
necessitie
be
in
the
doer
of
true
Penaunce
,
&
so
it
is
required
of
the
said
penitent
,
as
we
before
haue
proued
)
And
the
sacrament
of
Penaunce
it selfe
,
being
the
absolution
pronoū
ced
by
the
preist
vpon
such
true
penitentes
in
the
said
sentence
of
.
S.
Ciprian
is
likewise
comprehended
.
¶
Of
the
Sacrament
of
the
Aultare
wythe
Th
exposition
or
declaration
thereof
.
HAVINGE
〈◊〉
spoken
of
three
notable
Sacramentes
instituted
by
Chryst
and
alwayes
solempnely
vsed
in
his
catholike
Churche
,
it
is
to
wit
,
of
Baptisme
,
Confirmation
,
and
Penaunce
,
hauing
also
fyrst
entreated
of
the
Sacramente
of
Baptisme
,
whereby
we
haue
a
spirytual
regeneration
,
hauyng
consequently
and
secondly
spoken
of
the
Sacramente
of
Confyrmation
,
commonly
succeding
Baptisme
,
and
gyuing
vnto
vs
a
spirituall
augmentyng
and
incresse
of
grace
,
boldely
to
mayntayne
and
defende
the
professyon
of
oure
fayth
made
at
the
tyme
of
our
Baptisme
,
and
hauing
thyrdely
set
forth
the
sacrament
of
Penaunce
,
which
purgeth
and
clenseth
vs
,
fallynge
by
synne
〈◊〉
oure
baptysme
,
and
confirmation
:
Mete
and
conueniente
it
shall
nowe
be
,
that
we
do
intreate
of
that
excellent
spirituall
fode
,
and
noryshement
,
whiche
in
the
sayde
catholyke
churche
is
mynistred
,
and
gyuen
vnto
vs
being
so
baptyzed
,
confyrmed
,
and
pourged
.
And
because
in
the
sacrament
of
the
Aultar
there
is
that
excellent
spirituall
fode
,
and
true
nonryshmēt
that
passeth
all
other
,
it
is
to
witte
,
the
most
precious
body
and
bloude
of
oure
sauioure
Jesus
Christ
,
there
fore
as
was
promysed
in
the
preface
of
this
boke
:
here
nowe
shal
be
intreated
of
that
moste
excellente
sacrament
of
the
Aultare
.
And
in
dede
ryght
conuenient
&
mete
it
shal
be
to
entreate
diligently
and
fully
of
thys
sacrament
,
in
asmuche
as
it
bothe
in
worthynes
,
and
dignifie
,
doeth
greatly
surmounte
and
passe
al
the
other
Sacramentes
of
the
Churche
,
as
also
for
that
of
late
yeres
it
hath
most
of
all
other
,
bene
assaulted
,
and
impugned
,
and
yet
of
no
good
manne
,
but
of
the
wretched
sort
alone
.
And
to
begyn
,
thys
order
,
in
some
respecte
,
maye
herein
be
thought
conuenient
:
fyrst
to
declare
the
institution
of
thys
sacrament
.
Seconde
to
set
forth
the
vse
of
it
.
And
thyrdely
,
to
declare
the
notable
,
or
rather
the
vnspeakeable
fruyte
thereof
.
And
as
concernyng
the
syrste
,
thys
,
emongest
other
,
is
cheifelye
to
be
marked
,
that
after
oure
Sauyoure
IESVS
CHRISTE
had
(
accordynge
to
the
ryte
and
vsage
of
the
olde
lawe
)
eaten
with
hys
twelue
Apostles
the
fyguratiue
or
tipical
pascal
lambe
,
&
(
beinge
risen
from
〈◊〉
)
had
was
shed
his
disciples
fete
,
he
(
sittyng
downe
agayne
)
dyd
take
bread
,
into
hys
blessed
handes
&
(
giuing
thankes
)
dyd
breake
it
,
and
gaue
it
to
hys
Dyscyples
,
sayinge
.
Take
and
eate
,
thys
is
my
Bodye
whyche
shal
be
geuen
,
or
deliuered
for
you
.
Lykewyse
,
He
toke
the
cuppe
,
and
gaue
thankes
,
&
gaue
it
vnto
them
saying
:
Drinke
ye
al
of
this
for
thys
is
my
bloude
of
the
newe
testamente
,
whiche
shal
be
shed
for
many
to
the
remission
of
theyr
synnes
Do
this
in
the
remembrance
of
me
.
These
wordes
,
being
spoken
by
the
mouthe
of
the
sonne
of
Gob
,
who
is
equall
in
Godheade
wyth
the
father
and
the
holye
ghoste
,
and
testifyed
also
by
hys
holye
Euaugelistes
,
ouer
and
besydes
the
faythefull
continual
testimonye
of
Chrystes
espouse
,
the
Catholyke
church
,
who
is
he
that
can
with
any
good
grund
of
Scripture
or
lawefull
aucthoritie
saye
,
but
that
whyche
Chryste
gaue
to
hys
Apostles
,
at
the
maundye
,
was
Christes
very
bodye
and
bloude
,
yea
that
selfe
same
bodye
and
bloude
whych
was
geuen
and
shed
vpon
the
crosse
,
the
next
day
for
them
and
al
mankynde
.
The
veritie
of
whych
Article
,
the
Catholyke
Churche
,
being
ruled
and
gouerned
by
the
holy
ghost
hath
alwayes
most
constantly
beleued
,
and
taughte
,
declaring
that
in
this
sacrament
of
the
Aultar
there
is
,
by
the
omnipotencye
of
God
,
and
the
vertue
and
force
of
hys
word
,
the
very
body
and
bloude
of
oure
Sauiour
Christ
,
reallye
,
truelye
,
substantiallye
,
and
in
dede
.
AGREBLYE
wherevnto
that
blessed
instramente
of
God
Saynt
Paule
(
beyng
instructed
by
a
secreat
reuelation
from
God
of
the
truth
of
thys
his
mistery
,
and
speakynge
of
thys
most
blessed
sacrament
)
dothe
in
the
eleuenth
chapiter
of
hys
fyrste
Epistle
to
the
Cyrynthyans
saye
in
thys
maner
:
Ego
enim
accepi
ao
domino
quod
et
〈◊〉
uobis
:
Quoniam
dominus
Iesus
in
qua
〈◊〉
trade
datur
accepit
panem
:
et
gratias
agens
fregit
,
et
dixit
.
Accipite
et
manducate
,
hoc
est
corpus
meum
,
quod
pro
nobis
credetur
,
hoc
facite
in
meam
〈◊〉
,
similiter
et
calicem
,
post
quam
caenauit
dicens
,
hic
calix
nenum
testa
mentum
est
in
meo
sanguine
,
hoc
facite
quotie
scunque
biberitis
in
meam
commemorationem
,
That
is
to
saye
:
I
in
dede
haue
taken
,
or
receued
of
oure
Lorde
,
that
whiche
I
haue
deliuered
vnto
you
,
that
is
to
say
.
That
our
Lorde
Jesus
,
in
that
nyght
in
which
he
was
betrayed
,
did
take
breade
,
and
geuing
thankes
,
dyd
breake
it
,
and
sayde
.
Take
ye
,
and
eate
,
this
is
my
body
,
whiche
shal
be
geuen
or
delyuered
for
you
,
Do
you
this
in
my
remembraunce
.
Like
wise
also
he
did
take
the
cup
after
he
had
supped
sayinge
,
This
Cuppe
is
the
newe
Testamente
in
my
bloude
do
you
thys
as
often
as
ye
shall
drinke
of
it
in
my
remembraunce
.
Besides
these
moste
playne
wordes
,
aswell
of
oure
Sauioure
hym selfe
,
at
the
institution
of
thys
sacramente
,
as
of
S.
Paule
also
,
in
the
wryttynge
of
hys
sayde
secret
reuelation
,
whych
alone
myght
suffice
to
content
and
certifye
any
godly
heart
herein
,
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
ipsum
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
man
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
man
ducat
et
bibit
,
persuasionem
vero
sirmam
giguit
in
nobis
fides
verborum
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
constant
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
non
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
profession
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
grounded
their
opinion
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
body
.
And
lykewyse
he
chaunged
the
substaunce
of
wyne
into
the
substance
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
the
breade
wherewith
he
myraculouslye
sed
fyue
thousande
in
the
wildernes
,
whiche
was
in
dede
very
material
breade
and
made
of
Barleye
.
Secondly
there
is
mention
made
of
a
bread
called
Manna
,
whiche
was
a
kynde
of
fode
that
God
sent
from
aboue
,
to
the
children
of
Israell
,
when
they
in
the
wildernes
dyd
trauayle
towarde
the
lande
of
promyse
,
whyth
thoughe
it
be
there
called
breade
,
yet
breade
in
dede
made
of
any
kynde
of
grayne
or
corne
it
was
not
.
Thyrdly
there
is
mention
made
of
bread
,
whyche
is
the
seconde
persone
in
Trinitie
,
that
is
to
saye
,
the
sonne
of
God
sent
downe
by
hys
father
from
heauen
hither
into
earth
to
be
incarnate
.
Fourthlye
there
is
mention
made
of
breade
that
oure
Sauioure
Christe
promysed
to
geue
,
whych
is
his
fleshe
,
and
the
selfe
same
in
substaunce
which
suffe
red
for
vs
vpon
the
crosse
,
and
yet
there
called
breade
thoughe
in
dede
no
materiall
breade
in
substaunce
.
and
as
for
the
callynge
of
it
breade
it
is
not
materyal
,
for
the
godhead
of
Christ
,
and
also
manna
,
in
the
sayd
chapiter
are
called
breade
,
and
yet
no
breade
in
substaunce
.
And
here
is
not
to
bee
omitted
that
where
our
Sauioure
Christe
speaketh
of
the
foresayd
foure
kyndes
of
breade
he
doeth
not
speake
of
them
all
〈◊〉
one
fashion
,
for
touchynge
the
fyrste
saythe
,
that
he
hymselfe
a
lytel
before
had
geuen
that
breade
vnto
the
people
,
and
touchyng
the
seconde
the
Iewes
dyd
boaste
that
it
was
geuen
by
Moyses
to
theyr
forefathers
in
wildernes
,
Lykewyse
concernyng
the
thyrd
Chryst
doth
affyrme
that
it
was
at
that
presente
sente
from
the
father
of
Heauen
downe
to
the
Earth
.
But
touchyng
the
fourthe
,
he
sayd
that
it
shoulde
be
of
his
owne
gyuing
vuto
them
,
and
that
in
tyme
to
come
,
yea
and
ferther
that
the
same
〈◊〉
be
his
fleshe
,
and
least
any
man
myght
mystake
this
his
saying
,
in
such
spirituall
or
mysticall
sense
,
as
thereby
to
exclude
the
very
substaunce
of
his
feshe
and
bodye
,
he
addeth
(
to
take
awaye
all
doute
and
cauillation
)
that
it
shoulde
be
the
same
fleshe
whiche
shoulde
be
geuen
for
the
lyfe
of
the
worlde
,
as
apeareth
before
.
And
hereby
maye
you
learne
that
by
this
,
worde
breade
mencyoned
in
the.
vi
.
chapiter
of
Saint
Ihon
,
&
as
it
is
here
taken
in
this
fourthe
acception
,
and
in
the
other
two
nexte
goynge
before
,
oure
Sauioure
Chryste
dothe
meane
nothyng
elles
but
a
fode
,
and
a
fode
may
it
be
though
there
be
no
substaunce
of
materiall
breade
at
all
.
After
which
sort
is
the
worde
breade
to
be
vnderstanded
in
the
tenthe
and
eleuenthe
chapiters
of
the
firste
epystle
of
Saynte
Paule
to
the
Corynthyans
:
where
dyuerse
tymes
also
he
vsethe
thys
worde
Panis
,
which
ought
to
be
Englyshed
foode
.
And
that
in
verye
dede
there
is
not
the
substaunce
of
materiall
breade
remainynge
in
the
sacramente
of
the
Aultar
,
ye
shall
besyde
those
thynges
whyche
you
haue
hard
all
redy
out
of
the
scripture
hear
also
oute
of
the
auncient
and
catholike
fathers
,
who
do
witnes
as
foloweth
.
Fyrst
Chrysostome
in
his
sermon
made
in
〈◊〉
.
speakynge
of
the
Sacramente
of
the
〈◊〉
(
wherein
in
dede
to
oure
senses
there
do
appeare
the
ormes
of
bread
and
wyne
)
doth
write
in
this
maner
.
Nunc
uides
〈◊〉
;
num
uinum
?
num
sicut
reliqui
cibiin
secessum
〈◊〉
〈◊〉
.
Nesiccogites
.
Quemadmodum
enim
siceraigniiniecta
illi
assimilatur
nibil
substantiae
remanet
,
nihil
superfluit
.
Sit
&
hie
puta
mysteria
〈◊〉
mi
corporis
substantia
,
That
is
to
say
:
Doeste
thou
see
breade
?
doeste
thou
see
wyne
?
do
they
passe
into
the
seage
from
vs
,
as
other
meates
doe
?
God
forbyd
that
any
man
shoulde
so
thynke
.
for
euen
as
the
waxe
whiche
is
cast
into
the
fyre
,
is
made
lyke
vnto
the
fyre
,
and
no
substaunce
of
the
sayd
waxe
then
remaineth
,
or
is
lefte
,
euen
so
do
thou
thynke
here
,
the
mysteryes
meanynge
the
substaunce
of
the
breade
and
the
wyne
)
to
be
by
the
substaunce
of
Chrystes
bodye
consumed
.
Eusebius
Emissenus
also
,
a
Greke
aucthor
(
and
wrytinge
aboue
twelue
hundred
yeares
agoo
)
in
hys
fift
homilye
or
sermon
De
corpore
domini
or
De
pascha
,
〈◊〉
thus
.
Nec
〈◊〉
quisquam
primarias
〈◊〉
potentiae
,
praesentiamaiestatis
,
in
dominici
corporis
transire
posse
naturam
.
Which
is
to
say
.
Let
not
man
doute
,
but
that
the
former
creature
speakynge
of
breade
and
wyne
)
euen
by
the
wynkynge
or
〈◊〉
of
his
power
,
by
the
presence
of
hys
maiestie
are
able
to
passe
into
the
nature
of
Christes
bodye
And
agayne
within
a
litle
after
he
〈◊〉
:
Quanta
〈◊〉
&
quam
celebranda
〈◊〉
〈◊〉
diuinae
benedistionis
operatur
attende
,
&
〈◊〉
&
impossibile
non
debeat
uideri
,
quod
in
Christi
subantiam
,
terrena
&
mortalia
commutantur
which
is
to
saye
:
Howe
greate
then
,
and
howe
notable
benefites
the
force
and
vertue
of
the
diuin
benediction
doth
worke
,
or
bringe
to
passe
,
do
thou
consider
,
&
to
the
in
no
wyse
it
ought
to
seme
new
or
impossible
,
that
into
the
substannce
of
Christe
,
earthly
and
mortal
thinges
are
chaunged
.
And
with
these
two
anncient
and
notable
fathers
of
the
greke
churche
,
the
blessed
martyr
Cypryan
doth
agre
,
saying
in
his
sermon
.
De
coena
Domini
in
thys
maner
Panis
istequem
dominus
discipulis
porrigebat
,
non
effigit
sed
natura
mutatus
,
omnipotentia
uerbi
sact
us
est
caro
.
That
is
to
saye
.
That
same
breade
or
foode
whych
oure
Lorde
reached
or
gaue
to
hys
dysciples
beynge
chaunged
not
in
fourme
or
shape
,
but
in
nature
,
was
by
the
omnipotencye
of
the
word
made
fleshe
.
And
bycause
Chryste
hym
felfe
(
who
then
dyd
in
the
foresayd
maner
institute
this
Sacramente
)
dyd
also
at
the
same
tyme
appoynt
and
commaunde
,
bothe
his
Apostles
,
and
in
them
theyr
successoures
,
to
do
the
same
which
he
himselfe
then
and
there
dyd
sayinge
,
Luc.
xxii
.
Hoc
faciat
in
〈◊〉
commemorationcm
.
That
is
to
say
:
Do
you
this
in
my
remembraunce
.
Therefore
no
man
may
doubte
,
but
at
thys
present
also
(
and
soo
vntyll
Chryst
come
to
iudge
the
worlde
)
so
ofte
as
the
minister
,
so
aucthorised
(
intendinge
to
do
as
,
the
church
beleueth
)
doth
take
breade
into
hys
handes
,
and
gyuynge
thankes
,
doth
duely
pronounce
the
wordes
of
Christe
,
sayinge
.
Thys
is
my
body
,
and
takinge
the
cuppe
,
and
geuynge
thankes
,
doth
lyke
wyse
duly
say
the
wordes
of
Chryste
,
Thys
is
my
〈◊〉
of
the
newe
testamente
,
so
oft
the
substaunce
of
bread
and
wyne
,
by
the
wyll
and
power
of
Chryst
,
so
commaundyng
and
aucthorisynge
the
saide
minister
,
is
turned
into
Chrystes
very
reall
and
naturall
body
〈◊〉
bloude
:
and
the
sayd
body
and
bloude
is
there
so
present
vnder
the
fourmes
of
bread
and
wyne
.
For
it
is
not
the
visible
preist
,
thatnowe
worketh
thys
hyghe
mysterye
,
by
his
owne
power
or
strengthe
,
but
it
is
Christ
hym selfe
,
the
inuysible
preist
,
that
dothe
worke
it
by
the
misterye
of
the
vysyble
preist
.
Lykewyse
as
Chryst
it
is
,
and
not
the
preiste
,
that
geueth
vertue
in
Baptysme
,
though
the
〈◊〉
of
the
preist
,
both
in
Baptisme
and
also
here
in
the
Sacrament
of
the
aultar
be
requyred
,
and
that
by
the
speciall
appoyntinge
and
ordeynynge
of
Chryst
,
the
same
so
to
be
.
And
here
do
you
note
,
that
the
aforesaide
working
of
Chryst
,
and
ministerye
of
the
preist
,
here
touchynge
the
Sacrament
of
the
aulter
,
is
,
and
hath
alwayes
in
the
catholyke
churche
bene
called
Consecration
.
Of
whyche
consecration
.
S.
Ambrose
aboue
an
eleuen
hundred
yeare
agoo
,
wryteth
mooste
notablye
and
fully
,
in
his
fourth
boke
,
Desacramentis
.
Cap.
iiii
saying
after
this
maner
.
Tu
〈◊〉
dicis
,
meus
panis
est
〈◊〉
,
sed
panisiste
panis
est
autem
uerbasacramentorum
ubi
accesserit
consecratio
,
de
〈◊〉
〈◊〉
caro
Christ
,
〈◊〉
igitur
astruamus
,
Quomodo
potest
qui
panisest
,
corpus
esse
Christi
consecratione
.
Consecr
atio
igitur
quibus
uerbis
est
,
et
cuius
ser
〈◊〉
?
Domini
Iesu
Nam
〈◊〉
omnia
〈◊〉
dicuntur
laus
deo
〈◊〉
oratione
petitur
propopulo
,
pro
regibus
pro
〈◊〉
?
Vbiuenitur
ut
〈◊〉
〈◊〉
〈◊〉
sacran
entum
,
iam
non
suis
sermonibus
sacerdotes
fed
〈◊〉
sermonibus
Christi
.
Ergo
seruo
Christihoc
conficit
saeramentum
.
That
is
to
saye
:
Peraduenture
thou
Chrysten
man
wylte
saye
,
my
breade
is
vsuall
or
common
breade
.
But
I
〈◊〉
,
before
the
wordes
of
the
Sacrament
,
it
is
breade
,
but
when
the
cōsacration
cometh
,
of
the
breade
there
is
made
the
fleshe
of
Chryste
.
Let
vs
then
proue
howe
that
which
is
breade
can
by
〈◊〉
become
to
be
the
bodye
of
Chryst.
And
by
what
wordes
then
and
by
whose
sayinges
is
consecration
:
by
the
wordes
of
oure
Lorde
Iesus
(
meanyng
there
by
as
he
doth
declare
in
the
chapiter
folowinge
,
these
wordes
,
Hoe
est
corpus
meum
,
&
hic
est
sanguis
meus
.
&c
)
For
in
all
other
thynges
that
are
sayde
prayse
is
geuen
to
God
,
and
petition
by
prayer
is
made
for
the
people
,
for
the
kynges
and
for
other
,
but
when
it
is
come
to
that
poynte
that
the
blessed
Sacrament
muste
be
made
,
then
the
preist
doth
not
vse
hys
owne
wordes
,
but
he
vseth
the
wordes
of
Chryste
.
The
speache
therefore
or
sayinge
of
Chryste
doth
make
this
Sacrament
.
And
by
and
by
after
,
the
〈◊〉
S.
Ambrose
doth
conclude
,
aunsweryng
to
the
former
question
as
foloweth
〈◊〉
ut
respondeam
.
Non
erat
corpus
Christi
ante
consecrationem
,
sed
post
〈◊〉
,
dico
tibi
,
quodiam
corpus
est
Christi
.
ipse
dixit
&
〈◊〉
est
,
ipse
mandauit
&
,
creatumest
,
That
is
to
saye
,
Nowe
to
make
answere
vnto
thee
,
it
was
not
the
body
of
Christe
before
the
consecration
but
after
the
consecration
,
I
tell
the
that
nowe
it
is
the
body
of
Chryst
,
He
that
is
to
saye
Chryste
sayde
it
,
and
done
it
is
,
he
commaunded
,
and
made
it
is
.
In
these
two
places
of
S.
Ambrose
,
oute
whole
processe
hether
to
made
of
thys
sacrament
(
that
is
to
wytte
concernyng
the
reall
presence
of
the
verye
body
of
Chryst
in
the
sacrament
,
concernyng
also
the
transubstanciation
or
chaunge
of
breade
and
wyne
into
the
body
and
bloud
of
Chryst
,
and
fynally
concerning
the
consecration
continuallye
ministred
by
the
preist
)
is
moste
euydentely
confyrmed
and
proued
.
And
to
the
selfe
same
purpose
doth
Eusebius
〈◊〉
write
in
his
fyfte
〈◊〉
or
sermon
De
pascha
.
where
amongest
othere
〈◊〉
of
the
sacrament
,
he
saieth
thus
:
Inuisibilis
〈◊〉
uisibilis
creaturas
insubstantiam
corporis
&
〈◊〉
sui
,
uerbo
suo
,
secreta
potestate
conuertit
it
a
dicens
:
A
ccipice
,
&
commedite
,
hoc
est
enim
corpus
meum
,
&
sanctisicatione
repetia
,
Accipite
(
〈◊〉
)
&
bibite
,
〈◊〉
est
sanguis
〈◊〉
.
Argosicutad
nutum
:
praecipient
is
domine
repente
ex
〈◊〉
substit
erunt
excelsa
coelorum
,
〈◊〉
,
uasta
〈◊〉
paripotentia
inspiritualibus
,
Sacramentis
verbi
praecipit
uirtus
&
seruit
effectus
.
That
is
to
saye
:
The
inuisible
preist
dothe
tourne
or
conuerte
the
vifible
creatures
into
the
substaunce
of
hys
dodye
and
bloude
by
his
word
thoroughe
his
secrete
power
thus
saying
Take
ye
,
and
eate
,
thys
in
dede
is
my
bodye
,
and
the
sanctification
or
consecratyon
〈◊〉
repeted
,
he
sayeth
,
take
ye
and
〈◊〉
this
is
my
bloude
:
Therefore
〈◊〉
as
at
the
becke
of
oure
Lorde
,
geuynge
commaundemente
sodenlye
of
nothynge
the
beyghtes
of
the
heauens
had
there
being
,
and
also
the
dep
thes
of
the
wateres
or
fluddes
,
and
the
largenes
or
greatnes
of
the
earth
,
so
by
the
lyke
power
,
in
spirituall
Sacramentes
,
the
vertue
of
the
worde
doth
commaunde
and
the
effecte
doth
serue
or
is
obedient
〈◊〉
.
And
more
ouer
the
sayde
Eusebius
Emissenus
in
the
sayd
homyly
doth
saye
thus
.
Sicut
quicunque
ad
fidem
Christineniens
ante
uerba
〈◊〉
ad
〈◊〉
in
〈◊〉
est
ucteris
debiti
,
hijs
uero
memoratis
,
moxexuitur
omni
face
peccati
ita
quando
〈◊〉
uerbis
〈◊〉
creatura
〈◊〉
altaribus
imponuntur
,
ante
quam
inuocatione
sui
〈◊〉
consecrantur
substantia
illic
est
panis
&
uini
,
post
verba
〈◊〉
Christi
,
corpus
&
sanguis
est
Christi
Quid
autem
mirum
est
,
siea
〈◊〉
〈◊〉
potuit
crerare
,
uerbo
possit
creata
conuertere
imo
iam
minoris
uidetus
esse
miraculi
,
siid
quod
de
uihilo
agnoscitur
,
condidisse
,
iam
〈◊〉
,
in
me
lius
uale
at
commutare
.
That
is
to
saye
:
Lyke
as
whosoeuer
comming
to
the
fayth
of
Chryste
,
before
the
wordes
of
baptisme
is
as
yet
stil
in
the
bonde
of
the
olde
debte
,
but
after
the
wordes
of
Baptysme
be
spoken
,
he
by
and
be
is
delyuered
or
〈◊〉
of
all
the
〈◊〉
or
vncleanes
of
synne
,
so
when
the
creatures
,
be
layde
or
put
〈◊〉
the
holye
Aultats
to
be
blessed
wyth
the
〈◊〉
〈◊〉
,
ther
is
before
they
be
〈◊〉
〈◊〉
the
〈◊〉
of
Chrystes
name
,
the
substaunce
of
breade
and
wyne
,
but
after
the
wordes
of
Chryste
,
there
is
the
bodye
and
Bloude
of
Chryste
.
And
what
maruayle
is
it
yf
those
thynges
whyche
by
hys
;
worde
he
coulde
〈◊〉
of
nothyng
,
that
those
thynges
so
created
,
he
may
by
hys
worde
conuerte
or
chaunge
?
Nay
no
we
it
semeth
to
be
of
a
lesse
miracle
,
yf
that
which
he
is
knowen
to
haue
made
of
nothinge
,
he
be
able
to
tourne
or
chaunge
into
better
,
beynge
alreadye
made
.
To
these
before
rehearsed
testimonyes
we
maye
adioyne
two
other
testymonyes
of
Saynte
Chrysostome
,
whereof
the
one
is
in
hys
.
83
,
Homelye
vpon
Saynte
Mathe
we
where
he
wryteth
in
thys
maner
.
Non
sunt
humane
uirtutis
haec
opera
:
quae
tunc
in
illa
coena
〈◊〉
,
ipse
nunc
quoque
operatur
,
ipse
perfecet
:
ministorum
nos
ordinem
tenemus
qui
uero
hec
sanctificat
,
et
〈◊〉
ipse
est
.
That
is
to
say
These
wordes
(
Meanynge
of
theose
workes
which
Chryst
dyd
at
hys
maundye
)
are
not
of
mans
vertue
or
power
:
those
thinges
which
in
that
supper
or
feast
,
he
then
dyd
,
he
also
nowe
it
is
that
〈◊〉
worke
or
do
thys
matter
:
we
doo
kepe
the
order
or
place
of
mynysters
:
but
he
it
is
(
meanynge
Chryste
)
that
sanctifyethe
these
thinges
and
chaungeth
them
.
The
same
saynct
Chrysostome
in
〈◊〉
homyly
.
De
proditione
Iude.
sayeth
also
in
thys
maner
.
Et
〈◊〉
〈◊〉
est
CHRITVS
,
qui
illam
ornauit
mensam
,
ipse
istam
quoque
consecrat
Non
enim
homo
est
qui
proposita
de
consecratione
mensae
domini
,
corpus
faciet
sanguinem
,
sed
ille
qui
〈◊〉
est
pronobis
〈◊〉
.
〈◊〉
ore
uerba
proseruntur
,
et
dei
〈◊〉
consecrantur
et
〈◊〉
:
hoc
est
ait
corpus
meum
,
Hoc
uerbo
proposita
〈◊〉
.
Et
sicut
illa
uox
quae
dicit
,
Crescite
et
multiplicam
ni
&
replete
terram
,
semel
quidem
dicta
est
,
sed
omni
tempore
sen
tit
effectum
ad
generationem
,
〈◊〉
natura
〈◊〉
et
〈◊〉
illa
semel
quidem
dicta
est
,
sed
per
omnes
mensas
,
ecclesiae
usque
ad
〈◊〉
〈◊〉
〈◊〉
.
ad
eius
aduentum
,
praestat
socrificio
firmitatem
.
That
is
to
saye
.
And
nowe
he
the
same
Chryst
is
present
,
who
did
beautifie
or
garnyshe
that
〈◊〉
,
he
also
it
is
that
doeth
consecrate
it
,
for
it
is
not
〈◊〉
that
maketh
the
thynges
set
forthe
or
proposed
in
the
consecration
of
the
table
,
to
be
the
bodye
and
bloude
of
Chryste
but
it
is
Chryst
him selfe
,
whiche
was
crucifyed
for
vs
:
by
the
preistes
mouth
the
wordes
are
pronounced
or
spoken
,
but
the
thynges
are
consecrated
by
the
power
of
GOD
,
and
hys
grace
,
for
he
(
meanyng
Chryste
)
sayeth
this
is
my
body
,
and
by
that
worde
the
thynges
set
forthe
or
proposed
are
consecrated
.
And
lyke
〈◊〉
that
voyce
which
sayeth
,
do
you
encrease
and
be
〈◊〉
&
do
you
fyl
or
replenishe
the
earthe
,
was
but
once
spoken
,
and
yet
in
,
or
at
all
tymes
taketh
his
effecte
to
generation
,
nature
therewith
workinge
,
So
that
〈◊〉
of
Chryste
once
in
dede
was
spoken
,
and
yet
it
,
throughe
out
all
the
tables
of
the
〈◊〉
,
euen
vntyll
this
daye
,
and
vntyll
hys
commyng
(
meaning
of
Chrystes
last
comming
)
doth
geue
strength
vnto
the
sacrifice
.
And
thus
much
haue
we
spoken
to
declare
vnto
you
bothe
by
the
scriptures
,
and
also
by
moste
aunciente
and
playne
aucthorities
,
that
oure
Sauioure
Chryst
in
the
institution
of
thys
Sacrament
,
dyd
tourne
the
substaunce
of
breade
and
wyne
into
the
substaunce
of
hys
owne
bodye
and
bloude
,
&
howe
also
he
doeth
the
same
daylye
,
by
the
mynysterye
of
the
preistes
in
consecration
.
And
now
to
come
to
the
seconde
part
,
whiche
is
concernyng
the
vse
of
this
sacrament
,
ye
shall
note
that
this
vse
doth
consist
speciallye
in
two
poyntes
.
It
is
to
witte
,
in
the
oblation
or
offeringe
of
the
said
sacrament
by
the
preistes
vnto
al
myghtye
God
,
and
in
the
〈◊〉
of
the
same
.
And
here
before
we
do
entre
any
further
,
it
semeth
mooste
conuenient
to
note
vnto
you
one
synguler
priuiledge
(
emonge
many
other
)
where
in
thys
〈◊〉
,
passeth
all
other
,
and
that
is
thys
,
where
all
other
sacramentes
do
consist
onely
in
the
vse
of
them
,
that
is
to
saye
,
in
the
very
acte
of
ministration
and
receauynge
of
them
,
thys
sacramente
hath
his
perfection
oute
of
hand
euen
as
sone
as
the
wordes
of
Chryst
in
the
con
secration
be
pronounced
,
〈◊〉
the
sacramente
be
offered
nor
receued
,
according
as
it
is
here
before
proued
.
And
as
touchyng
the
offering
therof
(
commonly
called
the
sacrifice
of
the
masse
)
ye
shall
vnderstand
that
no
one
poynt
of
Christes
relygion
was
more
notably
prophesied
of
,
&
set
forthe
in
the
olde
testamente
and
before
the
commyng
of
Christ
,
then
was
the
continuall
oblation
,
that
is
to
saye
,
this
fore sayde
sacryfice
of
the
Masse
:
for
the
prophette
Malachye
in
hys
fyrste
chapyter
(
speakynge
in
the
name
of
almyghtye
GOD
,
and
declaryng
that
in
tyme
to
come
,
the
sacryfices
of
the
olde
lawe
should
cease
,
and
no
more
to
be
receaued
or
allowed
at
Goddes
handes
,
but
that
there
shoulde
another
kynde
of
sacrifyce
be
througheout
the
hole
worlde
offered
vp
vnto
hym
)
doth
wryte
in
this
maner
.
Non
est
mihi
uoluntas
in
uobis
,
dicit'dominus
〈◊〉
,
et
munus
non
suscipi
.
〈◊〉
de
manu
uestra
,
abortu
enim
solis
usque
ad
occasum
,
magnum
est
nomen
meum
ingentibus
,
et
in
omni
loco
sacrificatur
,
et
offertur
nomine
〈◊〉
ablatio
munda
,
guia
magnum
est
nomen
meum
〈◊〉
gentibus
.
That
is
to
say
.
Pleasure
is
not
to
me
in
you
,
sayeth
the
lorde
of
hostes
.
And
offetynge
wyll
I
not
take
or
accepte
at
youre
handes
,
for
from
the
rysynge
vp
of
the
sonne
〈◊〉
the
goynge
downe
of
the
same
,
my
name
,
is
greate
among
the
gentyls
,
yea
in
euery
place
sacrifice
is
done
,
and
a
cleane
meate
offerynge
is
offered
vp
vnto
my
name
,
for
my
name
is
greate
amonge
the
heathen
.
The
which
place
of
the
sayd
Prophet
Malachye
to
be
ment
or
vnderstande
of
no
other
kynde
of
sacryfice
in
the
newe
testament
,
but
onelye
by
the
sacrifice
of
the
body
and
bloude
of
our
Sauiour
Iesus
Christ
offered
vp
thorowe
the
hole
Catholyke
churche
in
the
Masse
,
the
moste
famous
and
auncient
aucthor
Ireneus
,
being
immediatly
after
the
apostles
tyme
,
doth
most
manifestlye
wytnes
in
the
xxxii
.
Chapter
of
hys
iiii
.
boke
wrytten
〈◊〉
the
〈◊〉
of
〈◊〉
,
and
other
lyke
〈◊〉
,
where
he
sayeth
in
thys
maner
.
Sed
et
suis
discipulis
dans
consilium
primitias
deo
offerre
ex
suis
creaturis
,
non
quasi
indigemi
,
sed
ut
ipse
〈◊〉
〈◊〉
,
nec
ingrati
〈◊〉
cum
qui
ex
〈◊〉
&
panis
est
,
accepit
,
et
gratias
egit
,
dicens
:
〈◊〉
est
〈◊〉
corpus
:
et
〈◊〉
〈◊〉
qui
est
ex
〈◊〉
creatura
,
〈◊〉
est
secundum
nos
,
〈◊〉
〈◊〉
confessus
est
:
et
〈◊〉
〈◊〉
〈◊〉
〈◊〉
oblationem
,
〈◊〉
Ecclesia
aò
Apostolis
〈◊〉
in
uniuerso
mundo
offert
deo
,
qui
alimenta
nobis
prestat
,
primitias
suorum
munerum
,
in
nouo
Testamento
:
de
quo
in
〈◊〉
prophetis
Malachias
sic
praesignificauit
.
Non
est
〈◊〉
〈◊〉
inuobis
.
&c.
That
is
to
saye
.
〈◊〉
and
also
he
geuinge
counsayle
to
his
disciples
to
offer
vnto
GOD
the
firste
fruites
of
his
creatures
,
not
as
that
god
had
anye
nede
thereof
,
but
that
they
themselues
shoulde
neither
be
vnfruitful
or
vnthankful
,
he
did
take
that
bread
which
was
of
the
creature
of
GOD
,
and
did
geue
thankes
,
sayinge
.
This
is
my
bodye
.
And
takyng
like
wyse
the
cuppe
or
chalyce
,
whiche
also
is
made
of
that
creature
whiche
emongest
vs
is
commonlye
(
That
is
to
saye
wyne
)
he
dyd
confesse
it
to
be
hys
bloude
.
And
of
the
〈◊〉
testamente
,
he
did
teache
a
newe
oblation
or
sacrifice
,
which
oblation
the
churche
takyng
or
receauyng
of
the
Apostles
,
doeth
throughout
the
hole
worlde
offer
vp
to
GOD
,
who
geueth
vs
our
fode
as
the
fyrste
fruites
of
hys
gyftes
in
the
newe
testament
,
of
whiche
offerynge
Malachias
one
of
the
xii
.
prophetes
did
prophesie
in
this
maner
.
I
haue
noo
pleasure
in
you
.
&c.
And
thys
foresayd
sacrifice
of
the
body
and
bloud
of
our
sauiour
Chryst
in
the
sacrament
of
the
Aultare
was
not
onelye
longe
before
Chrystes
commynge
in
most
playne
sorte
prophesied
of
,
by
the
prophete
Malachy
(
as
you
haue
hearde
)
but
also
it
was
in
maner
euen
in
the
beginning
of
the
worlde
〈◊〉
by
the
oblation
of
Melchise
dech
the
Prieste
of
Almyghtye
GOD
,
in
that
he
offered
breade
and
wyne
and
dyd
blesse
Abraham
the
patriarche
,
as
itis
wrytten
in
the
xiiii
.
chapter
of
Genesis
.
And
that
thys
oblation
of
Melchisedech
beinge
one
of
the
most
notable
figures
of
the
olde
testament
,
was
fulfylled
and
perfourmed
of
Chryste
himselfe
,
when
he
instituted
thys
sacrament
and
daylye
is
in
the
Masse
(
by
the
commaundement
of
Chryst
at
the
tyme
of
the
institution
thereof
)
perfourmed
and
fulfylled
,
ye
shall
here
by
the
vndouted
〈◊〉
of
the
fathers
,
which
were
in
the
primatiue
churche
,
and
fyrste
ye
shall
note
what
the
blessed
Martyr
〈◊〉
Cypryan
dothe
write
hereof
in
hys
treatyse
De
〈◊〉
〈◊〉
,
where
he
speakyng
of
the
institution
of
thys
sacrament
hath
these
wordes
.
〈◊〉
〈◊〉
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
et
filijs
〈◊〉
〈◊〉
facientibus
operaeius
,
summus
sacerdos
panem
profert
et
〈◊〉
.
Hoc
est
(
inquit
)
corpus
meum
Manducauerant
et
biberant
de
eodem
pane
et
〈◊〉
lice
secundum
formam
uisibilem
,
sed
〈◊〉
,
cibus
ille
communis
,
〈◊〉
nutriendo
corpori
commodus
erat
,
et
.
〈◊〉
corporali
subsidium
〈◊〉
:
sed
ex
guo
a
domino
dictum
est
,
hoc
facite
in
meam
commemorationem
,
Haec
est
caromea
,
&
hic
est
sanguis
meus
.
Quotiescunque
hijs
uerbis
,
et
〈◊〉
fide
actum
est
.
Panis
illi
substantialis
,
&
calix
benedictione
solenni
sacratus
ad
totius
hominis
uitam
salutamque
proficit
simul
medicamentum
〈◊〉
ad
sanandas
infirmitates
,
et
purgandas
iniquitates
existens
.
That
is
to
saye
:
The
sacramentes
in
times
past
from
the
tyme
of
Melchisedech
,
prefigured
do
come
forth
.
And
the
most
high
priest
vnto
the
chyldren
of
Abraham
doyng
his
workes
doeth
brynge
forthe
breade
and
wyne
.
Thys
is
sayth
chryste
my
bodye
:
they
dyd
eate
,
and
they
did
drinke
of
the
same
breade
and
of
the
saine
cuppe
,
after
the
visible
forme
,
but
before
these
wordes
,
that
common
foode
or
meate
was
apt
or
fitte
onely
to
〈◊〉
the
bodye
&
did
geue
sustenaunce
to
the
corporall
life
:
but
after
that
it
was
sayd
of
our
Lorde
,
doo
you
thys
in
my
remembraunce
,
this
is
my
〈◊〉
,
and
this
is
my
bloude
,
as
often
as
with
these
wordes
,
and
with
thys
faythe
,
the
thinge
is
done
,
that
substanciall
fode
,
and
that
cuppe
consecrated
or
sanctifyed
wyth
the
folempne
benediction
or
blessynge
,
doethe
profytte
vnto
the
life
and
helth
of
the
whole
man
beinge
bothe
a
medecine
and
also
a
pryncypall
offerynge
to
〈◊〉
our
〈◊〉
,
and
also
to
purge
our
iniquities
.
The
same
Sayncte
Cypryan
also
in
hys
seconde
booke
of
Epystles
and
hys
thyrde
Epystle
(
speakyng
of
thys
sacrifyce
)
sayeth
thus
.
Si
lesus
Christus
domiuus
et
deus
noster
ipse
est
summus
sacerdos
dei
patris
,
et
sacrificium
deo
patri
ipse
primus
obtuli
,
et
hoc
fieri
in
〈◊〉
commemorationem
precipet
.
Vtique
ille
sacerdos
uice
Christi
uere
sungitur
qui
id
quod
Christus
fecit
,
simitatur
.
Et
sacrificium
uerum
et
plenum
tunc
offert
in
eeclc
siadco
patrisi
〈◊〉
offerre
secundum
quod
ipsum
Christum
uideat
obtulisss
.
That
is
to
saye
.
〈◊〉
Iesus
Chryst
our
Lorde
and
GOD
,
be
himselfe
the
highe
presste
of
God
the
father
,
and
he
him selfe
did
firste
offer
the
sacrifice
to
god
his
father
,
&
did
commaunde
also
that
to
be
done
in
his
remembraunce
,
truely
that
preist
doth
verely
occupy
the
place
or
stede
of
Chryste
,
who
doth
folow
that
whych
Christ
did
.
And
then
doth
the
priest
in
the
churche
offer
〈◊〉
to
GOD
the
father
a
true
and
a
full
sacrifice
,
yf
he
so
begynne
to
offer
,
as
that
he
hathe
sene
Chryste
to
haue
offered
.
Thus
much
sayeth
Cypryan
.
And
here
to
omitte
manye
,
or
rather
〈◊〉
aucthorities
,
and
sufficient
proses
,
as
concernyng
thys
〈◊〉
or
〈◊〉
of
tho
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
〈◊〉
of
S.
Ambrose
;
who
was
〈◊〉
〈◊〉
eleuen
hundred
yeares
agoo
,
and
by
hym
also
ye
shall
well
〈◊〉
,
that
the
name
of
Masse
is
not
soo
straunge
a
thyng
or
so
a
new
an
inuention
as
men
wolde
make
it
.
For
S.
Ambrose
in
hys
fyfte
boke
of
epystles
and
the.
xxiii
,
epystle
,
writing
vnto
hys
syster
Marcel
lina
,
of
a
certayne
trouble
and
tumulte
,
〈◊〉
in
the
citie
of
Mylayne
where
he
was
byshoppe
,
did
chaunce
vpon
a
sondaye
in
the
moruinge
,
while
he
was
at
diuine
seruice
,
doth
saye
thus
.
Ego
tamen
〈◊〉
munere
:
Missam
facere
capi
,
〈◊〉
,
raptum
〈◊〉
populo
〈◊〉
〈◊〉
(
quem
praesbyterum
dicerent
Arriam
)
hunc
autem
in
〈◊〉
offenderant
〈◊〉
tes
:
〈◊〉
fiere
et
orare
in
ipsa
oblatione
deum
coepi
,
ut
subucuiret
.
That
is
to
saye
.
〈◊〉
for
all
that
I
dyd
abide
in
mine
office
or
diuine
seruice
,
I
dyd
begynne
to
saye
Masse
,
And
when
I
was
at
the
oblation
,
I
did
understande
one
called
Castulus
(
whome
the
Arrians
wolde
take
for
a
priest
)
to
be
violentlye
taken
of
the
people
Hym
in
dede
they
〈◊〉
in
the
strete
hadde
founde
,
moste
〈◊〉
I
beganne
to
wepe
,
and
to
praye
to
god
euen
in
the
very
oblation
,
that
he
woulde
succoure
or
helpe
.
Accordynge
where
vnto
the
blessed
martyr
Ignatius
in
his
〈◊〉
Epystle
wrytten
,
to
the
Smyrnians
doth
say
thus
.
〈◊〉
sine
episcopo
,
neque
offerre
neque
〈◊〉
immolare
,
neque
〈◊〉
celebrare
,
That
is
to
saye
.
It
is
not
lawefull
without
the
〈◊〉
neither
to
offer
,
neither
to
immolate
the
sacrifice
,
neyther
to
celebrate
or
saye
Masses
.
And
the
thynge
beynge
so
it
maye
greatly
be
marueyled
,
that
this
word
Masse
,
beyng
so
auncient
in
the
Catholyke
churche
and
so
termed
amongest
the
auncient
fathers
thereof
shuld
be
taken
for
so
great
an
eye
soore
,
or
soo
odyouse
a
thing
,
as
amongest
our
late
scymaticall
preachers
,
it
hath
bene
impudentlye
taughte
,
who
to
blynde
the
peoples
eyes
,
and
do
deceaue
there
eares
,
haue
erroneouslye
,
and
maliciouslye
sayde
,
that
neyther
the
worde
Masse
,
nor
the
thynge
therin
conteyned
,
haue
bene
of
olde
tyme
allowed
or
vsed
in
Chrystes
church
Shortly
to
make
an
ende
of
testimonies
,
or
profe
of
the
fyrste
vse
of
thys
sacramente
,
whiche
we
doo
saye
to
consyste
in
the
sacrifyce
therof
,
ye
shall
haue
onely
one
testimonye
more
in
this
parte
,
in
whiche
testimonye
,
besydes
the
profe
of
the
sacrifice
,
it
is
further
also
declared
,
that
the
wordes
of
Chryst
,
beynge
dulye
by
a
lawefull
preist
pronounced
,
whatsoeuer
his
lyfe
or
conuersation
be
,
better
or
worse
,
the
wordes
always
,
yf
there
be
no
other
let
,
do
take
theyr
full
effect
,
and
operation
:
〈◊〉
,
and
moreouer
that
the
sayd
sacrifice
of
the
Masse
doth
stande
in
his
full
force
not
withstandynge
.
And
the
sayde
〈◊〉
is
the
sayinge
off
.
Chrysoltome
,
in
his
seconde
homyly
vpon
the
seconde
cpystle
of
S.
Paule
to
Tymothy
,
where
he
wrytethe
thus
.
Volo
quidem
adijcere
mirabile
,
&
nolite
mirari
,
neque
:
turbemini
,
Quid
ueroistud
est
?
Sacraipsa
oblatio
,
siue
illam
Petrus
,
siue
Paulus
,
siue
cuiusuis
meritisacerdos
.
offerat
eadem
est
,
quam
dedit
Christus
ipse
discipulis
quamque
sacerdotes
modo
quoque
conficiunt
.
Nihil
habet
esta
quam
illa
minus
.
〈◊〉
id
?
quia
non
hanc
sanctificant
homines
,
sed
Christus
qui
illam
anted
sacrauerat
.
Quemadmoàum
enim
uerba
guae
loquutos
est
Christus
,
〈◊〉
sunt
quae
sacerdotes
nunc
quoque
pronunciant
,
ita
&
oblatio
〈◊〉
est
:
That
is
to
saye
.
And
in
dede
I
wyll
adde
plain
lye
a
meruelous
thinge
,
and
yet
do
you
not
wonder
,
nor
be
you
troubled
.
But
what
is
that
,
wyl
you
say
?
The
sacred
or
holye
oblation
,
whether
Peter
doth
offer
it
or
Paule
,
or
of
what
soeuer
meryte
the
preist
be
,
it
is
the
verye
same
thinge
whiche
Chryste
hymselfe
dydde
gyue
vnto
his
disciples
,
and
the
same
whiche
the
preistes
nowe
doo
make
.
Thys
hathe
no
lesse
then
it
:
And
whye
soo
〈◊〉
men
doo
not
sanctifye
this
but
Chryste
who
sanctified
or
consecrated
that
before
.
For
like
as
the
wordes
whiche
Chryst
dyd
speake
be
the
selfe
same
whyche
the
preistes
nowe
also
do
pronounce
,
euen
so
the
oblation
or
sacrifice
is
the
same
.
AND
nowe
to
come
vnto
the
other
vse
it
is
to
wytte
,
of
the
receauynge
of
the
Sacramente
,
ye
shall
note
,
that
althoughe
oure
Samoure
Iesus
Christe
,
at
the
first
institution
of
this
sacramente
,
dydde
minister
it
vnto
his
disciples
,
whiche
were
than
presente
,
vnder
both
the
kyndes
of
bread
and
wyne
,
Yet
that
fashyon
and
maner
of
ministrynge
is
not
soo
necessarye
to
the
receauer
(
excepte
it
be
to
the
preist
,
whan
he
doth
consecrate
)
that
without
the
due
obseruation
of
that
waye
,
man
myght
not
receaue
that
blessed
sacrament
to
his
saluation
.
For
the
benefyte
or
hurte
that
commeth
to
a
chrysten
man
,
by
receauynge
of
this
sacramente
,
standeth
not
in
the
fashyon
or
maner
of
receauynge
of
it
,
vnder
one
or
both
kyndes
,
but
in
the
wor
thyor
vnworthy
receauyng
of
the
thynge
conteyned
in
the
same
.
For
he
that
receaueth
this
Sacramente
worthelye
,
vnder
the
one
kynde
,
as
vnder
the
forme
of
breade
onely
,
receaueth
the
hole
bodye
and
bloude
of
Chryst
,
and
as
many
and
great
benefittes
of
Christ
as
he
that
receaueth
it
in
both
kyndes
.
And
therefore
if
any
man
should
teache
,
that
the
laye
people
(
which
by
the
ordinaunce
and
auncient
custome
of
the
catholyke
churche
,
haue
vsed
to
receaue
this
holy
sacrament
in
fourme
of
breade
onelye
)
be
seduced
and
soo
cause
them
to
thynke
,
that
the
holle
bodye
and
bludde
of
Chryst
,
where
not
comprehended
in
that
onely
forme
of
breade
,
as
well
as
in
both
the
kyndes
,
this
doctrine
ought
vtterlye
to
be
refused
and
abiected
,
as
a
verye
pestiferouse
and
deuely
she
doctryne
.
For
surely
scripture
teacheth
the
contrary
,
and
also
naturall
reason
,
althoughe
it
cannot
comprehende
the
hole
mistery
of
this
sacrament
,
yet
herein
it
teacheth
vs
agreablye
with
scrypture
,
that
that
liuely
body
cannot
be
without
bloud
and
therefore
men
ought
to
be
ledde
from
that
fonde
opinion
(
yf
any
such
be
)
both
by
that
faith
,
and
credit
which
they
do
owe
vnto
scripture
,
and
in
this
poynt
also
by
naturall
reason
.
And
chrysten
men
knowinge
this
,
ought
not
to
grudge
at
thys
fourme
and
maner
of
receauyng
of
this
sacrament
vnder
one
kynd
,
vsed
and
allowed
by
the
catholyke
church
,
both
to
auoide
that
erroure
afore
rehersed
,
and
also
for
manye
other
weyghtie
considerations
,
concernynge
bothe
the
honor
of
the
sacramente
,
and
the
libertye
,
and
commoditie
of
the
hole
churche
,
seyng
that
not
onely
lay
men
,
but
also
prestes
(
sauinge
whan
they
do
consecrate
)
do
vse
to
receaue
thys
Sacrament
none
otherwyse
Let
chrysten
men
therfore
humbly
apply
them self
,
to
put
all
erronious
fantasies
cleane
out
of
ther
hartes
,
and
satisfye
them selues
with
this
,
that
when
they
receiue
the
sacrament
worthely
,
though
it
be
but
in
one
kind
they
loose
no
parte
of
the
profyt
and
benefyte
promysed
by
vertue
of
the
sayde
Sacramente
.
And
yet
to
stably
she
this
poynte
(
touchyng
the
receauing
of
this
sacramente
vnder
one
kynde
)
both
with
testimonies
of
scripture
,
and
also
otherwyse
,
ye
shall
vnderstand
,
that
whan
our
sauyour
Christ
did
delyuer
this
sacramente
vnder
bothe
kyndes
,
in
the
institution
thereof
,
he
of
purpose
had
onely
his
twelue
Apostles
with
hym
,
to
declare
vnto
vs
that
he
there
dyd
rather
prescribe
vnto
them
being
preistes
,
how
they
and
theyr
successours
should
consecrate
,
and
offer
,
and
also
they
themselues
in
theyr
ministery
receaue
the
same
,
than
howe
it
shoulde
be
receaued
of
other
,
not
beynge
of
the
same
vocation
as
the
Apostles
were
of
.
And
therfore
it
was
neuer
yet
lawfull
,
but
very
straytely
to
be
punyshed
yf
a
prest
whan
he
dyd
consecrate
,
and
offer
the
same
,
dyd
not
withall
receaue
it
vnder
bothe
kyndes
.
Wherein
appearethe
(
the
cyrcumstaunces
of
the
institution
beynge
well
marked
and
consydered
,
that
the
cammaundement
and
charge
geuen
at
that
tyme
by
oure
sauioure
Iesus
Christ
,
doth
not
of
necessitie
bynde
the
laye
men
,
noo
nor
yet
the
preiste
,
(
but
when
he
sayeth
masse
)
to
receaue
vnder
both
kin
des
.
Therefore
many
tyme
in
Scrypture
,
mentyon
is
made
but
of
one
kynde
onely
,
as
apperteynyng
generally
vnto
all
men
,
it
is
to
wytte
,
of
the
sacramente
to
be
receaued
vnder
the
fourme
of
breade
,
wythoute
any
mention
made
of
the
other
kynde
or
forme
.
As
in
the.
vi
.
of
Iohn
,
where
our
sauiour
in
a
greate
multytude
of
people
,
(
besides
hys
apostles
)
makynge
promes
of
thys
sacramente
to
be
geuen
by
hym
,
in
tyme
then
yet
to
come
,
sayeth
.
Panis
quem
ego
labo
caro
mea
est
,
〈◊〉
dabo
pro
mundi
uita
That
is
to
say
.
The
breade
whiche
I
wil
geue
is
my
fleshe
,
whiche
〈◊〉
I
wyll
geue
for
the
lyfe
of
the
worlde-Saynte
Luke
al
so
in
hys
.
xxiii
.
chapter
of
hys
gospel
,
telleth
how
that
our
sauiour
Christ
after
his
resurrection
,
dyd
appeare
in
a
straunge
forme
or
shape
,
to
two
of
hys
dyscyples
goinge
towarde
Emaus
,
and
when
he
hade
a
good
whyle
walked
and
talked
wyth
them
,
and
yet
they
knew
him
not
,
at
length
they
came
to
Emaus
,
wher
Christ
syttyng
with
them
,
toke
bread
,
blessed
it
,
and
brake
it
,
and
gaue
it
vnto
them
,
and
by
and
by
theyr
eyes
were
opened
,
and
they
knewe
hym
,
and
he
vani
shed
out
of
theyr
sight
.
Thys
bread
so
geuen
in
Emaus
to
the
two
disciples
,
S.
Augustine
in
his
thyrd
boke
,
Deconsensu
euangelistarum
And
saynte
Chrisostome
in
hys
xvii
.
homilye
vpon
Mathewe
,
and
Theophilus
also
,
auncienter
then
any
of
them
both
,
do
expounde
to
be
the
Sacramente
of
Christes
bodye
?
and
yet
ther
the
scripture
(
as
in
sundrye
other
places
els
)
doeth
make
no
mention
of
the
other
kinde
or
forme
,
(
it
is
to
wyt
,
of
the
Sacramente
vnder
the
fourme
of
wyne
)
to
haue
bene
geuen
vnto
them
.
To
this
consideration
appertayneth
also
,
the
wonderfull
fedinge
of
the
chyldren
of
Israell
,
in
wyldernes
,
the
space
of
.
xl
.
yeares
,
wyth
a
straunge
breade
called
Manna
,
being
a
figure
of
this
sacrament
,
as
it
belongethe
to
all
chrysten
people
,
who
throughe
the
huge
wildernes
of
this
worlde
do
passe
towarde
the
true
land
of
promyse
.
And
yet
farther
to
confyrme
thys
thyng
by
an
auncient
and
weightye
testimonie
ye
shall
here
what
is
recorded
by
the
excellente
Author
Nicephorus
Calistus
,
who
beynge
aboute
a
thousande
yere
ago
,
in
his
worke
called
Ecclesiastica
histo
ria
in
the.
xiii
.
boke
and
in
the
seuenth
chapiter
thereof
(
wrytynge
of
a
certayne
woman
,
who
obstynate
lye
longe
tyme
refused
to
receaue
the
catholyke
rytes
,
of
Chrystes
Churche
,
and
so
obstinately
,
that
although
hyr
husband
moste
ernestlye
labored
with
her
in
that
matter
,
and
dyuerse
tymes
sore
dyd
fall
out
wyth
her
yea
and
threatned
her
ferther
displesure
,
yf
she
would
not
vniformely
receaue
the
chrysten
relygyon
and
saramentes
,
yet
in
her
harte
she
woulde
not
be
persuaded
,
neuerthelesse
at
length
dissemblyngly
,
she
fained
herselfe
to
be
by
hym
herein
persuaded
,
and
therevpon
entendyng
by
fraude
to
cloke
her
doynges
and
to
perfourme
more
easely
her
purpose
,
she
made
one
of
her
maydes
(
whome
she
trusted
verye
well
pryueye
of
her
entent
and
purpose
)
he
thus
wryteth
.
Mulier
,
post
〈◊〉
persimulationem
annuit
,
ex
ancillis
(
quam
〈◊〉
sibi
esse
credebat
)
uni
quid
factura
esset
,
credibit
:
ut
per
fraudem
uirum
falleret
〈◊〉
sacrorum
〈◊〉
tempore
accedens
illa
,
donum
sicuti
mors
erat
(
qui
〈◊〉
instituti
sunt
quid
dicam
intelligunt
)
accepit
,
at
que
id
retinens
,
perinde
atque
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
mysteriumque
sacro
sastum
occul
〈◊〉
,
et
que
〈◊〉
ancilla
,
pro
〈◊〉
panem
communem
domo
allatum
obtulit
,
quem
illa
ori
admouens
,
in
lapidis
naturam
induratum
esse
,
dum
dentibus
atterere
conatur
,
sensit
.
&c.
That
is
to
saye
:
This
wo
man
(
after
that
she
by
dissimulation
had
graunted
,
or
agreed
)
did
vnto
one
of
her
handmaydens
(
whome
she
thought
to
be
faithfull
vnto
her
)
tell
or
shewe
what
she
intended
to
do
:
to
the
intente
that
by
fraude
she
myghte
deceyue
her
husbande
.
And
she
the
sayde
woman
commyng
in
the
tyme
of
the
holy
miste
ryes
,
dyd
take
the
gyfte
as
the
custome
or
maner
was
,
(
what
thynge
I
saye
or
meane
when
I
say
that
,
they
that
are
instructed
in
christen
religion
doo
vnderstande
well
)
And
kepynge
it
,
as
thoughe
she
woulde
haue
fallen
to
prayer
,
leanynge
dounewarde
,
bowed
her selfe
and
did
hide
the
most
holy
mysterye
And
her
handmayden
which
stode
by
her
,
deliuered
vnto
her
for
the
sayde
mysterye
,
the
common
breade
which
she
had
brought
with
her
from
home
,
whiche
common
breade
she
the
sayde
woman
puttynge
it
to
her
mouthe
dyd
the
meane
whyle
she
went
about
to
haue
broken
it
with
her
tethe
,
fele
or
perceyue
it
to
be
hardened
,
as
turned
into
the
nature
of
a
stone
.
&c.
By
which
most
notable
historye
(
besydes
other
goodly
matters
there
in
recorded
)
it
apeareth
moste
euydently
that
euen
at
the
same
tyme
,
the
sacrament
of
the
Aultare
was
ministred
vnto
the
laye
people
vnder
one
kynde
only
,
it
is
to
wytte
,
vnder
the
forme
of
breade
.
For
yf
ye
consider
well
the
wordes
whiche
do
expresse
the
facte
,
and
there
wyth
do
note
and
remember
the
intent
of
that
woman
to
deceaue
her
husband
in
the
recepte
of
this
sacrament
,
there
can
be
no
dout
herein
Ouer
and
besydes
all
this
it
is
euydent
by
ferther
recorde
,
that
al
the
hole
body
of
Chrystendome
with
longe
and
moste
diligent
deliberation
examynyng
this
matter
aboue
.
vii
.
score
yeres
ago
,
by
reason
of
certayne
disordered
persones
in
the
kyngedome
of
Boheme
,
which
sterred
vp
emongest
the
people
of
the
sayde
realme
,
greate
vnquyetnes
(
the
lyke
whereof
ye
knowe
well
inough
hath
by
other
in
some
othere
places
with
toth
and
nayle
,
bene
attempted
and
sette
forth
)
touchyng
thys
maner
of
receyuing
vnder
one
kynde
,
dyd
then
find
,
that
laye
men
and
wemen
had
of
very
aunciente
tyme
before
those
dayes
,
vsed
the
same
fashion
of
receauyng
the
sacrament
onelye
vnder
the
forme
of
breade
,
and
that
vse
in
the
churche
,
to
haue
bene
also
in
the
former
ages
,
generally
commended
and
allowed
,
as
maye
appear
both
in
the
xiii
.
session
of
the
generall
consayle
holden
at
Constans
,
&
also
in
the
thirtyth
Sessyon
of
the
general
counsayle
holden
at
Basyll
,
aboute
sixt
score
yeares
ago
,
where
thus
it
is
wrytten
.
Laudabilis
quoque
consuetudo
communicandi
〈◊〉
populum
sub
una
specie
ab
〈◊〉
et
sanctis
patribus
rationabiliter
introducta
,
〈◊〉
hastenus
diutissime
obseruata
,
&
a
doctoribus
diuinae
legis
,
sacrarum
scriptuarum
,
atque
canonum
,
multam
peritiam
habentibus
,
iam
a
longeno
tempore
commendare
pro
lege
habenda
est
.
nec
allicui
〈◊〉
cst
eam
reprobare
,
aut
sine
authoritate
ecclesiae
ipsam
immutare
.
That
is
to
say
.
The
law
dable
custome
also
to
communicate
or
howsel
the
laye
people
vnder
one
kynde
or
forme
beyng
by
the
churche
and
holy
fatheres
with
good
reason
brought
in
,
and
hitherto
of
most
longe
tyme
kepte
or
obserued
:
and
also
of
the
docters
hauynge
great
knowledge
of
the
diuine
lawe
,
of
the
holye
scryptures
,
and
of
the
Canons
nowe
of
longe
tyme
commended
,
must
be
had
or
taken
for
a
lawe
:
nor
lawfull
it
is
to
any
man
for
to
reproue
it
,
or
without
the
aucthoritye
of
the
churche
to
chaunge
it
.
The
thing
thus
beyng
mete
&
conuenient
it
is
that
the
authoritie
〈◊〉
the
churche
(
which
is
as
Saynt
Paule
sayeth
in
his
first
epystle
and
thyrd
chapter
to
Timothe
.
Columna
&
firmamentum
ueritatis
.
That
is
to
saye
.
The
Pyller
and
staye
of
truthe
.
do
contente
&
satysiye
vs
well
in
thys
behalfe
.
Hauyng
nowe
spoken
of
the
institution
of
thys
sacrament
,
and
also
of
the
vse
therof
,
consequently
there
remayneth
(
accordynge
to
the
promysed
order
)
to
speake
of
the
thyrde
and
last
part
,
whiche
is
of
the
inessimable
fruite
procedynge
of
the
ryght
vse
of
the
sayde
sacrament
.
And
because
the
vse
is
(
as
we
haue
sufficientlye
here
before
proued
)
in
two
fortes
,
it
is
to
wytte
in
offerynge
and
in
receyuyng
thereof
,
it
shall
therefore
be
expediente
seuerally
to
entreate
of
the
specyall
fruite
of
them
bothe
.
And
fyrst
touchyng
the
fruite
of
the
sacrifyce
of
the
masse
,
we
must
vnderstand
,
that
〈◊〉
the
sacrifice
which
was
made
vpon
the
crosse
,
&
the
sacrifyce
of
the
masse
,
as
concernynge
the
substaunce
of
the
thynge
offered
,
there
is
no
difference
,
for
as
muche
as
in
that
respecte
,
it
is
one
and
the
same
,
though
the
maner
of
offerynge
be
diuerse
,
as
hath
bene
shewed
and
proued
heretofore
vnto
you
.
For
in
the
sacrifyce
made
vppon
the
Crosse
,
there
was
the
visible
forme
and
shape
of
Christes
bodye
beynge
man
,
yea
and
the
visible
fleshe
and
〈◊〉
of
Chryst
in
the
natiue
forme
of
〈◊〉
&
〈◊〉
but
herein
this
sacrament
the
same
fleshe
and
bloude
of
Chryst
being
truely
in
substaunce
,
is
set
〈◊〉
not
in
the
natiue
formes
of
fleshe
and
bloude
,
but
vnder
the
formes
of
breade
and
wyne
.
And
therefore
emongest
the
most
aunciente
fathers
,
beynge
of
the
Greke
churche
,
&
also
of
the
Latyn
.
The
one
sacrifyce
(
made
vpon
the
crosse
,
is
called
a
bloudy
sacryfyce
,
because
vi
sibly
,
there
,
out
of
the
syde
of
Chryst
bloude
was
shed
.
And
the
other
(
whyche
by
the
Preiste
is
offered
at
masse
vpon
the
Aultare
)
is
named
.
Incruentum
sacraficium
,
that
is
to
saye
:
A
sacrifice
vnbloudye
or
wythout
bloudshedynge
.
not
because
there
is
no
〈◊〉
there
,
but
because
there
is
no
visible
effusion
〈◊〉
bloud
beynge
there
neuerthelesse
in
substaunce
(
as
we
at
large
before
haue
proued
)
both
the
fleshe
and
bloude
,
of
Christe
.
And
because
ye
shall
not
thynke
,
that
thys
distinction
or
diuersitie
is
an
imagination
or
a
newe
inuention
,
ye
maye
for
the
try
all
hereof
,
read
the
gret
and
notable
famouse
Counsayles
,
and
other
verye
weyghtye
aucthorities
of
the
Catholike
Church
.
And
〈◊〉
ye
maye
fynde
in
the
epistle
sente
to
Ne
storius
.
from
the
Counsayle
of
Ephesus
this
same
difference
noted
,
in
whiche
Counsayle
,
Saynte
Cyryll
at
that
tyme
was
presidente
,
and
that
difference
or
distinctyon
is
〈◊〉
agayue
by
the
same
〈◊〉
in
his
treatyse
agaynst
,
〈◊〉
,
〈◊〉
undecimo
.
and
in
the
generall
counsayle
kepte
at
〈◊〉
,
there
is
vsed
in
the
Canons
thereof
,
the
same
distinction
,
whyche
is
before
specyfyed
.
Nazianzen
lyke
wyse
in
his
verses
to
the
byshoppes
,
and
in
his
firste
〈◊〉
agaynst
Iulian
hath
the
same
distinction
.
And
so
haue
sondrye
other
ryght
〈◊〉
fathers
.
And
passynge
from
thys
distinction
to
declare
vnto
you
,
the
effecte
and
fruite
that
commeth
of
the
dew
oblation
of
the
body
&
bloude
of
Christ
in
the
sacrifice
of
the
masse
,
ye
shal
vnderstand
that
nothinge
beinge
so
acceptable
vnto
the
father
of
heauen
,
as
is
the
body
&
bloud
of
our
sauiour
Christ
his
sonne
,
the
catholike
churche
therfore
in
al
the
conclusions
of
praiers
&
petitions
,
that
are
made
vnto
the
father
is
accustomed
commonlye
to
saye
.
〈◊〉
Christum
Dominum
nostrum
.
that
is
to
saye
.
Throughe
or
for
the
sake
of
our
Lorde
Chryste
.
or
suche
lyke
wordes
,
tendynge
euer
to
the
same
purpose
,
nothynge
doutynge
but
that
the
thynge
whiche
is
so
asked
in
his
name
,
shall
the
soner
be
attayned
,
in
asmuche
as
Chryste
hym selfe
,
both
learned
vs
so
to
doe
,
and
adioyued
thereto
the
promyse
of
obreynyng
the
same
,
as
maye
appeare
in
the.
xvi
.
of
Iohn
,
where
Chryste
sayeth
thus
.
Si
quid
petieritis
patrem
in
nomine
meo
,
dabit
uobis
that
is
to
saye
:
〈◊〉
ye
aske
my
father
any
thinge
in
my
name
he
will
geue
it
vnto
you
.
Nowe
the
Catholyke
churche
doeth
in
the
sacrifice
of
the
masse
,
not
onelye
praye
in
the
name
of
Chryste
(
as
in
other
her
prayers
)
but
wyth
prayer
doeth
also
offer
vppe
,
and
exhibyte
therein
vnto
the
father
in
heauen
the
bodye
&
bloude
of
hys
dearelye
beloued
sonne
oure
〈◊〉
Iesus
Chryste
,
by
that
meane
(
as
beyng
the
very
〈◊〉
and
iucomparable
meane
,
passynge
all
other
meanes
)
to
obteyne
most
frutefully
,
most
habundantlye
,
&
moste
assuredly
all
the
merites
,
and
benefytes
of
Chrystes
deathe
to
be
applied
vnto
vs
,
and
that
suche
prayers
as
are
made
in
the
time
of
the
masse
,
and
the
sacryfyce
thereof
,
are
specyall
and
aboue
all
other
effectnall
S.
Augustyne
proueth
by
scrypture
,
dicuslynge
mooste
exactly
thys
place
of
S.
Paule
in
the
second
chapter
of
hys
fyrst
epystle
to
Timothe
,
where
Saynt
Paule
thus
wryteth
.
Obsccro
igitur
primum
omnium
fieri
obsecrationes
,
〈◊〉
tioncs
,
postulatioms
,
gratiarum
actiones
,
pro
omnibus
hominibus
,
pro
regibus
et
ommbus
qui
in
〈◊〉
consti
uti
sunt
,
ut
quietam
et
tranquillam
uitam
〈◊〉
,
〈◊〉
omni
pietate
et
chastitate
:
〈◊〉
〈◊〉
bonum
est
et
acceptum
coram
saluatore
nostro
〈◊〉
qui
omnes
homines
uult
saluos
fieri
et
ad
〈◊〉
nem
ueritatis
uenire
That
〈◊〉
to
saye
.
I
besech
you
therefore
aboue
all
thynges
that
obsecrations
,
〈◊〉
,
supplications
,
and
thankes
geuyng
,
be
made
or
had
for
all
men
,
for
kynges
,
and
for
all
them
whyche
are
in
high
aucthoritie
,
that
we
may
lyue
a
quiet
and
a
peasable
lyfe
,
in
all
godlynes
and
honestye
.
For
that
is
good
and
acceptable
before
GOD
our
Sauioure
whose
wyl
is
all
men
to
besaued
and
to
come
to
the
knowledge
of
the
trueth
.
Upon
whych
place
S.
Augustyne
discoursynge
very
dilygentlye
in
his
,
〈◊〉
epystle
wrytten
vnto
Paulinas
,
doeth
saye
that
by
those
foure
seuerali
wordes
of
Saynt
Paule
,
it
is
to
wite
,
obsecrations
,
obtestations
,
supplications
and
thankes
geuynge
,
are
mente
the
foure
seuerall
partes
frequented
in
the
hole
Catholyke
Churche
.
in
the
diuine
celebration
whyche
is
done
at
Goddes
borde
.
As
by
the
fyrst
worde
obsecrations
,
to
be
vnderstand
al
that
whych
is
sayde
at
the
altar
before
that
the
breade
and
the
chalyce
set
vpon
the
aultare
be
blessed
.
By
the
second
worde
(
Whiche
is
ob
testations
)
to
be
mente
all
those
prayers
whyche
be
sayde
from
thence
vnto
the
fractions
of
the
hoūe
,
in
declaration
of
whyche
parte
.
Saynt
Augustine
doth
expresly
call
thys
sacrament
the
〈◊〉
of
the
holye
Aultare
.
And
by
the
thyrde
worde
Supplications
to
be
vnderstanded
that
part
wherein
the
byshoppe
,
after
the
foresayd
fractions
doth
turne
vnto
the
people
and
blesse
them
and
wherein
also
the
sacramente
is
receyued
.
And
fynally
by
the
fourth
worde
.
Which
is
thankes
geuyng
,
to
be
ment
,
the
very
end
and
conclusion
of
the
diuine
celebration
.
All
whyche
thynges
concernyng
the
mynde
of
S.
〈◊〉
vpon
those
foure
wordes
of
S
;
Paule
,
〈◊〉
maye
more
at
〈◊〉
synde
in
the
foresayde
epistle
of
S.
Augustine
.
So
then
this
place
of
Scripture
,
thus
vnderstanded
doth
most
manifestly
and
euidently
declare
the
great
fruite
and
commoditie
of
the
masse
,
and
the
oblation
of
the
same
,
for
immedyatlye
in
S.
Paule
foloweth
,
that
these
foure
partes
should
be
executed
to
the
ende
.
Vt
quietam
et
tranquillam
uitam
〈◊〉
in
omni
〈◊〉
&
chastitate
.
That
is
,
To
the
ende
that
we
mighte
liue
or
leade
a
quiet
and
peaceable
life
in
all
godlines
and
honestie
.
Where
is
to
be
noted
that
when
saynct
Paule
gaue
thys
exhortation
to
Tymothy
,
chrysten
men
euery
where
dyd
lyue
vnder
the
domynion
of
heathen
princes
and
yet
S.
Paule
would
these
foure
partes
to
be
amonge
the
Chrysten
menne
frequented
and
vsed
,
yea
for
the
sayd
heathen
princes
that
they
eyther
shoulde
perfectlye
be
conuerted
there
by
,
or
at
the
least
some
what
relent
from
theyr
soo
out
ragious
and
cruell
〈◊〉
wyth
the
chrysten
men
,
beynge
theyr
subiectes
.
But
nowe
farther
to
procede
in
declaration
of
the
inestimable
〈◊〉
,
and
fruyte
whych
commeth
of
thys
sacryfyce
of
the
masse
,
it
shal
be
necessarye
here
to
note
vnto
you
that
the
fruyte
thereof
doth
not
onely
extende
it selfe
to
people
beyng
yet
here
vpon
the
earth
lyuynge
,
to
〈◊〉
〈◊〉
vuto
them
(
hauing
good
harte
&
minde
to
take
and
receyue
the
profitte
thereof
)
grace
and
mercy
at
gods
handes
,
but
it
is
also
fruitefull
vnto
as
manye
as
departyng
thys
presente
lyfe
,
are
not
vtterlye
excluded
from
the
fauour
of
God
,
and
the
hope
of
the
fruityon
of
the
godheade
,
〈◊〉
asmuche
as
suche
are
membres
of
Chrystes
mysticall
bodye
,
hauynge
buylded
vppon
Chryste
the
foundation
,
not
onelye
golde
,
syluer
,
and
precyous
stones
,
but
tymber
,
hey
,
and
stubble
also
whyche
by
fyre
must
be
consumed
,
before
they
can
enter
into
the
kyngdome
of
heauen
,
where
is
all
puritie
cleanenes
and
perfection
.
And
that
these
sortes
maye
by
the
sacrifice
of
the
Masse
,
be
releaued
,
and
the
soner
deliuered
oute
of
theyr
paynes
,
and
therevpon
be
receaued
into
eternal
ioye
,
there
are
besyde
the
verye
Scryptures
of
God
,
infinite
authorities
,
of
the
most
auncient
fathers
of
Chrystes
Catholyke
Churche
,
of
which
authorities
,
we
here
nowe
alledge
certeyne
of
the
mooste
notable
vnto
you
.
And
fyrste
we
wyll
brynge
in
Sainte
Chrysostome
in
hys
.
96.
homilye
,
ad
〈◊〉
antiochenum
.
where
he
wrytethe
in
thys
maner
.
Non
temere
ab
apostolis
hec
sancita
fuerunt
ut
in
tremendis
mysteriis
,
defunctorum
agatur
commemoratio
.
Sicunt
enim
illi
sinde
multum
contingere
lucrum
,
utilitatem
multam
.
Stante
sequidem
uniuerso
populo
〈◊〉
nus
in
coelum
extendente
coetu
item
sacerdotali
,
uerendoque
posito
sacrificio
〈◊〉
deum
non
〈◊〉
pro
istis
〈◊〉
,
sed
hoc
quidem
de
hiis
qui
in
fide
migratunt
.
that
is
to
saye
.
Not
withoute
greate
cause
,
of
the
Apostles
these
thinges
were
decreed
,
that
,
in
those
dreadesul
misteries
.
(
meanynge
the
sacrifice
of
the
Masse
,
where
there
is
presented
and
offered
to
god
the
father
the
body
&
bloud
of
hys
most
deare
beloued
sonne
Jesu
Chryst
:
in
the
presence
or
handlynge
of
whome
,
we
oughte
to
tremble
least
by
our
vnworthynes
or
misorder
,
we
shoulde
otherwyse
behaue
oure selfe
then
the
worthynes
and
dignitie
of
that
sacrifice
〈◊〉
)
the
commemoration
of
the
deade
should
be
had
or
made
,
for
in
dede
they
knowe
well
that
greate
commoditie
and
profytte
doeth
come
to
the
deade
therby
.
For
when
all
the
people
doeth
stande
holdinge
vp
they
haudes
to
heauen
,
andthe
companye
of
the
priestes
lykewyse
,
and
also
the
dreadfull
sacrifice
be
layed
vpon
the
Aultare
,
howe
can
it
be
,
but
we
shall
appease
or
mitigate
GOD
prayinge
for
the
saide
dead
?
but
this
yet
is
to
be
done
for
suche
as
doe
dye
in
the
fayth
.
Thys
fayeth
Chrifostome
.
And
the
same
Chrysostome
also
,
in
his
.
xli
.
homily
vpon
the
fyrst
epistle
of
S.
Paule
to
the
Corinthians
reprouynge
suche
as
dyd
immoderatlye
lamente
the
deathe
of
their
frendes
,
writeth
in
thys
maner
.
Sed
qou
abiret
inquis
ignoras
?
uel
recte
uixit
uel
secus
.
utrinque
,
quo
profectus
sit
,
constat
.
Idipsnmest
quod
perturbat
,
inpuis
,
quia
decesserit
peccator
sunt
haec
subfugium
&
praetextus
.
Nam
situ
idcirco
mortuum
do
les
,
formare
&
componere
uiuentem
oportebat
,
Verum
tuas
tu
uices
,
non
huius
deploras
.
Arbiret
peccotor
sane
,
gaudere
decct
peccata
〈◊〉
esse
&
non
accumulatum
malum
?
utique
quaotum
fieri
potest
,
ut
iuuetur
,
non
lachrimis
,
sed
prece
,
supplicationibus
,
eleemosinis
,
oblationibus
.
Non
est
temere
hoc
excogitatum
nec
frustramemoriam
mortuorum
inter
sacra
misteria
celebramus
,
aut
accedimus
pro
istis
agnum
illum
iacentum
,
&
〈◊〉
mundi
tollentem
deprecantis
sed
ut
his
consolatio
hinc
aliqua
sict
,
Nec
temere
qui
altari
assistit
inter
horrenda
mysteria
clamat
.
Pro
omnibus
in
Christo
dormientibus
,
&
pro
his
qui
memoriam
celebrant
illorum
.
&c.
That
is
to
say
.
But
thou
saiest
,
I
can
not
tel
whi
ther
he
is
gone
.
Canst
thou
not
tell
?
eyther
he
lyued
well
,
or
els
otherwyse
,
on
both
sides
it
is
certaine
whither
he
is
gone
.
But
then
saith
thou
)
that
is
it
,
that
trobleth
me
because
he
departed
a
synner
.
Let
this
be
your
excuse
and
pretexte
.
For
yf
therefore
thou
art
sory
for
him
nowe
deade
,
thou
shouldeste
haue
enformed
and
redressed
him
while
he
was
alyue
,
but
thou
lamenteste
thyne
owne
cause
and
not
his
.
Althoughe
truely
he
be
gone
a
sinner
thou
oughtest
to
reioyse
,
that
hys
synnes
are
stayed
or
letted
,
and
that
vyce
is
no
more
or
encreased
,
and
thou
oughteste
to
endeuoure
thy selfe
by
all
meanes
possible
,
that
he
maye
be
holpen
,
not
with
teares
,
but
with
praier
,
with
supplications
with
almesdedes
and
oblations
.
It
is
not
vnaduisedly
or
with
out
cause
deuised
,
ne
yet
in
vaine
do
we
celebrate
the
memorie
of
the
deade
,
while
we
be
at
the
holye
misteries
,
or
doo
come
prayinge
for
the
deade
)
vnto
that
lambe
there
lyenge
,
whyche
taketh
awaye
the
synnes
of
the
world
but
that
thereby
some
comforte
,
maye
be
vnto
the
sayd
deade
,
yea
not
withoute
a
greate
cause
it
is
,
that
he
which
standeth
at
the
aultare
,
whyle
he
is
aboute
the
dreadefull
mysteries
,
doth
crye
,
sayinge
.
For
all
them
whyche
slepe
in
Chryst
,
and
for
al
them
whych
do
celebrate
theyr
memorie
&c.
S.
Augustyne
also
in
the
,
xxii
,
sermon
De
uerbis
apostoli
,
wryteth
thus
.
Crationibus
uero
sanctae
ecclesiae
&
sacrificio
salutari
,
&
〈◊〉
.
sinis
quae
pro
eorum
spiritibus
erogantur
non
est
dubit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ut
cum
eis
misericordius
agatura
domino
quam
eorum
peccata
meruerunt
.
Hoc
enim
a
patribus
traditum
,
uniuersa
obseruat
ecclesia
,
ut
〈◊〉
〈◊〉
qui
in
corporis
&
sanguinis
communione
defuncti
sunt
cum
abipsum
sacrificium
loco
suo
commemorantur
,
oretur
,
ac
pro
illis
qu●que
id
efferri
commemoretur
,
cum
uero
eorum
commendandorum
causa
,
opera
misericordiae
〈◊〉
,
quis
eis
dubite
suffragiari
,
pro
quibus
〈◊〉
〈◊〉
〈◊〉
allegantur
?
〈◊〉
omnino
ambigendum
est
,
ist
a
prodesse
defunctis
sed
talibus
qui
ita
uixerint
ante
mortem
,
ut
possint
eis
haec
utilia
esse
post
mortem
&c
,
That
is
to
sai
we
ought
not
to
doute
but
that
the
deade
by
the
prayers
of
the
holye
churche
,
by
the
holesome
sacrifyce
,
and
by
the
almes
whyche
are
giuen
for
theyr
soules
,
are
holpen
,
that
GOD
maye
be
more
mercifull
vnto
them
,
then
ther
synnes
haue
deserued
,
for
the
vniuersall
churche
doth
obserue
or
kepe
this
,
as
a
thynge
delyuered
or
lefte
vnto
her
from
the
auncient
fa
thers
,
that
for
them
whiche
haue
departed
this
lyfe
in
the
communion
or
felowshyppe
of
the
body
and
bloude
of
Chryste
,
prayer
shoulde
be
had
or
made
,
whan
at
the
〈◊〉
of
the
very
sacrifice
,
the
persons
departed
,
are
in
their
peculier
place
remembred
&
mentioned
also
to
be
made
,
that
the
sacrifyce
is
offered
for
them
.
And
when
the
workes
of
mercy
are
done
for
the
departed
,
they
thereby
to
be
commended
or
betaken
to
the
mercye
of
God
who
canne
doute
those
workes
to
releiue
them
for
whom
prayer
is
not
vaynelye
alleged
or
made
,
it
is
not
to
be
douted
at
all
these
thynges
to
profyte
or
auayle
the
deade
,
and
yet
but
to
suche
who
so
haue
lyued
before
their
deathe
,
that
these
thinges
maye
be
profytable
vnto
them
after
their
departure
or
death
.
&c.
Herevnto
may
be
added
one
notable
discourse
of
S.
Augustyne
,
nothyng
so
longe
as
frutefull
whyche
is
wrytten
in
his
treatyse
called
Enchiridion
ad
Laurentium
in
the.
〈◊〉
chapter
of
the
same
in
these
wordes
.
Neque
negradū
〈◊〉
functorum
animas
pietate
suorum
uiuentium
releuari
,
cum
pro
illis
sas
〈◊〉
〈◊〉
offertur
,
uel
eleemosynae
in
ecclesia
siunt
.
Sed
eis
haec
prosunt
,
qui
cum
〈◊〉
,
ut
haec
sibi
prodesse
possint
,
emeruerunt
:
Est
〈◊〉
quidam
uiuendi
modus
non
tam
bonus
ut
non
requirat
ista
post
mortem
nec
tam
malus
ut
ei
non
prosint
ista
post
mortem
.
Est
uero
talis
in
〈◊〉
,
ut
ista
non
requirat
,
&
est
rursus
talis
in
malo
〈◊〉
nec
his
ualeat
,
cum
haec
〈◊〉
transicrit
adiuuari
〈◊〉
circa
hic
omne
meritum
comparatur
quo
possit
post
haue
uitam
,
releuari
quispiam
uel
grauari
.
Nemo
autem
se
speret
,
quod
hic
neglexerit
cum
obieret
apud
〈◊〉
promereri
.
Non
igitur
ista
quae
pro
defunctis
〈◊〉
〈◊〉
〈◊〉
,
isti
apostolicae
sunt
Christi
,
ut
referat
unusquisque
secundum
ea
〈◊〉
per
corpus
gessit
,
siue
bonum
,
siui
malum
,
Quia
etiam
hoc
meritum
sibi
quisque
cum
in
corpore
uiueret
,
comparas
uit
,
ut
ei
possint
ist
a
〈◊〉
non
〈◊〉
omnibus
prosunt
.
Et
quare
〈◊〉
omnibus
prosunt
?
Nisipropter
〈◊〉
〈◊〉
,
quam
quisque
gessit
in
corpore
,
Cum
ergo
〈◊〉
altaris
,
siue
quarumcunque
〈◊〉
〈◊〉
defanctis
〈◊〉
offerantur
,
pro
non
ualde
bonis
,
gratiarum
actiones
sunt
,
pro
non
ualde
〈◊〉
〈◊〉
sunt
,
pro
〈◊〉
malis
&
si
nulla
sunt
adiumenta
〈◊〉
qualesc
unque
uiuorum
consolationes
sunt
.
That
is
to
saye
.
And
it
is
not
to
be
denyed
that
the
soules
of
the
deade
,
through
the
deuotyon
of
theyr
frendes
beinge
yet
aliue
,
are
relieued
or
eased
,
whan
as
for
them
,
eyther
the
sacrysyce
of
oure
mediatoure
is
offered
vppe
,
or
almes
is
geuen
in
the
churche
.
But
these
thynges
are
auayleable
to
suche
,
as
in
theyr
lyfe
tyme
,
dyd
deserue
.
that
the
same
myghte
doo
them
good
.
For
there
is
a
certen
maner
of
life
and
conuersation
,
neyther
so
good
or
perfytte
that
it
requireth
or
nedeth
not
these
thynges
after
death
,
nor
yet
so
badde
,
that
after
the
departinge
out
of
this
〈◊〉
lyfe
,
it
maye
not
thereby
haue
profytte
and
commoditie
.
But
there
is
suche
state
of
life
in
the
good
man
that
it
requireth
not
such
thinges
And
again
in
the
extreme
wicked
man
,
suche
as
the
state
of
his
lyfe
,
that
whan
he
goeth
oute
of
thys
world
he
can
not
by
anye
deuotion
of
the
lyuinge
be
holpen
.
Wherefore
here
in
.
thys
lyfe
,
all
deserte
or
merite
is
purchased
.
Wherebye
a
man
after
thys
lyfe
maye
either
be
relyeued
or
greued
.
And
let
no
man
hope
,
that
he
can
after
his
decease
,
obteine
of
God
that
thynge
,
which
he
here
hath
neglected
.
And
therefore
these
suffrages
which
the
churche
dothe
vse
or
frequent
for
the
deade
to
be
receaued
into
more
fauor
or
mercy
with
god
,
are
nothynge
contrary
to
that
saying
of
the
Apostle
saynte
Paule
,
where
he
sayeth
:
For
all
we
shal
stand
before
the
iudgement
seate
of
Chryst
that
euery
oue
of
vs
may
receaue
,
(
accordynge
to
the
dedes
which
he
him selfe
heare
in
bodye
dyd
.
)
eyther
good
or
euyll
.
Because
euerye
manne
whyle
he
liued
in
the
bodye
,
dyd
procure
to
him selfe
this
merite
also
(
it
is
to
wytte
)
that
these
suffrages
may
be
profitable
vnto
hym
.
For
vndoutedly
these
thinges
are
not
auailable
to
al
men
,
and
whye
is
that
?
But
by
reason
of
the
difference
in
the
life
and
conuersation
of
eueryche
man
,
whiche
he
dyd
vse
while
he
here
liued
on
the
earthe
,
wherefore
,
when
the
sacrifices
either
of
the
aultar
or
of
any
maner
of
almes
,
are
offered
for
all
Chrysten
soules
departed
,
the
sayde
sacrifices
for
very
good
men
departed
,
are
thankes
geuings
and
for
suche
as
deceased
,
beinge
not
verie
euill
,
they
are
propritiations
,
and
finallie
,
for
the
wicked
or
verye
euill
,
thoughe
they
are
no
helpes
to
them
,
being
deade
,
yet
they
are
to
them
which
are
aliue
,
some
kinde
of
comfortes
.
And
nowe
forasmuch
as
we
haue
thus
fully
&
plainly
by
sufficient
aucthorities
declared
,
that
the
sacryfyce
of
the
masse
,
or
(
as
saynt
Augustyne
.
in
his
foresayde
proces
doth
call
it
)
the
sacrifyce
of
the
Aultare
,
is
a
uayleable
for
the
deade
,
no
man
oughte
or
can
doute
but
that
the
same
is
also
auayleable
to
men
yet
liuing
which
with
fayth
and
deuotion
moste
humblye
praye
almyghty
god
especiaily
in
the
tyme
of
thys
sacrifyce
to
applye
vnto
them
by
Chryste
,
that
remission
and
〈◊〉
whiche
was
purchased
and
deserued
by
hys
passion
before
.
And
yet
as
we
haue
in
all
other
the
formar
poyntes
concernynge
the
sacramente
of
the
〈◊〉
,
so
wyll
we
heare
also
alledge
some
plaine
and
pythy
testimonyes
for
the
confirmation
of
this
parte
And
fyrste
you
shall
call
to
youre
remembrannce
the
saying
of
the
Prophete
Malachy
(
whiche
is
here
before
in
thys
processe
,
alledged
for
the
profe
of
thys
sacryfyce
)
and
note
that
forasmuch
as
god
therein
doth
say
that
the
sacrifyces
of
the
olde
lawe
should
cease
&
gyue
place
to
thys
pure
and
cleane
sacryfyce
(
whych
is
offered
vp
to
hym
throughoute
the
hole
worlde
)
as
to
a
most
excellent
and
most
acceptable
sacryfyce
in
hys
syghte
,
therefore
all
those
sondrye
commodytyes
whyche
are
in
Moyses
lawe
reckened
,
to
haue
come
vnto
the
Jewes
by
the
sayde
sacrifices
of
the
old
lawe
,
must
nowe
muche
more
plentifullye
and
fruitefullye
,
come
vnto
vs
chrysten
men
,
by
the
meaue
of
thys
soo
singuler
a
sacrifice
,
so
that
we
be
worthy
to
enioy
the
effecte
and
fruite
thereof
.
Ye
shall
secondly
also
cal
to
your
remembraunce
the
place
of
Saynte
Paule
in
hys
fyrst
epystle
to
Tymothie
,
and
the
seconde
chapyter
before
of
vs
alledged
,
with
the
exposition
of
S.
Augustyne
vpon
the
same
place
,
in
whych
hys
exposition
he
noteth
vnto
vs
the
foure
partes
of
the
masse
,
and
those
to
be
doue
(
accordynge
to
Saynt
Paules
mynde
there
)
Pro
omnibus
hominibus
pro
re
gibus
,
et
omnibus
qui
in
sublimitate
constituti
sunt
,
ut
quietam
et
tranquillam
uitam
agamus
,
in
oms
ni
pietate
et
castitate
.
&c.
That
is
to
saye
.
For
al
men
,
for
Kynges
,
for
all
whyche
are
in
hyghe
aucthoritie
,
to
the
intente
that
we
maye
leade
a
quyet
and
peaseable
lyfe
,
in
all
godlynes
and
honestye
.
And
accordyng
herevnto
Saynt
Basyll
(
be
yng
aboue
an
eleuen
hundred
yeare
ago
)
in
his
masse
setteth
fourth
(
as
vsed
in
the
Churche
at
hys
tyme
)
thys
prayer
folowing
Da
domine
ut
pro
nostris
〈◊〉
〈◊〉
populi
ignorantijs
,
acceptum
sit
sacrificium
nostrum
.
That
is
to
say
.
Graunte
o
lorde
that
for
oursynnes
,
and
the
ignorances
of
the
people
,
thys
sacrifyce
maye
be
accepted
of
the.
And
the
lyke
hath
Saynt
Chrysostome
also
in
his
masse
,
with
〈◊〉
Saynt
Augu
styne
fully
agreing
,
doth
in
very
many
places
make
mention
of
thys
sacryfyce
,
&
in
the
fruyte
thereof
but
mooste
notable
in
the
eyght
chapyter
of
hys
,
22
,
boke
De
ciuitate
dei
.
But
nowe
to
come
to
speake
of
that
fruite
whych
the
worthy
receauer
of
this
sacrament
enioyeth
,
three
or
foure
wordes
may
in
thys
behalfe
suffyce
,
partelye
for
that
neuer
any
chrysten
man
to
thys
day
yet
ther
of
dyd
doute
,
and
partely
for
that
the
scrypture
moste
playnely
in
the
,
vi
:
of
Ihon
doth
saye
.
Qui
manducat
me
&
ipse
uiuit
propter
me
.
That
is
to
saye
.
He
that
eatethe
me
(
meanyng
of
the
worthy
receyuynge
of
the
sacrament
,
as
the
processe
there
declareth
)
he
shall
also
liue
throughe
me
.
And
what
greater
proffytte
ioy
,
comforte
,
or
blysse
can
come
to
anye
man
then
to
lyue
through
Chryst
,
which
is
asmuch
to
saye
,
as
bothe
in
thys
worlde
to
be
a
lyuelye
member
of
Chryste
,
and
〈◊〉
the
lyfe
to
come
,
to
be
coherytoure
with
him
in
the
kyngdome
of
heauen
Accordyng
wherevnto
Saint
Cyryll
in
his
,
4
,
booke
and
,
xvii
,
chapyter
vpon
Jhon
sayeth
.
Nos
uero
si
uitam
eternam
consequi
uolumus
,
si
largitorè
immortalitatis
habere
in
nobis
desideramus
,
ad
recipiendam
benedictionem
libenter
concurramus
.
That
is
to
soye
.
〈◊〉
we
wil
obteine
euerlastyng
life
,
yf
we
desire
to
haue
within
vs
immortalitie
,
let
vs
〈◊〉
runne
to
receiue
the
qenediction
,
(
meanynge
there
by
thys
〈◊〉
Benediction
,
the
sacramente
of
the
Aultare
,
as
he
commonly
doth
in
that
processe
made
vpon
the
vi
,
of
Jhon
)
And
the
same
Cyryll
in
hys
thyrde
boke
and
,
xxxvii
,
Chapiter
vpon
〈◊〉
sayeth
thus
.
Viuisicat
enim
Corpus
Christi
,
〈◊〉
ad
incorruptionem
sua
participatione
reducit
.
and
by
and
by
after
in
the
same
Chapyter
he
sayth
.
Ad
coelestem
gratiam
accedamus
,
Corporisque
Christi
participes
efficiamur
.
Sic
enim
sic
inquam
,
diabolum
fugabimus
,
&
〈◊〉
inaturoe
participes
ad
uitam
et
incorruptibilitatem
ascendemus
.
of
whyche
two
places
the
fyrst
is
thus
in
Englyshe
.
Truelie
the
body
of
Chryst
doth
gyue
lyfe
and
dothe
reduce
or
brynge
agayne
them
that
particyparte
or
be
partakers
thereof
,
to
incorruptyon
.
The
seconde
thus
.
Let
vs
come
vnto
the
heauenlye
grace
,
and
be
made
partakers
of
the
body
of
Chryste
,
for
so
,
euen
so
(
I
saye
)
we
shall
chase
awaye
the
deuyll
,
and
heynge
soo
made
partakers
of
the
deuyne
nature
,
we
shall
ascende
to
lyfe
,
and
incorruption
.
To
these
foresayd
comfortable
places
,
we
wil
yet
adioyne
two
other
of
the
holye
martyr
Saynte
Cyprian
in
his
sermon
.
De
coella
domini
,
Wher
he
sayeth
thus
.
Panis
iste
angelorum
oinne
delectamentum
habens
〈◊〉
mirifica
,
omnis
bus
qui
digni
et
deuote
sumunt
;
secundum
suum
de
siderium
sapit
,
ct
amplius
quam
manua
illud
cremi
implet
&
satiat
edentium
appetitus
,
et
omnia
carnalium
saporum
irritamenta
,
&
〈◊〉
exuper
at
dulcediuum
uoluptatis
.
That
is
to
saye
.
Thys
breade
or
fode
of
Angels
,
hauynge
all
delite
with
maruaylous
power
or
vertue
,
doth
sauour
vnto
all
them
which
worthelye
and
deuoutly
receyue
it
,
accordynge
to
theyr
hartes
desyre
,
and
more
frutefullye
dothe
fulfil
and
satiat
the
appetities
of
the
eaters
,
than
dyd
that
Manna
in
the
wyldernes
,
and
doth
far
passe
fragantnes
of
al
earthly
sauours
,
ye
and
the
peasures
of
all
swetenes
.
And
shortelye
after
sayeth
thus
.
Verum
,
his
quiuerbo
tenus
corde
〈◊〉
aridi
,
sacris
inter
sunt
,
ueletiam
participant
donis
,
lambunt
quidem
〈◊〉
,
sed
inde
necmel
sugunt
〈◊〉
oleum
,
qui
〈◊〉
aliqua
Charitatis
dulcedine
,
〈◊〉
spiritus
sancti
〈◊〉
〈◊〉
,
necse
iudican̄t
,
nec
sacramenta
diiudicat
?
sedsicut
cibls
communious
,
irreuerenter
sacris
ut
utuntur
muncribus
,
et
dominice
〈◊〉
in
ueste
lutulenta
se
in
〈◊〉
〈◊〉
,
〈◊〉
mclius
erat
uola
as
naria
collo
〈◊〉
mergi
in
pelagus
,
quamillota
〈◊〉
de
manu
domini
buccellan
accipere
,
qui
usque
bodie
〈◊〉
ssimum
et
sanctissimum
corpus
suum
crcat
,
ct
sanctisicat
,
ct
〈◊〉
,
ct
pie
〈◊〉
diuidit
.
In
buius
prae
sentionon
superuacue
mendicant
lachrymae
ueniam
?
nec
unquam
partitur
contriti
cordis
holocaustum
,
repulsam
.
&c.
That
is
to
saye
.
But
they
whych
eyther
be
present
at
these
holy
mysteryes
,
or
els
receyue
these
gyftes
onely
accordyng
to
the
outewarde
worde
,
being
drie
in
harte
,
&
withered
in
theyr
mynde
,
they
truelye
do
licke
the
rocke
,
but
thereoute
socke
they
neither
honye
nor
oile
,
whiche
nethere
be
quickened
or
nourished
wyth
anye
swetnes
of
Charitie
,
nor
fattenes
of
the
holye
Ghoste
,
nor
do
iudge
them selues
,
nor
yet
discerne
the
sacramentes
,
but
irreuerently
do
vse
these
holye
giftes
,
as
they
woulde
other
commen
meates
,
and
impudentli
〈◊〉
or
thrust
them selfes
in
,
to
come
to
Goddes
borde
in
a
fylthy
garment
.
For
whome
it
were
better
,
that
they
had
a
milne
stone
〈◊〉
abute
ther
necke
and
so
were
drowned
in
the
sea
,
then
to
take
with
an
vncleane
conscience
,
a
morsell
at
the
hande
of
our
lorde
:
who
vntil
this
dai
doth
create
and
sanctifie
,
and
blesse
,
and
to
the
worthie
receyuers
,
dothe
deuide
thys
his
most
true
,
and
mooste
holye
bodie
.
In
the
presence
of
this
bodie
the
teares
of
man
dothe
not
begge
forgiuenes
in
vaine
,
〈◊〉
the
sacrifice
of
a
contrite
harte
dothe
suffer
repulse
or
denyall
.
Wherefore
confiderynge
the
moste
excellent
grace
efficacye
and
vertue
of
thys
sacrament
,
it
were
grate
lye
to
be
wyshed
and
prayed
for
that
all
chrysten
people
,
had
suche
deuotion
there
vnto
,
that
they
woulde
gladely
dispose
and
prepare
themselues
,
to
the
more
often
worthy
receyuyng
of
the
same
.
But
seynge
that
in
these
last
dayes
,
Charitie
is
waxed
colde
and
sinne
doth
habounde
,
as
〈◊〉
sayeth
in
the
gospell
Mathewe
,
xxiiii
.
that
it
shoulde
,
yet
if
chrysten
men
wyll
auoyde
the
greate
indignation
of
GOD
,
it
shall
be
good
for
them
,
whansoeuer
they
receyue
thys
sacrament
them selues
,
or
be
present
,
where
it
is
ministred
or
vsed
,
as
specially
in
the
tyme
of
masse
to
behaue
them selfe
reuerently
,
iu
〈◊〉
deuotion
and
prayer
,
and
not
to
talke
,
or
walke
vp
and
downe
,
or
to
offende
other
by
any
euyl
example
of
vnreuerence
to
the
sayde
Sacramente
:
excepte
they
wyll
declare
them selues
to
haue
smale
regarde
to
our
Sauiour
Chryst
,
there
bo
dyly
present
,
of
whych
vnreuerencye
and
contempte
,
may
ensue
,
not
onely
spirituall
punyshmentes
of
god
,
by
withdrawing
hys
grace
from
suche
vngodlye
persons
,
but
also
bodyly
and
open
scurge
,
as
saint
Paule
sheweth
in
his
fyrste
epystle
to
the
Corynthyans
the
xi
.
chapiter
.
That
for
the
vnworthye
entreatyng
and
vsynge
of
thys
sacramente
,
manye
emongeste
them
were
weake
,
sycke
,
and
dyed
.
¶
Of
the
Sacrament
of
Orders
,
and
the
exposition
or
declaratyon
thereof
.
FORASMVCHE
as
oure
promysed
order
doth
now
requyre
that
we
should
next
speke
of
the
sayde
sacramente
of
Orders
,
fyrste
of
all
touchyng
the
said
sacramente
,
thys
is
to
be
noted
,
that
thoughe
sometymes
in
scrypture
in
some
respecte
all
chrysten
men
and
women
are
called
preistes
,
for
that
they
ought
and
muste
contynuallye
offer
to
almyghtye
God
the
spirituall
sacrifyces
of
fayth
prayer
and
other
godly
vertues
(
whiche
kynde
of
preisthode
Saynt
Peter
speaketh
of
,
in
the
seconde
chapiter
of
his
firste
epystle
,
and
Saynte
Jhon
lyke
wyse
in
the
,
xvi
.
chapiter
of
the
Apocalipse
)
yet
is
ther
〈◊〉
that
generall
preisthode
,
a
certayne
specyall
&
singuler
vocation
or
function
of
preisthode
and
ministratyon
appoynted
by
our
sauiour
Chryst
,
to
be
executed
onelye
of
suche
as
beinge
baptized
,
haue
by
the
imposition
of
the
bysshopes
handes
,
receyued
a
certayne
grace
and
power
to
be
publyke
ministeres
in
the
catholyke
churche
.
And
of
thys
special
kynde
of
priesthode
,
Saynte
Paule
in
his
firste
chapiter
of
hys
Epystle
to
the
Nebrues
dyth
speake
saying
.
Nec
quisdam
〈◊〉
〈◊〉
sibihonorem
sed
qui
uocatur
deo
quemadmodum
Aaron
.
That
is
to
saye
.
Nor
any
man
doeth
take
the
honoure
vnto
hym
,
but
he
whiche
is
called
of
GOD
〈◊〉
as
Aaron
was
.
Acordyng
wherevnto
Chryst
him selfe
,
being
the
high
preist
of
the
new
test
〈◊〉
ment
,
fyrst
sayethe
of
him
〈◊〉
in
the
eyghte
of
Jhon
.
Neque
enim
a
meipso
ueni
,
sed
ille
me
misit
.
That
is
to
sai
.
Of
my selfe
truelye
I
came
not
,
but
he
(
meanynge
the
heauenly
father
)
dyd
sende
me
.
And
secondlye
in
the.
xx
.
of
Jhon
(
appoyntynge
to
hys
apostles
thys
specyal
office
or
ministration
,
and
authorisynge
them
in
the
same
)
he
also
sayeth
.
〈◊〉
misit
me
pater
&
ego
mitto
uos
.
That
is
to
saye
.
As
my
father
sente
me
,
I
also
sende
you
.
The
geuyng
of
this
speciall
auchoritie
of
ministration
and
priesthode
by
the
byshoppe
,
vnto
suche
persons
as
by
due
examination
shal
be
thoughte
mete
for
that
bocation
,
is
called
here
the
sacrament
of
orders
:
and
hath
alwayes
so
bene
called
,
taken
,
and
reputed
from
the
begynnynge
of
christen
religion
vnto
thys
day
,
as
appeareth
most
euydently
by
saint
Augustine
who
in
hys
seconde
boke
.
Contra
epistolam
parmeniani
,
&
the
xiii
.
chap.
thereof
,
doeth
often
times
cal
it
by
the
name
of
a
sacramente
:
and
ioyntlye
speakyng
of
it
,
and
of
the
sacramente
of
baptisme
,
affyrmeth
that
bothe
of
them
are
geuen
by
a
certayne
sanctification
,
and
that
neyther
of
them
can
be
iterated
or
agayne
taken
,
sayinge
thus
〈◊〉
enim
sacramentum
rst
&c.
that
is
to
saye
:
Truely
both
of
these
are
Sacramentes
&c.
And
where
the
sayde
〈◊〉
.
Augustyne
in
the
foresayde
place
sayeth
that
thys
sacrament
of
orders
is
geuen
with
a
certayne
sanctification
,
no
better
or
playner
profe
thereof
can
be
had
,
than
out
of
the
very
scripture
,
as
in
the.
xx
,
of
Sainete
Jhon
,
where
our
sauyour
Chryst
after
his
resurrection
geuyng
vnto
hys
apostles
auethoritie
to
release
or
retayne
synnes
,
dyd
saye
vnto
them
in
thys
maner
.
Accipite
spiritum
sanctum
,
quorum
remiseritis
peccata
remittuntur
eis
,
et
quorum
retinueritis
〈◊〉
eataretenta
sunt
.
That
is
to
saye
.
Receiue
ye
the
holie
Ghoste
,
whose
sinnes
ye
remitte
,
they
are
remitted
are
forgeuen
them
,
and
whose
sinnes
you
reteyne
are
reteined
.
To
thys
purpose
apperteyneth
also
that
sayinge
of
S.
Paule
in
his
fyrst
Epystle
to
Tymothe
,
and
the
,
iiii
,
Chapter
,
where
he
sayeth
thus
,
Noli
negligere
gratiam
queinte
est
,
que
data
est
tibi
per
prophetiam
cum
imposuione
manuum
praesbiterij
.
That
is
to
saye
.
Neglecte
not
the
grace
that
is
in
the
whyche
is
geuen
vnto
the
through
prophesye
with
the
imposition
of
handes
of
preisthode
,
And
againe
in
the
seconde
epystle
to
Tymothie
and
the
first
chapter
thereof
,
the
sayd
Saynt
Paule
doth
saye
thus
.
Admonco
te
ut
resuscitis
gratiam
dei
,
quae
est
in
te
,
per
impositionem
〈◊〉
nuum
mearum
.
That
is
to
say
.
I
adinonyshe
the
,
that
thou
stirre
vp
the
grace
of
god
which
is
in
the
by
the
imposition
of
my
handes
.
By
whyche
wordes
of
Saynt
Paule
in
the
both
these
places
farther
ye
maye
note
,
howe
thys
sacrament
of
Orderes
〈◊〉
that
perfection
to
make
it
a
sacramente
,
whyche
in
the
difinition
of
a
sacramente
before
geuen
was
requyred
,
it
is
to
witte
,
a
visible
sygne
(
whyche
is
the
imposition
of
the
handes
)
and
therewyth
effectuallye
concurraunt
and
annexed
grace
.
And
for
the
better
vnderstandyng
of
thys
grate
,
ye
shall
marke
that
the
same
dothe
consyste
in
three
generall
poyntes
.
The
one
to
praye
in
the
name
of
the
hole
churche
,
and
for
the
hole
Churche
.
An
other
to
preache
and
teache
the
worde
of
GOD
to
all
people
The
thyrde
to
minister
the
Sacramentes
,
where
ye
maye
note
that
the
preistes
beynge
amongeste
other
thynges
called
to
the
minystration
of
the
sacraments
and
the
chiefest
and
most
pretiouse
of
all
sacramentes
being
the
sacrament
of
the
Aulter
,
in
mynystratyon
whereof
(
as
before
in
the
exposition
of
the
same
sacrament
,
is
sufficiently
proued
,
the
preist
ought
bothe
to
consecrate
,
and
to
offer
.
Therefore
the
late
made
mynysters
in
the
tyme
of
the
scysine
,
in
theyr
newe
deuised
ordination
,
hauynge
no
aucthoritie
at
all
giuen
them
to
offer
in
the
masse
the
body
and
bloude
of
oure
〈◊〉
our
Chryst
,
but
both
they
so
ordered
(
or
rather
dysordered
)
and
theyr
scysmatycall
orderers
also
,
vtterlye
dispising
and
impugninge
,
not
onelye
the
oblation
or
sacrifice
of
the
masse
,
but
also
the
reall
presence
of
the
body
and
bloude
of
our
sauiour
Chryst
in
the
Sacrament
of
the
Aultar
,
therefore
I
say
,
that
all
such
both
dampnably
and
presumptuously
dyd
offende
against
almyghty
God
,
and
also
moste
pitetullye
begyled
the
people
of
thys
realine
,
who
by
thys
meanes
were
desrauded
of
the
most
blessed
bodye
and
bloude
of
oure
sauiour
Chryst
,
and
the
most
comfortable
fruyte
therof
,
and
also
of
the
sacrifice
of
the
masse
,
and
of
the
inestimable
fruyte
which
commeth
thereby
.
Of
whych
thynges
the
truth
at
large
and
sufficiently
in
th
exposition
of
the
sacrament
of
the
Aultar
is
already
taught
and
proued
.
And
seinge
that
euerye
man
(
be
he
neuer
soo
simple
)
maye
sufficientlye
hereby
perceaue
howe
these
late
counterfeted
ministers
,
haue
in
so
weighty
a
matter
deceyued
the
people
,
concernynge
eternall
saluation
,
and
greatly
abused
them
and
brought
them
into
a
most
lamentable
state
,
you
may
thereby
consyder
both
what
thankes
you
owe
to
almyghtye
God
who
hath
restored
vnto
you
,
the
ryght
vse
of
the
Sacramentes
agayne
,
and
also
howe
muche
you
oughte
to
esteme
the
ryght
〈◊〉
,
nowe
brought
home
agayne
,
by
whych
as
an
ordynary
meanes
,
God
hys
graces
emongest
you
,
&
doo
you
not
herein
forget
for
your
parte
,
the
saying
off
.
Paule
in
his
first
epystle
to
Tymothie
the
first
chapyter
which
is
thys
.
Quibene
praesunt
〈◊〉
byteri
duplicihonere
digni
habeantur
,
maxime
qui
laborant
in
uerbo
,
et
doctrina
.
That
is
to
say
.
Those
preistes
which
rule
well
,
let
them
be
counted
or
iudged
worthy
of
double
honor
and
specially
they
which
labour
in
the
word
and
teaching
.
And
thus
much
we
thinke
suffi
cient
for
the
lay
people
to
be
instructed
herein
¶
Of
the
Sacrament
〈◊〉
Matrimonye
,
with
the
exposition
or
declaration
thereof
.
HAuyng
hytherto
obserued
and
kepte
the
ordre
promysed
in
the
preface
of
thys
boke
,
entreatyng
of
Baptysme
,
Confirmation
,
Penaunce
,
and
of
the
Sacrament
of
the
Aultar
,
which
all
in
theyr
due
consideration
,
are
sacramentes
of
necessytye
,
hauynge
also
spoken
of
the
sacra
ment
of
orders
,
whereby
a
spirituall
multiplication
of
the
churche
,
is
induced
,
thoughe
no
man
herein
be
inforsed
or
compelled
but
of
his
voluntarye
electyon
and
choyse
doth
take
and
receiue
it
.
This
place
now
requyreth
that
we
shal
here
entreate
of
the
sacrament
of
Matrimonye
,
whiche
doth
folowe
next
in
order
,
whereby
a
carnall
multiplication
,
very
expedient
in
a
common
welth
is
induced
.
And
this
sacramente
of
Matrimony
doeth
differ
a
great
deale
both
in
matter
and
fourme
,
and
also
in
diuerse
respectes
els
from
the
other
before
sayde
,
and
specially
it
differeth
from
Baptysme
,
Confyrmation
,
Penaunce
,
and
the
sacrament
of
the
Aultar
,
for
that
this
Sacrament
of
Matrimonye
is
not
of
that
necessitie
as
they
are
,
but
is
in
the
free
wyll
of
the
manne
,
and
also
of
the
woman
whiche
frely
maye
chuse
to
marye
,
or
not
to
marye
,
and
neither
of
them
is
compelled
of
precise
necessitie
to
come
vnto
it
,
and
beynge
besydes
in
that
estate
,
that
wythout
it
they
maye
be
saued
.
And
verye
expedient
it
shalve
,
diligently
to
speake
of
thys
sacrament
of
Matrymonye
,
aswell
for
that
the
personnes
,
vicars
,
and
curates
maye
,
to
all
suche
persons
as
lawfully
maye
be
coupled
in
matrimony
,
declare
,
bothe
the
institution
of
Matrimonye
,
the
holynes
and
efficacy
there
of
,
the
mistery
of
this
Sacramente
,
and
all
other
thynges
thereto
appertaynyng
,
as
also
for
that
this
sacrament
of
Matrimony
(
whych
in
our
late
schismaticall
tyme
,
hath
bene
by
seditious
carnall
preachers
,
or
rather
praters
greatly
impugned
)
may
hereafter
for
the
worthynes
and
dignitie
thereof
be
better
estemed
,
accepted
,
&
taken
And
to
make
a
grounde
,
it
shal
be
well
to
discrybe
and
tell
you
what
Matrymonye
is
,
who
is
the
aucthour
thereof
,
where
it
was
instituted
,
what
was
the
cause
of
the
instytutyon
,
who
may
contracte
it
,
how
it
is
contracted
,
howe
it
oughte
to
be
vsed
,
and
the
gyftes
or
treasures
of
it
,
with
other
suche
lyke
,
as
they
shall
come
in
theyr
place
,
and
for
the
fyrste
ye
shall
knowe
,
that
the
learned
doe
defyne
.
or
describe
matrimonye
,
to
be
a
lawefull
coniunction
of
a
man
and
of
a
woman
,
hauyng
in
it
an
indiuiduall
or
vnseperable
bonde
or
knotte
of
lyuynge
,
whereby
eyther
to
other
muste
do
as
that
vocation
requyreth
.
And
when
I
doe
saye
Lawefull
I
do
speake
that
to
exclude
such
coniunctions
as
are
made
betwixt
man
and
woman
contrary
or
agaynst
the
oroer
of
the
lawe
comprehended
in
effect
in
these
foure
verses
folowing
.
Error
,
conditio
,
uotum
,
cognatio
,
crimen
.
Cultus
disparitas
,
uis
,
ordo
,
ligamen
,
honestas
.
Si
sis
affinis
,
siforte
coire
ne
quibis
.
Hec
sacienda
uetant
connubia
,
facta
〈◊〉
.
That
is
to
saye
.
Erroure
,
seruile
condition
,
a
vowe
,
kynred
,
a
notable
crime
,
diuersitye
of
fayth
or
religion
,
violence
,
holy
order
,
bonde
to
another
wyfe
or
husbande
,
publike
honestye
,
affinitie
,
and
impotencie
,
which
thyngs
doe
let
or
forbid
matrimony
to
be
made
,
and
do
disanull
it
,
yf
it
be
alreadye
made
.
And
when
I
doe
saye
coniunction
,
I
do
put
in
that
to
declare
that
in
this
coniunction
betwene
the
manne
and
the
woman
,
there
must
be
a
voluntarye
consent
of
mynde
betwene
the
sayde
man
&
the
sayd
woman
,
〈◊〉
beynge
wyllynglye
contente
to
take
other
,
and
to
ioyne
in
this
state
of
lyfe
.
And
when
I
do
adde
and
saye
,
of
a
man
,
and
of
a
woman
.
I
do
put
in
those
words
,
aswel
to
declare
that
matri
monye
can
not
be
betwyxt
anye
,
excepte
the
one
be
a
man
,
and
the
other
a
woman
,
as
also
to
exclude
pluralitics
of
husbandes
&
wyues
,
and
when
I
do
saye
,
hauinge
in
it
an
indiuiduall
or
inseparable
〈◊〉
or
knotte
of
lyuynge
I
do
putte
in
those
wordes
aswell
to
exclude
that
coniunction
betwene
man
&
woman
,
which
is
〈◊〉
by
fornication
or
other
wise
vnlawefully
,
and
therfore
hath
not
in
it
an
inse
parable
bonde
or
knot
,
as
also
to
declare
,
that
after
the
coniunction
made
betwene
the
man
&
the
woman
,
it
is
not
laweful
for
either
of
them
,
during
theyr
life
to
take
an
other
,
and
where
I
doe
say
,
whereby
either
to
other
muste
doe
as
that
vocation
requireth
.
I
doo
declare
therebye
the
offyce
and
duetye
of
the
manne
to
the
woman
,
and
of
the
woman
agayne
to
the
manne
accordyngelye
,
as
that
state
of
Matrymony
e
doeth
requyre
,
and
albeit
as
touchynge
the
bonde
,
the
man
and
the
woman
are
sometymes
vpon
reasonable
causes
,
approued
by
the
lawe
,
separated
,
yet
that
separation
breaketh
not
the
bonde
or
knote
of
Matrymonye
.
Nowethat
ye
knowe
what
Matrymonye
is
,
ye
shall
also
haue
declared
vnto
yon
,
who
was
the
authour
thereof
.
For
knowledge
whereof
ye
shall
vnderstande
,
that
the
blessed
trinitie
,
hauynge
newly
made
the
world
and
beautified
it
with
creatures
,
and
laste
of
all
made
man
,
dyd
consyder
that
it
was
not
expedient
man
to
be
alone
,
and
therefore
as
scripture
doeth
declare
Genesis
.
ii
.
dyd
put
Adam
to
slepe
&
there
in
the
tyme
of
his
slepe
,
did
take
one
of
his
rib
bes
,
supplieng
fleshe
for
it
,
and
in
conclusion
did
make
thereof
a
woman
,
called
Eua
,
bringing
her
to
Adam
that
by
bothe
their
consentes
(
and
the
holye
trinitie
aydynge
and
assysting
therein
,
and
beyng
the
verye
aucthor
thereof
)
a
bonde
or
knotte
of
Matrymonye
myght
be
made
betwyxt
Adam
and
Eue
,
whervpon
Adam
beholdynge
the
sayde
woman
being
brought
vnto
hym
,
and
beyng
vndoutedlye
inspyred
by
the
holy
ghost
,
dyd
saye
these
wordes
folowyng
.
Hoc
nunc
os
ex
ossibus
meus
&
caro
de
carne
mea
.
Hec
uocabitur
uirago
,
quoniam
de
uiro
sumpta
est
,
quam
ob
rem
relinquet
homo
patrem
suum
,
&
matrem
&
adherebit
uxori
sue
:
&
erunt
duo
in
carne
una
.
that
is
to
sai
This
nowe
a
bone
of
my
bones
,
and
flesh
of
my
fleshe
,
she
shal
be
called
Virago
,
because
she
is
taken
of
the
man
:
Wherefore
man
shal
leaue
or
forsake
hys
father
and
mother
,
and
shall
adioyne
or
cleaue
to
hys
wyfe
,
and
they
shall
be
two
in
one
flesh
.
By
whyche
wordes
it
euidentlye
appeareth
,
that
God
is
the
author
,
inuentour
and
maker
of
Matrimony
:
which
thing
to
be
so
,
Sainte
Mathewe
in
the.
xix
.
chapter
of
his
ghospel
,
Saynct
Marke
in
the.
x.
&
S.
Paule
in
the.
vi
.
and.
xi
.
of
his
fyrst
epistle
to
the
Corynthians
,
and
the
saide
Saint
Paule
in
his
fyrst
chapter
to
the
Ephesians
,
do
plainlye
affirme
and
testifie
,
and
so
haue
you
thys
poyncte
suffyciently
opened
and
proued
vnto
you
.
And
as
touchynge
the
thyrde
thynge
,
it
is
to
wit
,
where
Matrymony
was
instituted
,
ye
shall
soone
learne
that
in
the
fyrste
and
seconde
chapter
of
Genesis
,
where
Moyses
declarethe
that
almyghtye
God
hauynge
planted
paradyse
,
a
place
of
great
pleasure
,
and
therein
puttynge
man
,
whome
he
had
formed
,
dyd
not
onelye
ioyne
man
and
woman
there
together
,
as
is
before
sayd
,
but
also
dyd
blesse
the
sayde
man
and
woman
,
sayinge
.
Crescite
,
&
multiplicamini
&
replete
terram
.
that
is
to
saye
.
Doo
you
encrease
,
and
be
you
multiplied
,
and
doe
you
replinyshe
the
earth
,
or
worlde
.
Whych
wordes
were
ofsuche
effecte
and
vertue
,
beynge
spoken
of
almyghtye
God
,
that
alwayes
contynuallye
from
the
tyme
that
they
were
spoken
,
they
doe
and
shall
to
the
worldes
ende
worke
,
and
be
auayleable
,
in
the
generation
of
thynges
,
as
the
greate
learned
man
Chrysostome
in
hys
homilye
,
De
proditione
Iude.
doeth
playnely
testifie
.
Now
concernyng
the
fourth
poynte
,
it
is
to
wyt
,
Wherfore
was
matrimonie
instituted
,
ye
shal
know
that
consyderyng
the
state
of
matrimonye
,
as
it
was
in
the
tyme
of
innocencye
,
and
before
synne
was
committed
by
Adam
and
Eue
,
soo
the
cause
of
institution
of
matrimonye
was
double
one
concerning
the
persones
maryed
,
and
the
other
concerning
the
issue
that
shoulde
come
of
them
.
And
as
touching
the
personnes
maryed
,
the
cause
in
them
is
that
ther
should
be
thereby
,
the
fyrste
and
cheife
copulation
of
humayne
societie
,
hauyng
a
true
and
an
amiable
coniunction
in
it
,
of
man
and
woman
,
the
one
to
rule
,
&
the
other
to
obeye
.
And
as
touchyng
the
issue
the
cause
of
marryage
in
that
respecte
,
is
both
in
honeste
loue
to
brynge
forth
chyldren
,
and
also
Godlye
and
vertuously
to
bringe
vp
the
same
,
both
which
causes
we
haue
expressed
and
sette
forth
in
scrypture
,
the
fyrste
Genesis
,
ii
,
where
God
sayeth
.
Faciamus
ei
adiutorium
simile
sibi
.
That
is
to
saye
.
Let
vs
make
an
ayde
or
help
vnto
him
lyke
vnto
hym selfe
.
And
the
second
Genesis
.
i.
where
God
sayeth
,
Crescite
&
multiplicamini
&
replete
terram
.
That
is
to
say
.
Do
you
increase
,
and
be
you
multiplied
&
replenishe
youe
the
earthe
.
And
consideryng
the
state
of
matrymony
as
it
was
after
the
synne
or
fal
of
Adam
and
Eue
,
then
besides
the
foresayde
.ii.
causes
there
was
a
third
,
it
is
to
wit
to
avoyde
fornication
and
that
humayne
weakenes
and
infirmitie
myght
haue
therfore
,
the
honest
remedye
of
mariage
and
lawefull
copulation
,
accordyng
wherevnto
Saynte
Augustyne
.
De
Genesi
ad
literam
.
in
hys
nynth
booke
and
seuenth
chapter
,
sayeth
thus
.
Denique
utriusque
sexus
infirmitas
propendens
in
ruinam
turpitudinis
recte
excipitur
honestate
nuptiarum
,
ut
quod
sanis
possit
esse
officium
,
sit
egrotis
medium
.
That
is
to
saye
.
Finally
or
for
conclusion
,
the
infyrmitie
or
weakenes
of
both
the
kyndes
(
it
is
to
wytte
,
of
manne
and
woman
)
prone
or
readie
to
fall
into
the
ruine
or
〈◊〉
of
filthines
,
is
well
holden
vppe
or
preserued
by
the
honestie
of
matrimony
,
that
that
whiche
myght
be
vnto
the
innocente
or
hole
per
sons
an
office
or
duetye
,
myghte
be
vnto
the
sicke
or
weake
persones
a
remedy
or
helpe
.
And
here
by
the
way
ye
shal
note
,
that
yf
our
fore
fathers
Adam
and
Eue
had
not
sinned
,
them
they
and
theyr
ofsprynge
shoulde
not
haue
bene
troubled
with
the
prickynge
or
styrrynge
of
the
fleshe
,
nor
wyth
the
feruor
or
rage
of
carnal
lust
,
but
should
haue
begotten
or
procreated
chyldren
without
anye
suche
styrre
or
rage
,
and
without
any
synne
at
all
,
yea
and
with
me
rite
also
,
where
after
theyr
fall
,
bothe
they
and
theyr
posteritie
by
the
deadely
lawe
of
concupiscence
,
inhe
tynge
vnto
theyr
members
,
(
without
the
which
carnall
coniunction
is
not
done
)
had
not
that
liberty
,
so
that
nede
it
was
,
bothe
them
and
theyr
posteritie
to
haue
some
good
ayde
and
helpe
,
to
excuse
carnal
copulation
(
otherwyse
culpable
)
and
to
make
it
laweful
.
And
herevpon
S.
Augustine
consideryng
wel
the
matter
doth
attribute
two
offices
vnto
matrimony
before
the
fal
of
man
,
and
the
thyrd
he
doeth
attribute
vnto
it
after
the
fal
of
man
.
But
yet
besides
these
cause
or
endes
,
for
which
matrimony
was
by
god
in
paradise
instituted
,
there
is
another
not
the
least
but
rather
and
principall
(
yf
we
consider
and
regarde
the
purpose
of
God
herein
)
whyche
is
,
that
Matrimonye
or
maryage
shoulde
be
a
fytte
sygne
or
mystical
token
,
of
that
mooste
assured
and
strong
coniunction
,
that
should
be
betwene
Christ
(
yet
,
then
to
come
)
and
the
church
,
which
churche
euerlastyngly
before
the
creation
of
the
worlde
,
and
from
the
begynnynge
,
God
dydde
preordeyne
,
chose
and
electe
vnto
hymselfe
:
as
Paule
witnesseth
in
the
fyrste
chapters
of
his
Epystles
to
the
Ephesians
and
to
Tyte.
For
the
vnspeak
able
wysedome
of
God
,
forseyng
and
knowynge
before
,
that
man
after
his
creation
throughe
the
wylynes
and
deceate
of
the
deuyl
,
woulde
fal
,
and
deserue
eternall
death
,
dyd
most
mercifully
in
thys
hys
foresyght
〈◊〉
,
caste
,
determine
,
and
dispose
wyth
hymselfe
,
a
meane
,
howe
man
beyng
fallen
,
might
againe
be
restored
and
regenerated
.
And
therefore
appointynge
vnto
Chryste
(
who
shoulde
be
the
father
,
and
parent
of
thys
generation
)
a
maryage
mete
therevn
to
,
dyd
to
mans
great
and
marueylous
comforte
in
the
myraculous
couplynge
,
and
conioynynge
of
Adam
(
representyng
Chryst
,
then
to
come
)
and
Eue
,
being
formed
and
made
of
the
ribbe
of
Adames
syde
,
Adam
beyng
a
slepe
,
dyd
(
I
saye
)
as
in
a
shadowe
,
and
a
fygure
,
shewe
before
,
and
expresse
the
same
knotte
and
bonde
of
mariage
of
Christ
and
the
church
.
And
this
(
as
it
were
)
plyghtyng
of
trouth
,
for
thys
marryage
to
come
,
was
farther
by
a
promyse
made
by
God
to
man
confyrmed
and
ratifyed
,
when
he
sayde
in
the
thyrd
chapyter
of
Genesis
,
that
the
sede
of
the
wo
man
shoulde
with
his
foote
tread
downe
the
serpentes
heade
.
Whyche
promyse
from
the
begynnynge
,
contynuallye
,
and
from
tyme
to
tyme
,
God
almyghty
renued
to
the
holy
fathers
and
patriarches
,
&
wylled
hys
prophetes
to
open
and
publyshe
it
.
And
to
passe
ouer
al
other
testunonyes
,
how
notably
and
playnely
dothe
the
prophete
Oze
in
his
thyrd
chapiter
speake
hereof
,
sayiug
.
Et
sponsabo
te
mihi
in
sempiternum
et
sponsabo
te
mihi
in
iustitia
,
in
iudicio
et
misericordia
,
et
in
miserationibus
Et
sponsabo
te
mihi
sed
.
&c.
That
is
to
saye
.
And
I
wyll
marye
the
vnto
my
owne
selfe
for
euermore
,
yea
vnto
my selfe
wyll
I
marie
the
in
righte
wysenes
,
in
iudgement
,
in
mercie
and
in
com
passion
.
And
in
faythe
also
wyll
I
marye
the
vnto
my selfe
.
&c.
Accordyng
whervnto
Salomon
,
in
his
notable
and
excellent
boke
called
Cantica
Camicorum
,
dydde
synge
and
prophecie
of
this
maryage
,
then
yet
to
come
,
where
he
declarynge
the
great
desyre
and
longynge
that
the
bride
had
,
that
the
daye
of
solempnyzynge
the
maryage
(
standyng
yet
betwene
hyr
brydegrome
and
her
,
in
onely
handfastyng
or
plyghtyng
of
fayth
&
trouth
)
myght
come
sayeth
thus
〈◊〉
me
osculo
oris
sui
.
That
is
to
saye
.
Oh
that
he
woulde
kysse
me
wyth
the
kysse
of
hys
mouthe
.
But
fynallye
whan
the
daye
drewe
〈◊〉
,
and
the
brydegrome
was
come
downe
into
the
worlde
,
howe
dyd
Ihon
baptiste
,
the
mooste
holy
brideman
,
reioyce
of
thys
the
brydegromes
com
mynge
and
that
the
tyme
was
full
runne
oute
.
And
sayde
as
wytnesseth
S.
Iohn
the
Euangeliste
in
his
Gospell
and
in
the
thyrd
Chapyter
in
thys
maner
.
Qui
habet
sponsam
sponsus
est
,
amicus
autem
sponsi
qui
stat
&
audit
.
eum
〈◊〉
gaudit
,
propter
uocem
sponsi
:
Hoc
ergo
gaudium
〈◊〉
impletum
est
That
is
to
saye
:
He
that
hathe
the
bryde
is
the
brydegrome
.
And
the
frende
of
the
bridgrome
who
standethe
and
hearethe
hym
,
reioysethe
greatly
to
heare
the
voyce
of
the
brydgrome
.
This
my
ioye
therefore
is
fulfylled
.
So
that
here
〈◊〉
〈◊〉
〈◊〉
howe
frome
the
begynnynge
of
the
worlde
,
the
churche
hathe
bene
berrouthed
to
Chryste
.
Hys
seruauntes
the
prophtes
were
sente
,
whyche
should
call
them
,
that
were
bidden
to
the
mariage
.
At
length
came
Chryste
the
brydegrome
,
more
beutyfull
then
the
chyldren
of
〈◊〉
,
to
whome
whyle
he
dyd
ascende
or
goo
vp
to
the
bryde
chamber
of
the
crosse
,
and
there
fallynge
into
slepe
,
the
heauenlye
father
out
of
his
sonnes
syde
,
beynge
opened
wyth
the
speare
of
the
souldier
,
dyd
〈◊〉
,
and
as
it
were
shape
vnto
Chryste
his
betrouthed
bryde
,
the
church
,
and
so
beautified
her
and
coupled
them
two
together
in
suche
an
indissoluble
band
or
knotte
,
that
euerlastynge
they
shall
continue
and
cleaue
together
,
as
two
in
one
fleshe
.
And
so
is
fulfylled
and
consummate
that
maryage
,
so
longe
before
prefigured
,
soo
often
promysed
to
the
patriarches
,
so
playnelye
spoken
of
by
the
prophetes
,
and
contynuallye
in
the
laweful
maryage
of
man
and
woman
,
mystycally
represented
and
remembred
,
of
whyche
S.
Paule
sayeth
.
Ephes.
5.
Sacramentum
hoc
magnum
est
:
ego
autem
dico
in
Chisto
et
ecclesia
.
That
is
to
saye
.
This
(
speakynge
of
Matrymonye
)
is
a
high
or
greate
misterie
,
I
meane
it
truely
in
Christe
and
the
Churche
.
And
thus
muche
haue
we
spoken
to
declare
,
what
matrymony
is
,
who
is
author
thereof
,
where
is
was
fyrste
〈◊〉
,
and
what
were
the
causes
of
the
institution
.
Nexte
there
fore
accordyng
to
oure
proposed
diuision
in
the
begin
nynge
of
thys
〈◊〉
,
is
to
speake
of
the.
v.
poynte
that
is
,
who
maye
contracte
matrymonye
.
For
know
ledge
whereof
ye
shall
vnderstande
,
that
the
lawe
or
ordynaunce
made
concernynge
persons
which
are
to
be
allowed
vnto
,
or
reiected
from
matrymonye
,
is
an
ordynaunce
,
or
lawe
prohibytorye
,
that
is
to
saye
,
forbyddynge
some
,
and
permyttinge
,
suffryng
,
and
al
lowynge
ail
the
rest
not
beyng
forbidden
,
so
that
who
soeuer
is
not
forbydden
specially
,
or
generally
,
to
contracte
matrymony
,
the
same
is
consequently
to
be
ad
mytted
and
allowed
vnto
it
,
and
this
resolutyon
to
be
true
,
maye
be
proued
by
the
rule
of
contraryes
,
whyche
here
also
dothe
take
his
place
,
for
yf
I
do
wel
knowe
who
cannot
marye
(
whyche
knowledge
I
haue
had
all
readye
gyuen
vnto
me
in
the
declaration
of
the
impedymentes
or
lettes
to
contracte
matrymonye
)
I
shall
by
and
by
knowe
who
may
contracte
matrymony
.
Quia
contrariorum
cadem
est
disciplina
&
cognito
〈◊〉
de
contraijs
cognoscitur
et
〈◊〉
.
In
dede
certayne
persons
there
are
forbydden
bothe
by
the
〈◊〉
and
also
be
the
Canon
lawes
,
to
marye
togethere
,
as
appeareth
emongest
many
other
places
in
the
tytles
〈◊〉
〈◊〉
.
et
de
consanguinitate
et
affinitate
.
In
so
muche
that
betwene
those
persones
that
are
in
linea
ascendenti
ucl
descenden
ti
,
Mariage
is
vtterly
forbydden
,
and
betwene
those
persones
that
are
in
the
collaterall
lyne
,
maryage
can
not
be
made
,
yf
eyther
of
the
personnes
whyche
is
to
be
maryed
,
be
of
〈◊〉
or
allyaunce
vnto
the
other
in
the
forth
degre
or
vnder
.
And
of
specyal
prohybyty
on
s
concerninge
matrymony
,
ye
haue
mention
made
in
Scrypture
bothe
in
the
,
xviii
.
and.
xx
.
chapyters
of
Leuytycus
,
and
also
in
the.
xxii
.
of
Deuteronomij
,
whyche
places
shall
sufficientlye
and
plainlye
open
&
declare
thys
matter
vnto
you
.
And
nowe
concernynge
the
syxe
poynte
whyche
is
howe
matrimonye
is
contracted
,
ye
shall
vnderstande
,
that
yf
matrymonye
〈◊〉
consydered
as
touchyng
the
bonde
and
knotte
thereof
onely
,
so
matrymony
is
contracted
and
made
by
the
onelye
lawefull
consente
of
the
man
and
of
the
woman
,
that
may
be
coupled
,
and
〈◊〉
together
in
matrymonye
,
for
the
profe
whereof
,
words
of
the
present
tyme
,
or
sufficient
and
equyualente
signes
,
are
by
the
order
of
the
lawe
necessaryelye
requyred
to
testyfye
that
consent
.
And
yf
matrymony
be
considered
as
touchyng
the
full
and
hole
perfection
thereof
,
then
matrymonye
maye
be
sene
so
contracted
,
when
not
onelye
such
con
sente
is
hadde
,
but
also
carnall
copulation
,
there
vpon
doth
folowe
.
Example
after
the
fyrste
consyderatyon
maye
be
taken
of
our
fyrste
parentes
Adam
and
Eue
,
who
by
our
Lorde
in
paradyse
,
were
before
thervpon
and
in
the
state
of
theyr
innocencye
,
ioyned
in
matrymony
,
by
coniunction
of
myndes
,
thoughe
there
then
betwene
them
was
no
carnall
copulation
at
all
,
and
yet
true
matrimony
,
for
as
the
lawe
saythe
:
Nuptias
non
concubitus
sed
consensus
facit
.
That
is
to
saye
,
Consente
doth
make
matrimonie
,
and
not
the
carnall
copulation
or
lyinge
together
.
And
as
for
exam
ple
also
the
seconde
consideration
of
matrymonye
,
it
may
also
be
taken
of
our
sayd
parentes
after
their
fal
and
when
they
were
for
theyr
transgressyon
expulsed
oute
of
paradyse
,
for
beynge
man
and
wyfe
,
they
dyd
then
carnall
knowe
eche
other
,
and
had
thereby
generation
of
Chylder
,
as
appeareth
in
dyuerse
places
of
scrypture
,
and
especially
in
the.
v.
and
syxte
chapyters
of
Genesys
.
And
touchynge
thys
dyuersytie
of
considerations
in
matrymonye
,
with
the
dyuers
sygnifications
thereof
,
and
of
many
thynges
elles
apper
teynynge
vnto
the
same
,
who
lysteth
,
maye
haue
recourse
to
the.
xxviii
cause
&
second
questyon
,
where
he
may
see
the
iudgement
of
Saint
Chrisostome
S.
Ambrose
,
S.
Augustyne
and
or
manye
other
in
this
matter
,
and
lykewise
he
maye
haue
in
the
Chapyter
Expublico
,
de
conuersione
coniugatorum
.
And
as
touching
the
seuenth
poynte
whych
is
howe
matrimony
oughte
to
be
vsed
ye
shall
note
herein
the
councel
of
S.
Paule
in
the.
vii
chapyter
of
his
fyrst
epystle
to
the
Corinthians
,
wher
speakyng
to
maried
persones
,
and
exhorting
them
to
vse
them selues
in
theyr
vocation
after
a
good
and
per
fecte
sorte
he
doth
say
thus
.
Hoc
itaque
;
dico
fratres
,
tempus
breue
est
,
reliquum
est
〈◊〉
quihabent
uxoris
tanquam
non
〈◊〉
sint
.
That
is
to
saye
.
Therefore
brethern
I
saye
thys
vnto
you
,
the
tyme
is
〈◊〉
,
there
remayneth
that
they
which
haue
wyues
be
as
thoughe
they
had
〈◊〉
.
And
the
same
Saint
Paule
declarynge
howe
purelye
and
clenely
maryed
folkes
shoulde
vse
them selues
in
matrymonye
,
dothe
in
the
fourthe
chapyter
of
his
fyrst
epystle
to
the
Thessaloni
senses
say
thus
.
Hec
est
enim
uoluntas
dei
sanctificatio
uestra
vt
ab
stineatis
uos
a
fornicatione
ut
sciat
unusquisque
uestrum
,
uas
suum
possidere
in
sanctificatione
&
honore
,
non
in
passione
desiderij
sicut
et
gentes
quae
ignerant
deum
.
That
is
to
saye
:
This
in
dede
is
the
wyll
of
GOD
,
youre
sanctification
,
that
ye
do
abstaine
from
fornication
,
that
euerye
one
of
you
maye
learne
or
knowe
to
possesse
hys
vessel
in
sanctification
,
and
honour
,
not
in
the
possion
of
desyre
or
luste
,
as
the
gentyles
also
who
do
not
knowe
GOD
.
And
the
selfe
same
Saynt
Paule
also
declarynge
father
howe
maryed
folkes
should
vse
them selues
the
one
vnto
the
other
,
dothe
in
the
fyft
chapyter
of
hys
Epystle
to
the
Ephesians
saye
thus
.
Mulieris
uiris
suis
subdita
sunt
sicut
domino
,
quoniam
uir
caput
est
mulieris
sicut
Christus
caput
est
ecclesiae
,
ipse
saluator
corporis
,
sed
sicut
Fcclesia
subiecta
est
Christo
ita
et
mulieris
uiris
siuis
in
omnibus
.
Viri
diligete
uxoris
uestras
sicut
&
Christus
dilexit
ecclesiam
.
That
is
to
saye
Lette
women
be
subiecte
vnto
theyr
husbandes
as
to
oure
Lorde
,
for
the
husband
is
the
heade
of
the
wo
man
,
as
Chryste
is
the
head
of
the
Churche
,
he
is
the
sauiour
of
the
bodye
,
and
as
the
churche
is
subiecte
vnto
Chryste
,
so
let
women
be
vnto
theyr
husbandes
in
all
thynges
.
〈◊〉
husbandes
doo
ye
loue
youre
wyues
as
christ
hath
loued
the
Churche
.
Moreouer
the
same
S.
Paule
in
the
syxt
chapyter
〈◊〉
the
sayde
Epystle
,
teaching
maryed
folkes
to
whome
God
hath
sent
chyldren
,
howe
they
shoulde
vse
theyr
chyldren
,
doth
saye
thus
.
Educate
illos
in
disciplina
,
&
correptione
domini
.
That
is
to
saye
.
Bringe
vppe
your
chyldren
in
the
disciplin
,
and
chastisement
of
oure
Lorde
.
Dyuerse
examples
we
haue
of
thys
,
in
the
ho
lye
scrypture
as
of
Sara
the
doughter
of
Raguel
,
and
of
yonge
Thoby
her
husband
,
of
whom
mention
is
made
in
the.
viii
chapyter
of
Thobye
,
and
also
of
that
godly
and
modest
matron
Sara
,
and
Abraham
her
husbande
,
of
whome
S
,
Peter
in
the
thyrd
chapyter
of
hys
fyrst
Epystle
,
sayeth
thus
.
Sit
enim
aliquando
&
sanctae
mulieris
,
sperantes
in
deo
,
ornabant
se
,
subiecta
proprijs
uiris
,
sicut
Sara
obediebat
Abrahae
,
dominum
eum
uocans
.
That
is
to
saye
.
For
so
sometimes
holy
women
also
trusting
in
God
,
did
〈◊〉
them selues
,
beynge
subiecte
or
obedient
to
their
owne
husbandes
,
and
Sara
dyd
obeie
Abraham
,
callyng
hym
maister
,
or
Lorde
.
Lyke
examples
are
of
the
godlye
couples
,
Isaac
,
and
Rebecca
(
Gene
,
xxv
)
Helcana
and
Anna
(
i.
Re.
i
)
with
sondry
other
,
whyche
all
dyd
vse
them selues
soo
in
the
state
of
matrymonye
,
that
they
continuallye
lyued
in
the
feare
of
God
in
the
chaste
loue
of
wedlocke
,
in
the
honest
affection
or
mynde
towardes
the
bryngynge
furthe
of
chyldren
,
and
dyd
also
diligently
loke
vnto
the
godlye
education
of
the
same
.
And
as
concernynge
the.
viii
.
and
laste
parte
of
our
foresayde
diuision
,
it
is
to
wtte
,
of
the
treasures
,
gyftes
,
and
〈◊〉
of
maryage
,
ye
shall
vnderstande
that
S.
Augustyne
in
his
.
ix
boke
vpon
the
Geneses
,
and
the.
vii
.
chapyter
thereof
,
teacheth
vs
,
that
matrymonye
conteyneth
in
it
three
gyftes
,
graces
,
or
benefyts
,
it
is
to
wytte
a
sacramente
,
a
fayth
,
and
an
of
sprynge
or
yssue
.
Concernynge
the
Sacrament
,
he
sayth
that
thys
is
speciallye
herein
to
be
obserued
,
it
is
to
wytte
,
that
betwene
the
man
and
the
wyfe
there
be
no
separatyon
and
that
nether
the
man
or
the
wyfe
,
beynge
eche
from
other
dismised
,
doo
marye
or
couple
them selues
with
any
other
,
and
soo
the
vertue
of
this
sacra
ment
doth
consyste
properlye
,
and
specially
in
the
inse
perable
,
or
vnbreakeable
bonde
of
the
maryage
couenaunte
,
whyche
(
as
we
sayde
before
)
is
the
〈◊〉
or
cheife
poynte
belongynge
to
maryage
.
This
couenaunt
,
God
assysteth
,
and
this
knot
he
knittethe
and
beynge
once
knytte
,
he
makethe
it
stronge
,
and
establysheth
it
,
yea
,
and
further
dothe
geue
suche
grace
with
it
,
that
they
whyche
abuse
not
that
grace
,
maye
be
hable
to
kepe
the
marryage
couenaunte
vnuyolated
,
and
mutually
soo
to
loue
one
the
other
,
as
Chryst
hathe
loued
,
and
dothe
loue
the
churche
,
And
by
the
ayde
of
the
same
grace
,
they
shall
and
wyll
frankelye
,
truelye
,
and
moste
louynglye
,
communycat
one
to
an
other
,
all
thynges
accordynge
to
Goddes
lawe
,
and
mans
lawe
,
and
al
maner
of
chaunces
,
good
or
badde
prosperitie
,
or
aduersitie
,
they
shall
moste
contentedly
and
quyetlye
,
receaue
,
beare
,
and
vse
together
,
tyll
death
them
depart
.
Thys
benefyte
of
thys
sacrament
doth
engendre
an
assured
boldnes
,
or
confydence
and
truste
of
good
consience
,
by
the
whych
both
the
man
and
also
the
wyfe
,
are
made
sure
that
the
state
of
matrymonye
(
into
the
whyche
they
,
in
the
feare
of
God
,
and
for
honeste
and
vertuous
respectes
onelye
,
haue
entred
and
truelye
and
holylye
obserued
of
theyr
partes
)
is
not
voyde
of
the
grace
of
God
,
but
that
GOD
hathe
a
care
ouer
them
,
yea
and
that
thys
theyr
state
of
Matrimony
is
also
merytorious
:
according
where
vnto
S.
Paule
to
Tymothey
.
i.
Epistle
.
2.
Cap.
sayth
.
Mulier
〈◊〉
fiet
per
liberorum
generationem
,
si
〈◊〉
in
fide
.
That
is
to
saye
:
The
wyfe
shal
be
saued
by
the
bryngynge
forthe
of
Chyldren
,
so
that
〈◊〉
contynue
or
perseuer
in
the
fayth
.
And
agayne
in
the
laste
chapiter
to
the
Hebrues
,
he
sayeth
thus
.
Honorabile
connubium
in
omnibus
.
&
thorus
imaculatus
.
That
is
to
saye
:
Mariage
in
all
is
honorable
:
and
a
bedde
vndefiled
.
And
saynte
Ambrose
also
in
hys
seconde
booke
of
the
Patryarche
Abraham
〈◊〉
in
the.
ix
.
chapiter
dothe
saye
that
a
notable
gyfte
of
chastitye
wyll
folowe
maryage
,
〈◊〉
the
persons
so
maryed
do
thynke
verely
that
thys
maryage
where
in
they
are
〈◊〉
is
prouided
,
procured
,
and
done
of
God
.
Thys
gifte
of
thys
sacramente
to
them
that
diligently
wyll
ponder
and
consider
the
same
,
will
especyallye
edyfye
theyre
consciences
to
them selues
,
and
wyll
also
kyndle
mutually
the
fyre
of
chast
loue
betwene
them
.
The
second
benefite
or
gyfte
of
matrimonye
(
Saynt
Augustyne
sayth
)
is
fayth
,
not
meanynge
that
faythe
and
〈◊〉
confydence
whiche
we
haue
in
God
,
but
that
faythfull
true
and
honest
dealynge
,
whyche
is
required
to
be
betwene
man
and
wyfe
,
in
not
hauynge
carnall
knowledge
wyth
an
e
other
:
the
man
not
with
any
other
,
then
with
his
true
and
laweful
wife
,
and
the
wife
not
with
any
other
,
then
wyth
her
true
and
lawefull
husbande
:
whiche
synguler
gyfte
,
onely
God
in
thys
sacramente
imparteth
and
geueth
of
hys
goodnes
to
them
,
whyche
(
in
suche
sorte
as
we
haue
declared
)
are
maryed
,
or
els
what
man
or
woman
is
there
,
of
many
thousandes
,
that
beynge
as
they
are
〈◊〉
with
the
snares
,
〈◊〉
,
and
alluerments
of
the
worlde
,
the
fleshe
,
and
the
deuyll
,
wolde
not
offelide
,
and
breake
that
bonde
of
faythe
,
and
fidelitie
,
at
the
leaste
,
in
harte
and
mynde
,
whyche
Chryst
hym selfe
(
Math.
v
)
iudgeth
to
be
no
lesse
adulterye
,
then
the
fylthy
and
adulterous
carnall
copulatoin
.
Nowe
the
thyrd
gyfte
or
benefytte
whyche
saynete
Augustyne
say
the
to
be
in
Matrunonye
is
islue
or
ofsprynge
,
for
whych
cause
cheifely
matrimonye
is
contracted
,
wherevnto
the
man
and
the
〈◊〉
,
commynge
in
the
feare
of
God
,
oughte
so
to
respecte
and
regarde
theyr
issue
and
of
sprynge
,
that
in
chaste
and
mutuall
loue
,
they
may
be
get
and
brynge
forthe
chyldren
,
and
in
the
saythe
,
feare
,
and
relygion
of
God
brynge
vp
,
and
instructe
the
same
.
And
in
soo
doyng
,
matrymonye
not
onely
is
voyde
and
cleare
from
all
maner
of
faulte
,
but
also
hathe
hys
certayne
merite
at
Goddes
handes
.
These
three
gyftes
concurrynge
in
matrymonye
,
and
causynge
the
accompanyenge
of
man
and
woman
together
in
carnall
knowledge
,
to
be
by
thys
meanes
without
sinne
,
yea
,
and
well
vsed
to
be
meritorious
to
,
howe
greate
a
grace
then
is
annexed
to
thys
sacramente
of
Matrymony
,
of
whyche
hytherto
we
haue
intreated
.
And
here
to
conclude
this
counsell
semeth
good
to
be
gyuen
to
those
that
hereafter
shal
be
minded
and
disposed
to
marye
,
that
they
do
chuse
to
them
suche
a
mate
,
as
neyther
Godes
Iawe
,
nor
mannes
lawe
doo
prohibite
them
to
take
,
and
with
whome
they
maye
conceyue
good
hope
that
they
beynge
ioyned
in
matrymonye
,
shall
leade
an
holye
Godlye
,
and
comelye
lyfe
,
euer
to
contynue
inseperablye
,
durynge
theyr
lyues
,
whiche
is
lyke
they
shall
dooe
,
when
they
not
rashelye
and
indeliberatlye
but
with
good
aduyse
consideringe
equalitie
and
vertue
more
,
then
eyther
carnall
luste
,
worldly
honoure
or
pryuate
respectes
,
doo
in
the
feare
of
God
enter
into
this
honest
state
of
matrymonye
,
entendynge
thereby
to
serue
God
there
countrye
and
frendes
,
lyuing
also
them selues
in
honestie
,
iustice
,
and
temperaunce
,
and
finallye
bryngynge
vp
their
chyldren
,
and
gouernynge
there
famylye
in
vertue
and
Godlynes
.
FINIS
.
¶
Of
the
sacrament
of
extreme
vnction
,
and
th
exposition
or
deciaration
thereof
.
HAuinge
intreated
sufficientlye
of
syxe
of
the
sacramentes
vsed
in
the
catholyke
churche
,
and
none
of
them
remaynynge
indiscussed
,
sauynge
one
,
whiche
is
the
sacramente
of
extreme
vnction
,
we
wyll
nowe
of
it
,
beynge
the
laste
in
number
and
order
,
speake
lastely
&
breifely
And
thoughe
it
be
laste
in
number
and
order
,
as
is
a
foresayde
,
and
also
commonlye
is
called
the
extreme
vnction
,
that
is
to
saye
:
the
laste
vnction
,
yet
ye
shall
not
vnderstand
thereby
that
this
sacrament
can
not
be
ministred
at
any
tyme
,
but
when
a
man
is
cleane
withoute
hope
of
lyfe
,
and
shall
in
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
nomber
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
vnction
,
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
,
not
with
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
theyre
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
in
uobis
iudic
at
〈◊〉
〈◊〉
&
orent
super
eum
nugentes
eum
oleo
in
nomine
domine
,
et
〈◊〉
fidei
saluabit
infirmum
,
&
〈◊〉
eum
dominus
,
&
si
in
peccatis
sit
〈◊〉
〈◊〉
ei
.
That
is
to
saye
:
Is
there
any
sicke
emonges
you
?
lette
hym
brynge
in
〈◊〉
priestes
of
the
churche
,
and
let
them
praye
ouerhym
,
anointing
him
with
oyle
in
the
name
of
our
Lord
and
the
prayer
of
faythe
shall
saue
the
sycke
,
and
our
Lorde
wyll
lighten
or
ease
hym
,
and
yfhe
be
in
sinnes
they
shal
be
remytted
vnto
him
.
Which
wordes
of
S.
James
doo
manyfestlye
declare
this
vnction
or
anoylynge
to
be
a
sacrament
,
as
hauinge
a
visible
sygne
,
and
a
promyse
of
grace
annexed
therevnto
.
And
yf
ye
besydes
the
thynges
before
rehearsed
,
and
expressed
in
scrypture
,
be
desyrous
to
haue
the
testimonyes
also
of
the
auncient
fathers
of
the
churche
,
concernyng
this
sacramente
of
〈◊〉
vnction
,
as
ye
alreadye
haue
hadd
in
all
the
other
,
ye
shall
heare
certayne
of
them
,
bothe
of
the
greke
and
also
of
the
latyn
churche
.
And
fyrste
I
wyll
begynne
with
S.
Chrisostome
,
who
in
hys
.
iii.
〈◊〉
De
sacerdotio
and
in
the
syxt
chapyter
therof
,
entreating
of
the
greate
gyftes
and
graces
gyuen
by
almyghtye
God
vnto
his
faythefull
people
by
the
ministerye
of
the
preistes
aswell
in
regeneration
as
also
afterward
in
the
〈◊〉
of
synnes
,
doth
incontinentlye
for
the
profe
thereof
bryng
in
the
saying
of
Saint
James
in
the
last
chapiter
of
his
sayde
canonicall
epystle
saying
Infirmatur
(
inquit
apostolus
)
quis
ex
uobis
?
&c.
Theophylacte
also
in
his
exposition
made
vpon
the.
vi
.
chapiter
of
sainte
Marke
,
sayeth
thus
:
Quod
〈◊〉
oleo
Apostoli
,
solus
Marcus
narrae
,
quod
&
frater
domini
lacobus
,
in
Catholica
〈◊〉
dicit
,
〈◊〉
tur
,
inquit
quis
in
〈◊〉
inducat
,
&c.
That
is
to
say
.
That
the
Apostles
did
anoint
with
oile
,
onelye
Marke
(
of
all
the
euangelistes
)
doth
shew
,
which
thinge
(
meanynge
this
holye
anoylynge
)
James
the
brother
of
our
Lorde
in
his
canonicall
Epystle
,
doth
speake
of
,
sayinge
:
Is
any
sycke
amon
gest
you
.
&c.
Whereby
also
appeareth
this
place
of
S.
James
,
and
that
〈◊〉
S.
Marke
to
be
bothe
vnder
stande
of
thys
sacrament
of
anoylynge
.
And
further
in
the
same
place
,
he
(
consequentlye
declarynge
the
misterye
of
the
visible
and
materyall
oyle
,
vsed
in
the
ministration
of
this
sacrament
)
saith
.
Estigitur
oleum
&
ad
labores
utile
,
&
lucis
fomentum
,
&
hilaritatis
〈◊〉
fectiuum
significatque
misericordiam
dei
&
gratiam
spiritus
per
quam
a
las
bore
liberamur
,
&
lucem
&
gaudium
hilaritatemque
〈◊〉
;
aceipimus
.
That
is
to
saye
:
For
oyle
beinge
good
agaynste
laboure
or
wearynes
,
being
also
the
nourysshemente
of
lyghte
,
and
the
cause
or
prouocation
of
gladdenes
dothe
signifye
the
mer
cye
of
GOD
,
and
the
grace
of
the
holye
ghooste
,
by
the
whyche
we
are
delyuered
from
laboure
or
wearynes
,
and
doo
receaue
lighte
ioye
and
spiritual
gladnes
.
With
which
two
places
of
Theophilacte
,
Oecumenius
also
a
greke
aucthor
fully
doth
agree
.
To
these
foresayd
auncient
fathers
of
the
greke
churche
shall
nowe
be
adioyned
also
other
of
the
Latyne
Churche
,
and
fyrste
saynt
Hierome
vpon
the
sayde
vi
.
of
S.
Marke
doeth
saye
thus
.
Cum
ungebant
oleo
aegrotos
,
infirmitatem
,
fidei
〈◊〉
corroborant
,
That
is
to
saye
:
When
they
(
meanyng
the
dyscyples
sent
fourth
by
Chryste
)
dyd
anoynte
the
sicke
folke
wyth
the
oyle
,
they
by
the
vertue
of
faythe
,
dyd
make
them
stronge
.
Accordynge
wherevnto
Saynte
Augustyne
also
in
the.
iiii
.
chapiter
of
his
second
boke
Deuisitatione
infirmorum
.
wryting
to
his
Nephewe
,
lyenge
on
his
death
bedde
,
giueth
him
this
counsayle
saying
.
〈◊〉
praetermittendum
est
illud
apostoli
Iacobipraeceptum
,
infirmatur
quis
in
uobis
?
inducat
praesbiteros
ecclesiae
ut
〈◊〉
super
eum
,
ungentes
eum
oleo
〈◊〉
,
in
nomine
domini
I
E
S
V
,
&
oratio
fidei
saluabit
infirmum
Ergo
sic
roges
dete
,
&
protefieri
,
sicut
dixit
apostolus
,
Imo
per
Apostolum
suum
dominus
.
Ipsa
uidelicit
olei
sacrati
delibutio
,
intelligitur
spiritus
sancti
typicalis
unctio
That
is
to
saye
:
That
commaundemente
of
Saynt
James
the
Apostle
is
not
to
be
omytted
or
ouerpassed
of
the.
Is
any
man
sicke
emongest
you
?
let
him
bringe
in
the
preistes
of
the
churche
that
they
maye
praye
ouet
hym
,
anointing
him
with
the
holy
oyle
in
the
name
of
our
Lorde
Jesus
,
And
the
prayer
of
faythe
,
shall
saue
the
sycke
.
Therefore
desyre
thou
,
that
of
the
,
and
for
the
,
soo
it
may
be
done
,
as
Saynte
James
the
Apostle
,
yea
rather
,
our
Lorde
by
his
Apostle
dyd
saye
for
surely
the
anointing
with
the
consecrate
oyle
is
vnderstand
to
be
a
typy
call
anointing
of
the
holy
Ghoste
.
Hauinge
nowe
brought
forth
sondrye
authorytyes
both
of
scrypture
and
also
of
the
fathers
,
we
shall
(
to
satisfye
you
so
far
forth
as
we
can
,
and
for
the
plainer
openyng
of
this
sacrament
of
extreme
vnction
)
gyue
vnto
you
heare
the
difinition
of
the
same
sacramente
whiche
is
this
.
The
Sacramente
of
Extreme
Unction
,
is
the
dew
annoylinge
of
the
penitent
sicke
person
doon
by
the
preiste
,
with
consecrated
oyle
,
for
the
remedye
or
easyng
of
the
sayd
penitent
,
in
soule
,
and
for
the
recouery
of
corporall
health
if
it
be
so
thoughte
expedient
to
God
.
In
which
diffinition
when
we
saye
(
the
penytent
sycke
person
)
we
do
meane
thereby
that
thys
sacrament
is
mynistred
frutefully
,
onely
to
those
that
be
members
of
Chrystes
churche
,
and
to
such
as
,
beinge
once
fallen
oute
of
the
state
of
grace
by
deadelye
synne
,
haue
been
by
penaunce
restored
agayne
to
the
sayde
grace
,
and
there
vpon
by
thys
sacramente
are
strenghethened
and
conforted
in
theyr
agonye
and
fight
agaynste
the
deuyll
,
who
in
the
tyme
of
syckenes
and
vexation
of
mannes
bodye
,
is
moste
busye
to
assaulte
him
.
And
albeit
that
thys
sacramente
be
of
thys
notable
effecte
,
yet
no
man
oughte
to
conceyue
thys
vayne
false
hope
of
the
effecte
of
the
same
,
that
he
hauing
lyued
in
〈◊〉
and
abhominable
synne
and
not
caryng
to
be
from
it
delyuered
by
true
penaunce
shall
by
the
onely
mynystration
of
thys
sacramente
of
extreme
vnction
,
haue
all
hys
synnes
forgyuen
hym
.
And
where
further
,
in
the
sayde
dyfinition
,
is
conteyned
,
(
for
the
remedye
or
easynge
of
the
sayde
penitent
)
ye
shall
note
that
concernynge
the
soule
,
no
man
may
doute
,
but
that
at
all
tymes
the
infirmytye
thereof
in
the
sicke
person
duely
repentinge
maye
the
soner
by
the
vertue
of
thys
sacrament
be
eased
,
according
to
the
promyse
of
the
holy
Ghooste
in
the
aboue
rehersed
wordes
of
Saynte
James
,
And
as
concerning
the
infirmitie
of
the
body
,
it
also
maye
be
hoped
and
loked
for
the
soner
by
the
worthye
receyuynge
of
thys
sacrament
,
yf
God
(
who
knoweth
oure
necessities
,
and
can
,
and
also
will
dispose
all
thynges
swetely
and
also
pleasauntly
to
the
attaining
of
euerlasting
comforte
,
whiche
all
good
men
cheifelye
desyre
and
praye
for
)
so
thynke
it
expediente
for
the
sycke
person
.
And
here
to
knytte
vp
the
matter
,
where
an
ende
is
made
of
all
the.
vii
.
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
resurrection
,
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
straunge
Goddes
before
me
.
-
.ii.
Thou
shalte
not
make
to
the
anye
grauen
thinge
,
nor
anye
lykenesse
of
anye
thynge
that
is
in
heauen
aboue
,
and
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
,
&
commaundementes
,
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
expounded
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
commaundementes
&
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
omnium
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
.
Lucerna
corporis
tui
est
oculus
tuus
,
Sioculus
tuus
fuerit
simplex
,
totum
corpus
tuum
lucidum
erit
.
Si
autem
oculus
tuus
fuerit
nequam
,
totum
corpus
〈◊〉
〈◊〉
nebrosum
erit
That
is
to
saye
:
The
light
of
thy
body
is
thine
〈◊〉
.
〈◊〉
thine
eie
be
simple
or
〈◊〉
,
then
all
thy
body
wil
be
bright
or
cleare
but
yf
thine
eie
be
euill
or
nought
,
all
thy
bodye
wil
be
full
of
darkenes
.
Heare
by
the
eye
is
vnderstanded
the
intente
,
the
regarde
,
or
purpose
of
mans
hart
,
and
by
the
bodye
,
is
ment
the
wordes
,
actes
and
〈◊〉
of
man
,
procedynge
from
the
harte
,
and
by
that
intente
directed
and
ordered
.
Therefore
Saynt
Paule
agreing
herevnto
doth
exhorte
vs
,
in
his
first
Epistle
to
the
Corynthyans
,
and
in
the.
x.
chapiter
,
saying
thus
.
Siue
manducatis
,
siue
bibitis
,
siue
aliud
quid
facitis
,
omnia
in
gloriam
dei
facite
That
is
to
saye
:
Whether
ye
do
eat
,
whether
ye
do
drink
,
or
whether
ye
do
any
other
thinge
ells
,
do
ye
all
thinges
vnto
the
glory
of
GOD
Nowe
the
thyrd
way
whereby
we
must
obserue
the
commaundementes
of
GOD
,
is
with
constancye
and
perseueraunce
to
contynue
in
the
doyng
of
them
.
For
as
our
Sauiour
Chryst
sayeth
in
the.
x.
of
Mathewe
.
Qui
perseuer
auerit
usque
in
finem
,
hic
saluus
erit
.
That
is
to
saye
:
He
that
doth
perseuer
,
or
continue
,
vntill
the
very
ende
shall
be
saued
.
And
in
dede
so
constantlye
we
shoulde
kepe
Goddes
commaundementes
,
that
no
temporall
payne
threatened
or
put
vnto
vs
in
this
worlde
,
shoulde
moue
vs
to
breake
any
of
them
.
Such
a
constant
seruaunt
to
God
was
Susanna
of
whome
we
reade
in
the.
xiii
.
chapiter
of
Danyell
,
that
when
she
was
prouoked
to
the
synne
of
adultery
by
two
olde
iudges
,
vnder
no
lesse
paine
then
to
be
accused
in
open
iudgement
,
whiche
was
death
by
the
lawe
,
she
woulde
not
graunte
to
that
synnefull
dede
,
but
sayde
these
wordes
.
Angustie
sunt
mihi
undique
,
sienim
hoc
egero
,
mors
mihiest
:
siautem
non
egero
non
effugiam
manus
〈◊〉
.
Sed
melius
est
mihi
absque
opere
incidere
in
manus
hominum
,
〈◊〉
peccare
in
conspectu
domini
.
That
is
to
saye
:
Alas
I
am
in
trouble
on
euery
side
,
for
yf
I
committe
this
dede
it
is
death
to
me
,
and
if
I
doo
it
not
,
I
cannot
escape
your
handes
.
Well
it
is
better
for
me
to
fall
in
to
the
hands
of
men
,
than
to
synne
in
the
syghte
of
GOD
.
We
wyll
passe
ouer
the
honorable
auncyent
father
Eleazar
mencyoned
of
in
the
seconde
boke
and
the.
vi
.
chapiter
of
the
Machabees
.
We
wyl
not
stay
vpon
the.
vii
.
brethern
and
theyr
mother
,
spoken
of
in
the.
ii
.
boke
and
seuenth
chapiter
of
the
Machabees
,
of
whiche
one
of
the
chyldren
sayde
.
Parati
sumus
magis
mori
.
quam
patrias
deileges
preuaricari
.
That
is
to
saye
:
We
are
redy
rather
to
die
,
then
to
breake
or
transgresse
the
lawes
of
God
which
oure
fathers
kepte
.
But
of
late
dayes
,
in
the
tyme
of
oure
pestiferous
scisme
,
the
new
broched
brethern
,
rather
woulde
tumble
to
hel
headelonge
,
then
they
would
doo
as
the
catholyke
Churche
from
Chrystes
tyme
hetherto
hath
done
,
concernynge
the
lawes
of
GOD
,
and
the
rytes
of
the
sayde
catholyke
churche
.
And
yet
forsoth
they
wyll
chaleng
martyrdome
,
but
those
seuen
innocentes
doo
condempne
them
in
this
case
.
And
thys
nowe
haue
ye
heard
howe
ye
should
kepe
the
commaundementes
of
GOD
to
his
pleasure
,
firste
in
kepyng
them
all
and
euery
of
them
,
and
not
in
kepyng
some
,
and
to
offende
in
the
other
.
Secondly
in
kepyng
them
with
a
ryght
intention
,
whyche
is
for
the
loue
of
God
,
and
eternall
rewarde
,
whych
is
God
hymselfe
.
And
thyrdly
in
obseruyng
the
same
with
constancye
and
perseueraunce
to
the
〈◊〉
of
our
lyfe
.
In
which
doinge
,
ye
kepe
〈◊〉
to
the
pleasure
of
God
,
and
to
your
eternall
〈◊〉
&
withoute
kepyng
of
them
ye
neyther
can
please
him
,
nor
haue
lyfe
euerlastyng
,
accordyng
to
Chrystes
owne
sentence
and
iudgement
,
when
he
sayd
.
Si
uis
ad
〈◊〉
ingrediserua
〈◊〉
.
That
is
to
saye
:
〈◊〉
thou
wylte
entre
to
lyfe
,
kepe
the
commaundementes
.
Nowe
to
come
to
speake
of
the
thyrde
parte
or
poynte
of
our
diuision
,
made
in
the
begynnynge
of
thys
preface
,
it
is
to
wytte
,
of
the
greuous
paynes
punishmentes
,
and
afflictions
that
God
in
scrypture
doth
threaten
and
menace
to
be
inflicted
vpon
such
as
breake
hys
commaundementes
,
ye
shall
vnderstand
first
that
the
trangressours
of
Goddes
law
,
&
commaundementes
are
generally
accursed
of
gods
owne
mouth
,
as
the
Prophette
Dauyd
in
the.
118.
Psalme
declarethe
,
sayinge
:
Maledicti
qui
declinant
a
mandatis
tuis
.
That
is
to
saye
:
Cursed
be
they
which
doo
declyne
or
〈◊〉
from
thy
commaundementes
.
And
of
the
particuler
,
sharpe
,
and
dredfull
scourges
,
punyshmentes
,
and
plages
,
whiche
do
lyght
vpon
the
trangressours
of
these
commaundementes
,
ye
may
rede
in
the.
〈◊〉
chapiter
of
Leuiticus
,
and
in
the.
xxvii
and.
xxviii
.
chapiters
of
Deuteronomy
.
And
howe
that
(
to
the
terrible
example
of
other
)
almyghtye
God
hath
from
tyme
to
tyme
executed
his
Justyce
vpon
aswell
pryuate
men
&
women
,
as
also
vpon
myghty
rulers
,
prynces
,
kynges
,
and
emperours
,
besydes
them
vpon
Townes
,
Cities
,
ye
,
&
hole
countryes
and
kyngedoms
,
in
scourgyng
,
〈◊〉
,
afflyetynge
and
plagynge
them
,
for
breaking
&
trangressing
of
his
lawes
&
commaundementes
,
the
scryptures
most
habundantly
do
testify
.
As
that
some
were
of
the
earth
swalowed
vp
quicke
euen
vnto
hell
and
euerlastynge
payne
,
and
that
other
some
(
yea
fyne
hole
Cities
)
with
fyre
&
brymestone
,
poured
downe
from
heauen
were
quyte
brent
vp
and
consumed
,
and
ferther
that
a
greate
number
of
chyldren
by
beares
sent
by
God
sodenly
were
deuoured
,
for
theyr
lewde
and
wycked
behauioure
,
with
very
many
other
such
lyke
terrible
examples
in
the
Scryptures
at
large
sufficientlye
expressed
,
which
were
to
longe
,
particulerlye
here
to
rehearse
,
and
are
easye
there
to
be
founde
.
Wherefore
to
conclude
thys
thyrd
parte
,
we
aduyse
all
men
to
haue
contynually
before
theyr
eyes
,
that
dreadeful
saying
of
S.
Paule
in
the.
vi
.
to
the
Romaynes
.
Stipendia
peccati
mors
That
is
to
saye
.
The
stipend
or
rewarde
of
synne
is
death
.
Meanyng
thereby
,
not
onelye
here
in
thys
worlde
,
temporall
death
of
the
body
,
but
also
after
thys
lyfe
,
death
eternal
&
payne
in
hell
fyre
.
And
as
concernynge
the
fowerth
and
last
part
of
our
first
proposed
diuision
,
it
is
to
wytte
,
of
the
great
rewarde
and
blessynges
which
shall
come
to
them
that
in
such
sorte
as
before
we
haue
expounded
kepe
the
lawes
and
commaundementes
of
allmightye
God
,
fyrst
ye
shall
note
those
comfortable
words
of
almyghty
God
in
the
twentyth
chapiter
of
Exodus
,
where
he
sayth
of
hymselfe
thus
.
Faciens
misericordiam
in
millia
,
〈◊〉
qui
diligunt
me
〈◊〉
custodiunt
precepta
mea
.
That
is
to
saye
:
Doynge
mercy
vnto
thousands
,
to
them
that
loue
me
,
&
kepe
my
commaundements
.
And
agayne
in
the.
xxvi
.
of
Leuiticus
,
he
sayth
,
Si
in
prae
ceptis
meis
ambulaueritis
.
&
mandatamea
custodieritis
&
feceritis
〈◊〉
:
dabo
uobis
pluuias
temporibus
suis
,
&
terragignet
germen
suum
,
&
pomis
Arbores
replebuntur
.
That
is
to
say
.
If
ye
walke
in
my
preceptes
,
and
kepe
my
commaundementes
and
do
them
.
I
wil
geue
vnto
you
raynes
in
their
due
seasons
:
and
the
earth
shall
bringe
furth
her
sede
,
and
the
trees
shal
be
replenished
with
fruite
.
In
the.
vi
.
chapiter
also
of
Ecclesiasticus
,
it
is
wrytten
,
Cogitatum
tuum
habe
in
praeceptis
dci
,
&
in
manc
datis
illius
maxime
assiduus
esto
,
&
ipse
dabit
ubi
cor
,
&
〈◊〉
〈◊〉
dabitur
tibi
,
That
is
to
say
:
Haue
thy
thought
in
the
preceptes
of
God
,
and
be
thou
contynuallye
occupied
in
his
commaundementes
and
he
will
geue
the
a
harte
,
and
desyre
of
wysedome
shal
be
geuen
to
thee
.
Whych
thinge
is
well
proued
by
the
testimonye
of
kynge
Dauyd
,
who
sayth
of
hym selfe
in
his
.
cxviii
.
psalme
.
Super
senes
intellexi
,
quia
mandata
tua
qu.
esiui
.
That
is
to
saye
:
I
haue
had
vnderstanding
more
then
the
olde
men
,
because
I
haue
soughte
thy
commaundementes
.
And
here
omittynge
infinite
testimonyes
of
scripture
,
whiche
declare
,
that
not
onely
in
this
worlde
,
all
helth
,
welth
,
and
prosperitie
is
promised
to
the
kepers
and
obseruers
of
Goddeslaw
,
and
commaundementes
,
but
also
after
this
lyfe
acrowne
of
immortalitie
,
and
eternall
ioye
and
blysse
:
we
wyl
here
conclude
repeatynge
agayne
one
shorte
sentence
of
oure
sauioure
Chryste
in
the.
xix
.
of
Mathewe
,
wher
he
saieth
thus
.
Si
uis
ad
uitam
ingredi
,
serua
mandata
.
That
is
to
saye
.
Of
thou
wylt
entre
into
lyfe
,
kepe
the
com
maundementes
.
¶
Th
exposition
or
declaration
of
the
fyrste
of
the
ten
commanndementes
which
is
.
Thou
shalt
not
haue
straunge
goodes
before
me
.
HAVINGE
in
this
matter
fyrst
set
forth
vnto
you
the
number
of
Goddes
com
maundements
,
that
perfectly
knowinge
them
ye
maye
bothe
kepe
them
your selues
,
and
also
of
chrysten
charytye
teache
them
to
other
,
especyally
of
your
family
and
household
.
And
hauyng
in
the
pre
face
of
these
commaundementes
declared
vnto
you
,
what
is
the
lawe
and
commaundemente
of
GOD
,
howe
also
the
commaundementes
of
God
muste
be
obserued
,
what
punyshmentes
God
dothe
manace
&
inflicte
to
the
breakers
or
〈◊〉
〈◊〉
of
hys
commaundementes
.
And
fynally
what
rewarde
the
kepers
of
Goddes
commaundementes
shall
at
Goddes
handes
receyue
.
Mete
and
conueniente
now
it
shall
be
to
expounde
and
declare
the
sayde
commaundementes
,
accordynge
as
heretofore
in
the
preface
of
hys
boke
hathe
bene
promysed
vnto
you
,
and
for
the
better
knowledge
of
this
matter
,
ye
shal
vnderstand
that
thys
doctryne
of
commaundementes
conteyned
in
Dicalogo
,
that
is
to
saye
in
tenne
sentenses
,
was
fyrste
wrytten
in
two
tables
of
stone
,
by
the
hande
and
power
of
almyghtye
God
,
and
delyuered
vnto
Moyses
in
a
mountayne
Called
Sauai
,
to
be
declared
vnto
the
Israelites
or
Iues
,
whiche
were
forbydden
to
come
vppe
to
the
Mountayne
,
and
were
beneth
standynge
at
the
foote
of
the
hyl
,
the
cyrcumstaunce
of
whyche
matter
is
wonderfull
large
and
notablye
sette
fourthe
in
〈◊〉
.
16.
and
in
Deteronomye
.
4.
where
emongeste
other
thynges
,
dotne
clearelye
appeare
,
that
in
the
gyuynge
of
thys
doctryne
conteyned
in
these
two
tables
,
there
was
a
terrible
or
a
fear
full
fyre
,
a
greate
smoke
,
and
notable
thunder
and
lyghtenynge
,
partly
to
sygnify
the
stony
hartes
of
the
Iues
,
partelye
to
declare
the
greate
burden
and
he
uynesse
of
the
lawe
,
not
hable
of
her selfe
and
by
her
owne
power
to
iustifye
,
and
therefore
neding
farther
helpe
of
grace
therein
,
and
partelye
also
to
putte
in
feare
the
hartes
and
conscyences
of
the
people
,
and
to
styrre
them
vp
to
seke
and
laboure
for
helpe
at
goddys
handes
,
to
fulfyll
the
saide
Lawe
,
whych
fashion
and
maner
of
gyuynge
the
sayde
Lawe
in
the
olde
testament
,
doth
muche
dyffer
from
the
fashyon
&
maner
of
gyuyng
the
euangelical
lawe
in
the
newe
testa
ment
,
and
yet
in
this
there
is
a
greate
agremente
in
bothe
that
aswell
in
the
geuynge
of
these
tenne
commaundementes
in
the
olde
testament
,
as
also
in
the
gyuinge
of
the
euangelicall
lawe
,
in
the
newe
Testament
,
that
was
a
hygh
place
in
whych
the
lawe
was
gyuen
,
and
also
there
was
fyre
.
In
the
olde
testament
the
lawe
was
gyuen
vpon
a
grosse
and
earthly
moun
tayne
whyche
was
called
Syna
,
or
Synai
,
takyng
the
name
of
a
preceptes
or
commaundemente
,
in
asmuche
as
the
preceptes
or
commaundementes
were
geuen
in
it
,
to
brydle
and
kepe
vnder
the
headye
rebellions
and
styffenecked
people
,
not
suffered
to
come
vp
to
it
,
but
commaunded
to
be
vnder
it
.
In
the
newe
testamente
the
lawe
is
gyuen
in
dede
in
a
mountaine
but
yet
not
called
Sina
or
Syani
,
but
called
Sion
,
whych
by
interpretation
doth
sounde
or
sygnifye
a
beholdynge
place
,
from
whense
al
〈◊〉
,
lye
thynges
maye
be
considered
or
loked
vpon
,
and
from
whense
beinge
highe
and
nighe
vnto
heauen
,
heauenlye
and
celestiall
thynges
maye
be
holden
.
And
therefore
the
blessed
Apostles
beynge
,
in
theyr
conclaue
,
in
the
sayde
mounte
Syon
,
were
of
one
mynde
and
quyet
,
prayinge
together
and
lokynge
for
the
heauenly
gyft
promysed
before
vnto
them
by
Chryst.
In
the
geuing
of
the
lawe
in
Mount
Syna
,
there
was
fyre
,
lyghte
nynge
,
and
thunder
,
and
dyuerse
other
thynges
very
terrible
,
to
signifye
the
cheife
strength
of
the
lawe
to
consist
in
terror
,
and
fearefulnes
,
accordynge
wherevnto
Saynte
Paule
in
the
forthe
chapyter
to
the
Romaynes
,
doth
saye
Lexiram
oper.
〈◊〉
.
That
is
to
saye
:
The
lawe
doth
worke
or
brynge
fourthe
wrathe
.
In
the
gyuynge
of
the
lawe
in
Mounte
Syon
,
ther
was
a
vehemente
spyryte
or
blaste
,
but
yet
bryngynge
wyth
it
alacritie
and
Ioye
,
and
a
fyre
there
was
,
but
yet
not
brennyng
the
bodye
,
but
lyght
ninge
the
blynde
harte
or
mynde
of
man
,
and
kynde
linge
his
slothful
and
dull
will
vnto
goodnes
,
so
that
not
by
terror
or
feare
compelled
as
in
the
olde
lawe
,
but
incited
&
moued
by
harty
loue
,
he
runneth
in
the
waye
of
the
commaundementes
,
forgettyng
the
thinges
behinde
,
and
stretchynge
hym
towarde
the
thinges
beyng
before
hym
,
that
pleasing
God
by
kepyng
his
commaundementes
he
may
accordyng
to
christes
promyse
.
Mathei
Deeimo
nono
.
entre
into
life
and
reygne
wyth
Chryste
.
In
the
fyrste
of
these
two
tables
there
are
conteyned
in
effecte
all
those
thynges
whiche
we
oughte
to
doo
vnto
god
,
and
wherein
we
ought
to
be
occupyed
with
god
,
that
is
to
saye
the
very
true
seruyce
of
God
aswell
internall
as
externall
.
And
in
the
seconde
table
are
conteyned
,
all
those
thynges
whych
wee
owe
vnto
our
neyghboure
,
and
howe
wee
on
oure
parte
oughte
to
behaue
oure selues
to
hym
.
And
yet
heare
muste
ye
marke
that
thys
seconde
table
dothe
issue
or
comme
from
the
fyrst
table
,
so
that
the
works
of
the
seconde
table
cannot
truelye
be
done
wythoute
the
workes
and
dedes
of
the
fyrst
table
.
For
then
in
dede
we
maye
be
sene
ryghtly
and
well
to
loue
our
neyghboure
,
when
wythout
consyderation
of
anye
priuate
poffytte
commynge
vnto
vs
,
and
wythoute
anye
worldelye
or
carnall
respectes
,
we
do
onely
loue
hym
for
Goddes
sake
,
and
doo
embrace
and
cheryshe
hym
as
oure
owne
selues
,
bycause
that
God
,
in
whome
is
all
oure
hope
and
truste
,
and
to
whome
in
harte
and
mynd
,
we
haue
ioyned
our selues
,
dothe
soo
wyll
vs
and
commaude
vs
to
do
.
The
greate
clerke
Orygen
(
whome
also
Saynt
Hyerome
foloweth
)
doth
allote
or
appoynt
vnto
the
fyrste
of
these
two
tables
〈◊〉
commaundementes
,
makynge
of
Non
babebis
deos
〈◊〉
coram
me
And
of
.
Non
facies
tibi
sculptile
.
two
commaundementes
(
as
we
doo
)
vnderstandynge
in
the
fyrste
to
be
forbydden
al
Idolatry
spyry
〈◊〉
or
internall
,
and
in
the
second
,
all
Idolatrye
externall
or
bodely
.
And
vnto
the
seconde
table
he
doth
allote
or
appoynte
sixe
preceptes
or
commaundements
knittynge
and
puttynge
together
for
one
precepte
or
commaundement
,
the
prohybytyon
of
〈◊〉
the
wyfe
,
or
Goodes
of
thy
neyghbour
.
But
Saynt
Augustyne
in
his
seconde
booke
of
〈◊〉
,
vpon
Exodus
,
in
the.
lxxi
.
chapyter
,
and
as
manye
as
doo
folowe
Saynt
Augustyne
,
do
appoynte
vnto
the
fyrste
table
,
three
preceptes
or
commaundementes
onelye
,
ioyning
our
two
fyrste
in
one
,
and
vnto
the
Seconde
table
,
appoynting
.
vii
.
preceptes
or
commaundements
deuydinge
〈◊〉
ten
or
last
commaundement
,
whiche
is
concernynge
the
vnlawefull
desyre
of
the
wyfe
and
Goodes
of
our
neyghbour
,
into
two
special
〈◊〉
dementes
it
is
to
wytte
.
Non
concupisces
〈◊〉
proximi
tui
and
Nec
desiderabis
uxorumeius
,
non
〈◊〉
ancillam
non
bouem
non
〈◊〉
,
ne
comniaque
illius
sunt
.
Whyche
dyuysion
or
order
Saynte
Augustyne
doethe
allowe
and
followe
,
especiallye
for
that
it
settethe
fourthe
〈◊〉
,
and
representeth
very
lyuely
the
mysterye
of
the
holy
Trinitie
,
in
that
,
that
the
fyrst
commaundement
is
referred
to
the
father
,
the
seconde
to
the
Sonne
,
who
is
the
name
and
worde
of
God
,
and
the
thyrde
to
the
holye
Ghost
,
by
whose
workynge
in
vs
,
we
do
kepe
a
sabboth
,
and
do
reste
from
all
seruyle
workes
,
whyche
the
fleshe
,
destitute
of
the
spyryte
,
doth
ingen
〈◊〉
and
bryng
forthe
in
vs
.
And
forasmuche
as
saynte
Augustyne
hym selfe
,
euen
in
the
same
place
before
al
leged
,
dothe
declare
that
bothe
these
maners
of
ioynynge
,
or
partynge
the
two
fyrst
,
or
the
two
last
commaundementes
,
were
vsed
and
allowed
in
his
tyme
.
And
for
that
also
neyther
in
the
one
,
or
in
the
other
maner
of
deuydynge
or
reckenynge
these
tenne
commaundementes
,
eyther
the
sense
,
the
worde
,
or
anye
one
〈◊〉
of
the
matter
is
altered
,
no
nor
yet
anye
more
or
lesse
in
eyther
of
the
sayde
.
ii
.
tables
thereby
conteyned
.
Therfore
no
man
ought
with
thys
our
dyuisyon
(
wherein
for
certayne
good
consideratyons
,
we
folowe
Origene
,
&
Saint
Hierome
to
be
in
any
wyse
,
offended
.
Folowynge
then
thys
ourorder
,
ye
shall
note
that
thys
commaundemente
.
Thou
shalte
haue
no
straunge
Goodes
before
me
.
as
it
is
the
fyrst
in
order
,
so
is
it
the
most
cheife
and
princypall
emongest
them
al
,
for
in
thys
commaundement
God
requireth
of
vs
these
foure
thinges
in
which
consisteth
his
chief
and
pryncipall
honour
,
it
is
to
wytte
,
feare
,
faythe
,
hope
,
and
charitie
,
and
they
to
be
geuen
of
vs
vnto
hym
.
as
beynge
oure
onelye
and
true
God
.
And
as
concerning
the
fyrste
,
that
is
to
saye
,
feare
,
howe
necessary
a
part
of
oure
secuyce
&
duety
towardes
God
that
is
,
Salomon
in
the.
ix
.
chapiter
of
his
prouerbs
playnelye
and
breifely
declareth
,
saying
,
Principium
sapientiae
timor
domini
,
That
is
to
saye
.
The
begynnynge
of
wysedome
,
is
the
feare
of
God
.
And
of
this
feare
also
our
sauioure
Chryste
〈◊〉
,
speaketh
in
the.
xii
of
Luke
,
declaryng
there
that
God
chieflye
and
principallye
is
to
be
dred
and
feared
,
where
he
sayth
thus
〈◊〉
eum
qui
postque
occiderit
corpus
,
habet
〈◊〉
mittere
in
〈◊〉
hennem
.
I
ta
dico
uobis
hunc
timete
.
That
is
to
say
.
Feare
him
who
〈◊〉
that
he
hathe
slayne
or
kylled
the
body
,
〈◊〉
power
to
put
or
cast
into
hel
,
thus
I
saye
vnto
you
,
feare
hym
.
And
thys
kynde
or
sorte
of
feare
,
is
commonlye
called
seruyle
.
But
there
is
an
other
kynde
or
sorte
of
feare
due
vnto
god
,
wher
of
the
prophete
Dauyd
in
hys
.
xviii
,
Psalme
,
speaketh
saying
:
Timor
domini
sanctus
,
permanet
in
seculum
seculi
.
That
is
to
saye
.
The
holy
feare
of
God
,
continueth
or
abydeth
for
euermore
.
And
as
concernyng
fayth
,
whiche
is
the
seconde
parte
of
our
duetie
towarde
God
,
there
is
wrytten
of
it
in
the.
ii
.
chapter
of
Ecclesiasticus
,
after
thys
sorte
.
Qui
timetis
dominum
,
credite
ille
,
&
non
euacuabitur
mercis
uestra
.
That
is
to
saye
.
〈◊〉
that
feare
our
Lorde
,
haue
fayth
in
him
,
or
geue
credite
to
him
,
and
your
rewarde
shal
not
be
frustrate
.
And
to
entreate
further
offayth
in
god
here
in
thys
place
,
we
nede
not
but
do
referre
you
to
the
declaration
thereof
,
made
before
,
both
vpon
the
acceptions
of
fayth
,
&
also
vpon
the
fyrst
artycle
of
the
crede
.
And
as
touchynge
the
thyrde
parte
of
our
bounden
duety
,
requyred
on
our
behalfe
towarde
god
,
which
is
Hope
,
there
is
wrytten
of
it
in
the
sayde
seconde
chap.
of
Ecclestasticus
,
after
thys
sorte
Qui
〈◊〉
dominum
,
sperate
in
illum
,
&
in
oblectationem
〈◊〉
〈◊〉
〈◊〉
.
That
is
to
saye
:
〈◊〉
that
feare
oure
Lord
,
do
ye
hope
in
him
and
his
mercye
shall
come
to
you
,
to
your
comforte
,
or
delectation
.
And
the
prophet
also
in
hys
.
〈◊〉
.
psal.
speaking
hereof
sayeth
thus
.
Beneplacitum
est
domino
super
timentis
eum
,
&
in
eis
qui
sperant
super
misericordia
eius
That
is
to
saye
:
Oure
Lorde
hathe
pleasure
vnto
them
that
feare
him
,
and
in
them
that
do
hope
vpon
hys
mercye
Of
which
hope
S.
Paule
in
the.
v.
chapiter
of
his
epi
stle
to
the
Romaynes
,
doth
say
thus
,
Gloriam
in
spe
gloriae
filiorum
dei
.
That
is
to
say
:
We
retoyce
or
triumphe
in
the
hope
of
the
glorye
,
promised
to
the
chyldren
of
God
.
But
mooste
notablye
of
this
hope
,
the
same
s.
Paule
speaketh
in
the.
viii
.
cha.
of
the
same
epi
stle
to
the
Romaynes
,
saynge
:
Spe
enim
salui
facti
sumus
,
spes
autem
quae
〈◊〉
non
est
spes
:
Non
quod
uidit
quis
,
quid
sperat
?
si
autem
quod
non
uidemus
speramus
per
〈◊〉
expectamus
.
&c.
That
is
Thorugh
hope
truely
we
be
made
safe
:
but
the
hope
which
is
sene
is
not
hope
.
For
wher
fore
doth
one
hope
or
trust
for
that
whiche
he
doth
se
?
but
if
we
hope
for
that
whyche
we
se
not
,
them
do
we
loke
for
or
tary
by
〈◊〉
.
&c
Nowe
concernyng
the
fourth
poynt
or
parte
of
oure
duety
towardes
God
,
it
is
to
wytte
,
Charitie
,
ye
shal
vnderstand
that
this
is
the
most
excellent
&
soueraigne
vertue
that
belongeth
to
anye
Chrysten
man
or
woman
.
And
of
this
vertue
there
is
wrytten
in
the
foresayde
seconde
chapiter
of
Ecclesiasticus
where
it
is
sayd
,
Qui
timetis
dominum
diligite
illum
,
&
illuminabuniur
corda
uestra
.
That
is
to
saye
.
You
that
feare
oure
lorde
,
loue
ye
him
,
and
your
heartes
shal
be
〈◊〉
.
But
howe
or
in
what
sorte
we
maye
or
oughte
to
perfourme
this
true
loue
and
charitie
towardes
god
,
that
doth
oure
Sauioure
Chryste
hym selfe
in
the.
x.
chapter
of
Saynt
Luke
teache
vs
,
sayinge
.
Diliges
〈◊〉
minum
〈◊〉
tuum
ex
toto
corde
tuo
&
ex
〈◊〉
anima
tua
,
&
ex
omnibus
uiribus
tuis
,
&
ex
omni
〈◊〉
〈◊〉
.
That
is
to
saye
.
Thou
shalte
loue
thy
Lorde
GOD
,
wyth
all
thy
hearte
,
with
all
thy
soule
,
wyth
all
thy
strengthe
,
and
with
all
thy
mynde
.
Whyche
in
effect
is
asmnche
as
yf
he
hadde
playnelye
sayde
,
let
all
thy
thoughtes
all
thy
wyttes
,
and
al
thy
vnderstandyng
al
the
partes
or
powers
of
thy
soule
,
all
thy
strengthe
,
〈◊〉
and
laboure
,
be
directed
to
the
seruyce
and
pleasure
of
God
,
of
whome
thou
hast
receyued
bodye
,
soule
,
and
all
the
gyftes
wherewith
the
sayde
bodye
and
soule
are
endued
,
yea
and
not
onelye
thou
haste
receyued
them
,
but
also
besydes
,
thou
haste
receyued
all
thy
temporall
goodes
,
fruytes
,
and
commodityes
whatsoeuer
.
Wherefore
the
thynge
thus
beyng
,
let
vs
now
conclude
wyth
Saynte
Jhon
in
the
,
iiii
.
Chapiter
of
his
fyrste
Epystle
sayinge
.
Nos
〈◊〉
diligamus
deum
quontam
prior
dilexit
nos
.
That
is
to
saye
.
Let
vs
therefor
loue
GOD
because
he
fyrste
hath
loued
〈◊〉
.
And
for
asmuch
as
of
bounden
duety
we
do
〈◊〉
to
almyghty
God
,
the
foresayd
foure
thynges
,
feare
,
faith
hope
,
and
loue
,
or
Charitie
,
we
maye
truelye
saye
that
all
they
doe
transgresse
thys
fyrste
commaundemente
,
who
doe
not
aboue
all
thynges
,
feare
,
God
beleue
in
God
,
hope
in
God
,
and
loue
God
.
And
here
for
your
better
and
playner
instruction
,
we
wyll
particulerly
set
forth
vnto
you
the
most
notable
trans
gressoures
of
thys
commaundemente
,
wherein
fyrste
shal
be
placed
the
paganes
,
infideles
,
and
the
heathen
whyche
beleue
not
in
the
onely
true
God
,
but
in
many
false
and
straunge
Goddes
.
Secondly
the
Iewes
shal
be
placed
,
as
they
who
in
thys
behalfe
hyghly
do
offende
God
,
not
beleuyng
in
our
sauiour
Chryste
cru
cified
,
neyther
takyng
hym
for
verye
God
,
whervpon
foloweth
that
they
do
not
feare
hym
,
they
do
not
put
theyr
trust
or
hope
of
saluation
in
hym
,
nor
yet
loue
hym
,
but
most
spitefully
,
do
hate
and
blaspheme
hym
and
hys
name
,
to
theyr
endlesse
〈◊〉
,
vnlesse
they
in
tyme
do
duely
repent
.
Thyrdelye
the
Turkes
shall
haue
here
theyr
place
,
and
all
they
also
that
doo
kepe
Machometes
abhominable
lawe
beyng
mooste
contrary
to
the
lawe
of
Chryst
,
and
agaynste
the
honour
and
glorye
of
almyghty
god
.
Forthly
shal
folow
all
heretikes
,
for
that
they
do
not
honoure
God
with
the
true
beleife
,
as
chrysten
people
are
bounden
to
do
Fyftelye
shall
succede
all
those
,
who
set
theyr
hartes
and
myndes
vpon
any
worldelye
thynge
aboue
God
.
For
whatsoeuer
we
loue
aboue
God
,
settynge
oure
myndes
vpon
it
,
more
then
we
do
vpon
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
children
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
,
and
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
commaunded
to
take
hede
,
&
flye
from
Leu.
xix
where
thus
it
is
written
.
Non
〈◊〉
ad
magos
.
That
is
Turne
ye
not
to
them
,
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
and
treason
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
euery 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
therefore
in
these
precepts
it
is
not
alonelye
to
be
considered
what
is
forbydden
and
denyed
vnto
vs
,
but
also
what
God
(
thoughe
therein
he
〈◊〉
not
vse
for
mail
or
expresse
wordes
)
doth
requyre
in
the
contrary
of
vs
.
And
therefore
where
in
thys
precepte
in
the
negatyue
speach
it
is
sayde
.
Thou
shalt
not
haue
straunge
Goddes
before
me
There
must
by
this
negatyue
,
be
vnderstande
the
affyrmatyue
,
that
is
to
saye
.
Thou
shalt
onelye
haue
me
for
thy
true
God
.
And
in
dede
yf
this
precepte
hade
bene
〈◊〉
and
made
in
an
affyrmatyue
speache
onelye
,
then
the
Samaritanes
woulde
haue
gathered
here
of
some
excuse
,
who
thoughe
they
worshypped
one
God
,
yet
withall
they
worshypped
manye
Goddes
to
,
as
appeareth
:
4.
Begum
.
17.
Lyke
wyse
mighte
the
Iewes
the
gentylles
,
the
heretykes
,
yea
and
the
noughetye
persons
of
the
world
,
who
thoughe
they
dyd
and
doo
knowe
one
to
be
God
,
as
Saynte
Paule
in
the
fyrste
chapiter
of
his
epystle
to
the
Romaynes
doth
testifye
,
yet
they
did
not
honor
and
worshyppe
him
duelye
as
they
ought
to
doo
,
as
Saynt
Paule
in
the
sayde
epystle
and
chapiter
doth
euydently
declare
.
And
fynallye
ye
shall
vnderstand
and
note
,
that
where
thys
fyrst
〈◊〉
is
of
late
diuerslye
out
of
the
hebrwe
tongue
translated
,
bothe
into
Laten
and
also
into
Engiyshe
,
(
euerye
one
of
suche
translaters
folowinge
hys
owne
iudgement
and
fantasy
therein
)
we
haue
(
as
becommeth
vs
to
do
)
folowed
the
latin
translation
commonly
receyued
throughout
the
hole
catholike
Churche
.
¶
Th
exposition
or
declaration
of
the
〈◊〉
Commaundement
,
which
is
Thou
shalt
not
make
to
the
any
grauen
thinge
,
nor
any
likenesse
of
anye
thinge
that
is
in
heauen
aboue
,
and
that
is
in
earthe
beneth
,
nor
of
them
that
be
in
the
waters
vnder
the
earth
,
thou
shalte
not
adore
them
,
nor
honor
them
,
with
gods
honoure
.
BEcause
heretofore
by
dyuerse
〈◊〉
and
vngodlye
translations
,
this
commaundemente
hath
bene
broughte
in
and
alleged
,
not
onelye
agaynste
images
set
vp
in
churches
and
vsed
wyth
due
reuerence
of
the
people
,
but
also
agaynst
the
most
blessed
Sacrament
of
the
Aultare
,
callyuge
it
an
Image
or
Idoll
,
and
other
moste
〈◊〉
termes
to
bryng
the
people
into
contempte
,
and
hatred
of
it
,
ye
shall
syre
heare
howe
almost
eyght
score
yeare
agone
our
owne
contrey
men
euen
in
tyme
of
heresye
dyd
oute
of
〈◊〉
translate
thys
place
into
Englyshe
,
and
ye
maye
the
better
beleue
me
herein
for
that
I
haue
thys
booke
in
parchemente
fayre
and
truely
wrytten
to
be
shewed
at
all
tymes
to
any
well
disposed
person
that
shall
desyre
it
,
and
thereby
shall
indifferent
men
perceyue
that
the
procedynge
preachers
or
rather
praters
,
takynge
〈◊〉
,
and
dolum
,
for
an
Image
,
&
confoundyng
the
one
wyth
the
〈◊〉
haue
greatly
abused
,
&
deceyued
the
people
,
first
in
the
xx
.
chap.
of
Exodus
where
the.
x.
commaundementes
are
〈◊〉
,
and
〈◊〉
,
thus
is
it
wrytten
.
And
the
lord
speek
alle
yts
wordes
,
I
am
the
lord
yi
god
,
that
hayt
lad
the
out
of
the
londe
of
Egypte
,
from
the
house
of
yraldome
,
thou
schalt
not
haue
alyen
goddys
before
me
ye
schalt
not
make
to
the
grauen
ying
,
ne
eny
likenesse
the
is
in
heuen
a
bown
&
that
is
in
ery
ᵗ
beney
ᵗ
ne
of
hem
yat
bene
in
waters
vnder
ery
ᵗ
,
thou
schalt
not
anoure
hem
he
herye
hem
.
And
so
fourth
,
Moreouer
in
the
,
xxvi
.
Chapyter
of
Leuiticus
,
where
the
commaundementes
be
also
touched
,
there
is
it
also
wrytten
thus
.
Ze
schuln
not
make
to
zou
a
mawmette
and
grauen
ying
,
netytles
ze
schuln
rere
,
ne
huge
stone
zeschuln
putten
in
zor
ery
,
that
ze
honourit
.
And
so
〈◊〉
,
Besydes
this
in
the
,
v
,
chapter
of
Deuteronomy
it
is
wrytten
thus
.
〈◊〉
shalt
not
haue
haue
alyen
Goddys
in
my
syzt
,
thou
schalte
not
make
to
yee
grauen
yinge
ne
lyckenesse
of
alle
yinges
that
in
heuen
bene
aboue
.
And
in
ery
byneye
,
and
that
dwellen
in
waters
vnder
ery
,
thou
schalte
not
honour
hem
ne
herye
.
By
these
places
so
translated
euen
in
the
noughtye
tyme
,
it
is
euydeute
that
men
were
not
then
so
impudent
and
false
as
they
in
oure
time
haue
bene
,
for
they
neyther
coulde
nor
durste
as
some
in
our
tyme
falsely
haue
done
,
translate
an
Idole
or
a
grauen
thynge
,
in
〈◊〉
anye
Image
,
for
you
must
vnderstand
,
that
betwene
an
Image
(
whyche
is
a
name
of
reuerence
)
and
an
Idol
(
whych
alwayes
wyth
the
good
is
abhomynable
)
there
is
a
very
notable
and
greate
difference
:
and
the
difference
is
thys
.
The
Drygynales
,
fyrste
formes
and
parentes
of
Idoles
,
to
represent
by
,
are
very
vntrue
and
clerelye
false
,
for
hauynge
the
inscriptyon
of
goddes
(
as
for
example
of
god
Iupiter
of
god
Mars
and
of
suche
lyke
)
they
are
in
dede
the
pyctures
of
deuyles
,
and
not
of
Goddes
(
god
being
but
one
)
and
(
as
the
Prophete
sayth
Psalme
.
cx
)
Ommes
dii
〈◊〉
demonia
.
That
is
to
say
.
All
the
goddes
of
the
Gentyles
are
dyueles
and
yet
with
foly
she
erronyous
people
one
taken
for
God
Iupyter
,
one
for
God
Mars
,
and
so
forthe
,
all
beynge
false
.
But
the
origynales
first
formes
or
paternes
of
the
ymages
,
to
represente
the
very
thynge
signified
by
them
,
are
faythfull
and
true
thys
of
Chryst
,
that
of
Chrystes
Mother
,
an
other
of
Sayncte
Ihon
Baptiste
,
and
of
euerye
Sayncte
a
peculier
Image
,
and
soo
to
be
called
,
because
in
dede
there
is
a
Chryst
to
haue
an
Image
of
,
and
lykewyse
there
is
a
mother
of
Chryst
to
haue
of
her
an
Image
,
and
so
of
the
rest
,
which
to
be
so
,
we
can
not
deny
,
excepte
we
wyll
falselye
saye
,
that
there
is
no
Chryste
at
all
,
nor
no
mother
of
Chryste
nor
yet
no
Sayncte
.
And
that
the
catholyke
churche
hathe
alwayes
euen
from
the
begynnynge
,
put
greate
dyfference
betwene
an
Idol
and
an
Image
,
vtterlye
abhorryng
and
〈◊〉
testyng
the
one
,
and
deuoutly
and
godly
receyuynge
and
allowynge
the
other
,
it
is
most
euident
to
them
that
wyll
consyder
what
the
churche
dyd
in
thys
matter
aboute
eyght
hundred
yeares
agoo
:
at
whyche
tyme
there
was
greate
controuersye
in
thys
matter
wher
vpon
the
cheife
and
most
learned
men
of
al
christendome
dyd
assemble
〈◊〉
of
all
partes
of
the
worlde
to
the
cytye
of
Nyce
in
the
countrye
of
Bethinia
,
beyng
in
Asye
the
〈◊〉
,
where
they
,
after
longe
deliberatyon
〈◊〉
searchynge
,
and
moste
aduised
persuinge
of
the
bokes
〈◊〉
by
the
auncient
fathers
,
whyche
were
before
those
dayes
,
dyd
conclude
that
the
vse
of
ymages
in
the
catholyke
Church
is
in
no
wise
repugnaunt
,
wich
the
seconde
commaundemente
,
it
is
to
wytte
,
Thou
shalt
not
make
to
the
any
grauen
thynge
.
&c.
Yea
and
further
to
open
and
confyrme
thys
poynte
,
they
also
dyd
then
playnelye
declare
that
in
the
olde
testament
were
manye
ymages
and
lykenesses
or
similitudes
,
not
onely
wythout
the
tabernacle
and
the
temple
,
but
also
wythin
the
same
made
,
had
,
and
vsed
by
Goddes
expresse
commaunde
mente
:
at
whyche
assembly
also
was
clearely
proued
that
there
is
a
greate
difference
betwene
the
Images
,
whych
Chrysten
men
do
vse
in
theyr
churches
,
&
the
Idols
vnto
whych
the
Gentyles
and
some
times
also
the
Iewes
them selues
dyd
geue
Gods
honoure
and
worship
.
And
that
the
ymages
vsed
in
the
churche
were
sygnes
and
memorialles
of
Chryste
and
the
holy
saynctes
.
And
that
the
reuerence
whych
is
done
before
the
ymages
,
is
not
done
or
mente
to
be
done
to
the
wood
,
stone
,
syluer
,
gold
,
or
any
other
suche
stuffe
or
matter
where
of
anye
Image
is
made
,
no
〈◊〉
yet
to
the
workemanshyppe
or
beautiful
shape
thereof
as
though
there
were
any
suche
worthynes
or
dignytye
therin
,
but
we
beholdynge
the
pyctures
or
Images
,
myght
be
brought
thereby
in
remembraunce
of
them
,
theyr
lyues
,
doynges
,
and
deathes
,
whose
Images
they
are
,
or
whome
they
represente
,
and
there
vpon
imitate
,
and
dilygentlye
folowe
to
our
power
,
all
the
same
:
as
when
we
ernestlye
and
intentiuely
doe
behold
the
Image
of
the
Crucifixe
,
we
then
haue
good
occasyon
to
remembre
,
the
incarnation
,
lyfe
,
passyon
,
and
deathe
of
our
Sauiour
Chryste
.
And
when
we
beholde
the
Image
of
the
blessed
Uyrgyn
Mary
mother
of
Chryst
,
we
then
are
styrred
vp
to
thinke
in
our
hartes
how
that
blessed
mother
beinge
of
our
mortal
humayne
nature
,
dyd
in
her
wombe
conceyue
(
by
a
meanes
far
passyng
the
capacitie
of
manne
or
angell
,
to
comprehende
)
our
sauyour
Chryst
being
bothe
god
and
man
,
and
that
therfore
we
do
prayse
,
magnyfye
,
and
extolle
her
aboue
all
creatures
,
visible
and
inuisible
:
and
that
for
lyke
reason
and
cause
,
the
Images
of
the
Prophetes
apostles
〈◊〉
&
other
〈◊〉
and
derely
beloued
seruauutes
of
God
,
are
certayne
sygnes
,
by
whych
as
in
a
glasse
,
we
behold
their
godlye
conuersation
,
lyfe
,
affliction
,
and
deathe
that
by
the
beholdynge
of
theyr
Images
we
may
styrre
vppe
and
renewe
in
vs
that
affection
,
and
loue
which
we
haue
to
the
very
Saynctes
,
for
theyr
godlynes
and
vertues
sakes
.
And
besydes
thys
in
the
sayd
assemblye
or
general
counsayle
,
thys
similitude
folowyng
was
then
thoughte
mete
,
to
open
and
declare
some
what
the
matter
and
the
maner
of
Images
in
the
Churthes
of
Chrysten
men
,
wyth
the
vse
thereof
.
That
〈◊〉
as
when
we
do
receyue
letters
from
an
emperoure
,
a
kynge
or
greate
prynce
,
we
do
kysse
the
seale
of
the
sayde
letters
not
for
the
waxe
sake
,
but
geuing
therby
our
dewe
honour
and
reuerence
to
the
emperour
kynge
or
prynce
whose
letters
we
doo
receyue
.
Euen
so
when
Chrysten
men
are
before
an
Image
,
(
as
for
example
before
the
ymage
of
the
crucifix
)
ther
knelyng
,
or
kyssyng
the
same
hauynge
in
theyr
heartes
,
and
myndes
godly
intention
and
affection
,
they
doe
not
entende
or
mynde
thereby
to
adore
or
worshyppe
the
very
Image
selfe
,
being
of
wood
stone
〈◊〉
other
matter
(
whiche
in
dede
being
〈◊〉
mouldered
a
way
,
for
the
oldenes
of
it
,
or
other
wyse
beynge
consumed
or
defaced
they
do
regarde
it
nothynge
at
all
,
nor
haue
it
in
any
estimation
)
but
beholding
the
said
Image
of
the
Crucifix
beyng
as
a
seale
,
and
a
token
or
remembraunce
of
the
passyon
of
Chryste
,
they
are
thereby
admonished
and
〈◊〉
in
remembraunce
,
to
salute
&
adore
him
,
who
for
alour
sakes
suffred
death
vpon
she
crosse
,
nayled
and
crucified
,
as
the
Image
of
thys
〈◊〉
doeth
effectually
represent
,
and
therefore
,
that
is
to
saye
;
for
Chryst
and
hys
passions
sake
,
that
sygne
of
the
crosse
maye
be
,
and
is
,
set
vp
&
erected
in
churches
,
houses
,
markette
places
,
in
hyghewayes
and
els
〈◊〉
,
yea
and
wouen
in
garmentes
or
other
clothes
for
such
godly
purposes
and
intentes
that
by
the
oft
seinge
and
beholdyng
of
the
same
,
we
at
all
tymes
and
in
all
affayres
maye
be
myndefull
of
oure
Sauiour
and
redemer
Iesus
Chryste
,
and
of
hys
moste
bytter
passion
,
whyche
he
for
oure
synnes
dydsuffer
.
The
same
counsayle
also
hath
this
other
example
;
that
lyke
wyse
as
when
we
do
kysse
the
booke
of
the
Gospels
,
we
haue
not
suche
affection
,
and
loue
,
to
the
parchement
,
paper
or
letters
made
with
ynke
,
as
for
theyr
sakes
to
kysse
the
boke
,
but
hauynge
onelye
respect
to
those
holsome
comfortable
and
holy
sayinges
whych
are
in
the
boke
conteyned
,
do
for
that
respect
and
for
their
sakes
,
with
al
our
hole
hartes
&
mindes
kysse
and
embrace
,
the
booke
most
ioyfullye
.
Euen
so
when
we
doo
worshyppe
the
Images
of
Saynctes
,
we
doo
not
worshyppe
those
outwarde
shapes
or
fygures
,
but
we
do
worshyppe
the
gyftes
,
graces
,
and
vertues
whiche
god
hath
wrought
in
those
saynctes
whose
Images
they
are
:
for
we
do
prayse
the
godlynes
of
theyr
lyues
and
styrre
vp
oure selues
thereby
,
to
imitate
and
folowe
theyr
fote
steppes
,
and
there
withal
we
do
make
prayer
vnto
almyghty
god
that
he
wyl
be
mercifull
and
bountifull
vnto
vs
,
through
the
intercession
and
merites
of
them
.
And
in
dede
we
doe
not
speake
to
,
nor
praye
vnto
the
Crosse
of
Christ
,
or
the
ymage
of
anye
sayncte
in
thys
wyse
.
Dijnostricstis
.
Exod.
32.
cap.
That
is
to
saye
.
〈◊〉
are
oure
Goddes
.
For
we
know
ful
well
and
are
most
assured
what
they
are
,
and
that
they
are
not
nor
yet
can
be
Goddes
,
being
but
only
similytudes
and
ymages
of
Christe
and
hyssaynctes
,
whiche
saynctes
we
doo
reuerence
and
worshyppe
for
Goddes
sake
,
as
when
we
worshyppe
any
martyr
,
we
glorifye
God
and
hys
gyftes
in
the
same
Martyr
,
and
when
we
honoure
the
blessed
vyrgyn
Mary
,
mother
of
Chryste
,
we
honoure
,
in
her
,
Chryste
,
whose
mother
she
is
.
And
when
we
honour
the
apostles
,
we
honoure
,
in
them
,
hym
that
sent
them
.
Besydes
al
these
foresayd
thinges
expressed
in
the
fore sayde
auncient
general
counsayl
,
and
there
,
wyth
vnyforme
consent
agreed
vpon
,
and
decreed
,
you
shall
fynde
in
the
same
Counsayle
,
faythfully
,
and
truely
alleadged
a
great
number
of
testunonyes
for
thys
purpose
,
oute
of
Athanasius
,
Eusebius
,
Pamphili
,
Basilius
Magnus
,
Gregorius
Nizenus
,
Gregorius
Theologus
,
Isodorus
Pelusiota
,
Cyrillus
,
Nilus
,
Asterius
〈◊〉
,
Theodorus
Myrorum
,
A
nastasius
,
Sophromus
Euagrius
,
Theodorus
lector
,
Germanus
,
patryarche
of
Constantinople
,
beyng
all
auncyent
fathers
of
the
Greke
Churche
.
And
oute
of
the
Latyn
Churche
,
there
be
testymonyes
,
there
cytcd
and
brought
oute
,
as
of
Ambrose
,
Hierome
,
and
Gregorye
,
of
whyche
fore sayde
testymonyes
,
we
wyll
,
for
youre
better
contentation
,
and
satisfaction
,
alleadge
some
,
out
of
the
very
actes
and
recordes
of
the
same
Counsayle
.
And
fyrst
of
Athanasius
there
is
thys
saiyng
noted
and
expressed
.
Qui
in
alicuius
typum
,
〈◊〉
,
aut
effigiem
,
ignominiosus
est
,
in
illum
cuius
est
typus
,
iniuriam
factam
〈◊〉
.
That
is
to
saye
.
whoso
euer
is
ignominious
,
or
spitefull
to
the
forme
,
ymage
,
or
pycture
of
any
,
we
thynke
that
iniurye
donne
to
hym
whose
forme
Image
,
or
picture
it
is
.
Seconde
of
Basilyus
magnus
.
there
is
in
the
sayde
Counsayle
,
thys
testimonye
or
sayinge
recyted
.
Quemadmodum
adeo
Christianam
&
inculpabilem
nostram
fidem
,
ueluti
〈◊〉
〈◊〉
〈◊〉
,
Sic
confiteor
,
&
in
comaneo
.
Credo
autem
in
〈◊〉
deum
omnipotentem
,
deum
patrem
,
deum
filium
,
spiritum
〈◊〉
〈◊〉
deum
hec
〈◊〉
adoro
,
&
glorisico
.
Confiteor
〈◊〉
filij
〈◊〉
〈◊〉
:
Deinde
sanctam
Mariam
,
〈◊〉
secundum
〈◊〉
〈◊〉
〈◊〉
hanc
deiparam
〈◊〉
,
suspicio
ctiam
sanctos
apostolos
,
prophetas
,
&
〈◊〉
tyres
,
qui
pro
me
apud
deum
supplicant
,
quo
per
illorum
mediationem
,
pro
pitius
sit
deus
noster
benignissimus
,
&
remissione
peccatorum
mihi
gratis
largiatur
,
quam
ob
causam
&
historias
imaginum
illcrum
honoro
,
&
palam
adoro
,
hoc
enim
nobis
,
a
sanctis
apostolis
traditum
,
non
est
prohibendum
sed
in
omnibus
ecclesijs
nostris
eorum
historias
erigimus
.
That
is
to
saye
.
Euen
as
we
haue
receyued
of
GOD
,
oure
Christian
and
inculpable
faith
,
as
it
were
by
right
of
inheritaunce
,
so
do
I
confesse
it
,
and
abyde
in
the
same
.
I
verelye
do
beleue
in
one
God
almyghtye
,
God
the
father
,
GOD
the
sonne
,
and
GOD
the
holy
ghost
,
these
three
beynge
one
God
I
adore
and
gloryfye
.
I
confesse
also
,
the
hole
dispensation
of
Chryste
,
in
carnate
and
next
the
holye
virgin
Marye
,
of
whome
Christ
toke
fleshe
,
and
was
borne
,
I
callyng
her
mother
of
God
.
I
reuerence
also
the
holy
Apostles
,
prophetes
,
and
martyres
,
whiche
do
make
intercession
to
God
for
me
,
that
thorough
their
mediation
,
oure
mooste
benigne
god
may
be
merciful
,
&
frely
graunte
vnto
me
remissyon
of
sinnes
.
For
whyche
cause
I
do
honoure
,
and
openlye
adore
also
theyr
Images
,
for
this
thinge
beinge
of
the
holy
apostles
deliuered
vnto
vs
is
not
to
be
letten
or
bydden
,
but
in
all
oure
churches
we
erecte
or
set
vp
their
Images
.
Besydes
all
these
,
there
was
in
the
sayde
〈◊〉
generall
counsayle
alledged
the
aucthoritie
of
Germanus
patriarche
of
Constantinople
who
sayde
thus
.
Non
offendat
quenquam
quod
ante
sanctorum
imagines
,
lumina
&
〈◊〉
〈◊〉
accenduntur
,
Simbolice
enim
ista
fieri
,
non
lignis
aut
〈◊〉
bus
,
sed
in
honorem
illorum
opinandum
est
,
quorum
cum
Christo
requies
:
quorum
honor
adipsum
recurrit
,
hoc
ipsum
testante
sapiente
Basilio
,
quod
ergo
conseruos
bonos
honor
,
erga
ipsum
dominum
,
commune
〈◊〉
signum
exhibet
.
Sensibilia
enim
lumina
〈◊〉
sunt
,
immateriales
illius
〈◊〉
a
deo
datiluminis
,
Aromatum
autem
incensio
,
sincerum
&
totum
sancti
spiritus
afflatum
in
replitionem
significat
.
That
is
to
saye
.
Let
it
offende
no
man
that
before
the
ymages
of
Sainctes
,
Candels
and
〈◊〉
sauoutyng
encence
are
brent
.
For
we
must
thynke
that
these
thynges
are
done
mysticallye
,
not
vnto
the
very
wode
or
stones
,
but
in
and
for
the
honoure
of
them
whose
reste
is
with
Christ
,
the
honoure
of
whiche
sainctes
repaireth
or
commeth
agayne
vnto
Christe
,
the
sage
Basyll
testifiynge
the
same
,
and
saying
,
that
the
honour
done
to
oure
fellowe
seruaunces
being
good
doth
geue
or
exhibit
a
common
〈◊〉
or
signe
of
beneuolence
to
oure
Lorde
,
or
maister
hym selfe
.
For
the
sensible
lyghtes
or
candels
,
are
a
sygne
of
that
pure
and
immaterial
lyght
geuen
of
God
.
And
the
burnynge
of
frankencense
,
dothe
sygnifye
the
pure
and
the
ful
or
hole
inspiration
,
and
〈◊〉
of
the
holye
ghost
.
There
was
also
in
the
saide
assemble
or
counsayle
,
an
other
testimonye
or
sayinge
of
the
sayde
patryarche
Germanus
,
and
that
is
thys
.
Deūsepe
〈◊〉
designasse
mi
racula
hominibus
qui
admonitione
imaginum
argente
ergadeum
&
sanctos
eius
affectu
commoti
fuerint
.
That
is
to
say
.
God
oftentymes
〈◊〉
haue
wrought
or
shewed
wonderfull
myracles
to
men
,
who
,
by
the
contemplation
of
Images
,
haue
,
with
an
ardent
affectyon
,
or
loue
to
God
and
hys
saintes
,
bene
moued
.
and
styrred
.
And
the
sayde
patryarche
Germanus
amongest
very
many
myracles
there
by
hym
recyted
both
saye
.
that
in
the
ecclesiasticall
hystorye
of
Eusebyus
it
is
wrytten
howe
that
in
the
〈◊〉
Panneada
(
called
in
the
Gospell
Cesarea
Philyppi
)
before
the
doore
of
that
woman
which
had
the
bloudye
〈◊〉
.
&
was
cured
thereof
by
touchyng
the
hem
of
our
sauiours
garmet
(
as
Marke
in
hys
.
v.
chap.
wytnesseth
)
there
was
an
ymage
of
brasse
erected
,
which
was
made
according
to
the
fourme
and
shape
of
Chryst
,
wearynge
a
longe
garment
,
and
that
before
the
same
ymage
was
sette
direct
ye
the
ymage
of
the
sayde
woman
knelynge
deuoutely
and
humblye
holdynge
vp
her
handes
to
the
sayd
ymage
of
Chryst
,
and
that
at
the
fete
of
Chrystes
ymage
a
certen
vnknowen
herbe
&
of
a
straunge
forme
dyd
growe
,
and
that
euer
as
it
came
in
growing
to
touche
the
hem
of
the
sayde
longe
garmente
of
Chryst
,
then
had
it
the
power
and
vertue
to
cure
and
remedy
all
maner
of
diseases
.
Further
the
fathers
at
the
sayde
seuenth
counsayle
assembled
,
doo
in
the
actes
and
recordes
of
the
sayde
counsayle
testify
and
recorde
that
thys
matter
of
ymages
was
entreated
of
and
debated
in
the
syxt
generall
counsayle
,
kepte
,
and
holden
at
Constantinople
,
declarynge
howe
that
in
the
sayde
syxt
generall
counsayle
,
it
was
defyned
and
determined
that
it
was
a
chrysten
vsage
to
haue
the
Image
of
the
crucifixe
,
to
the
intente
that
hereby
we
shoulde
be
broughte
in
remembraunce
of
Chryste
,
whych
toke
awaye
the
synnes
of
the
worlde
,
And
at
length
the
sayde
seuenthe
generall
counsayle
,
concludyng
doth
saye
,
that
the
honour
and
reuerence
geuen
to
Images
is
not
that
kynde
of
honoure
which
is
cal
led
Latria
.
That
is
to
saye
.
Godes
honoure
.
whyche
onely
is
due
to
God
,
and
muste
of
vs
creatures
be
geuen
to
none
other
,
but
onelye
to
our
creature
,
but
it
is
another
kynde
of
honoure
done
in
remembraunce
of
theyr
vertues
,
godlynes
,
and
conuersation
,
and
for
other
godlye
respectes
before
expressed
.
And
thys
determination
as
concernyng
Images
,
wyth
all
other
thynges
then
and
there
agreed
vpon
,
was
of
all
and
euery
of
the
Patryarches
,
and
catholyke
byshoppes
then
and
there
beynge
,
aswell
of
the
Greke
,
as
of
the
Latyne
Churche
(
beynge
in
all
aboue
three
C.
Bysshoppes
,
besydes
other
degrees
of
the
clergye
)
wyth
an
vniforme
consent
well
allowed
gladelye
receyued
,
and
earnestly
and
obedientlye
obserued
.
〈◊〉
these
premysses
duely
consydered
and
wayed
,
al
men
oughte
to
conforme
them selues
,
to
the
vse
of
the
Catholyke
Churche
herein
,
and
to
folowe
the
rule
and
counsayle
of
Saynte
Paule
in
hys
thyrde
chapyter
of
hys
epystle
to
the
Collossenses
,
where
he
sayeth
thus
.
Omne
〈◊〉
facit
is
in
uerbo
aut
in
opere
:
〈◊〉
in
nomine
domini
〈◊〉
stri
〈◊〉
Christi
,
gratias
agentes
deo
&
patriper
ipsum
.
That
is
to
saye
:
Euerye
thynge
whatsoeuer
ye
doo
in
worde
or
in
dede
,
do
ye
all
thynges
in
the
name
of
oure
Lorde
Iesus
Chryste
,
gyuynge
thankes
to
GOD
and
the
rather
by
or
throughe
Chryste
.
Whiche
rule
who
that
foloweth
in
the
vse
of
these
Images
(
as
the
hole
Catholyke
Churche
,
heretofore
hath
,
and
no
we
doth
)
can
not
iustlye
,
nor
ought
not
to
be
reprehended
or
misliked
,
nor
rekoned
to
haue
don
a
mysse
,
or
to
breake
thys
seconde
commaundement
.
For
by
the
very
wordes
therein
conteyned
,
we
be
not
forbydden
to
make
or
to
haue
similytudes
or
Images
,
but
onelye
we
be
forbydden
to
make
〈◊〉
to
haue
them
to
the
intente
to
gyue
Goddes
honoure
vnto
them
,
or
to
take
them
as
Godes
,
as
it
appeareth
in
the.
xxvi
.
Chapyter
of
Leuiticus
.
And
therefore
although
Images
of
Chryste
and
hys
saynctes
be
the
workes
of
mennes
handes
:
yet
they
be
not
so
prohibited
,
but
that
they
may
be
hadde
and
sette
vp
bothe
in
churches
,
and
in
other
places
to
the
intente
,
that
we
,
in
beholdyng
and
lokynge
vpon
them
as
in
certayne
bokes
and
signes
,
maye
call
to
remembraunce
,
the
manifolde
examples
of
vertues
whyche
were
in
the
sainctes
,
whome
they
doo
represent
:
And
so
we
maye
the
rather
be
prouoked
,
kyndeled
,
&
stirred
,
to
yelde
thankes
to
oure
lord
&
to
prayse
hym
&
his
said
〈◊〉
and
to
remember
and
lament
our
synnes
and
offences
,
and
to
praye
God
,
that
we
maye
haue
grace
to
followe
theyr
goodnes
and
holye
lyuyng
.
〈◊〉
for
an
example
,
the
ymage
of
oure
sauiour
hangeth
on
the
Crosse
of
the
rode
,
or
in
paynted
clothes
,
walles
or
wyndowes
,
as
an
open
booke
,
to
the
intent
that
besydes
the
examples
of
vertues
,
whyche
we
maye
learne
at
Chryst
,
we
may
be
also
manye
wayes
prouoked
to
remembre
hys
paynefull
and
cruell
passion
,
and
also
to
consyder
oure selfes
,
when
we
beholde
the
same
ymage
,
and
to
〈◊〉
and
abhore
oure
fynne
,
whych
was
the
cause
of
hys
cruell
deathe
.
And
furthermore
consyderyng
what
hygh
benefytes
we
receyue
by
hys
redemption
,
we
maye
be
prouoked
in
all
oure
distresses
and
troubles
,
to
runne
for
comforte
vnto
hym
.
All
these
lessons
wyth
many
mo
,
be
brought
to
oure
remembrauuce
by
the
boke
of
the
〈◊〉
,
yf
we
beyng
fyrst
well
enstructed
and
taughte
what
is
represented
and
mente
thereby
,
do
diligently
beholde
and
loke
vpon
it
.
And
as
our
sauiour
Chryste
is
represented
by
thys
ymage
of
the
rode
,
euen
so
the
holy
sayntes
,
whych
folowed
hym
be
represented
vnto
vs
by
theyr
ymages
,
and
therefore
the
sayde
ymages
maye
well
be
set
vp
in
churches
,
to
be
as
bookes
for
vnlearned
people
,
to
put
them
in
remembraunce
of
those
sayntes
,
of
whome
they
maye
learne
examples
of
fayth
,
humilitie
,
charytie
,
pacyence
,
temperance
and
of
all
other
theyr
vertuus
and
gyftes
of
GOD
,
whych
were
in
theym
.
For
whyche
causes
,
ymages
maye
be
set
in
the
churche
,
and
oughte
not
to
be
despised
,
but
to
be
vsed
reuerentlye
,
althoughe
we
be
forbydden
to
geue
goodes
hououre
vnto
theym
.
These
lessones
should
be
taught
by
euery
curate
to
theyr
parysheners
.
And
where
as
we
vse
to
sense
the
sayde
Images
,
and
to
knele
before
theym
,
and
to
crepe
to
the
Crosse
.
wyth
suche
other
thynges
:
〈◊〉
muste
knowe
and
vnderstande
that
suche
thynges
be
not
,
nor
ought
to
be
done
to
the
ymage
it selfe
,
but
to
God
&
in
his
honor
,
although
it
be
done
afore
the
ymage
whether
it
be
of
Chryst
,
of
the
Crosse
or
of
our
Ladye
or
of
anye
other
Saynte
.
Agayne
thys
commaundement
dyd
offende
generally
before
the
commynge
of
Chryste
,
al
gentylles
,
and
people
that
were
not
of
the
nation
of
Israell
,
For
they
dyd
geue
goddes
honoure
vnto
Idolles
,
and
worshypped
false
godes
some
one
some
another
,
of
the
whyche
forte
there
was
a
greate
number
.
For
besydes
theyr
common
goodes
,
euerye
countrye
euery
cytye
or
towne
,
euerye
house
and
familye
,
had
theyr
prayer
and
peculyer
gooddes
,
where
of
is
much
mention
made
in
authors
,
both
Chrysten
and
heathen
.
And
these
gentilles
thoughe
they
hadde
knowledge
of
a
very
god
,
yet
(
as
saynct
Paule
sayth
Rom.
〈◊〉
)
they
had
〈◊〉
and
vayne
fantasyes
,
whyche
led
them
from
the
truthe
,
&
caused
theym
where
they
counted
them selues
wyse
,
to
become
foles
.
And
agaynst
thys
commaundement
offended
the
Iewes
also
manye
and
sondry
tymes
,
yea
almost
〈◊〉
.
For
notwythstandynge
,
that
they
professed
the
knowledge
,
and
worshyppyng
of
the
very
true
god
,
yet
they
fell
to
the
adoration
of
Idoles
,
and
false
goddes
,
as
the
holye
Scripture
maketh
,
mencion
in
many
places
.
And
here
we
make
an
〈◊〉
touchynge
.
thys
seconde
commaundement
.
¶
〈◊〉
or
declaration
of
the
thyrde
Commaundemente
,
whyche
is
.
Thou
shalte
not
take
the
name
of
thy
Lorde
God
in
vayne
.
FOr
the
better
and
more
〈◊〉
vnder
standinge
of
thys
commaundemente
,
you
shall
briefelye
call
to
your
remem
braunce
,
that
as
in
the
fyrst
commaundemente
there
was
a
prohybytion
to
haue
straunge
Goddes
,
and
therin
implyed
that
we
must
haue
one
God
onelye
.
And
as
in
the
seconde
commaundemente
there
is
a
prohibition
to
make
to
the
anye
〈◊〉
thynge
.
&c.
to
adore
or
honoure
it
wyth
gods
honoure
,
and
therein
implyed
that
we
muste
adore
and
honoure
God
onelye
,
wyth
hys
due
and
peculyer
honoure
.
So
lykewyse
in
thys
commaundement
beynge
also
a
negatyue
,
there
is
a
prohibition
to
take
the
name
of
thy
Lorde
GOD
in
vayne
,
and
therein
is
imployed
thys
affyrmatiue
that
we
must
take
and
vse
the
name
of
God
ryghtely
,
and
reuetently
.
And
hereby
appeareth
howe
one
of
these
commaundementes
dothe
depende
vpon
another
,
in
verye
good
order
.
As
fyrste
to
haue
one
God
onelye
,
the
seconde
to
geue
vnto
hym
hys
due
honoure
,
and
the
thyrde
to
vse
hys
name
wyth
reuerence
.
And
here
you
shall
learne
that
albeit
the
〈◊〉
of
God
,
beynge
of
itselfe
fully
perfecte
and
mooste
holy
cannot
,
in
it selfe
,
eyther
receyue
increase
of
honoure
,
and
sanctification
,
or
decrease
and
diminutyon
of
the
same
,
yet
concernynge
the
vse
,
and
abuse
of
it
,
amongest
men
,
it
maye
be
taken
and
counted
on
the
one
side
for
sanctifyed
and
honoured
as
beynge
well
vsed
.
And
on
the
other
syde
for
polluted
and
dyshonoured
as
abused
,
and
not
well
handled
.
And
here
shall
you
note
,
that
the
p
ythe
and
〈◊〉
effecte
of
this
commaundemente
doth
consyst
in
thys
,
that
we
must
ryghtlye
vse
the
name
of
GOD
,
and
in
no
wyse
abuse
it
,
and
ryghtlye
we
〈◊〉
and
doo
vse
it
,
and
〈◊〉
,
it
by
nyne
specyall
sortes
and
meanes
,
amongest
other
.
Fyrst
by
confessyng
openlye
the
name
of
God
,
and
of
oure
Sauyoure
Iesu
Chryste
,
openynge
and
expressynge
,
by
our
mouth
,
the
sayth
of
Chryst
before
all
men
of
what
sorte
,
state
,
or
condityou
they
be
,
when
the
case
so
requirethe
,
and
not
to
cease
〈◊〉
〈◊〉
of
the
same
,
for
any
pleasure
or
paine
that
maye
grow
and
be
geuen
to
vs
,
or
inflicted
by
them
.
Of
whyche
sorte
and
maner
,
our
sauioure
Chrysts
in
the
〈◊〉
chapiter
of
S
,
Mathewe
,
doth
speake
saying
.
〈◊〉
〈◊〉
〈◊〉
me
coram
hominibus
,
〈◊〉
&
ego
eum
coram
,
patre
〈◊〉
qui
in
〈◊〉
est
saying
also
in
the
,
〈◊〉
,
of
Luke
.
Qui
me
〈◊〉
&
meos
sermones
,
hunc
filius
hominicis
erubescet
,
cum
uenerit
in
maiestate
〈◊〉
&
patris
,
&
sanctorum
angelorum
,
And
Saynt
Paule
also
in
the
,
x.
chapter
to
the
Romaynes
〈◊〉
.
Corde
〈◊〉
ad
iustitiam
,
ore
dutem
consessiofit
ad
salutem
:
The
Englishe
of
these
three
sentences
is
thys
:
Euerye
〈◊〉
that
wyll
confesse
or
acknowledge
me
before
men
,
I
also
wyll
confesse
,
and
acknowledge
him
before
my
father
whiche
is
in
heauen
,
And
who
is
ashamed
of
me
,
or
wyll
not
acknowledge
me
,
and
my
sayinges
,
hym
also
the
sonne
of
man
,
when
he
shall
come
in
hys
maiesty
,
and
in
the
maiestye
or
presence
of
hys
father
,
and
of
the
holy
aungelles
,
shal
be
ashamed
of
,
and
not
acknowledge
.
By
hearte
or
mynde
one
doth
in
dede
beleue
to
iustice
,
but
by
the
mouth
confession
is
made
to
health
or
saluation
.
Accordyng
where
vnto
the
prophets
Dauyd
sayeth
.
Confitemini
domino
&
inuocate
nomen
eius
,
〈◊〉
〈◊〉
gentes
〈◊〉
〈◊〉
.
psal.
ciiii
.
That
is
to
say
.
Do
you
make
or
gyue
conseffion
or
prayse
to
oure
Lorde
,
and
call
vppon
hys
name
,
doe
you
shewe
or
declare
amonges
the
gentyles
or
people
hys
workes
.
The
seconde
sorte
and
maner
of
ryght
vsynge
,
and
〈◊〉
the
name
of
God
,
is
not
onely
wyth
out
〈◊〉
but
also
wyth
our
mouth
to
prayse
God
,
and
gloryfie
hym
at
al
tymes
,
bothe
in
prosperitie
and
in
〈◊〉
saying
with
the
Prophete
Dauyd
in
hys
.
xxxiii
,
psalme
.
Benedicam
dominum
in
omni
tempore
semper
laus
〈◊〉
inore
meo
.
That
is
to
say
.
I
wyll
blesse
oure
lorde
,
at
all
tymes
hys
prayse
shal
be
alwayes
in
my
mouth
.
And
agayne
the
same
prophete
in
the
,
C.
ii
.
Psalme
doth
saye
.
Benedic
anima
me
a
domino
,
&
noli
〈◊〉
〈◊〉
〈◊〉
&c.
That
is
to
saye
.
O
(
my
soule
)
do
thou
blesse
oure
Lorde
,
and
doo
thou
not
forget
al
hys
gyftes
or
rewardes
&c.
Not
disagreynge
wyth
the
sayinge
of
〈◊〉
hys
seconde
chapiter
.
Sibona
〈◊〉
de
manu
domini
mala
autem
quare
non
suscipiamus
.
That
is
to
saye
.
Yf
we
haue
receyued
good
thynges
at
the
hande
of
oure
Lorde
,
why
shoulde
wee
not
also
take
aduersities
or
affliction
?
And
of
thys
seconde
sorte
or
kynde
,
saynt
Paule
in
the.
x.
Chapyter
of
hys
fyrste
epystle
to
the
Corinthians
,
doth
wryte
thus
Omnia
in
gloriam
dei
facite
,
That
is
to
saye
.
Doo
you
all
thynges
vnto
the
glorye
or
praise
of
God
.
The
thyrde
sorte
and
maner
of
ryghte
vsynge
and
takynge
the
name
of
God
,
is
when
his
holy
wordes
,
are
truely
set
fourth
both
pryuately
and
openly
.
Priuatelye
I
saye
,
when
the
father
teacheth
his
chyldren
the
mayster
his
seruauntes
,
the
scholemayster
his
sco
lers
,
and
euery
one
hauynge
gouernaunce
,
dothe
instructe
them
of
whome
he
hath
gouernaunce
,
aswell
howe
to
beieue
the
articles
of
their
crede
,
&
to
knowe
and
kepe
the
commaundementes
of
God
,
(
fliynge
from
all
synnes
)
as
howe
also
to
praye
for
grace
,
and
to
leade
a
godlye
and
a
Chrysten
lyfe
.
And
openlye
I
saye
,
when
the
true
ministers
of
Goddes
worde
doo
preache
and
declare
it
syncerelye
,
and
〈◊〉
,
to
the
edifyenge
of
the
people
,
in
fayth
,
hope
,
and
charitie
,
so
that
the
glorye
of
God
,
and
the
verytye
of
hys
worde
maye
be
lyuely
and
frutefullye
set
forthe
to
the
people
After
whych
sorte
Chryste
dydde
saying
,
(
Ioannis
.
17
)
I
haue
claryfied
or
glorified
thee
(
O
father
)
vpon
the
earth
,
And
shortly
after
agayne
,
sayinge
in
the
sayde
chapter
.
I
haue
made
open
,
or
decla
red
thy
name
vnto
men
,
&c.
And
after
the
lyke
sorte
Saint
Paule
dyd
sanctify
the
name
of
Chryste
,
(
Chryste
so
testifyeng
and
bearyng
wytnesse
of
him
)
Actuum
.
ix
.
where
he
sayeth
.
Vas
electionis
est
mihi
ut
portet
nomen
meum
coram
gentibus
,
&
regibus
,
&
filijs
Israel
.
That
is
to
say
.
He
(
meanynge
and
speakyng
of
Paule
)
is
vnto
me
a
vessell
of
election
,
or
choyse
to
carye
or
beare
my
name
before
the
Gentyles
,
and
kynges
,
&
chyldren
of
Israell
.
The
fourth
sorte
or
maner
of
ryght
vsyng
and
takynge
of
the
name
of
God
,
is
by
adoration
,
and
worshyppynge
,
or
honourynge
it
,
not
onelye
by
inwarde
,
and
mentall
but
also
by
outewarde
and
external
ado
ration
.
And
of
this
sorte
and
maner
,
S.
Paule
in
the
seconde
chapyter
of
his
Epistle
to
the
Phylypyans
,
doth
meane
sayinge
.
Dedit
illi
nomen
quod
est
supra
omne
nomen
,
〈◊〉
in
nomine
〈◊〉
omne
genu
flectatur
,
〈◊〉
,
terrestrium
,
et
infernorum
That
is
to
saye
.
God
hath
gyuen
to
hym
(
mea
nynge
Christe
)
a
name
,
whiche
is
aboue
all
names
,
that
in
the
name
of
hym
,
euery
kne
may
be
bowed
,
of
the
celestiall
,
of
the
terrestial
,
and
of
the
infernall
.
The.
v.
sorte
or
maner
of
the
ryghte
vsynge
,
and
takynge
of
the
name
of
God
,
is
by
inuocation
.
And
of
〈◊〉
kynde
or
sorte
,
you
haue
manye
tymes
mentyon
made
in
Scripture
,
bothe
in
the
olde
Testamente
and
also
in
the
newe
,
amongeste
other
.
ii
.
Regum
.
xxii
.
ye
haue
Laudabilem
inuocabo
dominum
,
&
ab
inim
icis
〈◊〉
saluus
ero
and
there
also
ye
haue
.
In
tribulatione
mea
〈◊〉
dominum
,
&
ad
〈◊〉
〈◊〉
clamabo
,
&
exaudiet
de
templo
sancto
suo
uocem
meam
.
That
is
to
saye
.
I
wyll
call
vpon
oure
prayseable
,
or
laudable
Lorde
,
and
I
shal
be
safe
from
myne
enemyes
.
I
wyll
inuocate
,
or
call
vpon
our
Lorde
in
my
tribulation
,
and
I
wyll
crie
to
my
God
,
and
he
wyll
heare
my
voice
from
his
holy
temple
.
Like
wyse
is
it
wrytten
Psal.
4
7.
Et
inuoca
me
in
dietribulationis
,
eruam
te
,
&
honorificabis
me
.
That
is
to
saye
:
And
do
thou
call
vpon
me
in
the
daye
of
tribulation
I
wyl
deliuer
the
,
&
thou
shalte
honor
me
.
And
concerninge
the
newe
testament
,
ye
haue
.
Joh.
vi
.
Amen
amen
dico
uobis
si
quid
petieritis
patrem
in
nomine
〈◊〉
,
dabis
uobis
.
usque
〈◊〉
non
petistis
quicque
,
petite
&
accipietis
.
That
is
to
saye
.
Uerely
verely
I
saye
vnto
you
,
if
ye
will
aske
my
father
anye
thinge
in
my
name
,
he
wil
geue
it
you
,
hitherto
ye
haue
not
asked
any
thinge
,
aske
,
and
ye
shall
receaue
.
Lykewyse
ye
haue
John
.
xiii
.
Si
quid
petieritis
me
in
nomine
meo
,
dabo
uobis
.
That
is
to
saye
.
Yf
ye
aske
me
any
thing
in
my
name
,
I
wil
geue
it
you
:
And
here
for
the
true
vnderstanding
of
this
worde
inuocation
,
I
would
ye
dyd
marke
that
this
laten
worde
,
Inuocare
,
yf
it
be
taken
properlye
,
and
in
his
strayght
sygnification
,
then
it
is
asmuch
to
saye
,
as
to
call
vpon
one
,
as
the
cheife
and
principal
author
of
helth
,
saluation
(
&
comforte
and
by
whome
,
ye
of
his
owne
vertue
,
&
power
,
one
doth
receaue
comforte
succour
&
help
.
And
the
word
inuocation
,
comming
thereof
,
&
being
so
taken
&
considered
there
ought
no
inuocation
after
the
sort
,
to
be
made
vnto
sauynge
to
god
alone
:
For
he
it
is
(
as
saynt
James
in
hys
epystle
&
first
chapiter
doth
testifie
)
from
wheme
.
Omne
datum
optimum
,
&
omne
donum
persectum
.
doth
come
.
And
thys
is
proued
by
the.
xix
.
and
the.
xxii
.
of
〈◊〉
Apocalypse
,
and
by
the
tenth
and
xiiii
.
chapyter
of
the
actes
.
In
dede
god
maye
and
oughte
after
thys
sorte
,
and
in
thys
consideration
be
inuocated
and
called
vpon
as
the
aucthor
of
al
our
health
,
saluation
,
and
comfort
as
oure
onely
refuge
,
and
strength
,
as
oure
onely
helper
,
and
socourer
in
tribulations
,
and
aduersities
,
who
alone
,
by
his
owne
vertue
and
power
,
and
none
soo
besyde
hym
,
canne
saue
,
and
protecte
vs
,
whoe
cane
kyll
,
and
yet
cause
to
lyue
,
whoe
canue
smyte
,
and
yet
can
heale
,
of
whome
the
holy
man
Job
writethe
thus
in
hys
fyrste
Chapyter
.
Dominus
dedit
,
dominus
abstulit
,
sicut
domino
placuit
,
ita
factum
est
,
sit
nomen
domini
benedictnm
.
That
is
to
saye
:
GOD
hath
gyuen
,
and
God
hath
taken
away
,
as
it
hath
pleased
GOD
,
so
is
it
done
,
the
name
of
oure
Lorde
let
it
be
blessed
.
But
yf
thys
worde
inuocare
,
be
taken
largelye
and
oute
of
his
proper
sygnyfycatyon
,
then
dothe
it
sygnyfye
to
make
intercessyon
or
prayer
to
one
,
and
humbly
to
cal
for
helpe
vnto
hym
,
as
in
anye
wyse
he
canne
,
by
anye
manner
of
meanes
,
by
hymselfe
,
or
otherwyse
helpe
:
and
after
thys
sorte
and
consyderatyon
,
we
wythout
anye
offence
,
maye
make
inuocation
to
other
then
to
GOD
,
as
bothe
to
hys
saynctes
in
Heauen
,
and
also
to
his
reasonable
creatures
,
beyng
here
memberes
of
hys
〈◊〉
church
,
in
earthe
,
as
The
〈◊〉
,
vpon
the
xv
.
chapyter
of
Saynte
Mathew
dothe
playnely
declare
,
and
saynte
Augustyne
in
his
boke
De
cura
〈◊〉
es
gerenda
besides
many
other
.
The
syxte
sorte
or
kynde
of
ryghte
vsynge
and
taking
the
name
of
God
,
is
by
the
vertue
and
power
thereof
,
to
exorcise
&
cast
out
deuils
and
wycked
spyrtes
,
and
also
to
shewe
and
set
forth
by
the
sayde
power
,
and
vertue
,
miracles
&
wonders
.
And
of
thys
kynde
or
sorte
there
is
mention
made
Marci
.
16.
where
it
is
sayde
.
In
nomine
meo
demonia
eijcient
,
linguis
loquentur
nouis
,
serpentes
tollent
,
&
〈◊〉
quid
biberint
non
eis
nocebit
,
super
aegros
manis
imponent
et
bene
〈◊〉
.
That
is
to
saye
.
They
(
meanynge
hys
dyscyples
)
shal
in
my
name
caste
furth
deuils
,
they
shall
speak
with
newe
tounges
,
they
shal
put
or
take
away
ser
pentes
,
and
yf
they
haue
dronken
anye
deadly
,
or
daungerous
thing
,
it
shal
not
hurt
them
they
shall
laye
their
handes
vpon
the
sicke
,
and
they
shall
be
well
.
The
seuenthe
sorte
or
kynd
of
the
ryght
vsyng
and
ta
kinge
of
the
name
of
God
,
is
by
the
vertue
and
power
thereof
,
to
sanctyfye
or
blesse
creatures
.
And
of
thys
Saynte
Paule
in
the
fourthe
Chapyter
of
hys
fyrste
epystle
to
Tymothye
,
dothe
wrytte
sayinge
,
Omnes
creatura
dei
〈◊〉
per
〈◊〉
bum
et
〈◊〉
.
That
is
to
saye
.
Euery
creature
of
god
is
〈◊〉
,
or
blessed
by
the
word
of
God
,
and
by
prayer
.
The
eyght
sorte
or
kynde
of
the
sayde
〈◊〉
and
takynge
,
is
by
dewe
〈◊〉
of
thankes
.
And
of
thys
kynde
or
sorte
Saynte
Paule
in
the
thyrde
chapyter
of
hys
Epystle
to
the
〈◊〉
wryteth
thus
.
Omne
quodcunque
facitis
in
〈◊〉
〈◊〉
in
opere
,
omnia
in
nomine
domini
nostri
Iesu
Christi
facite
gratias
agentes
deo
,
et
patri
per
ipsum
.
That
is
to
saye
:
All
thing
whatsoeuer
ye
doo
in
woorde
or
in
dede
,
all
thinges
doo
youe
in
the
name
of
oure
Lorde
Iesus
Christe
geuinge
thankes
to
God
,
and
to
the
father
by
hym
.
The
nynthe
or
last
sorte
of
the
right
vsing
and
takynge
of
the
name
of
God
,
is
whan
we
beynge
constrayned
(
and
especiallye
whan
we
be
put
thereto
by
a
magystrate
,
or
offycer
,
hauinge
〈◊〉
in
aucthoritie
)
do
swere
by
the
name
of
God
(
makynge
him
by
oure
so
doinge
,
witnesse
of
the
thing
〈◊〉
we
do
swere
)
the
necessitie
or
weyghtynesse
of
the
cause
,
requiring
the
same
.
And
this
our
othe
,
besydes
iudgement
,
must
haue
euer
concurryng
and
annexed
with
it
(
as
god
hym selfe
by
his
prophet
Ieremye
doth
testify
&
commaund
)
veritye
and
iustyce
.
For
in
the
,
iiii
.
chap
of
Ieremy
it
in
wrytten
thus
,
Et
iurabis
,
Viuit
dominus
,
in
ueritate
,
in
iudicio
&
iustitia
,
That
is
to
saye
:
And
thou
shalt
swere
,
oure
Lorde
lyueth
,
in
trueth
,
in
iudgement
,
and
in
iustyce
.
Whereby
appeareth
,
that
the
first
consyderation
of
our
othe
muste
be
the
Trueth
,
whych
ought
to
be
the
cheife
cause
,
and
〈◊〉
foundation
of
our
othe
,
that
by
such
our
othe
taken
,
vntruthe
(
whyche
is
the
worke
of
the
deuyll
)
maye
be
destroyed
,
&
the
truth
be
broughte
to
lyghte
,
and
opened
.
The
seconde
consideration
in
an
othe
is
tl
,
at
it
be
geuen
in
iudgement
,
and
whan
I
doo
say
in
iudgement
,
I
do
not
only
meane
how
that
it
is
sometymes
,
and
many
tymes
geuen
before
a
iudge
,
but
also
I
do
meane
that
when
and
whersoeuer
an
othe
is
gyuen
,
the
sayde
othe
must
be
geuen
with
a
greate
dyscretyon
and
delyberation
,
that
is
to
saye
,
whan
we
come
to
take
our
othe
,
we
muste
fyrste
consider
the
trouths
of
the
mater
,
and
then
consyder
whether
the
weightines
or
necessitie
of
the
matter
doo
requyre
an
othe
,
with
the
due
circumstaunce
of
the
tyme
,
and
of
the
place
,
and
withall
,
whan
we
doo
gyue
an
othe
,
to
consider
whether
we
be
hable
,
lawefullye
to
performe
it
or
no
,
not
omyttynge
to
consider
,
whether
anye
vncharytable
or
partiall
affection
,
prouoke
and
induce
vs
thervnto
.
The
thyrde
consyderatyon
to
be
had
in
an
othe
,
is
that
we
swere
not
but
for
Iustice
sake
.
Equytye
,
honesty
,
and
Ryghtewysenes
.
And
he
that
duely
vseth
these
three
consyderations
,
whan
〈◊〉
he
for
the
infirmitie
that
is
in
an
other
man
,
is
forced
to
vse
godes
name
in
testymonye
of
hys
sayinge
,
or
for
charytyes
sake
,
is
requyred
,
or
by
lawefull
aucthoritie
of
Magystrates
is
compelled
or
put
to
swere
anye
othe
,
eyther
by
the
name
of
GOD
or
by
hys
holye
Euangelies
,
&c.
He
shall
not
doo
euill
or
synne
in
takynge
,
or
gyuynge
the
sayde
othe
,
either
in
matters
of
religion
,
or
ells
in
other
worldelye
affayres
.
Forasmuch
as
by
suche
a
nedefull
othe
,
Truthe
,
Peax
,
Concorde
,
and
Iustyce
,
are
maynteyned
,
and
doubtefulnes
,
or
〈◊〉
is
taken
awaye
,
and
dystroyed
,
vpon
whiche
condityons
,
the
maner
〈◊〉
swearynge
,
hathe
bene
allowed
to
chrysten
men
,
&
borne
withall
.
And
therefore
thoughe
in
daylye
or
famylier
communication
,
and
speache
oure
Sauiour
Christe
woulde
not
haue
othes
frequented
,
whervpon
saint
Iames
also
in
ye.
.
v
chapyter
of
his
epistle
sayeth
.
Nolite
iurare
omnino
That
is
to
saye
.
Swere
not
at
all
Yet
in
seriouse
matter
,
and
in
thynges
of
importaunce
an
othe
is
by
Scripture
,
allowed
,
to
proue
and
make
manyfeste
,
thynges
,
that
nede
the
testimonye
.
Accordynge
wherevnto
Saint
Paule
in
the
syxte
chapiter
of
his
epistle
to
the
Hebrues
,
dothe
saye
.
Homines
enim
per
maiorem
sui
iurant
,
et
omnis
〈◊〉
corāfinis
,
ad
confirmationem
est
iuramentum
,
That
is
to
saye
.
In
dede
men
doo
swere
by
theyr
better
,
and
the
ende
of
al
their
contro
uersye
,
to
confyrmation
is
an
othe
.
And
the
same
Apostle
hym selfe
(
Galathi.
i
)
doth
swere
saying
Quae
autem
scribo
uobis
,
ecce
coram
deo
,
quia
non
mentior
.
That
is
to
saye
.
The
thynges
whyche
I
doo
wrytte
vnto
you
beholde
before
God
that
I
lye
not
.
Agayne
the
same
Apostle
(
ii
.
Cor.
i
)
like
wise
swearing
doth
saye
.
Ego
autem
testem
deum
inuoco
in
animam
mcam
,
&c.
I
indede
do
cal
God
vnto
witnesse
vpon
my
soule
.
&c.
And
agayne
(
ii
.
Corin.
ii
.
he
sayeth
.
Deus
&
〈◊〉
ter
domini
noster
Iesu
Christi
(
que
est
bene
dictus
in
secula
)
scit
quia
non
mentior
,
That
is
to
saye
.
God
the
father
of
our
Lorde
Iesus
Chryste
(
who
is
blessed
for
euer
)
dothe
knowe
that
I
lye
not
.
And
agayne
he
sayeth
.
Ro.
i
)
Testis
est
mihi
deus
cui
seruio
in
spiritu
meo
.
God
is
a
witnes
vnto
me
,
whom
I
doo
serue
in
my
spyryte
.
Thus
sommewhat
by
the
waye
we
haue
opened
after
what
sorte
and
for
what
consyderations
an
othe
maye
be
taken
by
goddes
name
.
And
by
the
premysses
you
maye
vnderstand
and
perceyue
generally
howe
the
name
of
God
maye
ryghtlye
be
vsed
and
〈◊〉
ken
.
And
albeit
you
maye
thereby
haue
also
a
greate
furtheraunce
to
knowe
whan
the
name
of
GOD
is
abused
or
not
ryghtly
taken
,
accordynge
to
the
rule
of
contratyes
of
which
heretofore
,
hath
bene
spoken
and
shewed
vnto
you
,
yet
neuerthelesse
for
the
more
euydente
,
and
playne
vnderstandynge
hereof
,
ye
shall
knowe
,
that
diuerse
wayes
one
dothe
abuse
and
vnryghtly
take
the
name
of
God
;
and
so
doth
trangresse
this
commaundement
.
And
fyrst
,
all
suche
do
it
,
who
eyther
with
fayre
wordes
,
and
flattering
intisements
or
for
payne
,
tormente
,
or
other
meanes
,
beinge
ouercome
do
denye
the
true
God
or
Chryste
oure
Lord
,
or
hys
true
,
holye
,
and
catholyke
faythe
,
vnto
whome
Christe
in
the
tenthe
of
Mathewe
,
gyuyth
thretning
after
this
maner
.
Qui
me
〈◊〉
coram
hominibus
,
negabo
et
ego
〈◊〉
〈◊〉
patre
meo
.
That
is
to
saye
.
Who
shal
deny
me
before
men
,
I
wyll
denye
also
hym
before
my
father
.
And
it
shall
not
be
taken
for
a
good
excuse
,
yf
they
saye
,
that
in
harte
they
dyd
not
so
denye
,
thoughe
by
mouthe
or
outward
acte
they
dyd
it
so
in
dede
,
for
wrytten
it
is
(
as
before
is
sayde
)
Corde
creditur
ad
iustitiam
,
ore
dutem
confessiofit
ad
salutem
,
〈◊〉
10
And
that
vngodlye
by
saying
.
Iurata
lingua
est
,
animns
iniuratus
.
That
is
to
saye
:
My
toung
is
sworne
but
my
harte
or
mynde
is
vnsworne
,
is
caste
oute
of
doores
and
dyssalowed
,
abhorred
,
and
reiected
,
of
all
true
and
catholyke
people
.
Soo
that
herein
Salomon
most
greuouslye
offended
,
who
for
the
sake
,
and
loue
of
his
wyfe
dyd
boylde
a
temple
to
the
Idol
Moab
,
and
also
to
Moloche
the
Idoll
of
the
〈◊〉
of
Aminon
.
And
secondly
agaynst
this
commaundemente
doo
offend
alsuch
,
as
do
beare
,
and
wil
haue
the
name
of
Chrysten
men
,
and
yet
in
theyr
manners
,
lyfe
and
conuersatyon
,
doo
all
thynges
contrarye
to
a
Chrysten
mans
professyon
.
For
whych
cause
,
as
saynt
Paule
(
Ro.
2
)
dothe
saye
,
the
name
of
God
is
blasphemed
amongeste
the
〈◊〉
for
the
Chrysten
men
,
doo
saye
that
they
doo
knowe
God
,
and
yet
in
theyr
doynges
they
doo
denye
hym
(
Tit.
1
)
〈◊〉
they
transgresse
thys
commaundement
,
who
〈◊〉
seke
one
ly
theyr
owne
honoure
,
and
glorye
,
in
theyr
doynges
,
and
gyue
not
god
the
prayse
,
and
honour
,
but
ascribe
onelye
to
them selues
the
goodnes
,
glorye
,
and
wysedome
.
Of
whome
the
Psalmistc
in
the.
48.
Psalme
sayeth
.
〈◊〉
nominasua
in
〈◊〉
suis
,
That
is
to
saye
.
They
haue
called
or
pute
theyr
owne
names
〈◊〉
their
landes
.
Fourthly
althey
do
breake
this
commaundement
,
that
doo
not
thankefullye
acknow
ledge
the
goodnes
,
bountifulnes
,
and
mercye
of
God
,
or
call
not
vpon
his
name
,
as
they
oughte
to
do
,
bothe
in
prosperitie
and
aduersitie
.
Fyftely
〈◊〉
such
as
throu
ghe
theyr
unpacience
do
curse
and
〈◊〉
them selues
or
almyghty
God
which
thynge
speciallye
amongest
hasarders
,
and
dyceplaers
is
frequented
and
vsed
,
Al
suche
the
scryptur
in
the.
24.
of
Leuiticus
,
adiudgeth
to
death
.
Syxtely
,
all
they
that
do
vse
to
betake
them selues
to
the
diuii
(
as
commonly
dyuerse
doo
)
in
their
talke
,
or
doo
wyshe
vnto
themselfe
,
a
〈◊〉
at
theyr
harte
,
and
that
they
neuer
maye
come
in
heauen
,
or
other
suche
lyke
terrible
thynges
,
yf
it
be
not
soo
or
so
as
they
saye
,
they
doo
greatlye
abuse
and
mystake
the
name
of
God
.
Seuenthly
all
they
whych
do
disho
neste
or
dyshonor
the
name
of
God
,
eyther
their
owne
selues
doynge
it
,
or
elles
not
agayne
sayinge
and
rebu
kynge
other
the
doers
.
The
commen
flatterers
also
whych
frame
theyr
toungue
to
talke
as
lykethe
theyr
lordes
and
Maysters
,
thoughe
it
be
in
verye
balsphemy
and
horrible
vyce
.
Preachers
also
,
suche
as
onely
be
men
pleaseres
,
and
doo
omytte
to
tell
the
people
theyr
faultes
,
such
also
as
beyng
not
lawefully
called
and
sent
do
thruste
them selues
in
,
to
preach
the
word
of
God
,
yea
and
they
whyche
wraste
and
mangle
the
scrypture
with
vntrue
and
vncatholike
expositions
.
They
also
that
do
deryde
the
holye
mysteryes
and
sacramentes
of
Chryste
.
And
briefely
al
they
that
ether
doo
thynke
or
teache
otherwyse
then
the
Catholyke
churche
(
beynge
decyued
by
succession
from
the
Apostles
vnto
our
tyme
)
hathe
thoughte
and
taughte
,
or
ells
vnder
the
pretense
of
preachyng
Goddes
worde
,
do
in
theyr
sermons
and
collations
sowe
dyssensyon
,
tumultes
.
and
rebellion
,
especially
agaynste
theyr
gouernours
,
do
greuously
abuse
the
name
of
God
,
and
therefore
worthy
of
greate
punyshmente
.
The
like
pu
nishmeut
or
rather
greater
the
periured
persones
are
worthy
to
haue
,
and
they
also
(
moste
offendynge
and
worthye
muche
punyshmente
)
who
in
theyr
common
take
,
by
an
vngodly
vsage
,
and
leude
custome
,
doo
at
euery
other
worde
swere
,
eyther
by
god
or
his
deathe
or
other
such
lyke
greatly
blaspheming
the
name
of
god
And
who
so
lyst
to
haue
this
matter
of
swering
fulli
&
lernedly
examined
,
dyscussed
,
and
declared
,
Lette
hym
repare
to
the
chapyter
,
Et
si
Christus
de
iureiurando
,
&
ther
at
length
he
shall
fynde
howe
the
sayinge
of
Chryste
,
Mathew
v
and
the
saying
of
Saynt
Iames
cap.
v.
wyth
other
places
,
that
seme
to
forbydde
swearinge
,
maye
stande
with
other
places
of
Scrpture
,
that
do
suffer
and
allowe
the
gyuynge
of
othes
.
They
(
fynallye
do
offend
)
and
that
very
greuouse
lye
agaynste
thys
commaundemente
,
who
do
breake
theyr
vowes
made
to
almyghty
God
.
For
it
is
wrytten
in
the
xxiii
.
chapyter
of
Deuternomye
after
thys
maner
.
Whan
thou
haste
made
a
vowe
vnto
thy
lorde
God
,
thou
shalte
not
slacke
or
make
delaye
to
perfourme
or
paye
it
.
And
in
the
fyfte
of
Ecclesiasticus
,
it
is
wrytten
thus
.
Multo
melius
est
non
uouere
,
quam
post
autem
promissa
non
reddere
.
That
is
to
say
.
It
is
great
deale
better
not
to
make
a
vowe
then
after
the
vowe
made
,
not
to
accomplishe
or
do
the
thynges
promysed
.
And
because
amongest
other
thynges
whych
christen
men
doo
vowe
to
God
,
one
is
chastitie
,
you
shall
knowe
,
concernynge
the
same
,
that
from
the
very
beginnynge
of
Christes
churche
,
suche
kynd
of
vowe
was
taken
,
iudged
,
and
estemed
for
lawefull
,
honest
,
and
godly
,
and
that
not
onelye
by
the
determination
of
man
but
cheifely
also
by
the
determination
of
our
Sauyoure
Chryste
hym selfe
,
as
appeareth
in
the
.xix.
chapyter
of
Saynte
Mathewe
.
And
therfore
they
whyche
of
late
contrary
to
theyr
vowes
dyd
take
women
vnto
them
,
vnder
the
name
,
and
coloure
of
Matrymonye
,
haue
greuously
,
〈◊〉
〈◊〉
,
offended
almyghtye
God
as
appearethe
.
i.
Tymoth
.
v.
where
it
is
written
.
Adolos
centiores
autem
uiduas
deuitd
,
cum
〈◊〉
〈◊〉
〈◊〉
in
Christo
nubere
〈◊〉
,
〈◊〉
damnationem
,
〈◊〉
primam
fidem
〈◊〉
secerunt
.
That
is
o
saye
:
The
younger
wydowes
doo
thou
refuse
,
for
when
they
haue
played
the
harlottes
,
agaynste
Chyste
,
they
wyll
then
marrye
,
hauynge
damnatyon
,
because
they
haue
frustrated
or
broken
theyr
fyrste
faythe
or
promyse
.
And
here
to
conclude
vpon
thys
commaundemente
ye
shall
note
that
the
Hebrues
,
or
Iewes
,
to
expresse
,
and
signifye
,
the
ineffable
,
and
wonderfull
maiestie
of
GOD
,
and
his
mooste
hygh
,
and
euerlastynge
domination
,
and
power
,
do
vse
,
&
gyue
dyuerse
names
therevnto
,
with
whyche
beyng
translated
into
Englyshe
,
we
do
vse
to
name
,
and
cal
God
sometymes
saying
,
the
God
of
vertues
,
sometymes
the
Lorde
of
hostes
,
sometymes
almyghtye
,
sometymes
the
maker
of
heauen
and
earth
,
sometymes
the
kynge
of
glorye
,
sometymes
the
kynge
of
kynges
,
somtymes
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
con
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
&
quietnes
,
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
Augustyne
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
then
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
enticementes
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
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
them
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
,
when
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
celebration
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
accusatyons
,
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
weapons
,
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
them 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
folowed
,
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
within
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
complayne
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
bretheren
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
iudgment
ye
shall
iudge
other
,
shal
be
iudged
of
you
.
Let
none
of
you
drynke
hym selfe
drounken
,
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
vnto
God
,
and
lykewyse
in
the.
xxiii
.
of
the
same
boke
,
where
it
is
commaunded
,
that
on
the
seuenth
daye
,
both
the
Oxe
,
and
the
Asse
,
shall
cease
from
worke
,
and
the
sonne
of
the
bonde
mayde
,
and
the
straunger
,
muste
be
refresshed
.
And
also
of
thys
we
haue
in
the.
xxxi
.
chapyter
of
the
same
boke
where
almyghtye
God
dyd
by
Moyses
gyue
commaundement
,
to
the
chyldren
of
Israell
to
kepe
the
sabbotte
and
that
so
strayghtly
,
that
he
commaunded
the
〈◊〉
thereof
to
be
put
to
deathe
,
the
〈◊〉
whereof
is
expressed
in
the.
xxxv
.
of
the
sayde
Exodus
.
And
for
example
thereof
,
ye
maye
reade
in
the.
xv
.
chapiter
of
Numeri
.
That
a
poore
man
hauyng
gathered
a
fewe
stickes
,
vpon
the
Sabbotte
daye
,
was
by
the
commaundement
of
God
,
stoned
to
deathe
:
and
besydes
these
places
,
ye
haue
a
greate
numbre
of
other
places
of
scrypture
,
but
these
here
alreadye
alledged
are
sufficiente
for
thys
purpose
,
to
proue
that
the
Sabbote
daye
or
Sondaye
,
ought
to
be
kepte
as
is
before
declared
.
But
yet
besydes
the
foresayde
Sabbotte
daye
or
Sonday
,
Chrysten
men
haue
always
,
euen
from
the
tyme
of
the
Apostles
,
vsed
to
kepe
holye
sondrye
feastes
,
aswell
of
our
sauiour
Chryst
,
and
of
the
blessed
vyrgyn
Mary
his
mother
,
as
also
of
othere
saynctes
,
in
whyche
feastes
also
men
ought
to
cease
from
worlde
lye
busynes
,
and
occupatyon
,
yea
and
to
spende
the
same
in
Goddes
seruyce
and
contemplatyon
of
heanenly
thynges
,
doing
such
good
workes
as
are
mete
and
conuenient
,
for
the
holy
daye
,
of
whyche
feastes
you
shal
hea〈◊〉
certayne
auncient
aucthorities
of
the
ho
ly
fatheres
,
for
youre
better
instructyon
herein
.
And
〈◊〉
S.
〈◊〉
in
hys
.
118.
〈◊〉
wrytten
to
Ianuatius
sayeth
thus
.
〈◊〉
autem
〈◊〉
non
〈◊〉
〈◊〉
custodimus
,
qui
quidem
toto
terraram
orbe
obseruantur
,
datur
intelligi
,
〈◊〉
ab
ipsis
Apostolis
,
uel
plenarijs
〈◊〉
,
(
quorum
est
in
ecclesia
saluberrima
authoritas
)
〈◊〉
atque
〈◊〉
retincri
,
sicutiquod
domini
passio
,
&
resurrectio
&
ascensio
in
coelum
,
&
〈◊〉
us
de
coelo
spiritus
sansti
,
anniuarsaria
solempnitate
celebrantur
.
That
is
to
saye
.
Concernynge
those
thynges
whych
we
doo
kepe
,
or
obserue
,
not
beynge
wrytten
,
but
by
tradition
lefte
vnto
us
,
beynge
suche
whyche
in
dede
are
kepte
througheoute
the
whole
worlde
,
it
is
to
be
vnderstanded
,
the
same
eyther
of
the
apostles
themselues
,
or
of
generall
counsailes
(
whose
aucthoritie
in
the
churche
is
moste
holesome
)
commended
&
establyshed
or
decreed
to
be
reteyned
or
kepte
,
as
that
the
passion
of
oure
Lorde
and
resurrction
,
and
ascension
into
heauen
,
and
the
commynge
of
the
holye
goost
from
heauen
,
are
〈◊〉
anniuersarye
,
or
yearelye
solempnitie
,
celebrated
.
And
the
same
saynte
Augustyne
in
hys
.
244.
sermon
,
De
tempore
,
Doth
there
not
onelye
declare
moste
mauifestly
,
that
the
feastes
of
blessed
martyres
,
were
in
his
tyme
solempnysed
,
and
kepte
holye
,
but
also
that
the
people
dydde
,
on
suche
feastes
,
with
greate
deuotyon
repayre
to
the
churche
,
and
for
that
theyr
deuotyon
,
he
there
doeth
declare
hym selfe
hyghelye
to
haue
reioysed
sayinge
.
Magnummihi
gaudium
facitis
,
(
fratris
charissimi
)
dum
insolempnitatibus
martyrum
,
tanta
deuotione
fidei
,
ad
〈◊〉
cons
〈◊〉
.
That
is
to
saye
:
You
(
mooste
derelye
veloued
brethren
)
make
vnto
me
great
ioye
,
whiles
you
,
on
the
solempnities
of
the
martyres
,
with
so
greate
deuotion
of
fayth
doo
come
to gether
to
the
churche
.
And
immediately
after
that
he
doth
further
instructe
them
,
and
in
them
vs
howe
they
should
vse
them selues
on
the
festyuall
dayes
,
to
the
pleasure
of
God
,
and
theyr
owne
〈◊〉
,
saying
in
thys
maner
.
Sedsivultus
deo
auxiliante
,
&
uestrum
profectum
,
&
nostrum
gaudium
,
spiritualiter
adimplere
,
ita
〈◊〉
uos
,
&
pacem
&
charitatem
,
inspirante
domino
,
conseruare
,
ut
contra
hominem
nullum
odium
habeatis
in
corde
,
probonis
orate
,
ut
semper
ad
meliora
proficiant
pro
malis
assidue
supplicare
,
ut
cito
se
corrigamt
,
&
secundum
ponceprum
domini
.
Quecunque
uultis
ut
faciant
nobis
homines
,
hee
&
uos
facite
omnibus
.
Tunc
enim
in
veritate
pax
&
iustitia
,
&
misericoraia
,
custoditur
〈◊〉
non
solum
nullis
hominibus
malum
facimus
,
sed
etiam
vbicunque
poterimus
adiuuare
contendimus
.
〈◊〉
go
hec
Christo
adiuuante
fidcliter
agas
mus
,
beatos
martyres
in
hijs
quae
supra
diximus
,
praecipius
et
preclaris
operibus
imitantis
,
partem
eum
illis
in
eterna
beatitudine
habere
proterimus
,
Et
tune
pro
nobis
absque
ulla
dubitatione
sancti
martires
intercedunt
,
quando
in
nobis
aliquid
de
suis
uirtutibus
recognoscunt
That
is
to
saye
.
If
ye
by
Gods
helpe
wyll
spirituallye
fulfyll
or
make
perfecte
,
bothe
your
owne
profytte
,
and
also
my
ioye
,
soo
doe
you
amonge
,
or
be
twene
your selues
,
kepe
peace
and
charytye
,
(
God
inspiringe
you
)
that
agaynste
no
man
ye
haue
anye
hatred
in
youre
harte
,
praye
for
the
good
men
,
that
they
maye
alwayes
encrease
to
better
,
and
for
the
yll
men
make
sup:
plications
continuallye
,
that
they
maye
quic
kely
amende
them selues
,
and
accordinge
〈◊〉
the
commaundement
of
oure
lorde
,
Math.
〈◊〉
,
Whatsoeuerye
would
that
men
shoulde
doe
to
you
,
do
you
the
same
vnto
al.
For
then
in
trueth
or
veritie
,
is
kepte
peace
,
iustyce
,
and
mercye
when
not
onelye
we
doo
not
euyll
to
any
man
,
but
when
we
indeuour
oure selues
,
or
labour
to
helpe
whensoeuer
we
maye
.
So
that
yf
we
(
Christ
helpyng
vs
do
these
thynges
faythfully
imitatinge
or
folowynge
the
blessed
martyres
,
in
those
principal
and
notable
workes
,
wherof
we
dydde
speake
before
we
maye
haue
part
with
them
in
euerlasting
blysse
.
And
then
with
out
anye
doubte
the
holye
martyres
doo
make
intercessions
for
vs
,
when
as
they
doo
perceaue
or
knowe
anye
of
their
vertues
in
vs
.
To
the
foresayde
places
of
S.
Augustyne
,
we
wil
here
for
the
same
purpose
nowe
,
ioyne
the
testymonye
of
S
Hierome
,
who
in
his
exposition
made
vpon
the
epystle
ofs
.
Paule
to
the
Galathians
(
and
declaring
these
wordes
written
in
the
,
iiii
,
chapyter
of
the
same
epystle
.
Dies
obseruatis
&
mensis
,
&
tempore
,
&
annos
,
That
is
to
saye
.
Ye
obserue
dayes
and
monethes
,
and
tymes
and
yeares
)
doth
wryte
in
thys
maner
.
Dicat
aliquis
,
si
dies
obseruare
non
licit
,
&
menses
,
&
tempora
,
&
annos
,
non
quoque
simile
crimen
incurrimus
,
quartan
sabbati
obseruantes
,
&
parasces
〈◊〉
,
&
diem
dominicum
,
et
icunium
quadragesimae
,
&
paschae
festiuitatem
.
&
pentecoste
lctitiam
,
&
prouarictate
regionum
diuersa
in
honorem
〈◊〉
〈◊〉
tempora
constituta
.
That
is
to
saye
.
Som
maye
peraduenture
saye
,
yf
it
be
not
lawfull
to
obserue
daies
,
&
monthes
,
and
times
and
yeres
,
then
we
also
(
meanynge
Chrysten
men
)
runne
into
lyke
faulte
,
obseruynge
the
wednesday
,
and
the
Frydaye
fastyng
dayes
)
and
the
Sonday
holy
daye
,
and
the
faste
of
Lent
,
and
the
festiuitie
of
Easter
,
and
the
ioyfull
solemnitie
of
Whitsonday
,
&
accordinge
to
the
diuersitie
of
countryes
diuers
tymes
appoynted
in
the
honour
of
martyres
.
By
whiche
obiection
besides
manye
other
notale
thynges
this
is
mooste
euydente
that
no
man
was
so
lewde
in
those
dayes
,
but
that
he
dyd
obserue
besydes
the
sondaye
dyuerse
other
holy
dayes
,
also
aswell
in
the
specyall
honour
of
Chryste
hym selfe
,
as
of
hys
holye
saynctes
and
martyres
,
but
because
the
selfe
same
obiection
of
late
tyme
,
not
by
supposyng
to
be
obiected
(
as
s.
Nierome
〈◊〉
)
but
in
dede
hath
by
deuely
she
persones
,
for
abrogatyon
of
ho
ly
dayes
bene
alledged
:
therefore
we
thy
nke
it
good
(
besydes
referynge
the
learned
amongest
you
to
the
sayd
place
ofs.
Nierome
,
where
they
maye
fynde
thys
obiection
aunswered
and
dysproued
at
large
by
two
manec
of
aunsweres
)
breifly
to
aunswere
the
same
ob
iection
in
thys
maner
.
That
is
to
saye
,
that
we
christen
men
should
not
thynke
oure selues
in
conscience
bound
to
the
ceremonyalles
of
〈◊〉
lawe
,
as
the
Galathians
dydde
thynke
,
to
whome
sayncte
Paule
dyd
wryte
the
sayde
wordes
before
rehearsed
.
And
in
dede
to
consyder
a
daye
,
in
no
other
respecte
then
as
it
doeth
conteyne
a
tyme
,
so
no
man
oughte
to
obserue
in
religyon
more
one
daye
then
another
.
〈◊〉
to
consyder
a
daye
in
respecte
of
a
thynge
done
in
the
daye
by
God
in
chrysten
relygion
,
soo
we
maye
and
ought
to
obserue
and
kepe
dayes
.
And
so
doe
we
obserue
and
kepe
the
Sondaye
for
the
resurection
sake
done
in
it
,
and
likewyse
Christmas
daye
for
the
birth
sake
of
Chryst
,
beyng
borne
on
〈◊〉
dai
,
&
so
of
the
other
dayes
,
aswell
of
Chryst
as
of
hys
blessed
martyres
,
&
saynctes
.
And
to
conclude
in
thys
matter
,
whosoeuer
lyst
to
reade
the
workes
of
Cypryan
,
Saynte
Bafyll
Chysostome
,
and
saynte
Augustyne
,
shall
finde
moste
godly
sermons
of
theyrs
,
made
by
them
in
the
Churche
to
the
people
vpon
the
festyuall
dayes
,
bothe
of
oure
Sauioure
Chryst
,
&
the
blessed
Uyrgyn
Marye
,
and
of
the
rest
of
holy
martyes
and
Saynctes
.
And
agaynst
thys
commaundemente
do
they
mooste
greuously
offende
which
in
theyr
hartes
hate
that
diuine
seruyce
done
in
the
churche
,
or
the
cath
olyke
preachyng
of
the
worde
of
God
,
and
by
reason
of
suche
hatrede
,
doo
absente
them selues
from
theyr
paryshe
Churche
in
tyme
of
mattens
,
masse
,
euensonge
,
and
sermones
,
or
other
diuyne
seruyce
vsed
in
the
churche
,
of
whych
sort
there
hath
of
late
bene
in
thys
realme
,
a
greate
number
,
and
yf
anye
yet
be
lefte
,
God
gyue
them
grace
hereby
to
knowe
there
〈◊〉
offence
,
and
therevpon
spedely
to
conuerte
them
from
suche
theyr
wycked
trade
,
and
soo
to
auoyde
the
wrathe
of
God
and
eternali
dampnation
.
Secondly
agaynste
thys
commaundemente
they
also
doo
offende
,
who
thoughe
they
doo
not
hate
the
sayde
diuine
seruyce
,
yet
for
gayne
and
lucres
sake
,
they
do
worke
on
the
holye
daye
,
not
giuing
them
selus
holye
to
godly
contemplatyon
and
dyuyne
seruice
as
they
ought
to
do
.
Fynally
al
they
doo
transgresse
this
commaundemente
of
God
,
who
in
tyme
of
common
prayer
,
or
preachynge
,
not
onely
doo
not
them selues
geue
dilygent
eare
and
good
attendaunce
therevnto
,
but
also
by
walkynge
,
talkyng
,
and
other
euyl
demeanour
,
doo
lette
other
that
woulde
vse
them
selues
deuoutlye
and
Godlye
.
¶
Th
exposition
or
declaration
of
the
fyfte
commaundement
.
which
is
.
Honour
thy
father
and
thy
mother
.
IN
the
foure
commaundements
which
are
declared
in
the
former
processe
(
being
the
commaundementes
of
the
firste
table
)
you
haue
hard
that
duty
,
whych
we
do
ow
vnto
almyghty
god
.
In
al
these
other
folowyng
(
which
are
the
commaundementes
of
the
,
ii
,
table
)
you
shal
be
instructed
of
that
duty
whych
we
do
owe
to
oure
neyghbour
,
in
thoughte
word
&
dede
.
And
in
the
first
of
them
,
we
are
instructed
how
we
shall
doo
our
duty
to
oure
parentes
,
fathers
and
mothers
,
and
elders
here
in
this
world
to
whom
next
after
God
,
and
aboue
al
other
neyghbors
we
do
owe
honour
and
obedience
.
For
the
better
vnderstandyng
of
thys
commaundement
,
you
shall
note
that
vnder
the
names
of
father
&
mother
are
here
sygnifyed
,
not
onelye
oure
naturall
parentes
,
but
dyuers
other
also
,
as
fyrst
they
whyche
haue
cure
and
charge
of
oure
soules
,
who
by
theyr
offyce
,
doe
begette
vs
to
the
faythe
of
Chryste
,
and
doo
nouryshe
,
and
brynge
vs
vppe
in
the
same
,
after
whyche
sorte
and
maner
,
Saynt
Paule
calleth
hym selfe
father
of
the
Corynthyans
,
in
the
fowerth
chapyter
of
his
fyrste
epystle
to
the
sayde
Corynthians
.
And
secondly
we
vnderstand
by
those
names
(
father
and
mother
)
all
cyuyll
or
publyke
magystrates
and
thyrdely
al
other
who
haue
in
any
wyse
power
auctoritie
,
or
gouernement
ouer
vs
,
as
the
mayster
ouer
the
seruaunte
.
&c.
To
all
these
foresayde
sortes
beynge
comprehended
in
thys
commaundemente
vnder
the
names
of
father
and
mother
)
we
are
bounden
to
geue
due
honour
,
whiche
standeth
specially
in
thre
pointes
,
it
is
to
wyt
,
in
loue
in
obedience
,
and
in
reuerence
.
And
herein
,
as
touchynge
our
naturall
parentes
,
oure
sauyour
Chryst
in
the
seuenth
of
Marke
doth
say
thus
.
Honor
thy
father
and
thy
mother
.
He
that
doeth
curse
father
or
mother
,
shall
dye
the
death
.
And
Chryste
hymselfe
gaue
herein
vnto
vs
example
,
both
of
oure
subiection
,
and
also
of
obedyence
,
to
be
geuen
and
done
vnto
our
naturall
parentes
,
as
appeareth
in
the
seconde
of
Luke
,
where
it
is
wrytten
thus
.
And
he
(
that
is
to
saye
Chryste
)
dyd
goo
downe
wyth
them
,
and
came
to
Nazerethe
,
and
was
subiecte
or
obedient
vnto
them
.
and
that
all
〈◊〉
do
owe
vnto
theyr
naturall
parentes
,
obedyence
and
honoure
,
Saynt
Paule
wytnesseth
in
the
vi
,
chapiter
to
the
Ephesians
saying
.
Chyldren
be
you
obediente
to
your
parentes
in
our
Lorde
,
for
that
is
iuste
,
or
ryght
.
Honoure
thy
father
and
thy
mother
which
is
the
fyrst
commaundement
in
promyse
that
it
may
be
well
with
the
,
and
thou
mayst
be
longe
lyued
on
the
earth
.
The
〈◊〉
whereof
S
,
Paule
also
dothe
wryte
in
hys
thyrde
chapyter
to
the
Collossians
.
And
moreouer
it
is
wrytten
in
the
thyrde
chapter
of
Ecclesiasticus
,
after
thys
maner
,
Sonne
receaue
with
reuerence
the
olde
age
of
thy
father
,
and
make
not
hym
sad
in
his
lyfe
&c.
And
in
the
same
chapter
shortlye
after
dothe
folowe
thys
saying
.
Of
howe
euyll
fame
or
name
is
he
,
that
forsaketh
his
father
,
and
cursed
is
he
of
God
that
〈◊〉
,
or
angreth
his
mother
.
And
in
the
,
xix
of
the
Prouerbes
it
is
〈◊〉
.
He
that
dothe
afflicte
his
father
,
and
doth
flye
from
his
mo
:
ther
,
shal
be
infamous
and
wretched
.
And
in
the.
xx
,
of
the
sayde
Prouerbes
,
Salomon
sayth
thus
.
He
that
curseth
hys
father
and
mother
,
his
light
shal
be
put
oute
of
the
myddeste
of
darkenes
.
In
the
,
ix
.
of
Genesis
,
Cham
the
sonne
of
Noe
,
brought
the
curfe
of
God
,
or
maledictyon
,
to
hym selfe
,
and
his
posteritye
,
for
that
he
dyd
dyshonoure
and
deryde
hys
father
,
&
in
the
,
xxxv
.
and
,
xlix
.
chapyters
of
the
same
booke
,
appeareth
of
the
dyshonour
whyche
Ruben
,
the
fyrste
begotten
sonne
of
Iacob
,
dyd
to
hys
father
,
and
howe
he
therefore
was
accursed
.
And
in
the
seconde
booke
of
the
kynges
,
and
the.
xviii
,
chapyter
we
reade
howe
Absolon
who
intended
to
haue
thrust
hys
father
out
of
his
kingdome
was
by
a
notable
,
and
mooste
myserable
deathe
plaged
.
And
of
the
duetye
,
that
we
doe
owe
vnto
oure
spirituall
fathers
,
we
doo
reade
,
in
the.
xiii
.
to
the
Hebrewes
.
Be
ye
obedient
to
them
who
haue
the
ouersighte
of
you
,
and
submitte
youre
selues
to
them
for
they
doe
diligentlye
watche
,
euen
as
they
,
that
muste
geue
accounte
for
your
soules
.
And
in
the.
x.
Chapyter
of
Luke
oure
our
Chryste
sayeth
,
touchyng
his
apostles
,
and
〈◊〉
successours
.
Qui
uos
audit
,
me
audit
,
qui
uos
spernit
me
spernit
,
que
〈◊〉
me
spernit
〈◊〉
quimisit
me
.
That
is
to
say
.
He
that
heareth
you
hearethe
me
,
and
he
that
dispiseth
you
,
dispiseth
me
,
and
he
that
dyspiseth
me
,
dispiseth
him
who
sente
me
.
And
moreouer
Saynt
Paule
,
in
his
fyrste
Epystle
to
the
〈◊〉
,
and
the
fyrste
chapyter
,
sayeth
thus
.
Rogamus
nos
fratres
,
ut
noueritis
cos
quilaborant
inter
uos
,
et
praesunt
nobis
in
domino
,
&
monent
uos
,
ut
habeatis
illos
abundantius
in
haritate
propter
opus
illorum
,
et
pacem
habete
cum
cis
.
That
is
to
saye
.
We
do
beseche
you
brethren
,
that
you
woll
knowe
them
that
labour
emongest
you
and
are
youre
ouerseers
in
oure
Lord
,
and
do
monyshe
you
that
you
will
haue
them
more
habundantly
in
Charitie
,
for
their
workes
sake
and
haue
you
peace
with
them
.
There
are
of
spirituall
diso
bedience
,
Terryble
examples
,
in
the
,
xvi
.
〈◊〉
of
the
boke
called
Numbers
where
it
is
wrytten
,
howe
the
earth
dyd
sodenlye
open
,
and
swallowe
vppe
Chore
Dathan
,
and
〈◊〉
,
with
their
〈◊〉
and
theyr
substaunce
,
for
theyr
disobedience
,
and
rebellyon
,
agaynst
Moises
,
&
Aaron
the
highe
preist
.
And
howe
also
fyre
camme
from
God
,
and
dyd
dystroye
.
350.
men
whyche
were
of
that
rebellion
.
Further
we
doe
rede
in
the
〈◊〉
booke
of
the
kynges
,
and
the
Seconde
Chapyter
thereof
,
howe
that
two
and
fortye
chyldren
at
one
tyme
,
were
deuoured
of
beares
,
sodenlye
sent
of
God
,
for
that
they
did
mocke
Helyzeus
,
the
Prophette
,
and
mynyster
of
God
.
And
howe
then
can
they
thinke
,
to
escape
the
greate
wrath
,
&
indignation
of
god
whiche
of
late
mooste
spitefullye
,
not
onelye
in
〈◊〉
wordes
,
but
in
dedes
,
also
most
vnchristian
lyke
haue
despised
,
vnreuerentlye
vsed
,
and
dishonored
the
mynysters
of
Chrystes
Churche
.
And
as
concernynge
the
Cyuyll
magistrates
,
the
sayde
Saint
Paule
in
the.
xiii
.
of
his
epystle
to
the
Romains
sayeth
thus
.
Let
euery
soule
be
obediente
to
the
higher
or
super
or
powers
,
for
ther
is
no
power
but
of
God
.
And
the
powers
whych
be
,
are
ordeined
of
God
,
therefore
he
that
withstandethe
the
power
doth
tseist
yeordinaunce
of
god
.
And
they
who
do
resist
or
withstande
that
,
do
gette
,
or
purchase
vnto
them selues
,
damnation
:
for
princes
,
or
rulers
,
are
not
to
be
feared
for
good
,
but
for
euill
workes
:
wilte
thou
in
dede
not
feare
the
power
?
do
thou
that
whiche
is
good
&
thou
shalt
haue
prayse
,
of
the
same
power
,
for
he
is
the
minister
of
God
,
for
good
to
that
:
But
if
thou
doo
euyll
,
doo
thou
then
feare
,
for
he
doth
not
without
cause
,
carye
,
or
beare
the
sworde
,
for
he
is
the
minister
of
God
,
auenger
,
&
〈◊〉
of
them
,
that
doo
euyll
.
Therefore
you
muste
of
necessitie
be
obediente
,
not
onelye
for
wrathe
sake
,
but
also
for
conscyence
sake
,
ther
fore
verelye
doo
you
paye
trybutes
.
&c.
A
not
able
example
of
the
obedyence
and
duety
that
euery
subiect
oweth
to
his
soueraygne
,
we
haue
in
the
behauour
of
Dauyd
towardes
kynge
Saul
wrytten
in
the
2.
9.
&
.
2
chap.
of
the
fyrste
boke
of
kynges
.
And
S.
Peter
,
in
his
fyrst
epistle
,
&
.
ii
.
cha.
spekyng
of
the
obedience
due
to
kynges
&
magistrates
,
wryteth
thus
.
Submyt
your selues
to
euery
creatur
,
or
ordinaunce
of
man
,
for
our
lordes
sake
,
whether
it
be
to
king
as
one
that
precelleth
,
vnto
or
gouernouresor
rulers
,
as
being
sent
of
hym
,
to
the
punishment
of
euil
doers
,
and
the
commendation
,
or
praise
of
the
good
.
And
in
the
foresayde
.
xiii
.
chapter
to
the
Romaynes
,
it
is
wrytten
,
Geue
you
vnto
al
men
that
which
is
due
vnto
them
,
to
whom
tribute
belongeth
,
tribute
,
to
whom
custome
custome
to
whom
feare
,
feare
,
to
whom
honor
,
honour
.
And
as
concernyng
the
duetie
of
the
seruaunte
to
the
mayster
,
therof
S.
Paule
speaketh
,
Ephe.
vi
.
saing
in
thys
maner
.
Ye
seruauutes
,
be
ye
obedient
vnto
your
carnall
maysters
,
with
feare
&
tremblynge
,
in
singlenes
,
or
simplicitie
of
your
hart
,
as
vnto
Christ
,
not
seruing
in
the
eye
syghte
,
or
presence
onely
,
as
men
plesers
but
as
the
seruauntes
of
Chryste
,
doyng
the
wyll
of
God
,
from
the
harte
,
wyth
good
wyl
,
doing
your
seruice
as
vnto
God
our
Lord
,
and
not
vnto
men
.
The
like
herof
he
hath
also
,
in
the
thyrde
cha.
to
the
Collossenses
:
and
in
his
seconde
chapiter
to
Tite
,
he
doth
say
thus
.
Teache
seruauntes
to
be
obedyent
vnto
theyr
maysters
,
pleasynge
them
in
all
thynges
,
not
contraryeng
them
,
not
deceyuyng
or
defraudyng
,
but
in
all
thynges
,
shewynge
good
faythe
,
that
they
maye
sette
furthe
the
doctrine
of
God
our
sauioure
in
al
thinges
Agaynste
thys
commauudemente
fyrste
doo
all
they
offende
,
whyche
thynke
scorne
of
theyr
naturall
parentes
,
for
their
pouertye
,
syckenes
,
aduersitie
,
or
any
mysfortunes
sake
,
or
doo
denye
vnto
theyre
sayde
parentes
necessarye
releyfe
,
sustentation
,
or
succoure
,
with
foode
,
clothe
,
or
harber
,
in
tyme
of
theyr
necessitye
,
yf
that
they
be
hable
to
helpe
theyr
sayd
〈◊〉
in
thys
case
.
But
most
of
all
they
do
breake
this
commaundement
whych
doo
curse
theyr
parentes
strike
them
,
backbyte
them
vse
contumelyouse
,
or
opprobryouse
wordes
vnto
them
,
and
hate
them
.
Secondly
al
they
do
breake
thys
commaundement
,
who
doo
not
loue
,
reuerence
,
obeye
and
duly
honour
theyr
spirituall
parentes
,
and
gouernours
,
as
prelates
,
pastoures
and
all
that
haue
cure
and
charge
of
soules
,
nor
payt
vnto
them
theyr
tythes
,
and
duetyes
,
accordyngelye
as
they
are
bound
.
Thyrdelye
they
doo
offende
,
and
that
greuously
agaynst
thys
commaundement
who
make
sedition
agaynst
theyr
prince
,
ruler
or
country
,
And
they
also
that
doo
rebell
or
cause
other
to
rebell
,
agaynste
any
of
them
,
they
also
that
are
false
or
negligent
in
doyng
theyr
commaundementes
.
And
whosoeuer
wyll
not
loue
,
reuerence
,
obeye
,
or
serue
them
with
his
true
,
and
vnsayned
seruyce
,
but
wyl
thynke
Imagyne
,
or
speake
any
vntruth
,
lye
or
euyl
agaynst
them
〈◊〉
or
consent
vnto
the
same
,
or
beare
ther
with
as
(
the
more
it
is
to
be
lamented
)
of
late
hathe
〈◊〉
vsed
emongest
vs
to
the
great
offence
,
and
displesure
of
almyghtye
GOD
,
and
the
dyshonour
of
thys
hole
realme
,
they
all
do
breake
and
transgresse
thys
commaundement
.
Fourthlye
all
suche
seruauntes
are
〈◊〉
of
thys
commaundemente
who
doo
not
faythefullye
obeye
theyr
maisters
commaundemenees
,
and
fulfil
them
,
nor
vse
theyr
maisters
,
with
due
reuerence
,
side
litie
,
&
diligence
,
both
to
please
them
,
&
also
in
al
theyr
affayres
,
wherein
they
are
charged
,
to
be
trustye
and
faythfull
to
the
vttermost
of
theyr
power
.
And
here
is
not
to
be
omitted
that
reuerence
,
and
honor
is
due
also
vnto
suche
,
as
are
aunciente
,
aged
,
or
(
as
we
commonlye
doo
call
them
)
fatherlye
men
.
Althoughe
they
haue
none
of
the
foresayde
aucthorytyes
ouer
vs
:
whyche
cummelye
and
cyuyle
reuerence
,
and
honer
GOD
by
Moyses
commaunded
vs
,
to
obserue
and
kepe
,
as
appeareth
in
the
nintene
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
.
Th
exposition
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
occasions
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
,
where
it
appeareth
that
whan
Cayn
hadde
murdered
hys
brother
Abell
,
almyghtye
GOD
sayd
vnto
hym
in
thys
maner
.
〈◊〉
voyce
of
thy
brothers
bloude
,
doeth
crye
vnto
me
frome
the
earth
,
wherefore
thou
shalte
be
accursed
vpon
the
earth
,
who
hath
opened
her
mouth
,
and
receyued
thy
brothers
bloude
of
thy
hande
:
when
thou
shalte
laboure
or
tyll
the
earthe
,
it
shall
not
geue
to
the
her
fruytes
.
Thou
shalte
be
a
wanderer
and
vagabunde
vppon
the
earth
.
And
in
the.
ix
.
also
of
Genesis
it
is
thus
written
Whosoeuer
shal
shed
the
bloude
of
man
vpon
the
earth
,
his
bloude
shal
be
shedde
,
for
man
is
made
to
the
symilitude
of
God
and
in
the
,
xxi
,
of
Exodus
,
almyghtye
God
doth
saye
.
He
that
shall
strike
a
man
,
willinge
to
〈◊〉
him
,
shall
dye
the
death
.
Moreouer
in
the
thyrde
booke
of
the
kynges
,
and
the.
xxi
.
Chapyter
it
is
wrytten
,
howe
that
when
kynge
Achab
by
the
deuelyshe
counsayle
of
his
wyfe
Iefabel
had
procured
the
death
of
Naboth
for
couetousnes
of
hys
vyneyarde
,
god
sent
the
prophet
Elias
vnto
hym
,
and
bad
hym
saye
these
wordes
.
Thys
doth
the
Lorde
say
:
Thou
hast
killed
yea
,
and
moreouer
thou
haste
taken
possessyon
.
And
shortly
after
foloweth
howe
God
bad
hym
saye
.
In
this
place
in
the
whiche
the
dogges
haue
lycked
the
bloude
of
Naboth
,
they
shall
lycke
thy
bloude
,
and
shortly
after
there
foloweth
Thus
sayth
the
Lorde
,
I
wyll
brynge
vpon
the
euyll
or
miserye
,
and
will
cutte
downe
they
posteritie
,
and
wyll
destroy
of
Achabes
,
euery
one
that
pysseth
against
the
wall
.
&c.
And
touchynge
wycked
Iesabell
hys
wyfe
,
it
there
foloweth
,
Dogges
shall
eate
Iesabell
vnder
the
walles
of
Iesraell
.
And
of
Achab
likewise
is
there
sayde
.
If
Achab
die
in
the
citie
the
dogges
shall
eate
him
,
and
yf
he
die
in
the
fielde
,
the
fowles
of
the
aire
shall
deuoure
him
.
Moreouer
in
the
seconde
booke
of
the
kynges
,
and
the.
xii
.
chapyter
,
almyghtye
God
sayde
vnto
kynge
Dauyd
by
the
Prophete
Nathan
in
thys
maner
.
Thou
hast
stricken
with
the
sworde
or
killed
Urias
the
Ethyte
,
and
hast
taken
his
wyfe
to
be
thy
wyfe
and
hast
slayne
him
with
the
sworde
of
the
chyldren
of
Ammon
,
wherefore
the
sworde
shall
not
departe
from
thy
house
for
euer
.
These
terrible
threatnynges
and
punyshmentes
ought
to
moue
all
men
to
be
delygente
and
warye
in
obseruation
of
thys
commaundement
,
and
in
no
wyse
eyther
in
thought
,
worde
or
dede
,
to
commytte
anye
kyude
of
murder
,
beyng
assured
,
that
althoughe
they
may
chaunce
to
escape
the
due
ciuyll
punyshement
of
magystrates
,
yet
in
no
wyse
shall
they
escape
the
greuous
punishement
at
Goddes
handes
for
suche
theyr
murder
:
yea
they
shal
be
most
well
assured
,
that
(
vnlesse
they
,
by
due
meanes
,
doo
repente
,
and
be
reconcyled
to
God
)
they
shall
haue
after
thys
lyfe
(
for
theyr
trangression
)
euerlastyng
dampnation
.
¶
Therposition
or
declaration
of
the
seuenth
Commaundement
whyche
is
.
Thou
shalt
not
committe
adulterye
.
AS
the
greatest
iniurye
whyche
a
man
can
do
to
hys
neyghboure
,
is
murder
whereby
he
takethe
awaye
hys
lyfe
from
him
,
so
the
next
iniury
or
wronge
is
to
vyolate
,
or
to
defyle
hys
neygheboures
wyfe
,
whyche
is
become
one
fleshe
wyth
hym
,
throughe
the
sacramente
of
Matrimonye
.
And
therefore
in
good
order
doeth
here
nowe
folowe
thys
commaundemente
.
Thou
shalte
not
commytte
adultery
.
And
thys
commaundemente
our
sauyoure
Chryst
hym selfe
doth
in
dede
expounde
in
the
Gospell
,
as
he
dydde
the
syxte
,
teachynge
vs
in
the
fyfte
of
Mathew
,
that
this
commaundement
not
onely
forbyddeth
all
outwarde
adultery
,
commytted
in
dede
,
but
also
all
inwarde
occasyons
of
adulterye
,
as
lecherous
thoughtes
,
desyres
,
lustes
of
concupyscence
,
consentyuge
in
heart
,
and
al
other
meanes
enducynge
therevnto
.
And
here
ye
shal
note
that
although
thys
worde
,
adultery
,
doth
sygnifie
properly
the
vnlawfull
comixion
of
a
maryed
man
,
with
anye
other
woman
,
than
wyth
his
owne
wife
,
or
els
of
a
maried
woman
wyth
anye
other
man
,
then
her
owne
〈◊〉
yet
in
〈◊〉
〈◊〉
,
it
is
not
taken
onely
for
that
,
but
also
for
all
maner
vnlawefull
copulation
betwene
man
and
woman
,
maried
and
vnmaried
,
and
all
maner
of
vnlawefull
〈◊〉
of
those
partes
whiche
be
ordeyned
for
generation
,
whether
it
be
by
adulterye
fornication
,
in
crest
or
any
other
meanes
.
And
a
man
maye
euen
in
lawefull
matrymony
with
hys
owne
wyfe
breake
thys
commaundemente
,
and
lyue
vnchaste
,
yf
ye
doo
vnmeasurably
or
inordinatelye
serue
hys
or
her
fleshly
appetite
or
luste
.
And
vpon
such
persones
the
deuyll
hath
power
,
as
the
aungell
Raphael
sayd
vnto
Thoby
(
Thoby
.
ix
.
)
They
that
marye
in
such
wise
that
they
exclude
GOD
out
of
their
hartes
,
and
doo
geue
themselues
vnto
their
owne
carnall
lustes
,
as
it
were
an
horse
or
a
mule
,
whyche
haue
no
reason
,
vpon
suche
personnes
the
deuyl
hath
power
.
Also
all
chrysten
people
ought
hyghlye
to
regarde
the
obseruation
of
thys
commaundement
,
consyderynge
howe
much
God
is
displeased
,
and
what
vengeance
he
hath
alwayes
taken
,
and
euer
wyll
take
for
the
transgression
of
the
same
.
For
confyrmatyon
whereof
you
shall
vnderstande
,
that
God
in
the
tyme
of
Moyses
lawe
,
commaunded
that
whosoeuer
〈◊〉
adultery
should
be
stoned
to
death
.
And
that
almygh
ty
God
after
the
chyldren
of
Israell
had
commytted
adultery
wyth
the
women
of
Moab
,
and
Madyan
,
commaunded
fyrste
,
that
the
heades
and
rulers
of
the
people
shoulde
be
hanged
,
for
that
they
suffered
the
people
so
to
offende
God
.
And
afterwarde
commaunded
also
euery
man
to
sle
hys
neighboure
,
that
had
so
offended
.
In
so
much
that
there
was
slayne
of
that
people
the
number
of
.
xxiiii
.
M.
and
〈◊〉
moo
shoulde
haue
bene
slayne
,
had
not
Phinees
the
sonne
of
Eleazar
the
hygh
preist
,
turned
the
indignation
of
God
from
the
chyldren
of
Israell
.
For
thys
Phinees
whan
he
sawe
Zamry
,
cheife
of
the
tribe
of
Simeon
in
the
presence
of
Moyses
,
and
all
the
people
,
goe
vnto
Cosby
,
a
notable
mans
doughter
of
the
Madyanities
,
to
committe
fornication
wyth
her
,
he
arose
from
emongest
all
the
multytude
,
and
takynge
a
sworde
in
hys
hande
,
went
into
the
house
wher
they
were
,
and
thruste
them
bothe
thoroughe
the
bellyes
,
whose
feruente
mynde
and
zeale
,
God
dyd
so
muche
allowe
,
that
he
dyd
therfore
bothe
cease
from
the
farther
punishment
of
the
Israelites
,
and
also
graunted
to
Phinees
,
and
hys
successours
for
euer
,
the
dignitie
of
the
highest
preisthod
.
Also
the
trybe
and
stocke
of
Beniamin
was
soo
punyshed
for
the
mayntenaunce
of
certayne
persones
of
the
Citie
of
Gaba
,
which
had
contrarye
to
thys
commaundement
,
shamfullye
abused
a
certayne
mannes
wyfe
that
of
.
xxv
.
M.
and.
vii
.
C.
men
of
armes
,
there
remayned
on
lyue
but.
vi
.
C.
Moreouer
almyghtye
God
for
the
transgression
of
thys
commaundement
,
caused
brimstone
and
fyre
to
rayne
downe
from
heauen
,
vpon
all
the
〈◊〉
of
Sodome
and
Gomor
,
and
so
distroyed
the
hole
region
,
both
menne
,
women
,
and
beastes
,
and
all
that
grewe
vpon
the
earth
,
reseruyng
onelye
Loth
&
hys
two
doughters
.
These
terrible
examples
&
many
other
lyke
,
almighty
GOD
dyd
shewe
in
tymes
paste
,
to
the
intente
we
should
haue
them
in
oure
contynual
remembraunce
,
and
shulde
euer
stande
in
awe
&
feare
so
to
offend
god
:
for
though
be
doth
not
presently
punysh
vs
heare
in
this
as
he
dyd
the
persones
afore
〈◊〉
.
Yet
his
longe
pacyence
and
forbearynge
,
is
no
allowaunce
,
or
forgeuenes
of
our
offenses
,
yf
we
continue
styll
in
them
but
a
soore
accumulation
,
and
heapynge
together
of
Goddes
wrath
and
indignation
agaynst
the
day
〈◊〉
Iudgement
.
At
whych
tyme
in
stede
of
thys
temporall
payne
,
we
shall
receyue
euerlastynge
payne
,
and
be
(
as
sayncte
Paule
.
〈◊〉
,
sayeth
)
Excluded
from
the
euerlastynge
kyngdome
of
heauen
.
And
as
Chryste
sayth
in
hys
Gospell
,
Math
,
ii
.
Luke
.
xxii
.
and
Saint
Ihon
in
the
Apocalypse
.
We
shal
be
caste
into
the
burninge
lake
of
hell
,
where
is
fire
brimstone
,
weping
wailinge
,
and
〈◊〉
of
tethe
,
without
ende
.
Furthermore
in
thys
commanudement
not
onelye
the
vyces
before
rehearsed
be
forbydden
and
prohybyted
,
but
also
the
vertues
contrarye
to
theym
be
requyred
and
commaunded
,
that
is
to
saye
.
Fedelytpe
and
true
kepyng
of
wedlocke
,
in
them
that
be
maryed
,
continence
in
theym
that
be
vnmaryed
:
and
generall
ye
in
all
persones
,
shamefastnes
and
chastenes
not
onelye
of
dedes
,
but
of
wordes
and
maners
,
countenaunce
and
thought
.
And
moreouer
fastynge
,
temperaunce
,
watchynge
,
laboure
,
and
all
lawefull
thynges
that
conduce
and
helpe
to
chastytye
.
And
therefore
agaynst
thys
commaundemente
they
all
doo
offende
who
doo
take
anye
syngle
woman
,
or
other
manes
wyfe
,
or
that
in
theyr
heartes
doo
couet
or
desyre
vnlawefullye
to
haue
them
.
For
as
Chryste
sayth
(
Math
,
the
fyste
.
Whosoeuer
beholdeth
a
woman
coueting
her
vnlawfully
hath
already
committed
adultery
with
her
in
his
harte
.
They
also
doo
offende
agaynst
thys
commaundement
that
take
in
maryage
,
or
oute
of
mariage
,
any
of
their
owne
kynred
,
or
affinite
,
within
the
degrees
forbydden
by
the
lawe
of
God
.
They
also
doo
offende
agaynste
thys
commaundemente
who
doo
abuse
them selues
,
or
anye
other
persones
agaynst
nature
,
or
abuse
theyr
wyues
in
the
time
of
theyr
menstruall
purgation
.
They
also
that
doo
nouryshe
,
stirre
vp
and
prouoke
themselues
,
or
any
other
,
to
carnall
lustes
,
and
pleasures
,
songes
,
sightes
,
touchynges
,
gaye
and
wanton
apparell
,
and
lasciuious
deckynge
of
themselues
,
or
anye
suche
wanton
,
behauiour
and
intycementes
.
And
also
all
those
,
who
do
procure
any
suche
acte
,
or
that
minister
house
,
lycence
,
or
place
therevnto
.
And
all
counsaylers
,
helpers
,
&
consenters
,
to
the
same
,
doe
greuouslye
offende
,
and
do
transgresse
thys
commaundement
.
Lykewise
all
they
that
auoyde
not
the
causes
hereof
,
so
much
as
they
conuenientlye
may
as
surfeitinge
,
slothe
,
ydlenes
,
immoderate
slepe
,
and
company
,
of
such
,
either
men
or
women
,
as
be
vnchast
,
and
euyll
dysposed
,
they
I
saye
be
giltie
of
the
trangression
of
thys
commaundemente
.
¶
th
exposition
or
declaration
of
the
eyghte
commaundement
whyche
is
.
Thou
〈◊〉
not
steale
.
AFter
that
almyghtye
God
hathe
in
the.
vi
,
commaundemente
forbydden
al
hurtes
,
dammages
,
and
iniuryes
,
to
be
done
agaynste
oure
neyghboure
in
hys
owne
person
,
and
in
the
seuenth
commaundemente
hathe
also
forbydden
all
iniuryes
,
agaynste
hym
in
the
personne
of
his
wyfe
,
whych
next
vnto
hys
owne
body
is
,
and
ought
to
be
,
most
dearelye
beloued
vnto
hym
,
here
nowe
in
thys
eyght
commaundement
whyche
is
.
Thou
shalt
not
steale
,
he
doeth
forbyd
all
iniuryes
&
wronges
to
be
done
to
oure
neighbour
,
in
hys
worldelye
riches
goodes
and
Substaunce
.
And
for
the
better
vnder
standynge
of
thys
commaundemente
,
you
shall
note
that
vnder
the
name
of
thefte
or
stealynge
,
in
thys
commaundemente
,
is
vnderstande
all
maner
of
vnlawfull
takynge
a
waye
,
occupying
,
or
kepynge
of
an
other
mannes
goodes
,
whether
it
be
by
force
,
extortion
,
oppressyon
,
〈◊〉
,
vsurye
,
Symonye
,
vnlawfull
cheuisance
,
or
shiftes
,
or
els
,
by
false
bying
and
sellyng
eyther
by
false
weyghtes
,
or
by
false
measures
,
or
by
sellynge
of
a
thynge
counterfayte
for
a
true
as
gylte
,
copper
,
for
true
golde
,
or
glasse
for
precyouse
stones
,
and
generally
al
maner
of
fraude
and
deceyte
.
And
not
onely
they
that
doo
these
foresaid
things
doo
commytte
thefte
,
but
they
also
whyche
eyther
gyue
counsayle
,
consent
,
or
ayde
,
to
suche
their
doings
and
they
lykewise
whiche
winke
at
〈◊〉
,
ededes
done
and
reuele
them
not
accordingly
.
And
like
as
the
vyces
before
rehearsed
be
forbyd
den
by
this
precept
,
Euen
so
sundrye
vertues
contrary
to
the
sayde
vyces
be
commaunded
by
the
same
,
as
to
deale
truelye
,
&
playnelye
wyth
our
neygheboures
in
all
thynges
,
to
gette
oure
owne
goodes
truelye
,
to
spende
them
liberallye
vpon
them
,
that
haue
nede
to
fede
the
hungrye
,
to
gyue
drynke
to
the
thrystye
,
to
cloth
the
naked
,
harborowe
the
harbourlesse
,
to
comforte
the
sicke
,
to
visite
the
prysoners
:
And
fynallye
to
helpe
oure
neighboures
,
wyth
〈◊〉
learnynge
,
good
counsayle
,
and
exhortatyon
,
and
by
all
other
good
meanes
that
we
can
.
Agaynst
thys
commaundement
they
all
doo
〈◊〉
,
who
by
crafte
,
or
violence
,
vpon
sea
or
lande
,
spoyle
,
robbe
,
or
take
awaye
anye
other
manes
seruaunte
or
chylde
,
lande
or
inheritaunce
,
horse
,
shepe
or
cattell
,
fy
she
foule
,
conneyes
,
or
deare
,
mony
Iuels
,
apparayle
,
or
anye
other
thynge
,
whyche
is
not
theyr
owne
.
Lykewyse
they
al
do
offend
agaynst
this
commaundemente
,
who
haue
goodes
gyuen
to
an
vse
,
and
put
them
not
to
the
same
vse
,
but
kepe
them
to
theyr
owne
aduauntage
,
as
Maysters
of
Hospytalles
,
and
false
Executoures
,
who
eyther
doo
forge
councounterfeyte
or
ells
adulterate
the
last
willes
,
&
testamentes
of
deade
men
,
or
doo
suppresse
,
and
hyde
true
made
willes
,
or
Testamentes
,
they
also
who
doo
conuert
the
goodes
giuen
to
the
sustentation
of
the
poore
folkes
,
or
to
other
good
and
charytable
vses
,
vnto
theyr
owne
proffecte
.
And
also
all
they
who
do
receyuerent
or
stippend
,
for
anyeoffyce
spirituall
or
temporall
,
and
yet
doo
not
theyr
offyce
belongyng
therevnto
,
they
(
I
say
)
are
trangressoures
of
thys
commaundement
.
And
so
lykewise
all
they
who
doo
take
wages
,
or
〈◊〉
,
pretendyng
to
deserue
it
,
and
yet
doo
not
in
dede
,
as
laborers
,
and
hired
seruauntes
,
who
doo
loyter
,
and
doo
not
applye
theyr
busynes
.
And
lykewyse
aduocates
,
Proctoures
,
Attorneys
,
Counsayloures
in
any
of
the
lawes
,
who
some
tyme
,
for
litle
payne
,
take
much
stipende
,
or
by
theyr
defaulte
and
neglygence
,
marre
good
causes
,
or
maynetayne
false
and
euyll
causes
,
or
doo
anye
thynge
to
the
hynderaunce
of
spedye
iustyce
,
for
theyr
aduauntages
,
they
(
I
say
)
do
transgresse
this
commaundement
.
Also
all
Idle
vacaboundes
,
and
sturdy
beggers
who
being
hable
to
gette
theyr
liuing
,
by
labor
,
take
such
almes
,
where
with
the
poore
and
impotent
folkes
shoulde
be
releued
,
and
susteined
,
doo
offend
againste
thys
commaundement
.
Moreouer
all
they
doo
trangresse
thys
commaundement
,
who
doo
bye
any
stolne
goodes
,
knowynge
that
they
be
stolne
,
or
that
doo
bye
thynges
of
them
that
haue
none
aucthorytye
to
sell
them
,
or
alyenate
them
,
yf
they
knowe
the
same
.
And
lykewyse
doo
they
offende
thys
commaundement
,
who
do
withhold
goodes
stolne
,
or
that
do
fynde
thynges
lost
,
&
knowinge
the
owner
thereof
,
wyll
not
restore
them
,
or
will
not
do
theyr
diligence
to
knowe
the
owner
.
They
also
whyche
doo
defraude
theyr
hyred
seruauntes
of
theyr
due
wages
,
and
they
that
borowe
any
thynge
,
or
reteyne
any
thing
〈◊〉
vnto
them
vppon
truste
,
and
wyll
not
restore
the
same
agayne
And
they
that
vse
false
weyghtes
or
measures
,
or
deceytefull
wares
,
or
sell
theyr
owne
wares
at
an
vnreasonable
pryce
,
farre
aboue
the
iust
value
.
And
they
also
that
do
ingrosse
,
and
by
anye
kynde
of
wares
whollye
into
theyr
owne
handes
,
to
the
〈◊〉
that
they
maye
make
a
scarcenes
thereof
in
other
mennes
handes
.
And
sell
it
agayne
as
they
lyste
.
And
generally
also
all
couetous
men
,
who
by
anye
meanes
vnlawfully
doo
gette
,
or
vnmercyfullye
doo
kepe
theyr
goodes
from
them
that
haue
nede
,
be
transgressours
of
thys
commaundement
.
And
here
(
not
to
omit
oure
accustomed
maner
in
alledginge
scripture
for
the
confyrmatyon
of
assertyons
made
in
thys
booke
)
ye
shall
haue
fyrste
some
testymonyes
of
holy
scrypture
,
speakynge
of
thefte
in
generall
,
and
afterwarde
some
other
speakynge
of
certayne
partyculer
and
speciall
kyndes
of
theftes
,
and
as
concernynge
thefte
in
generall
,
ye
shall
fynde
thus
wrytten
in
the
fyrst
chapiter
of
Ecclesyastycus
.
Super
〈◊〉
est
confusio
.
That
is
to
saye
.
Confusyon
or
〈◊〉
doeth
fall
vpon
the
thefe
.
and
in
the
fyfte
of
Zacharye
there
is
thus
wrytten
.
God
sayde
to
me
,
what
dost
thou
see
and
I
sayde
,
beholde
I
see
a
booke
flienge
the
length
of
it
.
xx
.
cubits
and
the
breadeth
of
it
.
x.
cubytes
,
and
he
sayde
vnto
me
,
this
is
the
malediction
or
curse
whiche
goeth
furthe
vpon
the
face
of
the
whole
earth
,
for
euerye
thefe
,
as
it
is
there
wrytten
,
shal
be
iudged
.
And
in
the
second
chapter
of
Thoby
we
do
reade
howe
that
Thoby
being
blynde
,
and
hearynge
the
voyce
of
a
kydde
cryinge
within
hys
house
(
whyche
kydde
hys
wyfe
had
erned
wyth
her
labour
and
he
knowynge
that
he
had
no
kydde
of
hys
owne
before
dyd
saye
.
Lake
hede
,
leaste
perchaunce
this
be
a
stolne
kide
,
restore
hym
to
the
〈◊〉
owners
,
for
it
is
not
laweful
for
vs
to
eate
,
or
touche
any
thing
of
theft
.
Moreouer
S.
Paule
in
hys
fyrst
epystle
to
the
Corynthyans
,
&
the
,
vi
,
chapter
,
doth
amongest
other
thynges
saye
thus
.
Nother
theues
nor
pollers
,
nor
couetouse
men
,
shall
possesse
the
kyngedome
of
God
.
And
as
concernynge
certayne
specyall
kyndes
of
theft
,
we
do
reade
in
the.
x
,
of
Esaye
.
Woo
be
to
them
who
do
make
〈◊〉
or
vnryghteous
lawes
,
and
wrytyng
do
wryte
vniustice
,
to
oppresse
in
iudgemente
the
poore
,
and
doo
violence
vnto
the
cause
of
the
humble
amongeste
my
people
,
that
the
wydowes
myght
be
theyr
praye
,
what
wyll
ye
doo
in
the
tyme
of
visitation
,
and
destruction
,
which
shall
come
from
farre
?
To
whom
wylyou
runne
for
helpe
,
or
where
wyll
you
leaue
your
honour
,
that
ye
be
not
made
stope
vnder
the
bonde
,
and
fall
with
them
that
are
slayne
.
And
in
the
,
viii
.
chapter
of
Amos
we
do
find
this
terrible
sayinge
.
The
ende
is
come
vppon
my
people
of
Israel
:
I
wyl
no
more
geue
my
mind
to
come
amongest
than
,
and
the
hingles
of
the
temple
doores
shall
make
a
krykynge
sayth
the
lorde
God
,
many
shall
die
,
and
in
euery
place
shal
be
cast
furth
secretly
.
Heare
this
Oye
,
who
do
opresse
the
poore
,
&
do
destroye
the
nedye
on
the
lande
sayinge
,
whan
wyll
this
month
〈◊〉
past
,
that
we
maye
sel
our
wares
,
&
the
Sabbote
,
that
we
maye
hyde
oure
corne
,
that
we
maye
make
the
busshell
lesse
and
maye
make
the
sicle
greater
,
and
that
we
may
set
vp
false
weyghts
or
balances
to
get
the
pore
vnder
vs
wyth
money
,
and
the
nedy
also
for
〈◊〉
,
and
maye
〈◊〉
the
chaf
of
the
corne
,
And
accordyng
here
vnto
Salomon
in
the.
xi
.
chap.
of
hys
prouerbes
doth
say
.
He
that
doth
hide
vp
his
corne
shal
be
accursed
amongest
the
people
,
but
blessynge
shal
be
vpon
the
heade
of
them
that
doo
sell.
And
of
another
specyall
kynde
of
thefte
we
doo
reade
in
the
,
viii
.
of
Iosue
,
a
terrible
example
howe
one
Achan
(
whyche
had
contrarye
to
the
commaundement
of
almyghtye
God
conueyed
certayne
thynges
awaye
at
the
destruction
of
〈◊〉
)
was
stoned
to
deathe
,
and
wyth
al
that
euer
he
had
burnt
God
commaundyng
it
so
to
be
.
Further
in
the.
xxiii
,
of
Exodus
we
reade
of
such
as
receyue
brybes
(
&
therby
commyt
theft
)
in
thys
maner
.
And
thou
shalte
take
nore
wardes
,
for
they
doo
blynde
euen
the
wise
and
subuerte
the
wordes
,
or
iudgementes
of
the
iust
.
And
in
the
,
xvi
,
chapter
of
Deuteronomye
,
the
lyke
is
wrytten
.
There
is
an
other
greuous
kynde
of
thefte
,
and
that
(
the
more
is
the
pitie
)
commonly
vsed
,
whych
is
called
Symonye
takyng
name
of
Symon
Magus
,
who
fyrst
attempted
with
mony
to
purchase
spirituall
offyce
or
function
(
which
eyther
to
sel
or
bye
is
dampnable
)
and
was
moste
bitterlye
reproued
and
accursed
of
the
holye
apostle
S.
Peter
who
sayde
vnto
hym
.
Pecunia
tua
tecum
fit
in
perditionem
,
quoniam
donum
dei
existimasti
pecunia
possidere
,
non
est
tibi
pars
neque
sors
in
sermone
isto
.
That
is
to
say
.
Thy
monye
be
with
the
vnto
perdition
,
because
thou
didest
thynke
that
the
gyfte
of
God
maye
be
obteyned
wyth
money
.
Thou
hast
no
parte
or
fellow
〈◊〉
in
this
worde
.
Nowe
emongest
other
〈◊〉
kyndes
of
thefe
,
none
was
euer
more
drede
fullye
punished
in
scripture
,
than
sacriledge
(
which
is
thefte
,
spoile
,
and
robberye
,
committed
in
suche
thynges
,
as
are
dedicated
or
geuen
to
the
honor
of
GOD
specyallye
,
as
are
all
churches
,
and
all
the
ornaments
,
plate
,
treasure
,
landes
,
and
goodes
to
the
same
belongynge
)
as
appeareth
in
the.
v.
of
Danyell
,
by
the
example
of
kynge
Balthasar
,
and
in
the
seconde
booke
of
the
Machabees
,
and
the
thyrde
chapiter
,
of
Helyodorus
,
whoe
goynge
aboute
the
spoyle
of
the
temple
of
Hierusalem
,
for
the
threasores
sake
of
the
same
soodenlye
was
throwne
downe
to
the
grouude
,
and
beynge
sore
stricken
wyth
blyndenes
,
was
caryed
spech
les
also
oute
of
the
temple
halfe
deade
.
Whych
kynde
of
punyshment
,
yf
it
hadde
bene
vsed
in
Englande
,
so
ofte
as
sacrylege
hath
bene
commytted
,
what
a
number
shoulde
there
haue
bene
of
them
that
should
haue
bene
punyshed
.
But
the
thyng
beyng
of
that
sorte
that
it
hath
bene
,
and
we
not
able
to
amend
it
,
we
wil
yet
here
admonishe
al
men
from
henceforth
,
to
make
,
&
kepe
theyr
handes
pure
from
al
sacrilege
And
thus
we
make
an
ende
of
the
declaration
of
thys
commaundemente
.
〈◊〉
Th
exposition
or
declaration
,
of
the
nynthe
commaundement
which
is
.
Thou
shalt
not
vtter
,
or
beare
false
wytnesse
against
thy
neighboure
.
BEsydes
the
foresayde
iniuryes
,
whiche
often
tymes
be
done
to
〈◊〉
neigh
boures
,
thys
commaundement
being
the.
vi
.
of
the
seconde
table
,
doth
admo
nyshe
vs
to
auoyd
and
eschewe
the
do
ynge
of
an
other
greate
and
greuous
iniurye
towardes
our
neyghboure
,
whiche
is
in
bearynge
false
wytnes
agaynst
our
sayd
neighbour
.
And
in
this
matter
,
there
is
here
in
kept
a
very
good
ordre
for
not
onelye
we
are
bounden
to
forbeare
the
huttyng
or
endamage
of
our
neighbours
bodye
,
the
mysusynge
of
hys
wyfe
,
and
wrongefull
takynge
awaye
of
hys
goodes
,
but
also
by
the
wyll
,
pleasure
,
and
com
maundemente
of
almyghtye
GOD
,
we
are
bounden
not
once
to
open
our
mouth
,
to
dyffame
,
or
misreporte
our
neyghboure
,
or
to
beare
vntrue
wytnes
or
falsely
to
depose
in
anye
matter
agaynst
oure
sayde
neygheboure
.
And
lyke
as
by
thys
commaundemente
al
euill
vse
of
the
tungue
,
to
the
hurte
of
our
neyghboures
,
is
forbydden
,
so
o
in
,
and
by
the
same
commaundemente
(
by
the
ofte
mentioned
rule
of
contraryes
)
there
is
commaunded
the
good
and
charytable
vse
of
the
tungue
,
all
maner
of
wayes
,
to
the
benefytte
of
oure
neighbonrs
,
as
to
be
true
and
playne
in
oure
wordes
wyth
hym
,
and
towardes
hym
,
to
be
faythful
to
hym
in
all
couenauntes
,
bargaynes
,
and
promysses
.
To
testifye
the
truthe
in
all
courtes
,
iudgementes
,
and
other
places
,
to
reporte
well
of
them
that
be
absente
,
to
geue
true
and
faythefull
counsayle
and
exhortatyon
to
all
goodnes
,
yea
and
to
dysswade
frome
all
euyll
.
And
here
concernynge
thys
commaundement
we
haue
mooste
iuste
cause
to
lamente
and
to
be
sory
for
the
malyce
and
euyll
disposition
that
in
these
oure
dayes
raygnethe
bothe
in
men
and
women
,
whose
tounges
are
so
venemous
and
wyeked
,
in
〈◊〉
,
lyinge
backbytynge
,
and
mysreportynge
,
as
the
lyke
thereof
hathe
not
bene
harde
sence
the
begynnynge
of
the
world
,
in
whome
truelye
that
sayiug
of
S.
James
in
the
thyrd
chapyter
of
hys
epystle
maye
and
doth
take
place
.
Omnes
natura
bestiarum
,
volucrum
,
&
Serpentium
,
et
cetorum
,
domantur
et
〈◊〉
sunt
〈◊〉
humana
,
linguam
autem
nullus
hominum
〈◊〉
mare
potest
,
inquietum
malum
,
plenum
〈◊〉
mortifero
.
That
is
to
saye
.
All
kynde
of
beastes
,
byrdes
,
serpentes
,
and
fysh
of
the
sea
,
are
tamed
and
haue
binne
made
tame
by
man
,
but
the
tonge
noo
man
canne
tame
,
it
is
an
inquyet
or
vnrulye
euyll
,
full
of
deadlye
poyson
.
And
to
th
intente
that
suche
personnes
maye
hereafter
(
yf
theye
wyll
not
for
Loue
of
Uertue
,
and
Charytyes
sake
,
yet
at
the
leaste
for
the
feare
of
punyshemente
at
GODDES
hande
)
refrayne
and
forbeare
suche
theyr
dampnable
,
and
wycked
spe
kynge
,
we
wyll
recyte
here
both
in
generall
,
and
also
in
speciall
,
sundrye
the
offenders
of
thys
commaundemente
,
and
also
the
punyshmente
hangynge
therefore
ouer
theyr
heades
.
And
fyrste
in
generaltye
we
wyll
brynge
in
the.
xiii
.
of
the
prouerbes
,
where
it
is
thus
wrytten
.
Qui
custodit
os
suum
,
cuctodit
animam
suam
,
qui
autem
inconsideratus
est
adloquendum
sentiet
mala
.
That
is
to
saye
.
He
that
kepeth
his
mouth
,
kepeth
hys
soule
,
and
he
that
is
vnaduised
or
rashe
to
speake
shall
feele
hurtes
or
euylles
.
And
in
the
thyrde
chapter
of
the
fyrste
epystle
of
S.
Peter
,
it
is
wrytten
thus
.
He
that
dothe
loue
lyfe
,
and
to
see
good
dayes
,
let
him
refrayne
his
tongue
from
euil
,
and
his
lyppes
,
that
they
doo
not
speake
de
:
ceyte
.
Also
in
the.
xii
.
chapyter
of
the
Prouerbes
,
the
wyse
Salomon
wryteth
in
this
maner
.
For
the
faultes
of
the
lyppes
,
destruction
or
ruyne
draweth
nere
vnto
the
euyll
man
.
Moreouer
in
the.
xviii
.
chapiter
of
the
same
boke
,
is
this
saying
.
Lyfe
and
death
lyeth
in
the
tongue
,
and
they
that
loue
it
,
shall
eate
the
fruytes
of
it
.
And
in
the.
xxvi
.
chapyter
of
the
sayde
prouerbes
Salomon
sayeth
thus
.
A
slipper
toungue
worketh
ruines
or
destructyons
.
And
to
speake
somewhat
more
in
particuler
of
transgressoures
of
thys
commaundemente
,
you
shall
fyrste
note
,
that
somme
of
them
doo
beare
false
wytnes
in
open
iudgemente
,
and
of
them
the
wise
Salomon
in
the.
xix
.
chapyter
of
the
prouerbes
,
doth
speake
thus
.
Testis
falsus
non
erit
inpunitus
,
That
is
to
saye
.
A
false
wytnesse
shall
not
be
vnpunyshed
.
And
yet
more
terribly
he
sayeth
in
the.
xxi
.
chapter
folowinge
.
Testis
mendax
peribit
.
That
is
to
saye
.
A
lyinge
wytnesse
shall
peryshe
.
And
further
in
the.
xxv
.
chapyter
of
the
same
booke
,
it
is
wrytten
in
thys
wyse
.
〈◊〉
,
et
gladius
,
&
sagitta
acuta
,
homo
quiloquitur
contra
proximum
suum
falsum
testimonium
.
That
is
to
saye
A
darte
,
and
swoorde
,
and
a
sharpe
arowe
,
is
that
man
that
speaketh
agaynst
his
neygheboure
false
wytnesse
.
Howe
heynous
an
offence
thys
is
,
appearethe
in
the.
xiii
.
Chapyter
of
Danyell
,
where
the
two
false
witnesses
(
who
wickedlye
deposed
agaynste
the
Godlye
Susanna
)
were
bothe
myraculouslye
detected
,
and
also
of
the
people
presentlye
stoned
to
death
.
And
no
meruayle
though
bothe
they
and
all
other
bearers
of
false
wytnes
be
,
by
aucthoritie
of
scripture
,
punyshed
in
such
greuous
sorte
,
seyng
that
euery
one
soo
offendynge
,
in
bearynge
false
wytnesse
,
dothe
trespasse
agaynste
three
sundry
persones
.
Fyrste
agaynste
almyghtye
God
,
whose
presence
the
false
wytnesse
bearer
dothe
contemne
.
Secondelye
agaynste
the
iudge
,
whome
by
lyinge
he
dothe
deceaue
.
Thyrdelye
agaynste
the
innocente
party
,
whom
by
his
false
wytnes
bearynge
,
he
dothe
hynder
and
hurte
.
Another
sorte
,
and
special
kynde
of
transgressoures
against
this
〈◊〉
commaundemement
is
when
a
man
doth
maliciouslye
,
backbyte
,
or
sclaunder
hys
his
neigheboure
,
though
it
be
not
in
iudge
mente
,
of
whych
sorte
and
kinde
of
transgressours
,
the
prophet
in
hys
100
Psalme
dothe
saye
thus
.
Who
that
doth
secretely
backebite
his
neigheboure
,
him
doo
I
persecute
.
And
in
the.
24.
of
the
Prouerbes
it
is
sayde
thus
.
Abhominatio
hominum
detractor
.
That
is
to
saye
,
A
detractor
or
backebiter
,
is
abhomination
ainongeste
men
.
And
in
the
fyrst
Chapter
of
the
boke
of
wysedome
it
is
written
.
A
detractione
parcite
linguae
.
That
is
to
say
Kepe
youre
tounge
from
backebytynge
.
And
Sayncte
Paule
in
the
fyfte
chapyter
of
hys
epystle
to
the
Galathyans
dothe
saye
thus
.
If
ye
bite
and
deuoure
one
an
other
,
take
hede
leaste
ye
be
consumed
one
of
an
other
.
Besydes
the
foresayd
specyall
sortes
of
transgressours
agaynste
thys
commaundement
,
there
are
other
also
and
emongest
them
secrete
tale
bearers
,
and
sowers
of
dissention
betwene
man
and
man
,
by
theyr
pryuye
malitious
whyspearinges
,
of
whom
the
wyse
Salomon
dothe
notablye
speake
in
the.
xxvi
.
chapyter
of
the
Prouerbes
sayinge
.
Cumdefeccrint
lingua
extinguetur
ignit
&
Subtracto
susurrone
〈◊〉
conquiescunt
:
That
is
to
saye
.
Whan
woode
wantethe
,
the
fyre
wyll
goo
oute
,
and
the
talebearer
or
whysperer
beynge
taken
awaye
,
stryfes
or
dissentions
shal
cease
,
and
by
and
by
after
,
the
say
:
e
Salomon
dothe
saye
.
The
wordes
of
the
talebearer
,
or
whysperer
seme
simple
,
but
they
pearce
euen
to
the
harte
〈◊〉
.
And
in
the.
xxi
,
chapyter
of
〈◊〉
,
〈◊〉
wrytten
thus
.
The
talebearer
shal
defyle
hys
soule
,
and
shall
be
odiouse
in
all
hys
doynges
,
Moreouer
in
the.
xxviii
,
chapy
.
of
the
same
boke
there
is
this
saying
.
Susurro
,
&
.
bilinguis
maledictus
,
multos
〈◊〉
〈◊〉
,
pacem
habentes
That
is
to
saye
.
A
talebearer
,
or
whisperer
,
and
a
double
tunged
personne
is
accursed
,
for
he
hath
troubled
,
or
sette
at
stryfe
,
manye
,
that
before
were
in
peace
or
frendeshippe
,
And
to
conclude
touchynge
this
commaundemente
,
you
shall
note
three
or
foure
places
more
of
scrypture
,
for
your
further
edifyenge
in
thys
behalfe
.
First
in
the
xxi
,
of
the
prouerbes
Salomon
dothe
saye
.
He
that
keapeth
hys
mouthe
and
hys
tounge
kepeth
hys
soule
from
trouble
.
Secondly
our
Sauiour
Chryste
in
the
twelueth
of
Mathewe
doth
say
.
I
say
vnto
you
that
men
shall
geue
accounte
in
the
day
of
Judgment
,
for
euery
idle
word
which
they
doospeake
.
Thyrdely
in
the
said
,
xii
,
chap.
it
is
wrytten
.
Ex
uerbis
tuis
iustificaberis
,
et
ex
uerbis
tuis
condemnaberis
.
That
is
to
saye
.
Of
thy
wordes
thou
shalt
be
iustified
&
of
thy
wordes
thou
shal
be
condemned
.
Fourthlye
.
&
fynallye
ye
shall
note
,
that
in
the
,
xx
.
of
that
〈◊〉
calipse
it
is
written
of
all
lyers
thus
.
〈◊〉
erit
〈◊〉
no
ardenti
igne
et
sulphure
quod
est
mors
〈◊〉
.
That
is
to
say
.
Their
parte
shal
be
in
the
lake
,
or
pole
that
dothe
burne
,
wyth
fyre
,
and
brimstone
,
which
is
the
second
deathe
.
〈◊〉
Th
exposition
or
declaration
of
the
tenthe
commaundement
whyche
is
.
Thou
shalte
not
couet
thy
neygheboures
house
,
nor
desyrethy
neighboures
wyfe
,
nor
hys
seruaunt
,
nor
his
mayden
,
nor
hys
oxe
,
nor
his
asse
,
nor
any
thing
that
is
his
.
FOr
the
better
vnderstandyng
of
this
tenthe
,
and
last
commaundement
,
ye
shall
note
,
that
as
the
fyfte
commaundement
(
whyche
is
the
fyrste
of
the
second
table
)
vnder
the
names
of
father
and
mother
are
vnderstanded
al
supe
〈◊〉
rs
,
and
as
in
the
syxt
commaundemente
,
vnder
the
name
of
kyllynge
,
is
vnderstanded
all
wrathe
&
reuengynge
,
and
as
in
the
seuenth
commaundement
vnder
the
name
of
adulterye
,
is
vnderstande
all
vnchaste
lyuynge
,
and
as
in
the
eyght
commaundement
vnder
the
name
of
thefte
is
vnderstande
al
deceitfull
dealynge
wyth
our
neighboures
,
and
fynallye
as
in
the
ninth
commaundement
,
vnder
the
name
of
false
wytnes
,
is
vnderstande
all
misuse
,
and
vntrue
vse
of
our
tounge
.
So
in
thys
tenth
and
last
commaunde
mente
vnder
the
name
of
desyrynge
of
an
other
mans
wyfe
,
seruaunte
,
and
goodes
,
is
vnderstande
all
maner
of
euyll
;
and
vnlawefull
desyre
of
anyething
.
Yea
and
as
in
thys
precepte
all
euyll
desyres
are
forbydden
,
euen
soo
in
the
same
are
imployed
and
commaun
ded
al
good
desyres
,
and
the
perfect
obedience
of
our
heartes
vnto
Gods
wyll
in
all
payntes
,
whyche
althoughe
we
shall
not
fullye
and
absolutelye
,
attayne
vnto
,
whyle
we
be
in
thys
lyfe
,
yet
thys
commaundement
doth
bynde
vs
to
enforce
and
endeuour
oure
felte
there
vnto
by
continuall
fyghtynge
and
resysting
agaynst
concupiscence
&
euyll
lustes
or
desyres
,
〈◊〉
as
by
them
man
is
contynuallye
tempted
to
euyll
dede
and
vytyouse
lyuynge
,
〈◊〉
wytnesseth
Saynt
James
in
the
fyrste
chapyter
of
his
Epystle
where
he
sayeth
thus
.
Nemo
cum
tentatur
,
dicat
quoniam
a
deo
tentaturdeus
enim
intentator
〈◊〉
est
,
ipse
autem
neminem
tentat
,
Vnusquisque
vero
〈◊〉
,
a
concupiscentia
sua
abstractus
,
et
illect
us
,
de
〈◊〉
concupiscentia
cum
conceperit
,
paret
〈◊〉
.
That
is
to
saye
:
Let
no
man
say
when
he
is
tempted
to
euyll
that
he
is
tempted
of
God
,
for
god
temptethe
not
to
euill
,
neither
tempteth
he
anye
man
,
but
euerye
man
is
tempted
,
drawne
,
and
allurcd
of
hys
owne
concupyscence
.
Than
whan
concupiscence
〈◊〉
conceyued
,
it
bryngeth
fourthe
synne
.
This
concupyscence
(
wherof
the
apostle
Saynte
James
doth
speake
,
whyche
is
a
motion
,
stirringe
prouokynge
,
or
alluringe
of
man
to
synne
)
is
routed
in
man
from
his
infancye
,
and
contynually
doth
remaine
in
hym
,
more
or
lesse
(
duryng
the
hole
state
of
thys
mortall
lyfe
)
be
he
neuer
soo
perfyte
,
and
yet
is
it
no
synne
,
so
longe
as
he
doethe
not
delyte
therin
,
and
consent
therevnto
.
And
therfore
it
is
wrytten
in
the
seuententh
chap.
of
Ecclesiasticus
,
in
thys
maner
.
Post
concupiscentias
tuas
non
eas
,
That
is
to
say
.
Doo
thou
not
goe
after
thy
concnpyscences
,
and
in
the
same
chapter
it
foloweth
.
Si
praestes
animaetuae
concupsicentias
eius
,
faciette
in
gaudium
inimicis
tuis
.
That
is
to
saye
.
If
thou
perfourme
or
fulfyl
to
thy
soule
her
concupiscences
,
or
lustes
,
she
wyl
make
the
to
be
a
reioysyng
stocke
to
thy
enemyes
.
So
that
though
we
do
feele
in
oure
selues
a
motion
or
suggestion
to
〈◊〉
,
eyther
by
euyl
thoughtes
remembraunce
,
sighte
,
hearyng
,
smelling
,
tastyng
and
touchyng
,
or
by
anye
euyll
counsayles
,
geuen
vnto
vs
by
our
enemye
,
or
any
other
,
yea
and
though
we
begynne
to
haue
some
pleasure
in
the
said
motion
or
suggestion
,
yet
yf
we
doo
incontynentelye
refrayne
our
wyl
,
so
that
it
do
not
consent
or
graunte
therevnto
,
we
then
not
onelye
doo
not
commytte
anye
deadely
synne
,
but
we
please
God
,
in
so
resistyng
and
suppressyng
such
concupyscence
,
and
by
thys
maner
of
resistynge
,
we
shall
also
put
to
flyghte
oure
enemye
the
deuyll
in
hys
most
crafty
or
violent
assaultes
agaynste
vs
,
accordynge
to
the
comfortable
encoragynge
and
promyse
of
almyghtye
God
,
declared
by
hys
Apostle
Saynte
James
,
in
the
fourthe
chapter
of
hys
Epystle
,
where
it
is
wrytten
.
Resistite
diabolo
&
〈◊〉
〈◊〉
.
Appropinquate
deo
&
appropinquabit
uobis
.
That
is
to
saye
:
Resyste
the
deuyll
,
and
he
shall
,
or
wyll
flye
from
you
,
drawe
you
neare
or
approche
to
God
and
he
wyll
approche
vnto
you
.
And
agreable
herevnto
sayeth
Saynte
Paule
in
the
,
vi
,
chapyter
of
hys
epystle
to
the
Romaynes
.
Let
not
synne
reigne
in
your
mortall
bodye
,
that
you
obey
the
concupiscences
thereof
.
But
here
may
be
moued
a
question
,
what
shoulde
be
the
cause
that
concupiscence
beyng
the
mother
and
nouryce
of
synne
,
shoulde
remayne
in
a
chrysten
man
or
woman
,
after
baptysine
or
penaunce
,
howe
good
howe
holy
,
or
perfecte
,
soeuer
they
be
,
seyng
it
semeth
to
be
an
impediment
to
do
the
lawes
of
God
perfectlye
and
full
force
to
be
agayne
the
wyll
of
good
folke
,
who
woulde
fayne
be
quite
of
it
,
and
canne
not
,
and
therefore
doe
lament
and
mourne
daylye
for
the
contynuall
encombraunce
they
haue
by
it
:
for
aunswere
to
whych
question
no
doubte
ye
shall
knowe
that
almyghtye
God
by
hys
ryghteous
iudgemente
and
infinite
wysedome
doeth
permitte
concupiscens
to
remayne
in
vs
after
Baptysme
,
and
penaunce
,
not
for
oure
euyll
or
bynderaunce
,
but
for
oure
good
and
furderaunce
,
not
to
oure
destruction
,
but
to
be
to
vs
an
occasion
of
saluatyon
.
For
none
shal
be
crouned
in
heauen
with
honor
&
glorye
,
excepte
in
thys
lyfe
they
gette
the
victorye
.
2
ad
Timoth.
2.
and
vyctorye
they
can
not
get
excepte
they
fyght
stoutly
and
manfully
,
and
no
man
doth
fyght
but
wyth
hys
enemy
.
So
yf
there
be
no
enemye
there
is
no
battayle
,
yf
no
battaile
,
no
victorye
,
yf
no
vyctory
,
no
Crowne
,
for
thys
cause
god
hath
permytted
concupyscence
to
remayne
in
vs
,
that
we
through
grace
ouer
commynge
the
same
,
maye
obteine
the
crowne
of
glory
in
heauen
.
And
that
you
may
the
better
auoyde
the
daunger
of
concupyscence
(
being
alwayes
so
busye
with
men
)
we
wyll
here
declare
vnto
you
foure
specyall
meanes
greately
aydyng
to
the
auoydyng
of
the
sayde
daunger
.
The
fyrste
is
to
vse
earnest
prayer
,
the
second
to
forbeare
al
occasions
of
synne
,
as
to
flye
euyll
companye
,
and
to
haue
regarde
to
the
vse
of
oure
senses
,
by
whyche
as
by
wyndowes
death
dothe
enter
into
oure
soule
,
arcordynge
to
the
saying
of
Job
,
in
his
.
xxxi
.
chapter
.
Pepegifoedus
cum
oculis
meis
ut
ne
cogitarem
quidem
de
uirgine
.
That
is
to
say
.
I
haue
made
a
couenaunte
wyth
myne
eyen
,
that
I
woulde
not
once
thynke
of
a
Uyrgyn
.
The
thyrde
is
to
tame
our
fleshe
and
to
kepe
it
vnder
,
and
brynge
it
vnto
bondage
,
accordynge
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
concupiscence
.
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
concernynge
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
from
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
delyberation
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
.
Secondlye
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
declaration
of
the
petitions
conteined
in
the
prayer
of
oure
lorde
called
the
Pater
noster
,
we
(
callynge
to
oure
remembraunce
the
godlye
counsaile
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
giuen
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
.
Therefore
lette
not
that
man
thynke
that
he
shall
receaue
any
thing
at
Goddes
handes
.
The
propertye
of
hope
,
in
prayer
,
is
to
cause
a
man
pacientlye
,
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
when
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
agaynste
theyr
enemyes
,
dyd
ernestlye
solicite
,
and
moue
Ozais
theyr
chiefe
ruler
,
to
render
vppe
the
towne
to
the
Assyrians
,
who
than
beseyged
them
.
And
that
the
sayde
Ozias
dyd
exhorte
then
the
people
to
be
quiet
and
patiente
,
and
to
abyde
the
mercye
of
GOD
,
duringe
the
space
of
〈◊〉
dayes
,
promising
them
that
after
fyue
dayes
yf
God
dyd
not
succoure
or
ayde
them
againste
theyr
enemyes
,
he
then
woulde
accordynge
to
theyr
desyres
,
render
vppe
the
towne
,
vpon
whych
aunswere
of
Ozias
,
the
Godly
wydówe
Judyth
mislikyng
greatly
the
same
,
dyd
rebuke
Ozias
sharpelye
for
that
he
would
and
dyd
presume
to
ap
poynte
God
anye
tyme
,
in
whyche
he
shoulde
deliuer
them
from
the
daunger
that
they
were
in
,
and
howe
also
she
sayde
to
Ozias
and
to
other
that
were
wyth
hym
,
in
thys
maner
.
Quod
est
hoc
〈◊〉
in
quo
consensit
Ozias
,
ut
tradat
ciuitatem
Assyris
,
si
intra
〈◊〉
dies
non
〈◊〉
uobis
〈◊〉
Et
qui
estis
uos
,
〈◊〉
tentatis
〈◊〉
?
〈◊〉
onest
iste
sermo
quimisericordiam
prouoces
,
sed
potiut
〈◊〉
iram
exitet
,
et
〈◊〉
accendat
.
Posuistis
uos
tempus
miserationis
domini
,
&
in
orbitrium
uestrum
,
diem
constitu
istis
ei
?
That
is
to
saye
.
What
thynge
is
thys
wherevnto
Ozias
hath
consented
,
that
he
woulde
delyuer
the
cytye
to
the
assyrians
yf
wythin
fyue
dayes
there
come
no
succour
or
ayde
vnto
you
?
And
who
are
you
,
that
tempt
our
Lord
God
?
thys
speache
or
sayinge
is
not
suche
as
may
prouoke
the
mercy
of
GOD
,
but
rather
such
as
maye
styrre
vp
hys
anger
,
and
kyndle
hys
fury
,
haue
you
putte
or
sette
a
time
of
the
miseration
or
merci
of
our
Lord
,
and
haue
apointed
or
prescribed
vnto
hym
a
daye
after
youre
wyll
or
pleasure
?
Nowe
concernynge
Charytie
,
whyche
is
the
thyrd
thynge
requyred
in
prayer
,
you
shall
vnderstand
,
that
wythout
it
,
no
prayer
〈◊〉
be
in
anye
wyse
acceptable
before
the
face
of
GOD
.
And
therefore
oure
Sauyoure
Chryste
sayeth
in
the
〈◊〉
of
Mathewe
in
thys
wyse
.
Yf
thou
offer
thy
gyfte
at
the
aultar
and
there
dooeste
remember
that
thy
brother
hathe
anye
thynge
agaynste
the
,
leaue
thy
gyfte
ther
before
the
Aulter
,
and
goo
and
be
fyrste
reconciled
to
thy
brother
,
and
than
come
and
offer
thy
gyfte
.
Thus
you
see
,
howe
that
yf
you
wyl
haue
your
prayer
harde
and
accepted
of
almyghtye
God
,
you
muste
of
necessitie
be
fyrst
prepared
thervnto
,
by
faythe
,
hope
,
and
charytie
,
More
ouer
in
the
scryptures
lefte
for
oure
instruction
,
and
edifienge
,
there
are
sondrye
examples
,
teachynge
vs
that
prayer
,
accumpanyed
wyth
fastynge
and
almes
dedes
,
is
made
therby
a
greate
deale
the
more
acceptable
in
the
syghte
of
almyghtye
God
,
as
apearethe
in
the
twelue
chapiter
of
the
boke
called
Thoby
wher
the
Aungell
of
God
dothe
saye
vnto
Thoby
th
elder
,
as
foloweth
.
Bona
est
oratio
cum
ieiunio
&
〈◊〉
,
magis
q
thesaurus
〈◊〉
.
That
is
to
say
.
Prayer
with
fastinge
and
almes
dedes
is
good
,
rather
then
to
heape
vp
threasures
of
Golde
.
Other
examples
also
there
are
〈◊〉
,
as
of
Kynge
Iosaphat
and
the
Iewes
in
the.
ix
.
〈◊〉
of
the
seconde
boke
of
Paralipomenon
of
Iudeth
,
and
the
chyldren
of
Israell
(
in
the
,
iiii
chapyter
of
Iudythe
)
of
the
Niniuites
(
in
the
thyrd
chapiter
yf
the
prophet
Ionas
)
&
of
Cornelius
the
conturion
in
the
x.
chapyter
of
the
actes
of
the
Apostles
,
but
these
are
sufficiente
.
And
to
procede
further
Concernynge
〈◊〉
,
ye
shall
note
that
when
(
when
we
do
praye
)
our
intent
,
and
the
hole
desyre
of
oure
harte
ought
to
be
ioyned
alwaye
with
the
praier
of
oure
mouth
,
elles
that
reprochs
,
wrytten
by
the
pro
phete
Esaye
,
in
his
.
xxix
.
Chapyter
,
(
recyted
also
in
the.
xv
.
chapyter
of
Mathew
)
may
wel
be
verified
on
vs
,
whyche
is
.
Populus
hic
lahijs
me
honorat
,
cor
autem
corum
longe
esta
me
.
That
is
to
saye
.
Thys
people
honourethe
me
with
theyr
lyppes
,
but
theyr
harte
is
farre
from
me
.
And
to
drawe
nere
to
oure
purpose
,
and
speciallye
to
speake
of
oure
Lordes
prayer
,
called
the
Pater
noster
you
shall
vnderstande
,
that
amongeste
all
the
prayers
,
whyche
a
Chrysten
man
maye
make
to
God
,
there
is
none
soo
worthy
,
and
so
excellent
a
pray
er
as
it
is
.
For
it
was
not
made
,
and
taughte
vs
by
anye
earthlye
creature
,
no
nor
by
anye
aungell
of
,
but
by
the
very
sonne
of
God
,
our
sauioure
Iesus
Chryste
,
who
is
the
eternal
wysedome
of
God
the
father
.
And
the
prayer
is
soo
compendions
and
shorte
,
that
it
maye
easelye
be
learned
,
and
borne
in
mynd
of
all
men
,
so
that
excuse
of
ignoraunce
,
or
of
not
knowynge
of
it
,
or
of
omyttynge
the
frequente
vse
and
sayynge
of
it
,
is
cleane
taken
awaye
from
all
personnes
hauinge
the
vse
of
reason
.
And
thoughe
thys
prayer
be
shorte
in
wordes
,
yet
it
is
excedynge
longe
,
and
pro
founde
in
sence
.
For
in
.
vii
.
petytions
comprysed
in
it
,
it
dothe
conteyne
all
thynges
that
we
canne
desyre
of
God
,
whether
it
be
for
the
welthe
of
oure
soule
or
of
oure
bodye
or
otherwyse
,
and
not
onelye
concerning
thys
lyfe
,
but
also
concernynge
the
lyfe
to
come
.
And
it
dothe
kepe
the
selfe
same
order
whyche
we
oughte
to
kepe
in
alloure
desyres
,
and
petytyons
.
For
fyrste
and
aboue
all
other
thinges
we
shoulde
desyre
that
God
be
knowen
,
honoured
,
gloryfyed
,
and
magnyfyed
,
bothe
of
vs
,
and
also
the
people
of
the
worlde
.
And
that
is
it
,
whych
we
do
desyre
of
GOD
,
in
the
fyrste
petition
,
sayinge
.
Hallowed
be
thy
name
,
Secondlye
,
we
shoulde
desyre
at
Goddes
handes
,
all
thynges
that
are
good
,
and
that
doo
we
in
the
three
petitions
nexte
folowynge
,
for
in
the
fyrste
of
the
thre
whyche
is
.
Let
thy
kyngdome
come
.
we
doo
aske
eternall
good
thynges
,
in
the
seconde
,
whiche
is
,
Let
thy
wyll
be
done
in
earth
,
as
it
is
in
heauen
,
We
doo
aske
spiritual
good
thynges
.
And
in
the
thyrde
,
whyche
is
.
Gyue
vs
this
day
oure
dayly
breade
.
We
doo
aske
temporal
good
thynges
,
appertaynynge
to
our
bodely
sustentation
.
Thyrdelye
as
we
oughte
to
desyre
God
,
to
delyuer
vs
from
al
euyll
,
soo
doo
we
in
the
three
last
petitions
,
for
in
the
fyrste
of
them
,
whyche
is
.
Forgeue
vs
oure
trespaces
,
as
we
doo
forgyue
them
that
trespace
agaynste
vs
.
we
doo
desyre
God
to
deliuer
vs
from
synne
and
eternall
deathe
,
whyche
is
the
rewarde
of
synne
.
And
in
the
seconde
whyche
is
.
And
leade
vs
not
into
temptation
,
We
do
desyre
to
be
deliuered
from
our
spirituall
enemyes
,
and
in
the
laste
,
whyche
is
.
But
deliuer
vs
from
euyll
.
We
doo
desyre
(
be
sydes
other
thynges
)
that
we
may
be
delyuered
from
euyles
temporall
.
Breifely
thys
prayer
of
our
Lord
is
so
profound
,
soo
aboundaunt
and
so
plenteous
,
that
there
is
no
prayer
,
whether
it
be
wryttrn
in
the
olde
testament
,
or
in
the
newe
;
but
the
summe
and
effecte
thereof
is
conteyned
in
some
of
these
seuen
petytyons
Wherefore
we
exhorte
all
people
to
saye
thys
prayet
ofte
,
distinctlye
,
and
〈◊〉
;
and
well
to
note
,
the
particuler
declaration
thereof
,
which
here
foloweth
.
¶
The
exposition
or
declaration
of
the
fyrste
petition
of
the
Pater
noster
whyche
is
.
Oure
father
whiche
arte
in
heauen
,
hallowed
be
thy
name
.
WE
cannot
comprehend
in
our
mynde
the
great
goodnes
of
God
towardes
vs
,
in
that
he
hath
taughte
vs
here
in
the
begynnyuge
of
oure
prayer
;
to
cal
hym
Oure
father
.
Of
truthe
this
was
not
vsed
in
the
tyme
of
the
olde
testamente
,
amongeste
the
Iewes
,
for
they
lyued
vnder
the
bondage
of
Moyses
lawe
,
as
seruauntes
,
and
durste
not
call
God
,
theyr
father
,
but
Lorde
,
whych
is
a
〈◊〉
of
maiestye
and
power
,
but
we
Chrysten
men
are
taughte
by
oure
Sauioure
Chryste
hymselfe
the
author
and
maker
of
thys
prayer
,
boldelye
to
call
God
oure
father
,
whyche
is
a
name
of
be
〈◊〉
,
mercy
gentlenes
,
and
greate
loue
.
And
yf
the
holy
patriarche
Abraham
(
who
was
called
the
frend
of
god
)
dyd
call
GOD
his
Lord
,
whan
he
made
hys
prayer
vnto
hym
,
sayinge
in
the.
xviii
.
of
Genesys
,
Shall
I
speake
to
my
Lorde
,
seynge
I
am
but
dust
and
〈◊〉
?
Howe
muche
lesse
durste
we
haue
called
God
our
father
,
except
that
he
had
so
taught
vs
,
and
commaunded
vs
to
〈◊〉
.
In
why
the
hys
doynge
,
he
hath
gyuen
vs
ryghte
great
cause
to
put
our
hole
con
fidence
in
hym
,
and
to
loke
and
truste
for
all
good
,
at
his
hande
.
But
ye
wyll
percase
aske
,
howe
hathe
almyghtye
God
made
hym selfe
to
be
oure
father
?
Trulye
it
is
not
by
natural
generation
,
for
after
that
sorte
he
onelye
is
father
vnto
Iesus
Chryste
but
he
hath
made
hymselfe
to
be
our
father
,
by
adoptinge
vs
〈◊〉
hym
,
throughe
faythe
in
Chryste
Iesus
whych
thyng
he
doth
in
the
tyme
of
oure
baptysme
,
accordyng
as
it
is
wrytten
in
the
fyrste
of
S.
Iohn
.
〈◊〉
eis
〈◊〉
〈◊〉
〈◊〉
dei
fierihijs
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
to
saye
.
〈◊〉
He
(
Chryst
)
gaue
vnto
them
power
to
be
made
the
sonnes
of
God
,
to
them
who
beleue
in
hys
name
.
And
in
the.
viii
.
to
the
Bomaynes
S.
Paule
sayeth
.
〈◊〉
haue
receiued
the
〈◊〉
of
Adoption
,
to
be
the
sonnes
of
God
,
in
whych
〈◊〉
we
doo
crye
Abba
father
.
And
in
the
〈◊〉
to
the
Ephesyans
S.
Paule
sayeth
.
Be
ye
folowers
of
God
as
mooste
dearelye
beloued
sonnes
,
and
walke
in
loue
as
Chryst
hath
loued
〈◊〉
.
And
in
the
fyft
of
Mathew
,
our
sauiour
.
Christ
saieth
.
Be
ye
perfit
as
youre
heauenlye
father
is
perfit
.
And
here
is
to
be
noted
a
lesson
,
that
as
〈◊〉
worde
father
,
doth
declare
the
greate
〈◊〉
,
mercy
,
and
loue
of
GOD
towardes
vs
as
well
in
creation
as
also
in
the
redemption
of
man
so
it
〈◊〉
sheth
vs
agayne
of
oure
duetye
towardes
hym
,
and
howe
we
be
bound
to
shew
agayne
vnto
hym
our
hole
harte
,
loue
obedience
,
and
redynes
to
fulfyll
with
all
gladenes
and
humilitye
all
hys
preceptes
,
and
commaundementes
.
And
therefore
whosoeuer
presumeth
to
come
to
God
with
this
prayer
,
and
to
call
hym
father
,
and
yet
hathe
not
full
intente
,
and
purpose
,
to
vse
hym selfe
in
all
thynges
lyke
a
kynde
,
and
an
obedyente
Sonne
,
he
commeth
to
him
as
Iudas
came
to
Christ
wyth
a
kysse
,
pretendyng
to
be
his
frende
and
hys
ser
uaunte
,
in
callynge
hym
mayster
,
and
yet
he
was
in
dede
a
traytoure
to
hym
,
and
a
deadelye
enemye
.
And
for
thys
consideration
euerye
chrysten
man
that
intendeth
to
make
thys
prayer
,
ought
inwardly
and
throughly
,
to
searche
and
examyne
hym selfe
,
and
yf
he
fynde
in
hymselfe
,
anye
notable
cryme
,
for
the
whiche
he
oughte
to
be
ashamed
to
cal
GOD
his
father
,
let
hym
accuse
hym selfe
therefore
to
God
,
and
recognyse
hys
vnworthynes
,
saying
as
the
prodygal
sonne
sayde
father
I
haue
offended
the
,
I
am
not
worthye
to
be
called
thy
sonne
.
And
wyth
due
repentaunce
〈◊〉
purpose
,
and
intente
,
to
amende
hys
naughtye
lyfe
,
let
hym
lyte
vppe
hys
harte
to
God
,
and
callynge
for
hys
grace
of
reconciliation
,
let
hym
humbly
say
.
Oure
father
.
&c.
Neyther
is
it
wythoute
greate
cause
,
that
oure
sauyour
Chryste
teacheth
vs
to
saye
.
Oure
father
,
and
not
My
father
,
For
thereby
he
geuethe
vs
clerly
to
vnderstande
that
as
we
our selues
be
the
sonnes
and
chyldren
of
God
,
by
adoption
throughe
faythe
,
so
are
all
other
Chrysten
men
and
women
the
chyldren
of
GOD
by
the
same
faythe
,
and
therefore
we
ought
to
loue
them
all
with
perfecte
loue
and
charytye
,
as
brethren
and
systers
in
God
.
Oure
heauenlye
doctoure
in
thys
worde
doeth
geue
vs
instruction
of
vnitye
,
concorde
,
and
peace
,
and
to
praye
to
God
for
all
chrysten
people
,
knowen
and
vnknowen
,
for
and
frende
.
And
for
that
purpose
and
effecte
,
he
hath
not
learned
vs
to
saye
.
My
father
whiche
art
in
,
but
he
hath
taught
vs
to
saye
:
Oure
father
whiche
arte
in
heauen
:
Lykewyse
we
saye
not
gyue
me
thys
daye
my
daylye
breade
,
but
Giue
vs
thys
daye
oure
daylye
breade
,
nor
we
say
not
forgiue
me
my
synnes
,
and
trespasses
,
but
forgyue
vs
oure
synnes
and
trespasses
.
Lykewyse
we
saye
not
delyuer
me
from
euyll
,
but
Delyuer
vs
from
euyll
,
To
sygnyfye
that
throughe
faythe
in
Iesus
Christe
,
we
are
all
the
sonnes
of
God
:
and
therefore
shoulde
not
the
gentleman
dyspyse
the
yoman
,
nor
the
ryche
the
poore
,
Malachye
(
Malach.
2.
)
doth
saye
.
Nunqui
non
pater
unus
omnium
nostrum
?
〈◊〉
non
unns
deus
creauit
nos
?
quare
ergo
unusquisque
nostrum
despicit
fratrem
suum
.
That
is
to
saye
.
Haue
not
we
all
one
father
?
hathe
not
one
God
made
vs
all
?
wherefore
than
doth
euerye
one
of
vs
dyspise
hys
brother
?
The
prayer
in
dede
that
the
proude
Pharisey
made
(
Luke
.
18
)
〈◊〉
not
acceptable
vnto
God
,
bycause
he
dispised
hys
neighboure
,
the
publican
.
Let
vs
al
〈◊〉
knowe
our selues
to
be
brethren
in
god
&
through
sayth
equally
to
be
hys
chyldren
.
And
as
concerninge
these
wordes
,
whych
art
in
heauen
.
we
maye
not
by
theym
vnderstande
,
that
God
is
conteyned
,
and
included
wythin
the
heauenes
,
as
the
aungelles
,
and
holy
sayntes
are
,
for
(
as
Salomon
sayeth
in
the
thyrd
booke
of
the
kynges
and
the
eyght
chapyter
.
)
The
heauens
of
heauens
doo
not
comprehende
or
include
hym
.
But
in
thys
respecte
he
is
sayde
to
be
in
heauen
,
because
he
,
by
hys
almyghtye
power
,
doth
conteyne
,
kepe
,
holde
vp
,
and
mayntayne
,
all
the
heauens
,
and
also
all
other
creatures
,
whyche
are
enclosed
,
and
shutte
vnder
the
cope
,
or
compasse
of
heauen
accordynge
as
S.
Paule
sayeth
.
Collos.
i.
Omnia
in
ipso
constant
.
That
is
to
saye
:
All
thynges
in
hym
haue
theyr
beynge
.
And
therefore
vnto
god
onelye
we
doo
saye
,
whyche
arte
in
heauen
.
Bycause
that
god
onely
as
he
hath
made
heauen
,
and
all
thynges
vnder
heauen
,
so
he
onely
is
in
all
the
heauens
,
and
wyth
hys
almyghtye
power
conserueth
,
and
kepethe
them
in
all
theyr
beyng
.
And
here
must
we
note
,
that
we
maye
not
thynke
,
that
god
is
so
in
heauen
,
that
thereby
he
can
not
be
,
or
is
not
in
earth
also
,
as
shall
please
hym selfe
.
For
truelye
he
is
in
all
places
,
by
hys
essence
,
by
hys
presence
,
and
by
hys
power
,
accordynge
as
he
sayethe
(
Hieremye
.
xxiii
.
)
Nonne
coelum
&
terram
ego
impleo
?
That
is
to
saye
,
Doo
not
I
fyll
heauen
and
earth
?
and
he
is
sayde
specyally
to
be
in
heauen
,
for
as
muche
as
in
heauen
,
he
is
manyfest
,
and
sheweth
hys
godheade
,
hys
dyuyne
maiestye
,
power
,
glorye
,
ioye
,
and
blysse
eternall
,
whyche
he
hath
promysed
to
geue
,
as
a
rewarde
,
to
al
suche
as
doo
perseuer
in
hys
fayth
,
and
obedience
,
accordynge
as
he
sayeth
,
Math.
v.
Merces
uestra
multa
est
in
coelis
.
That
is
to
saye
.
Youre
rewarde
is
greate
in
heauen
.
And
here
doo
you
marke
that
these
wordes
,
whych
arte
in
heauen
,
are
so
placed
and
set
furth
,
to
styrre
vp
our
heartes
to
God
,
and
to
cause
in
vs
an
inward
desyre
,
and
a
greate
care
,
and
studye
to
come
to
the
place
where
our
heauenly
father
is
:
yea
,
and
muche
to
couete
hys
syghte
and
presence
.
For
lyke
as
a
louyng
chylde
is
euer
desyrous
to
be
where
hys
father
is
,
euen
so
oughte
we
euer
to
desyre
to
be
wyth
oure
heauenlye
father
,
and
to
endeuoure
our selues
,
that
our
conuersation
be
al
wythdrawen
from
the
worlde
,
the
fleshe
,
and
the
deuyll
,
and
be
set
vpon
heauen
and
heauenlye
thynges
,
as
S.
Paule
teacheth
,
Phil.
iii.
And
therefore
we
shoulde
contynuallye
wayle
,
and
lament
,
because
we
be
not
wyth
oure
heauenlye
father
,
saying
with
the
prophet
.
Psal.
cxix
.
wofull
am
I
,
that
my
dwellynge
vpon
the
earth
,
is
soo
muche
prolonged
.
And
by
these
wordes
shoulde
there
be
engendred
in
vs
,
a
stronge
hope
,
of
eternall
glorye
.
And
howe
can
we
fayle
thereof
,
yf
we
wyll
,
seynge
oure
heauenlye
father
hathe
bothe
the
wyll
,
and
also
the
power
to
perfourme
it
?
Hys
wyll
we
clearelye
vnderstande
,
in
asmuche
as
he
made
hym selfe
to
be
oure
father
:
hys
power
is
well
knowen
,
for
that
he
is
a
God
of
power
,
and
glorye
,
and
maker
,
and
preseruer
of
Heauen
,
Earthe
,
and
of
all
that
in
them
is
.
And
here
shall
you
further
note
that
these
wordes
.
Our
father
whych
art
in
heauen
.
are
put
lyke
a
prologue
before
all
the
seuen
petitions
,
(
yea
and
euery
one
of
them
may
haue
prefixed
,
before
them
the
same
prologue
)
declaryng
playnely
,
that
no
man
can
saye
thys
prayer
truely
,
and
duelye
,
that
no
pleasure
of
god
,
and
hys
owne
meryte
,
excepte
he
haue
fayth
,
hope
,
and
Charytye
,
for
wythout
faythe
,
nor
can
say
truelye
,
O
father
,
and
wythoute
charytye
to
hys
neyghbour
,
no
man
cane
say
truelye
and
meritoriouslye
,
Oure
father
,
and
wythout
hope
,
no
man
can
saye
truelye
,
Whyche
arte
in
hauen
doo
thou
remyt
vs
our
synnes
.
And
in
these
wordes
Halowed
be
thy
name
,
it
is
to
be
noted
,
that
by
the
name
of
God
,
is
vnderstande
God
hym selfe
,
the
power
of
God
,
the
myght
,
the
maiestye
,
the
glory
,
the
wysedome
,
the
prouidence
,
the
mercye
,
and
goodnes
of
God
,
and
all
such
other
good
thynges
,
as
in
scrypture
be
attribute
vnto
God
.
And
thys
name
is
halowed
,
when
it
is
praysed
,
gloryfyed
,
sette
furthe
,
honoured
,
and
magnyfied
of
vs
,
bothe
in
woorde
and
dede
.
And
where
in
thys
petytyon
we
praye
that
hys
name
maye
be
hallowed
,
it
is
not
to
be
taken
or
thoughte
that
thys
name
of
God
,
whyche
in
it selfe
is
euermore
moste
holy
,
most
glorious
,
most
merueylouse
and
full
of
maiestye
,
can
be
eyther
aduaunced
or
dymynished
by
vs
,
or
any
thyng
that
we
can
doo
:
but
we
desyre
here
,
that
thys
moste
holye
name
maye
(
accordynge
as
it
is
in
it selfe
moste
holy
)
be
so
taken
,
vsed
honoured
,
and
halowed
of
vs
,
and
of
all
others
as
well
heathen
as
chrystened
,
lyke
as
on
the
contrary
parte
,
thys
name
is
sayde
to
be
polluted
,
and
defyled
,
when
we
doo
eyther
in
worde
,
or
in
deede
,
contumelyouslye
,
and
contemptuouslye
,
or
otherwyse
dyshonor
the
same
.
We
desyre
therefore
in
thys
petytion
,
that
all
false
faythe
,
by
the
whyche
men
eyther
mystrust
god
,
or
put
theyr
confidence
in
anye
othere
thyng
more
then
in
hym
,
may
be
destroyed
.
And
that
all
wytche
craftes
and
false
charmes
&
coniurations
,
by
the
whyche
Sathan
and
other
creatures
,
be
inchaunted
,
maye
cease
;
and
geue
place
,
to
goddes
holy
name
:
and
so
lykewyse
,
that
all
heresyes
,
and
false
doctrynes
,
maye
vanyshe
awaye
,
so
that
goddes
holy
worde
may
be
truely
interpreted
,
and
purely
taught
and
sette
furth
,
vnto
al
the
worlde
,
and
that
all
infydels
maye
receyue
the
same
,
and
be
conuerted
to
the
ryght
catholyke
faythe
,
whereby
al
disceyte
,
hipocrisye
,
and
counterfaytynge
of
trueth
,
of
ryghteousnesse
or
of
holynes
may
clearely
be
extincted
.
Furthermore
,
we
do
beseche
,
and
praye
god
here
that
his
name
may
be
halowed
,
so
that
no
man
should
swere
in
vayne
by
it
,
or
otherwyse
abuse
the
same
,
to
lye
or
deceyue
hys
neyghboure
.
And
generallye
that
none
shoulde
fall
into
pryde
,
or
ambition
,
into
desyre
of
worldlye
glorye
and
fame
,
into
enuy
malyce
couetousuesse
,
adulterye
,
gluttonye
,
slouth
,
backbytynge
,
sclaunderynge
of
hys
neyghbours
,
ne
into
any
other
euyll
or
wicked
thoughtes
,
and
dedes
,
whereby
the
name
of
god
maye
be
dyshonored
and
blasphemed
.
In
thys
prayer
also
we
doo
requyre
god
to
graunte
vs
that
in
all
perylls
,
and
daungers
,
we
ruime
vnto
hym
,
as
vnto
our
onely
refuge
,
and
call
vpon
hys
holye
name
,
and
that
in
oure
good
woorde
and
woorkes
,
we
maye
please
and
magnifye
hym
,
and
be
by
hym
preserued
from
the
mooste
damnable
synne
of
vnkyndnes
towardes
hym
.
And
also
that
we
whoo
doo
all
readye
professe
the
ryghte
fayth
,
may
styl
continue
therein
,
and
maye
doo
,
and
expresse
the
same
aswell
in
oure
outwarde
conuersation
,
as
in
confessynge
it
with
our
mouthe
,
so
that
by
oure
good
lyfe
,
and
oure
good
workes
,
all
other
maye
be
moued
to
good
,
and
that
by
oure
euyll
woorkes
and
synnes
,
no
man
maye
take
occasion
,
to
sclauuder
the
name
,
or
dimynyshe
the
laude
,
and
prayse
of
God
,
but
that
all
our
woorkes
and
doynges
,
may
redound
to
the
honor
prayse
,
and
glorye
of
Goddes
name
.
¶
The
exposition
or
declaration
of
the
seconde
petition
,
which
is
.
Thy
kyngdome
come
.
THys
seconde
petition
verye
orderlye
,
doth
folowe
vppon
the
fyrst
,
for
as
in
the
fyrst
we
do
aske
of
God
our
eternall
father
,
that
hys
gloryous
name
maye
be
knowen
through
out
all
the
worlde
,
and
be
of
all
people
,
(
whether
they
be
turkes
,
Jues
,
or
heathen
)
loued
,
magnifyed
,
and
gloryfyed
alwayes
,
aswell
as
it
is
of
vs
Chrysten
men
,
which
is
a
thynge
aperteynyng
to
the
dewe
honor
and
glory
of
God
,
and
whych
we
ought
of
dutye
fyrste
and
pryncipallye
to
desyre
,
So
in
thys
second
petition
we
aske
of
God
our
heauenly
father
,
that
he
wyll
vouchsafe
to
brynge
vs
to
hys
eternall
kyngdome
,
euermore
to
be
wyth
hym
,
and
partycypante
of
hys
enerlastyng
glorye
,
and
heauenly
enherytaunce
,
wyth
Chryst
Jesu
our
Sauiour
(
whych
is
a
thyng
of
al
other
that
a
man
may
wysh
to
hys
owne
selfe
,
the
chief
&
most
greatest
.
)
And
for
the
declaration
of
thys
second
peticion
,
you
shall
vnderstand
that
there
are
two
kyngdomes
,
the
one
contrarye
to
the
other
,
it
is
to
wytte
,
the
kyngedome
of
god
,
and
the
kyngedome
of
the
Deuyll
.
For
as
concernynge
worldelye
kyngdomes
and
dominions
,
they
〈◊〉
they
be
well
gouerned
,
and
guyded
by
order
of
Jystyce
,
doo
perteyne
to
the
kyngoome
of
god
,
as
Saynte
Paule
testifyeth
in
the.
xiii
.
chapter
to
the
Romaynes
.
And
〈◊〉
they
be
misordered
,
through
want
of
〈◊〉
,
&
vsyng
Tyranye
they
doo
pertayne
to
the
kyngdome
of
the
deuyll
.
Nowe
concernynge
the
kyngdome
of
god
,
it
is
of
two
fortes
,
it
is
to
wytte
,
the
kyngedome
of
grace
in
thys
worlde
,
and
the
kyngdome
of
glorye
in
the
worlde
to
come
:
and
of
the
kyngdome
of
grace
,
S.
Paule
dothe
speake
in
the.
xiiii
.
to
the
Romaynes
,
in
thys
wyse
.
Règnum
dei
est
iustitia
&
pax
,
&
gaudium
〈◊〉
spiritu
sancto
.
Qui
enim
in
hoc
seruit
Christo
placet
deo
,
&
probatus
est
hominibus
.
That
is
to
saye
:
The
kyngedome
of
God
is
iustyce
,
and
peace
,
and
ioy
in
the
holy
gost
,
for
he
that
in
thys
serueth
Chryste
,
pleasethe
God
,
and
is
allowed
with
men
.
Lykewyse
the
sayd
Saynt
Paule
speakynge
of
thys
kyngdome
of
grace
,
doth
in
the
fyrste
chapiter
of
hys
epistle
to
the
Collossenses
,
say
thus
.
He
hath
translated
,
or
caried
vs
,
frome
the
power
or
kyngedome
of
darkenes
,
into
the
kyngedome
of
his
derelye
beloued
sonne
,
in
whome
we
haue
redemption
,
and
remission
of
synnes
.
And
moreouer
we
doo
reade
in
the
fyfte
of
the
Apocalipse
after
thys
maner
,
Fecisti
nos
deo
nostro
regnum
.
That
is
to
saye
.
Thou
haste
made
vs
a
kingedome
vnto
our
God
.
For
doubtles
so
longe
as
we
remayne
in
grace
,
god
doth
raygne
in
vs
,
as
in
a
spirituall
kyngedome
,
and
we
as
his
faythfull
people
,
doo
obeye
hym
therein
.
And
as
concernynge
the
kyngedome
of
glorye
in
the
worlde
to
come
you
shall
vnderstand
that
oure
Sauiour
in
hys
second
comminge
,
which
shal
be
at
dōes
day
,
shal
giue
entrance
&
perpetual
possession
therof
,
to
〈◊〉
elect
:
whenhe
shal
say
vnto
them
(
as
it
is
〈◊〉
)
Comeye
the
blessed
of
my
father
,
doo
you
posselle
the
kyngedome
prepared
for
you
,
before
the
creation
,
or
beginning
of
the
worlde
!
Nowe
concernynge
the
kyngedome
of
the
Deuyll
,
which
is
cleane
contrarye
to
the
kyngdome
of
God
,
that
in
dede
is
a
dominion
,
or
rule
,
and
souerayntye
,
whych
the
deuyll
hathe
in
the
hartes
of
the
wycked
men
and
women
,
who
accordyng
to
his
pernycious
wyll
and
entycynges
,
doo
transgresse
the
commaundementes
of
God
,
and
doo
make
them selfe
bonde
,
and
thrass
to
synne
,
wyllyngly
consentynge
to
the
denyles
tentations
,
and
drawen
thereby
to
hys
seruice
,
and
holden
also
therein
,
by
concupyscence
of
the
fleshe
by
concupyscence
of
the
eye
,
and
by
pryde
of
life
.
And
of
thys
kyngedome
of
the
deuyll
,
S.
Paule
.
Ephe.
ii
.
doth
speake
sayinge
.
He
(
God
the
father
)
hathe
reuyued
you
al
at
ones
,
when
you
were
deade
thorough
your
trespasses
,
wherein
,
in
tymes
past
,
you
did
walke
accordinge
to
the
course
of
this
worlde
,
after
the
prynce
of
the
kynge
dome
,
or
power
of
this
ayre
,
the
spirite
which
nowe
worketh
vpon
the
children
of
vnbeleif
.
Accordynge
wherevnto
oure
sauiour
also
,
Jhon
.
xii
.
doeth
call
the
deuyll
the
prynce
of
thys
worlde
,
that
is
to
saye
,
of
all
euyll
and
wycked
people
,
lyuynge
in
the
worlde
.
And
in
the.
xli
.
chapter
of
Job
,
the
deuyll
is
called
the
kynge
of
al
proude
men
.
And
forasmuche
as
it
is
not
in
oure
power
to
delyuer
our selues
from
the
〈◊〉
of
the
Deuyll
,
but
onelye
by
Godes
helpe
(
For
oure
perdition
and
vndoing
is
of
oure selues
,
but
oure
helpe
and
faluation
is
of
God
.
as
sayeth
the
Prophete
Ozee
cap.
13.
)
therefore
it
is
very
necessarye
for
all
true
christen
people
,
to
make
this
petition
,
incessantlye
vnto
our
heauenly
father
,
and
to
beseche
hym
,
according
to
this
doctryne
of
Chryste
,
that
by
hys
grace
,
&
helpe
we
may
escape
the
dominion
and
power
of
the
Deuyll
,
and
that
we
maye
be
made
subiecte
vnto
hys
heauenlye
kyngedome
.
Therfore
in
this
petytyon
we
dysyre
God
to
gyue
vs
afore
all
thynges
,
true
,
and
constant
fayth
in
him
,
and
in
hys
sonne
Jesus
Christ
,
and
in
the
holye
Ghoste
,
with
pure
loue
,
and
charitie
towardes
hym
,
and
all
men
,
to
kepe
vs
also
from
infidelitie
,
desperation
,
and
malyce
,
whyche
myghte
be
the
cause
of
oure
destruction
,
and
to
delyuer
vs
from
dissensions
,
couctuousnes
,
lecherye
,
and
euyll
desyres
and
lustes
of
synne
,
and
so
the
vertue
of
his
kingdom
to
come
,
to
reigne
within
vs
,
that
al
our
heart
,
〈◊〉
and
wyttes
,
wythall
our
strength
inwarde
and
outwarde
,
maye
be
ordered
and
directed
to
serue
GOD
to
obserue
his
commaundementes
,
and
hys
will
and
not
to
serue
our
〈◊〉
,
the
fleshe
,
the
worlde
,
or
the
Deuyll
.
We
desyre
also
that
this
kingdome
,
ones
in
vs
begonne
,
maye
be
daylye
cucrcased
,
and
goo
forwarde
more
and
more
,
so
that
all
subtyll
and
secrete
hate
,
or
slouth
,
whych
we
haue
to
goodnes
be
not
suffered
to
rule
so
in
vs
that
it
shall
cause
vs
to
loke
back
againe
and
to
fall
into
synne
,
but
that
we
maye
haue
a
stable
,
purpose
and
strenghte
,
not
onelye
to
begynne
the
〈◊〉
of
innocencye
,
but
also
to
procede
ernestly
furthe
in
it
,
and
to
perfourme
accordynge
to
the
sayinge
of
Saynt
Paule
(
Colosse.
i.
)
where
he
prayeth
that
we
maye
walke
worthelye
pleasynge
god
in
all
thynges
beyng
fruitefull
in
all
good
workes
,
&
growynge
and
increasynge
,
in
the
knowledge
of
god
.
Also
(
Eph.
iiii
)
he
doth
saye
.
Worke
and
doo
the
truth
in
charite
,
and
increase
and
goo
forwarde
in
Christ
.
Therefore
in
this
prayer
desyrynge
the
kyngedome
of
god
to
come
.
we
requyre
also
,
that
we
beynge
alredy
receyued
and
entred
into
the
kyngdom
of
grace
and
mercye
of
god
,
may
soo
contynue
and
perseuer
therein
,
that
after
this
lyfe
we
may
come
to
the
kyng
dome
of
glorye
,
whych
endureth
for
euer
,
and
thys
is
that
greate
and
feruent
desyre
,
where
with
good
men
beyng
mortyfyed
from
worldely
affections
haue
bene
and
be
alwayes
kyndled
and
enflamed
,
as
appeareth
by
Saynte
Paule
,
when
he
sayd
(
Philip.
)
I
woulde
be
losed
from
this
bodye
and
be
with
Chryste
.
and
he
sayth
(
Rom.
eyght
)
We
that
haue
receiued
the
firste
fruites
of
thy
spyryte
,
doo
wayle
and
mourne
,
in
our selues
,
〈◊〉
and
loking
to
be
delyuered
from
the
mortalitie
&
miserles
of
this
body
,
into
the
glory
of
the
children
of
God
.
〈◊〉
Th
exposition
or
declaration
of
the
thyrde
petition
whyche
is
.
Thy
wil
be
done
in
earth
,
as
it
is
in
heauen
.
AFter
that
in
the
seconde
petition
we
doo
aske
of
God
oure
eternall
father
that
hys
kyngedome
of
grace
,
maye
come
vnto
vs
in
thys
worlde
,
&
that
we
maye
finallye
come
to
hys
eternal
kyngdome
in
heauen
(
whyche
is
the
hyghest
degree
of
mans
filicitye
)
there
doth
by
ryghte
order
folowe
thys
thirde
petition
,
wherein
we
doo
aske
of
God
oure
eternall
father
,
that
hys
wyll
maye
be
fulfylled
here
in
earthe
,
by
the
fulfyllynge
,
and
kepynge
of
hys
commaundementes
,
whyche
is
the
best
and
mooste
perfecte
meanes
,
to
procure
vnto
vs
the
foresaide
highe
degree
of
our
felicytie
.
And
for
the
better
and
playner
vnderstandynge
of
thys
thyrde
petition
,
you
shall
note
that
by
disobedience
,
and
synne
of
our
fyrst
father
Adam
,
we
be
,
as
of
our
nature
onelye
,
without
the
grace
of
God
,
vnhable
to
fulfyll
the
wyll
,
and
preceptes
of
God
,
and
so
are
enclyned
to
loue
our selues
,
and
oure
one
wylles
,
that
we
canne
not
hartely
loue
,
neither
god
,
nor
man
,
as
we
oughte
to
doo
.
And
therfore
(
we
being
once
chrysten
men
)
it
is
requisite
for
vs
to
praye
,
that
lyke
as
the
holye
aungelles
and
saynctes
in
heauen
(
in
whome
GOD
reygnethe
perfectlye
,
and
holye
)
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
chaunceth
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
concerne
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
,
&
sufficient
&
there fore
he
biddith
vs
aske
onelye
breade
,
wherein
is
not
ment
〈◊〉
,
greate
substaunce
,
or
habundaunce
of
thinges
aboue
our
state
&
condition
,
but
such
thinges
onely
as
be
necessary
for
euery
man
in
his
degree
that
it
should
be
one
ordinary
&
dayly
maner
of
sustenaunce
〈◊〉
,
&
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
constrayned
,
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
petition
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
mayntenaunce
&
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
the
liberal
handes
of
almyghty
God
,
who
doth
fede
both
man
and
beaste
:
for
of
our selfe
,
we
can
not
〈◊〉
nor
assure
or
promysse
oure selues
anye
thynge
,
but
whatsoeuer
we
haue
,
we
haue
it
in
dede
at
the
hande
of
almyghtye
God
,
as
the
prophet
Dauid
doth
saye
in
his
.
cxxx
.
psalme
.
All
thynges
doe
wayte
or
looke
for
at
thy
hande
that
thou
shouldeste
geue
them
meate
in
tyme
.
And
when
thou
doest
geue
vnto
them
,
they
shall
gather
.
And
when
thou
doest
open
thy
hand
,
all
thynges
shal
be
fylled
with
goodnes
:
and
when
thou
doest
tourne
awaye
thy
face
,
they
shal
be
in
trouble
or
distresse
.
And
the
same
Prophette
in
the.
cxliiii
.
〈◊〉
doeth
saye
.
The
eyes
of
all
thynges
trust
in
thee
(
o
lorde
)
and
thou
geuest
them
foode
in
dewe
seasonne
:
Thou
doest
open
thy
hande
,
and
dost
fyll
euery
ly
uynge
thynge
wyth
thy
blessynge
.
Nowe
the
fourth
thynge
here
in
too
be
considered
,
is
the
worde
Us
,
which
noteth
vnto
vs
that
no
man
ought
to
say
in
prayer
.
Geue
me
my
dayly
breade
but
Geue
vs
our
dayly
breade
.
Beinge
therby
taughte
that
what
thynges
soeuer
.
God
dothe
gyue
or
sende
vnto
vs
,
he
gyueth
them
not
to
vs
for
oure
owne
pryuate
commoditye
and
vse
onely
,
but
that
we
also
,
shoulde
gyue
to
other
,
some
parte
or
portion
,
and
some
fruite
therof
,
especially
to
such
as
〈◊〉
wayes
by
no
menes
possible
can
yerne
or
get
theyr
lyuynge
.
And
therfore
〈◊〉
suche
wycked
people
doo
praye
in
vayne
,
who
knowinge
thys
to
be
the
petytyon
,
Gyue
vs
thys
day
our
daylye
breade
.
do
not
onely
refuse
of
that
thing
whiche
God
hath
sent
to
them
,
to
impart
some
what
vnto
the
the
pore
.
But
also
wyll
and
doo
,
rather
robbe
and
spoyle
them
,
by
fraude
,
deceyte
,
extortyon
or
otherwyse
,
that
they
them selues
maye
encrease
theyr
pryuate
wealthe
,
not
caryng
howe
vniustlye
,
or
vngodlye
they
come
to
goodes
,
nor
howe
they
kepe
them
,
or
spende
them
,
and
thys
sorte
of
people
almygh
ty
God
abhorreth
greatlye
.
The
fyft
thing
herein
to
be
considered
is
this
worde
.
Hodie
,
That
is
to
saye
:
Thys
daye
.
Wherby
is
ment
,
partelye
the
hole
contynuaunce
&
time
of
mans
lyfe
,
〈◊〉
inuste
be
referred
to
the
disposition
of
almyghtye
God
,
concerninge
his
bodily
sustenaunce
,
and
partelye
,
(
yea
and
that
most
speciallye
)
that
we
hauinge
thinges
sufficyente
for
our
〈◊〉
necessytie
,
should
not
be
ouer
carefull
for
the
tyme
to
come
.
Of
which
thing
our
Sauioure
Chryst
in
the.
vi
.
of
Mathewe
doth
speake
,
sayinge
.
I
say
〈◊〉
you
,
beye
not
carefull
for
youre
lyuing
what
ye
shall
eate
,
ne
for
your
bodye
what
clothes
ye
shall
weare
,
is
not
lyte
better
then
meate
?
and
your
body
,
better
than
your
clothing
?
〈◊〉
vpon
the
byrdes
of
the
ayre
:
they
〈◊〉
not
,
they
reapenot
,
they
bring
nothing
in
the
barne
,
&
yet
your
heauenly
father
fedeth
them
,
are
not
you
of
more
price
than
thei
?
vpon
the
lylies
of
the
fielde
,
howe
they
grow
they
laboure
not
,
they
spinne
not
,
and
yet
I
tell
you
Salomon
in
all
his
glorye
,
was
not
so
clothed
as
one
of
them
.
Nowe
yf
god
so
clothe
that
,
which
to
day
is
grasse
of
the
feild
and
to
morowe
is
cast
into
the
fornace
,
howe
much
more
will
he
considre
you
,
O
ye
of
little
faithe
:
Wherefore
be
you
not
carefull
or
pensiue
,
sayinge
what
shall
we
eate
,
or
what
shall
we
drinke
,
or
where
with
all
shall
we
be
clothed
,
for
all
these
thinges
the
heathen
doo
seke
after
.
But
your
father
,
dothe
knowe
that
ye
haue
nede
of
all
〈◊〉
thinges
,
wherfore
seke
ye
firste
for
the
kingedome
of
god
,
&
the
rightuousnes
thereof
,
and
all
these
thinges
shal
be
giuen
or
caste
vnto
youe
.
Be
ye
not
then
careful
for
to
morowe
.
For
the
morowe
shall
care
for
it selfe
.
And
secondelye
as
concernyninge
the
sustenaunce
of
the
soule
whyche
also
is
ment
and
conteyned
in
thys
petition
,
ye
shall
vnderstande
,
that
this
kynd
of
fode
is
of
two
sortes
.
The
one
is
that
incomperable
and
most
excellente
foode
,
wherof
Christ
maketh
promise
in
the.
vi
,
of
Ihon
saying
.
The
breade
or
foode
whiche
I
will
geue
is
my
fleshe
,
whiche
I
will
geue
for
the
life
of
the
worde
.
Whyche
breade
or
fode
is
conteined
truely
,
and
〈◊〉
〈◊〉
the
blessed
Sacramente
of
the
aulter
,
wherin
vnder
the
formes
of
breade
and
wyne
(
as
we
haue
heretofore
sufficientlye
declared
)
is
the
very
body
and
bloude
of
our
Sauiour
Christ
,
the
other
foode
is
the
worde
of
God
:
accordyng
as
oure
Sauiour
doth
testifye
in
the
fourth
of
Mathewe
saying
.
Not
onelye
wyth
cor
porall
foode
is
the
lyfe
of
man
susteyned
,
but
with
euerye
worde
that
procedeth
from
the
mouth
of
God
.
And
agreable
to
thys
exposytyon
Sayncte
Augustyne
in
hys
.
135
,
sermon
,
de
tempore
,
expoundyng
this
fourth
petition
of
the
,
Pater
noster
,
dothe
saye
in
thys
maner
.
Siquetur
in
oratione
,
panem
nostrum
〈◊〉
anum
,
da
nobis
hodie
.
Siue
exhibitionem
corpori
necessariam
petamus
〈◊〉
patre
,
in
pane
significantes
quicquid
nobis
est
necessarium
,
siue
quotidianum
panum
,
illum
intelligamus
quem
accepturiestis
de
altare
,
petimus
bene
ut
det
nobis
eum
.
Quid
est
enim
quod
oramus
nisi
ne
male
aliquid
admittamus
,
unde
a
tali
pane
separemur
,
&
ucrbum
dci
quod
quotidie
praedicatur
,
panisest
,
non
enim
,
quia
〈◊〉
panis
est
uentris
,
ideonō
est
panis
mentis
Cum
autem
ista
uita
transierit
,
nec
panem
illum
querimus
,
quem
queric
fames
necsacramentum
altaris
habemus
accipere
,
quiaibi
,
erimus
eum
Christo
cuius
corpus
accepimus
nec
uerba
ista
nobis
dici
habent
,
quae
dicimus
nobis
,
nec
〈◊〉
legendus
est
,
quando
ipsum
uidebimus
quod
est
uerbum
dei
,
per
quod
facta
sunt
bmnia
,
quo
pascuntur
angeli
.
quo
〈◊〉
angeli
,
quo
sapientes
fiunt
〈◊〉
.
&c.
That
is
to
saye
.
It
doth
followe
in
our
Lordes
praier
.
Gyue
vs
this
daye
our
daylye
breade
,
whether
we
do
aske
of
our
father
,
necessarye
sustenaunce
of
the
bodye
:
in
,
or
by
breade
,
meaninge
,
whatsoeuer
is
necessarye
for
vs
:
or
whether
that
by
our
dayely
breade
,
we
do
understand
that
,
which
you
haue
to
〈◊〉
from
the
aultar
,
we
doo
aske
well
of
GOD
,
that
he
wyll
geue
it
vnto
vs
.
For
what
doo
we
pray
,
but
that
we
commit
not
any
offence
wherby
we
muste
be
separated
from
suche
foode
,
or
bread
?
And
the
woord
of
God
,
whiche
is
dayly
preached
,
is
breade
,
or
foode
.
For
it
followeth
not
,
that
because
it
is
not
the
breade
,
or
foode
of
the
belly
,
therefore
it
is
not
the
bread
or
foode
of
the
mynd
,
or
soule
.
And
whan
this
life
shal
be
once
passed
,
we
neither
doo
seke
that
breade
,
whiche
hunger
seeketh
for
,
nor
we
haue
nede
to
receiue
the
sacrament
of
the
aultar
,
for
there
we
shall
be
with
Christ
whose
body
we
haue
receaued
,
neyther
these
wordes
are
to
be
spoken
vnto
vs
,
whiche
we
doo
speake
,
or
vtter
vnto
you
,
nor
the
booke
is
there
to
be
redde
,
bycause
we
shall
see
hym
who
is
the
worde
of
God
,
by
whome
all
thinges
ar
made
,
on
whom
the
angels
doo
feede
,
by
whom
the
angels
are
illuminated
,
by
whome
angels
doo
receaue
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
commaunded
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
pacience
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
him
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
wyll
forgeue
hym
and
wil
not
impute
his
offence
to
hym
and
to
wyshe
to
hym
the
same
grace
and
glorye
,
that
we
desyre
vnto
our selues
and
also
our selfe
when
occasion
shall
comme
to
helpe
hym
,
as
we
be
bound
to
help
our
chrysten
brother
.
And
here
we
thynke
it
expedient
,
that
lyke
as
in
the
former
parte
of
thys
petition
we
haue
declared
,
the
parte
and
duety
of
hym
,
whyche
should
for
charityes
sake
forgeue
,
so
to
declare
the
part
and
duetye
of
them
to
whom
forgeuenes
shoulde
,
be
made
,
leaste
euyll
doers
and
noughtye
mynded
people
myght
,
by
the
former
declaration
take
occasyon
styll
to
perseuer
in
theyr
noughtye
myndes
an
d
doynges
,
and
yet
clayme
for
geuenes
of
theyr
neyghbour
.
Wherfore
ye
shal
vnderstande
,
that
forgeuenes
afore
spoken
of
,
is
not
so
mente
in
scrypture
,
that
by
it
iustice
,
or
lawes
of
prynces
,
shoulde
be
broken
,
condempned
or
not
executed
.
For
although
our
Sauyour
Chryst
in
thys
petition
doth
teache
vs
to
remytte
and
forgeue
al
iniuryes
and
trespasses
,
done
agaynst
vs
,
yet
he
which
hathe
done
the
iniurye
,
or
trespasse
,
is
neuerthelesse
bounde
to
acknowledge
hys
faulte
,
&
to
aske
forgeuenes
therefore
not
onelye
of
God
,
but
of
hym
also
,
whom
he
hath
offended
,
and
to
intende
to
doo
no
more
so
.
And
furthermore
to
recompence
,
and
to
make
amendes
,
vnto
the
parties
agaynst
whom
he
hath
trespassed
,
accordynge
to
hys
habilytye
,
and
power
,
and
as
the
greuousenes
,
and
greatnes
of
the
offence
requyreth
.
And
in
case
he
whiche
hathe
commytted
the
offence
,
or
trespasse
,
be
obstynate
,
and
wyl
not
doo
these
thynges
before
rehearsed
,
whyche
he
is
bounde
to
doo
by
the
lawe
of
God
:
than
maye
the
partye
whyche
fyndeth
hym selfe
greued
,
not
wythstandynge
any
thynge
that
is
sayd
before
in
this
petition
lawefully
and
wythout
offence
of
Goddes
commaundementes
aske
,
and
seke
,
recompense
of
suche
iniuryes
as
be
doone
to
hym
accordynge
to
the
order
and
prouysion
of
the
lawes
of
the
Realme
made
in
that
behalfe
,
so
that
he
alwaye
haue
an
eye
and
respecte
vnto
charitye
,
and
doo
〈◊〉
for
rancor
or
malyce
or
for
sinister
affection
,
neyther
beare
anye
hatred
in
hys
harte
towardes
hym
whome
he
sueth
,
but
onelye
vppon
a
zeale
and
loue
,
of
the
〈◊〉
of
〈◊〉
,
correction
of
vyce
,
and
reformation
of
the
partye
that
hath
offended
,
remembrynge
alwayes
that
he
excede
not
or
goo
beyonde
the
lymyttes
and
bondes
of
thys
generall
rule
,
taughte
by
oure
Sanioure
Chryste
in
the
gospell
(
Mathewe
.
vii
.
)
As
ye
would
that
other
men
〈◊〉
doo
vnto
you
,
euen
so
doo
you
vnto
them
,
for
thys
is
the
lawe
and
the
prophetes
.
And
thus
we
christen
folke
,
wayinge
forgeuenes
on
the
one
partye
,
and
the
dewtye
of
hym
that
is
forgeuen
on
the
other
partye
(
as
here
nowe
we
be
taught
)
〈◊〉
the
better
knowe
how
to
endeuour
oure selues
to
obserue
both
wayes
,
in
such
sorte
as
we
are
bounden
to
obserue
and
folowe
.
✚
The
exposition
or
declaration
of
the
syxte
petition
,
which
is
.
And
let
vs
not
be
led
into
tentation
.
FOr
the
better
vnderstandynge
of
this
petition
youe
shall
note
fyrste
that
there
be
two
maner
of
tentatyons
whereof
one
commethe
,
and
is
sene
to
vs
by
GOD
,
who
sufferethe
those
that
be
his
,
to
be
temted
by
one
meanes
or
other
,
for
there
probation
,
or
tryall
,
albeit
he
so
assystethe
and
aydeth
them
in
all
suche
temptations
,
that
he
turneth
all
at
the
ende
vnto
theyr
benefyte
,
and
profytte
.
For
as
the
wise
man
saieth
(
Eccl.
xxviii
)
Lyke
as
the
ouen
trieth
the
pottets
vessell
,
so
doth
tentation
of
trouble
trie
the
righteous
man
.
And
with
this
maner
of
tentation
,
God
tempted
sundry
wise
,
oure
holye
father
Abraham
:
he
tented
also
Iob
with
extreme
pouertie
,
horrible
sickenes
and
sodayne
death
of
his
children
,
and
daylye
he
tenteth
and
proueth
all
such
as
he
loueth
.
The
other
tentation
commeth
cheifly
of
the
deuyll
whyche
lyke
a
furiouse
and
a
woode
lyon
rageth
,
and
runneth
aboute
perpetually
sekynge
how
he
maye
deuour
vs
.
And
it
commeth
also
of
our
owne
concupyscence
,
which
continuallye
inclineth
and
styrrethe
vs
to
〈◊〉
,
as
Saynt
Iames
sayeth
.
(
Iacob
.
i.
)
Euery
man
is
tented
,
drawen
,
and
〈◊〉
'
by
hys
owne
concupyscence
Of
whyche
concupyscence
albeit
,
we
haue
somewhat
spoken
before
,
yet
here
in
no
wyse
we
maye
omytte
to
speake
of
it
agayne
.
And
therefore
knowe
ye
that
thys
〈◊〉
is
an
inclination
,
and
pronitie
,
of
our
inordinate
nature
to
synne
,
whiche
imperfection
man
hathe
by
the
fall
of
Adam
,
so
that
althoughe
originall
synne
,
is
taken
awaye
by
baptysme
,
and
the
displeasure
appeased
betwixte
God
and
man
,
yet
there
remayneth
a
dysorder
and
debate
,
betwene
the
soule
and
the
fleshe
,
which
shal
not
be
extincte
but
onely
by
bodely
death
.
For
there
is
no
man
so
mortifyed
,
so
sequestred
from
the
worlde
,
and
so
rauyshed
in
spiryte
,
in
deuotyon
or
in
contemplation
,
but
that
somme
concupyscence
is
in
hym
,
howe
be
it
by
goddes
grace
and
mercye
it
reygneth
not
,
nor
is
of
God
accounted
for
synne
,
nor
is
hurtefull
,
but
onelye
to
them
that
by
consente
yelde
vnto
it
.
It
wyll
neuer
cease
but
one
waye
or
other
it
wyll
euer
assaulte
vs
,
and
yf
we
do
not
fyght
with
it
and
resiste
it
continuallye
,
it
wyll
ouercome
vs
,
and
brynge
vs
vnto
bondage
,
so
that
by
this
oure
concupiscence
,
and
our
consent
,
all
vyce
,
and
synnes
be
ingendred
:
accordynge
to
the
sayinge
of
saynte
Iames
,
(
Iacob
.
i.
)
Concupiscence
〈◊〉
she
doth
conceiue
,
she
bringeth
forth
sinne
,
and
that
of
all
sortes
,
that
is
to
sai
,
first
actes
and
dedes
,
contrary
to
the
lawes
of
God
,
and
after
that
vse
and
custome
of
the
same
deedes
,
and
at
the
length
she
bringeth
furth
blindnes
and
contempte
.
For
so
the
wyse
man
sayeth
(
Prouer.
xviii
.
)
The
wicked
man
when
he
commeth
to
the
bottome
of
sinne
,
setteth
nought
thereby
.
But
blynded
with
euyll
custome
eyther
thynke
the
synne
,
that
he
vsethe
,
to
be
no
synne
,
or
ells
yf
he
take
it
for
synne
,
yet
he
:
careth
not
for
it
,
but
eyther
vpon
〈◊〉
trust
of
the
mercye
of
GOD
(
which
is
in
dede
no
ryght
truste
,
but
a
very
presumption
)
he
wyll
continue
stil
in
purpose
to
sinne
;
or
ells
vpon
vayne
hope
of
longe
lyfe
,
he
wyll
prolonge
,
dyffer
,
and
delaye
to
doo
penaunce
for
the
same
,
vntill
the
last
ende
of
his
lyfe
.
And
often
times
preuented
with
sodayne
deathe
he
dieth
without
repentance
.
Wherefore
considerynge
howe
daungerouse
it
is
to
fall
into
synne
,
and
howe
harde
it
is
to
aryse
,
the
cheif
and
the
best
waye
is
,
to
resiste
(
wyth
Gods
helpe
)
the
first
suggestion
vnto
synne
,
and
not
to
suffer
it
to
preuayle
with
vs
,
but
assone
as
maye
be
,
to
put
it
oute
of
our
myndes
.
For
yf
we
suffer
it
to
tarye
any
while
in
our
〈◊〉
,
it
is
a
greate
peryll
,
lest
that
consente
,
and
dede
wyll
folowe
shortly
after
.
Secondly
ye
shall
note
,
that
our
sauioure
Iesus
Chryste
doth
not
teache
vs
in
this
sixt
petition
,
to
pray
vnto
God
our
father
,
that
we
shoulde
be
clerely
wyth
out
all
tentation
:
but
that
he
wyll
not
suffer
vs
to
be
ledde
into
tentation
,
that
is
to
saye
,
that
whan
we
be
tented
,
he
wyll
geue
vs
grace
to
with
stande
it
and
〈◊〉
〈◊〉
vs
to
be
ouercome
therewith
,
accordyng
where
vnto
Saynt
Paule
sayth
(
i.
Corin.
(
x.
)
God
is
true
and
faythfull
and
will
not
suffer
vs
to
be
teneed
,
aboue
that
we
maye
beare
,
but
he
wyll
so
moderate
the
tentation
,
that
we
maye
susteine
and
ouercome
it
.
And
S.
Iames
sayeth
(
Iacob
.
i.
)
Thynke
that
you
haue
a
greate
cause
to
ioye
,
when
you
be
troubled
with
diuers
tentations
.
For
the
triynge
of
your
faythe
bringeth
pacience
,
and
pacyence
maketh
perfect
workes
,
so
,
that
you
maye
be
perfecte
and
sounde
lackynge
in
nothynge
.
And
almyghtye
God
also
exhorteth
vs
,
and
callethe
vpon
vs
to
fyghte
agaynst
tentations
saying
(
Apo.
ii
.
)
He
that
getteth
the
victorye
agaynst
them
,
I
shall
geue
hym
to
eate
of
the
tree
of
lyfe
.
And
agayne
he
sayeth
.
He
that
ouercommeth
them
shall
not
be
hurte
with
the
seconde
deathe
.
And
Saint
Paule
sayeth
(
ii
.
Timothy
.
ii
.
)
No
〈◊〉
shal
be
crowned
excepte
he
fyght
lawefullye
.
That
is
to
saye
.
Excepte
he
defende
hym selfe
and
resyste
hys
enemyes
at
al
poyntes
to
hys
power
,
&
oure
sauiour
geueth
vs
a
good
courage
to
fyghte
in
thys
battayle
,
where
he
sayeth
,
Ioan.
xix
.
Be
of
good
comforte
,
for
I
haue
ouercome
the
worlde
,
that
is
to
saye
:
I
haue
hadde
the
victorye
of
all
synnes
and
tentations
,
and
soo
shall
you
haue
yf
the
faulte
be
not
in
youre selues
.
For
ye
fyghte
wyth
an
aduersarye
,
whyche
is
alredye
vanquyshed
and
ouercome
.
✚
The
exposition
or
declaration
of
the
seuenth
and
last
petition
of
the
Pater
noster
,
whyche
is
.
But
delyuer
vs
from
euyll
.
Amen
WOncerning
thys
,
vii
.
petition
ye
shall
note
,
that
lyke
as
in
the.
vi
.
petytyon
Chryste
taught
vs
to
desyre
and
praye
our
heauenlye
father
that
he
woulde
preserue
vs
from
the
daungerous
tentations
of
the
fleshe
,
the
worlde
&
the
deuyll
,
and
not
to
be
ouercome
wyth
them
,
euen
so
nowe
in
thys
seuenth
and
laste
petityon
,
he
dothe
teache
vs
to
praye
that
yf
by
oure
fraylenes
and
corrupte
nature
,
we
through
tentation
,
doo
fall
into
the
thraldome
of
the
Deuyll
by
synne
,
yet
that
he
wyll
sone
delyner
vs
from
it
,
not
to
lette
vs
contynue
in
it
,
not
to
lette
it
take
roote
in
vs
,
not
to
suffer
synne
to
reigne
vpon
vs
,
but
to
delyuer
vs
and
make
vs
free
from
it
.
Synne
is
the
excedyng
euyll
,
from
the
whyche
in
this
petition
we
desyre
to
be
deliuered
:
and
though
in
thys
petition
,
be
also
comprehended
ail
euylles
in
the
worlde
as
syckenes
,
pouertye
,
deathe
,
wyth
other
lyke
aduersitie
,
yet
cheifely
it
is
to
be
vnderstanded
of
synne
,
whych
onelye
of
it selfe
is
euyll
,
&
oughte
euer
withoute
condition
to
be
eschued
.
And
as
for
other
aduersities
,
neyther
we
canne
ne
oughte
to
refuse
when
god
shall
sende
them
,
neyther
we
oughte
to
praye
for
the
eschuinge
of
them
,
otherwyse
then
with
this
condition
,
if
gods
pleasure
so
be
.
Many
thynges
we
suffer
in
this
worlde
,
&
take
them
for
euyl
but
they
be
not
euyll
of
them selfe
:
All
afflictions
,
diseases
punyshementes
and
tormentes
of
the
bodye
,
all
the
troubles
of
thys
worlde
:
and
all
aduersytyes
,
be
good
and
necessarye
instrumentes
of
God
,
for
oure
saluation
.
For
God
hymselfe
,
who
canne
not
saye
other
then
trueth
,
sayeth
:
Apocalip
.
iii.
Those
that
I
loue
,
I
chastyse
.
And
agayne
the
apostle
,
Hebre.
xii
.
sayeth
,
He
receyueth
none
but
whom
he
scorgeth
.
Thys
is
a
tyme
of
scourgynge
,
and
the
tyme
to
come
,
is
the
tyme
of
rest
ease
and
blysse
.
And
surelye
it
is
a
greate
token
,
that
we
be
in
the
fauoure
of
God
when
he
doeth
scourge
vs
,
and
tryeth
&
fyneth
vs
lyke
golde
in
the
fyre
,
whiles
we
be
in
thys
world
As
contrarye
it
is
a
greate
tooken
of
hys
indignatyon
towardes
vs
to
suffer
vs
lyuynge
euyll
,
to
contynue
in
prosperitye
,
and
to
haue
all
thynges
after
our
wyl
and
pleasure
,
and
neuer
to
trouble
or
punyshe
vs
wyth
aduersitye
.
Therefore
oure
sauyoure
Chryste
Iesus
(
who
knoweth
what
is
beste
for
vs
)
teacheth
vs
to
praye
and
to
desyre
to
be
delyuered
,
not
cheyfely
from
worldely
afflyctions
,
trouble
and
aduersytye
,
(
whyche
GOD
sendeth
habundantlye
euen
to
them
whome
he
best
loueth
,
and
wyth
whome
he
is
beste
pleased
)
But
the
euyll
whych
we
most
chieflye
should
pray
to
be
delyuered
from
,
is
〈◊〉
,
whyche
of
it selfe
is
so
euil
,
that
in
no
wise
god
can
be
pleased
ther
with
.
And
because
oure
auncient
enemy
the
deuyll
,
who
is
the
well
and
sprynge
of
iniquitye
and
is
not
onlye
hymselfe
an
homicide
,
a
lyer
,
and
hater
of
the
trueth
from
the
begynnyng
:
but
also
is
the
verye
roote
,
and
occasion
of
all
synne
,
&
the
common
prouoker
&
styrrer
,
of
man
to
the
same
,
yea
and
the
letter
or
〈◊〉
,
of
all
vertue
and
goodnes
,
because
thys
enemye
neuer
cesseth
,
but
continuallye
serchethe
by
all
craftes
and
wyles
to
enduce
vs
to
sinne
,
and
soo
to
〈◊〉
vs
,
and
to
bring
vs
thereby
to
euerlastynge
damnation
:
Therefore
lyke
as
we
desyre
here
to
be
delyuered
from
synne
,
soo
also
we
desyre
that
oure
heauenly
father
wyl
saue
vs
,
and
defende
vs
from
this
euyll
,
the
causer
of
synne
,
that
is
to
saye
,
the
Deuyll
,
and
from
hys
powre
,
&
tyrannye
,
so
that
he
shall
not
by
his
malyce
and
gyles
,
entyce
and
drawe
vs
into
synne
,
whereby
we
maye
finallye
be
broughte
vnto
euerlastynge
dampnation
,
from
the
whyche
also
we
praye
here
to
be
delyuered
.
And
fynallye
touchynge
thys
woorde
.
Amen
.
ye
shall
note
that
it
is
here
,
added
vnto
the
ende
of
thys
most
excellent
prayer
,
to
teache
vs
thereby
,
that
yf
we
doo
come
soo
as
we
oughte
to
be
prepared
for
to
make
this
prayer
(
whych
due
preparation
we
before
haue
declared
in
the
preface
of
this
Pater
noster
)
that
then
vndoutedlye
we
shall
receiue
of
our
Lorde
those
thinges
nedefull
for
vs
,
whiche
in
thys
prayer
of
the
pater
noster
,
we
doo
aske
,
whyche
that
we
maye
doe
,
graunt
vnto
vs
the
father
the
sonne
and
the
holye
ghoste
,
to
whome
be
all
honoure
and
glorye
worlde
wythout
ende
.
Amen
.
¶
Here
folowethe
the
Salutation
of
the
archaungell
Gabryell
made
to
the
blessed
Uyrgyn
Mary
,
taken
out
of
the
fyrst
chapter
of
Saint
Luke
commonlye
called
the
Aue
Maria
,
with
the
exposition
or
declaration
.
thereof
.
Hayle
Marye
full
of
grace
,
oure
Lorde
is
with
the
,
blessed
art
thou
amongeste
all
women
.
And
blessed
is
the
fruite
of
thy
wombe
.
IT
is
not
without
greate
and
weyghtye
considerations
,
that
oure
forefathers
,
throughoute
the
vniuersall
or
catholyke
Churche
haue
nexte
after
the
Pater
noster
,
set
fourthe
and
commended
the
Salutation
of
the
Archaungell
Gabryell
,
where
wyth
he
saluted
the
blessed
vyrgyn
Marye
,
mother
of
our
sauiour
Iesus
Chryst
,
called
the
Aue
maria
,
the
same
to
be
frequented
&
deuoutely
vsed
and
sayde
of
all
〈◊〉
〈◊〉
.
For
seynge
that
the
hygh
messenger
of
almyghtye
God
,
and
heauenly
spirite
Gabriel
,
did
moste
ioyfullye
wyth
thys
salutation
greete
the
Uyrgyn
Marye
,
beynge
then
a
mortall
woman
liuinge
on
the
earthe
,
and
not
hauynge
then
conceyued
in
her
〈◊〉
,
and
chaste
wombe
,
our
sauiour
Chryst
,
howe
much
more
oughte
we
mortall
earthlye
and
synnesull
creatures
,
with
all
promptnesse
and
〈◊〉
,
to
salute
with
the
self
same
woordes
,
that
〈◊〉
〈◊〉
nowe
,
when
as
not
onely
she
hathe
brought
forth
our
sauyour
&
〈◊〉
Chryst
,
but
also
she
herselfe
is
exalted
in
heauen
aboue
all
aungelles
,
and
archaungelles
:
Besydes
thys
also
the
matter
it selfe
conteyned
in
thys
Salutation
,
is
of
such
worthynes
,
comforte
and
spirytuall
fruyte
to
the
faythfull
rememberer
,
and
deuoute
frequenter
of
the
same
,
that
all
goode
men
haue
alwayes
founde
them selues
by
meditation
hereof
greately
edysyed
.
And
thys
thinge
to
no
man
can
seme
straunge
that
wyll
duely
marcke
the
pythe
,
effecte
and
weyghtye
sense
in
the
same
salutation
conteyned
,
whyche
〈◊〉
wyll
here
〈◊〉
declare
vnto
you
.
And
fyrste
you
shall
vnderstand
how
that
it
was
decreed
of
the
hole
〈◊〉
that
after
the
fall
of
〈◊〉
fyrste
father
Adam
(
by
whiche
mankynde
was
exiled
out
of
heauen
)
the
second
person
in
Trinitye
shoulde
take
vpon
hym
the
perfecte
Nature
of
man
,
to
redeme
mankynde
from
the
power
of
the
Deuyll
,
and
to
reconcyle
the
same
agayne
vnto
hys
Lorde
God
.
And
for
thys
purpose
(
as
S.
Luke
in
hys
fyrste
Chapyter
declareth
)
the
aungell
Gabryell
,
was
sente
from
God
to
the
Uyrgin
Mari
,
with
the
highest
message
that
euer
was
,
which
was
to
treate
and
conclude
a
leage
of
peace
,
betwene
God
and
manne
.
And
when
thys
aungell
came
vnto
thys
blessed
Uirgin
,
he
sayde
these
wordes
.
Hayleful
of
grace
oure
lorde
is
with
the
,
blessed
arte
thou
amongest
women
.
And
truelye
thys
worde
Hayle
or
be
ioyfull
,
is
a
worde
moste
mete
and
conuenyent
for
the
aungell
,
commynge
on
a
message
,
to
begynne
hys
Salutation
wythall
.
For
neuer
was
there
Creature
,
that
hadde
soo
greate
and
Iuste
cause
,
to
reioyse
for
anye
Benefytte
,
receyued
at
godes
handes
,
as
had
the
blessed
byrgyn
Marye
,
for
that
it
pleased
almyghtye
God
to
chuse
specyallye
and
appoynte
her
to
that
moste
excellente
and
incomparable
dignytye
,
that
of
her
should
be
con
ceyued
and
borne
,
Chryste
beynge
both
god
and
man
the
sauioure
and
redemer
of
all
mankynde
.
And
not
onelye
for
this
cause
or
purpose
,
the
aungell
beganne
with
this
worde
of
highe
comforte
,
but
also
for
that
he
perceyued
the
virgyn
beyng
alone
would
be
much
abashed
and
astonyed
,
at
hys
marueylous
and
sodayne
comminge
vnto
her
.
And
therefore
thoughte
it
expedient
fyrste
of
all
to
vtter
thys
worde
of
Ioye
,
and
comforte
,
whyche
myghte
also
put
away
al
feare
from
the
blessed
Uyrgynne
.
And
by
these
woordes
Our
lorde
is
wyth
the
,
is
signifyed
that
GOD
,
was
in
the
vyrgyn
Mary
not
onelye
by
essence
,
power
and
presence
,
(
as
he
is
in
all
creatures
)
nor
onely
with
his
speciall
grace
(
as
he
is
in
all
holye
men
and
women
)
but
he
was
also
in
her
by
receyuynge
of
oure
nature
and
fleshe
of
her
substaunce
,
yea
the
hole
Trinitie
was
with
her
by
a
singuler
and
specyall
sorte
,
for
the
sonne
of
god
was
with
her
in
that
she
conceyued
&
bare
him
.
The
holye
gost
was
with
her
for
that
she
by
hys
power
and
vertue
dyd
conceyne
.
God
the
father
was
wyth
her
,
because
she
in
tyme
conceyued
hys
sonne
,
being
of
him
begotten
by
eternall
generation
before
all
tyme
.
And
by
these
woordes
,
blessed
arte
thou
amongeste
all
women
,
was
mente
that
there
neuer
was
,
nor
shall
be
woman
soo
blessed
as
she
was
.
And
truelye
she
maye
well
be
called
most
blessed
〈◊〉
gest
all
women
for
that
she
had
greate
and
hygh
prerogatiues
whyche
neuer
other
woman
euer
hadde
,
hath
,
or
shall
haue
.
Is
not
this
a
hygh
prerogatyue
,
that
of
all
women
she
was
chosen
to
be
a
mother
to
the
sonne
of
God
?
And
what
excellent
honor
was
she
put
to
whan
not
withstandyng
the
decree
was
made
of
Chrystes
natyuitie
by
the
holye
Trinitie
,
yet
the
thynge
was
not
done
and
accomplyshed
,
wythoute
or
before
her
consent
was
graunted
,
for
the
whyche
so
solempne
a
messenger
was
sente
?
and
also
howe
hygh
grace
was
thys
that
after
the
defaulte
made
throughe
the
perswasion
of
the
fyrst
woman
Eue
,
by
whome
Adam
was
brought
into
disobedyence
,
and
thereby
all
mankynde
to
state
of
dampnation
,
thys
blessed
Uyrgyn
was
electe
to
be
the
instrumente
,
of
oure
reparation
,
in
that
she
was
chosen
to
beare
the
Sauiour
and
redemer
of
the
worlde
.
And
is
not
thys
a
wonderfull
prerogatiue
,
to
see
a
Uyrgyn
to
be
a
mother
and
conceyue
her
chylde
wythout
synne
?
the
archaungell
myghte
therefore
worthely
saye
that
she
the
sayde
Mary
,
was
the
most
blessed
of
all
other
women
.
And
wyth
these
wordes
the
aungell
Gabryell
made
an
ende
of
this
salutation
.
But
yet
yee
shall
note
that
the
wordes
folowynge
.
whyche
are
And
blessed
is
the
fruite
of
thy
wombe
.
Be
not
the
wordes
of
the
aungell
,
but
of
S.
Elyzabeth
mother
of
Ihon
Baptist
,
for
whan
after
the
departinge
of
the
angel
Gabriel
the
virgyn
Marye
beynge
conceiued
〈◊〉
Christ
,
came
to
salute
her
cosen
Elizabeth
,
she
the
sayde
Elyzabethe
beynge
inspyred
wyth
the
holy
Ghost
,
&
thereby
knowyng
that
the
vyrgyn
Mary
was
conceyued
wyth
Chryste
,
spake
the
aforesayde
wordes
of
the
fruyte
,
being
in
the
vyrgyns
wombe
,
it
is
to
wytte
,
of
our
sauiour
〈◊〉
.
And
here
is
also
an
other
wonderfull
thynge
to
be
noted
,
for
(
as
it
appeareth
in
the
fyrst
chapyter
of
Saynte
Luke
)
the
chylde
in
S.
Elizabethes
wombe
,
that
is
to
saye
,
Saynt
Ihon
Baptiste
(
whiche
yet
had
scant
lyfe
)
gaue
testimonye
to
thys
frute
,
that
it
shoulde
saue
hym
and
all
the
worlde
,
and
as
a
prophette
he
dyd
lepe
for
ioye
,
in
his
mothers
wombe
,
and
althoughe
he
coulde
not
than
speake
,
yet
neuerthelesse
he
declared
by
such
signes
,
and
tokens
as
he
coulde
,
that
blessed
was
the
fruyte
of
that
wombe
.
And
worthe
ly
the
thyng
is
called
the
fruyte
of
her
wombe
,
in
that
the
substaunce
of
the
nature
of
man
,
whych
our
sauiour
Chryste
toke
vpon
hym
,
was
taken
of
the
nature
of
the
moste
blessed
vyrgyn
,
and
of
her
wombe
.
And
so
therefore
it
is
called
the
fruyte
,
of
her
wombe
.
And
he
maye
well
be
called
the
blessed
fruyte
,
for
that
he
hath
saued
vs
,
and
gyuen
vs
lyte
,
contrarye
to
the
cursed
fruyte
,
whych
Eue
gaue
to
Adam
,
by
whiche
we
were
dystroyed
,
and
broughte
to
deathe
:
But
blessed
is
the
fruyte
of
thys
wombe
,
whyche
is
the
fruyte
of
lyfe
euerlastyng
.
And
it
is
here
to
be
noted
that
althoughe
thys
falutatyon
be
not
a
prayer
of
petition
,
supplication
,
or
request
,
or
suyte
:
Yet
neuerthelesse
,
the
Churche
hath
vsed
,
to
adioyne
it
to
the
ende
of
the
Pater
noster
,
as
an
hymne
or
prayer
,
of
laude
,
and
prayse
,
partely
of
our
lorde
,
and
sauyoure
Iesus
Chryst
,
for
oure
redemptyon
,
and
partelye
of
the
blessed
virgin
,
for
her
humble
consent
,
gyuen
,
and
expressed
,
to
the
auugell
at
hys
salutation
.
In
dede
,
laudes
,
prayses
,
&
thankes
are
in
thys
〈◊〉
Maria
,
pryncypally
gyuen
,
and
yelded
to
our
Lord
,
as
to
thauetor
of
our
redemption
:
but
yet
here
wythall
the
vyrgyn
lackethe
not
her
laudes
,
prayse
,
and
thankes
,
for
her
excellent
and
synguler
vertues
,
and
chyefiye
,
for
that
she
beleued
,
and
humbly
consented
,
accordynge
to
the
〈◊〉
of
the
holye
Matrone
S.
Elizabethe
,
whan
she
sayd
to
thys
vyrgyn
.
Luce.
i.
Bessed
arte
thou
,
that
dyddest
geue
truste
,
and
credence
,
to
the
aungelles
wordes
:
for
all
thynges
that
haue
ben
spoken
vnto
the
,
shal
be
〈◊〉
.
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
common
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
(
but
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
continue
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
is
not
to
be
ouercomed
or
stayed
or
letted
,
by
anye
worldelye
pleasures
or
vanities
.
The
offyce
of
Fortitude
or
strength
is
not
to
omytte
or
leaue
vndone
,
any
good
thynge
,
whyche
ought
to
be
done
,
for
〈◊〉
worldely
grieues
or
troubles
.
And
by
the
way
we
do
here
note
that
these
foure
Prudence
,
temporance
,
iustice
,
and
fortitude
.
are
commonly
called
Cardinall
vertues
,
for
asmuch
as
they
are
the
pryncipall
and
doo
conteyne
vnder
them
many
other
vertues
.
Now
concerning
the
eyght
beatitudes
forasmuch
as
they
are
moste
playnelye
and
orderly
sette
furth
in
the.
v.
chapter
of
.
S.
Mathew
,
we
wyl
here
rehearse
the
same
vnto
you
,
as
they
of
hym
are
rehearsed
,
desi
〈◊〉
you
seriouslye
and
ofte
to
mediate
the
same
,
as
whereby
you
maye
bothe
knowe
wherin
felicitie
dothe
consist
,
and
howe
also
to
attayne
and
comme
vnto
the
same
.
And
concernynge
thys
matter
of
the
beatitudes
S.
Mathewe
in
the
sayd
.
v.
chapyter
doth
thus
〈◊〉
forth
the
processe
thereof
Videns
autem
〈◊〉
turbas
ascendit
in
montem
,
&
cum
sedisset
,
〈◊〉
ad
〈◊〉
discipull
cius
,
&
apericns
os
〈◊〉
,
docebat
〈◊〉
dicens
.
Beati
〈◊〉
spiritu
,
quoniam
ipsorum
est
〈◊〉
celorum
.
〈◊〉
mites
,
〈◊〉
ipsi
〈◊〉
terram
Beati
qui
lugent
,
quoniam
ipsi
consolabuntur
.
〈◊〉
quiesuriunt
&
〈◊〉
iustitiam
,
〈◊〉
ipsi
saturabuntur
.
Beati
〈◊〉
〈◊〉
,
〈◊〉
ipsi
〈◊〉
consequentur
,
〈◊〉
mundi
corde
,
quoniam
ipsi
deum
uidebunt
.
Beati
〈◊〉
〈◊〉
filij
dei
uocabuntur
.
Beati
qui
〈◊〉
patiuntur
propter
〈◊〉
〈◊〉
ipsorum
est
regnum
celorum
.
That
is
to
saye
.
And
Iesus
,
〈◊〉
the
multitude
,
did
go
vppe
vnto
a
hyll
,
and
whan
he
was
set
hys
dysciples
came
vnto
him
,
and
he
openynge
hys
mouthe
,
did
teache
them
sayinge
.
Blessed
are
the
poore
in
spirite
.
for
theires
is
the
kyng
dome
of
heauen
.
Blessed
are
the
meke
for
they
〈◊〉
possesse
the
earthe
.
Blessed
are
they
that
doo
mourne
,
for
they
〈◊〉
receaue
comforte
.
Blessed
are
they
who
doo
hunger
and
thryste
the
iustyce
,
for
they
〈◊〉
fylled
.
Blessed
are
the
mercyfull
for
they
〈◊〉
obtayne
,
or
gette
mercye
.
Blessed
are
the
pure
,
or
cleane
in
harte
,
for
they
shall
see
God
.
Blessed
are
the
peace
makers
,
for
they
shal
be
called
the
sonnes
or
children
of
GOD
.
Blessed
are
they
,
whoo
doo
suffer
persecution
,
for
iustice
sake
,
for
theirs
is
the
〈◊〉
of
heauen
.
And
thus
nowe
hauinge
,
for
the
tyme
,
donne
so
muche
,
as
one
man
,
with
this
chapleynes
,
and
frendes
coulde
doo
,
and
wisshynge
that
it
were
muche
more
better
,
and
more
exactlye
doone
then
it
is
fynallye
,
submyttynge
the
whole
,
vnto
the
iu gemente
of
the
catholyke
churche
,
and
the
see
Apostolyke
,
in
all
poyntes
.
I
wyll
nowe
adde
herevnto
certayne
Collectes
,
to
be
sayde
,
and
rehearsed
dayelye
by
the
preistes
in
their
Masse
,
concernynge
both
oure
holye
father
the
Pope
,
with
his
mooste
reuerende
Legate
,
the
Lorde
Cardinall
poole
,
and
also
concernynge
the
kynges
and
Quenes
most
excellent
maiesties
,
whose
health
and
wealth
,
are
our
great
sauegarde
,
and
assuraunce
.
And
yet
ouer
,
and
besydes
thys
,
a
speciall
collecte
,
or
prayer
,
seuerallye
,
for
the
kynges
prosperouse
iorneye
,
bothe
in
goynge
,
in
tarienge
,
and
in
well
retournyng
,
to
be
had
,
whyche
the
holye
Tryny
ye
,
the
father
,
the
sonne
,
and
the
holye
Ghost
,
mercifullye
doo
graunt
,
and
brynge
to
passe
.
Unto
whom
be
all
honoure
prayse
,
and
glorye
,
for
euer
and
euer
.
Amen
.
¶
The
three
Collectes
,
or
orations
for
the
most
holy
father
the
Pope
.
DEus
omnium
fidelium
pastor
,
&
rector
,
famulum
tuum
Paulum
papam
eius
nominis
quartum
,
quem
pastorem
ecclesie
tue
precesse
uoluisti
,
propitius
respice
,
da
ei
que
sumus
uerbo
,
&
exemplo
,
quibus
pre
est
proficere
,
ut
ad
uitam
,
una
cūgrege
sub
credito
,
per
ueniat
sempiternam
,
Per.
Secreta
.
Oblatis
quesumus
,
domini
,
placare
muneribus
,
&
famulum
tuum
Paulum
papam
eius
nominis
quartum
quem
pastorem
populo
tuo
esse
uoluisti
,
assidua
protectione
guberna
.
per.
Poctcommunio
.
Hec
nos
quesumus
,
domini
diuine
sacramenti
perceptio
protegat
,
&
famulum
tuum
Paulum
〈◊〉
〈◊〉
nominis
quartum
,
quem
pastorem
populo
tuo
esse
uoluisti
,
una
cum
commissio
sibi
grege
saluat
semper
&
muniat
,
per.
¶
The
three
Collectes
or
orations
for
the
mooste
reuerend
Lorde
Cardynall
Poole
.
REge
quesumus
,
domini
famulum
tuum
Reginaldum
Polum
,
Cardinalem
,
sacro
sancte
sedis
apostolice
a
latere
legatum
,
&
intercedente
beata
dei
genitrici
Maria
cum
〈◊〉
sanctis
tuis
,
gratiae
tue
in
eo
dona
multiplica
,
ut
ab
omnibus
liberetur
offensis
,
&
temporalibus
non
destituatur
auxiliis
,
&
〈◊〉
ternis
gadeat
at
institutis
.
per.
Secreta
.
Suscipe
quesumus
,
domini
,
tibi
munus
oblatum
,
&
intercedente
beata
dei
genetrice
Maria
,
cum
omnibus
sanctis
tuis
,
famulum
tuum
Reginaldum
〈◊〉
,
Cardinalem
,
sacro
sancta
sedis
apostolicae
a
latere
legatum
,
tua
propitius
ubique
miseratione
〈◊〉
,
at
que
ab
omnibus
quas
〈◊〉
aduersitatibus
redde
securum
,
ut
tranquillitate
precepta
,
ab
omnium
uisibilium
,
&
inuisibilium
inimicorum
〈◊〉
liberatus
,
deuota
tibi
menta
de
seruiat
.
Per.
Post
communio
.
Subiectum
〈◊〉
famulum
tuum
Reginaldum
Polum
Cardinalem
,
sacro
sanctae
sedis
Apostolicae
a
latere
legatum
,
quesumus
domine
inter
cessione
beatae
deî
genetricis
Mariae
cum
omnibus
sanctis
tui
,
propitiatio
celestis
amplificet
,
ut
&
presentis
uitae
periculis
〈◊〉
,
&
perpetuis
donis
firmetur
.
Per.
¶
The
three
Collectes
,
or
orations
,
for
the
kynge
,
and
Quenes
maiesties
,
and
theyr
counsaylers
.
Oratio
.
DEus
in
cuius
manu
sunt
corda
regnum
,
qui
eis
humilium
consolator
,
at
fidelium
fortitudo
,
et
protector
omnium
in
te
sperantium
,
da
regi
uostro
Philippo
,
&
reginae
nostrae
,
Mariae
,
eorumque
consilitatis
,
&
populo
Christiano
triumphum
uirtutis
tue
scienter
excolere
,
ut
perte
semper
reparentur
ad
uenian
.
Per.
〈◊〉
Suscipe
quesumus
domine
precis
,
&
〈◊〉
〈◊〉
tuae
,
quas
pro
salute
samili
tui
,
regis
nostri
Philippi
,
&
Regine
nostrae
Mariae
,
eorum
que
〈◊〉
rum
,
ac
protectione
fidelium
populorum
,
tuae
maiestati
offerimus
,
sut
plicantes
,
ut
antiqua
〈◊〉
〈◊〉
ope
rante
miracula
,
super
at
is
inimicis
,
secura
t.
bi
〈◊〉
Christianorum
libertas
Per.
Postcommunio
.
Presta
quesumus
omnipotens
deus
,
ut
per
〈◊〉
〈◊〉
steria
sancta
quae
sumpsimus
,
rex
noster
Philippus
,
&
regina
nostra
Maria
,
〈◊〉
〈◊〉
〈◊〉
,
ac
populus
Christianus
,
〈◊〉
rationabilia
meditantis
,
que
tibi
placita
sunt
,
&
dictis
〈◊〉
antur
&
factis
.
Per.
¶
The
three
collects
,
or
orations
for
the
prosperous
voyage
,
and
safe
retourne
of
our
moste
noble
kyng
Phylyppe
.
Oratio
primo
.
APesto
domine
supplicationibus
nostris
,
&
uiam
〈◊〉
,
ac
pij
famuli
tui
,
Philippi
regis
nostri
,
et
omnium
〈◊〉
qui
in
eius
sunt
comitatu
,
in
salutis
tuae
prosperitate
dispone
,
ut
inter
omnes
〈◊〉
&
uitae
〈◊〉
marietatis
,
tuo
semper
protegantur
auxilio
.
Per
Secreta
.
Propitiare
domini
supplicationibus
nostris
,
&
has
oblationes
,
quas
tibi
offerimus
,
pro
deuoto
,
&
〈◊〉
tuo
,
Philippo
rege
nostro
,
&
omnibus
illis
,
qui
in
eius
sunt
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
prosperitatem
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
.
commissum
,
benignus
semper
,
&
ubique
misericorditer
protege
per
Postcommunio
.
Hec
nos
communio
domine
purget
a
crimine
,
&
famulum
tuum
Edmundum
,
episcopum
nostrum
,
&
commissum
sibigregem
,
benigna
quesumus
,
pietate
,
conserua
.
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
common
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
nintenth
psalme
,
exhortyng
all
people
to
synge
prayse
to
almighti
god
,
to
serue
him
in
gladnes
,
and
reioyse
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
.
Psalme
,
cxix
.
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
creation
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
incontinent
they
were
made
;
in
the
creatyng
of
man
,
he
vsed
great
solempnitie
,
and
many
notable
circumstaunces
.
Fyrst
touchyng
man
,
he
said
,
let
vs
make
man
,
which
words
Genes.
i.
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
man
,
when
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
excellent
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
vnderstand
,
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
〈◊〉
.
2.
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
excellency
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
commaundement
maundement
of
almighty
god
,
the
earth
brought
Genesis
.
1.
fourth
foure
foted
beastes
,
&
the
water
,
in
like
maner
,
brought
fourth
fysshes
,
&
foules
.
Only
of
that
body
of
man
scripture
wituesseth
that
God
shaped
it
.
And
as
concerning
the
soule
of
man
,
it
is
written
of
it
,
in
the
sayd
second
chapter
of
genesis
,
howe
that
god
brethed
Genesis
.
2.
it
into
the
body
;
which
.
ii
.
circumstaunces
,
as
they
import
a
marueylous
excellency
of
man
,
aboue
other
bodely
creatures
,
so
they
most
clerely
declare
th
excedyng
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
Genesis
.
〈◊〉
.
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
caused
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
Genes.
3.
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
husbande
,
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
Peter
.
5.
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
,
when
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
disobedience
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
〈◊〉
.
50
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
man
,
&
through
synne
came
death
,
&
so
death
passed
to
al
men
.
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
〈◊〉
mankind
by
a
meruelous
maner
,
out
of
the
estat
of
this
dampnation
.
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
understanding
,
and
〈◊〉
goodly
qualities
of
body
and
soule
,
seuerall
to
the
nature
of
man
only
,
and
not
common
to
man
,
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
mens
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
defyreth
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
diligent
,
then
to
pull
downe
mannes
vayne
glori
,
and
pryde
,
which
of
all
vices
,
is
moost
vniuersally
graffed
in
mankynde
,
euen
from
the
fyrste
infection
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
commendable
vertue
of
humilitie
;
howe
to
know
our selues
,
&
to
remember
,
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
〈◊〉
.
3.
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
〈◊〉
.
Gen.
18.
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
Iudith
.
3
and
9.
the
olde
testament
,
did
vse
sacke
clothe
,
and
dyd
cast
Iob.
13.
duste
,
and
asshes
vpon
theyr
heades
,
when
they
bewayled
Hiere
.
6.
〈◊〉
.
23.
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
humble
,
and
lowlye
estimation
,
they
had
of
theim selues
,
and
howe
well
they
remember
theyr
name
,
&
tytle
〈◊〉
.
7
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
〈◊〉
.
11.
commaunded
his
Prophet
Esay
,
to
make
a
proclamation
,
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
,
hauynge
in
hym selfe
great
erperience
of
miserable
and
synnefull
estate
of
man
,
dothe
open
the
same
to
the
Iob.
14.
worlde
in
these
workes
.
Homo
natus
de
muliere
,
breui
〈◊〉
〈◊〉
,
repletur
multis
miserijs
,
qui
quasi
flos
egreditur
,
et
conteritur
,
et
fugit
velut
vmbra
,
et
〈◊〉
in
eodem
statu
permanet
et
dignum
ducis
super
〈◊〉
aperire
oculos
tuos
,
et
adducere
cum
〈◊〉
in
iudicium
?
qui
potest
〈◊〉
mundum
de
immundo
conceptum
femine
?
That
is
to
say
Man
beyngeborne
of
a
woman
,
lyuynge
a
worte
tyme
,
is
full
of
manyfolde
miseries
;
he
spryngeth
vp
lyke
aflower
,
&
fadeth
againe
,
vanyshyng
away
(
as
it
were
)
a
shadow
,
and
neuer
contineweth
in
one
state
.
And
doest
thou
iudge
it
mete
(
O
Lord
)
to
open
thyne
eyes
vpon
suche
a
one
,
and
to
brynge
him
to
iudgement
with
thee
?
who
can
make
hym
cleane
that
is
conceyued
of
an
vncleane
sede
?
In
dede
all
men
of
theyre
euylnes
and
naturall
prones
,
were
so
vniuersallye
gyuen
to
synne
,
that
God
(
as
the
scripture
testifyeth
)
repented
the
euer
he
made
man
.
And
by
sinne
,
his
indygnatyon
was
so
muche
Gene.
5.
and.
7.
prouoked
agaynste
the
worlde
,
that
he
drowned
all
the
worlde
wyth
Noes
fludde
(
except
Noe
himselfe
and
hys
lytle
householde
.
)
It
is
not
without
greate
cause
,
that
the
scripture
of
God
,
doth
so
many
times
call
all
menne
here
in
thys
worlde
earthe
,
sayenge
.
(
O
thou
earth
,
thou
earth
,
thou
earth
,
heare
the
woorde
oure
Lorde
.
)
Hiere
.
xxii
.
Thys
,
Hiere
.
22
oure
ryght
name
,
vocation
,
and
tytle
:
earthe
,
earthe
,
earth
,
prouounced
by
the
prophet
,
sheweth
what
we
be
in
dede
,
by
what
soeuer
other
style
,
tytle
,
or
dignitye
men
doo
cal
vs
.
Thus
,
he
plainly
nameth
vs
,
who
knoweth
best
,
bothe
what
we
be
,
&
what
we
ought
of
ryght
to
be
called
.
And
thus
he
dyscribeth
vs
,
〈◊〉
kynge
by
hys
faythfull
Apostle
S.
Paule
to
the
Romaynes
the.
iii.
Chapiter
,
saying
.
All
men
,
Jewes
Roma.
3.
and
Gentiles
,
are
vnder
synne
:
there
is
none
ryghteous
,
no
,
not
one
;
there
is
none
that
vn
derstandeth
,
there
is
none
that
seketh
after
God
,
they
are
all
goone
out
of
the
wai
they
are
all
vnprofitable
,
there
is
none
that
dothe
good
,
no
not
one
,
theyr
throte
is
an
open
se
crafte
and
deceyte
,
the
pyoson
of
serpentes
is
vnder
theyr
lippes
,
their
mouthe
is
full
of
cursinge
and
bitternes
,
their
fette
are
swifte
to
shed
bloude
,
destruction
and
wretchednes
are
in
theyr
wayes
,
&
the
waye
of
peace
haue
they
not
knowen
,
there
is
no
feare
of
God
be
fore
their
eyes
.
And
in
an
other
place
,
that
is
to
Gala.
3.
i.
wit
,
Galathians
.
iii.
S
Paule
wryteth
thus
:
(
God
hath
wrapped
all
nations
in
vnbeleif
,
that
Roma
,
〈◊〉
he
myght
haue
mercy
on
all
.
The
scripture
concludeth
all
vnder
sinne
,
that
the
promise
by
the
fath
in
Jesus
Christ
,
should
be
geuen
Gala.
〈◊〉
vnto
theim
that
beleue
.
S.
Paule
in
many
pla
ces
,
paynteth
vs
out
in
our
callours
,
callyng
vs
the
chyldren
of
the
wrathe
of
God
,
when
we
be
〈◊〉
;
sayeng
also
,
that
we
cannot
thinke
a
good
thought
of
oure selues
,
much
lesse
,
we
can
say
wel
,
or
do
wel
of
our selues
,
And
the
wyseman
sayeth
,
in
the
boke
Pro
,
24.
of
Prouerbes
the
iuste
man
falleth
seuen
tymes
a
daye
.
The
mooste
tried
and
approued
man
Job
,
feared
all
hys
woorkes
.
S.
John
the
Baptist
,
beyng
sanctified
in
hys
mothers
wombe
,
and
praised
Luce.
i.
before
he
was
borne
called
an
aungel
,
and
great
before
the
Lorde
,
replenyshed
euen
from
hys
byrth
with
the
holy
ghost
,
the
preparer
of
the
way
for
our
sauiour
Chryst
,
to
be
more
then
a
Prophet
,
and
the
greatest
that
euer
was
borne
of
a
woman
,
yet
he
plai
nely
graunteth
,
that
he
had
nede
to
be
washed
of
Chryst
,
he
worthely
extolleth
and
glorifieth
his
lord
and
mayster
Chryste
,
and
humbleth
himselfe
,
as
vnworthy
to
vnboukle
hys
showes
,
and
geueth
al
honoure
and
glory
to
God
,
So
doeth
sayncte
Paule
both
oft
,
and
euydently
,
confesse
hym selfe
,
what
he
was
of
hym selfe
,
euer
geuinge
(
as
a
moste
faithfull
seruaunte
ought
to
doo
)
all
prayse
to
hys
mayster
and
sauioure
.
So
doeth
blessed
saynte
Ihon
the
Iohn
.
i.
and
〈◊〉
euangelyst
,
in
the
name
of
hym selfe
,
and
of
al
other
holy
men
,
be
they
neuer
so
iust
,
make
this
open
con
session
.
If
we
say
,
that
we
haue
no
sinne
we
deceiue
our selues
,
and
the
truth
is
not
in
vs
.
If
we
knowledge
our
sinnes
,
God
is
faithfull
and
iust
,
to
forgyue
vs
our
synnes
,
and
to
clense
vs
from
al
vnrighteousnes
:
If
we
say
.
we
haue
not
synned
we
make
him
a
lier
,
and
his
worde
is
not
in
vs
.
Wherfore
the
wyseman
,
in
the
booke
called
Ecclesiastes
,
openly
declareth
Eccles.
7.
,
that
there
is
not
one
iuste
man
vpon
the
earth
,
that
doth
good
,
and
synneth
not
.
And
sainte
Psal.
2
Dauid
is
ashamed
of
hys
synue
,
but
not
to
confesse
hys
synne
,
Howe
ofte
,
howe
earnestly
,
and
how
lamentable
doeth
he
desyre
Gods
greate
mercye
,
for
hys
great
offenses
,
and
that
God
shuld
not
entre
in
to
iudgement
wyth
hym
.
And
agayne
,
howe
well
wayeth
this
holy
man
hys
synnes
,
when
he
confesseth
,
that
they
be
so
many
in
number
,
and
so
hydde
,
and
harde
to
〈◊〉
,
that
it
is
in
maner
vnpossyble
,
Psal.
19.
to
knowe
,
vtter
,
or
number
them
.
Wherfore
he
hauinge
an
earnest
,
and
depe
contemplation
,
&
consideration
of
hys
synnes
,
and
yet
not
comming
to
the
〈◊〉
of
them
,
maketh
supplication
to
god
,
to
forgyue
hym
his
prinye
,
secrete
,
hydde
synnes
,
to
the
knowledge
of
the
whych
,
he
cannot
attayne
.
He
wayeth
ryghtly
hys
synnes
,
from
the
origynall
roote
,
and
spryng
heade
,
〈◊〉
inclinations
,
prouocations
〈◊〉
,
stynginges
,
budes
,
braunches
,
dregges
,
infections
.
tastes
feiynges
,
&
sentes
of
them
,
to
continue
in
him
stil.
Wherefore
he
sayeth
.
Psal
,
2.
Marke
,
&
behold
I
was
conceiued
in
sines
He
saieth
not
sinne
,
but
in
the
plurel
number
,
sinnes
:
for
asinuche
,
as
oute
of
one
,
as
fountayne
,
spryngeth
all
the
reste
.
And
oure
sauiour
Christ
sayth
,
there
is
none
good
Math
,
〈◊〉
.
but
God
,
and
that
we
can
doo
nothing
that
is
good
,
without
hym
,
or
no
man
can
come
to
the
father
but
by
hym
.
He
commaundeth
vs
all
to
saye
,
that
we
be
vnprofitable
seruauntes
,
when
we
haue
doone
all
that
we
can
doo
.
He
preferreth
the
penitente
Publican
,
before
the
proude
holye
,
and
gloryouse
Pharysey
,
He
calleth
hymselfe
a
phisition
,
not
to
them
that
be
hole
,
but
to
them
that
be
sycke
,
and
haue
nede
of
his
salue
,
for
theyrsore
.
He
teacheth
vs
in
oure
prayers
,
to
reacknowledge
oure selues
synners
,
and
to
aske
forgeuenes
,
and
deliueraunce
from
all
euyls
,
at
oure
heauenly
fathers
hande
.
He
declareth
that
the
synnes
of
oure
owne
hartes
,
doo
defyle
oure
owne
selues
.
He
teacheth
that
an
euyll
worde
,
or
thought
,
deserueth
condempnation
,
affyrmyng
,
that
we
shall
gyue
an
accompte
,
for
euery
ydle
woorde
.
He
sayeth
he
came
not
to
saue
,
but
the
shepe
that
were
vtterlye
lost
,
and
cast
awaye
.
Therefore
,
fewe
of
the
〈◊〉
,
iust
,
learned
,
wyse
,
perfect
,
and
holy
Pharisies
,
were
saued
by
hym
,
because
they
iustified
them selues
,
by
theyr
counterfeyte
holynes
,
before
men
.
Wherefore
good
people
,
let
vs
beware
of
such
Hypocrisie
,
vaine
glorye
,
and
iustifienge
of
our selues
,
Let
vs
loke
vpon
oure
feete
,
and
then
downe
oure
Pecockes
fethers
,
downe
proude
harte
,
downe
vayne
claye
,
frayle
,
and
brittle
vessels
.
Of
our selues
,
we
be
crabbe
trees
,
that
can
bryng
furth
no
Aples
.
we
be
of
our selues
,
of
such
earth
as
can
bryng
furth
but
weedes
,
nettels
,
brambles
,
bryers
,
cocle
and
darnell
.
Our
fruytes
〈◊〉
declared
in
the
fyfte
chapter
to
the
Galathians
.
We
haue
neitherfayth
,
Charitie
,
hope
,
pacience
,
chastitie
,
nor
any
thinge
els
that
good
is
,
but
of
God
:
and
therefore
,
these
vertues
be
called
there
,
the
fruytes
of
the
holy
ghoste
,
and
not
the
frutes
of
man
.
Let
vs
therefore
,
acknowledge
our selues
before
God
,
(
as
we
be
in
dede
)
miserable
and
wretched
synners
.
And
let
vs
earnestly
repent
,
and
humble
oure selues
hartely
,
to
cry
to
God
for
mercye
.
Lette
vs
all
confesse
wyth
mouth
,
and
harte
,
that
we
be
full
of
imperfections
.
Let
vs
knowe
our
owne
workes
,
of
what
imperfection
they
be
,
and
then
we
shall
not
stande
folyshly
,
and
arrogantly
,
in
our
owne
conceytes
.
For
truely
,
ther
is
imperfections
,
in
our
best
〈◊〉
:
we
doo
not
loue
God
,
so
muche
as
we
are
bounde
to
doo
,
with
all
our
harte
,
mynde
,
and
power
:
we
doo
not
feare
God
so
muche
as
we
ought
to
doo
:
we
doo
not
pray
to
,
God
but
wyth
great
and
many
imperfections
.
〈◊〉
.
5
,
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
confesse
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
Psal
,
190
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
Luee.
〈◊〉
with
hym
:
We
haue
synned
agaynst
heauen
,
and
be
fore
thee
(
O
father
)
we
are
not
worthy
to
be
called
thy
sonnes
.
Lette
vs
all
saye
wyth
holye
Baruche
:
Baruch
,
〈◊〉
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
confusion
.
Daniel
,
9
We
haue
synned
,
we
haue
bene
naughtie
,
we
haue
offended
,
we
haue
fled
from
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
goodnes
,
helpe
,
nor
saluation
,
but
contrary
wyse
,
synne
dampnation
,
and
deathe
euerlastynge
;
whyche
yf
wee
depely
weyghe
,
and
consyder
,
we
shall
the
better
vnderstande
,
the
great
mercy
of
God
,
and
how
our
saluation
commeth
onely
by
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
clense
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
cannot
without
goddes
grace
,
and
helpe
,
come
agayne
to
the
shepefolde
:
so
greate
is
our
imperfection
and
weakenes
.
In
our
1.
Peter
2
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
Psal.
126
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
giuen
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
i.
Peter
.
〈◊〉
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
,
when
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
i.
Iohn
.
3
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
Cze
.
13
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
visitatyon
,
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
Adam
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
man
)
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
man
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
dampnation
:
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
Heb.
ii
.
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
parentes
,
when
he
thrust
them
out
of
paradise
,
at
which
tyme
,
he
said
vnto
the
serpente
(
as
it
is
written
in
the
thyrde
Gene.
〈◊〉
.
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
Gen.
122.
world
be
blessed
;
&
many
hundred
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
substaunce
of
his
fleshe
,
of
the
Uirgin
Mary
his
mother
.
But
here
it
may
seme
straunge
to
some
,
that
almighty
god
(
seing
he
intended
from
the
beginninge
,
to
send
hys
sonne
into
that
world
,
to
be
incarnate
for
mans
redemption
)
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
necessary
,
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
:
and
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
them
(
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
them
,
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
reuelation
could
suffice
to
ryde
man
from
sinne
(
as
S.
Paule
in
the
second
chapiter
of
hys
foresayde
epistle
Roma
,
〈◊〉
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
them
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
dampnation
;
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
man
,
&
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
meruelous
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
chapiter
Iohn
.
〈◊〉
of
his
gospell
,
saying
.
〈◊〉
〈◊〉
factum
est
,
ethabitauit
in
nobis
,
the
worde
(
that
is
the
sonne
of
God
)
was
made
fleshe
.
)
(
that
is
man
)
&
dwelt
amongest
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
.
Remember
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
vanquished
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
value
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
,
wanting
beleif
in
Christe
,
can
take
good
by
the
death
and
passion
of
christ
,
the
scripture
〈◊〉
.
16.
most
manifestly
affyrming
in
the.
xvi
.
chapiter
of
s.
Marke
,
that
,
Whosoeuer
dothnot
beleue
shal
be
dampned
,
Agayne
,
euyll
lyfe
,
bryngeth
to
the
euyll
lyuer
,
eternal
death
,
beleue
he
neuer
so
wel
.
As
Gala.
3.
S.
Paule
wituesseth
,
in
the.
v.
chapyter
of
his
Epi
stle
to
the
Galathians
,
where
he
sayth
:
Walk
after
the
spirite
,
and
fulfyll
not
the
lustes
of
that
fleshe
.
For
the
flesh
lusteth
contrary
to
the
spirit
and
the
spirit
contrary
to
the
flesh
.
These
are
contrary
one
to
another
,
so
that
you
do
not
what
ye
would
:
But
and
yf
ye
beled
of
the
spirit
,
then
are
ye
not
vnder
the
law
.
The
de
des
of
the
fleshe
ar
manifest
which
are
these
aduoutry
,
fornication
,
vnclennes
,
wantonnes
ydolatry
,
witchcrafte
,
hatred
,
variaunce
,
〈◊〉
,
wrath
,
stryfe
,
sedition
,
sectes
,
enuye
murder
dronkennes
,
glotteny
,
and
such
like
;
of
which
I
tel
you
before
as
I
haue
told
you
in
time
past
,
that
they
which
commit
suche
thinges
,
shal
not
inherit
the
kingdom
of
heuen
.
Thus
you
perceaue
that
to
the
enioying
of
the
death
and
passion
of
Chryst
,
these
two
poyntes
are
requisit
of
our
behalfe
;
the
one
,
to
beleue
rightlye
,
that
other
to
lyue
vpryghtly
;
whych
two
poyntes
,
no
man
is
able
otherwyse
to
know
(
except
it
be
by
speciall
reuelation
from
God
)
but
onely
by
the
catholike
churche
;
which
catholike
church
,
oure
sauioure
Chryste
hath
appoynted
to
be
the
onely
scoole
,
for
al
men
to
come
and
repayre
vnto
,
to
learne
such
truth
,
as
is
mete
for
them
to
know
,
for
the
attayning
of
euerla
styng
life
.
This
catholike
church
,
and
no
other
company
,
hath
that
true
vnderstanding
of
scripture
,
&
the
knowledge
of
all
thinges
necessary
to
saluation
.
To
Iohn
.
16.
this
churche
.
Christ
maketh
promis
,
in
that
xvi
.
of
Thom
saying
,
When
that
spirit
of
truth
shal
come
,
he
shal
teache
you
al
truth
.
To
this
church
also
he
maketh
that
other
promis
,
written
in
the
,
xxviii
,
of
Mathewe
,
where
he
sayth
.
Behold
I
am
with
Math
,
28
you
,
to
the
ende
of
the
world
.
This
Catholike
church
,
thus
gouerned
by
the
holy
Ghost
,
&
assured
alwayes
,
of
Chryst
him selfe
,
neuer
yet
fayled
,
from
that
time
of
the
Apostles
,
hitherto
,
ne
shal
fail
to
the
worl
des
ende
;
nether
can
it
be
deceued
in
any
necessary
truth
,
〈◊〉
as
Chryst
promyseth
in
the.
xvi
.
of
Mathe
we
saying
.
That
hel
gates
shal
not
pre
Math.
16
uayle
agaynst
the
churche
.
where
by
hel
gates
he
meaneth
errour
,
as
yf
he
had
sayd
,
that
the
catho
lyke
churche
shall
neuer
be
ouercome
with
erroure
.
For
this
cause
S.
Paule
in
the
third
chapter
of
his
first
epistle
to
Timothe
,
calleth
the
catholike
church
〈◊〉
1.
the
piller
and
ground
of
truth
.
This
catholike
churche
,
must
in
al
ages
nedes
be
an
open
knowen
churche
,
and
such
a
companye
as
among
which
the
trueth
is
openly
preached
,
ells
Chryste
woulde
not
haue
sayde
.
(
as
it
is
wrytten
in
the.
v
,
of
Mathew
)
Math.
5.
A
citie
that
is
seton
a
hyl
,
can
not
be
hid
,
ne
ther
do
men
light
a
candle
,
and
putit
vnder
a
bushel
but
on
all
candelsticke
and
it
geueth
lyght
vnto
al
that
are
in
the
house
.
Wherfore
they
do
great
iniury
to
Chryst
,
which
saye
,
that
the
catholyke
church
is
an
vnknowen
church
,
seinge
it
is
that
citie
,
which
our
sauiour
there
mente
,
&
that
candell
,
of
which
he
there
speaketh
.
So
manye
as
deuyde
them selues
from
this
open
knowen
Churche
of
Chryst
,
and
refuse
the
doctrine
thereof
,
thoughe
they
be
neuer
so
diligent
in
reading
ofscripture
,
yet
shall
they
neuer
truely
vnderstande
scrypture
,
but
runne
continually
farther
and
farther
into
errour
and
ignoraunce
;
cuen
as
a
man
that
is
once
out
of
his
way
,
the
farther
,
and
faster
he
goeth
furth
the
more
〈◊〉
.
Peter
1
he
loseth
his
labour
.
Saynt
Peter
therefore
in
the
fyrst
Chapter
of
his
second
epystle
,
geueth
vs
a
most
certayne
an
.
sure
rule
,
which
if
we
folow
,
we
shall
not
fayle
,
ryghtly
to
vnderstand
scripture
;
his
rule
is
thys
.
We
haue
(
sayth
he
)
A
ryght
sure
word
of
prophecie
,
wherevnto
yf
ye
take
〈◊〉
,
as
vnto
a
light
that
shineth
in
a
darke
place
,
you
doo
wel
vntil
the
day
dawne
,
and
the
daye
starre
arise
in
your
harts
.
So
that
you
first
knowe
this
,
that
no
prophecy
in
the
scripture
hath
any
priuate
interpretation
,
For
that
scripture
came
neuer
by
the
wil
of
man
,
butholy
men
of
God
spake
,
as
they
were
moued
by
the
holy
ghost
.
Here
you
se
,
howe
S.
Peter
willeth
euery
man
,
fyrst
of
all
,
to
knowe
,
that
scripture
must
be
vnderstanded
after
the
generall
meaning
of
Chrystes
church
,
and
not
after
the
priuate
interpretation
of
any
seuerall
man
,
or
company
.
And
in
2
Peter
.
3
the
thyrde
chapyter
of
the
same
Epystle
,
he
sayeth
further
,
that
in
S.
Paules
epistles
,
are
manye
thinges
harde
to
he
vnderstanded
,
whyche
they
that
are
vnlearned
&
vnstable
,
do
peruerte
,
as
they
do
also
the
other
scriptures
to
theyr
own
destruction
,
ye
therefore
beloued
(
seing
you
be
〈◊〉
afore
hand
)
beware
,
leaste
ye
with
other
men
,
be
also
plucked
a
waye
through
the
erroure
of
the
wicked
,
&
fal
from
your
owne
stedfastnesse
.
Lo
here
.
S
Peter
telleth
the
〈◊〉
cause
,
why
men
my
svnderstand
scrypture
,
which
is
lacke
of
knowledge
,
and
lacke
of
constancie
,
when
men
ether
thorowe
ignotaunce
,
or
thoroughe
inconstancie
,
swerue
from
the
catholyke
meanyng
,
and
folowe
priuate
interpretation
.
Such
men
,
he
sayeth
,
do
peruerte
the
scryptures
to
theyr
owne
destruction
.
Saynte
Paule
also
wrytynge
to
Tymothe
,
and
willing
hym
to
be
earnest
i.
Timo
9
in
the
study
of
scripture
,
geueth
him
withal
this
foresayd
rule
,
saying
in
the
very
ende
of
his
fyrst
epistle
:
O
Limothie
,
kepe
sure
that
,
whiche
is
committed
to
thy
custody
,
&
auoide
newe
fangled
termes
,
and
bosting
of
science
,
falsely
so
called
which
science
whyle
some
dyd
professe
,
they
haue
erred
from
the
fayth
.
The
thinge
,
which
S.
Paule
sayeth
was
committed
to
〈◊〉
custodye
,
was
the
truth
of
the
catholyk
fayth
,
which
he
sayth
,
some
fell
from
,
by
reasonne
of
new
fangeled
termes
,
and
by
reson
aiso
,
that
they
tooke
vpon
them
knowledg
,
beynge
in
dede
ignoraunte
.
And
in
the
thyrde
chapter
of
hys
seconde
epistle
to
Timothie
,
he
farther
sayeth
.
Contynue
〈◊〉
.
Timo
3
thou
in
that
thinges
which
thou
hast
learned
which
also
were
commytted
vnto
the.
S.
I
reneus
also
(
a
blessed
martyr
,
and
very
nyghe
to
the
tyme
of
the
Apostles
,
a
man
of
greate
learning
,
and
no
lesse
vertue
,
and
such
a
one
,
as
by
the
consente
of
all
men
,
had
the
perfyt
knowledge
and
vnderstandynge
of
scryptures
)
in
his
third
boke
〈◊〉
〈◊〉
the
arche
heretyke
,
and
in
the
fowrth
chapter
〈◊〉
.
in
his
third
〈◊〉
as
of
the
same
boke
sayeth
,
touchyng
the
catholyke
churche
in
this
maner
.
We
must
not
seke
the
trueth
among
other
,
seing
we
may
easely
take
〈◊〉
V
〈◊〉
tine
ch.
〈◊〉
it
of
the
church
,
for
as
much
as
the
Apostels
haue
fully
lefte
with
it
(
as
in
a
rich
tresury
)
all
truth
,
the
who
so
listeth
,
may
thence
take
the
drinkes
of
life
,
for
this
is
the
entre
to
life
.
All
other
are
theues
,
and
robbers
,
wherfore
them
must
we
auoyd
:
&
that
doctryne
that
the
church
teacheth
,
we
muste
loue
,
&
with
great
diligence
embrace
the
tradition
of
the
truth
For
what
&
yf
a
controuersy
shoulde
happen
to
ryse
vpon
neuer
so
〈◊〉
a
question
;
ought
not
men
in
that
case
to
haue
recourse
to
the
most
auncient
churches
,
in
which
the
Apostles
were
conuersaunt
,
and
ther
learne
the
truth
in
that
controuersy
?
ye
,
what
&
yf
the
Apostles
had
lefte
behynde
them
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
inuentions
of
heretikes
,
by
and
by
they
would
stope
their
eares
,
and
〈◊〉
as
farre
as
they
could
from
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
,
than
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
them
,
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
whom
our
〈◊〉
biddeth
vs
to
〈◊〉
,
sa
〈◊〉
,
7
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
them
;
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
him
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
christen
people
are
required
,
to
make
a
solempne
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
stand
and
consist
,
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
Math.
22.
Pharises
beyng
a
doctour
of
the
lawe
,
temping
,
did
aske
him
and
say
,
maister
,
what
is
the
great
commandement
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
,
Iohn
〈◊〉
and.
〈◊〉
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
very
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
conteyned
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
man
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
land
,
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
neuertheles
,
to
beare
good
wil
,
and
hart
vnto
euerye
man
,
to
vse
our selues
wel
vnto
them
as
well
in
woordes
,
and
countenaunce
,
as
in
all
our
outward
actes
,
and
dedes
.
For
so
Chryst
hym selfe
〈◊〉
&
so
also
he
perfourmed
in
dede
.
And
of
this
loue
that
we
ought
to
haue
amongest
oure selues
,
eche
to
other
he
instructeth
vs
thus
.
(
Mathewe
.
v.
)
You
haue
harde
it
taught
in
tymes
past
?
Thou
shalte
loue
thy
frende
,
and
hate
thy
fooe
:
but
I
tell
you
loue
your
enemyes
,
speake
wel
of
them
that
diffame
you
,
&
doe
speake
euil
of
you
:
doo
well
to
them
that
hate
you
,
praye
for
them
that
vexe
&
persecute
you
,
that
you
may
be
〈◊〉
children
of
your
father
,
that
is
in
heauen
.
For
he
maketh
the
sunne
to
ryse
bothe
vpon
the
euyl
,
and
good
,
and
sendeth
rayne
to
the
iuste
,
&
to
the
vniust
.
For
if
you
loue
them
that
loue
you
,
what
rewarde
shal
you
haue
.
Doo
not
the
publicans
lykewyse
?
And
yf
you
speake
well
onely
of
them
,
that
be
your
brethren
,
and
derely
beloued
frendes
.
What
greate
matter
is
that
?
doo
not
the
heathen
that
same
also
.
These
be
the
very
woordes
of
oure
saui
our
Chryst
him selfe
,
touching
the
loue
of
our
neighbour
.
And
forasmuch
as
the
Pharisies
(
wyth
〈◊〉
moste
pestilent
traditions
,
false
interpretations
,
and
gloses
)
had
corrupted
,
and
almoost
clerely
stopped
vp
,
this
pure
well
,
of
Gods
iyuely
word
,
〈◊〉
that
this
loue
,
and
charytie
,
pertayned
onelye
to
a
mans
frendes
,
and
that
it
was
sufficient
for
a
man
to
loue
them
whyche
doo
loue
hym
,
and
to
hate
his
fooes
:
therefore
Christe
did
open
this
well
agayne
,
purged
it
,
and
scourged
it
,
by
giuinge
vnto
his
god
lye
lawe
of
Charitie
,
a
true
and
clere
interpretation
,
which
is
this
:
that
we
ought
to
loue
euery
man
,
both
frende
,
and
fooe
:
addyng
thereto
,
what
commodity
we
shal
haue
therby
,
and
what
in
commodity
by
doynge
the
contrarye
.
What
thynge
can
we
wyshe
so
good
for
vs
,
as
the
heauenlye
father
,
to
repute
,
and
take
vs
,
for
hys
chyldren
?
And
this
shall
we
be
sure
of
(
sayeth
Christ
,
)
yf
we
loue
euery
man
,
without
ex
ception
.
And
yf
we
doo
otherwyse
(
sayeth
he
,
)
we
be
no
better
than
Phariseis
,
Publicans
,
and
heathen
persons
,
and
shall
haue
oure
rewarde
wyth
them
:
that
is
,
to
be
excluded
from
the
number
of
gods
electe
chyldren
,
and
from
hys
euerlastyng
inheritaunce
in
heauen
.
Thus
of
true
Charitye
,
Christ
taught
,
that
euery
man
is
bounde
to
loue
God
aboue
al
thinges
and
to
loue
euery
man
,
frende
,
and
fooe
.
And
thus
lykewyse
,
he
dyd
vse
hym selfe
,
exhortyng
hys
aduersaryes
,
rebukynge
the
faultes
of
hys
aduersaryes
,
and
whan
he
coulde
not
amende
them
,
yet
he
prayed
for
theym
.
Fyrste
he
loued
God
his
father
,
aboue
al
thinges
,
so
much
,
that
he
sought
not
hys
owne
glorye
,
and
wyll
,
but
the
glorye
,
and
wyll
of
hys
father
:
Iseke
not
(
sayde
he
Iohn
.
v.
)
myne
owne
wyll
,
but
the
wyll
of
hym
that
sent
me
:
Nor
he
refused
not
to
dye
,
to
satysfye
hys
fathers
wyll
,
saying
.
Math.
xxvi
.
〈◊〉
it
may
be
,
let
Iohn
.
5
this
cuppe
of
death
goo
from
me
,
yf
not
thy
wyll
be
done
,
and
not
myne
.
He
loued
also
not
Math.
26
onely
hys
frendes
,
but
also
hys
enemyes
,
whych
in
ther
hartes
did
beare
exceding
great
hatred
agaist
hym
,
and
in
theyr
tonges
spake
all
euyll
of
〈◊〉
,
and
in
theyr
actes
,
and
dedes
,
pursued
him
wyth
al
their
myght
,
and
power
,
euen
vnto
death
.
Yet
al
this
notwythstanding
,
he
with
drewe
not
hys
fauour
from
theim
,
but
styll
loued
them
,
preached
vnto
them
,
of
loue
rebuked
theyr
false
dortrine
,
theyr
wycked
lynynge
,
and
dyd
good
vnto
them
,
〈◊〉
acceptynge
whatsoeuer
they
spake
,
or
dyd
,
agaynste
him
When
they
gaue
hym
euell
wordes
,
he
gaue
noue
euyll
agayne
,
when
they
did
stryke
hym
,
he
did
not
〈◊〉
agayne
.
And
when
he
suffred
deathe
,
he
dyd
not
〈◊〉
them
,
nor
threaten
them
,
but
prayed
for
them
and
referred
all
thynges
to
his
fathers
wyll
.
And
as
a
shepe
that
is
led
vnto
the
shambles
to
be
slaine
Esai
.
〈◊〉
Act
,
〈◊〉
and
as
a
lambe
that
is
shorne
of
hys
flese
,
did
make
no
noyse
,
nor
resistence
,
euen
so
wente
he
vnto
hys
deathe
,
wythoute
anye
repugnance
,
or
openynge
ofhys
mouthe
,
to
saye
anye
euyll
.
Thus
haue
I
des
cribed
vnto
you
,
what
charitie
is
,
aswell
by
the
doc
tryne
,
as
by
the
example
of
Chryst
him selfe
,
whereby
also
,
euery
man
may
without
errour
,
know
hym selfe
,
what
state
and
condition
he
standeth
in
:
whe
ther
he
be
in
charitie
(
and
so
the
chylde
of
the
father
in
heauen
)
or
not
.
For
although
almoste
euery
〈◊〉
perswade
)
him selfe
to
be
in
Charitie
,
yea
let
him
ex
amyne
none
other
man
,
but
his
owne
hart
,
his
〈◊〉
,
and
〈◊〉
,
and
he
shall
not
be
deceyued
,
but
truely
decerne
,
and
iudge
,
whether
he
be
〈◊〉
perfyte
charitie
,
or
not
.
For
he
that
foloweth
not
hys
owne
appetite
,
and
wyl
,
but
gyueth
him selfe
earnestly
to
God
,
to
〈◊〉
all
hys
wyll
,
and
commaundementes
,
he
〈◊〉
be
sure
,
that
he
loueth
God
,
aboue
at
thinges
,
and
els
surely
he
loueth
hym
not
,
whatsoeuer
,
he
pretend
,
As
Chryste
sayd
,
If
ye
loue
me
kepe
〈◊〉
.
14.
you
my
commaundements
,
For
he
that
knoweth
my
commaundementes
,
&
doth
kepe
them
,
he
it
is
(
sayeth
Chryst
)
that
loueth
me
.
And
agayne
he
sayeth
.
He
that
loueth
me
,
will
kepe
my
woorde
,
and
my
father
wyll
loue
hym
,
and
we
wyll
bothe
come
to
him
,
and
dwel
with
him
.
And
he
that
loueth
me
not
wyll
not
kepe
my
wordes
.
And
lykewyse
he
that
〈◊〉
good
hart
and
mynde
,
and
vseth
well
hys
tongue
,
and
dedes
vnto
euery
man
,
frend
,
and
fooe
,
he
maye
knowe
therby
,
that
he
〈◊〉
charitie
.
And
then
he
is
sure
also
that
almygnty
god
taketh
hym
for
his
dere
beloued
sonne
,
as
Sayute
〈◊〉
sayeth
,
in
the
thyrde
Chapyter
of
his
fyrste
canonycall
Epystle
.
Hereby
,
manifestly
are
knowen
,
the
chyldren
of
God
,
from
the
chiloren
of
the
dcuyll
.
For
who
soeuer
dothe
not
loue
hys
brother
,
belongeth
not
vnto
God
.
But
that
peruerse
nature
of
man
,
corrupte
wyth
sinne
,
and
desti
tute
of
Gods
word
,
and
grace
,
thinketh
it
against
all
reason
,
that
a
man
should
loue
hys
enemye
,
and
hath
many
perswasions
,
whyche
induceth
hym
to
the
contrarye
.
Agaynste
all
whyche
reasones
,
we
ought
aswell
to
set
the
teachyng
,
as
the
lyuynge
of
oure
sauioure
Chryst
,
who
louynge
vs
(
when
wee
were
hys
enemyes
)
dothe
teache
vs
to
loue
our
ene
myes
.
He
did
paciently
take
for
vs
many
reproches
suffred
beatynge
,
and
moost
cruell
deathe
.
Therfore
we
be
no
memberes
of
hym
,
yf
we
wyll
not
folowe
hym
.
For
as
S.
Peter
sayeth
,
Chryst
suffered
for
vs
,
leauynge
vs
an
example
,
that
we
should
i.
〈◊〉
.
〈◊〉
folowe
hym
.
Furthermore
we
must
consider
that
to
loue
oure
frendes
,
is
no
more
but
that
which
theues
,
adulterers
,
homicides
,
and
all
wycked
persons
doo
:
in
so
muche
that
Iewes
,
Turkes
,
Iufidels
,
and
all
brute
beastes
,
doo
loue
them
that
bee
theyr
frendes
,
of
whome
they
haue
theyr
lyuynge
,
or
any
other
benefites
.
But
to
loue
our
enemyes
,
is
the
proper
condition
onely
of
them
,
that
be
the
children
of
God
,
the
disciples
and
folowers
of
Christ
.
Notwithstanding
mans
frowarde
and
corrupte
nature
,
wayeth
ouer
depely
many
times
,
the
offence
and
displeasure
done
vnto
hym
by
enemyes
,
and
thynketh
it
a
burdenintollerabel
,
to
be
bounde
to
loue
them
,
that
hate
hym
.
But
the
burden
shoulde
be
easye
yuoughe
,
yf
(
on
the
other
syde
)
euery
man
woulde
consyder
,
what
dyspleasure
he
hath
done
to
hys
enemy
agayne
,
&
what
pleasure
he
hath
receyued
of
hys
enemye
.
And
yf
we
fynde
no
egall
recompence
,
neyther
in
receyuing
pleasures
of
our
enemy
,
nor
in
rendryng
dyspleasure
vnto
hym
agayne
:
then
let
vs
ponder
the
dyspleasu
res
,
whyche
we
haue
done
agaynste
almighty
God
Howe
often
,
and
howe
greuously
,
we
haue
offended
hym
.
Whereof
,
yf
we
wyll
haue
of
God
forgyuenes
there
is
none
other
remedye
,
but
to
forgyue
the
offences
done
vnto
vs
whyche
be
very
small
in
comparison
of
oure
offences
done
a
〈◊〉
God
.
And
yf
wee
consyder
that
he
,
which
hath
off
〈◊〉
vs
,
deserueth
not
to
be
forgyuen
of
vs
,
let
vs
consider
againe
,
that
we
muche
lesse
deserue
to
be
forgyuen
of
God
.
And
althoughe
our
enemy
deserue
not
to
be
forgyuen
for
hys
〈◊〉
sake
,
yet
we
oughte
to
forgyue
hym
,
for
gods
〈◊〉
,
〈◊〉
howe
great
,
and
manyfest
benefytes
we
haue
receyued
of
hym
,
withoute
oure
desertes
,
and
that
Chryste
hathe
deserued
of
vs
,
that
for
his
sake
,
we
should
forgyue
them
their
trespasses
,
commytted
agaynst
vs
.
But
here
may
ryse
a
necessary
question
,
to
be
dyssolued
.
If
charity
requyre
to
thinke
,
speake
,
and
doo
well
vnto
euery
man
,
bothe
good
and
euyl
,
how
can
magystrates
execute
iustyce
vpon
malefactoures
,
with
charytye
?
Howe
can
they
caste
euyll
men
into
prison
,
take
away
theyr
goodes
,
and
sometyme
theyr
lyues
,
accordynge
to
lawes
:
yf
Charytye
〈◊〉
not
suffer
them
so
to
doo
?
Herevnto
,
is
a
plaine
and
brief
answer
,
that
plages
and
punishementns
be
not
euel
of
them selues
,
yf
they
be
well
taken
of
innocentes
:
and
to
an
euyll
man
,
they
are
bothe
good
and
necessarye
:
and
may
be
executed
accordynge
to
charitye
,
and
with
charity
should
be
executed
.
For
declaracion
whereof
,
you
shal
vnderstande
,
that
charity
hath
two
offices
,
the
one
contrarye
to
the
other
:
and
yet
〈◊〉
necessarye
to
the
vsed
,
vpon
men
of
contrarye
sorte
,
and
dysposion
.
The
one
office
of
Charitye
,
is
,
to
cherishe
good
,
and
innocent
men
.
Not
to
oppresse
them
,
with
false
accusations
,
but
to
incourage
them
wyth
rewardes
to
doo
well
,
&
〈◊〉
in
well
dooynge
:
defendynge
them
wyth
the
sworde
,
from
theyr
〈◊〉
.
And
the
offyce
of
Byshops
,
and
pastours
,
is
to
laude
good
men
,
for
wel
doyng
,
that
they
maye
perseuer
therein
,
and
to
rebuke
and
correct
,
by
〈◊〉
woorde
of
God
,
the
offences
,
and
〈◊〉
of
all
euyll
disposed
persons
.
The
other
office
is
,
to
rebuke
,
correcte
,
&
punysh
,
vyce
,
without
acceptation
of
parsons
,
and
thys
is
to
be
vsed
,
against
theim
onely
,
that
be
〈◊〉
men
,
and
malefactours
.
And
it
is
aswell
the
offyce
of
charitie
,
to
rebuke
,
punyshe
,
and
corrocte
them
,
that
be
euyll
,
as
it
is
to
cheryshe
,
and
rewarde
them
that
be
good
,
and
innocent
.
Sainte
Paule
soo
declareth
,
writing
to
the
Romaynes
,
and
sayenge
,
the
〈◊〉
poweres
are
ordeyned
of
GOD
,
not
to
be
dreadefull
to
〈◊〉
.
13.
them
that
doo
well
,
but
vnto
Malefactoures
,
to
drawe
the
swoorde
,
to
take
vengeaunce
of
hym
that
commytteth
the
synne
.
And
sayncte
Paule
byddethe
Tymothye
constantlye
,
and
vehementlye
,
to
rebuke
synne
,
by
the
woorde
of
GOD
.
i.
Timo.
〈◊〉
So
that
bothe
offyces
shoulde
be
dylygently
executed
,
to
impuge
the
kyngdome
of
the
deuyll
:
the
preacher
wyth
the
woorde
,
and
the
Gouernoure
wyth
〈◊〉
swoorde
.
Els
they
loue
neyther
God
,
nor
them
whome
they
gouerne
,
yf
for
lacke
of
correction
,
they
wylfully
suffer
God
to
be
offended
,
and
them
whom
they
gouerne
,
to
perishe
.
For
as
euery
louyng
father
correcteth
his
natural
sonne
,
when
he
dothe
amysse
,
or
els
he
loueth
hym
not
:
So
all
gouernoures
of
Realmes
,
Countreys
,
Townes
,
and
houses
,
should
louynglye
correcte
them
,
who
be
offendours
vnder
theyr
gouernaunce
.
And
cheryshe
them
who
doo
lyue
innocently
:
yf
they
haue
any
respecte
,
eyther
vnto
God
,
and
theyr
office
or
loue
vnto
them
,
of
whome
they
haue
gouernauce
,
And
suche
rebukes
,
and
punyshementes
,
of
them
that
doo
offende
,
must
be
done
in
due
tymes
,
least
by
delaye
,
the
offender
fall
headlinges
into
al
maner
of
myschiefe
,
and
not
onelye
bee
euyll
theim selues
,
but
also
doo
hurte
vnto
many
men
,
drawynge
other
by
theyr
euyll
example
,
to
synne
,
&
outrage
,
after
them
.
As
one
theef
maye
bothe
robbe
manye
men
,
and
also
make
many
theues
,
and
one
sediciouse
person
may
allure
many
,
and
noye
a
hole
towne
or
countre
.
And
suche
euyl
persons
,
that
be
so
great
offenders
of
god
,
and
the
common
wealth
,
charity
requireth
to
be
cut
of
,
from
the
body
of
the
common
weale
lest
,
they
corrupte
other
good
,
and
honest
persons
:
like
as
a
good
surgeon
cutteth
awaye
a
putrified
,
and
festred
member
,
for
the
loue
he
hath
to
that
hole
body
,
least
it
infecte
other
members
,
adioynynge
to
it
.
Thus
it
is
declared
vuto
you
,
what
true
charitie
,
or
christan
loue
is
,
so
playnely
,
that
no
man
nede
to
be
deceyued
.
Whyche
loue
whosoeuer
kepeth
,
bothe
towardes
God
(
whom
he
is
bounde
to
loue
aboue
al
thinges
)
and
also
towardes
hys
neyghbours
,
aswell
frende
as
fooe
,
it
shal
surely
kepe
hym
from
al
offence
of
God
,
and
iuste
offence
of
man
.
Therefore
beare
welaway
thys
one
shorte
lesson
,
that
by
true
christian
charitye
God
ought
to
be
loued
,
aboue
all
thynges
,
and
all
men
oughte
to
be
loued
,
good
and
euyll
,
frende
,
and
foo
,
and
to
al
suche
we
ought
(
as
we
may
)
doo
good
those
that
be
good
,
of
loue
we
ought
to
encorag
,
and
cherysh
,
because
they
be
good
:
And
those
that
be
euil
,
of
loue
,
we
ought
to
procure
vnto
them
theyr
correction
,
and
dewe
punyshement
,
that
they
may
therby
,
either
be
broght
to
goodnes
,
or
at
the
lest
,
that
god
,
and
the
common
welthe
maye
be
the
lesse
hurte
,
and
offended
,
hating
alwaies
,
the
vyce
,
or
offence
,
but
louynge
the
person
alwayes
,
as
the
creature
of
God
,
and
as
one
who
by
nature
is
ioyned
in
kynred
vnto
vs
.
And
yf
we
thus
directe
oure
lyfe
,
by
christian
loue
and
Charytye
,
then
Chryste
doothe
promyse
,
and
assure
vs
,
that
he
loueth
vs
,
and
that
we
be
the
Chyldren
of
our
heauenlye
father
,
and
reconsiled
to
his
fauor
,
being
very
members
of
Christ
,
and
that
after
the
shorte
tyme
,
of
thys
presente
and
mortall
lyfe
,
we
shall
haue
with
hym
,
eternall
lyfe
,
in
his
euerlastyng
kingdome
of
heauen
:
Therfore
to
hym
,
wyth
the
father
,
and
the
holy
Ghost
,
be
al
honor
and
glorye
nowe
&
euer
Amen
.
E.
B.
¶
An
Homely
declaryng
howe
daungerous
a
thynge
,
the
breache
of
Charitye
is
.
Ur
Saiyour
Christ
in
ye.
.
v.
of
Mathew
,
setteth
forth
an
vniuersal
Math
,
5
doctrine
,
that
is
,
a
doctrine
,
apper
teyning
indifferently
to
all
Chrysten
men
and
there
he
declareth
,
how
great
per
fection
of
lyfe
,
ought
to
be
in
one
of
vs
,
sayinge
in
thys
maner
.
Nisi
abundauerit
iustitia
uestra
plus
quam
Scribarum
,
&
pharisaeo
rum
,
nonimrabit
is
in
regnum
〈◊〉
.
That
is
to
saye
:
Except
your
ryghtuousnes
excede
the
ryghtuousnes
of
the
Scribes
,
&
the
Pharyseis
,
ye
cannot
entre
into
the
kyngedome
of
heauen
,
For
the
ryght
vnderstandynge
:
of
which
wordes
,
it
is
to
be
noted
,
that
rightuousnes
in
thys
texte
,
doth
signisye
all
kynde
of
vertue
,
and
goodnes
,
and
that
by
the
Scribes
,
and
Pharyseis
,
Chryste
doth
here
meane
,
certayne
companies
,
whiche
were
amonge
the
Iewes
,
and
dyd
lyue
accordynge
to
the
letter
of
Moyses
lawe
,
so
vpryghtly
,
in
the
face
of
the
world
Oecumevpon
the
fift
of
Ma
〈◊〉
.
that
they
were
commonly
taken
for
parfyt
men
.
Decumenius
,
an
auncient
father
of
the
greke
church
doth
so
declare
the
foresayde
wordes
.
Wherefore
,
when
our
sauioure
requireth
of
vs
,
that
we
,
in
righ
tuousnes
,
shoulde
passe
the
Scribes
and
Phariseis
,
he
meaneth
,
that
we
Chrsten
folke
shoulde
not
onely
outwardely
,
seme
good
in
the
sight
of
the
worlde
,
(
as
dyd
the
Scribes
,
&
the
Pharises
,
)
but
inwardlye
also
in
our
hartes
,
shoulde
be
lyke
wyse
good
,
in
the
syght
of
almyghtye
God
,
whiche
they
were
not
.
And
because
no
faute
is
more
greuouse
,
then
the
breache
of
Christen
Loue
,
and
Charitie
,
therefore
immediately
after
the
foresayde
generall
sentence
,
he
instructeth
vs
,
after
all
other
thinges
,
in
our
durye
,
touchinge
Charitie
,
sayinge
:
Dictum
est
antiquis
,
non
occides
,
qui
〈◊〉
occiderit
,
reus
erit
iudicii
,
Ego
autem
dico
uobis
,
〈◊〉
omnes
qui
irascitur
fratri
suo
,
reus
erit
〈◊〉
.
That
is
to
saye
.
It
was
sayde
to
them
of
olde
tyme
,
Thou
shalfe
not
sley
whosoeuer
dothe
sley
,
shal
be
in
daunger
of
iudgement
.
But
I
saye
vnto
you
that
whosoeuer
is
angry
wyth
his
brother
,
shal
be
in
daunger
of
iudgement
.
Behold
,
good
Christen
people
,
how
perfit
a
charity
Christ
requireth
in
vs
.
For
to
vs
he
maketh
the
leaste
breache
of
Charitie
,
as
daungerous
,
as
in
olde
tyme
,
was
the
greatest
breache
to
the
Iewes
,
The
greateste
breathe
of
Charitie
,
is
murdre
,
and
the
〈◊〉
thereof
amongest
the
Iewes
,
was
iudgemente
.
The
leaste
breache
of
Charyty
,
is
anger
,
and
yet
the
punishment
appoynted
for
it
to
vs
Christians
,
by
oure
sauyoure
hym selfe
,
is
lyke
wyse
iudgement
.
Howe
great
dyfference
of
lyfe
then
,
I
pray
you
,
must
be
betwene
vs
,
nowe
lyuynge
vnder
the
newe
lawe
,
and
them
that
of
olde
tyme
,
lyued
vnder
the
olde
lawe
,
that
is
vnder
that
lawe
of
Moyses
,
when
as
,
the
selfe
same
payne
that
was
then
prescribed
vnto
them
,
for
the
hyghest
degre
of
vncharitablenesse
,
is
nowe
dewe
to
vs
,
for
the
lowest
degre
thereof
?
How
is
it
that
men
flatter
them selues
,
wyth
the
pleasaunte
name
of
Christian
Math
,
11
libertye
,
and
thinke
that
,
because
Christ
saieth
in
the
xi
of
Mathew
.
Iug
in
meum
suaue
est
,
et
onus
meum
leue
.
That
is
to
saye
.
My
yoke
is
swete
,
and
my
burden
lyghte
:
that
therefore
suche
streytnes
of
lyfe
,
and
playnefull
trauell
is
not
requyred
of
vs
,
as
was
before
tyme
of
the
Iewes
?
True
it
is
in
dede
,
that
Christen
men
are
not
at
thys
presente
,
bounde
to
be
cyrcumcysed
,
or
to
offer
vp
vnto
almyghtye
GOD
,
calues
,
oxen
,
shepe
,
and
Gotes
,
or
to
goo
thryse
a
yeare
to
Ierusalem
,
or
to
forbeare
swynes
fleshe
,
or
to
kepe
other
lyke
obseruations
of
Moyses
lawe
,
but
as
touchynge
the
tenne
commaundementes
,
and
all
mortall
Preceptes
contained
in
the
old
testament
,
we
Christyans
are
bounde
to
the
obseruation
of
them
,
&
of
all
other
thynges
,
belongyng
to
the
estate
of
the
new
testamente
,
and
so
bounde
,
as
that
in
perfourmance
,
and
fulfyllyng
of
them
,
we
muste
be
muche
more
perfyt
,
and
more
exacte
,
then
euer
was
the
Iewes
in
obeyng
Moyses
lawe
.
Nether
is
the
yoke
of
Chryste
called
swete
,
nor
hys
burden
lyghte
,
for
anye
ease
or
remission
,
that
we
maye
take
in
oure
condition
,
but
for
two
other
consyderacions
,
of
whiche
the
one
is
,
the
aboundaunce
of
grace
,
gyuen
nowe
in
the
tyme
of
the
newe
testamente
,
farre
excedynge
,
the
measure
of
grace
gyuen
to
the
Iewees
,
folowinge
Moyses
lawe
:
the
other
is
,
the
greatnes
of
rewarde
,
promysed
to
vs
,
aboue
the
Iewes
,
as
wytnesseth
amonge
manye
other
auncient
Oecumē
vpon
the
fifte
of
Mathew
fathers
,
Oecumenius
also
,
who
wrytyng
vpon
the
v.
of
Mathew
,
sayeth
after
this
sorte
.
Quoniam
infantia
in
●irilem
iam
transierit
etatem
,
et
copiosa
hominibus
data
sit
gratia
et
maxis
maproposita
sunt
premia
(
neque
eumiam
possioterrae
terrenorum
,
quem
bonorum
,
aut
prolis
faecunditas
aut
long
a
vita
,
seu
victoria
contra
hostas
premittitur
,
sed
reguum
caelorum
,
adoptio
et
victoria
contra
damones
)
me
pi●o
magna
exiguntur
certaminā
.
That
is
to
saye
.
For
asmuch
as
nowe
infancy
is
passed
into
mans
age
,
and
grace
is
plenteouslie
giuen
to
men
and
moost
greatest
rewardes
are
promised
(
for
now
nether
possession
of
earth
,
&
earthelye
goodes
,
nor
longe
lyfe
,
nor
fecundite
of
chyldren
.
nor
victorye
agaynst
oure
mortal
enemyes
,
is
promised
,
but
the
kingdome
of
heauen
,
adoption
to
God
,
and
victory
against
deuels
therefore
of
good
reason
,
great
fyghtes
are
required
of
vs
.
Thus
saith
Oecumenius
concludyng
that
we
christen
men
must
more
paynefully
,
and
manfully
,
fyght
agaynst
our
ghostly
enemye
,
then
did
the
Iewes
,
because
we
receaue
more
grace
then
they
receued
,
and
haue
promise
made
to
vs
of
greater
rewardes
,
than
they
had
made
to
them
.
For
these
two
causes
,
we
christen
men
must
thynke
the
yoke
of
Chryst
,
swete
,
and
his
burden
easye
,
be
the
thinges
which
are
requyred
of
vs
,
neuer
so
hard
to
doo
,
as
this
is
one
,
that
we
may
not
breake
charitie
,
so
muche
as
in
the
lowest
degree
that
can
be
,
that
is
in
anger
,
whych
woord
,
in
the
foresaid
place
of
Mathew
,
dothe
sygnify
a
violation
of
breache
of
charitye
,
not
vttered
or
shewed
forthe
by
any
sygne
but
onely
conceyued
secretly
in
the
harte
,
and
there
lyenge
hyd
,
from
knowledge
of
man
,
but
open
,
and
manifest
to
the
eye
of
almyghty
God
,
who
seith
euen
the
inwarde
thoughtes
of
the
harte
:
this
breache
of
charitye
,
thoughe
it
seme
to
many
a
smale
faute
,
yet
Chryste
declareth
it
to
be
a
greuouse
faute
,
and
maketh
it
in
the
payne
,
equall
with
murder
,
committed
of
old
tyme
by
the
Iewes
.
Nowe
yf
Chrysten
men
,
hauinge
conceiued
anger
in
theyr
hartes
,
do
not
by
and
by
suppresse
the
same
,
but
proceade
to
a
fardar
breache
of
charitie
,
that
is
,
to
vtter
theyr
anger
by
any
sygne
or
token
,
than
is
this
ther
faut
greter
then
the
other
,
and
the
punyshemente
due
for
the
same
,
greater
also
,
accordynge
to
the
woordes
of
Chryste
who
in
the.
v.
of
Mathewe
saieth
.
Qui
autem
dixerit
Racha
●eus
erit
concilio
,
that
is
to
say
.
He
that
saieth
to
hys
brother
Racha
,
shal
be
in
daunger
of
counsel
.
Math.
5.
Where
,
by
Racha
,
we
muste
vnderstande
an
outewarde
sygne
,
vttered
by
the
mouth
wyth
breach
of
charitie
,
and
yet
such
a
sygne
as
dothe
sygnifye
,
no
expresse
or
particular
reproch
,
as
to
thou
our
brother
or
to
tushe
at
hym
.
And
by
councell
we
must
vnderstand
a
great
punyshmente
,
then
was
iudgemente
After
this
our
sauiour
procedeth
to
the
third
degre
M●●●●
5.
of
vncharitablenesse
,
which
is
in
woorde
to
cal
our
neyghboure
,
by
any
euyll
name
,
as
to
call
him
foole
.
Of
this
third
degre
,
Chryst
sayeth
.
Qui
autem
dixerit
fratri
suo
fatue
,
reus
erit
gehennae
ignis
,
that
is
to
saye
.
He
that
calleth
his
brother
fole
,
shal
be
in
daunger
of
hell
fyre
.
beholde
Chrystian
people
,
your
lyfe
in
thys
lesson
,
as
in
a
glasse
,
and
you
shall
see
what
daunger
you
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
Cicero
〈◊〉
his
oration
for
sexte
Roscius
,
Amerinus
whole
lyfe
.
It
is
written
of
one
Solon
an
infidell
,
but
yet
a
very
polityke
man
,
howe
when
he
made
lawes
for
the
gouernment
of
that
famous
citie
of
Athens
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
question
,
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
Math.
3.
and
pharisies
,
adders
brode
,
and
S
,
Paule
calleth
the
Galathians
fooles
,
and
men
without
vnderstanding
,
in
the
second
chapyter
of
his
epistle
written
to
〈◊〉
.
2.
them
:
yea
Chryst
hymselfe
in
the.
xxiiii
.
of
Luke
calleth
his
dere
beloued
apostles
,
fooles
,
and
〈◊〉
of
belefe
,
Luc.
24.
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
vncharitable
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
charitie
,
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
remembraunce
,
that
inestimable
goodnes
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
transgression
.
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
,
whiche
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
,
whiche
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
.
Ephes.
4.
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
Cantic
.
4
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
〈◊〉
.
5.
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
〈◊〉
.
20
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
〈◊〉
.
25
hys
onely
sonne
,
to
most
vyle
death
,
&
for
that
whiche
also
he
hath
prepared
the
kingdome
of
heauen
.
Nowe
forasmuch
as
we
rede
of
an
other
church
in
the
holy
scrypture
,
which
is
called
.
Ecclesia
malignanti
um
.
The
churche
of
the
malignaunt
&
nough
〈◊〉
.
25
tye
people
.
And
yet
of
late
,
a
great
number
of
scismaticall
persones
,
being
in
very
dede
members
of
thys
malygnaunt
church
,
haue
vsurped
to
them
selus
the
name
of
the
true
churche
:
I
intende
to
gyue
you
sufficient
instruction
,
to
dyscerne
and
know
the
true
churche
of
Chryst
,
from
all
hereticall
and
scysmaticall
congregations
.
Fyrst
this
holye
and
true
churche
of
Chryst
,
is
called
in
our
Crede
,
as
it
is
in
dede
,
the
catholyke
churche
.
That
is
to
saye
,
the
vniuersall
church
,
bycause
it
is
not
lurkynge
in
any
corner
,
or
anye
one
country
,
but
is
in
all
countryes
dyspersed
,
neyther
is
thys
catholyke
churche
,
hyd
〈◊〉
vs
,
or
inuisible
,
or
vnknowen
,
but
we
maye
ease
ly
dyscerne
,
and
know
the
same
.
For
christ
doth
cal
it
.
Ciuitatem
supra
montem
.
A
citie
vpon
an
hyll
.
And
Math.
5
,
in
the
Gospell
of
Saynt
Mathewe
also
,
teachyng
the
order
of
brotherly
reconciliation
,
he
sayeth
.
Yf
thy
brother
trespasse
agaynst
the
,
go
and
tel
him
his
faute
,
betwene
hym
,
and
the
alone
,
Math.
〈◊〉
but
yf
he
hear
not
the
,
yet
take
with
the
one
or
two
,
yf
he
heare
not
them
,
than
tell
the
churche
.
Oh
Lorde
,
howe
shall
he
tell
that
churche
yf
it
be
not
knowen
,
as
the
euyll
doo
contende
Lykewyse
Saynt
Paule
speakyng
,
to
the
preystes
and
elders
at
Ephesus
,
doth
warne
them
to
take
hed
to
them selues
,
and
to
all
the
flocke
,
amonge
whom
〈◊〉
,
〈◊〉
the
holy
ghost
(
sayth
he
)
hath
placed
you
to
rule
the
churche
of
God
.
Thus
playnely
the
scripture
declareth
that
the
catholyke
churche
is
and
ought
to
be
,
manyfestly
〈◊〉
,
yet
lest
you
should
any
thyng
doute
of
the
vnderstandynge
of
these
scryptures
,
heare
I
besech
you
,
how
playnely
,
Saynt
August
Contra
〈◊〉
til
lib.
20
Cap.
13.
〈◊〉
,
doth
wryte
hereof
.
Sicut
per
〈◊〉
〈◊〉
nonimus
ubi
sit
plantatus
paradisis
,
sic
per
uerbi
〈◊〉
,
ubi
〈◊〉
〈◊〉
didicimus
.
As
by
the
wordes
of
God
,
we
know
wher
paradyse
was
planted
,
so
by
the
wordes
of
Chryst
,
we
haue
learned
,
where
the
churche
is
.
Marke
here
(
good
people
)
that
Saynt
Austen
in
this
place
,
doth
write
,
agaynst
an
heretike
beyng
one
of
the
donatyste
secte
,
who
denying
the
catholyke
churche
,
dyd
ascribe
the
fayth
,
of
Chryst
,
and
al
saluation
,
to
them selues
onely
,
beyng
a
smale
part
of
Aphrica
,
lyke
as
al
scismatical
congregations
,
in
thys
late
tyme
,
haue
done
:
some
saying
in
germany
here
is
Chryst
,
here
is
the
church
,
some
in
Heluctia
,
here
is
christ
,
here
is
the
churche
:
other
in
Bohem
,
here
is
Chryst
,
here
is
the
churche
,
and
we
in
Englande
,
here
is
chryst
,
and
here
is
the
churche
.
Wher
of
euery
one
dyssentyng
,
from
an
other
,
and
that
in
matters
of
great
weyght
,
doth
declare
,
that
the
spiryte
of
God
,
which
is
the
spirite
of
truth
,
and
vnitie
promysed
by
Christ
,
to
the
catholyke
churche
,
dothe
not
leade
nor
gouerne
such
sectes
,
neyther
oughte
they
to
mayntayne
,
and
set
furth
,
false
〈◊〉
,
to
the
people
,
vnder
the
name
of
the
churche
,
yet
saynt
〈◊〉
.
Austen
in
the
same
place
,
addeth
hys
,
or
rather
gods
threatnyng
saying
.
Ab
isto
uniuerso
,
ad
partem
,
quamlibit
,
quis
quis
separat
hominem
ille
diaboli
filius
,
&
homicida
conuincitur
,
whosoeuer
doth
separate
one
man
,
from
this
whole
,
to
any
parte
,
he
is
proued
to
be
the
sonne
of
the
deuyl
,
and
a
very
manqueller
.
Alas
than
in
what
heauye
case
,
are
those
,
that
haue
separate
from
the
catholyke
churche
,
not
one
man
onely
,
but
many
thousandes
?
surelye
in
heauye
and
miserable
case
:
vnlesse
,
they
doo
speadelye
and
in
due
tyme
repent
,
and
do
penance
.
Moreouer
to
knowe
more
manyfestly
,
the
catholyke
churche
of
Chryst
,
we
ought
to
consyder
what
Saynt
Paule
wryteth
,
of
the
foundation
thereof
.
For
all
scismati
call
congregations
,
though
they
〈◊〉
themselues
,
apparantly
,
vpon
the
holye
scrypture
,
yet
haue
they
there
profession
,
seuerally
,
taken
,
of
some
noug
hty
man
,
as
saynt
Augustyne
sayth
.
They
ar
called
euery
one
by
proper
names
,
which
they
dare
not
denye
.
But
the
catholyke
churche
though
Aug.
〈◊〉
utilitate
.
cred.
Co
7.
heretikes
haue
named
it
papystycall
,
yet
receyued
it
neuer
any
other
name
,
but
catholyke
,
and
christian
,
but
al
men
that
rede
,
may
se
how
gloriously
some
haue
vsed
the
name
of
〈◊〉
,
Ebion
,
Arrianus
Manicheus
,
〈◊〉
Donatus
,
and
in
our
tyme
lykewise
the
name
of
Luther
,
Zwinglius
,
Carolstadius
,
with
thousandes
such
other
,
,
which
heretical
fashion
S.
Paule
doth
rebuke
,
in
his
epystle
to
the
Corinthyans
,
who
were
euen
in
lyke
case
,
and
bostyng
vpon
men
sayd
.
Ego
Pauli
,
Ego
apollo
.
I
hold
of
Paule
,
and
1
Cor.
〈◊〉
.
I
of
Apollo
.
But
the
holy
apostle
rebuketh
them
saying
,
As
long
as
there
is
amonge
you
,
enuying
and
stryfe
,
or
〈◊〉
,
are
you
not
carnall
?
So
that
euerye
christen
man
,
and
woman
,
may
playnely
se
by
the
scrypture
,
that
these
hauing
such
diuision
,
and
sundrye
sectes
amonge
them
selues
,
are
by
S.
Paule
,
accompted
altogether
carnal
and
farre
vnworthy
to
vse
the
name
of
the
churche
which
is
the
onely
,
and
chast
spouse
,
of
Chryst.
But
Ephes.
〈◊〉
.
of
the
catholyke
church
,
saynt
Paule
sayth
.
Now
therfore
,
ye
are
not
〈◊〉
,
and
foreyners
but
you
are
citisens
with
the
sainctes
,
and
of
the
housholde
of
God
,
and
are
builded
vpon
the
foundation
of
the
Apostles
,
&
prophetes
Iesus
Chryst
hym selfe
being
the
heade
corner
stone
.
And
further
,
bycause
saynt
Paule
throughe
the
holy
Ghost
in
hym
did
forsee
,
that
all
heretykes
would
callenge
to
them selfes
the
aucthoritie
of
the
Apostles
,
&
prophetes
,
&
that
they
〈◊〉
without
aucthoritie
or
knowledge
,
wrast
theyr
wri
tinges
,
euery
one
to
there
owne
sense
,
therfore
thys
〈◊〉
.
4.
holy
apostle
,
in
the
same
epystle
,
telleth
vs
the
order
whych
Chryst
hath
apoynted
to
be
obserued
in
his
churche
,
for
he
saith
,
that
Chryst
ascendyng
〈◊〉
〈◊〉
,
dyd
gyue
gyftes
to
men
,
and
that
he
made
some
apostles
,
some
prophetes
,
some
Euangelystes
,
some
shepardes
,
and
teachers
,
declarynge
thereby
,
that
in
the
catholyke
churche
,
there
are
orders
,
and
offycers
some
hyer
,
some
lower
,
whome
the
reste
ought
both
diligently
to
heare
,
and
humbly
to
obey
〈◊〉
.
Timo.
4
So
did
the
same
S.
Paule
,
before
his
death
,
apoint
Tit.
1.
Timothe
,
to
the
offyce
of
a
Bishoppe
,
and
also
〈◊〉
he
dyd
leaue
in
Creta
,
that
he
shoulde
ordeyne
prestes
in
euery
citie
,
whiche
preistes
,
and
Byshoppes
should
not
be
disdained
,
or
litle
regarded
(
as
in
this
tyme
of
manye
they
are
)
but
they
shoulde
(
doynge
there
duetye
)
haue
double
honoure
,
and
faythfully
〈◊〉
,
20
gouerne
the
church
,
as
S.
Paule
〈◊〉
.
And
writinge
Tit
,
2.
to
Tite
,
he
byddeth
him
exhorte
,
and
rebuke
with
al
seruentnes
of
commaunding
,
by
these
places
of
the
holy
scrypture
,
you
maye
easely
se
,
and
vnder
stand
,
that
in
the
catholyke
churche
,
there
are
and
ought
to
be
degrees
and
orders
,
&
that
whosoeuer
doth
breake
,
contemne
,
or
deny
the
same
he
denieth
and
forsaketh
the
verye
truthe
,
and
ordinaunce
of
Chryste
,
and
his
Apostles
.
Nowe
further
,
we
oughte
to
consider
,
that
as
S.
Paule
〈◊〉
ordeyne
Timothe
,
and
Tyte
,
yea
and
other
byshoppes
,
and
Preistes
,
in
his
tyme
,
ordeyne
other
,
delyuringe
also
to
them
,
the
doctryne
which
they
haue
receaued
of
Paule
,
and
by
contynual
discurse
of
tyme
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
Math.
〈◊〉
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
Math.
23
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
knowen
by
that
it
is
not
lately
spronge
vp
,
or
rysen
,
but
commeth
from
Chryst
,
and
his
apostles
,
and
hath
contynued
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
worthy
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
demonstration
.
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
)
Roma.
13.
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
〈◊〉
.
10
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
Iohn
.
130
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
Iohn
.
〈◊〉
to
them
.
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
Ichn.
〈◊〉
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
,
The
〈◊〉
chc
〈◊〉
true
〈◊〉
of
the
〈◊〉
prure
and
is
〈◊〉
therof
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
,
〈◊〉
.
14.
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
from
death
,
he
dyd
breathe
vpon
hys
Apostles
,
and
sayde
A
ccipite
spiritum
sanctum
Take
you
the
holy
ghost
and
also
,
〈◊〉
20.
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
〈◊〉
.
ii
.
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
Iohn
.
14
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
them
:
Ecce
ego
vobiseum
sum
omnibus
diebus
vsque
ad
cōsummationem
seculi
That
is
,
Behold
,
I
am
with
you
at
al
tymes
Math
28.
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
auncient
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
〈◊〉
li
3.
cap
4
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
auncient
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
Ireneus
.
many
other
notable
lessons
to
the
same
purpose
Librt
4.
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
August
de
li
,
arb
lib
,
3
Cap
23.
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
probacion
,
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
,
〈◊〉
,
7
Inproemi
o
liz
.
De
Tri.
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
August
.
comra
cp
Manich.
the
Gospel
,
onles
that
the
aucthoritye
of
the
catholyke
churche
did
moue
me
thereto
.
Capi.
3.
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
,
and
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
coum
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
An
other
.
〈◊〉
of
the
chu
rch
heresy
,
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
aucthoritie
〈◊〉
.
13.
,
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
〈◊〉
.
17.
euen
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
.
〈◊〉
.
20
,
(
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
merueyle
,
that
Christ
should
giue
Cirill
in
Iohn
Libe
12
cap
20
suche
power
,
for
he
sayeth
,
Certe
absurdum
non
est
,
〈◊〉
〈◊〉
ab
illis
,
qui
spiritum
sanctum
in
seipsis
habeant
Surelye
,
(
sayeth
he
)
it
is
no
obsurdyte
that
synnes
are
forgyuen
by
them
which
haue
that
holy
ghost
in
them
.
Nowe
yf
you
wyll
marke
that
not
the
preste
onely
,
but
also
the
holy
Ghost
doth
woorke
in
remittynge
,
and
pardonyng
synnes
,
than
I
trust
you
wyll
see
,
&
graunte
,
this
aucthoritie
of
Christes
catholike
churche
,
which
thyng
euery
chrysten
man
dothe
〈◊〉
dayly
in
his
crede
,
saying
not
onely
I
beleue
the
holy
catholyke
churche
,
the
communyon
of
saynctes
,
but
addyth
also
,
the
remissyon
of
synnes
,
to
be
in
the
i
Timo
,
〈◊〉
same
catholyke
church
.
Doo
not
we
rede
that
saynt
Paule
dyd
〈◊〉
this
aucthoritie
,
whan
he
did
excommunycate
Hymeneus
and
Alexander
?
dyd
not
the
holye
Byshoppe
saynt
Ambrose
,
vse
this
aucthoritie
in
euery
poynte
,
vpon
the
emperoure
Theodosius
?
Theodori
Liber
.
50
hist
Eccle
caput
.
18
Which
holy
byshoppe
perceyuynge
the
Emperoure
had
greuouselye
offended
,
dyd
not
spare
to
excommunicate
hym
:
yca
and
though
he
offered
hym selfe
obedyentlye
to
be
receyued
,
yet
was
it
after
longe
penaunce
,
that
he
was
absolued
,
this
holy
byshoppe
dyd
vse
the
aucthoritie
giuen
to
hym
by
God
,
&
this
christen
emperoure
,
knowing
the
same
,
did
with
al
humilitie
obey
.
Yf
the
bishopes
and
preistes
in
time
past
,
and
also
the
〈◊〉
,
had
learned
and
practised
their
duetyes
and
vocations
,
by
this
〈◊〉
,
surely
the
churche
of
Chryst
,
shoulde
not
haue
come
to
such
great
disorder
as
we
see
,
neyther
shoulde
vyce
and
wyckednes
,
so
frely
haue
bene
vsid
,
but
bicause
this
matter
,
is
largely
and
lernedly
,
set
forth
in
the
sacrament
of
penance
,
I
wil
cease
to
speke
any
more
hereof
,
and
nowe
it
remayneth
to
declare
,
what
con
moditie
and
profytte
we
haue
by
thys
catholyke
churche
,
our
lord
and
mayster
chryste
in
the
gospell
of
saynt
〈◊〉
,
doeth
compare
hym selfe
to
the
vine
tree
,
and
all
vs
to
the
braunches
and
saieth
,
〈◊〉
is
〈◊〉
.
15.
me
,
et
ego
in
vobis
Abide
you
in
me
,
(
that
is
to
saye
,
in
the
fayth
of
my
churche
)
And
I
wyll
abyde
in
you
.
Oh
mercisul
Lorde
,
what
comfort
,
and
commoditie
is
this
,
for
a
christen
man
,
to
haue
〈◊〉
to
abyde
with
him
:
And
farther
he
saeth
.
Yf
you
abide
in
me
,
&
my
words
abide
in
you
,
aske
what
you
wyll
,
&
it
shal
be
granted
to
you
.
Here
are
we
sure
,
that
yf
we
abyde
in
christes
catholike
church
&
embrace
the
fayth
,
and
doctrine
thereof
,
both
christ
hymselfe
by
grace
,
wyll
abyde
in
vs
,
and
also
oure
prayers
,
shall
euermore
be
hearde
.
And
without
al
doute
,
ther
is
no
abidyng
in
Christ
,
vnles
we
abide
in
the
vnytie
of
his
catholyke
churche
.
For
as
saynt
Ciprian
sayeth
.
Non
porest
habere
deum
patrem
qui
non
〈◊〉
〈◊〉
Cipriāus
de
simpli
.
〈◊〉
.
〈◊〉
〈◊〉
.
He
cannot
haue
God
hys
father
that
knoweth
not
the
church
to
be
his
mother
But
a
child
of
God
,
knoing
that
church
to
be
hys
mother
,
&
lying
in
the
bosome
thereof
,
may
be
sure
that
Gene.
78
Christ
the
spouse
of
the
churche
,
wyll
neuer
forgette
hys
nedefull
requestes
.
And
as
no
lyuely
creature
,
was
saued
from
death
,
but
suche
onelye
as
were
in
the
arcke
of
Noe
,
so
is
there
none
saued
Gen
,
7.
8
from
dampnatyon
,
but
those
that
are
in
the
vnyte
of
Christes
churche
.
And
therefore
,
to
gyue
vs
warnynge
,
the
holye
doctoure
Saincte
Augustyne
,
speaketh
in
thys
maner
mooste
playnely
.
August
.
cpist
.
〈◊〉
Quisquis
ergo
ab
hac
catholica
ecclesia
fuerit
seperatus
〈◊〉
libet
lauda
〈◊〉
uiuere
existinet
,
hocsolo
〈◊〉
quod
a
Christi
〈◊〉
〈◊〉
tus
est
non
habebit
uitam
,
sedira
〈◊〉
〈◊〉
super
〈◊〉
.
that
is
in
english
Whosoeuer
therfore
shal
be
〈◊〉
〈◊〉
this
catholike
church
,
although
he
think
him self
to
liue
neuer
so
worthely
,
yet
for
thys
onelye
crime
the
he
is
separated
from
that
vnity
of
Christ
,
he
shal
not
haue
life
,
but
that
wrath
of
god
abideth
vpon
hym
.
But
what
〈◊〉
is
it
,
to
allege
saincte
Augustine
,
or
any
other
auncient
father
herein
,
seing
almyghty
God
by
hys
prophet
Esay
,
hath
,
set
furthe
Esai
.
〈◊〉
to
vs
a
lytle
picture
of
hys
church
,
vnder
the
name
of
a
vyneyarde
,
and
the
house
of
Israell
?
There
maye
we
see
,
that
thynge
that
we
by
experience
doo
knowe
.
For
almyghty
God
,
in
that
parable
declareth
by
hys
Prophete
,
howe
muche
he
had
doone
for
the
house
of
Israell
,
a
fygure
of
Christes
churche
,
in
that
he
had
planted
to
them
in
a
batsome
,
and
frutful
cuntrey
,
and
had
giuen
to
them
good
gouernoures
,
and
orders
,
wherein
they
myghte
haue
lyued
,
and
pleased
hym
,
but
forasinuche
as
they
dyd
wylfullye
breake
the
lawes
of
God
,
&
his
ordinaunce
,
he
theratned
them
saying
:
Auferam
sepem
eius
,
et
crit
in
direptionem
.
&c.
I
wyll
(
sayeth
oure
Lorde
)
take
awaye
the
hedge
of
my
〈◊〉
,
that
it
may
〈◊〉
.
Euen
so
hathe
oure
samoure
Christe
dealed
with
vs
,
that
people
of
his
church
.
For
where
as
by
his
preciouse
deathe
and
passion
,
he
dyd
purchase
vs
,
and
lefte
vs
in
the
custodye
of
his
catholyke
church
,
as
is
before
sayde
leauynge
also
to
vs
,
lawes
to
obscrue
,
and
sa
cramentes
wherewith
we
should
be
preserued
.
And
we
naughty
people
,
haue
dyspysed
all
his
most
godly
,
and
holsome
decres
,
and
ordynaunces
,
he
hath
of
hys
iustyce
and
accordynge
to
hys
promyse
,
euen
in
oure
tyme
punished
vs
:
and
hath
suffred
the
wycked
to
plucke
downe
the
pale
or
hedge
of
his
vyneyard
:
I
meane
all
good
order
,
as
well
in
the
churche
,
as
in
the
common
wealthe
,
and
that
for
the
space
of
many
yeares
paste
.
Nowe
here
chrysten
people
thoughe
you
doo
not
consyder
the
plage
of
sundrye
synnes
,
that
hathe
in
thys
late
seysme
,
possessed
many
mens
soules
,
yet
doo
not
dyssemble
,
nor
forgette
the
miserye
,
that
we
all
haue
suffered
outewardelye
,
synce
we
were
separate
from
the
churche
of
Christ
:
alas
,
what
Christen
bloude
wythin
this
Realme
,
euen
by
our
owne
countreimen
,
hath
bene
shed
?
Oh
Lorde
,
how
many
poore
wydowes
wythout
comforte
haue
bene
lefte
?
Nowe
many
fatherlesse
children
without
soccoure
?
I
leaue
here
to
speake
,
of
the
vnshameles
breakynge
of
the
deade
mennes
testamentes
,
and
theyr
mooste
godly
intentes
,
&
ordinaunces
:
Abbais
,
are
poulled
downe
:
Collegis
,
and
Chantrees
are
ouerthrowen
:
churches
are
robbed
,
and
pore
Christ
,
(
that
is
to
saye
,
)
the
hungry
and
nedefull
people
,
famishe
,
and
crye
oute
therefore
.
Al
these
surely
,
wyth
many
mo
,
haue
come
vpon
vs
,
because
we
haue
bene
oute
of
the
house
of
God
.
Wherefore
,
in
the
name
of
our
Lorde
Jesus
Christe
,
let
vs
all
togither
lament
,
and
be
sory
for
oure
goynge
astraye
,
let
vs
com
,
and
fal
downe
before
God
oure
father
,
and
confesse
our
,
LKc.
15.
transgression
,
and
humblye
desyre
,
that
we
maye
be
receyued
into
hys
house
,
whyche
is
the
churche
,
thoughe
we
shoulde
all
the
dayes
of
oure
lyues
,
be
but
hyrelynges
.
Quiamelior
est
dies
vnus
in
〈◊〉
tuis
super
millia
.
〈◊〉
.
8
;
One
daye
(
Oh
Lorde
)
is
better
spente
in
thy
house
,
than
a
thousande
otherwyse
.
Fynallye
yf
we
contynew
obedyente
chyldren
,
in
the
bosome
of
our
mother
,
the
holy
churche
:
we
shall
be
fedde
wyth
lyuely
faythe
,
oure
of
whyche
wyll
sprynge
in
vs
,
muche
holynesse
of
lyfe
,
and
quietnes
of
conscience
:
and
yf
at
any
tyme
throughe
our
frailnes
,
we
hapen
to
fall
,
we
haue
readye
,
to
rayse
vs
vpagayne
,
the
holye
Sacramentes
:
throughe
the
comfortable
helpe
whereof
,
we
be
made
sironge
:
and
so
daye
by
daye
more
able
to
procede
in
al
kynde
of
vertue
:
and
thus
hauynge
vpon
earthe
oure
mother
,
the
holye
churche
,
which
is
the
spouse
of
Iesus
Christe
the
Sonne
of
God
,
we
maye
be
bolde
to
call
vpon
GOD
our
father
:
and
be
assured
,
that
he
wyl
heare
vs
,
as
hys
dearebeloued
chyldren
,
and
gyue
vs
the
inheritaunce
of
heauen
,
whyche
is
prepared
for
vs
,
through
our
sauiour
Iesus
Christe
.
To
whome
wyth
the
father
,
and
the
holy
ghost
,
be
honour
,
prayse
and
glory
,
world
without
ende
.
Amen
.
H
Pendilton
sacrae
theologiae
professoris
.
¶
An
Homelye
of
the
Primacy
,
or
supreame
power
,
of
the
〈◊〉
gouernor
of
the
militant
Church
.
AS
in
euery
naturall
,
and
polytyke
〈◊〉
,
so
in
the
churche
militant
,
(
whych
is
a
misticall
body
)
superioritie
,
and
inferioriti
,
must
neds
be
amongest
that
m
mbers
thereof
,
or
ells
it
cannot
endure
.
And
for
thys
cause
speciallye
,
our
Sauiour
Chryste
,
when
he
was
here
conuersaunte
,
on
the
Earth
,
dyd
,
hymselfe
,
appoynte
hys
Apostles
,
&
Disciples
,
and
there
successours
,
to
haue
the
ouersyght
,
cure
,
and
hygh
gouernement
of
hys
church
,
to
the
worldes
edde
.
And
to
the
intente
,
that
no
man
should
contempne
theyr
aucthoritie
,
he
dothe
saye
in
Iohn
.
13.
the
thyrtenth
of
Saynt
Ihon
,
Amen
,
Amen
,
Dico
vobis
,
quis
accipit
si
quem
misero
,
me
accipit
.
Qui
autemme
accipit
,
accipit
eum
qui
me
misit
.
That
is
to
say
.
Uerely
,
Uerely
,
I
saye
vnto
you
,
who
that
receyueth
hym
whome
I
sende
,
receyueth
me
.
And
he
that
receiueth
me
,
receyueth
hym
that
sent
me
.
And
in
the
tenth
of
Luke
he
sath
,
Quiuos
audit
me
audit
&
qui
uos
〈◊〉
,
〈◊〉
.
10.
me
spernit
.
Qui
autem
me
spernit
,
spernit
eum
qui
misit
me
.
That
is
to
saye
:
He
that
heareth
you
hearethe
me
,
and
he
that
dispiseth
yon
,
dispiseth
mee
and
he
that
dispiseth
me
,
dyspiseth
hym
that
sent
me
.
Of
the
Apostles
also
and
theyr
successours
,
and
of
theyr
charge
ouer
Christes
flocke
,
doth
Saynt
Paule
speake
,
in
the
fourthe
chapiter
to
the
Ephesyans
,
saying
.
Ephes.
〈◊〉
Ipse
dedit
quosdam
quidem
A
postolos
,
quosdam
autem
Prophetas
,
aliouero
Euangelistas
,
alios
autem
pastores
,
et
doctores
,
ad
consummationem
sanctorum
,
in
opus
ministerum
,
in
edifieationem
Corporis
Christi
donec
〈◊〉
omnes
in
unitatem
fidei
,
&
agnitionis
filii
dei
,
in
uirum
perfectum
,
in
mensuram
etatis
plenitudinis
Christi
ut
〈◊〉
non
simus
paruuli
flue
tuantes
,
neque
clicuferamur
omniuento
doctrine
,
in
nequitia
hominum
,
in
asturia
ad
circumuentionem
erroris
.
That
is
to
saye
:
He
(
meanyng
Chryste
)
hath
gyuen
or
appointed
some
to
be
Ipostles
,
some
,
Prophets
some
Euangelistes
,
some
pastores
,
and
teachers
,
to
the
perfytynge
,
or
consummating
,
of
the
holyons
,
to
doo
the
worke
of
the
mynistery
,
to
edyfye
the
body
of
Chryst
,
vntyll
we
all
come
together
,
in
one
vnitie
of
fayth
,
and
knowledge
of
the
sonne
of
God
,
vnto
the
estate
of
a
perfecte
man
,
after
the
measure
of
the
age
of
the
fulnes
of
Chryst
,
that
from
henceforth
,
we
should
not
be
as
babes
,
waueryng
,
neyther
should
we
be
caryed
aboute
with
euery
blaste
of
doctryne
,
in
the
wickednes
of
men
,
in
the
wylynes
of
them
,
who
go
aboute
to
deceyue
vs
.
Thys
place
of
Saynt
Paule
most
playnelye
setteth
before
our
eyes
,
the
aucthority
,
and
gouernement
whyche
our
sauiour
hath
apoynted
,
to
contynue
to
the
ende
of
the
worlde
,
in
his
churche
,
and
howe
the
Apostles
,
Prophetes
,
Euangelistes
,
Preachers
,
and
teachers
,
are
giuen
of
Chryst
,
to
hys
pleple
,
to
gouerne
them
.
And
therewyth
al
Saynt
Paule
,
in
the
sayde
place
,
sheweth
to
what
ende
,
suche
gouernement
,
and
authoritie
is
instituted
,
it
is
to
wytte
,
for
the
spiritual
edifieng
of
the
hole
body
,
in
the
fayth
,
&
for
the
defense
of
the
hole
bodye
,
from
the
poyson
of
heresye
.
And
in
dede
no
one
thing
can
so
muche
suppresse
heresye
,
as
yf
the
Anthoritie
,
and
gouernment
〈◊〉
,
be
accordyngly
therevnto
estemed
,
&
obeyed
,
as
〈◊〉
Saynte
Ciprian
,
the
blessed
Ciprian
,
〈◊〉
.
i
〈◊〉
〈◊〉
,
〈◊〉
Martyr
,
in
hys
fyrst
boke
,
and
thyrd
Epystle
saieng
.
Neque
〈◊〉
bereses
obortae
sunt
,
aut
〈◊〉
sunt
scismata
,
〈◊〉
lnde
,
quod
sacer
〈◊〉
dei
non
obtemperatur
.
〈◊〉
unus
in
ecclesia
ad
tempus
sacerdos
,
&
〈◊〉
tempus
iudex
,
uice
Christi
cogitatur
,
cuisi
sneundum
magisteria
diui
〈◊〉
,
〈◊〉
〈◊〉
uniuersa
,
nemo
〈◊〉
sacerdotem
collegia
〈◊〉
moueret
.
That
is
to
saye
:
Neyther
other
where
,
or
by
othere
meanes
,
are
heresies
〈◊〉
vp
,
and
scisines
rysen
,
than
hereof
,
that
obedience
is
not
gyuen
to
the
preiste
of
God
.
Nor
one
is
consydered
,
or
thought
to
be
in
that
churche
,
for
the
tyme
,
the
preist
,
and
for
the
time
the
iudge
,
in
Christes
stede
,
vnto
which
one
,
yf
the
hole
fraternitie
dyd
(
according
to
the
heauenly
commaundements
)
〈◊〉
,
no
man
woulde
stirre
,
or
moue
anye
thynge
against
the
Colleges
or
companies
of
preistes
.
Hereby
you
may
perceyue
,
that
saynt
Cypryans
conclusion
,
or
iudgement
is
,
that
the
gouernment
Ecclesiasticall
,
and
especially
of
one
,
to
be
caken
,
and
reputed
as
Christes
vicar
,
is
the
best
meane
,
to
let
and
suppresse
heresies
,
and
that
such
one
gouernor
,
is
〈◊〉
be
o
beyed
,
of
all
chrysten
people
,
which
thynge
may
be
proued
very
playnely
,
and
euidently
,
by
the
holye
scriptures
them selues
.
For
the
scryptures
doo
witnesse
,
that
our
〈◊〉
appoynted
S.
Peter
,
to
thys
hygh
rowme
,
and
charge
,
ouer
his
hole
flocke
,
and
no
one
of
the
Apostles
〈◊〉
.
In
the.
xxi
.
of
S.
John
Iohn
.
〈◊〉
.
it
is
wrytten
,
howe
,
oure
sauiour
,
after
his
resurrection
,
appearing
at
the
sea
〈◊〉
Tiberias
,
to
certen
of
hys
Apostles
,
amongest
whome
was
Peter
,
dyd
fyrste
take
breade
,
and
fyshe
,
and
gaue
vnto
them
,
And
when
they
had
〈◊〉
them selues
,
he
fayde
vnto
Peter
.
Simon
Iohannes
diligis
me
plus
hijs
?
〈◊〉
ei
,
〈◊〉
domine
tu
scis
,
quia
amore
.
Dicit
〈◊〉
.
〈◊〉
as
eagnos
meos
Dicit
ei
iterum
,
Simon
〈◊〉
.
〈◊〉
diligis
me
?
Ait
illi
.
Etiam
domine
tu
scis
quia
amo
te
Dicit
ci
Pasce
〈◊〉
meos
Dicit
〈◊〉
.
〈◊〉
〈◊〉
amas
me
?
Contristatus
est
Petrus
,
qui
a
dixit
〈◊〉
tertio
,
amas
me
?
&
〈◊〉
ci
.
Domine
tu
omnia
nosti
,
tu
scis
,
〈◊〉
amote
.
〈◊〉
,
〈◊〉
oues
meas
.
That
is
to
saye
:
Symon
the
sonne
of
Ioannes
,
〈◊〉
thou
loue
me
more
then
these
do
?
He
aunswered
vnto
him
,
Yea
Lorde
,
thou
〈◊〉
that
I
loue
thee
.
He
sayde
vnto
him
.
Fede
my
lambes
.
〈◊〉
he
spake
to
hym
agayne
,
and
sayde
,
Simon
the
sonne
of
Ioannes
,
doeste
thou
loue
me
?
He
aunswered
:
yea
Lorde
,
thou
knoweste
that
I
loue
thee
.
Hesayde
vnto
hym
againe
Feede
my
lambes
.
Then
spake
he
vnto
him
the
third
tyme
,
and
sayde
:
Symon
the
sonne
of
Ioannes
,
doest
thou
loue
me
?
Peter
was
sorie
,
because
Christ
sayd
vnto
him
now
the
thyrde
tyme
,
doest
thou
loue
me
,
and
he
aunswered
sayde
:
Lorde
thou
knoweste
all
thinges
,
thou
knowest
that
I
loue
thee
.
He
sayde
vnto
him
feede
my
shepe
.
Thys
processe
of
Scripture
,
hath
in
it
,
many
circumstaunces
to
be
noted
.
The
fyrst
is
,
that
(
other
Apostles
beynge
than
present
,
and
amongest
them
,
euen
he
of
whom
Chryst
did
euen
make
very
much
of
,
that
is
to
say
,
S.
Iohn
)
yet
our
Sauiour
Christ
,
dyd
dyrecte
his
speach
,
and
talke
,
but
to
Peter
onelye
,
sygnifyenge
the
matter
,
wherof
he
dyd
speake
,
to
appertayne
to
Peter
chieflye
,
and
pryncipallye
,
and
not
in
so
speciall
a
sorte
,
to
anye
one
of
the
apostles
els
.
Another
,
and
seconde
circumstaunce
to
be
here
considered
,
is
that
oure
sauioure
,
dyd
aske
Peter
moost
earnestly
,
whether
he
loued
him
,
more
than
did
the
other
apostles
.
And
the
thyrde
cyrcumstaunce
is
,
in
that
Chryste
dyd
commytte
both
hys
lambes
,
and
his
shepe
,
vnto
hym
.
These
cyrcumstaunce
(
I
saye
)
and
other
suche
lyke
,
well
considered
,
doo
conuince
,
and
clearelye
proue
,
that
the
hyghe
charge
,
ouere
all
the
church
militant
,
was
especially
committed
to
Peter
.
〈◊〉
sauiour
Chryst
had
not
intended
to
giue
vnto
Peter
a
speciall
authoritie
,
aboue
the
rest
,
what
nede
was
there
to
speake
this
,
seuerallye
,
vnto
Peter
,
seing
he
had
spoken
it
generallye
to
them
all
before
.
〈◊〉
what
thing
ment
he
els
,
when
,
in
that
pre
sence
of
all
the
twelue
,
he
promised
to
giue
vnto
Peter
the
keyes
of
the
kingdome
of
heauen
sainge
a
spe
ciall
〈◊〉
,
or
prerogatiue
to
Peter
:
Our
sauiour
Actes
.
〈◊〉
through
his
heauenly
wisedome
,
perceyuynge
,
that
it
is
most
necessarye
,
one
to
be
ouer
a
hole
multitude
,
specially
being
a
multitude
congregated
of
so
infinite
a
number
of
people
,
and
of
so
sondry
nations
,
as
is
the
catholyke
churche
,
dyd
appoynte
S.
Peter
,
to
that
offyce
,
and
Peter
hauinge
receyued
such
charge
at
chrystes
handes
,
did
incontinently
practyse
and
exercyse
the
same
,
and
al
the
rest
of
the
Apostles
dyd
geue
place
vnto
him
.
And
therfore
in
the
first
of
the
Actes
it
is
wrytten
,
hawe
that
after
Actes
.
〈◊〉
Chrystes
ascension
,
incontinently
S.
Peter
rose
vp
in
the
myddest
of
the
faithfull
,
and
〈◊〉
them
to
goo
to
the
election
of
one
,
that
should
succede
in
Iudas
rowme
,
with
offyce
he
vndoutedlye
woulde
not
haue
taken
vpon
him
,
but
that
oursauiour
Christ
had
Authorised
him
in
such
sorte
,
as
is
before
declared
.
In
the.
ii
,
of
the
Actes
it
is
wrytten
howe
that
Actes
,
〈◊〉
.
in
the
presence
of
all
the
Apostles
,
S.
Peter
tooke
vpon
him
to
speake
in
all
their
names
to
the
people
on
whitsonday
in
the
mourning
,
streight
after
that
they
had
receyued
the
holy
Ghoste
,
in
the
lykenes
of
clouen
tunges
:
In
the
third
of
the
Actes
,
it
is
written
,
how
that
s.
Peter
healed
a
lame
man
,
which
was
lame
hys
mothers
wombe
,
and
that
when
the
people
wondred
at
so
straunge
a
myrycle
,
the
sayd
Peter
made
an
oration
vnto
them
.
In
the
fourth
of
the
Actes
,
and
in
the
fyfte
,
and
syxt
Acte
.
4
,
5
9.
there
is
the
lyke
,
and
in
manye
other
places
of
the
same
booke
.
All
whyche
places
of
scripture
oughte
to
perswade
euery
godly
harte
,
to
thynke
that
oure
sauiour
did
giue
vnto
sainct
Peter
,
that
aucthorite
aboue
all
the
rest
of
the
Apostles
,
vpon
hys
hoole
church
,
for
an
vnytie
,
and
good
order
,
to
be
kept
in
the
same
.
And
yet
for
your
better
contentation
here
in
,
you
shall
here
the
authorities
of
the
auncient
fathers
in
thys
behalfe
.
Origine
,
a
greeke
wryter
,
whyche
was
wythin
Origenes
two
hundred
yeares
after
Chryst
,
in
hys
exposition
made
vpon
the.
vi
.
Chapter
of
S
,
Paules
epistle
,
to
the
Romaynes
,
wryteth
thus
.
Petro
cumsumma
rerum
de
pascendis
ouibu
straderetur
,
et
super
ipsum
tan
qsuper
terr
am
fundaretur
〈◊〉
clesia
,
nullius
confessio
uirtutis
alterius
,
nisi
charitatis
exigitur
,
That
is
to
say
:
When
the
hyghest
authoritie
,
orfeedinge
of
chrystes
sheepe
,
was
omitted
vnto
Peter
,
and
the
churche
was
builded
vpon
hym
,
as
vpon
a
sure
grounde
,
ther
was
requyred
or
exacted
of
hym
,
the
profession
of
none
other
vertue
saue
onely
of
charitie
.
The
blessed
martyr
,
saynt
Cyprian
,
in
many
pla
Ciprian
.
ces
,
affyrmeth
the
same
.
and
amongest
other
,
in
his
epystle
wrytten
:
Ad
inbalanum
sayeth
,
Manifestum
est
,
〈◊〉
.
ct
per
quos
,
remissio
peccatorum
dari
possit
,
〈◊〉
dominusprimum
petro
su
per
quem
edisicauit
ecclesiam
suam
,
et
vnde
unit
at
is
origenem
institute
,
〈◊〉
ostendit
,
potestatem
istam
dedit
?
That
is
to
say
,
It
is
manyfest
where
,
and
by
whome
,
remission
of
synnes
maye
be
gyuen
,
for
oure
Lord
fyrste
vnto
Peter
(
vpon
whome
he
buylded
hys
churche
,
and
from
whome
he
dyd
ordeyne
.
and
shewe
,
the
begynninge
of
the
vnitie
,
to
procede
)
dyd
giue
that
power
,
or
authoritie
.
And
in
the
same
Epystle
,
(
within
a
whyle
after
)
he
sayeth
.
Ecclesiam
,
que
una
〈◊〉
,
sundauit
super
unum
,
That
is
to
say
,
He
dyd
founbe
his
chuche
,
which
is
but
one
,
vpon
one
.
Sainct
Basyl
,
in
his
boke
against
Tauonius
,
writeth
〈◊〉
thus
.
Perhanc
uocem
intelligimus
〈◊〉
filium
,
qui
fuit
ex
Bethsaida
,
An
dreae
〈◊〉
,
qui
expiscatore
,
in
Apostolatus
ministerium
uocatis
est
Qui
quoniam
fide
,
prestabatecclesiae
in
se
aedificationem
suscepit
.
That
is
to
say
,
by
this
voice
,
we
vnderstand
the
sonne
of
Jonas
,
which
was
of
Bethsaida
,
the
brother
of
Andrewe
,
which
son
of
Jonas
was
called
from
a
fyther
,
to
the
ministerye
of
the
Apostleshyp
,
and
bycause
he
excelled
in
faith
he
had
the
church
buy
〈◊〉
vpon
hym
.
Ambrosi
.
Saint
〈◊〉
in
his
fourth
sermon
sayeth
.
Petrus
denique
pro
〈◊〉
〈◊〉
,
ecclesiarum
petradicitur
,
sicut
ait
dominus
〈◊〉
,
et
〈◊〉
hanc
petram
aedificabo
ecclesiammeam
Petraenim
dicitur
,
〈◊〉
〈◊〉
in
〈◊〉
fidei
fundamenta
posuerit
〈◊〉
〈◊〉
immobile
,
to
〈◊〉
operis
Christiani
compagem
〈◊〉
contineat
(
That
is
to
say
)
Fynallye
,
or
for
a
conclusion
,
Peter
,
for
the
soundenes
,
or
substancialnes
of
his
deuotion
,
is
called
'
the
rocke
of
the
churches
,
as
our
Lorde
sayeth
.
Thou
arte
Peter
,
or
of
a
rocke
,
&
vpon
this
rocke
wyll
I
builde
my
churche
.
In
dede
he
is
called
a
rocke
bicause
he
was
the
fyrst
that
did
laye
the
foundation
of
faith
amongest
the
gentiles
,
&
as
a
stone
,
or
a
rocke
,
that
cannot
be
moued
,
he
docth
conteine
or
kepe
,
the
frame
and
weight
of
the
hole
christen
woorke
.
〈◊〉
S
,
Augustyne
hath
the
lyke
in
his
syxe
&
twenty
sermon
,
de
sanctis
,
and
in
his
xvi
.
sermon
de
tempore
,
but
moost
notably
in
his
,
124.
sermon
de
tempore
wher
he
maketh
a
large
processe
of
sainct
Peter
,
&
emongest
other
thinges
,
speaking
of
Peters
denial
of
his
mai
ster
,
he
writeth
thus
of
hym
,
Totius
corporus
morbum
〈◊〉
capite
cura
:
ecclesie
,
et
in
ipso
〈◊〉
componit
membrorum
omnium
sani
tatem
.
That
is
to
say
.
He
(
meanyng
Chryste
)
doeth
cure
in
the
very
heade
of
the
church
(
mening
Peter
)
the
dysease
,
of
the
hole
bodye
,
&
in
the
very
crowne
,
or
top
of
the
head
,
he
frameth
the
healthe
of
all
the
members
.
Here
ommyttynge
infynite
,
other
authorities
of
the
auncient
fathers
,
touchyng
the
primacye
,
or
hyghest
anthoritie
ecclesiastical
,
to
haue
bene
geuen
vnto
sainct
Peter
of
our
sauioux
Chryst
himselfe
,
I
exhorte
you
in
con
sideration
,
partely
of
these
testimonyes
,
some
wherof
are
taken
out
of
the
very
,
scrypture
,
some
out
of
the
auncient
and
famous
doctours
of
the
churche
,
and
partly
,
and
moost
especially
,
in
consyderation
of
the
consent
of
the
hole
catholike
church
herin
,
nothing
to
dout
in
thys
matter
,
but
that
that
holy
Apostle
S.
Peter
was
Christes
vicar
on
earthe
,
and
had
hygher
,
and
more
authoritie
generall
,
then
anye
one
of
the
Apostles
els
,
and
that
the
special
purpose
,
why
that
Christ
would
haue
such
authoritie
to
be
in
one
man
,
was
,
&
is
,
for
thepreseruation
of
vnitie
in
his
church
,
whych
church
,
is
but
one
,
and
thus
much
for
this
time
,
shal
now
suffice
you
.
In
the
next
homely
,
you
shal
here
further
of
thys
matter
.
Io.
Harpesfelde
,
sacrae
theologiae
professoris
.
et
Archidiaconi
London
.
An other
Homelye
of
the
Prymacye
.
IT
is
wrytten
in
the.
viii
.
chapiter
of
Actes
.
8.
the
actes
,
howe
Si
mon
Magus
,
dyd
offer
vnto
Saynte
Peter
mony
togiue
him
power
,
that
on
whome
soeuer
he
shoulde
laye
hys
handes
,
the
same
parson
myght
therby
,
receiue
the
holy
Ghost
.
But
being
for
this
his
most
wycked
request
greuously
reproued
,
and
fearyng
withal
,
to
contynue
any
longer
,
in
those
parties
,
that
is
to
say
,
in
Samaria
,
so
nighe
th
appostles
,
he
the
sayde
Symon
Magus
fled
to
Rome
,
and
there
by
hys
enchaunte
mentes
,
dyd
greatlye
delude
the
people
,
as
Iustynus
Iustinus
〈◊〉
,
the
martyr
,
a
verye
auncient
writer
,
in
hys
second
Apologie
,
directed
,
or
sent
,
to
the
Emperoure
Antonius
,
doth
playnely
testifye
:
Ireneus
also
in
his
fyrst
boke
Contrahereses
doth
recorde
the
same
.
Ireneus
,
And
the
said
Simon
Magus
,
did
so
delude
&
blind
the
people
,
that
they
did
esteme
him
for
a
God
,
and
dyd
set
vp
his
image
,
in
the
Citye
,
with
this
inscription
.
Simoni
de
sdncto
,
That
is
to
say
.
To
Simon
the
holy
God
.
But
it
was
not
longe
,
after
those
〈◊〉
,
played
by
Simon
Magus
,
thus
seducing
that
,
〈◊〉
ther
,
but
God
sent
his
great
〈◊〉
saynct
Peter
thyther
,
(
that
is
to
say
,
to
Rome
)
who
both
did
confounde
the
sayd
Simou
Magus
,
and
dyd
also
conuert
a
great
number
of
the
people
there
vnto
the
fayth
of
Chryste
,
as
is
at
large
,
set
fourthe
〈◊〉
〈◊〉
.
in
the.
xiiii
.
chapiter
,
and
second
booke
of
Eusebius
,
〈◊〉
historye
.
Nowe
this
Apostle
sayncte
〈◊〉
〈◊〉
,
by
the
wyll
,
and
prouidence
of
God
,
beynge
brought
to
Rome
,
did
there
continue
,
bishop
of
that
Sea
,
xxv
.
yeares
,
and
ther
also
did
suffer
a
glorious
martyrdome
,
in
the
last
yeare
of
the
reygne
of
cruel
Nero
Th
emperoure
,
whyche
thynges
Saynte
〈◊〉
〈◊〉
Hierome
in
the
verye
begynnynge
of
hys
worke
,
De
〈◊〉
scriptoribus
,
doth
wytnes
in
thys
maner
.
Simon
Peter
the
sonne
of
Ioannis
,
of
the
prouince
of
Galile
,
and
of
the
towne
of
Beth
saida
,
the
brother
of
Andrewe
the
Apostle
after
his
byshopricke
in
〈◊〉
,
and
after
his
preching
in
Pontus
,
〈◊〉
〈◊〉
,
Asia
and
Bethinia
to
the
Iewes
which
were
dyspersed
abrode
in
sondry
contries
,
came
to
Rome
,
to
ouer
throwe
Simon
Magus
,
and
ther
did
kepe
his
sea
,
fyue
and
twenty
yeres
,
until
the
last
yere
,
it
is
to
wyt
,
the
xiiii
.
yere
)
of
the
reigne
of
Nero
,
by
whom
he
was
crucified
,
and
so
crowned
with
a
crowne
of
martirdome
,
his
heade
being
turned
downe
to
the
grounde
,
and
his
feete
vpwarde
,
bycause
he
sayde
,
or
accompted
hym selfe
vnworthy
,
to
be
eruci
fyed
in
such
forme
,
and
maner
,
as
hys
mayster
Chryst
was
.
〈◊〉
〈◊〉
.
〈◊〉
.
S.
Ambrose
in
his
lxr
.
sermon
,
speakyng
of
that
matyrdome
of
saynt
Peter
,
and
saynt
Paule
,
at
Rome
,
sai
eth
thus
.
I
thinke
it
not
done
without
a
gret
cause
,
that
in
one
day
,
in
one
place
,
&
vnder
on
〈◊〉
,
they
bothe
dyd
suffer
.
In
one
daye
,
for
that
they
should
come
to
Christ
together
.
In
one
place
,
that
neither
of
them
both
,
shoulde
be
destitute
of
Rome
,
and
vnder
one
persecutoure
,
that
like
crueltie
shuld
slaye
them
both
.
The
day
was
for
their
merite
,
the
place
for
theyr
glory
,
the
persecutor
,
for
theyr
vertue
.
And
in
what
place
I
praye
you
dyd
they
suffer
martyrdome
?
Euen
in
Rome
,
which
is
the
heade
,
and
cheyfe
citye
,
of
the
worlde
,
to
the
intente
that
where
the
heade
of
superstition
was
,
ther
shuld
rest
the
head
of
holynes
,
and
where
the
prynces
of
the
heathen
did
dwel
,
ther
the
princes
of
the
churche
shoulde
lye
.
Thus
sayeth
saynt
Ambrose
,
whervnto
agreeth
Egesippus
,
an
auncient
wryter
,
in
his
thyrd
booke
,
of
〈◊〉
〈◊〉
〈◊〉
the
distruction
of
Hierusalem
,
and
like
wyse
Dionisius
the
byshop
of
Corinth
,
and
Caius
also
which
lyued
in
the
daies
of
Zepherius
the
Bishop
of
Rome
,
as
more
at
large
appeareth
,
in
the
xxv
.
Chapyter
,
of
the
fore sayde
seconde
boke
of
Eusebius
,
Ecclesiasticall
hystory
.
Now
that
we
haue
in
the
homely
,
going
next
〈◊〉
.
before
this
declared
,
that
our
sauyour
dyd
appointe
Sayncte
Peter
to
a
greater
,
and
hygher
offyce
then
he
dyd
any
other
of
his
Apostles
,
and
haue
in
〈◊〉
this
homely
intreated
,
of
the
abode
of
saynct
Peter
and
martyrdome
at
Rome
,
we
wyll
consequentlye
proue
,
that
the
Byshoppes
of
Rome
,
haue
alwayes
in
the
catholyke
church
,
bene
estemed
,
iudged
,
and
taken
,
for
saynt
Peters
successours
,
euen
in
that
his
speciall
,
and
hyghest
offyce
,
and
that
to
him
,
and
then
by
the
wyll
of
God
doeth
appertayne
the
gouernement
of
Chyst
es
hole
stocke
,
on
earth
.
And
fyrst
I
wyll
begyne
wyth
the
〈◊〉
Authoure
〈◊〉
,
who
in
the
thyrde
Chapiter
of
his
thirde
booke
agaynst
〈◊〉
.
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
heresyes
,
doeth
say
,
that
the
church
of
Rome
is
the
greatest
,
the
eldest
,
and
the
best
knowen
,
of
al
churches
,
and
that
it
was
founded
,
by
the
most
gloryous
Apostles
,
Peter
,
and
Paule
&
that
through
the
succession
of
the
byshops
of
Rome
,
from
samct
Peter
,
vntyll
hys
tyme
,
the
truth
was
deryued
,
from
hande
to
hande
,
&
that
it
myght
ther
easely
be
found
and
had
.
And
herevpon
he
sayeth
further
these
〈◊〉
des
.
〈◊〉
hane
enimecclesiam
propter
〈◊〉
〈◊〉
,
necesse
est
omnem
conuenire
ecclesiam
,
hocest
eos
qui
sunt
ubique
〈◊〉
That
is
to
say
.
For
vnto
this
church
(
meaninge
,
and
poynting
the
sea
of
Rome
)
for
the
more
mighty
principalty
of
it
,
al
that
hole
church
of
Christ
,
that
is
to
saye
,
all
the
faythful
,
wheresoeuer
they
be
,
muste
assemble
,
or
repayre
vnto
.
And
saynt
Augustyne
,
agreably
herevnto
,
doth
〈◊〉
in
his
.
192.
Epystle
,
saye
,
that
in
the
church
of
Rome
,
the
primacy
of
the
Apostolyke
Sea
,
did
euer
florish
And
the
same
sainct
Augustyne
,
wrytyng
agaynst
one
Petilianus
,
whyche
dyd
blaspheme
the
sea
of
Rome
(
as
heretykes
doo
now
a
dayes
)
doeth
more
ouer
wrytte
in
thys
maner
,
〈◊〉
al
the
byshops
of
the
worlde
,
were
such
men
,
as
thou
dooest
moost
falsely
report
,
them
to
be
,
what
hath
the
sea
of
Rome
hurted
the
,
where
Peter
did
syt
,
and
nowe
Anastasius
syttethe
?
or
what
hath
the
sea
of
Hierusalem
hurted
the
〈◊〉
Iames
did
sit
,
and
now
at
this
present
Ioannes
dothe
sit
,
wyth
whome
we
are
in
the
ca
tholyke
vnitie
ioyned
and
from
whome
ye
haue
deuyded
your selues
,
in
youre
wycked
rage
or
fury
why
doest
thou
call
the
Aposto
like
sea
,
the
sea
of
pestilence
?
If
thou
do
it
for
the
mens
sake
,
whom
thou
thinkest
to
preache
the
lawe
,
and
not
to
fulfil
the
lawe
,
did
our
sauiour
I
praye
the
,
any
such
iniurye
to
the
sea
or
chaire
of
the
scribes
,
and
Phariscis
,
of
whome
he
sayeth
.
They
say
,
but
they
do
not
,
&c.
Moreouer
,
the
holye
Martyr
,
saint
Cipriane
in
Ciprianus
the
thyrd
Epystle
,
of
hys
fyrst
booke
,
speakynge
against
certayne
,
whych
dyd
disobey
,
&
〈◊〉
,
Cornelius
,
the
byshoppe
of
Rome
,
writeth
in
thys
maner
.
Neque
enim
aliunde
heresis
oborte
sunt
,
aut
natasunt
seismata
q
inde
quod
sacerdoti
dei
non
obtemperatur
,
nec
vnus
in
ceclesia
ad
tempus
sacerdo
,
et
ad
tempus
iudex
,
vice
Christi
iudicatur
?
Cui
si
secundum
magisteria
diuina
obtemperaret
fraternitas
uniuersa
,
nemo
aduersus
sacerdotum
collegium
,
qule
〈◊〉
moueret
.
That
is
to
say
.
Of
none
other
cause
are
heresyes
spronge
vp
,
or
scysines
rysen
,
than
of
this
that
the
preiste
of
GOD
(
meanyng
Cornelius
,
the
byshopp
e
of
Rome
)
is
not
obeyed
,
and
one
is
not
taken
in
the
churche
,
to
be
the
hyghe
preist
for
the
tyme
,
and
for
the
tyme
in
Christes
stede
a
iudge
,
or
Christes
vicar
,
vnto
whome
yf
the
hole
fraternitye
were
,
accordyng
to
Goddes
commaundementes
,
obedient
no
man
woulde
any
thing
moue
,
or
styrre
against
the
colled
ge
or
company
of
preistes
.
Saynt
Augustyne
also
wrytyng
agaynst
the
Augustinus
Epystle
of
a
Maniche
,
whych
Epystle
is
intituled
,
or
called
〈◊〉
,
giueth
to
the
sea
of
Rome
,
a
mer
uaylous
prerogatyue
and
doth
buylde
hys
faythe
,
amongest
other
thinges
,
vpon
the
succession
of
the
Byshoppes
of
Rome
who
after
saynct
Peter
did
followe
orderly
,
euen
to
hys
time
whych
was
,
300.
yeres
after
Chryste
.
And
he
wryteth
in
this
maner
Multasum
.
que
〈◊〉
eccle
sic
gremio
iustissime
teneni
,
Tenet
me
consensio
populoru
,
atque
〈◊〉
tenct
authoritas
mlraculis
〈◊〉
a
,
sperinutria
charitate
aucta
vetustate
firmata
,
tenet
ab
ipsa
sede
perri
A
postoli
,
cui
〈◊〉
〈◊〉
〈◊〉
post
resurrectionem
suam
dominus
comm
endauit
,
usque
〈◊〉
present
〈◊〉
episcop
〈◊〉
,
successio
〈◊〉
,
That
is
to
saye
.
ther
are
many
thinges
,
which
of
very
good
reason
,
doo
kepe
me
,
in
the
lawes
of
the
catholyke
church
.
The
consent
of
so
manye
people
,
and
nations
,
or
countries
,
doth
kepe
me
,
the
authoritie
of
the
church
,
begon
〈◊〉
myracles
,
nouryshed
with
hope
,
encreased
with
charitie
,
and
confyrmed
with
antiquitye
,
doeth
kepe
me
:
the
succession
also
of
bysshoppes
,
from
saint
Peter
the
Apostles
seat
,
or
tyme
(
to
whome
our
Lord
dyd
after
hys
tesurrection
,
commite
his
shepe
to
be
fedde
)
vnto
this
present
Bishopricke
(
meaning
Rome
)
doeth
kepe
me
in
the
catholyke
church
.
〈◊〉
〈◊〉
Sainet
Hierome
also
in
his
Epystle
to
Damasius
,
doth
set
fourth
very
notably
the
premacye
,
and
supremitre
,
of
the
byshoppe
of
Rome
,
as
beyng
sainet
Peters
successours
,
and
amongest
other
thyngs
he
sayth
thus
,
Si
quis
cathedrae
Petri
iungitur
meus
est
That
is
to
saye
.
Yf
any
man
be
ioyned
to
Peters
chaire
or
hold
of
Peters
seate
(
meaning
that
sea
of
Rome
)
he
is
myne
,
and
I
receyue
and
ioyne
wyth
hym
.
Saynt
Ambrose
also
in
hys
thyrd
boke
,
of
the
Ambrosi
,
sacramentes
,
and
in
the
fyrst
Chapter
,
doth
say
thus
.
Ecclesia
Romana
hane
consuetudinem
non
habet
,
cuius
tipum
in
omnibus
Sequimur
.
That
is
to
say
.
The
churche
of
Rome
(
whose
forme
or
trade
we
doo
folow
in
all
poyntes
)
hath
no
suche
custome
.
Other
lyke
auctorities
of
the
auncyent
fathers
,
for
the
primacy
and
suprymacy
of
the
Sea
of
Rome
,
there
are
,
and
that
infinite
.
But
what
nede
many
autorities
ether
of
scripture
,
or
of
the
fathers
,
in
this
behalfe
,
seing
very
experience
,
hath
this
thousande
yeres
,
proued
,
that
such
,
as
dysobeied
the
sea
of
Rome
,
did
fal
sone
after
into
abhominable
heresye
,
and
therevpon
into
deui
sion
amongest
them selues
,
and
〈◊〉
,
to
destruction
,
or
els
,
in
processe
of
time
,
were
gladde
,
and
sayne
,
to
retourne
to
ther
dwe
obedience
againe
.
Yf
you
be
desyrouse
to
haue
example
in
this
matter
loke
but
one
those
countryes
,
and
those
parsons
,
that
nowe
be
in
captiuitie
vnder
the
gret
Turke
,
who
in
time
past
,
agreeing
wyth
the
sea
of
Rome
,
did
florishe
in
christen
religyon
,
&
all
welthe
,
looke
also
vpon
Germany
,
&
take
example
thereby
,
how
they
prospered
amonges
theym selues
,
synce
they
declyned
from
that
obedience
of
the
sea
of
Rome
.
And
it
is
a
world
,
to
see
howe
those
,
whome
they
toke
for
theyr
greatest
doctours
,
haue
abused
,
seduced
,
and
mocked
them
,
euen
in
thys
matter
of
the
prymacye
,
for
where
as
Luther
,
especiallye
,
and
aboue
all
other
,
was
theyr
〈◊〉
ryngleader
in
thys
matter
:
yet
when
he
was
emon
gest
lerned
men
,
and
shoulde
talke
of
thys
matter
,
wyth
theym
,
he
was
so
dryuen
to
the
wal
,
that
open
lye
in
wrytynge
,
to
be
shewed
at
thys
daye
,
he
dyd
in
a
boke
of
hys
intituled
,
Resolutio
Latheriana
super
propo
sitione
sua
.
〈◊〉
.
de
potestate
〈◊〉
confesse
and
saye
playnelye
,
as
hereafter
doeth
folowe
.
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
,
Ro
,
pontificem
esse
alijs
omnibus
,
quos
〈◊〉
〈◊〉
se
pontifices
gerere
,
superiorum
,
est
〈◊〉
voluntas
dei
,
quam
in
ip
so
〈◊〉
uidemus
.
Neque
enim
sino
voluntate
dei
in
haenc
monarchiam
inquam
〈◊〉
potuisset
.
Ro
,
pontifex
.
At
uoluntas
dei
,
quo
quo
modo
nota
fuerit
cum
reuerentia
sulcidienda
est
,
ideoque
non
licet
temere
.
Ro
,
pontifici
suo
primaturesistere
.
Hec
autem
ratio
〈◊〉
est
,
ut
si
etiam
nulla
scriptura
.
nul
la
alia
causa
esset
,
haec
tamensatis
esset
ad
compescendam
temeritatem
resistentium
,
et
〈◊〉
sola
ratione
gloriosissimus
martir
Ciprianus
,
permult
〈◊〉
epistolas
cōfidētissime
gloriatur
contra
omnes
episcoporum
quorum
cunque
ad
uersorios
sicut
3.
Re.
legimus
,
quod
decētribus
Israel
discesserunt
a
roboam
silio
Salomonis
,
et
tamen
quia
uoluntate
dei
,
sine
au
toritate
factum
est
,
ratum
apud
deum
fuit
,
Nam
et
apud
theologos
omnes
,
uoluntas
signi
,
quam
〈◊〉
operationem
dei
,
non
minus
quam
alia
signo
uoluntacis
dei
,
ut
prae
〈◊〉
,
prohibit
&c.
metuenda
est
,
Ideo
non
uideo
,
quomodo
sint
〈◊〉
ascismatis
reatu
,
qui
huic
uoluntati
contrauenienses
,
sest
a
Ro
pontifieis
autoritate
subtrahunt
,
〈◊〉
est
una
prima
mihi
in
superabilis
ratio
,
〈◊〉
subijcit
Ro
pontifici
et
primatum
eius
cōfueri
,
cogir.
that
is
to
saye
The
first
thing
,
which
moueth
me
to
think
or
beleue
,
the
Romayue
Byshoppe
to
be
superior
to
all
other
.
whom
at
the
leaste
wyse
we
do
knowe
to
accompte
them selues
for
Byshoppes
.
is
the
very
wyll
of
God
which
we
doo
see
euen
in
the
very
facte
or
matter
.
For
in
dede
without
the
wyl
of
God
that
Romayne
Byshoppe
,
coulde
not
at
anye
tyme
haue
commen
to
this
monarchy
,
or
supreme
rule
,
and
the
wyll
of
God
,
by
what
meane
soeuer
it
be
knowen
is
to
be
receyued
,
or
taken
with
reuerence
,
and
therefore
it
is
not
lawefull
folyshly
,
or
hedelye
to
make
resystence
vnto
the
said
Romayne
Bysshope
,
in
his
Bysshoppryke
.
And
this
reason
is
soogreat
,
or
of
suche
force
,
that
althoughe
noo
scrypture
,
nor
no
other
cause
were
,
yet
thys
were
sufficient
ynoughe
to
brydle
,
or
kepe
vnder
the
temeritie
,
or
madnes
,
of
them
,
that
make
resistance
.
And
by
this
reason
alone
,
the
most
glorious
Martyr
Cyprian
,
in
many
Epystles
doth
most
boldely
glory
or
reioyse
,
agaynst
all
the
aduersaries
of
anye
of
the
Bysshoppes
,
accordyng
as
we
do
reade
in
the
third
boke
of
the
kynges
.
Where
allthough
the.
x.
tribes
of
Israell
,
dyd
departe
from
Roboam
,
the
sonne
of
Salomon
,
yet
bycause
it
was
done
by
the
wyll
of
God
,
it
was
without
other
authoritie
firme
,
&
stable
.
For
also
emongest
all
the
deuines
,
the
will
of
the
signe
,
whiche
they
doo
call
the
workyng
of
God
,
is
to
be
feared
no
lesse
,
than
other
signes
of
the
will
of
God
as
precepts
and
thinges
forbydden
&c.
And
therefore
I
doo
not
se
howe
they
be
excused
from
the
offence
,
or
synne
,
of
scy
sine
,
who
doing
,
or
comminge
agaynst
this
will
,
doo
withdrawe
,
or
pull
them selues
,
from
the
Authoritie
of
the
Romaine
Bysshoppe
.
Thus
much
saythe
Luther
himselfe
,
and
soo
shall
you
fynd
it
,
if
ye
reade
his
sayde
worke
,
in
the
place
aforesayd
:
and
the
thyng
so
being
,
you
may
se
,
what
a
holy
father
that
marchant
was
,
to
deceiue
the
people
as
he
dyd
,
and
to
bryng
them
to
that
wonderfull
calamitie
,
that
the
thyrde
or
fourth
generation
(
if
that
worlde
so
longe
do
continue
)
shall
feele
,
and
smarte
for
it
,
as
other
also
shall
,
that
be
in
the
same
case
.
And
now
to
returne
to
our
owne
country
of
Englande
,
thys
may
be
truly
spoken
,
that
of
all
〈◊〉
christen
,
there
is
none
that
hath
(
besydes
the
general
dutie
)
so
speciall
cause
to
fauour
the
see
of
Rome
,
as
England
hath
.
For
from
that
see
,
cam
the
faythe
into
this
Iland
,
in
the
daies
of
king
Lucius
,
about
an
hundreth
and
fyftye
yeares
after
Chryste
.
And
vi
.
Cyere
after
Christ
,
when
the
Saxons
wer
spred
Bede
.
〈◊〉
.
hist
,
Angl.
li
,
i
,
ouer
the
hole
realme
,
and
were
infidells
,
ther
were
sent
most
notable
,
and
godly
preachers
,
hither
into
England
,
who
conuerted
and
tourned
many
thousandes
,
to
the
fayth
.
And
what
benefites
we
haue
in
our
daies
receaued
of
that
see
of
Rome
,
al
menne
doo
〈◊〉
,
and
feale
in
them selues
,
&
do
thancke
god
therefore
,
or
ells
the
deuyll
hathe
wonderfullye
blynded
and
seduced
them
.
Now
on
the
other
syde
,
what
miseries
haue
be
falen
emongest
vs
,
synce
our
disobedience
agaynst
the
see
of
Rome
,
and
synce
the
tyme
,
that
temperall
prynces
dyd
take
vpon
them
,
that
offyce
,
which
is
spirituall
,
and
not
belongynge
to
the
regali
power
,
but
greatly
distant
,
and
dyfferent
from
the
same
,
I
nede
not
in
words
to
declare
,
〈◊〉
as
you
haue
felt
the
smart
therof
in
dede
.
and
to
this
day
are
not
quyte
of
Gods
plage
for
the
same
.
Wherfore
to
conclude
in
this
matter
,
this
shal
be
to
exhort
you
,
and
in
Gods
name
to
requyre
you
.
to
esteme
the
primacy
,
and
supremitie
of
the
sea
of
Rome
,
as
an
authoritie
instituted
by
Chryst
,
for
the
quyetnes
of
the
christen
people
,
and
for
the
preseruation
of
chrystendome
,
in
one
catholyke
,
true
fayth
,
&
for
the
defence
of
it
,
agaynst
all
heresie
,
and
wherby
quyeting
your selues
,
to
serue
God
,
in
the
catholike
truth
,
you
shall
sonest
appease
his
wrath
,
and
purchase
his
fauour
and
grace
,
in
this
lyfe
,
and
hereafter
obteyne
the
euerlastyng
lyfe
,
which
sende
vnto
you
:
all
,
the
father
,
the
〈◊〉
,
and
the
holy
Ghost
,
to
whome
be
al
honor
,
and
glorye
,
worlde
wythout
ende
Amen
.
Io.
Harpesfelde
,
sacrae
theologiae
professor
.
Arch
London
.
An
homilye
declaringe
that
in
the
blessed
Sacrament
of
the
aultare
,
is
the
very
bodye
,
and
bloude
of
our
Sauioure
Chryst.
AFter
that
men
are
once
graft
in
Christ
and
be
made
partakers
of
his
death
&
passion
,
amonge
other
theyr
duetyes
,
one
of
the
cheife
is
,
diligently
to
prepare
them selues
to
the
worthy
receauyng
of
that
blessed
Sacrament
of
the
aultare
where
vnto
are
two
thynges
on
our
partes
requisit
Basill
in
〈◊〉
rules
.
(
as
sayeth
saynt
Basell
,
&
good
reason
confyrmeth
)
the
one
,
feare
,
the
other
,
faythe
.
The
feare
whyche
men
must
haue
,
when
they
prepare
them selues
to
come
to
this
sacrament
,
ought
to
be
grounded
vpon
that
terrible
saying
of
saynt
Paule
,
in
the.
xi
,
chapter
of
hys
fyrst
Epystle
to
the
Corinthians
,
wher
he
aCorin
.
II
sayth
that
whosoeuer
doth
participate
therof
vnworthely
,
doth
eate
and
drinke
his
owne
dampnation
:
The
faith
,
which
we
must
haue
in
our
hartes
,
when
we
come
to
Gods
borde
,
is
to
be
buylded
lyke
wyse
,
vpon
the
vndonted
aucthorities
of
scripture
,
whych
declare
moost
playnlye
vnto
vs
what
meate
it
is
,
that
we
there
eate
.
For
the
parfit
vnderstandyng
wherof
,
let
vs
consider
,
that
our
sauyour
Chryst
,
beynge
here
on
earth
,
did
fyrste
make
a
solempne
promyse
of
a
meate
,
whyche
hym selfe
woulde
geue
vnto
vs
,
and
afterwarde
in
dede
,
he
dyd
geue
the
same
,
accordynge
to
hys
promyse
.
In
the
promyse
makynge
he
sayde
(
as
it
is
wrytten
in
the.
vii
,
chapter
of
S
,
Jhons
gospell
.
The
breade
〈◊〉
.
6.
or
foode
that
I
wyll
geue
vnto
you
,
is
my
fleshe
,
which
fleshe
I
wyll
gyue
for
the
lyfe
of
the
world
.
and
in
the
same
chapter
he
also
saith
My
fleshe
is
〈◊〉
meat
,
and
my
bloud
is
ve
rely
drincke
.
And
as
he
then
promised
,
so
he
after
ward
perfourmed
,
euen
the
very
laste
nyghte
that
euer
he
companied
with
his
Apostles
,
before
hys
death
,
at
which
tyme
,
he
toke
breade
into
his
handes
,
and
gaue
thankes
,
and
breake
it
and
gaue
it
to
his
disciples
,
and
sayde
.
Take
eate
,
this
is
my
body
,
whiche
shal
be
geuen
for
you
.
Yf
we
con
pare
the
wordes
spoken
by
Chryst
,
when
he
made
the
promyse
of
a
meat
,
to
be
by
hym
geuen
vnto
vs
,
with
those
other
wordes
,
which
he
vttered
in
giuing
of
that
same
,
we
nede
not
doubt
of
the
thinges
whiche
he
gaue
.
In
the
promyse
makynge
,
he
sayd
,
that
he
woulde
geue
vs
his
fleshe
,
in
the
perfourminge
of
the
promyse
,
he
geueth
the
same
,
saying
,
take
eate
this
is
my
body
.
Agayne
,
in
the
promise
making
he
affirmeth
,
that
the
fleshe
,
whith
he
woulde
geue
vs
to
fede
on
,
should
be
the
selfe
same
fleshe
,
that
shold
be
geuen
for
the
lyfe
of
the
world
,
and
in
the
perfor
maunce
of
his
promise
,
he
said
,
that
the
thing
which
gaue
,
was
his
bodye
,
whyche
shoulde
be
geuen
to
death
for
vs
.
Nowe
the
circumstaunces
beyng
wel
considered
,
which
our
sauiour
vsed
in
the
institution
of
this
most
blessed
Sacrament
,
shal
greatly
confyrme
al
godly
hartes
,
in
the
true
be
lefe
of
the
same
The
tyme
was
the
night
before
he
suffered
deathe
,
to
signifye
vnto
vs
,
that
thys
meate
,
being
differred
to
the
last
day
,
that
euer
our
Sauiour
was
conuersaunt
with
his
Apostles
,
must
nedes
be
his
very
body
,
and
bloude
in
dede
,
and
such
ameate
as
no
other
can
be
in
any
wyse
comparable
vnto
it
.
Agayne
,
in
that
our
sauyour
dyd
eate
of
the
pascall
lambe
with
his
Apostles
,
immediatli
before
he
did
institute
this
sacrament
,
it
most
playnely
declareth
vnto
vs
,
that
this
sacrament
is
a
marueylous
worthey
mysterye
and
that
veri
thing
,
which
the
eating
of
the
paschal
lambe
,
in
the
olde
lawe
did
prefygurate
,
for
whyche
cause
,
when
this
was
instituted
that
was
abrogated
Nether
is
it
withoute
a
meruelouse
consideration
,
that
Chryst
at
that
heauenly
banket
,
would
of
purpose
,
nother
haue
the
blessed
Uyrgin
Mary
his
mother
,
present
with
hym
,
nor
anye
other
of
his
dyseyples
,
saue
onely
the.
xii
.
Apostles
,
whome
he
appointed
to
be
the
head
ministers
of
al
his
misteryes
here
on
the
earth
,
and
specially
to
be
the
ministers
of
this
most
blessed
sacrament
,
and
the
iustructours
of
al
other
,
touching
the
same
.
Now
what
meneth
it
,
that
our
Sauiour
was
not
content
to
offer
them
this
sa
crament
onely
,
but
with
the
offeryng
therof
,
he
said
also
vnto
them
.
Take
eate
,
take
and
drinke
?
Do
men
vse
,
to
offer
to
other
,
meate
and
drynke
,
for
anye
〈◊〉
purpose
,
but
onelye
that
they
shoulde
eate
and
drynke
thereof
,
but
bycause
it
was
hys
bodye
,
and
hys
bloude
,
therefore
he
fyrste
byddeth
them
take
,
and
not
feare
to
eate
and
drynke
the
same
.
Besydes
this
,
it
is
to
be
well
noted
,
that
that
thre
Euangelystes
,
Mathew
,
Marke
,
and
Luke
,
did
al
three
agree
in
the
maner
of
the
institution
of
thys
sacrament
they
wryting
all
three
their
gospels
at
son
dry
tymes
,
as
Mathe
we
eyght
yere
after
the
ascencion
〈◊〉
and
The
〈◊〉
philact
〈◊〉
of
our
sauiour
Chryst.
Marke
.
x.
yeares
.
Luke
xv
.
yeares
.
And
where
in
doubteful
speaches
of
our
sauiour
Chryst
,
some
one
or
other
of
that
Euangelists
,
euermore
openeth
playnly
the
very
meaning
of
the
speches
,
yet
touchyng
these
words
,
this
is
my
body
,
no
one
of
them
,
maketh
anye
declaration
vpon
the
same
,
but
they
all
leue
them
to
be
taken
of
vs
,
as
they
sound
,
and
(
as
of
most
plaine
words
)
they
make
no
exposition
or
interpretation
of
them
at
all
.
Whyche
poynt
must
be
well
consydered
,
And
therefore
note
th
at
where
Chryst
sayde
.
It
is
impossible
for
a
rich
man
to
entre
into
the
kingdom
of
heuen
.
(
bicause
that
meaning
of
these
wordes
may
be
dyuersly
Mark
.
10
taken
,
thereof
)
S.
Marke
in
his
tenth
chapyter
declareth
the
very
meaning
of
them
,
saying
:
It
is
harde
for
them
that
trust
in
there
substaunce
to
be
saued
.
Agayne
Chryst
at
another
time
said
to
the
Iewes
,
loose
you
this
timple
,
&
in
thre
daies
shal
I
build
it
againe
,
Andfor
that
the
sense
of
these
wordes
is
doughtfull
,
S.
Ihon
there
expoundeth
them
and
sayeth
,
that
Chryst
by
the
tēyle
ment
his
body
,
which
should
be
by
the
Iewes
put
to
death
,
and
by
him
the
thirde
daye
shoulde
be
raysed
from
death
to
lyfe
.
In
the
,
viii
.
of
Ihon
,
oure
sauiour
sayeth
:
He
that
beleueth
in
me
,
as
the
Iohn
,
7.
scriptnre
sayeth
,
there
shall
,
ryuers
of
quyck
water
flow
out
of
him
,
And
because
this
saing
is
obscure
.
S.
Iohn
to
make
it
open
,
sayeth
,
that
he
spake
those
wordes
,
of
the
spirit
,
which
they
that
beleued
in
him
should
receyue
.
In
the.
xii
.
chapiter
of
S
,
Ihon
,
our
sauiour
sayth
in
this
maner
.
If
I
be
Iohn
.
12.
lyfte
vp
from
the
earth
,
I
wyl
draw
al
thinges
vnto
my selfe
.
And
S
,
Iohn
by
and
by
geueth
vs
the
exposition
,
saying
,
that
hereby
he
signyfyed
,
what
kynde
of
death
he
should
suffer
.
Manye
other
lyke
places
are
there
in
the
newe
testamente
the
matter
of
which
places
,
is
not
so
hyghe
,
nor
soo
nedefull
to
be
ryghtly
vnderstanded
,
as
that
meaning
of
these
wordes
,
this
is
my
body
,
and
yet
of
these
wordes
,
no
one
Euangelist
maketh
any
exposition
bycause
the
wordes
are
playnely
,
and
symply
to
be
taken
as
they
were
spoken
.
Besides
al
this
,
we
haue
in
S.
Paule
in
the
,
xi
,
Chapiter
of
his
first
Epistle
,
to
the
Corinthians
,
a
goodly
,
and
a
large
processe
touching
thys
Sacrament
,
and
yet
in
that
whole
processe
,
no
matter
to
instructe
vs
otherwyse
to
be
leue
of
it
,
than
that
there
is
in
it
the
very
body
and
bloude
of
our
sauiour
Chryst.
For
fyrste
he
vttereth
the
wordes
of
oursauiour
,
euen
as
the
Euangelists
do
,
as
that
he
sayd
this
is
my
bodye
.
and
he
maketh
no
declaration
vpon
the
same
.
Secondly
where
none
of
the
Euangelists
make
mention
,
of
any
paine
due
to
the
vnworthy
receauer
.
S
Paule
affirmeth
that
the
vnworthy
receyuyng
of
thys
Sacramente
bryngeth
iudgement
,
and
dampnation
,
Thirdly
,
he
telleth
,
that
for
the
vnworthy
receauing
hereof
,
God
plageth
cities
,
and
cuntryes
,
wyth
sondrye
greuous
plages
,
as
with
infirmitye
,
with
syckenes
,
and
with
death
also
.
Forthely
,
he
geueth
vs
counsell
dylygentlye
to
examine
and
trye
our selfes
,
before
we
come
to
gods
borde
.
If
the
very
body
and
bloude
of
oure
sauiour
Chryst
,
be
not
in
dede
in
the
sacrament
of
the
aultare
,
why
shold
our
sauiour
so
speake
as
he
spake
in
the
promisse
made
thereof
?
why
dyd
he
,
as
he
dyd
in
the
instituting
therof
?
why
dyd
none
of
the
Euangelists
so
declare
christes
wordes
?
why
dyd
sayncte
Paule
so
terribly
pronounce
of
the
vnworthy
receauynge
of
it
,
and
so
ernestly
warne
vs
,
of
due
preparation
to
be
made
therefore
?
It
is
then
most
vndoutedlye
to
be
of
all
chrysten
people
beleued
,
that
in
the
Sacrameut
of
the
aultare
,
there
is
the
verye
body
and
boulde
,
of
our
sauiour
Chryst
,
worthy
of
all
honour
and
glory
,
the
selfe
same
in
substannce
,
that
is
in
heauen
:
which
thyng
for
Chryst
to
bryng
to
passe
,
is
a
thyng
most
casye
,
he
being
God
almighty
,
maker
of
heauen
and
earth
:
and
for
hym
to
do
,
is
moost
semely
,
that
as
he
gaue
that
bodye
,
'to
deathe
to
redeme
vs
,
so
he
should
giue
the
same
in
thys
heauenly
bankitte
,
to
fede
vs
,
that
he
myght
be
all
in
all
.
The
body
of
our
sauiour
Christ
to
be
in
very
dede
in
heauen
,
in
the
visible
fourme
of
a
man
,
and
in
the
Sacrament
of
the
Aultare
,
inuisible
vnder
the
visible
〈◊〉
of
bread
and
wyne
,
nether
is
impossible
to
hys
power
,
that
made
all
thinges
of
noughte
,
nether
vnsemely
for
his
exceadynge
great
loue
towardes
vs
,
who
so
loued
vs
,
that
for
vs
,
he
dyd
not
refuse
to
suffer
death
,
and
that
the
deathe
of
the
crosse
:
neyther
yet
is
it
agaynst
hys
wyll
,
who
of
hys
onely
mercye
,
so
promysed
,
and
wyth
hys
omnipotent
word
,
so
instituted
it
,
nother
is
it
fynally
vnfytte
for
hys
wyse
dome
,
seynge
he
hath
so
ordeyned
,
that
euery
naturall
mothere
,
nouryshe
her
chyldren
,
wyth
the
substaunce
of
her
owne
body
.
And
why
then
shold
christen
men
refuse
to
beleue
it
?
why
do
we
not
rather
embrace
it
,
and
gyue
God
moste
hartye
thankes
for
it
,
being
the
greatest
iewell
,
that
euer
was
amonge
mortal
men
,
why
do
we
not
prepare
our selues
worthely
to
receaue
it
,
and
as
in
all
other
poyntes
of
the
christen
religion
,
so
in
the
belefe
of
it
,
geue
credite
to
fayth
and
bryng
reason
,
and
our
senses
,
in
subiection
vnder
fayth
,
but
suffer
our
ghostly
enemy
by
carnall
reasons
,
to
bryng
vs
away
into
heresie
,
&
quite
and
cleane
to
pull
the
ryghte
faythe
out
of
oure
hartes
?
Let
vs
all
,
good
people
,
from
hence
forth
be
constaunt
in
the
trueth
,
and
as
all
the
catholyke
churche
beleueth
,
and
hath
alwayes
beleued
,
let
vs
vndoutedlye
perswade
our selues
,
that
in
the
blessed
sacrament
of
the
Aultare
,
there
is
vnder
the
fourmes
of
breade
&
wine
,
the
seife
same
body
of
our
sauiour
Christ
in
sub
staunce
,
whych
was
borne
of
the
Uyrgin
Mary
,
and
suffered
death
on
the
crosse
for
vs
,
to
whom
with
the
father
&
the
holy
gost
,
be
all
honor
&
glory
,
world
wythout
ende
Amen
.
Io.
Harpesfelde
,
sacrae
theologiae
professors
.
Arch
London
.
¶
An
Homelye
of
Transubstantiation
.
THere
are
in
the
sacra
ment
of
the
aultare
,
ii
.
thinges
speciallye
to
be
considered
,
the
one
is
,
the
body
and
bloud
of
our
sauiour
Christ
,
ther
really
con
teined
,
that
other
is
the
fourmes
of
breade
&
wine
,
vnder
whych
the
sayd
body
&
blud
are
conteined
.
Of
the
first
parte
ye
hard
in
the
last
homely
.
Touching
that
second
,
the
general
belefe
of
the
catholyke
Churche
(
if
there
were
nothing
els
)
ought
,
and
may
be
a
sufficient
grounde
,
for
euery
godly
man
,
to
build
hys
conscience
vpon
,
which
churche
,
doth
beleue
,
that
there
is
no
substaunce
of
material
bread
,
and
wyne
remai
ning
,
but
onely
the
fourmes
of
breade
and
wine
,
&
the
substaunce
of
Christes
body
and
bloude
,
there
so
contayned
.
And
yet
,
because
some
haue
vainely
,
and
curiously
,
of
late
yeares
talked
of
thys
seconde
part
,
and
haue
put
many
fonde
doutes
,
and
scruples
into
peoples
heades
,
concernyng
the
same
,
ye
shall
nowe
at
large
,
and
fully
(
I
trust
)
be
instructed
therin
,
And
fyrst
thys
is
to
be
noted
,
that
God
hath
〈◊〉
the
begynnynge
of
the
worlde
,
manye
tymes
appeared
to
man
,
some
tymes
in
one
sorte
,
and
sometymes
in
an
〈◊〉
〈◊〉
other
.
In
the.
xviii
.
Chapiter
of
Genesys
it
is
wryten
howe
God
and
two
Aungelles
wyth
him
,
dyd
apeare
vnto
Abraham
,
in
the
lykenesse
of
men
,
and
howe
Abraham
feasted
them
.
Howe
vaine
a
matter
were
it
,
(
I
pray
you
)
for
vs
here
buselye
to
reason
,
howe
God
or
Aungell
,
coulde
appeare
lyke
man
?
and
whether
they
had
true
bodyes
or
no
?
and
whether
they
dyd
eate
in
dede
or
no
?
and
yf
they
hadde
not
true
bodyes
in
dede
,
howe
the
appearaunce
of
bodyes
coulde
be
,
where
the
substaunce
of
bodyes
was
not
?
In
the
thirde
chapter
of
the
booke
called
〈◊〉
3.
Exodus
,
we
rede
,
that
God
appeared
to
〈◊〉
in
the
lykenes
of
flamynge
fyre
,
and
that
oute
of
a
bushe
.
In
the.
v.
of
Iosue
it
is
recorded
,
how
one
sodenly
appeared
vnto
Iosue
lyke
a
man
,
hauynge
a
Iosue
.
5.
sworde
drawen
in
his
hand
.
What
can
anye
manne
saye
,
howe
God
shoulde
appeare
in
a
flame
of
fyre
,
or
what
substaunce
of
a
sworde
was
,
in
that
which
appeared
to
Iosue
:
Hereby
it
is
easy
to
vnderstande
howdaungerous
a
thyng
it
is
,
to
go
about
by
mans
wyt
or
reason
,
to
discusse
that
maner
of
that
workes
of
almighty
God
.
Who
seyth
not
,
that
by
the
meane
of
such
presumptuous
〈◊〉
,
men
haue
of
late
fallen
into
moost
detestable
errours
,
touchyng
the
mooste
blessed
Sacramente
of
the
aultare
,
and
haue
moost
spytefully
rayled
agaynst
the
same
,
and
wyth
moost
vyle
termes
haue
gested
thereof
,
and
〈◊〉
,
moost
vily
haue
vsed
the
moost
precious
bodye
and
bloude
of
our
sauiour
Chryst
in
the
same
:
In
whych
doing
,
how
can
they
loke
for
anye
fauour
at
the
handes
of
their
heauenly
father
,
seyng
in
suche
dispituous
maner
,
they
entreate
the
Bodye
and
bloud
of
our
sauyoure
Christ
his
sonne
.
But
now
to
procede
forth
,
touchyng
ᵗ
declaration
of
the
second
thyng
,
to
be
conside
red
in
the
blessed
Sacrament
of
the
aultare
:
Ye
must
knowe
that
the
presence
of
our
sauyoure
Chryste
in
thys
sacrament
of
the
aultar
,
is
not
to
the
intente
,
that
Chryste
should
be
conuersaunt
with
vs
here
in
thys
Sacrament
,
in
such
sort
and
maner
,
as
he
was
with
his
Apostles
when
he
liued
here
on
earth
,
that
is
to
saye
:
in
the
visible
shape
and
fourme
of
a
man
,
but
hys
presence
in
the
Sacrament
,
is
to
the
intent
to
be
to
vs
an
heauenlye
fode
,
and
therefore
he
is
presente
in
the
sacrament
,
vnder
the
fourmes
of
bread
and
wine
so
that
our
outwarde
eyes
and
senses
,
are
certifyed
wyth
the
outwarde
fourmes
,
and
sensyble
qualityes
,
and
the
whole
man
with
al
,
receaueth
the
verye
Auguste
〈◊〉
〈◊〉
〈◊〉
body
and
bloud
of
our
sauiour
Christ
.
S.
Augustine
(
as
is
wrytten
in
a
boke
called
〈◊〉
prosperi
)
dothe
say
,
that
christen
men
do
honour
vnder
the
for
mes
of
breade
and
wine
,
which
thei
see
with
their
bodely
,
eies
,
the
body
and
bloude
of
our
Sauiour
Christ
,
which
they
do
not
see
.
Eusebius
Eusibius
〈◊〉
.
Emissenus
also
,
an
auncient
father
of
the
Greke
churche
,
speaking
of
the
foresayd
two
partes
conteined
in
the
Sacrament
of
the
aultar
,
sayeth
in
thys
maner
.
This
is
the
thing
which
by
al
menes
we
intend
to
proue
,
that
the
Sacrifice
of
the
churche
doth
consist
,
and
is
made
of
two
par
tes
that
is
,
of
the
〈◊〉
〈◊〉
of
the
elemen
tes
,
and
of
the
〈◊〉
〈◊〉
&
bloud
of
oure
Sauioure
Chryst.
S
Cipryan
in
hys
treatise
en
tituled
.
De
coena
domini
doeth
moste
playnely
saye
,
that
Cipriane
de
coena
domiui
the
bread
whrch
our
Lord
did
giue
to
his
dis
ciples
,
was
by
the
omnipotencie
of
god
made
fleshe
,
&
was
chaunged
in
nature
,
but
not
in
fourme
.
The
forenamed
Eusebius
in
a
sermon
of
his
made
of
the
body
of
Chryst
,
dothe
farder
saye
:
that
Christ
the
inuisible
priest
doth
tourne
visible
Euse
bius
Emissenu
in
a
sermon
os
the
bodi
os
Christ
.
creatures
〈◊〉
his
word
,
through
his
secret
power
,
into
the
substaunce
of
his
body
&
blud
.
Now
for
to
signify
this
chaung
,
to
turnyng
of
bread
and
wyne
,
into
the
substaunce
of
Christes
bodye
and
bloude
,
the
catholyke
church
vseth
this
word
,
Trāssubstanciation
,
which
is
as
much
to
say
,
as
the
chaunging
of
one
substaunce
into
another
:
Neyther
is
it
to
be
counted
vnfyt
that
there
should
in
the
Sacrament
of
the
aultare
,
〈◊〉
the
fourme
of
bread
,
&
yet
not
the
〈◊〉
of
bread
,
seyng
God
is
the
doer
&
worker
therof
,
to
whom
nothing
is
impossible
.
We
read
Exo.
20.
in
the
〈◊〉
Chapiter
of
Exodus
,
how
that
when
God
came
downe
from
heauen
vnto
Mounte
Sinai
,
there
was
heard
a
sounde
of
a
trumpet
,
and
yet
mate
rial
trumpet
was
there
none
.
In
the
fourth
boke
of
vii
.
chapi
〈◊〉
of
the
fourth
of
the
king
.
the
Kynges
,
&
the.
vii
.
chapiter
,
God
caused
a
sounde
to
be
heard
in
the
tentes
of
the
Sirians
,
as
if
it
had
bene
of
horses
,
charets
,
and
of
a
greate
armye
,
&
yet
was
there
nother
horse
,
charet
,
nor
armye
.
In
the
thirde
chapiter
of
Daniel
,
it
is
recorded
,
howe
the
three
chyldren
were
in
the
myddest
of
the
flamynge
furnes
,
and
yet
felte
no
heate
,
soo
that
there
was
the
substaunce
of
fyre
,
and
yet
it
dyd
not
bourne
whych
to
nature
is
impossyble
,
but
to
GOD
is
an
easye
matter
.
In
the.
xvii
.
of
Mathewe
we
reade
Math.
17
howe
that
Chryste
was
transfygurated
,
and
that
hys
face
dyd
shyne
as
the
Sonne
,
and
that
hys
apparel
was
made
as
whyte
as
snowe
,
In
the.
xxiiii
.
of
Luke
,
Chryst
appered
to
two
of
hys
dysciples
Lu.
34
,
goyng
to
Emaus
,
like
a
straunger
.
In
al
these
foresayde
examples
,
we
see
as
straunge
a
worke
as
is
transubstantiation
,
&
yet
no
man
douteth
of
them
because
God
is
the
worker
,
nor
anye
man
askethe
howe
this
,
or
that
coulde
be
,
but
beleuethe
it
,
and
soo
oughte
we
to
doo
,
concernynge
the
chaunge
of
the
substauuce
,
of
breade
and
wyne
,
into
the
substaunde
of
Chrystes
bodye
and
bloude
,
and
not
aske
howe
it
may
be
.
The
blessed
martyr
Iustinus
,
affyrmeth
Iustinus
〈◊〉
.
that
this
questyon
,
howe
,
is
a
token
of
vnbelefe
,
and
S.
Ciril
,
writing
vpon
the.
vi
.
Chapiter
of
S.
John
,
blamethe
the
Capernaites
,
bycause
they
Ciril
upon
the
Vi
of
S
Iohn
,
dyd
aske
howe
Chryst
was
able
to
giue
them
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
matters
.
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
Chrisostome
vpon
Ioh
〈◊〉
V
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
them 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
Iohn
,
6.
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
sacrament
.
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
greued
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
S.
〈◊〉
stin
vpon
the.
99.
Psalme
.
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
appearaunce
of
reason
to
the
contrari
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
Abrahams
children
:
which
Abraham
(
as
it
is
written
in
the
fourth
Romo
.
4.
to
the
Romaynes
)
contrary
to
hope
,
beleued
in
hope
,
that
he
should
be
the
father
of
many
nations
,
accordyng
to
that
,
which
was
spoken
.
So
shal
thy
sede
be
.
And
he
fainted
not
in
the
faith
,
nor
yet
considered
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
strong
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
children
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
2
Corin.
x
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
&
man
crucified
,
according
to
that
s.
Paule
writeth
in
his
first
Chapter
of
his
fyrste
Epistle
to
2
Corin.
1
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
&
gentels
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
deceatfull
iudgement
of
our
senses
,
shoulde
make
vs
once
to
doute
,
of
any
one
trueth
in
Chrystes
religion
,
were
it
neuer
so
contrarye
to
the
course
of
nature
,
neuer
so
farre
aboue
our
capacities
,
and
neuer
so
absurde
to
the
appearaunce
of
our
outwarde
senses
.
But
forasmuch
,
as
through
the
iniquitie
of
these
later
euyll
yeares
,
diuers
haue
hadde
sondrye
fonde
dowtes
and
scruples
,
put
into
theyr
heades
,
especyally
,
agaynst
the
presence
of
Chrystes
body
&
bloud
,
in
the
Sacrament
of
the
aultare
,
and
through
such
dowtes
haue
swarued
from
the
true
belefe
therein
,
therefore
here
shall
folowe
aunsweres
,
and
solutyons
to
such
dowtes
as
haue
ben
most
commen
,
that
from
hence
for
the
no
man
shal
nede
to
be
seduced
by
〈◊〉
them
,
or
other
lyke
.
¶
Fyrst
it
hath
bene
obiected
,
that
our
sauiour
Christ
,
immediatlye
after
that
he
had
instituted
,
and
delyuered
to
his
Apostles
the
sacramente
,
dyd
say
vnto
them
.
Do
this
in
remembraunce
of
me
.
Upon
which
wordes
some
haue
concluded
,
that
the
bodye
of
our
sauiour
Christ
,
cannot
be
in
the
sacrament
.
¶
But
let
vs
duely
waye
that
words
,
and
meaning
of
〈◊〉
the
same
,
and
we
shall
moost
plainly
perceaue
theyr
erroure
,
and
mysvnderstandyng
.
Sainct
Paule
in
hys
fyrst
Epystle
to
the
Corinthians
,
and
in
the.
xi
.
〈◊〉
.
xi
chapter
of
the
same
Epistle
,
intreating
of
the
institution
of
the
Sacrament
of
the
aultar
,
and
there
ope
nyng
the
true
sense
of
that
commaundemente
of
Chryst
,
sayth
in
this
maner
.
As
oft
as
you
eate
of
that
breade
,
and
drinke
of
that
cup
,
you
shall
shew
forthe
the
Lordes
death
vntil
he
come
So
then
the
remembraunce
whych
oure
sauyoure
there
requirethe
of
vs
,
is
the
remembraunce
of
hys
death
,
which
is
past
,
and
not
presente
,
and
therefore
after
most
proper
maner
of
speache
,
may
well
be
remembred
.
Now
this
remembraunce
,
can
in
no
wise
possibly
be
so
lyuely
,
and
so
effectually
worke
in
our
hartes
,
as
when
we
most
certenly
beleue
,
that
in
that
sacrament
of
the
aultare
,
is
verely
,
the
selfe
same
body
in
substaunce
,
which
died
for
vs
,
and
therefore
that
Prophet
Dauid
,
foreseyng
in
spirit
,
this
so
excellent
a
memory
,
sayeth
in
his
〈◊〉
.
Psalme
.
Oure
mercyfull
Psal.
110
gratious
Lord
,
hath
made
a
memori
of
all
his
marueylous
workes
,
and
by
&
by
,
decla
〈◊〉
in
what
maner
he
maketh
that
memori
,
he
addeth
those
wordes
,
he
hathe
geuen
a
foode
to
suche
as
feare
hym
.
This
fode
(
which
〈◊〉
Prophet
sayeth
,
that
Christ
should
leaue
in
remembraunce
of
al
his
maruelous
workes
,
that
is
,
of
his
incarnation
,
his
passion
,
his
ascension
,
and
glorye
in
heauen
,
and
other
lyke
workes
)
most
chiefely
is
to
be
verefied
of
the
body
and
bloud
of
our
sauyour
Christe
,
in
the
sacrament
of
the
aultare
.
Besydes
thys
,
the
body
and
bloude
of
our
sauiour
Christ
(
as
it
is
in
the
sacrament
vnder
the
fourmes
of
breade
and
wine
)
may
in
that
respecte
also
very
weli
be
a
remembraunce
of
it selfe
as
it
honge
on
the
crosse
,
in
the
vysyble
fourme
of
a
mortal
man
,
and
as
it
is
nowe
in
heauen
,
in
the
forme
of
an
immortall
man
.
Farthermore
,
when
our
sauiour
sayd
.
Do
this
in
the
remembraunce
of
me
,
he
ment
they
should
do
the
whol
ministration
,
which
he
then
dyd
in
remembraunce
of
hym
,
which
whole
ministration
,
cannot
be
accordynglye
,
doone
otherwyse
,
but
that
there
must
nedes
be
present
the
very
body
and
bloude
of
our
sauyoure
Christe
.
〈◊〉
Math.
26
¶
Another
common
obiection
,
there
is
gathered
of
the
wordes
of
Christ
.
Mathew
.
xxvi
.
when
he
sayd
:
Poore
men
ye
shal
haue
alwayes
with
you
,
but
me
shal
ye
not
alwayes
haue
with
you
.
Some
haue
vpon
these
wordes
concluded
,
that
the
body
and
bloude
of
our
sauiour
Christ
,
cannot
be
in
the
sacrament
of
the
aulter
,
for
then
(
say
they
)
Christ
〈◊〉
.
should
be
alway
with
vs
,
whereof
hymselfe
saythe
the
contrary
.
¶
But
yf
those
men
so
concludyng
wold
no
more
,
but
confer
sainct
Marke
,
and
sayncte
Ma
thew
together
,
tonchynge
the
foresayde
wordes
of
Christ
,
and
by
that
the
one
Euangelist
sayeth
,
would
sincerely
iudge
what
the
other
ment
,
they
should
sone
perceue
this
ther
obiection
to
be
of
no
force
or
strength
at
al
,
to
proue
,
that
they
thereby
goo
about
to
proue
.
For
sainct
Marke
in
his
.
xiiii
.
Chapiter
,
fyrst
telleth
Mar.
14.
the
story
of
the
woman
,
whych
cam
to
Chryste
,
and
brought
with
her
an
Alablaster
boxe
of
moost
precious
oyntment
,
and
poured
the
ointmēnt
on
his
head
next
he
telleth
how
certene
of
the
disciples
did
murmure
,
and
grudge
at
that
facte
of
the
woman
,
and
sayd
:
What
meaneth
this
losse
,
and
waste
of
oyntment
?
Might
it
not
haue
bene
sold
for
more
then
three
.
C.
pence
&
geuen
to
the
pore
?
Thyrdely
he
telleth
,
howe
oure
sauioure
beynge
offended
wyth
the
dysciples
,
for
theyr
murmurynge
agaynst
the
woman
,
and
how
withall
he
allowing
and
commendynge
her
facte
,
dyd
say
in
this
maner
.
Let
her
alone
:
Why
are
ye
greuouse
vnto
her
?
she
hath
done
a
good
dede
:
for
alwayes
shal
you
haue
poore
men
amongest
you
and
when
ye
shal
please
,
you
may
bestowe
your
charitie
on
them
,
but
me
shal
ye
not
haue
alwayes
amongest
you
.
This
woman
hath
bestowed
on
me
that
she
had
,
and
she
hathe
preuented
to
anoint
my
bodi
,
against
it
shal
be
〈◊〉
.
By
this
processe
of
S.
Marke
,
it
is
euydent
,
that
our
sauiour
in
al
that
his
talke
,
had
a
respecte
to
the
charitie
,
whiche
that
womau
then
shewed
vpon
hym
,
when
she
poured
the
precious
oyntmente
on
hys
heade
,
the
lyke
whereof
,
he
sayethe
,
no
man
should
be
able
to
shew
on
him
in
tyme
to
come
,
meaning
,
that
when
he
should
once
ryse
from
death
to
lyfe
,
and
haue
an
immortall
bodye
,
that
then
he
woulde
not
looke
to
〈◊〉
the
lyke
at
anye
mannes
handes
,
but
that
then
men
myght
at
their
pleasure
bestowe
on
the
poore
,
who
alwayes
are
in
the
worlde
in
the
mortall
estate
,
and
maye
by
charity
of
good
folke
,
be
releued
and
comforted
.
In
such
sorte
in
dede
,
oure
sauiour
is
not
nowe
amongest
vs
,
but
the
beynge
of
his
body
and
bloud
in
the
Sacrament
of
the
aulter
is
atter
another
sorte
.
For
in
the
Sacrament
he
is
,
to
fede
vs
with
his
body
and
bloude
,
and
not
vysyble
to
shewe
him selfe
vnto
vs
,
as
he
then
did
to
his
apostles
,
nor
to
haue
ointment
poured
on
hym
,
as
he
then
had
.
¶
Another
obiection
is
there
〈◊〉
.
gathered
,
partely
of
S.
Paule
in
the.
x.
of
hys
firste
Epystle
to
the
Corinthians
(
where
he
speakethe
of
a
1
Corin.
〈◊〉
spirituall
meate
,
and
spyrytuall
drynke
)
partelye
of
Christes
wordes
in
the.
vi
,
of
Ihon
(
where
he
sayeth
that
It
is
the
spirite
whych
geueth
lyfe
,
and
〈◊〉
6.
that
the
fleshe
〈◊〉
nothing
)
partely
vpon
the
common
maner
of
speakyng
,
vsed
of
the
Catholyke
churche
,
which
calleth
the
Bodye
and
bloude
of
our
Sauiour
Chryste
,
in
the
sacrament
of
the
aultar
,
a
spirituall
meate
,
and
a
spirituall
drynke
.
¶
For
aunswere
to
which
obiection
,
it
is
syrste
to
〈◊〉
be
vnderstanded
,
that
one selfe
thing
may
be
bothe
spirituall
,
and
yet
neuerthelesse
of
a
corporall
substuunce
to
,
As
for
example
,
the
bodye
of
man
after
the
〈◊〉
,
shall
(
as
S.
Paule
wytnessheth
in
the.
xv
.
chapeter
of
hys
fyrst
Epystle
to
the
Corinthians
)
be
spiri
1
,
Cor.
15
tual
,
&
yet
it
〈◊〉
then
the
same
in
substaunce
,
that
it
is
nowe
.
Agayne
,
Manna
a
meate
which
God
〈◊〉
to
the
children
of
Israel
in
the
wyldernes
,
is
both
in
Scripture
,
and
of
the
catholyke
churche
also
,
called
a
spiritual
meat
,
and
the
water
lykewyse
which
god
gaue
them
out
of
a
rocke
,
is
called
a
spiritual
drynke
,
and
yet
as
well
Manna
,
as
the
water
,
were
of
a
bodily
substaunce
.
In
the.
vi
.
to
the
Galathians
,
sainct
Gala.
6.
Paule
calleth
mortall
men
,
liuing
then
on
the
earth
,
spiritual
.
Wherefore
spirituall
,
is
not
so
to
be
taken
alwayes
,
as
to
exclude
corporall
,
but
that
thynge
whatsoeuer
it
be
,
may
be
called
spirituall
,
wherein
is
a
worke
wrought
by
god
,
aboue
nature
.
For
as
god
is
a
spirite
so
are
his
supernatural
workes
called
spirituall
,
and
the
thinges
also
,
on
,
and
in
whome
,
such
workes
are
wrought
,
are
named
spiritual
thynges
:
and
therefore
.
Manna
,
though
it
were
of
a
bodelye
substaunce
,
yet
for
that
it
came
myraculously
from
aboue
,
by
the
onelye
power
of
God
,
and
not
of
nature
,
is
,
and
may
wel
be
called
,
a
spiritual
meate
.
And
the
dryncke
whyche
issued
oute
of
the
rocke
,
albeit
it
was
in
substaunce
very
water
,
yet
for
that
God
by
hys
omnypotency
,
made
it
sodenlye
to
issue
out
of
a
rocke
,
it
is
armed
a
spirytuall
drynke
.
〈◊〉
bydyes
lykewyse
after
the
resurrection
,
shal
haue
in
them
immediatly
of
God
,
aboue
that
power
of
nature
,
immortalitie
,
incorruptibilitie
,
〈◊〉
other
lyke
supernaturall
qualities
,
and
for
that
cause
,
they
shall
after
the
resurrectyon
,
be
spyrytuall
bodyes
.
Nowe
then
what
necessity
is
there
,
that
because
the
body
of
our
〈◊〉
Chryst
in
the
Sacrament
of
the
Aultar
,
is
a
spirituall
meate
,
therefore
it
shoulde
not
be
also
the
corporall
substaunce
of
his
body
;
When
the
catholyke
churche
dothe
saye
,
that
the
bodye
of
Chryste
in
the
Sacramente
is
a
spirytaull
bodye
,
it
meaneth
,
that
it
is
there
onelye
thoroughe
the
almyghtye
powere
of
God
,
and
not
by
the
power
,
or
manoure
of
nature
,
Lykewyse
,
when
the
catholyke
churche
sayeth
,
that
the
bodye
of
Chryste
is
to
be
receyued
there
spirituallye
,
it
meaneth
not
that
therefore
the
verye
body
of
Chryst
is
not
there
to
be
receaued
really
&
in
very
dede
.
For
this
worde
,
spiritually
,
dothe
signifye
onely
the
maner
of
the
receauyng
,
and
dothe
not
importe
the
substaunce
of
the
thyng
so
receyued
.
Besides
this
,
the
catholyke
churche
,
beleuynge
that
in
the
Sacrament
of
the
aultare
,
is
alwayes
reallye
the
body
and
bloude
of
our
sauiour
Chryst
,
doth
yet
put
a
difference
in
the
maner
of
receauynge
thereof
,
and
vseth
to
saye
,
that
when
good
men
receaue
the
sacramente
,
that
they
receaue
the
bodye
and
bloude
of
Chryst
,
both
sacramentally
,
and
spiritually
to
,
but
when
euyll
men
receaue
that
,
they
receaue
the
body
of
Chryst
sacramentally
only
,
&
not
spiritually
,
because
they
come
vnto
it
vnworthely
,
and
therefore
do
they
procure
thereby
,
to
theim selues
dampnation
.
But
nowe
to
open
fardar
the
very
meaning
of
those
worses
of
Chryst.
It
is
the
spirit
that
ge
ueth
lyfe
,
the
fleshe
profiteth
nothing
,
you
shal
vnderstande
,
that
these
wordes
are
taken
of
the
catholyke
church
,
in
two
most
godly
senses
,
the
one
is
,
to
meane
by
the
spirite
,
the
godhed
,
and
by
the
fleshe
the
nature
of
man
,
as
yf
he
had
sayde
,
it
is
the
godhed
that
causeth
my
fleshe
to
be
able
to
gyue
lyfe
,
ne
ther
is
my
fleshe
the
fleshe
of
a
bare
man
,
for
then
it
beyng
eaten
coulde
not
profyte
you
,
but
my
fleshe
is
vnited
in
vnitie
of
persone
to
the
godhed
,
so
that
it
is
thereby
able
to
brynge
lyfe
to
the
worthy
eater
therof
.
Cirill
.
Thus
doeth
Cyryil
vpon
the.
vi
.
of
Saynte
John
expounde
these
wordes
,
And
to
lyke
purpose
sainct
Augustyne
sayethe
vppon
the.
vi
of
John
,
that
as
Augussin
knowledge
beyng
seperated
from
charitie
,
maketh
men
proude
,
but
beynge
ioyned
wyth
charytye
dothe
edyfye
:
euen
so
mans
fleshe
not
vnyted
to
the
Godhed
,
and
byng
eaten
dothe
not
profytte
,
but
the
fleshe
of
Christ
,
whych
is
in
hym
,
in
vnitie
of
person
,
inseperably
vnited
to
the
godhed
,
beyng
worthelye
receaued
,
muste
nedes
hyghly
profyt
.
The
other
sense
of
those
wordes
,
to
meane
by
the
spirite
,
a
spirituall
vnderstandyng
of
Christes
promyse
,
made
in
Capernaum
when
he
sayde
,
the
foode
that
I
wyl
giue
Iohn
6.
vnto
you
is
my
fleshe
:
whych
wordes
be
then
vnderstanded
spiritually
,
when
they
be
taken
,
to
meane
that
thing
which
passeth
the
power
of
nature
to
doo
and
manes
wyt
by
naturall
reason
to
comprehende
lykewyse
by
the
fleshe
,
is
to
be
ment
,
a
fleshely
vnder
standynge
of
the
sayde
promysse
,
as
to
vnderstande
wythout
faythe
in
Christes
deitie
,
as
the
Capernaites
dyd
,
whyche
toke
Chryst
but
for
a
bare
man
,
&
so
conceaued
no
otherwyse
of
the
eatynge
of
his
fleshe
,
then
of
commen
meate
bought
in
the
shambles
.
Thys
sense
that
S.
Chrysostome
wrytynge
vpon
the.
v.
of
Chrisosto
John
,
and
S.
Augustyne
wrytynge
vpon
the
same
Chapter
.
¶
An
other
obiection
is
there
,
by
occasyon
that
thys
truth
is
not
expressed
in
the
commen
crede
,
Obiection
¶
Whych
obiection
doth
procede
of
an
ignoraunce
,
&
lacke
of
knowledge
of
the
fyrst
institution
of
that
crede
.
Answere
.
For
in
the
primatyue
churche
,
when
men
of
all
ages
dyd
sodenly
turne
from
gentility
,
to
the
christian
religion
,
and
yet
then
were
not
by
and
by
,
vpon
suche
there
turne
,
admitted
to
anye
sacrament
,
but
fyrste
were
instructed
in
artycles
,
necessary
for
them
to
beleue
,
before
they
were
baptised
,
thys
common
cread
was
taughte
them
,
and
they
were
for
that
tyme
called
Catechumni
,
that
is
younglynges
in
Chrystes
religion
,
and
begynners
admytted
,
but
to
the
fyrste
principles
of
the
chrystyan
faythe
,
durynge
whyche
tyme
they
were
not
suffered
,
so
muche
as
to
be
present
at
the
masse
,
but
after
the
gospel
,
were
quyte
excluded
from
the
same
,
as
by
the
vndouted
wrytynges
of
the
auncient
fathers
in
chrystes
church
maye
most
euidently
appeare
:
So
that
thys
reason
is
fond
and
to
no
purpose
to
say
,
that
because
it
is
not
in
the
〈◊〉
crede
expresly
set
fourth
,
that
in
the
sacrament
of
the
aultare
,
is
the
very
〈◊〉
and
bloude
of
our
sauiour
christ
,
therfore
no
christian
man
is
bound
to
beleue
it
so
to
be
.
S.
Chrysostome
,
and
S.
Augustyne
hauyng
occasion
many
tymes
in
〈◊〉
sermones
Chrisosto
〈◊〉
.
made
by
them
,
to
speake
of
this
Sacrament
,
for
asmuch
as
among
theire
audience
were
as
wel
youg
lynges
,
not
yet
baptysed
,
as
other
fathfull
,
alreadye
christened
did
vse
oft
tosay
.
Quod
〈◊〉
norant
,
that
is
,
which
that
faithful
,
or
they
that
be
alredy
baptised
know
or
such
lyke
thing
,
and
would
not
then
expreslye
declare
the
trueth
,
touchyng
the
sacramente
of
the
aultare
,
for
that
it
was
not
the
maner
to
reueyle
suche
misteries
to
those
yonglinges
:
but
to
them
was
in
general
,
as
sufficient
for
saluation
,
prescribed
in
that
common
crede
,
that
they
should
beleue
the
catholike
churche
:
which
not
onely
was
sufficient
than
for
them
,
beleuynge
the
othere
artycles
of
there
crede
,
but
is
sufficient
at
thys
present
also
for
vs
,
confirminge
oure selues
in
all
poyntes
to
the
common
belefe
of
the
catholke
church
,
whyche
is
the
surest
pyller
that
men
maye
lene
vnto
,
be
they
learned
,
or
vulearned
,
and
such
a
pyller
,
as
who
that
most
strongly
cleueth
to
.
Obiection
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
receaue
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
geuen
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
ignoraunt
people
,
it
is
to
wite
.
¶
How
can
that
bodi
and
Obiection
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
vnto
it
?
¶
For
〈◊〉
to
whyche
obiection
,
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
man
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
passions
,
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
them 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
contrary
,
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
,
Obie
ction
in
the.
vi
.
of
Iohn
,
where
ne
sayeth
.
Qui
〈◊〉
Ihon
,
9.
〈◊〉
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
sacrament
must
nedes
enioy
euerlasting
lyfe
.
But
the
scripture
witnesseth
,
〈◊〉
.
Cor.
xi
.
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
obiection
,
it
is
to
be
aunswered
,
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
,
&
1
Iohn
.
4
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
articles
of
the
chrystian
religion
,
or
for
lacke
of
good
lyfe
shal
be
dampned
.
This
condition
than
is
to
be
added
to
the
forsayde
sentences
,
yf
in
suche
beleif
a
man
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
,
Augu.
〈◊〉
mon
xi
,
De
〈◊〉
domini
and
say
,
that
whoso
eateth
,
and
drynketh
worthely
&c.
¶
To
the
confirmation
hereof
.
Sainct
Augustine
saieth
,
in
his
eleuenth
sermon
.
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
gramaticum
Idem
con
〈◊〉
Cresco
〈◊〉
cumli
,
i.
and
the.
xxiiii
.
Chapiter
sayeth
thus
.
Quid
de
〈◊〉
corpore
et
〈◊〉
domini
,
unico
〈◊〉
pro
〈◊〉
nostra
,
quamuis
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
Obiection
vse
it
not
duely
,
and
ryghtfully
?
¶
An
othere
obiection
there
is
also
,
and
it
is
thys
,
Ihon
10.
15
Chryst.
(
Iohn
.
x.
and.
xv
.
)
doth
saye
,
I
am
a
dore
〈◊〉
.
Cori.
〈◊〉
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
solution
of
this
obiection
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
〈◊〉
,
16
,
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
〈◊〉
,
〈◊〉
.
〈◊〉
16
,
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
argument
,
with
soo
feble
a
consequent
,
or
noo
And
yf
they
can
not
,
then
tell
them
that
they
be
very
〈◊〉
lettes
in
dede
,
and
as
for
the
rule
of
scryptures
,
that
is
of
the
circumstaunce
of
that
letter
,
and
〈◊〉
other
places
of
scripture
,
〈◊〉
with
the
same
,
to
gather
therof
that
very
meaning
of
the
thing
,
an
example
,
whereof
we
〈◊〉
2.
〈◊〉
16
,
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
(
as
the
excel
lent
prelate
,
and
notable
great
clerke
,
the
Lord
byshop
of
winchester
,
nowe
most
worthy
Lord
chauncelet
of
England
,
in
hys
learned
boke
of
confutacion
of
heresies
,
against
the
sacrament
of
the
aulter
,
doth
prudently
aduertise
vs
,
&
clerly
affirme
)
in
the
doctrine
&
preceptes
of
the
now
militant
church
,
al
thinges
of
our
religion
,
&
fayth
,
ought
to
be
taken
simply
,
&
plainely
.
And
in
very
dede
,
if
in
the
sacrament
of
the
aulter
were
not
the
true
bodi
of
Christ
,
but
a
figure
,
&
a
signification
onely
of
it
,
than
the
sacraments
of
the
new
testament
shold
haue
nothing
more
but
rather
lesse
,
than
the
sacraments
of
the
old
testament
had
,
which
is
against
the
catholyke
doctrine
of
the
churche
,
&
against
al
good
reason
¶
An
other
obiection
is
this
,
Christ
at
hys
last
supper
,
Obientiō
takyng
the
chalice
,
or
cup
into
hys
handes
,
dyd
after
that
he
had
blessed
it
,
saye
.
Thys
cuppe
is
the
newe
testament
,
in
my
bloud
.
And
seing
these
woordes
must
nedes
,
as
they
say
be
taken
fyguratiuely
,
inasmuch
as
the
very
material
cup
it selfe
,
was
neyther
the
newe
testamente
,
ne
yet
the
bloude
of
Christ
,
therefore
lykewyse
,
these
wordes
also
whych
Christ
,
taking
bread
into
his
handes
,
blessing
it
,
saying
.
This
is
my
body
.
must
nedes
be
taken
figuratiue
ly
.
¶
For
answer
whervnto
,
we
may
say
,
as
we
did
Answere
say
before
,
to
the
same
obiection
,
that
this
argument
is
noughte
,
&
very
euyl
framed
,
for
though
we
dyd
admit
a
figure
to
be
herein
the
cuppe
,
yet
it
foloweth
not
therby
,
that
we
must
nedes
take
the
other
speche
,
touching
the
body
to
be
fyguratyue
also
,
especially
for
that
in
the
one
spache
,
it
is
to
wit
,
touchyng
the
body
,
al
the
circumst
ances
of
the
texte
,
&
course
of
scripture
,
do
enforce
vs
to
take
the
speache
,
properlye
wherein
the
other
speache
touching
the
cup
,
al
the
circumstances
of
the
texte
,
and
course
of
scripture
doth
importe
the
contrarye
.
¶
An
other
obiection
is
,
that
Chryste
hath
but
one
Obiection
true
natural
body
:
nowe
(
say
they
)
one
true
natural
body
can
not
truely
be
but
in
one
place
,
therefore
say
they
,
seyng
Christes
body
,
is
truely
in
heauen
,
it
can
not
be
truely
also
in
the
sacrament
of
the
aulter
.
¶
For
aunswere
whereunto
maye
be
sayde
,
that
in
Answere
dede
it
is
true
,
that
Christ
hathe
but
one
true
naturall
body
,
and
where
they
saye
,
that
one
true
naturall
body
,
can
not
be
,
but
in
one
place
,
it
is
also
true
,
after
one
,
&
the
selfe
same
maner
of
beyng
,
but
after
diuerse
maners
of
being
,
one
body
,
maye
be
sondrye
wher
,
yea
,
and
at
one
tyme
to
,
it
is
to
wyt
,
in
heauen
,
in
the
visible
fourme
,
and
maner
of
man
,
and
in
the
sacrament
of
the
aulter
,
vnder
the
forme
and
maner
of
breade
and
wyne
,
and
in
eueryche
of
them
,
really
and
truely
to
,
in
those
respectes
,
God
beyng
therein
the
doer
,
who
is
omnipotent
.
¶
Ther
is
also
another
obiection
,
and
that
is
thys
,
Obiection
GOD
can
make
man
,
but
man
cannot
make
God
:
now
say
they
,
if
the
true
bodye
of
Christe
were
,
really
,
and
in
dede
,
in
the
sacrament
of
the
aulter
,
then
the
priest
which
is
a
man
,
should
therby
make
God
,
but
man
cannot
make
God
,
therefore
in
the
sacrament
of
the
aulter
,
ther
is
not
the
very
true
body
of
Christ
¶
For
aunswere
whervnto
,
is
to
be
sayd
,
that
this
Answere
obiection
procedeth
of
a
great
ignoraunce
,
for
he
that
maketh
this
obiection
,
taketh
that
the
priest
saying
masse
,
and
pronouncing
the
woordes
of
consecracion
doeth
make
God
,
where
in
very
dede
,
the
priest
goeth
aboute
no
suche
thinges
,
and
yf
he
dyd
,
nether
be
,
ne
yet
god
himselfe
c●n
make
God
,
but
the
truth
is
that
the
preist
being
the
minister
of
God
,
and
god
beyng
ther
the
worker
with
hys
worde
,
by
the
preist
pronounced
there
,
is
caused
the
very
body
of
Chryst
to
be
ther
present
,
wher
it
was
not
ther
before
,
&
yet
no
new
body
ther
made
,
but
that
bodye
ther
presente
which
long
ago
was
borne
of
the
Uyrgyn
Mary
,
the
same
(
I
say
)
in
substaunce
,
is
there
present
onely
vnder
the
formes
of
breade
and
wyne
.
¶
An
other
obiection
there
is
,
and
that
is
thys
S.
Obiection
Luke
,
in
the.
xvii
.
chapiter
of
the
actes
,
doeth
testifye
that
S.
Paule
,
beyng
at
athens
,
and
in
mars
strete
,
before
the
councell
there
,
dyd
saye
,
amongest
other
wordes
,
that
God
doeth
not
dwell
in
temples
made
with
handes
,
where
vpon
the
〈◊〉
,
vnlernedly
doth
gather
,
that
seyng
the
material
temple
is
made
with
handes
,
and
the
sacrament
of
the
aultar
is
in
the
sayd
materiall
temple
,
it
foloweth
(
say
they
)
that
the
body
and
bloude
of
Chryste
,
can
not
be
in
it
,
because
God
doth
not
dwell
in
temples
made
with
handes
,
And
thys
obiection
hath
bene
soo
muche
iiked
,
and
commended
amongest
the
procedyng
prechers
abusing
the
ignoraunt
,
that
they
thought
it
ineuitable
,
&
therfore
abusyng
the
sayd
people
they
caused
it
to
be
sette
vp
,
and
paynted
for
a
gaye
shew
in
the
temples
.
¶
For
aunswere
whervnto
,
this
is
to
be
tolde
you
,
that
ther
is
a
great
dyfference
betwene
beyng
,
&
dwellyng
〈◊〉
.
in
a
place
,
for
a
greate
manye
of
you
,
(
I
〈◊〉
not
)
haue
bene
both
in
the
〈◊〉
syde
,
in
Paules
churche
yarde
,
yea
and
Paules
churche
to
,
wher
ye
haue
not
,
with
moost
due
reuerence
,
vsed
and
behaued
your selues
,
and
yet
I
am
sure
that
ye
dwell
not
there
.
In
dede
,
God
is
properlye
sayde
to
dwell
in
heauen
,
because
he
ther
doth
shew
,
and
manifest
his
great
glorye
,
and
in
the
hartcs
of
iust
,
and
good
peo
ple
,
he
is
also
sayd
to
dwell
by
grace
,
but
as
for
other
places
,
he
is
in
them
beyng
,
but
not
dwelling
.
And
as
concernyng
the
beyng
of
God
in
the
sacrament
of
the
aultare
,
forasinuch
as
there
is
the
very
substaunce
of
chrystes
naturall
,
and
true
body
,
and
bloude
,
taken
of
the
Uyrgyn
Mary
,
and
that
the
di
uinitie
is
,
in
vnitie
of
person
,
inseperably
vnited
,
and
ioyned
to
the
sayd
bodye
and
bloude
,
therefore
we
must
saye
and
beleue
,
that
the
godhed
of
Christ
is
in
the
sacrament
of
the
aultar
,
with
his
humanitie
,
in
a
very
specyall
sorte
,
and
dothe
not
thereby
dwell
in
the
sayde
sacramente
,
and
soo
this
obiection
is
not
worth
a
〈◊〉
butten
,
for
all
the
bragges
that
hath
bene
made
of
it
.
Other
fond
,
and
folishe
obiections
,
ther
are
,
which
are
not
worthy
to
be
answered
vnto
,
and
therfore
are
not
nedefull
to
be
touched
,
exhortyng
you
therfore
in
Chryst
,
〈◊〉
,
and
stedfastly
,
to
beleue
the
doctrine
of
the
〈◊〉
church
herein
,
and
so
shal
you
auoyde
daunger
,
please
God
,
profyt
your selfe
,
and
(
lyuyng
wel
)
come
at
the
last
to
ioy
euerlastyng
,
which
graunt
vnto
vs
the
father
,
the
sonne
,
and
the
holy
ghost
,
to
whome
be
honoure
and
glory
for
euer
.
AMEN
.
Tetrastichon
in
immodicam
praesentis
temporis
pl●uiam
.
Obsecro
quid
sibi
●●lt
ingensque
ab
aethere
nymbus
Noctes
atque
dies
sic
sine
fine
ruit
Mortales
quoniam
●olunt
sua
criminia
fler●
Coelum
pro
nobis
soluitur
in
lacrimas
.
A
Dialoge
betwene
man
and
the
Ayre
of
like
effecte
.
Man
.
These
〈◊〉
showres
and
ragyng
〈◊〉
that
dayly
vs
molest
.
Alas
ye
heauens
,
what
may
this
meane
,
is
Nature
nowe
opprest
?
The
Ayre
.
Thou
man
thy
case
,
thy
wycked
state
,
whye
wylte
thou
not
lament
.
And
spedely
gods
grace
receiue
,
and
duely
do
repent
Thy
synnes
so
great
,
and
eyes
soo
drye
,
thy
wofull
ruyne
nyghe
.
For
the
oure
sircmes
downe
cause
to
powre
,
thys
plauge
doth
cause
vs
sighe
Al
creatures
cke
with
vs
now
mourn
,
thy
recheles
stubourne
harte
.
Alas
wepe
thou
,
that
we
maye
cease
,
and
thus
ease
thou
thy
smarte
.
Domiat
saluos
facregem
,
et
reginam
et
〈◊〉
〈◊〉
bene
〈◊〉
.
¶
Imprinted
at
London
in
Poules
churchyarde
,
at
the
sygne
of
the
holy
Ghost
,
by
Ihon
Cawoode
,
Prynter
to
the
Kyng
and
Queenes
Maiesties
.
Cum
priuilegio
maiestatis
.