Holsome
and
Catholyke
doctryne
concerninge
the
seuen
Sacramentes
of
Chrystes
Church
,
expedient
to
be
knowen
of
all
men
,
set
forth
in
maner
of
shorte
Sermons
to
bee
made
to
the
people
,
by
the
reuerend
father
in
God
Thomas
byshop
of
Lincolne
.
Anno.
1558.
Mense
Februarij
,
Excusum
Londini
in
aedibus
Roberti
Caly
,
Typographi
.
Cum
priuilegio
ad
imprimendum
solum
.
¶
The
contentes
of
the
Booke
.
OF
the
numbre
of
the
Sacramentes
of
Christes
Church
and
the
effectes
of
the
same
.
Ser.
i.
-
Fol.
i.
¶
Of
the
Sacrament
of
Baptisme
.
Ser.
ii
.
-
Fol.
viii
.
¶
Of
the
necessitie
of
Baptisme
,
and
the
ministers
of
the
same
.
Ser
iii.
-
Fol.
xiii
.
¶
Of
the
auncient
and
godly
ceremonies
perteyninge
to
Baptisme
and
what
is
ment
and
taught
by
them
.
Ser.
iiii
.
-
Fol.
xviii
.
¶
Of
the
Sacrament
of
Confirmation
.
Ser.
v.
-
Fol.
xxiiii
.
¶
Of
the
seuen
giftes
of
the
holy
ghost
geuen
in
the
sacrament
of
Confirmation
.
Ser.
vi
.
-
Fol.
xxix
.
¶
Of
the
real
presence
of
Christes
body
in
the
sacrament
of
the
Aultar
.
Ser.
vii
.
-
Fol.
xxxvi
.
¶
Of
the
chaunge
of
bread
and
wyne
,
that
is
to
saye
,
of
Transubstantiacion
.
Ser.
viii
.
-
Fol.
xlii
.
¶
Of
the
effectes
of
Christes
bodye
and
bloud
in
the
worthye
receiuer
.
Ser.
ix
.
-
Fol.
xlviii
.
¶
An
exhortation
for
the
worthye
receyuinge
of
the
holye
Sacrament
.
Ser.
x.
-
Fol.
liiii
.
¶
How
a
man
maye
come
worthely
to
receiue
the
blessed
Sacrament
.
Ser.
xi
.
-
Fol.
lx
.
¶
Of
the
sacrifice
of
the
newe
Testament
,
whiche
is
called
the
Masse
.
Ser.
xii
.
-
Fol.
lxviii
.
¶
Of
the
godly
prayers
&
ceremonies
vsed
in
the
sacrifice
of
the
Masse
.
Ser.
xiii
.
-
Fol.
lxxv
.
¶
Of
the
necessitie
and
commoditie
of
Penaunce
in
generall
.
Ser.
xiiii
.
-
Fol.
lxxx
.
¶
A
Sermon
againste
desperation
.
Ser.
xv
.
-
Fol.
lxxxvi
.
¶
Against
presumption
of
mercye
▪
Ser
xvi
.
-
Fol.
xciiii
.
¶
Of
Contrition
.
Ser.
xvii
.
-
fol.
ci
.
¶
Of
inward
Confession
to
almightie
God
.
Ser.
xviii
.
-
Fol.
cviii
.
¶
Of
Confession
to
a
Priest
.
Ser.
xix
.
-
Fol.
cxiiii
.
¶
what
a
sinner
ought
to
doe
in
makinge
his
confession
.
Ser.
xx
.
-
Fol.
cxviii
.
¶
Certayne
Instructions
whereby
a
man
may
consider
hys
lyfe
&
make
his
confession
the
better
.
Ser.
xxi
.
-
Fol.
cxxv
.
¶
Of
confession
to
a
mans
neighbour
whom
he
hath
offended
.
Ser.
xxii
.
-
Fol.
cxxxii
.
¶
Of
Satisfaction
.
Ser.
xxiii
.
-
Fol.
cxxxix
.
¶
How
a
man
shoulde
after
penaunce
auoyde
sinne
and
lyue
well
.
Ser.
xxiiii
.
-
Fol
▪
clxvi
.
¶
Of
the
Sacrament
of
Order
.
Ser.
xxv
.
-
Fol.
cliii
.
¶
In
what
estimation
the
Prelates
and
other
Ministers
in
Chrystes
Churche
oughte
to
be
hadde
of
the
people
.
Ser.
xxvi
.
-
Fol.
clix
.
¶
Of
the
Sacramente
of
Matrymonye
and
what
grace
is
geuen
in
it
.
Ser.
xxvii
.
-
Fol.
clxvi
.
¶
Of
the
maner
how
to
minister
and
contracte
matrimonye
.
Ser.
xxviii
.
-
Fol.
clxxii
.
¶
For
what
intent
and
wyth
what
affection
men
and
women
ought
to
marrye
.
Ser
xxix
.
-
Fol.
clxxix
.
¶
Of
the
Sacrament
of
extreme
Unction
.
Ser.
xxx
.
-
Fol.
clxxxv
.
FINIS
.
¶
Of
the
number
of
the
Sacramentes
of
Christes
Church
,
and
th
effect
of
the
same
Sermo
primus
.
THe
Catholike
Church
of
god
(
good
people
)
dothe
extende
her
doctryne
concernyng
the
matter
of
oure
beliefe
,
not
onely
to
the
Articles
of
our
Crede
,
and
such
poyntes
,
as
by
reuelation
from
God
it
teacheth
vs
to
beleue
of
God
,
and
the
woorkes
of
our
Sauiour
Christ
,
which
he
did
or
suffered
for
the
redemption
and
saluation
of
man
:
but
also
to
the
holye
Sacramentes
of
God
,
by
the
woorthie
vsing
whereof
,
he
powreth
abundantlye
his
many
folde
graces
into
our
soules
,
and
by
them
maketh
vs
people
mete
to
receyue
the
fruites
and
benefites
of
his
passion
.
And
as
ye
haue
bene
instructed
,
partly
concerning
the
Articles
of
our
faythe
,
so
it
is
expedient
ye
be
likewise
instructed
concerning
the
holye
Sacramentes
of
his
churche
:
to
th
intent
ye
might
not
onelye
knowe
the
maner
of
Gods
working
in
curinge
of
your
soules
,
but
also
prepare
and
dispose
your selues
to
the
fruitful
receiuinge
of
his
medicynes
whiche
be
ministred
to
euery
man
by
his
holy
Sacramentes
.
And
therfore
at
this
tyme
by
Gods
helpe
I
intend
to
declare
vnto
you
the
number
of
the
sacramentes
of
Christes
church
,
&
also
th
effect
of
them
all
in
general
,
&
at
other
times
euery
one
of
them
in
special
.
It
is
to
be
beleued
vpon
paine
of
damnation
,
that
there
be
seuen
Sacramentes
of
Chrystes
holy
churche
,
Concilium
generale
Florētinū
.
institute
and
ordeined
of
our
sauiour
Christ
,
in
his
new
testament
or
law
,
whiche
be
,
Baptisme
,
Confirmation
,
the
Sacrament
of
the
Aultar
,
Penaunce
,
extreme
Unction
,
Order
,
and
Matrimonie
.
The
first
fyue
be
ordeined
for
the
making
good
and
the
perfection
of
euery
man
and
woman
,
as
by
Baptisme
we
are
iustified
and
made
members
of
Christes
misticall
body
:
by
Confirmation
we
are
increased
and
strengthned
in
grace
:
by
the
sacrament
of
Christes
body
and
bloud
we
are
nourished
to
euerlasting
lyfe
,
and
made
fat
with
God
:
by
Penaunce
we
are
restored
to
our
former
rightwisnesse
and
goodnes
,
if
in
case
we
fall
after
Baptisme
:
by
extreme
Unction
we
are
made
hole
spiritually
,
and
also
corporallye
,
if
it
be
thought
to
God
expedient
to
our
soules
.
Al
these
fyue
Sacramentes
be
ordeyned
to
beginne
or
restore
our
ryghtwysnes
,
and
to
bringe
it
to
perfytnesse
for
oure
saluation
.
The
other
two
laste
be
ordeyned
for
the
common
state
of
the
hole
Churche
,
as
Matrymonye
to
encrease
and
multiplye
the
Church
corporally
by
generation
:
and
Order
to
multiplye
the
hole
Churche
spiritually
by
regeneration
,
and
also
by
the
ministerie
of
Gods
woorde
,
Sacramentes
,
and
discipline
,
to
rule
and
gouerne
it
,
after
the
will
of
almightye
God
.
And
where
as
the
holye
Scriptures
in
manye
places
compare
a
mans
lyfe
to
a
warre
,
Iob.
vii
.
i.
Tim.
i.
ii
,
Cor
▪
x
▪
we
maye
verye
well
by
that
same
similitude
,
vnderstande
the
numbre
and
diuision
of
Gods
Sacramentes
,
and
the
true
effecte
of
the
same
.
For
Christe
our
Lorde
and
kinge
,
who
hath
for
vs
ouercommed
the
deuyll
,
the
fleshe
,
the
worlde
,
hell
,
death
,
and
all
his
enemies
and
ours
,
laboreth
to
make
all
vs
for
whom
he
hathe
prepared
triumphe
,
and
the
inheritaunce
in
the
kingdome
of
heauen
,
to
be
his
souldiours
,
and
by
his
power
and
helpe
to
fight
againste
the
sayde
enemies
,
and
to
ouercome
theym
in
our
owne
persones
,
and
so
to
atteine
the
promised
rewarde
.
The
first
thinge
that
a
worldly
Prince
doth
,
intendinge
to
make
warre
againste
his
enemye
,
is
to
muster
and
choose
out
his
souldiours
,
and
to
take
their
names
,
and
to
apparel
them
with
his
liuerye
and
badge
,
that
they
may
be
knowen
from
the
souldiours
of
his
aduersary
.
Euen
so
Christ
our
chefe
captaine
by
Baptisme
hath
called
and
chosen
out
of
all
the
people
of
this
world
whiche
he
hath
holly
redemed
,
certeine
to
be
his
souldiours
to
fight
against
his
enemy
the
deuil
,
which
soldiours
thus
called
,
haue
geuen
their
names
to
Christ
their
kinge
,
&
haue
renounced
the
seruice
of
their
old
maister
the
deuil
,
who
was
a
tyrant
deliting
onely
in
theyr
death
,
and
haue
promysed
to
serue
onely
Christ
like
true
souldiours
against
the
deuill
,
and
by
this
sacrament
of
Baptisme
are
pardoned
and
washed
from
theyr
olde
spots
of
originall
synne
,
and
haue
receyued
the
whyte
lyuerye
of
innocencye
,
and
the
badge
of
Christ
by
the
impression
of
the
holy
crosse
in
diuers
partes
of
theyr
bodyes
,
and
so
are
knowen
throughout
the
holle
worlde
,
to
be
the
soldiours
of
Christ
theyr
Lord
and
Capitayne
.
The
second
thing
that
a
worldly
prince
doth
in
his
warre
,
is
to
prouyde
that
euery
souldiour
be
able
to
fyght
,
and
haue
harnes
and
weapons
mete
for
his
body
,
both
to
beare
of
the
assaultes
of
his
enemies
,
and
also
to
inuade
them
as
cause
shall
requyre
:
Euen
so
Christe
oure
heauenlye
Prince
hath
ordeyned
the
sacrament
of
Confirmation
,
to
make
vs
strong
&
able
to
fyght
wyth
our
ghostly
enemyes
,
and
hath
armed
vs
wyth
a
seuen
fold
harnes
,
that
is
to
say
,
with
the
seuen
giftes
of
the
holy
gost
,
whereby
we
be
sufficiently
preserued
,
defended
,
and
encouraged
our
selues
,
and
also
able
to
helpe
and
comfort
oure
fellow
soldiours
which
by
chaunce
shall
come
into
any
distresse
or
daunger
of
theyr
enemies
.
The
thyrd
thing
that
a
worldly
prince
doth
in
his
war
,
is
to
forese
&
prouide
that
his
hole
army
be
wel
victualled
&
furnished
with
plenty
of
holsom
meate
and
drinke
,
lest
for
hunger
their
strength
decay
,
and
they
in
processe
famish
and
die
:
Euen
so
Christ
our
spirituall
capitaine
hath
prouided
victual
for
vs
his
soldiours
,
both
good
&
plenty
of
it
,
not
meate
that
will
perish
and
be
consumed
with
once
eating
,
but
meate
that
will
remayne
and
nourishe
to
euerlasting
lyfe
,
that
is
to
saye
,
his
owne
natural
fleshe
and
bloud
,
which
he
geueth
to
his
soldiours
in
a
Sacrament
vnder
the
formes
of
corporal
breade
and
wyne
,
condescendinge
therin
to
our
infirmitie
,
and
by
that
spiritual
and
most
holsome
and
precious
foode
,
he
repayreth
all
our
decayes
in
grace
and
spirituall
strength
,
he
openeth
our
eyes
to
see
the
traynes
of
oure
enemies
,
he
swageth
the
rage
of
our
inward
enemie
the
fleshe
,
&
preserueth
our
bodies
and
soules
from
famine
and
eternall
death
.
The
fourth
thing
that
a
worldly
Prince
doth
in
his
warre
,
is
to
ordeyne
ouer
his
holle
army
one
chiefe
lieuetenaunt
(
if
he
be
absent
hym selfe
from
the
fielde
)
and
vnder
him
officers
and
captaines
,
some
of
moo
,
some
of
fewer
,
such
men
as
be
experte
in
warre
,
who
can
instruct
the
rest
in
all
feates
of
warre
,
howe
to
fight
and
ouercome
theyr
enemies
,
&
can
set
the
holle
armye
in
good
araye
,
and
also
can
by
the
lawe
martiall
correct
and
punish
all
traytours
and
offendours
.
Euen
so
Christ
our
Lord
and
king
,
after
he
hath
hymselfe
ouercommed
all
his
enemies
in
hys
owne
person
,
and
is
nowe
triumphinge
with
God
the
father
in
heauen
,
and
yet
hathe
his
Churche
in
battayle
and
conflicte
wyth
theyr
enemies
in
earth
,
being
absent
by
his
visible
presence
,
and
inuisibly
and
spiritually
present
among
vs
,
hath
ordeined
the
Sacrament
of
Order
,
and
by
that
Sacrament
hath
elected
and
chosen
out
certein
expert
and
connyng
men
,
to
whom
by
imposition
of
handes
of
Priesthoode
,
he
hath
geuen
authorite
and
commaundement
to
instruct
his
soldiours
in
all
feates
of
spirituall
warre
,
agaynst
the
deuil
,
and
to
admit
other
into
the
roumes
of
them
that
dye
or
depart
,
and
to
comfort
and
encourage
them
that
be
in
conflict
,
and
by
vnitie
of
fayth
,
charitie
,
and
obedience
,
to
cause
the
holle
army
to
keepe
good
araye
,
and
to
punishe
by
excommunication
,
suche
as
by
apostasie
,
heresye
,
or
scisme
,
breake
the
peace
and
good
order
,
and
by
the
discipline
of
this
warre
of
the
church
,
to
correct
all
other
offenders
,
and
to
receyue
them
agayne
that
will
amende
.
And
of
these
men
there
be
certeine
degrees
and
orders
,
one
chefe
Lieuetenaunt
of
the
holle
army
which
was
S.
Peter
,
and
now
is
his
lawfull
successour
in
the
chayre
of
Christ
,
gouerning
the
holle
army
of
Christes
Church
here
in
earth
,
and
vnder
hym
there
be
in
euery
Prouince
one
Archebishoppe
,
and
in
euery
Citye
one
Bishoppe
,
and
in
euerye
Parishe
one
Priest
or
Curate
to
feede
,
order
,
encourage
,
and
to
gouerne
the
holle
army
and
euery
soldiour
of
Christes
church
in
euery
place
.
The
fift
thing
that
a
worldly
Prince
doth
in
his
warre
,
is
when
his
armye
is
assembled
,
wel
armed
,
well
victualled
,
and
well
ordred
and
ruled
by
good
captaines
,
then
to
merche
forward
,
&
to
ioyne
in
battail
with
his
enemies
,
in
which
conflicte
,
if
anye
of
hys
soldiours
chaunce
to
be
hurt
and
wounded
,
then
to
cause
a
Surgean
to
searche
his
woundes
,
and
to
lay
playsters
and
medicines
vnto
them
,
that
he
beyng
made
hole
,
myght
enter
into
his
place
agayne
and
fyght
a
freshe
agaynst
hys
enenemyes
.
Chrisost.
hom.
v.
in
Mat.
op.
imperf.
Euen
so
doth
our
Sauiour
Christ
wyth
vs
,
when
al
we
be
assembled
into
one
Churche
and
spirituall
armye
by
Baptisme
,
and
bee
well
harnessed
wyth
Gods
graces
,
and
the
giftes
of
the
holy
Ghost
by
Confirmation
,
and
be
well
vyctualled
wyth
the
precious
foodes
of
his
owne
bodye
and
blood
in
the
Sacrament
of
the
Aultare
,
and
be
set
in
good
araye
,
and
well
instructed
and
encouraged
by
the
rulers
and
ministers
of
his
churche
,
hauyng
authoritie
so
to
doo
by
the
sacrament
of
Ordre
:
then
we
be
ledde
by
Gods
spirite
into
the
wyldernes
of
some
good
purpose
or
woorke
,
there
to
be
tempted
and
assaulted
of
the
deuill
.
For
they
that
haue
the
spirit
of
God
,
be
not
idle
but
occupied
in
some
good
worke
,
which
the
deuill
withstandeth
and
fighteth
againste
,
as
muche
as
he
is
able
to
do
.
In
whiche
conflicte
,
yf
anye
of
vs
be
ouercommed
with
euill
,
which
can
not
be
,
except
we
wyll
be
ouercommed
,
and
voluntarylye
suffer
the
deuyll
to
preuayle
againste
vs
(
for
no
man
synneth
actually
againste
hys
wyll
)
yet
our
mercyfull
Lorde
wyll
not
see
vs
vtterlye
troden
vnder
foote
and
slayne
,
but
if
we
loue
to
be
healed
and
be
sorye
for
oure
voluntarye
hurte
and
wounde
,
he
hathe
prepared
a
present
medycine
and
playster
for
vs
,
whiche
the
spirituall
Surgean
,
when
he
hath
searched
the
wounde
by
our
owne
confession
,
layeth
and
byndeth
to
our
sore
by
the
Sacrament
of
Penaunce
,
and
so
restoringe
vs
to
our
perfit
health
,
maketh
vs
able
to
enter
the
feelde
agayne
,
and
to
fighte
a
freshe
againste
our
enemies
.
The
sixt
thing
that
a
worldly
Prince
doth
in
his
warre
,
is
when
any
of
his
soldiours
waxeth
aged
&
feble
,
and
can
fight
no
more
,
then
specially
to
confort
him
,
&
to
set
a
watch
,
that
his
enemies
steale
not
priuely
vpon
him
&
kil
him
,
when
he
is
not
able
to
defend
him selfe
.
And
if
the
same
soldiour
hath
lightly
offended
in
any
small
matter
,
and
hath
not
at
all
times
bene
so
vigilant
as
the
lawes
of
warre
required
,
yet
than
gentlye
to
forgeue
him
,
and
to
shewe
hym
that
honour
at
his
death
,
that
he
shal
be
of
al
the
army
accompted
to
haue
bene
a
faythfull
soldyoure
,
and
to
haue
dyed
in
his
princes
fauour
:
Euen
so
Christ
our
Lord
doth
wyth
vs
his
souldiours
,
when
any
of
vs
waxeth
aged
or
feable
by
sicknes
,
and
is
in
daunger
of
bodelye
death
,
whiche
deathe
is
the
escapinge
of
al
daungers
,
the
ende
of
all
labours
,
the
entry
to
the
possession
of
eternall
enheritaunce
in
heauen
,
whiche
God
promysed
to
all
his
faythfull
soldiours
,
and
knowinge
that
our
enemye
the
deuyll
is
moost
busye
and
fearce
than
craftelye
to
assault
his
soldiour
in
his
laste
conflicte
,
when
he
is
lest
able
to
resiste
,
because
the
body
that
corrupteth
and
dieth
,
dothe
make
heauye
the
soule
:
than
I
saye
our
sauiour
Christ
by
the
sacrament
of
extreme
Unction
,
dothe
inwardlye
anoynte
the
sycke
soldiour
,
whereby
he
doth
replenishe
him
with
grace
,
comforte
,
and
strength
of
the
holy
Ghoste
,
againste
the
manyfolde
and
violent
tentations
of
the
deuyll
,
and
doth
releue
his
hart
with
spirituall
ioy
agaynste
the
horrour
of
death
,
and
if
he
hath
lightly
offended
in
any
venyall
synne
,
he
pardoneth
him
,
and
if
he
thinke
it
so
expedient
to
his
soule
health
,
he
doth
also
sometime
releue
his
corporall
dissease
,
and
if
not
,
yet
he
sheweth
him
that
honour
,
that
he
doth
and
woulde
the
holle
church
shoulde
accompt
him
as
a
faythful
soldiour
,
and
if
he
hath
not
refused
the
benefite
of
his
other
Sacramentes
,
to
haue
departed
this
transitorye
life
in
hys
moste
gracious
fauoure
,
and
to
haue
chaunged
the
short
and
light
afflictions
of
thys
tyme
with
the
weighty
and
euerlasting
glorye
in
the
kyngdome
of
heauen
.
The
seuenth
and
laste
thinge
that
a
worldlye
prince
doth
,
is
if
the
tyme
of
hys
warre
be
prolonged
and
further
continued
,
and
many
of
his
soldiours
be
slaine
or
departed
,
than
to
prouide
that
his
armye
be
fullye
restored
agayne
wyth
some
new
and
fresh
souldiours
,
and
to
vse
them
as
he
did
the
other
before
:
Euen
so
doth
our
Sauiour
Christ
,
because
all
the
tyme
of
this
worlde
is
the
time
of
our
battayle
and
conflicte
of
oure
ghostly
enemies
,
in
which
tyme
a
great
numbre
of
the
souldiours
of
Christ
departe
out
of
thys
transitorie
life
,
some
in
the
fauour
of
their
prince
,
and
so
be
rewarded
,
and
some
in
his
displeasure
,
such
as
haue
fled
traiterously
to
the
deuyll
their
enemy
,
&
haue
turned
their
face
against
Christ
their
prince
:
therfore
he
hath
ordeyned
the
sacrament
of
Matrimonie
,
speciallye
for
thys
cause
,
to
restore
his
army
agayne
,
that
newe
men
and
women
may
be
borne
by
generation
in
lawful
coniunction
and
chaste
Matrimonye
,
of
whom
by
Baptisme
and
spirituall
regeneration
he
myght
choose
and
appoynt
out
newe
soldiours
to
furnishe
his
armye
agayne
,
and
to
fyght
in
the
place
of
them
that
be
departed
,
during
the
time
of
his
warre
which
is
al
the
time
of
this
present
world
.
By
thys
example
&
similitude
of
warre
,
I
haue
declared
vnto
you
(
good
people
)
bothe
the
numbre
of
the
Sacramentes
of
Christes
Catholyke
church
which
be
seuen
,
and
also
generally
the
effectes
and
vertues
of
them
all
,
and
what
fruit
and
benefite
we
take
thereby
.
Furthermore
ye
shall
vnderstand
,
that
like
as
in
a
man
there
be
two
thinges
,
Hugo
vic
.
de
sacra
.
li.
i.
part
.
ix
.
cap.
ii
.
a
body
&
a
soule
,
so
in
euery
Sacrament
there
be
twoo
thynges
,
one
that
is
outwardly
seene
,
an
other
that
is
inwardly
perceyued
and
beleued
.
The
outwarde
visible
thing
is
the
element
or
matter
of
the
sacrament
,
the
inwarde
inuisyble
and
spyrituall
thynge
is
the
grace
and
vertue
of
the
Sacrament
.
The
inwarde
grace
is
signified
,
conteined
and
geuen
,
by
the
outwarde
part
of
the
Sacrament
.
The
graces
of
the
Sacramentes
be
spirituall
,
and
ordeyned
of
God
to
heale
the
sinnes
of
the
soule
of
man
,
and
because
man
principally
dyd
synne
by
the
consent
of
hys
reason
,
and
yet
tooke
occasion
to
sinne
of
the
sensualitie
and
desyre
of
his
fleshe
:
therefore
hath
God
tempered
the
medicine
of
hys
Sacramentes
accordynge
to
mans
disease
,
that
the
chiefe
parte
whyche
is
the
inwarde
grace
being
spiritual
,
might
be
ministred
to
man
in
a
sensible
and
visible
sygne
of
a
Sacrament
,
as
it
were
a
secret
medicyne
deliuered
to
a
sycke
man
in
a
visible
glasse
or
vessell
,
and
suche
a
vessell
as
dothe
teache
the
receyuer
what
is
conteyned
within
it
,
and
is
also
geuen
by
it
.
As
for
example
,
the
spirituall
grace
of
regeneration
is
geuen
to
a
man
by
the
vse
of
baptisme
,
whereby
he
vnderstandeth
by
the
propertie
of
the
water
,
whiche
is
to
washe
awaye
the
fylthe
of
the
bodye
,
the
nature
of
the
inwarde
grace
whych
is
the
washynge
and
purgynge
of
the
soule
from
all
spottes
of
synne
and
iniquitie
,
so
that
nowe
the
bodye
by
the
receyuynge
of
the
sensible
sacrament
,
is
made
an
occasion
for
the
soule
,
to
rise
from
synne
by
receyuing
of
the
spirituall
grace
,
as
in
the
begynninge
it
was
an
occasion
for
the
soule
to
fall
to
synne
.
For
whyche
cause
nowe
the
fleshe
is
washed
,
Tertull.
de
resur
.
carnis
.
that
the
soule
myghte
be
purged
,
the
fleshe
is
anoynted
,
that
the
soule
might
be
consecrate
and
halowed
,
the
fleshe
is
marked
&
crossed
,
that
the
soule
myght
be
armed
and
defended
,
the
fleshe
is
couered
by
imposition
of
handes
,
that
the
soule
myghte
be
lyghtned
wyth
the
spyrite
of
God
,
the
fleshe
is
fedde
with
the
bodye
and
bloode
of
Christ
,
that
the
soule
myghte
be
nourished
and
made
fatte
wyth
God
,
and
as
these
twoo
be
nowe
ioyned
in
theyr
woorkes
,
so
shall
they
be
afterward
ioyned
in
rewardes
.
And
althoughe
these
marueilous
graces
and
spirituall
medicines
bee
geuen
vnto
vs
by
the
Hugo
.
vi●.
li.
i.
part
.
i●
cap.
iii.
Sacramentes
,
yet
God
is
onelye
the
Authour
and
geuer
of
theym
,
who
healeth
the
soule
of
man
nowe
ioyned
wyth
the
body
,
with
hys
spirituall
grace
ministred
in
corporall
sygnes
and
Sacramentes
:
and
it
is
not
the
outwarde
visible
thinges
that
geue
that
whyche
is
geuen
by
them
,
but
God
doth
geue
grace
by
theym
,
that
commaundeth
vs
to
seeke
grace
in
theym
.
And
this
is
the
very
difference
betwene
the
Sacramentes
of
the
olde
testament
,
August
.
in
Psal
,
lxxiii
.
and
of
the
newe
,
that
the
old
Sacramentes
did
signifye
and
promise
Christ
the
Sauiour
,
and
the
newe
Sacramentes
doo
geue
the
saluation
,
and
the
Sacramentes
of
the
olde
testament
did
profite
the
fathers
then
,
not
by
anye
vertue
that
was
in
the
sacramentes
,
but
onely
by
the
vertue
&
efficacye
of
their
fayth
in
Christ
to
come
,
whiche
was
signified
and
promised
by
those
sacramentes
.
But
the
Sacramentes
of
the
newe
testament
do
profite
the
receiuers
,
not
by
the
fayth
and
deuotion
eyther
of
the
receiuers
,
or
of
the
minysters
,
(
although
faith
and
repentaunce
,
and
conuersyon
to
God
&
the
preparation
of
the
harte
,
&
the
aptnes
of
the
persone
be
necessarily
required
in
the
receiuers
being
of
age
&
discretion
)
but
they
profite
by
the
vertue
whiche
they
haue
of
the
merites
of
Christes
passion
alreadye
suffered
vpon
the
crosse
,
who
vseth
them
as
instrumentes
of
hys
grace
and
mercy
,
and
hath
decreed
to
worke
infalliblye
by
them
suche
effectes
of
grace
as
they
signifye
.
And
it
is
not
the
goodnesse
or
noughtynesse
of
the
minister
that
canne
further
or
hinder
the
vertue
of
the
Sacramentes
in
working
of
theyr
effectes
,
for
neyther
he
that
planteth
,
nor
he
that
watereth
is
anye
thynge
,
i.
Cor.
iii
,
but
God
that
geueth
the
encrease
.
Euen
as
it
maketh
no
matter
whether
the
Phisicyan
be
sycke
or
holle
,
August
.
in
Ioan
.
trac
.
v.
or
whether
the
boxe
bee
of
syluer
or
of
woodde
,
so
the
medicine
be
apt
and
good
.
For
yf
th
effect
of
the
Sacrament
did
depend
vpon
the
goodnes
of
the
Minister
,
whyche
to
men
is
vnknowen
,
then
could
not
a
man
be
sure
of
whom
to
receyue
,
and
should
alwayes
be
in
doubte
of
the
vertue
of
that
he
receyueth
,
which
no
man
maye
be
.
And
althoughe
the
true
Sacramentes
of
Christ
may
be
ministred
and
receiued
out
of
the
Catholike
Churche
among
heretickes
and
scismatikes
:
yet
they
can
not
be
profitable
to
the
receyuers
,
vntill
they
come
agayne
to
the
vnity
of
Christes
Catholike
Church
.
Wherefore
(
good
people
)
let
euery
man
and
woman
that
desyreth
to
bee
made
holle
from
hys
synne
,
or
to
bee
preserued
or
sanctifyed
by
Christe
,
and
to
be
pertaker
of
hys
blessed
passion
,
prepare
hymselfe
wyth
all
reuerence
and
humblenesse
of
harte
to
receyue
these
most
holye
Sacramentes
in
suche
fourme
,
and
for
suche
purpose
and
intent
,
as
oure
Sauioure
Christe
and
hys
blessed
Spowse
the
holye
Catholyke
Church
haue
appoynted
and
ordeyned
,
seynge
that
otherwyse
to
mysorder
and
abuse
theym
,
or
wyllfullye
to
denye
or
refuse
theym
,
is
to
denye
or
refuse
Christe
that
made
theym
,
oute
of
whose
bloodye
syde
they
came
foorthe
,
and
also
to
denye
or
refuse
the
benefyttes
of
hys
death
and
passion
which
by
them
be
applyed
and
be
brought
into
our
soules
.
As
the
reuerent
and
worthy
vsing
of
them
is
the
meane
to
grace
and
saluation
:
Aug.
contra
faustum
lib.
xix
.
cap.
xi
.
so
the
misusing
or
contempt
of
theym
is
heynous
and
detestable
sacrilege
,
because
with
out
them
no
religion
can
be
perfyt
,
whiche
perfitnes
euery
man
is
bounden
to
procure
with
al
his
diligence
duringe
the
time
of
this
present
life
,
that
at
th
end
therof
he
might
enioye
lyfe
euerlastinge
,
to
the
whiche
he
brynge
vs
all
,
who
hath
so
derelye
boughte
it
for
vs
,
to
whom
be
all
honour
,
prayse
,
and
glorye
,
worlde
without
end
.
Amen
.
(
⸫
)
¶
Of
Baptisme
.
Sermo
secundus
.
BEcause
the
holye
Sacrament
of
Baptisme
is
the
firste
gate
or
entrye
into
the
Churche
of
Christ
,
and
the
grounde
of
all
the
other
sacramentes
,
whych
can
not
be
geuen
to
anye
,
but
to
suche
as
be
baptised
before
:
therfore
(
good
people
)
I
shall
now
begyn
wyth
Baptisme
,
and
declare
vnto
you
what
ye
ought
to
thinke
of
it
,
and
what
fruit
ye
receyue
by
it
.
Firste
it
is
to
be
knowen
that
oure
Sauiour
Christ
did
institute
and
ordeine
this
sacrament
,
when
after
his
resurrection
appearynge
to
hys
disciples
he
sayde
to
them
:
All
power
in
heauen
and
in
earthe
is
geuen
vnto
me
,
Mat.
xxviii
go
ye
therefore
and
teache
all
nations
and
people
,
baptising
them
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holye
ghost
,
and
teaching
them
to
keepe
and
obserue
all
thinges
which
I
haue
commaunded
you
,
and
I
am
with
you
alwayes
to
the
worldes
end
.
By
whyche
wordes
of
our
Sauiour
Christ
we
learne
,
that
power
is
geuen
onely
to
him
to
institute
and
ordeine
sacramentes
,
which
the
churche
receyuing
of
him
and
of
his
spirite
,
doth
faithfully
delyuer
vnto
vs
,
to
be
obserued
and
vsed
.
And
also
wee
learne
that
the
forme
and
maner
of
baptisynge
,
is
to
do
as
he
commaunded
,
and
in
so
doyng
,
to
saye
these
wordes
:
I
baptise
the
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holy
ghost
.
And
we
learne
also
that
Christ
doth
by
his
promyse
assist
the
doyng
of
his
minister
,
and
woorketh
the
same
effectes
by
Baptisme
,
when
it
is
duely
ministred
of
a
man
,
as
if
he
did
minister
it
himself
.
And
last
of
al
we
learne
that
Baptisme
is
not
an
ydle
ceremonie
,
but
that
euerye
person
which
is
baptised
,
and
beyng
of
age
and
discretion
oughte
to
bee
taughte
before
the
faythe
of
Christe
,
and
to
beleue
the
same
,
and
than
after
Baptisme
,
ought
diligently
to
obserue
and
keepe
all
thinges
whych
Christe
hathe
commaunded
.
And
if
they
that
be
baptised
be
infants
,
or
other
wyse
can
not
beleue
themselues
lacking
the
vse
of
theyr
reason
,
Math.
xix
.
seyng
our
Sauiour
Christ
sayd
that
children
perteyne
to
the
kyngdome
of
heauen
,
and
the
doore
into
the
kingdome
of
heauen
is
baptisme
,
at
which
doore
no
person
can
enter
in
ordinarily
,
but
such
as
be
borne
agayne
of
the
water
and
the
holy
ghost
:
therfore
suche
be
offered
to
be
baptised
in
the
fayth
of
the
church
,
and
in
receyuing
Baptisme
,
they
are
made
faythfull
by
the
sacrament
of
fayth
,
but
of
thys
thyng
I
shall
God
wyllinge
speake
more
an
other
tyme
.
Secondarilye
it
is
to
be
vnderstanded
that
Baptisme
oughte
to
be
ministred
in
water
,
as
Christ
hath
ordeined
,
and
in
no
other
licour
,
and
that
is
,
because
Baptisme
is
a
sacrament
of
necessitie
,
and
water
is
a
common
element
throughout
the
whole
world
,
and
therfore
it
is
ordeined
to
be
ministred
in
water
,
that
no
man
might
excuse
hymselfe
for
lacke
of
matter
,
and
so
come
in
daunger
of
dampnation
for
lack
of
Baptisme
.
And
also
it
is
ordeyned
to
be
in
water
,
for
sygnification
of
th
effect
that
men
mighte
learne
in
this
Sacrament
,
as
they
do
in
all
other
,
by
the
propertie
of
the
element
,
what
is
the
vertue
and
effect
of
the
same
,
Ambros.
ad
Ro.
vi
.
that
lyke
as
water
washeth
awaye
the
spottes
of
the
body
,
so
baptisme
wassheth
awaye
the
sinnes
of
the
soule
,
and
also
because
the
generall
floode
in
the
time
of
Noe
,
and
the
red
sea
,
through
whiche
Moyses
and
all
the
people
of
Israell
went
,
and
thereby
escaped
the
daunger
of
king
Pharao
that
persecuted
theim
,
i.
Pet.
iii.
i.
Cor.
x.
were
figures
of
baptisme
:
therefore
it
is
ordeyned
to
be
in
water
,
that
the
truthe
myght
agree
with
the
figure
,
and
gods
people
might
be
nowe
saued
from
the
deuyll
,
and
drowning
in
deadlye
sinne
,
Ephe.
v.
by
the
water
of
regeneration
ioyned
wyth
the
worde
of
lyfe
,
as
Noe
and
his
chyldren
were
saued
by
the
water
of
the
floode
&
hys
ship
,
and
as
Moyses
wyth
Gods
people
were
saued
from
the
sword
of
Pharao
by
the
water
of
the
red
sea
and
the
cloude
.
Aug.
trac
.
lxxx
.
Ambros.
de
spiritus
.
lib
i.
cap.
vi
.
De
Sacrament
.
lib.
i
cap.
v.
Yet
the
grace
that
is
ministred
in
the
water
,
procedeth
not
from
the
nature
of
the
water
,
which
without
the
worde
of
God
,
is
but
onely
water
styll
,
but
it
procedeth
from
the
presence
of
the
holy
ghost
,
that
descendeth
vpon
the
water
,
and
doth
consecrate
the
water
,
and
by
it
doth
washe
and
purifye
the
soule
.
Thyrdlye
,
it
is
to
be
knowen
,
that
a
man
by
the
vertue
and
efficacie
of
Baptisme
truelye
ministred
and
receyued
,
is
washed
from
all
kynde
of
synne
,
indued
wyth
Gods
holye
spirite
,
appareled
wyth
Christe
and
hys
ryghtwysnesse
,
and
is
made
with
Christ
an
inheritour
of
the
kyngdome
of
heauen
.
First
,
baptisme
washeth
away
all
synnes
,
in
thoughtes
,
Aug.
lib.
iii
contra
pela
.
ii
.
epist.
cap.
iii.
in
wordes
,
and
in
deedes
both
oryginall
synne
,
and
actual
,
or
personall
sinne
,
which
be
done
either
of
ignoraunce
or
knowledge
,
both
the
sinne
it self
,
and
the
giltynes
therof
and
also
the
eternal
payne
in
hell
due
for
the
same
,
as
the
prophet
sayth
:
In
that
day
(
of
Christ
)
there
shall
be
a
fountaine
set
open
to
the
house
of
Iacob
,
Zacha.
xiii
and
to
all
the
inhabitauntes
of
Hierusalem
for
the
washinge
away
of
sinnes
.
And
Saint
Paul
sayth
to
the
Corinthians
,
i.
Cor.
vi
.
that
they
were
greate
and
haynous
sinners
,
but
now
they
be
washed
,
they
be
sanctifyed
,
they
be
iustified
in
the
name
of
oure
Lorde
Iesus
Christ
,
and
in
the
spirite
of
our
God
,
and
that
there
is
no
dampnation
nowe
remayninge
to
them
that
be
in
Christe
,
Rom.
viii
.
and
walke
not
after
the
flesh
.
And
although
originall
sinne
,
bothe
in
infantes
and
all
other
,
be
taken
awaye
by
Baptisme
and
fully
remitted
,
so
that
in
them
that
be
baptised
duely
as
they
ought
to
be
,
no
synne
remayneth
,
nor
no
other
thinge
that
dothe
offende
and
displease
God
,
but
that
the
infection
which
euery
person
taketh
by
carnall
generation
from
the
firste
earthlye
man
Adam
,
is
nowe
washed
and
cleane
purged
by
spirituall
regeneration
,
in
the
bloode
of
the
seconde
heauenlye
man
Christe
our
Sauiour
:
yet
it
is
to
be
vnderstande
,
that
there
remayneth
in
euerye
persone
after
Baptysme
a
certeyne
infirmitye
or
inclinatyon
to
sinne
,
whiche
is
commonly
called
concupiscence
of
the
flesh
,
whereby
a
man
is
made
weake
and
lesse
able
to
wythstande
synne
,
and
hys
appetite
is
muche
inclyned
to
sinne
,
which
thoughe
it
be
sometymes
called
by
the
name
of
synne
as
a
mans
wryting
is
called
hys
hande
,
Rom.
vii
.
and
hys
speche
is
called
his
tounge
,
yet
it
is
not
synne
and
hatefull
to
God
,
nor
imputed
to
vs
as
synne
,
so
longe
as
our
wyll
dothe
not
consent
vnto
it
,
but
by
grace
withstandeth
it
,
and
God
hath
suffered
it
to
remayne
in
our
flesh
,
not
that
we
shoulde
obey
it
,
and
be
ruled
by
it
,
but
that
we
shoulde
resyst
and
fight
againste
it
,
whiche
is
left
in
vs
for
our
exercise
as
an
inwarde
familiar
enemy
,
making
continually
ciuill
warre
against
vs
,
which
if
wee
by
the
ayde
of
Gods
grace
and
hys
holye
sprite
do
finally
ouercome
and
subdue
,
shall
be
a
matter
and
occasion
of
our
greate
glorye
,
and
euerlastinge
rewarde
.
And
that
we
maye
so
doe
,
God
as
he
hathe
by
this
sacrament
of
baptisme
forgiuen
vs
all
sinne
,
so
by
the
same
sacramente
he
doth
geue
vs
special
grace
to
ouercome
synne
▪
and
to
suppresse
thys
bytter
roote
of
synne
,
that
it
spring
not
and
bringe
foorth
in
vs
the
wycked
fruite
of
synne
,
makinge
vs
more
able
to
wythstand
the
carnall
lustes
and
desires
of
our
fleshe
,
than
is
any
other
man
that
was
neuer
baptised
.
The
next
effect
of
Baptisme
after
remission
of
synne
,
is
our
spirituall
regeneration
in
that
wee
are
borne
agayne
of
the
water
and
the
holye
Ghoste
,
and
made
newe
menne
in
ryghtwisnesse
and
holynesse
,
and
by
adoption
are
made
Sonnes
and
Chyldren
of
allmyghtye
GOD
,
as
Saynt
Paul
sayth
:
Titus
.
iii.
God
according
to
his
mercie
hathe
saued
vs
by
the
water
of
regeneration
or
new
birthe
and
the
renewing
of
the
holy
spirite
,
which
he
hath
poured
vpon
vs
aboundantly
,
by
Iesus
Christe
oure
sauiour
,
that
we
being
iustified
by
his
grace
,
might
be
heyres
by
hope
of
eternall
lyfe
.
For
lyke
as
a
fowle
vessell
if
it
be
neuer
so
well
washed
&
scoured
,
Chrysost.
ho.
ad
bapti●●ndos
.
yet
it
wil
kepe
stil
some
mark
or
taste
of
the
euyll
humor
whyche
was
in
it
before
,
but
if
the
vessell
be
put
agayne
into
the
fornace
,
and
be
ther
with
the
flame
renewed
,
it
will
haue
no
sent
remayning
of
the
old
corrupt
licour
:
euen
so
God
dothe
put
vs
into
the
fountayne
of
water
as
it
were
into
a
fornace
,
and
wyth
the
grace
of
his
holy
spirit
as
it
wer
with
the
flame
of
a
fyre
doth
renewe
vs
and
make
vs
bryghter
then
the
sunne
beames
.
And
as
we
were
borne
when
we
came
foorthe
of
our
mothers
wombe
:
euen
so
wee
are
borne
agayne
when
wee
come
foorth
of
the
water
of
baptisme
,
whereby
God
hath
deliuered
vs
from
the
power
of
darknesse
,
Coloss.
i.
and
hath
translated
vs
into
the
kingdome
of
his
welbeloued
sonne
,
and
hath
of
hys
own
will
begotten
vs
by
the
woorde
of
truthe
,
Iacob
.
●
.
and
of
hym
we
haue
receyued
the
spirit
,
not
of
bondage
to
feare
hym
as
a
tyraunt
,
but
the
spirit
of
adoption
of
the
children
of
God
,
by
whyche
as
beynge
now
chosen
to
be
his
children
,
Rom.
viii
.
we
louinglye
and
with
humble
reuerence
call
hym
father
,
whyche
spirit
also
beareth
witnes
with
our
own
spirite
that
we
be
the
children
of
god
,
if
we
suffer
with
hym
,
that
wee
myghte
lykewyse
be
gloryfyed
with
him
.
The
thirde
effect
of
Baptisme
after
remission
and
regeneration
,
is
to
be
appareled
and
cladde
with
Christe
and
his
rightwisnes
.
For
lyke
as
when
a
childe
is
first
borne
,
than
hath
he
a
coate
put
vpon
him
to
couer
his
nakednes
,
and
to
anour●e
him
:
so
when
we
be
borne
agayne
of
the
water
and
the
holye
ghost
,
we
haue
a
spirituall
coate
put
vpon
vs
,
Gala
,
iii.
which
is
our
Sauiour
Christ
as
S.
Paule
saithe
:
All
you
that
be
baptised
in
Christ
,
haue
put
on
Christ
as
a
garment
,
which
garment
couereth
the
deformitie
of
our
corrupt
nature
,
defendeth
vs
from
the
stormes
of
all
tentations
,
&
maketh
nothing
appeare
in
vs
but
the
ymage
of
Christ
,
in
godly
&
vertuous
conuersation
.
For
like
as
a
table
beinge
made
plaine
&
smoth
,
Basilius
de
baptismo
.
&
hauing
the
picture
of
the
kings
image
prynted
in
it
,
is
estemed
of
all
men
not
accordynge
to
the
value
of
the
matter
be
it
golde
or
siluer
,
but
according
to
the
conninge
workmanship
,
in
that
it
liuely
representeth
the
very
face
of
the
king
,
and
therfore
causeth
the
lookers
on
to
honour
it
and
to
be
in
loue
wyth
it
:
euen
so
a
man
that
hathe
by
baptisme
put
of
his
old
man
with
his
actes
&
corrupte
liuing
,
Coloss.
iii.
and
hath
put
on
the
newe
man
whiche
is
made
newe
in
the
knowledge
of
God
and
in
rightwisnes
and
holines
of
truth
in
that
part
of
his
soule
wher
the
image
of
God
is
printed
,
Ephe
▪
iiii
.
by
turning
his
loue
hollye
from
temporall
and
carnall
thinges
to
eternall
and
spyrytuall
thinges
aboue
,
is
now
much
estemed
of
almighty
God
,
and
accepted
of
him
as
a
louinge
childe
,
because
in
al
his
conuersation
he
is
made
lyke
to
the
image
of
Christ
&
foloweth
Christes
footesteppes
that
did
no
synne
,
i.
Peter
.
ii
.
nor
no
deceypte
was
found
in
hys
mouthe
,
&
so
hath
put
on
Christ
,
in
that
his
faith
is
imputed
to
him
as
rightwisnes
.
The
fourth
effect
of
baptisme
after
remission
of
synne
and
the
makynge
of
vs
the
children
of
God
by
our
newe
birthe
and
the
apparelling
of
vs
with
the
rightwisnes
of
Christ
,
is
to
be
made
heyres
of
God
and
of
his
heauenly
kingdome
,
&
fellow
heyres
with
our
sauiour
Christ
,
as
saynt
Paul
sayth
:
If
we
be
the
children
of
God
(
by
Baptisme
)
we
be
also
the
heires
of
God
,
Rom.
viii
.
and
felow
heires
with
Christ
,
which
inheritaunce
we
haue
not
yet
in
full
possession
,
but
onelye
by
hope
of
eternall
lyfe
.
And
as
Christe
Gods
sonne
by
nature
came
to
his
inheritaunce
by
suffring
his
passion
:
Ti●us
.
iii.
so
oure
hope
shall
be
sure
,
that
yf
we
suffer
with
Christ
,
and
paciently
beare
the
afflictions
of
this
world
,
Rom.
viii
.
and
forbeare
,
and
contemne
the
vanities
of
the
same
,
we
shall
without
fayle
enioye
gods
inheritaunce
with
Christ
as
Gods
chyldren
,
for
whom
the
same
inheritaunce
was
prepared
before
the
beginning
of
the
world
.
Many
mo
effectes
of
baptisme
I
mighte
reherse
vnto
you
,
seyng
all
other
graces
take
their
beginning
here
,
&
be
builded
vpon
it
,
but
in
these
foure
which
I
haue
rehersed
,
they
maye
be
considered
as
how
in
baptisme
we
are
made
fre
from
sinne
,
August
.
lib.
i
▪
cont.
Iulia●um
.
we
are
sanctified
by
grace
,
wee
are
made
iust
menne
by
ryghtwisnes
,
we
are
made
Gods
children
by
adoption
,
we
are
made
heyres
of
the
kingdome
of
heauen
,
we
are
made
fellow
heyres
with
Christ
gods
sonne
,
we
are
made
members
of
Christes
mistical
body
,
we
are
made
the
house
and
temple
of
God
,
we
are
made
the
instrumentes
of
the
holy
ghost
,
we
are
grafted
in
Christ
to
grow
and
to
bring
forth
the
fruite
of
sanctification
,
and
to
receyue
the
reward
of
oure
fruite
euerlasting
life
.
All
these
graces
almightye
God
worketh
by
baptisme
,
as
by
a
peculiar
instrument
for
that
purpose
in
the
hartes
of
al
infants
,
that
by
the
Church
and
in
the
faith
of
the
churche
be
offered
to
God
and
baptised
,
where
nothinge
of
the
infantes
party
dothe
stop
the
grace
of
the
sacrament
.
But
if
he
that
is
baptised
be
of
age
and
discretion
hauinge
the
vse
of
his
reason
,
it
is
required
necessarilye
of
him
before
baptisme
to
haue
faith
&
repentaunce
of
his
former
noughtie
liuing
▪
as
Christ
saith
:
Marke
.
●vi
He
that
beleueth
and
is
baptised
,
shal
be
saued
,
but
he
that
beleueth
not
,
shall
be
condemned
,
and
as
S.
Peter
saith
:
Actes
.
ii
.
Do
penaunce
and
be
euery
one
of
you
baptised
in
the
name
of
Iesus
Christe
in
remission
of
your
sinnes
,
and
ye
shall
receiue
the
gifte
of
the
holy
ghost
.
Wherby
wee
learne
that
the
lacke
of
true
fayth
and
repentaunce
do
stop
the
grace
of
the
Sacrament
,
that
it
can
take
no
place
in
the
hart
of
him
that
hath
the
vse
of
his
reason
when
he
is
baptised
,
and
yet
the
baptisme
is
good
&
maye
not
be
●●erate
&
geuen
againe
,
although
it
be
vnfruitfull
to
the
receyuer
at
that
time
,
tyll
afterwarde
he
receyue
by
true
faythe
and
penaunce
and
imposition
of
handes
,
the
gifte
of
the
holy
ghost
.
Thus
(
good
people
)
when
we
haue
considered
what
we
ought
to
thinke
of
baptisme
,
and
what
fruite
we
receiue
by
it
,
now
our
duetie
is
to
put
the
same
in
practise
all
our
life
tyme
,
and
to
lyue
so
,
that
this
good
worke
be
not
in
vayne
begonne
in
vs
,
and
to
shewe
our selues
thankefull
for
so
great
a
treasure
and
so
preciouse
a
Iewel
geuen
vnto
vs
,
and
to
labour
and
praye
diligently
that
Gods
spirite
geuen
vnto
vs
in
baptisme
be
not
driuen
away
by
our
noughty
liuing
,
but
that
his
grace
in
our
hartes
be
dayly
continued
and
more
encreased
,
that
by
the
vertue
thereof
,
the
rightwysnes
of
the
lawe
mighte
be
fulfylled
in
vs
that
walke
not
after
the
fleshe
,
but
after
the
spirite
,
tyl
this
mortal
nature
of
ours
put
on
immortalitie
,
in
the
day
of
our
Lorde
Iesus
Christ
,
to
whom
with
the
father
and
the
holye
ghoste
be
all
honour
and
glorye
Amen
.
¶
Of
the
necessitie
of
Baptisme
,
and
the
ministers
of
the
same
.
Ser.
iii.
THe
necessitie
of
baptisme
(
good
people
)
is
knowen
by
the
plaine
woordes
of
our
sauiour
Chri●●
,
who
sayde
to
Nicodemus
that
came
to
him
in
the
night
:
Except
a
man
be
borne
agayne
of
the
water
and
the
holy
ghost
,
Iohn
.
iii.
he
can
not
enter
into
the
●●ngdome
of
God
.
Whereby
wee
learne
that
no
man
is
incorporate
to
Christ
,
and
made
one
bodye
with
hym
,
but
he
that
is
baptised
if
he
may
be
baptised
.
And
S.
Philippe
also
declaring
that
baptisme
is
a
Sacrament
of
necessitie
for
saluation
,
Actes
.
viii
.
when
he
had
fully
taughte
the
Eunuch
the
faith
of
Christ
,
whose
hart
was
replenished
and
fulfilled
with
the
holy
ghost
,
dyd
not
cease
there
,
but
to
shewe
the
necessity
of
baptisme
when
they
came
to
water
,
Philipp●
wente
downe
from
the
charyote
with
the
Eunuch
,
and
did
baptise
him
and
let
hym
go
.
And
S.
Peter
likewise
preaching
the
fayth
of
Christ
to
Cornelius
and
his
family
and
frendes
,
Actes
.
x.
Chryso
.
in
loan
.
hom
▪
x●iiii
.
when
he
perceiued
that
the
holy
ghoste
did
inspire
theyr
hartes
with
his
grace
before
baptisme
,
was
not
content
onelye
with
that
,
but
to
declare
the
necessitie
of
water
,
sayd
:
Can
anye
man
forbydde
water
,
that
these
men
should
not
be
baptised
that
haue
receiued
the
holy
ghost
as
we
haue
.
Therefore
be
a
man
neuer
so
well
instructed
in
the
knowledge
of
Christes
relygyon
,
yet
hee
beareth
the
burden
of
hys
iniquitie
,
Aug.
tract
xiii
.
super
.
Ioannem
.
whiche
shal
not
be
forgeuen
him
,
but
when
he
shall
come
to
baptisme
if
it
maye
be
hadde
.
And
chyldren
whiche
be
borne
in
origynall
synne
,
and
therefore
be
the
chyldren
of
Gods
angre
and
dyspleasure
,
can
not
be
saued
and
deliuered
from
theyr
synne
,
but
by
the
water
of
regeneratyon
,
and
this
is
true
,
whether
they
be
borne
of
faythfull
parentes
,
or
vnfaythfull
,
for
what
so
euer
is
borne
of
the
fleshe
,
Io●n
.
iii.
Rom.
v.
is
fleshe
,
and
lyke
as
by
one
man
Adam
,
sinne
came
into
the
worlde
,
and
by
synne
deathe
,
and
so
death
came
vppon
all
men
that
synned
in
Adam
:
euen
so
by
the
ryghtwysnesse
of
one
man
Iesus
Christe
,
grace
came
into
the
worlde
,
and
by
grace
lyfe
,
in
whom
many
be
made
ryghtwyse
,
whyche
ryghtwy●nesse
onelye
they
haue
that
haue
putte
on
Chryste
by
Baptisme
.
And
yet
(
good
people
)
it
is
to
be
vnderstande
that
thys
generall
rule
hathe
but
twoo
exceptions
,
Aug
lib.
iiii
.
de
baptismo
.
cap.
xxii
▪
whyche
be
Martyrdome
,
and
conuersyon
of
the
harte
by
fayth
,
when
Baptisme
can
not
be
hadde
.
For
Martirdome
whiche
is
to
suffer
deathe
for
Christes
cause
,
or
in
the
quarell
of
Chryste
,
dothe
supplye
the
steede
of
Baptisme
,
both
in
those
that
be
chyldren
,
and
also
in
those
that
be
of
age
,
Aug.
lib.
xii
.
de
ciui
.
cap.
vii
.
when
onelye
necessitie
and
not
contempte
excludeth
the
Sacramente
,
as
oure
Sauiour
Christe
saythe
:
He
that
confesseth
me
before
menne
,
I
shall
also
confesse
hym
before
my
father
whiche
is
in
heauen
,
and
he
that
looseth
hys
lyfe
for
me
,
shall
fynde
it
:
so
that
whosoeuer
can
not
receyue
the
Sacramente
of
regeneratyon
,
but
dyeth
before
for
the
confession
of
Chryste
,
it
is
as
muche
auaylable
to
the
remission
of
hys
sinnes
,
as
if
they
were
washed
away
by
the
holye
fountayne
of
baptisme
.
For
who
doubteth
but
that
the
holye
Innocentes
whom
the
wycked
kynge
Herode
slewe
for
Christe
,
Bernard
.
Serm.
de
Innocentibus
.
are
numbred
among
the
Martyrs
of
God
,
who
made
a
good
confession
of
Christ
,
not
by
their
mouthes
,
but
by
sheddinge
of
their
bloude
for
him
.
Likewyse
,
he
that
hathe
his
harte
fullye
conuerted
to
GOD
by
true
and
lyuelye
faythe
,
and
can
not
bee
baptysed
in
water
,
Hug.
vict
.
De
Sacra
.
Lib
ii
.
par.
vi
.
cap.
vii
.
but
is
preuented
by
deathe
before
,
is
in
that
case
excused
,
for
not
hauinge
Baptisme
.
For
Christe
saythe
:
He
that
beleueth
in
me
,
shall
not
see
deathe
for
euermore
.
And
where
faythe
is
,
where
hope
is
,
where
charitye
is
,
where
the
full
and
perfytte
vertue
of
Baptisme
is
,
there
saluation
canne
not
lacke
,
if
the
Sacramente
be
hadde
in
purpose
and
wyll
,
and
can
not
be
had
in
dede
.
So
that
we
see
that
Chyldren
haue
but
one
remedye
to
supply
the
lacke
of
baptisme
,
whiche
is
Martyrdome
,
and
they
that
haue
the
vse
of
reason
,
haue
twoo
remedyes
,
bothe
Martyrdome
,
and
also
the
full
conuersion
of
the
hart
by
lyuelye
faythe
,
and
that
onelye
in
tyme
of
neede
,
when
the
Sacrament
,
not
of
contempt
,
but
of
necessitie
can
not
be
had
.
And
because
this
Sacrament
is
of
such
necessitie
:
therefore
the
ministration
of
it
is
not
extended
to
such
a
small
number
as
it
is
in
other
,
for
of
the
other
sacramentes
the
minister
oughte
at
lest
to
be
a
priest
,
sauing
in
Matrimonie
,
whiche
the
two
parties
may
contract
betwene
themselues
,
but
in
baptisme
the
ministration
is
not
onely
reserued
to
priestes
and
to
deacons
in
the
absence
of
the
pryestes
,
but
is
also
permitted
to
lay
men
and
lay
women
,
that
be
faithful
themselues
,
if
extreme
necessitie
so
require
.
And
if
ther
be
no
necessitie
nor
daunger
of
the
death
of
the
chylde
,
Thom.
Aquin
part
.
iii.
q.
lvii
.
and
yet
lay
persons
do
take
vpon
them
to
minyster
this
Sacrament
(
whyche
perte●neth
not
to
them
to
do
,
but
in
time
of
neede
,
)
al●h●ugh
they
themselues
do
synne
in
that
doing
,
for
their
presumption
,
where
neede
compelled
not
,
yet
the
chylde
is
truelye
baptised
,
and
maye
not
in
anye
wise
be
baptised
agayne
.
And
because
it
often
chaunceth
that
chyldren
new
borne
be
in
daunger
of
death
,
and
so
be
baptised
of
the
Mydwyues
or
of
other
women
at
home
:
therefore
I
wyll
shew
vnto
you
how
they
must
doo
when
they
wyll
minister
the
sayd
Sacrament
of
baptisme
.
First
when
the
chylde
is
borne
(
for
the
chylde
that
is
not
borne
,
but
yet
in
hys
moothers
wombe
,
can
not
be
borne
agayne
by
Baptisme
,
tyll
he
be
once
borne
)
yf
there
come
a
chaunce
or
daunger
that
v●rely
they
think
it
wil
not
liue
til
it
be
brought
to
the
solemnization
of
baptisme
,
than
a
laye
man
,
or
laye
woman
in
that
neede
goyng
about
to
baptise
the
chylde
,
muste
vnfeynedly
intende
to
do
therein
that
the
Catholyke
Church
of
Christ
dothe
,
and
taking
some
honest
name
as
Iohn
or
Thomas
,
or
some
other
,
yf
it
be
a
man
chylde
,
and
yf
it
be
a
woman
chylde
,
then
takyng
Ione
,
or
Katheryne
,
or
suche
lyke
,
let
the
person
that
shall
christen
the
chylde
,
take
water
,
as
well
water
,
sea
water
,
Idem
part
.
iii.
que
.
lx
▪
&
,
lxvi
.
or
rayne
water
,
or
other
common
water
,
(
for
no
other
lycour
,
as
oyle
,
bloude
,
wine
,
Rose
water
,
or
other
artificiall
water
can
be
the
matter
of
thys
Sacrament
.
)
And
than
let
the
Christener
begynne
to
cast
or
poure
the
water
vpon
the
childes
head
,
calling
it
by
the
name
they
geue
it
,
saying
thus
:
Iohn
I
baptise
thee
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holy
ghost
.
Amen
.
And
if
it
be
a
woman
childe
,
than
let
the
Christener
saye
thus
,
calling
it
by
the
womans
name
:
Ione
I
baptise
thee
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holy
ghost
▪
Amen
.
Nowe
that
man
or
woman
that
thus
dothe
saye
,
and
cast
or
poure
water
vppon
the
chyldes
naked
heade
in
the
tyme
that
he
is
sayinge
the
foresayde
prescripte
woordes
,
dothe
mynyster
well
this
Sacrament
of
baptisme
in
the
tyme
of
neede
.
And
let
the
Christener
take
heede
that
he
leaue
oute
none
of
those
prescripte
woordes
,
nor
chaunge
none
of
theym
,
nor
adde
no
more
to
them
,
and
also
lette
hym
remember
to
cast
or
to
poure
water
vppon
the
chyldes
naked
heade
in
the
time
before
he
make
an
end
of
those
foresaid
woordes
:
Iohn
I
baptise
.
&c.
For
yf
the
water
be
caste
vppon
the
chyldes
heade
before
the
Christener
begynneth
to
saye
those
woordes
or
els
after
that
he
hathe
sayde
the
wordes
,
than
the
chylde
is
not
christened
.
For
the
wordes
wythoute
the
water
is
no
Sacrament
,
nor
canne
doe
no
good
,
nor
yet
the
water
wythoute
the
woordes
,
and
therefore
they
muste
be
ioyned
and
go
both
together
after
the
maner
before
sayde
.
Moreouer
ye
muste
note
that
there
maye
not
twoo
persones
doo
these
twoo
foresayd
thinges
,
that
is
to
saye
,
one
maye
not
speake
these
wordes
,
Iohn
I
baptise
thee
.
&c.
and
an
other
poure
the
water
vpon
the
chyld
in
the
meane
tyme
,
and
whiles
the
woordes
be
in
saying
,
for
if
they
doo
,
then
is
the
chylde
not
Christened
,
and
therefore
it
must
be
but
one
persone
that
must
bothe
saye
the
woordes
without
any
longe
interruption
or
pawse
,
and
poure
on
the
water
.
Dionisius
Ateop
.
Hier.
eccl.
cap.
ii
.
Cypri
.
li.
i.
epist.
xii
.
And
where
as
the
water
of
Baptisme
hathe
beene
vsed
euer
synce
the
tyme
of
the
Apostles
in
Chrystes
churche
to
bee
hallowed
and
sanctifyed
by
the
Priestes
prayer
and
inuocation
of
Gods
holye
spirite
by
the
sygne
and
mysterye
of
Christes
crosse
,
and
in
the
name
of
the
holy
Trinitie
,
and
by
the
infusion
of
the
holye
oyle
into
it
,
that
by
the
vse
of
it
,
the
synnes
of
hym
that
is
baptised
myghte
bee
washed
awaye
,
and
hee
made
cleane
:
yet
in
the
tyme
of
neede
and
of
sodeyne
daunger
when
suche
halowed
water
can
not
be
hadde
,
other
cleane
and
common
water
wyll
suffise
.
Furthermore
,
lyke
as
the
holye
Ghoste
came
downe
from
heauen
in
the
baptisme
of
Christe
,
Marke
.
i.
when
hee
was
baptysed
by
Iohn
,
and
visiblye
rested
vppon
Chryste
,
declarynge
the
fulnesse
of
all
grace
to
bee
in
hym
,
and
all
grace
to
proceede
from
hym
:
euen
so
wee
be
taught
,
that
alwayes
when
thys
Sacrament
is
duelye
receyued
and
ministred
in
the
name
of
the
holye
Trinitie
,
the
holye
Ghoste
descendeth
from
aboue
,
and
dothe
inuisiblye
reste
vppon
hym
that
is
baptysed
,
and
woorketh
specyall
grace
in
hys
harte
to
obeye
GOD
and
hys
commaundementes
.
And
as
the
father
of
heauen
by
hys
voyce
whyche
hee
sente
from
heauen
,
testyfyed
that
Christe
was
hys
wellbeloued
Sonne
,
in
whome
he
was
well
pleased
:
so
oure
heauenlye
father
in
thys
Sacrament
testifieth
to
hys
conscience
that
is
baptysed
,
that
hee
is
hys
louinge
chylde
,
and
that
nothinge
is
in
hym
that
is
dyspleasinge
to
God
.
Wherefore
(
good
people
)
considerynge
that
thys
Sacramente
of
Baptysme
is
of
suche
necessitye
,
that
no
chylde
(
excepte
the
case
of
Martyrdome
)
can
be
saued
and
enter
into
the
kyngdome
of
GOD
,
but
by
it
,
because
euerye
one
beynge
borne
in
orygynall
synne
,
and
so
the
chylde
of
Gods
anger
by
hys
natyuitye
,
canne
not
bee
partaker
of
the
promyse
of
saluatyon
,
and
haue
the
merytes
of
Chrystes
passyon
applyed
to
hym
,
but
eyther
by
hys
proper
faythe
,
or
els
by
the
Sacrament
of
faythe
,
and
seynge
that
younge
Infantes
haue
not
the
vse
of
their
reason
and
wyll
,
whereby
they
maye
vnderstande
the
doctryne
of
our
faythe
,
and
so
beleue
theym selues
in
their
owne
persones
:
therefore
if
ye
wyll
haue
your
children
come
to
Christ
,
as
he
commaunded
they
shoulde
bee
broughte
to
hym
,
Marke
.
x.
and
rebuked
theim
that
forbadde
theym
to
be
broughte
,
and
promysed
the
kyngedome
of
God
to
the
onelye
followers
of
th
innocencye
of
chyldren
,
whome
he
embraced
and
layde
hys
handes
vpon
theym
:
ye
muste
procure
wyth
all
your
diligence
to
haue
your
children
broughte
to
baptysme
,
and
to
receyue
the
Sacrament
of
faythe
,
whereby
they
bee
sette
in
the
state
of
saluation
,
and
be
made
partakers
of
Chrystes
merytes
.
Lette
not
your
chyldren
for
your
negligence
accuse
you
in
the
last
daye
for
the
losse
of
their
saluation
,
whiche
they
mighte
haue
had
by
baptisme
,
if
ye
hadde
shewed
your
full
endeuour
.
And
least
anye
man
shoulde
excuse
hym selfe
for
lacke
of
matter
or
of
a
Minister
,
or
of
doctrine
:
God
and
his
holye
Churche
hathe
ordeyned
Baptisme
to
be
ministred
in
water
,
whiche
is
an
element
not
farre
to
seeke
any
where
,
and
hath
permytted
that
in
tyme
of
neede
anye
man
maye
bee
minister
of
it
,
and
for
lacke
of
theym
anye
wooman
,
yea
the
verye
moother
of
the
chylde
yf
case
so
requyred
,
and
for
doctryne
,
a
litle
suffyseth
,
for
the
fourme
of
the
Sacrament
consisteth
but
in
three
or
foure
woordes
whiche
be
soone
learned
.
And
lyke
as
chyldren
were
made
giltye
of
originall
sinne
and
dampnation
for
an
other
mannes
faulte
:
so
they
maye
be
reconciled
agayne
to
God
and
haue
remission
of
synne
in
Baptisme
by
other
mennes
faythe
.
For
whiche
cause
euery
chylde
that
is
baptysed
professeth
Christes
fayth
by
the
mouthe
of
the
churche
which
is
represented
by
the
godfathers
and
godmothers
,
and
likewise
maketh
hys
couenaunt
with
God
to
renounce
the
deuyll
and
all
his
woorkes
and
vayne
pompes
.
And
therfore
all
you
that
haue
bene
or
shall
bee
Godfathers
and
Godmothers
by
offringe
of
children
to
Christ
by
Baptisme
in
the
name
and
fayth
of
the
Churche
whiche
you
represente
,
Aug.
de
temp.
s●r
.
cxvi
.
and
by
aunswering
for
the
children
,
haue
made
your selues
sureties
for
the
same
:
take
hede
to
your
charge
,
that
when
the
sayde
chyldren
shall
bee
hable
to
take
knowledge
,
ye
teache
,
or
procure
them
to
bee
taughte
,
that
fayth
and
professyon
whiche
they
haue
made
by
you
,
and
to
bee
exhorted
dyligentlye
to
lyue
a
Godly
and
vertuous
lyfe
accordinge
to
that
professyon
whiche
they
haue
made
in
theyr
Baptisme
by
you
,
and
to
obserue
the
commaundementes
of
God
and
all
thinges
whyche
they
haue
promysed
and
vowed
by
you
,
so
that
bothe
you
and
they
might
passe
ouer
the
tyme
of
thys
presente
lyfe
in
the
well
vsinge
of
Goddes
graces
geuen
in
Baptysme
,
labouringe
dayly
to
continue
and
to
increase
the
same
in
the
feare
and
loue
of
GOD
and
good
workes
,
that
at
the
ende
and
terme
thereof
ye
maye
attayne
the
crowne
of
rightousnesse
whiche
God
wyll
geue
as
he
hath
promised
to
all
them
that
loue
him
,
to
whom
be
al
praise
,
honor
and
glorye
for
euermore
.
Amen
.
¶
Of
the
auncient
and
Godly
Ceremonies
pertayning
to
Baptisme
,
and
what
is
ment
and
taught
by
them
.
Ser.
iiii
.
IN
Baptisme
(
good
people
)
besyde
the
very
ministracion
of
it
,
whyche
consisteth
in
speakinge
of
a
fewe
formall
wordes
ouer
the
child
baptysed
by
the
minister
of
God
and
in
dippinge
the
same
chylde
the
same
tyme
in
the
Element
of
water
,
or
in
tyme
of
neede
by
powrynge
water
vppon
hym
,
whiche
two
thinges
bee
required
of
necessitye
to
the
true
mynystracion
of
thys
Sacrament
:
there
be
also
other
Ceremonies
vsed
whiche
be
called
Sacramentalles
,
and
haue
bene
vsed
vniuersally
throughoute
the
holle
Churche
of
Christe
from
the
Apostles
time
tyll
this
daye
,
and
were
ordeyned
to
bee
vsed
,
partely
against
the
power
of
the
deuyll
,
partely
for
the
deuocion
and
instructyon
of
vs
and
them
that
bee
baptised
,
for
that
cause
I
thinke
it
good
to
declare
vnto
you
at
thys
time
,
which
be
those
Godly
and
auncient
Ceremonies
of
baptisme
,
and
what
is
mente
and
taught
by
them
.
The
first
Ceremonye
whiche
is
called
Exorcisme
,
is
done
withoute
the
Churche
doore
,
because
the
childe
that
is
brought
to
be
baptysed
,
is
as
yet
no
parte
of
Christes
catholike
Church
,
but
the
childe
of
Gods
wrath
by
hys
natiuitye
conceiued
in
sinne
,
and
is
vnder
the
power
of
the
deuyll
tyll
he
be
admytted
into
the
Churche
of
Christe
by
baptysme
,
and
be
made
a
membre
of
the
same
Churche
by
regeneration
and
the
renuing
of
the
holy
spirite
,
Aug.
epist.
cv
.
De
simbolo
.
l●
▪
i.
ca.
i.
Contra
●●lianū
lib.
i.
cap.
ii
.
for
whiche
cause
,
the
holy
Churche
vniuersallye
and
after
one
maner
vseth
first
of
all
this
exorcisme
,
whiche
is
an
adiuration
of
the
deuyll
in
the
name
and
power
of
the
holye
Trinitie
to
departe
from
that
creature
of
God
whyche
he
possessed
before
,
whereby
the
chylde
is
delyuered
from
the
power
of
the
deuill
that
stoppeth
him
all
that
he
can
from
the
Sacrament
and
the
grace
of
the
same
,
Aug.
de
eccles.
dog
.
ca.
xxxi
.
Ioan.
xii
.
Luc.
xi
.
and
is
prepared
to
be
translated
and
brought
into
the
kyngdome
of
Christe
.
Here
plainely
appeareth
how
the
prince
of
this
worlde
is
cast
foorth
,
and
how
the
stronge
prince
is
bounde
,
and
hys
vessels
bereafte
from
hym
,
and
broughte
into
the
possession
of
the
stronger
conquerour
that
hath
taken
captiue
the
captiuitie
it selfe
,
Ephes.
iiii
.
and
hathe
geuen
giftes
to
men
.
Lyke
as
kinge
Pharao
in
Egipt
oppressinge
the
people
of
Israell
with
importable
woorkes
and
kepinge
them
in
thraldom
and
slauerye
,
and
not
suffringe
them
to
depart
from
Egipte
at
the
message
of
God
by
Moyses
and
Aaron
,
Exod.
xx
.
was
sondrye
and
dyuers
wayes
plaged
by
almightye
God
,
and
yet
styll
dyd
obstinately
withstande
God
,
tyll
he
and
all
his
armye
was
drowned
in
the
read
Sea
:
euen
so
the
deuyll
kepinge
in
bondage
and
thraldome
the
reasonable
creatures
of
god
,
is
continually
plaged
&
scourged
by
these
exorcismes
and
adiuracions
,
in
the
power
and
name
of
God
,
and
yet
he
beyng
obstynate
in
hys
malycyous
tyrannye
,
dothe
not
wholly
dismysse
and
suffer
the
sayd
creatures
of
GOD
to
departe
out
of
his
dominion
tyll
they
come
to
the
water
of
Baptisme
(
wherof
the
read
Sea
was
a
figure
)
and
there
is
he
ouerthrowen
,
i.
Cor.
x.
and
the
childe
baptised
sette
at
lybertye
by
the
mightie
hande
of
God
,
to
serue
him
al
the
dayes
of
his
lyfe
.
In
this
exorcisme
there
bee
vsed
dyuers
thinges
.
Firste
the
partye
that
is
baptised
geueth
his
name
to
Christe
,
eyther
by
him selfe
,
if
hee
be
of
age
,
or
by
his
Godfathers
and
Godmothers
,
as
representing
the
Churche
,
wherby
we
be
taughte
,
that
he
renounceth
vtterlye
the
deuill
his
former
possessour
,
and
now
geueth
his
name
to
be
taken
as
a
souldiour
of
Christ
,
and
to
be
from
henceforth
vnder
his
dominion
and
obedience
.
So
longe
as
he
remayned
in
the
possession
of
the
deuyl
,
he
bare
no
name
,
but
as
soone
as
the
name
of
GOD
is
called
vpon
ouer
him
,
than
hee
taketh
a
name
,
and
begynneth
too
bee
wrytten
in
the
booke
of
lyfe
.
Nexte
the
geuinge
of
the
name
,
the
chylde
baptysed
,
is
marked
with
the
sygne
of
the
crosse
in
dyuers
partes
of
hys
bodye
,
whereby
we
vnderstande
that
now
he
is
receyued
into
the
army
of
Christ
,
and
taketh
hys
souldyours
coate
and
his
badge
vppon
him
,
whiche
is
the
crosse
of
Christ
,
vnder
whiche
he
professeth
to
make
warre
againste
the
deuyll
duringe
his
lyfe
.
Whiche
crosse
the
deuyll
feareth
marueylouslye
because
he
was
once
beaten
and
ouercommed
with
that
rodde
,
and
as
God
when
he
plagued
the
Egiptians
,
woulde
not
suffer
the
Aungell
to
kyll
any
persone
,
Exod.
xii
.
nor
yet
to
enter
into
the
house
,
but
to
passe
by
the
house
,
where
the
bloude
of
the
Paschall
lambe
was
sprynkeled
vppon
bothe
the
postes
of
the
doore
:
euen
so
the
deuyll
that
is
the
destroyinge
Aungell
dare
not
come
nere
to
kyll
,
but
flyeth
from
hym
that
professeth
to
fyghte
vnder
the
crosse
,
Mark
.
viii
.
and
so
in
verye
dede
taketh
his
crosse
vpon
him
and
foloweth
Chryste
.
The
lyke
is
shewed
in
the
Prophete
Ezechiell
,
Ezech.
ix
.
howe
that
all
they
in
the
city
of
Hierusalem
that
were
marked
with
the
letter
taff
.
T.
in
their
forehead
,
(
whyche
is
the
verye
sygne
and
prynte
of
the
crosse
)
were
saued
and
delyuered
from
the
plague
and
sword
of
Gods
Aungell
.
And
this
sygne
of
the
crosse
,
is
marked
vppon
the
chyldes
foreheade
,
Aug.
in
Psal.
xxx
.
as
in
the
place
and
seate
of
shamefastnesse
,
to
th
yntente
he
shoulde
neuer
bee
ashamed
to
be
a
Christian
,
and
to
folowe
the
doctryne
and
woord
of
the
crosse
,
whiche
was
an
offence
to
the
Iewes
,
and
thought
foolishnesse
to
the
Gentiles
:
but
to
vs
and
all
them
that
be
saued
it
is
the
vertue
,
i.
Cor.
i.
the
power
,
and
the
wysedome
of
GOD
.
The
same
sygne
also
is
marked
vppon
the
chyldes
eyes
,
whereby
we
be
taughte
that
he
is
elected
and
prepared
to
see
GOD
in
thys
worlde
by
true
faythe
,
and
in
the
nexte
worlde
to
see
hym
face
to
face
in
the
fruition
of
hys
glorye
.
Hys
eares
be
also
sygned
wyth
the
crosse
,
declaringe
that
he
is
nowe
dedycate
to
GOD
,
to
heare
hys
woorde
and
to
learne
the
truthe
of
hys
Catholyke
doctryne
,
and
to
obey
the
same
in
hys
lyuinge
,
and
to
stoppe
hys
eares
from
the
hearinge
and
beleuinge
of
errour
and
the
false
doctryne
of
Heresie
.
ii
.
Corin.
ii
.
Lykewise
his
nose
is
sygned
wyth
the
crosse
,
to
th
yntente
he
shoulde
alwayes
remember
to
lyue
so
,
that
hys
doynges
and
woorkes
bee
a
swete
sauour
to
almyghtye
God
.
Moreouer
his
breste
and
mouthe
be
sygned
wyth
the
crosse
,
that
by
the
vertue
thereof
he
shoulde
conceyue
and
beleue
in
hys
harte
the
true
faythe
of
Christe
to
his
righteousnesse
,
Rom.
●
.
and
shoulde
with
his
mouth
speake
and
confesse
the
same
faythe
to
hys
saluacyon
,
without
feare
of
anye
daunger
or
trouble
that
myghte
worldlye
come
to
him
thereby
.
And
laste
of
all
hys
shoulders
be
signed
with
the
crosse
,
to
the
intent
he
shoulde
take
vppon
hym
to
beare
the
swete
yocke
and
lyghte
burthen
of
Goddes
seruyce
,
accordinge
to
the
commaundement
of
oure
Sauioure
Christe
,
saying
:
take
my
yoke
vppon
you
,
and
learne
to
bee
meke
and
humble
in
harte
,
Mat.
xi
.
and
ye
shall
finde
quietnesse
and
rest
in
your
soules
.
After
the
sygne
of
the
crosse
,
foloweth
the
Ceremonye
of
puttinge
salte
in
the
childes
mouth
,
whereby
is
signified
that
the
childe
is
prepared
and
made
the
salt
of
our
lord
,
Origen
.
hom.
vi
.
i●a
Ezechielem
▪
and
a
swete
vessel
to
receyue
into
it
the
salt
of
gods
heauenly
wisdome
,
of
his
spiritual
grace
,
by
the
presence
of
gods
holy
spirit
and
that
all
his
woordes
and
dedes
ought
to
be
sauourye
and
well
seasoned
with
the
sayde
heauenly
wysedome
and
grace
,
not
putrifyed
by
the
wormes
of
synne
,
nor
yet
smellinge
euyll
by
the
corruption
and
poyson
of
abhominable
iniquity
.
After
this
,
like
as
our
sauiour
Christe
when
he
healed
the
deafe
and
dombe
manne
,
Marc.
vii
.
he
putte
his
fingers
into
his
eares
,
and
with
his
spittle
touched
his
mouth
and
saide
,
Bee
thou
opened
:
euen
so
after
that
maner
,
the
Priest
in
the
persone
of
Christe
doth
open
the
eares
and
touche
the
nose
of
the
childe
that
is
borne
spiritually
deafe
and
dombe
,
Ambros.
lib.
i.
de
Sacra
.
cap.
i.
that
he
shoulde
nowe
begynne
to
heare
the
voyce
and
woorde
of
GOD
,
and
to
obey
hys
mooste
holye
commaundementes
,
hauynge
the
eares
of
hys
harte
opened
to
vnderstand
and
approue
that
whyche
is
the
good
,
well
pleasinge
,
and
perfyte
wyll
of
GOD
,
and
also
that
he
shoulde
haue
discretion
by
the
openinge
of
his
inwarde
smellinge
to
discerne
the
good
smell
of
lyfe
from
the
euyll
smell
of
death
,
Rom.
xii
.
and
to
receyue
the
swete
sauour
of
Gods
knowledge
by
the
vertue
of
the
incarnacion
of
Gods
sonne
(
which
is
signifyed
by
his
spittle
,
ii
.
Cor.
ii
.
)
and
to
thinke
continuallye
vppon
suche
thynges
as
bee
true
,
chaste
,
Col.
iiii
.
iuste
,
holye
,
and
of
good
name
and
fame
,
and
that
the
power
and
illusions
of
the
wycked
spirite
the
deuyll
might
bee
restrayned
,
and
that
the
grace
of
GOD
mighte
bee
geuen
to
the
childe
,
whereby
the
spiritual
effectes
and
al
that
is
taughte
and
signified
by
these
Godlye
Ceremonies
mighte
be
wrought
in
the
childes
soule
:
The
Priest
with
them
that
represent
the
whole
Churche
saye
the
Pater
noster
,
and
make
theyr
mooste
humble
prayer
to
almightye
GOD
,
and
in
spirite
and
trueth
do
cal
vppon
his
name
,
and
after
all
these
thinges
done
without
the
dore
of
the
Visible
Churche
,
whereby
is
sygnifyed
the
true
Churche
and
misticall
body
of
Christe
,
oute
of
whiche
the
chylde
remayneth
tyll
he
bee
baptysed
:
at
laste
they
enter
into
the
Churche
,
and
bringe
the
childe
to
the
fountayne
of
baptisme
,
and
there
is
made
the
solemne
league
and
couenaunt
betwene
GOD
and
man
.
First
the
league
and
vowe
of
the
mans
parte
with
God
,
Tertul.
corona
milit.
Chrys.
ho.
vi
.
ad
coll.
Aug.
simbolo
.
li.
iii.
cap.
i.
when
he
voluntarily
by
three
solemne
professions
,
renounceth
the
deuyll
and
all
his
woorkes
,
and
all
his
pompe
and
pryde
.
The
pompes
of
the
deuyll
bee
the
vnlawfull
desyres
that
defyle
the
soule
,
as
the
desires
of
the
fleshe
,
the
desires
of
the
eyes
,
and
the
ambition
of
the
worlde
.
He
that
wyll
ouercome
the
worlde
,
muste
ouercome
these
three
thinges
whyche
bee
in
the
worlde
,
and
thereby
shal
he
ouercome
the
deuyll
that
by
perswasion
of
these
three
deceyued
the
worlde
.
On
the
other
syde
the
league
of
Gods
parte
wyth
man
,
is
to
remytte
hys
sinnes
,
to
receyue
him
as
hys
sonne
,
to
endue
him
with
his
holye
spirite
,
and
to
bringe
him
to
eternal
saluation
.
This
league
and
couenaunt
is
neuer
broken
of
Gods
parte
,
but
whosoeuer
beleueth
and
is
baptised
,
shall
be
saued
,
which
promise
of
our
sauiour
Christe
is
euer
fulfylled
,
Marc.
●vi
.
excepte
the
man
breake
his
vowe
and
promise
before
by
seruinge
the
deuyll
and
doynge
his
workes
,
and
so
finally
loose
by
sinne
the
grace
whiche
is
geuen
vnto
him
in
baptisme
.
After
this
league
made
,
the
child
is
anoynted
with
oyle
vppon
the
breast
,
to
the
intent
he
should
vnderstand
when
he
commeth
of
age
,
that
the
holy
ghost
(
which
is
signified
by
the
oyle
)
shoulde
alwaies
possesse
his
hart
by
faith
,
and
alwaies
dwel
in
that
hart
by
charitie
as
in
a
holye
temple
,
euer
in
all
aduersytyes
comfortinge
it
with
the
oyle
of
spiritual
ioy
and
gladnes
:
and
he
is
also
anoynted
in
the
backe
,
that
he
should
vnderstand
,
that
the
same
faythe
whiche
he
hath
receiued
into
his
hart
,
oughte
to
be
exercised
with
good
woorkes
to
the
glorye
of
god
and
the
edifyinge
of
his
neighbour
.
And
so
is
he
anoynted
as
a
champion
of
Christe
,
as
one
that
euen
than
entreth
into
the
battayle
of
thys
world
,
Ambros.
lib.
i.
de
Sacra
.
cap.
i.
to
fight
with
the
deuil
and
al
his
wicked
Aungels
.
And
because
Christ
sayde
,
he
that
beleueth
and
is
baptysed
shall
be
saued
,
therefore
the
partye
that
is
brought
to
be
baptised
,
is
inquired
and
asked
what
he
beleueth
concerninge
the
holye
Trinitye
and
all
the
other
artycles
of
our
common
Crede
,
and
yf
he
bee
of
age
and
dyscretion
,
he
professeth
hys
owne
faythe
in
hys
owne
persone
,
withoute
the
whiche
professyon
he
maye
not
be
admytted
to
the
holye
Sacrament
of
baptisme
.
And
this
fourme
was
alwayes
obserued
in
the
beginning
of
the
church
,
when
menne
of
perfyte
age
were
baptised
,
but
after
that
the
multytude
of
the
Gentiles
were
conuerted
to
the
faythe
of
Christe
,
the
holye
Churche
prouydinge
for
the
saluation
of
theyr
chyldren
,
whiche
can
not
be
saued
but
by
regeneracion
of
the
water
and
the
holye
ghost
hathe
euer
vsed
to
baptyse
them
in
the
Sacramente
of
faythe
,
Aug.
ad
Bonifacium
de
baptismo
.
that
lyke
as
they
were
alyenated
from
GOD
by
an
other
mannes
synne
:
so
they
myghte
bee
reconcyled
agayne
to
GOD
by
other
mennes
faythe
.
So
that
the
holy
Church
oure
mother
aunswereth
and
professeth
the
true
faythe
for
the
chyldren
,
and
make
the
promyse
for
theim
,
tyll
they
maye
vnderstand
that
fayth
,
and
kepe
that
vowe
whyche
is
made
in
theyr
names
by
the
Churche
their
mother
.
Than
after
the
professyon
of
thys
faythe
,
the
partye
is
asked
whether
hee
wyll
bee
baptysed
or
no
,
because
no
manne
hauinge
the
vse
of
hys
wyll
is
saued
wythoute
the
consente
of
hys
wyll
,
and
when
he
aunswereth
or
it
is
aunswered
for
hym
,
that
he
wyll
:
than
is
he
putte
into
the
water
thryse
,
and
baptysed
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holy
ghost
,
in
whyche
thynge
consysteth
the
greate
mysterye
or
Sacramente
of
baptysme
,
Tertul.
de
resur
.
carnis
.
where
the
fleshe
is
washed
and
the
soule
made
cleane
,
where
the
inward
man
is
made
new
,
and
Christ
is
fourmed
in
the
minde
of
man
,
Eusebius
.
Emis,
orat
.
de
corp.
&
sang
.
Rom.
vi
.
wher
the
deuill
the
olde
tyrante
and
vsurper
is
driuen
awaye
,
and
god
the
right
owner
&
possessor
is
brought
in
:
Than
are
we
(
as
saint
Paule
saith
)
buried
with
Christ
by
baptisme
into
death
,
that
as
he
rose
from
death
by
the
glory
of
the
father
,
so
wee
shoulde
likewise
walke
in
a
new
lyfe
.
Wherby
we
vnderstande
,
that
lyke
as
Christe
dyed
,
and
rose
againe
the
thirde
day
,
and
lyueth
euermore
:
so
euery
man
when
he
renounceth
the
deuyll
he
dyeth
to
synne
,
and
kylleth
the
woorkes
of
the
fleshe
in
him self
,
and
when
he
is
dipped
and
put
vnder
the
water
,
than
is
he
buried
to
sinne
as
Christe
was
putte
within
the
earth
in
the
sepulchre
,
and
when
he
is
thrise
putte
vnder
the
water
,
he
representeth
the
three
dayes
of
Christes
buryall
,
Gregorius
li.
i.
epis
.
xli
and
when
he
is
taken
foorth
of
the
water
againe
,
than
doth
he
rise
a
newe
manne
,
as
Christe
rose
oute
of
the
Sepulchre
,
and
oughte
to
dye
no
more
by
seruinge
of
sinne
,
but
to
lyue
continuallye
in
righteousnesse
and
holynesse
all
the
daies
of
his
life
.
And
although
the
old
and
auncient
tradition
of
the
Churche
hathe
bene
from
the
beginninge
,
to
dippe
the
childe
three
tymes
in
the
water
,
Gregorius
vbi
supra
.
as
Christe
laye
three
dayes
in
his
graue
:
yet
that
is
not
of
suche
necessitie
but
that
if
he
bee
butte
once
dipped
in
the
water
,
it
is
sufficyente
,
yea
,
and
in
tyme
of
greate
perylle
and
necessytie
,
if
the
water
be
but
powred
vpon
his
head
,
it
wyll
suffyse
.
Nowe
when
the
baptisme
is
done
,
the
childe
is
anoynted
in
the
crowne
of
the
heade
with
the
holy
Chrisme
,
whereby
we
be
taughte
that
he
is
by
the
Unction
of
the
holy
spirite
,
incorporated
and
grafted
into
Christe
who
is
the
heade
of
his
mistical
body
the
Church
,
and
there
is
he
anoynted
and
made
a
spirituall
Kinge
to
rule
and
ouercome
his
owne
carnall
affections
,
and
also
is
anoynted
and
made
a
spirituall
priest
to
offer
vp
spirituall
sacrifyces
to
God
in
a
pure
hart
,
and
so
he
taketh
of
this
holy
Chrisme
and
of
Christe
,
the
name
of
a
Christen
man
,
Aug.
in
Ioan.
tract
▪
xxxiii
.
Ambros.
de
Sacra
.
Lib.
i.
cap.
vii
.
beyng
anoynted
into
euerlasting
life
,
which
he
is
bounden
to
seke
and
procure
all
the
meanes
he
can
,
althoughe
it
were
wyth
the
losse
and
spendynge
of
thys
temporall
lyfe
here
.
And
by
and
by
after
he
bee
anoynted
wyth
the
holye
Chrisme
,
he
hathe
a
whyte
vesture
or
Chrisome
putte
vppon
hym
,
whyche
declareth
that
the
chylde
hathe
nowe
putte
of
the
foule
and
fylthye
cloutes
of
synne
,
and
hathe
putte
on
the
chaste
garmente
of
Innocencye
and
clennesse
of
a
newe
lyfe
,
whyche
he
oughte
wyth
all
dylygence
to
keepe
vndefyled
and
to
presente
it
before
the
iudgemente
seate
of
Chryste
,
Ambros.
de
iis
qu●
mist.
initi●
antur
.
cap.
vii
.
for
th
atteyninge
of
eternall
lyfe
.
And
also
a
waxe
candle
burninge
is
putte
in
hys
hande
,
whereby
is
sygnifyed
the
lighte
and
truth
of
Christes
doctryne
,
and
that
his
duetye
is
to
fulfyll
that
in
hys
lyfe
,
whyche
Christe
taught
in
hys
Gospell
,
saying
:
Let
your
lyght
shyne
so
before
menne
,
Math.
●●
that
they
maye
see
youre
good
woorkes
and
glorifye
youre
father
whiche
is
in
heauen
,
and
he
that
preserueth
and
kepeth
this
candle
vnquenched
tyll
the
daye
of
our
lorde
,
shall
amonges
the
fyue
wise
virgins
,
enter
in
with
the
spouse
to
the
heauenlye
maryage
.
Ma●
.
xxv
.
Thus
I
haue
declared
vnto
you
(
good
people
)
all
the
ceremonies
vsed
from
the
beginning
of
Christes
Church
vniuersally
in
the
ministracion
of
baptisme
,
and
what
is
ment
and
signifyed
by
them
,
wherby
we
know
perfitely
both
the
effectes
of
baptisme
,
and
also
the
duetie
of
hym
that
is
baptysed
,
whiche
I
praye
you
and
exhorte
you
in
gods
name
both
to
remember
your selues
,
and
also
to
teache
your
children
them
as
soone
as
they
can
vnderstande
,
and
amonges
all
other
,
speciallye
that
solemne
couenaunte
,
promyse
,
and
vowe
,
whyche
they
haue
made
for
the
renouncinge
of
the
deuyll
,
Aug.
de
simbolo
.
lib.
iiii
.
ca.
i.
his
woorkes
,
and
all
his
pompe
and
pryde
,
teache
them
that
thys
promise
is
made
,
not
to
an
earthlye
man
,
but
to
God
almightye
and
all
hys
holye
aungels
,
who
hath
power
to
destroye
and
caste
into
hell
bothe
bodye
and
soule
of
hym
that
kepeth
not
hys
promise
,
and
teache
them
to
renounce
and
forsake
the
deuill
,
not
in
wordes
onlye
,
but
in
their
dedes
,
not
in
the
sounde
of
their
tounge
,
but
in
all
their
conuersacion
,
and
teache
them
that
they
haue
to
dooe
in
their
conflicte
with
an
olde
craftye
and
mightye
enemye
,
againste
whom
if
they
preuayle
as
they
can
not
without
their
owne
great
diligence
,
and
the
special
ayde
of
Goddes
holye
spirit
(
whereof
they
be
alwaies
sure
)
:
than
wyll
GOD
kepe
hys
parte
of
the
league
and
promyse
,
that
is
to
saye
,
he
wyl
saue
them
by
grace
in
this
world
,
and
by
the
fruicion
of
his
glory
in
the
next
world
,
through
the
merites
of
Christ
his
sonne
,
to
whom
with
the
holy
ghost
be
al
glory
and
praise
.
Amen
.
¶
Of
the
Sacrament
of
Confirmation
.
Ser.
v.
AFter
that
a
man
by
receyuing
the
Sacramente
of
baptisme
is
born
agayne
,
and
made
a
member
of
Christes
misticall
bodye
:
it
is
ordeyned
by
our
sauiour
Christ
and
hys
holy
spirite
,
that
he
should
also
receiue
the
Sacrament
of
Confirmation
,
and
thereby
be
confirmed
and
made
stronge
in
that
grace
whiche
he
receyued
before
,
for
which
cause
I
thynke
it
good
at
thys
time
(
good
people
)
to
declare
vnto
you
what
ye
ought
to
think
of
that
Sacrament
of
Confirmation
,
and
what
spirituall
grace
and
effecte
it
woorketh
in
hys
soule
that
is
confirmed
,
and
what
is
euerye
mans
duetie
to
dooe
that
hath
receyued
it
.
We
oughte
to
think
that
our
sauiour
Christ
did
institute
thys
Sacrament
concerninge
the
grace
and
effecte
of
it
,
firste
when
he
dyd
promise
to
sende
to
his
disciples
the
holy
ghost
,
and
also
when
he
dyd
perfourme
the
same
promise
by
geuing
to
them
the
holy
ghost
.
Iohn
.
xv
.
Act.
ii
.
Many
times
did
he
promise
to
sende
the
holye
ghoste
,
but
speciallye
a
litle
before
hys
ascencion
,
when
he
sayde
:
I
shall
sende
vnto
you
my
fathers
promyse
,
but
remayne
you
in
the
citie
tyll
ye
bee
indued
with
strength
and
power
from
aboue
.
And
agayne
he
sayde
,
ye
shall
receyue
the
vertue
of
the
holy
ghost
comming
vppon
you
,
Luc.
xxiiii
▪
and
ye
shall
be
witnesse●
of
me
in
Hierusal●m
,
and
in
al
Iury
and
Samaria
,
euen
to
the
worldes
end
.
This
promise
he
perfourmed
vpon
Whitsonday
when
the
holy
ghost
came
downe
and
rested
vppon
the
Apostles
in
a
visible
signe
as
in
fyerye
tongues
,
wherby
we
may
vnderstand
,
that
as
the
Apostles
were
confirmed
immediatly
by
the
holy
ghost
him self
without
the
ministracion
of
any
minister
:
euen
so
the
same
grace
and
strength
is
geuen
by
the
sacrament
of
Confirmacion
to
vs
all
that
be
baptised
before
,
according
to
the
measure
of
gods
gift
.
Which
thing
is
proued
manifestly
by
the
doinges
of
the
Apostles
.
For
when
they
herd
tell
that
the
Samaritanes
had
receiued
the
word
of
god
,
and
were
baptised
by
S.
Philip
,
they
sent
thither
S.
Peter
and
S.
Iohn
,
Act.
viii
.
who
when
they
came
they
praied
for
them
,
and
layd
their
handes
vpon
them
and
they
receiued
the
holy
gost
in
a
visible
signe
.
And
an
other
time
S.
Paule
baptised
certeine
men
at
Ephesus
,
Act.
xix
.
and
when
he
had
layd
his
handes
vpon
them
,
they
receiued
the
holy
ghost
,
and
they
spake
with
tongues
and
did
prophecy
.
By
this
imposition
or
laying
of
the
Apostles
hands
vpon
them
,
is
ment
this
Sacrament
of
Confirmacion
,
by
which
the
holy
ghost
is
geuen
,
of
whom
they
receiue
increase
of
their
former
grace
geuen
in
baptisme
,
&
spiritual
strength
against
all
tentacions
.
And
this
grace
in
the
beginninge
was
geuen
in
visible
signes
of
fyery
tonges
,
and
they
spake
also
miraculouslye
in
diuers
tonges
,
and
they
prophecied
.
But
when
this
visible
signe
did
cease
and
appeared
no
more
,
Basilius
de
spiritu
S.
cap.
xxvii
▪
and
yet
the
same
grace
was
geuen
that
was
geuen
before
:
than
the
fathers
of
the
primatiue
Churche
and
successours
of
the
Apostles
by
the
inspiracion
of
the
holy
ghost
,
and
by
the
tradicion
of
the
very
Apostles
,
did
minister
this
sacrament
with
the
holy
Chrisme
,
so
that
the
imposition
of
the
byshops
handes
,
Dionisius
Ar●opag
.
c●p
.
iiii
.
〈◊〉
.
iii.
Aug.
de
〈…〉
xv
.
cap.
●x●i
.
outwardly
anointing
the
party
baptised
with
the
holy
Chrisme
vpon
his
forehead
wyth
the
wordes
therunto
belonging
,
is
the
sacrament
of
Confirmation
signifying
and
working
in
the
soule
of
man
,
the
inwarde
vnction
of
the
holye
ghost
with
the
greater
and
further
giftes
of
his
manyfold
grace
.
The
necessity
of
this
sacrament
of
Confirmation
is
not
of
such
importance
as
it
is
of
baptisme
.
For
without
baptisme
(
if
it
may
be
had
by
any
meanes
)
it
is
vnpossible
to
bee
saued
.
But
if
a
man
or
child
after
baptisme
chaunce
to
dye
in
his
innocency
without
deadly
sinne
,
his
baptisme
and
regeneracion
onely
is
sufficient
to
his
saluation
,
and
his
death
is
to
hym
a
Confirmation
,
because
after
death
a
man
can
sinne
no
more
.
But
if
the
childe
or
man
do
lyue
after
baptisme
,
because
he
is
than
ledde
into
the
wildernes
of
this
worlde
,
and
there
is
tempted
of
the
deuyll
his
ghostly
enemy
,
M●th
.
iiii
.
i.
〈◊〉
.
ii
.
who
goeth
about
lyke
a
ramping
Lion
seking
whom
he
might
deuour
,
and
also
is
tempted
by
the
wicked
worlde
,
some
times
by
the
terrour
of
aduersitie
,
other
tymes
by
the
flattering
and
deceitful
face
of
prosperity
,
and
hath
also
within
him selfe
lurkinge
a
secret
and
busy
enemy
of
his
fleshe
alwaies
rebellinge
againste
his
spirit
:
Gala●
.
v.
therefore
hath
he
nede
of
further
ayde
of
grace
,
to
be
more
able
to
withstand
his
enemies
,
which
aide
of
grace
god
geueth
him
by
this
sacrament
of
Confirmation
,
wher
he
receiueth
the
same
holy
spirit
,
that
he
receiued
before
in
baptisme
,
but
to
a
diuerse
end
,
&
in
diuers
giftes
.
For
in
baptisme
he
was
borne
again
spiritually
to
liue
:
Melchi●des
pap●
.
epist.
decretali
.
in
confirmation
he
is
made
bold
to
sight
.
Ther
he
receiued
remission
of
sinne
,
here
he
receiueth
increase
of
grace
,
ther
the
spirit
of
god
did
make
him
a
new
man
,
here
the
same
spirit
doth
defend
him
in
his
daungerous
conflict
:
ther
was
he
washed
and
made
cleane
,
here
is
he
comforted
&
made
strong
.
In
baptisme
he
was
chosen
to
bee
gods
sonne
,
&
to
be
an
inheritour
of
his
heauenly
kingdom
,
in
Confirmation
god
hath
geuen
hys
holy
spirit
to
be
his
tutour
,
to
instruct
him
&
preserue
him
that
he
lose
not
by
his
foly
that
inheritaunce
whiche
he
is
called
vnto
:
In
baptisme
he
was
called
and
chosen
to
be
one
of
gods
souldyours
,
and
had
his
white
coate
of
innocency
delyuered
vnto
him
,
&
also
his
badge
which
was
the
red
crosse
,
the
instrument
of
Christes
passion
set
vpon
his
forehead
,
and
other
partes
of
his
body
:
In
Confirmation
,
he
is
incouraged
to
fight
,
and
hath
the
armour
of
God
put
vpon
him
which
be
able
to
beare
of
the
fyery
dartes
of
the
deuil
,
and
to
defend
him
from
al
harme
,
if
he
will
vse
them
in
his
battayle
,
and
not
put
himselfe
in
daunger
of
his
enemies
by
entring
the
field
without
them
.
By
this
we
maye
vnderstand
the
goodnesse
and
effectes
of
this
Sacrament
,
and
how
necessarye
and
expedient
it
is
for
a
man
that
would
liue
wel
in
thys
worlde
,
and
to
bee
able
to
auoyde
sinne
.
For
what
doth
it
profite
a
manne
to
aryse
when
he
is
fallen
excepte
he
be
stayed
from
fallinge
againe
?
As
in
baptisme
a
man
lying
in
sinne
was
set
vp
vpon
his
feete
,
and
made
able
to
walke
in
the
wayes
of
god
,
which
be
mercy
and
trueth
:
so
in
Confirmation
he
is
staied
from
fallynge
,
and
made
able
to
indure
the
paines
of
the
iourney
,
&
to
passe
through
the
straites
and
daungers
that
may
chaunce
.
And
also
there
is
geuen
in
this
sacrament
by
the
holy
ghoste
,
great
consolation
in
all
troubles
and
aduersities
,
bothe
to
take
comfort
him selfe
&
with
gladnes
to
beare
his
crosse
with
Christe
,
&
also
to
geue
comfort
to
al
other
,
that
by
any
occasion
shall
come
in
distres
.
Experience
of
thys
wee
maye
see
in
the
very
Apostles
them selues
,
and
specially
in
S.
Peter
that
was
the
first
and
chiefe
of
all
the
other
.
For
when
our
sauiour
Christ
had
declared
that
he
was
cleane
,
Iohn
.
xiii
.
and
had
shewed
vnto
him
so
muche
of
his
glorye
in
the
mountaine
as
he
coulde
beare
,
where
hee
heard
the
voyce
of
the
father
testifying
Christ
to
be
his
sonne
,
〈◊〉
▪
xvii
.
and
saw
with
his
eyes
hys
merueylous
workes
,
and
didde
miracles
in
the
name
of
Christ
him selfe
,
Luke
.
ix
.
Mat
▪
●iiii
.
and
walked
vppon
the
Sea
at
Christes
commaundement
,
and
was
so
familiarly
vsed
of
Christ
,
that
he
said
he
was
ready
to
goo
to
prison
with
him
,
Luke
.
xxii
Mat.
xxvi
.
and
though
he
shoulde
suffer
death
with
him
,
he
would
neuer
deny
him
:
yet
for
al
this
lacking
as
yet
the
strength
of
gods
spirit
,
he
was
affraied
of
one
litle
maide
,
and
by
and
by
denied
Christe
,
&
sware
twyse
that
he
knew
him
not
.
And
beside
al
this
after
Christes
resurrection
,
〈◊〉
.
xxvi
.
when
he
had
receiued
a
message
from
Christ
and
had
sene
him selfe
,
and
was
much
comforted
by
him
:
yet
he
kept
him selfe
priuilye
in
an
house
with
the
reste
of
the
Apostles
for
feare
of
the
Iewes
.
Bernard
Ser.
de
diligendo
de●
But
after
that
he
had
receiued
the
holye
ghost
,
whiche
Christ
promised
to
send
,
and
was
confirmed
and
indued
with
spirituall
strengthe
from
aboue
:
than
began
he
with
the
other
Apostles
to
speake
boldly
the
word
of
god
,
&
to
beare
witnes
of
Christes
resurrection
,
&
was
nothing
affrayde
of
the
mightie
princes
of
the
world
,
but
contemned
al
there
threatninges
,
and
gloryed
in
their
tribulations
,
and
reioyced
that
they
were
thought
worthy
to
suffer
either
shame
or
deathe
for
the
name
of
Iesus
,
takinge
this
for
a
rule
of
their
liuing
,
rather
to
obey
God
than
man
.
For
this
same
intent
and
spiritual
effect
(
good
people
)
receiue
we
the
holy
ghost
in
our
Confirmation
,
that
wee
shoulde
be
established
in
the
giftes
and
graces
before
receiued
in
baptisme
,
that
we
lightly
fall
not
from
them
againe
:
that
we
should
be
made
hardyer
and
more
bold
to
confesse
our
fayth
,
not
regardinge
any
daunger
or
peryll
that
mighte
come
to
vs
therby
:
and
that
we
should
constantly
withstand
all
the
assaultes
and
tentations
of
the
deuyll
,
the
worlde
,
and
the
fleshe
,
and
neyther
shrinke
for
feare
,
or
geue
ouer
for
paine
,
nor
cease
for
shame
,
but
with
pacience
and
continuaunce
keping
our
promise
,
bearinge
our
crosse
,
&
not
yelding
to
our
enemy
,
should
with
sure
hope
looke
for
the
crowne
of
righteousnes
,
which
god
wyll
geue
to
all
them
that
loue
hys
comminge
.
ii
.
Tim
iii●
▪
These
Godlye
effectes
be
taught
and
sygnyfyed
vnto
vs
,
by
the
matter
of
this
sacrament
,
and
by
the
other
ceremonies
which
be
vsed
in
the
ministracion
of
it
.
The
matter
of
it
is
the
holy
Chrisme
which
is
mingled
and
made
of
two
thinges
,
oyle
Oliue
,
and
balme
.
By
the
oyle
oliue
is
signifyed
the
infusion
of
grace
,
and
the
feruent
zeale
&
charitie
towardes
the
maintenaunce
of
Chrystes
faith
,
wherwith
he
is
indued
that
is
confirmed
.
By
the
balme
is
signified
the
swetenes
of
gods
holy
spirit
wherwith
Christ
doth
allure
vs
,
and
draweth
vs
to
his
seruice
,
&
also
wherby
we
are
made
a
good
and
swete
sauour
to
God
,
replenyshed
with
the
fruite
of
righteousnes
to
the
glory
and
praise
of
god
,
Philip.
i.
and
to
the
good
example
&
edifying
of
our
neighbour
.
With
this
holy
Chrisme
the
man
or
chyld
is
anointed
in
his
foreheade
by
the
imposition
of
the
bishops
handes
with
the
signe
of
the
crosse
.
By
the
imposition
of
handes
,
is
signified
the
strength
of
the
holy
ghost
,
wherewyth
we
be
indued
in
our
Confirmation
,
to
th
intent
we
might
be
able
to
stand
in
our
faith
,
to
abound
in
hope
,
and
to
grow
in
charity
in
good
workes
.
And
the
crosse
is
signed
in
our
forehead
that
we
shoulde
neuer
be
ashamed
of
oure
Lorde
Iesus
Christ
,
nor
of
our
religion
,
but
should
stedfastlye
resist
the
tentations
of
the
deuill
,
and
ouercome
with
pacience
the
troubles
of
this
world
,
alwaies
glorying
in
the
crosse
of
Christ
,
and
laboringe
to
come
to
the
felowship
of
his
passions
,
that
so
we
might
be
partakers
of
his
glorious
resurrection
.
After
confirmation
the
party
confirmed
hath
a
blow
of
the
cheke
geuen
him
by
the
bishop
,
to
the
intent
he
shoulde
know
and
remember
,
that
hys
religion
and
profession
,
is
mekely
and
gladlye
to
suffer
the
shame
,
rebuke
and
tribulation
of
the
world
for
the
name
of
Christ
,
Act.
v.
and
for
righteousnes
sake
,
without
grudging
against
God
,
or
reuenging
of
his
owne
quarel
,
and
so
in
peace
and
patience
to
possesse
his
soule
.
Therfore
I
beseche
you
brethren
doe
not
neglect
this
holsome
&
profitable
sacrament
,
but
diligently
consyder
what
ayde
and
what
grace
is
geuen
vnto
you
in
it
,
&
if
by
your
necgligence
&
fal
ye
haue
lost
that
grace
,
for
a
great
part
:
yet
it
may
be
recouered
agayne
,
not
by
a
newe
Confirmation
,
which
may
not
be
iterate
,
but
by
your
inward
conuersion
&
faythfull
penaunce
,
and
after
ye
bee
risen
and
haue
recouered
your
strength
agayne
,
than
take
better
hede
,
and
do
not
make
heauye
,
nor
dryue
not
away
the
holy
ghost
from
you
,
who
flieth
alwaies
from
fained
ypocrisy
&
wil
not
dwel
in
that
body
that
is
subiect
and
seruaunt
to
synne
.
And
lyke
wise
be
you
carefull
and
diligente
to
haue
youre
children
confirmed
in
this
grace
,
&
to
be
indued
with
these
excellent
giftes
of
the
holye
ghoste
,
by
receiuing
this
holy
sacrament
in
the
catholik
churche
,
and
specially
they
whose
chyldren
were
baptysed
of
heretykes
in
the
tyme
of
any
scisme
and
out
of
the
catholike
Churche
.
For
although
they
did
than
receiue
the
sacrament
of
baptisme
whiche
may
not
be
ministred
to
them
again
,
lest
we
should
shew
our selues
to
crucifye
Christe
a●gaine
:
Aug.
de
eccle.
dogmat
▪
ca.
lii
.
yet
they
did
not
than
and
there
receiue
the
grace
of
baptysme
beinge
oute
of
the
Churche
,
but
may
nowe
receiue
the
grace
whiche
they
lacked
before
,
and
be
reconciled
to
god
,
and
be
made
members
of
his
holy
catholike
Churche
,
and
so
in
tyme
be
admitted
to
receiue
the
blessed
bodye
and
bloud
of
our
Lord
Iesus
Christe
.
Whiche
thinges
yf
you
procure
for
them
,
and
bothe
they
and
you
stand
stedfastly
in
that
same
grace
to
your
lyues
end
:
ye
may
perfytly
trust
to
atteyne
that
glory
which
shal
be
reueled
and
geuen
to
all
Gods
electe
people
in
the
last
day
by
the
merites
of
our
sauiour
Christ
,
to
whom
with
the
father
and
the
holy
ghost
be
al
honour
and
prayse
,
for
euermore
Amen
.
¶
Of
the
seuen
gyftes
of
the
holy
ghost
geuen
in
the
Sacrament
of
Confirmation
.
Ser.
vi
.
WHeras
it
is
declared
vnto
you
(
good
people
)
that
in
the
Sacrament
of
Confirmation
,
the
holy
ghost
is
geuen
to
him
that
is
confirmed
,
not
for
the
making
of
him
a
new
man
or
the
childe
of
God
,
and
the
inherytour
of
the
kingdom
of
heauen
,
for
which
purpose
he
was
geuen
before
in
baptisme
,
but
to
confirme
him
in
that
grace
he
hath
receyued
,
and
to
ayde
him
in
hys
spirituall
battayle
wyth
his
ghostlye
enemyes
,
and
to
defende
hym
in
his
conflictes
,
and
to
comforte
hym
in
hys
trauayle
,
and
to
bee
his
tutour
in
kepinge
him
from
fallinge
,
and
to
make
him
stronge
&
able
to
resyst
and
ouercome
his
enemies
,
all
whiche
thynges
the
holye
ghoste
worketh
in
the
hart
of
the
partye
confirmed
,
by
induing
him
with
his
vii
.
principal
giftes
:
therfore
I
intende
God
wyllinge
at
thys
time
to
declare
vnto
you
,
which
be
those
seuen
giftes
,
and
how
they
be
vsed
to
auoyd
the
suggestions
and
assaultes
of
the
deuyll
.
These
seuen
giftes
be
set
forth
by
the
prophet
Esai
,
Esay
.
xi
.
where
he
saith
of
our
sauiour
Christ
,
that
there
shall
a
rodde
or
branche
spring
forth
of
the
roote
of
Iesse
,
and
a
floure
shall
ascende
from
that
roote
,
and
the
spirite
of
god
shall
rest
vppon
him
,
the
spirit
of
wysedome
and
vnderstanding
,
the
spirite
of
counsell
and
strengthe
,
the
spirit
of
knowledge
and
pitie
,
and
the
spirit
of
the
feare
of
god
shal
replenish
him
.
Which
seuen
giftes
do
not
onely
rest
vpon
Christ
as
man
being
the
hed
of
his
mistical
body
the
churche
,
Greg.
super
.
Ezechiel
.
hom.
●●x
.
but
also
vpon
euery
one
of
vs
that
be
made
members
of
the
same
body
,
&
the
holy
ghost
dwelleth
in
his
soule
that
hath
these
giftes
&
alwayes
defendeth
hym
from
his
enemies
,
&
when
he
loseth
or
quencheth
them
by
yeldinge
to
his
enemye
,
than
the
holye
ghoste
withdraweth
his
gracious
presence
from
him
,
tyl
he
by
penaunce
and
prayer
recouer
them
againe
.
And
these
giftes
(
after
the
maner
of
holye
scripture
)
be
termed
&
called
by
the
name
of
spirytes
,
not
that
they
be
the
substaunce
of
the
holy
spirit
of
god
,
but
that
they
be
wrought
in
oure
soules
by
his
motion
,
inspiration
,
&
spiritual
vnction
,
&
do
make
that
man
a
spirituall
&
godly
man
that
hath
them
&
vseth
them
.
Now
for
what
intent
the
holy
ghost
doth
geue
them
to
a
man
that
is
confirmed
,
you
shal
plainly
perceiue
if
ye
will
consider
the
maner
&
order
of
the
deuils
tentation
in
vs
.
There
be
vii
.
capital
vices
called
deadly
sinnes
,
from
which
as
from
seuen
welles
or
fountaynes
all
other
vices
&
corruptions
of
the
soule
do
spring
&
procede
.
These
be
the
nets
and
snares
that
the
deuil
laieth
to
intrappe
and
catche
a
man
in
.
And
considring
that
he
is
so
mighty
being
the
prynce
of
darknes
,
&
so
malitious
,
neuer
ceasinge
to
deuoure
vs
,
and
so
crafty
,
knowing
in
what
point
we
are
most
weake
to
withstand
,
&
being
practised
fro
the
beginning
of
the
world
in
such
feats
,
he
wyll
not
fayle
to
intangle
vs
with
these
vices
his
snares
,
except
we
haue
the
assistance
&
ayde
of
gods
holy
spirit
to
helpe
vs
,
&
be
vigilant
our
selues
to
take
hede
to
our
fete
,
&
with
faith
&
praier
put
awai
his
darts
.
And
because
we
be
weak
of
our selfes
,
&
not
able
to
match
and
ouercome
this
our
mighty
&
crafty
enemy
:
therfore
the
holy
spirit
of
god
our
tutour
&
defendour
,
being
of
more
strength
than
the
deuil
is
,
hath
armed
vs
with
seuen
other
giftes
contrary
to
the
deuils
seuen
snares
or
dartes
,
&
hath
also
bound
him
that
he
shal
not
tempt
vs
further
,
than
we
being
thus
armed
&
aided
,
be
able
to
withstand
.
And
because
these
his
vii
.
gifts
be
as
it
wer
the
sedes
of
godly
liuing
sowen
in
the
ground
of
our
harts
,
i.
Cor.
x
▪
he
causeth
out
of
them
other
seuen
vertues
to
grow
,
wher
by
a
man
is
made
able
not
onely
to
auoyd
the
seuen
snares
of
the
deuill
,
but
also
is
inwardelye
beautified
&
inriched
&
made
an
happy
man
,
for
which
cause
these
vertues
be
called
beatitudes
.
And
in
case
a
man
lose
these
gifts
,
&
vertues
,
our
sauior
Christ
hath
taught
vs
a
mean
to
recouer
them
again
,
whiche
is
praier
,
&
for
that
euery
man
is
not
of
that
wisedon
&
learning
,
as
he
can
perticulerly
&
in
proper
termes
aske
that
he
nedeth
,
therfore
hath
he
taught
vs
one
forme
of
praier
conteining
seuen
petitions
,
wherof
euery
one
of
them
is
directed
in
order
to
the
asking
&
atteining
of
one
of
the
foresaid
seuen
giftes
&
vertues
.
Thus
are
we
euery
way
on
gods
part
prouided
for
sufficiently
,
&
may
easely
ouercome
the
deuil
our
enemy
,
if
we
list
to
take
pain
&
fight
as
our
duetie
to
almighty
god
,
&
regard
to
our
soules
health
do
require
.
And
that
ye
maye
the
better
vnderstand
this
that
I
haue
spoken
in
general
,
I
shall
by
gods
help
for
your
edyfying
,
declare
shortly
&
perticularly
how
euery
vyce
is
ouercommed
wyth
the
contrary
gift
of
the
holy
ghoste
.
And
firste
to
begin
at
pryde
which
is
the
roote
and
beginning
of
all
synne
,
Eccles.
x.
the
mother
of
death
and
misery
,
and
the
verye
cause
why
the
deuyll
was
expelled
out
of
heauen
,
Esay
.
xiiii
.
Gene.
iiii
.
and
man
out
of
Paradyse
,
ye
maye
consyder
that
the
deuyll
by
pryde
laboureth
to
take
god
from
vs
,
whom
we
are
most
bounde
to
loue
and
serue
,
and
dayly
tempteth
vs
,
eyther
to
thynke
and
esteme
that
good
qualitie
,
which
we
haue
to
come
of
our selfe
,
and
not
of
god
,
or
elles
that
it
is
not
freely
geuen
but
fullye
deserued
of
our
party
,
or
els
to
boast
our selues
to
haue
that
wee
haue
not
,
or
els
to
despise
other
and
to
labor
to
appeare
synguler
,
or
els
by
one
meanes
or
other
he
prouoketh
vs
to
contemne
god
,
&
not
to
regard
our
state
and
condition
.
By
this
dart
he
laboureth
to
wounde
our
soules
,
Aug.
ser.
domini
in
mō●●
.
li.
i.
agaynste
the
whyche
the
holy
ghoste
hath
armed
vs
wyth
his
gift
of
the
feare
of
god
,
not
only
with
the
seruile
feare
of
the
paynes
of
hell
,
whiche
is
the
begynninge
of
wisedome
,
Pro●
.
ix
.
i.
Iohn
.
iiii
.
and
goeth
away
at
his
comminge
by
charitie
,
but
also
with
the
reuerente
&
chaste
feare
of
gods
maiestye
and
goodnes
that
remayneth
for
euer
,
whereby
a
manne
forbeareth
to
offend
God
,
and
is
careful
to
please
and
serue
God
,
as
the
wyse
manne
counselleth
,
saying
.
Sonne
,
Eccles.
ii
.
when
thou
commest
to
gods
seruice
stand
in
feare
,
&
prepare
thy
soule
to
tentatyon
.
This
feare
of
God
is
the
roote
and
keper
of
all
religion
,
Bernardus
Ser.
de
sep.
tem
donis
.
Eccl.
xxvii
in
which
except
a
man
kepe
him self
stedfaste
,
the
house
of
vertues
builded
in
his
soule
,
wil
soone
decaye
and
come
to
ruine
.
And
it
is
geuen
vs
by
the
holy
ghost
as
a
present
remedye
against
pride
,
as
S.
Paule
saith
,
Noli
altum
sapere
,
sed
time
:
be
not
proude
&
hye
minded
,
but
feare
.
Rom.
●i
.
For
by
feare
,
a
man
is
awaked
out
of
the
slepe
of
negligence
,
his
conscience
is
examined
if
any
fault
be
done
,
&
he
is
made
careful
for
his
life
present
,
&
desirous
of
the
life
to
come
.
Out
of
this
roote
of
feare
springeth
the
godly
floure
of
humilitye
whiche
is
called
pouertie
in
spirite
,
whereby
a
man
geueth
god
the
glorye
of
that
vertue
he
is
indued
withal
,
M●t.
v.
and
is
himself
content
wyth
the
fruite
of
the
same
,
and
is
estemed
but
litle
in
his
owne
sight
,
be
he
neuer
so
hye
in
knowledge
an●
dignitie
,
and
putteth
his
trust
and
glory
neither
in
him self
,
his
strength
,
his
vertues
,
his
works
,
or
his
riches
,
nor
yet
in
no
other
creature
,
but
in
his
lord
God
alone
,
and
is
therfore
made
moost
happy
,
and
put
in
sure
hope
to
attayne
Chrystes
promise
of
the
kingedome
of
heauen
.
And
if
he
shal
perceiue
by
his
negligence
,
these
two
giftes
of
feare
and
humility
to
be
diminished
or
decaied
in
him
:
than
let
him
streight
runne
to
praier
,
and
aske
them
of
God
in
the
first
peticion
of
hys
Pater
noster
,
which
is
,
halowed
be
thy
name
.
Aug.
Ser.
dom●ni
in
monte
.
li.
ii
▪
Wherein
he
asketh
that
he
maye
in
al
thinges
gloryfye
gods
name
by
humility
,
and
not
his
owne
name
by
pryde
,
acknowledging
al
goodnesse
to
procede
from
God
,
and
labouringe
to
honor
hym
by
hys
good
life
.
The
second
dart
of
the
deuil
is
enuy
,
for
of
pryde
groweth
enuye
,
and
as
he
by
pryde
robbed
man
of
the
loue
of
god
:
so
by
enuy
he
robbeth
man
of
the
loue
of
his
neyghbour
,
and
alwaies
tempteth
man
to
beare
gall
in
hys
harte
and
poyson
in
his
tonge
,
to
reioice
at
the
aduersitie
of
his
neighbour
,
and
to
be
sory
at
his
prosperitie
,
to
wishe
his
neighbour
euill
and
to
speake
euil
of
him
behind
his
back
.
Against
this
dart
of
the
deuil
,
the
holy
ghost
hath
armed
vs
with
the
gift
of
pity
,
wherby
we
be
armed
and
instructed
to
haue
compassion
of
our
neighbours
aduersity
,
to
beare
the
infirmities
of
other
,
to
wish
well
to
al
men
for
gods
cause
,
to
procure
as
much
as
we
can
their
commodity
&
preferment
,
and
with
deuout
affection
to
honour
&
to
do
our
dueties
next
god
,
to
our
parentes
,
to
our
countrey
,
to
our
princes
,
to
our
masters
,
to
our
children
and
familye
,
to
our
neighbors
all
,
be
they
frendes
or
enemies
,
that
is
to
saye
,
to
shewe
reuerence
to
our
superiours
,
to
shew
conformitie
to
our
equalies
,
and
to
shew
reliefe
in
word
and
dede
to
our
inferiours
.
Out
of
this
roote
of
pitie
,
springeth
the
Godlye
vertue
of
mekenes
,
for
he
that
is
wel
affected
towardes
the
seruice
and
honour
of
God
,
and
studious
to
do
his
duetie
towardes
all
degrees
of
men
,
shall
shew
him selfe
to
be
not
heady
,
styffenecked
&
enuious
,
but
meke
,
gentle
,
and
tractable
,
not
resisting
euyll
,
but
with
good
ouercomming
euil
,
&
therfore
this
meke
man
may
wel
be
called
happy
,
which
by
gods
promise
shal
inherit
&
possesse
the
land
of
the
liuing
.
And
if
this
gift
of
pitie
,
or
the
vertue
of
mekenes
chaunce
to
decay
or
be
lost
by
the
enuy
of
the
deuyl
:
Aug.
de
Ser.
domini
in
monte
lib.
ii
,
than
let
him
pray
the
effect
of
the
second
petition
,
which
is
O
father
let
thy
kingdome
come
,
either
to
vs
that
we
may
be
as
thou
art
,
and
teacheth
vs
to
be
humble
and
meke
in
oure
owne
hartes
,
&
so
haue
the
(
who
is
eternal
rest
)
dwelling
in
our
soules
,
or
els
let
thy
kingdome
come
from
heauen
to
earth
in
the
clerenes
of
the
glorious
comming
of
our
lorde
Iesus
Christ
,
Mat.
xxv
.
Psal.
xxxiii
.
when
the
meke
men
shal
heare
him
cal
the
blessed
people
of
his
father
to
his
kingdome
,
and
therfore
shal
reioice
&
be
glad
for
euermore
.
The
third
bolt
that
the
deuil
shooteth
against
a
man
,
is
yre
,
for
of
enuy
groweth
yre
,
when
he
enuyeth
his
equall
or
superiour
vpon
a
small
occasion
eyther
geuen
or
taken
,
he
is
stirred
to
indignation
,
malice
,
swelling
of
mind
,
and
euil
lookes
,
or
els
to
chyding
and
brauling
,
and
so
in
processe
to
iniury
,
vengeaunce
or
murder
.
Wherin
appeareth
hys
greate
folye
.
Eccle.
vii
.
For
noughtye
anger
resteth
no
where
but
in
the
bosome
of
a
foole
,
because
it
is
great
folye
to
thrust
a
sworde
through
his
owne
hart
,
to
th
intent
he
mighte
hurt
the
coate
of
hys
enemy
,
which
thing
euery
angry
man
doth
,
that
vsurping
the
office
of
God
,
seketh
to
reuenge
his
own
quarel
,
&
thus
the
deuil
as
he
by
pryde
robbed
him
of
his
loue
to
god
,
&
by
enuy
of
hys
loue
to
his
neighbour
,
so
now
by
yre
he
robbeth
hym
of
the
loue
of
him selfe
.
Against
this
fyery
darte
of
the
deuyll
,
the
holye
Ghoste
hath
armed
vs
with
the
gift
of
knowledge
,
whereby
we
knowe
howe
to
walke
vprightlye
and
without
offence
in
the
middes
of
this
wicked
generacion
,
&
also
that
we
should
behaue
our selues
to
theym
that
haue
by
wrong
done
vs
iniury
,
as
we
would
do
to
sicke
folkes
,
children
,
or
mad
men
,
of
whome
both
their
parentes
and
other
frendes
and
phisicions
often
tymes
wyll
suffer
dyuerse
iniuries
,
tyl
their
youth
or
infirmitie
be
gone
away
.
Out
of
this
gifte
of
knowledge
springeth
the
vertue
of
mourning
.
For
when
we
know
in
what
miseries
we
be
wrapped
in
,
what
a
greate
heape
of
euyls
be
round
about
vs
,
which
we
of
ignoraunce
desyred
as
good
thynges
and
profitable
for
vs
:
than
we
fall
to
mourninge
,
and
lament
the
lack
or
prolonginge
of
the
verye
true
and
eternall
goodes
and
ryches
that
bee
stored
vp
for
vs
in
heauen
,
and
begynne
to
sette
lytle
by
those
vaine
and
transitorye
thinges
whyche
we
estemed
as
good
in
earth
.
For
which
cause
our
Sauioure
Christe
estemeth
vs
happye
that
so
doe
mourne
,
and
hath
promysed
vs
the
comforte
of
the
holye
ghoste
,
that
for
contemninge
these
temporall
thynges
here
,
we
shoulde
enioye
eternall
gladnesse
in
heauen
.
And
for
restitucion
of
this
gifte
and
vertue
when
it
decayeth
or
is
lost
by
vs
,
we
maye
praye
the
third
peticion
,
that
Gods
wyll
myght
be
done
in
earth
as
it
is
in
heauen
,
that
when
oure
fleshe
as
earth
and
the
desyres
of
it
,
dooe
in
all
thinges
without
rebellion
obeye
oure
spirite
,
the
lacke
of
whiche
obedience
is
the
cause
of
oure
mourninge
,
as
the
hauinge
of
it
,
is
the
perfourmaunce
●f
Gods
wyll
in
earth
,
than
we
myghte
haue
this
promysed
comforte
presently
in
our
hartes
,
as
a
pledge
of
that
gladnes
which
is
to
come
.
The
fourth
darte
of
the
deuil
,
is
ydlenes
and
slouthfulnes
,
when
he
tempteth
a
man
to
esteme
the
fulfyllinge
of
Gods
commaundementes
eyther
vnpossible
,
or
very
harde
and
paineful
,
and
so
to
forbeare
the
doing
of
his
duty
,
or
to
be
werye
in
the
beginning
,
and
sadde
euer
after
.
Agaynste
this
darte
the
holye
ghoste
hathe
armed
vs
with
the
gifte
of
fortitude
and
strength
,
and
thereby
perswadeth
vs
to
thynke
Gods
commaundementes
not
to
be
heauy
or
greuous
,
but
to
be
a
light
burden
and
swete
yoke
,
and
encourageth
vs
to
set
vpon
that
worke
whiche
is
excellent
and
worthye
praise
,
and
for
auoyding
of
fayntnes
or
werynes
,
he
kyndleth
oure
hartes
wyth
hys
loue
to
continue
stedfaste
and
immo●uable
from
the
hope
of
the
Gospell
,
Coloss.
i.
increasing
in
good
workes
,
and
knowinge
that
oure
labour
is
not
in
vayne
in
Christe
.
i.
Cor.
xv
.
Oute
of
thys
gyfte
commeth
the
vertue
whiche
is
called
the
hungre
and
thrist
of
rightwysnes
,
whyche
consisteth
in
true
fayth
and
perfyte
obedience
to
Gods
lawe
,
the
earnest
and
vehement
desyre
whereof
,
causeth
a
man
to
be
moued
neither
wyth
the
flatterie
nor
aduersitie
of
this
worlde
,
nor
to
be
sadde
when
he
dothe
well
,
but
to
hope
as
a
Lyon
,
Pro.
xxviii
.
and
not
to
geue
place
to
hys
aduersarye
.
Therfore
seinge
that
fortitude
is
the
gift
of
the
holy
Ghost
,
wherby
they
be
happy
that
be
hungry
and
thristy
,
that
is
to
say
,
greedy
and
desirous
of
ryghtwysnes
,
because
they
shall
be
made
ful
with
the
meate
of
Christ
,
whiche
is
to
do
the
wyll
of
hys
father
,
and
also
with
that
drinke
which
causeth
a
fountayne
of
water
to
be
in
theym
,
springinge
vp
to
euerlastinge
lyfe
:
if
at
anye
tyme
we
lacke
these
vertues
,
or
be
slacke
in
vsynge
of
theym
,
than
lette
vs
praye
that
oure
daylye
breade
may
be
geuen
vnto
vs
thys
daye
,
by
vertue
whereof
we
beyng
susteyned
and
made
stronge
,
myghte
come
to
that
perfyt
fulnesse
and
satietie
whyche
shall
admitte
no
hunger
or
thyrst
any
more
euer
after
.
The
fyft
darte
of
the
deuyll
is
couetousnesse
,
for
when
he
perceyueth
a
man
encouraged
to
do
good
,
and
serue
God
,
by
the
gift
of
fortitude
and
strength
,
he
laboureth
al
he
canne
to
turne
that
his
constancie
and
strengthe
to
a
wronge
ende
,
that
is
to
saye
,
from
the
fulfillinge
of
Gods
law
and
mainteyninge
of
his
truthe
,
to
the
greedye
and
vnsatiable
appetyte
of
fulfilling
the
desyres
of
the
worlde
,
and
to
the
mayntenaunce
of
vyce
and
errour
,
and
tempteth
him
further
to
be
obdurate
and
stony
harted
in
vnmercyfulnes
,
and
so
in
processe
for
hope
of
gayne
not
to
regarde
crafte
,
deceipte
,
violence
or
treason
.
Againste
this
darte
of
Couetousnesse
,
the
holye
Ghoste
armeth
vs
with
the
gift
of
counsell
,
that
oure
courage
and
strengthe
maye
be
stayed
and
dyrected
to
the
right
ende
,
that
is
to
saye
,
to
the
contempte
and
despisinge
of
the
vanitye
of
thys
worlde
,
i.
Tim.
vi
.
and
not
to
truste
in
the
vncertayntye
of
riches
,
but
to
trust
in
the
liuing
God
,
and
to
do
good
to
all
we
can
,
and
to
be
riche
in
good
woorkes
,
beinge
readye
to
geue
parte
of
that
God
hathe
sent
,
and
to
store
vp
a
good
treasure
in
the
nexte
worlde
,
to
the
attayninge
of
euerlastinge
lyfe
.
And
by
thys
gyfte
of
counsell
we
bee
armed
not
to
leane
to
oure
owne
strength
,
nor
to
the
power
of
anye
multitude
,
nor
to
the
obstinacie
of
minde
,
but
to
the
helpe
of
God
,
and
for
the
glorye
of
hys
name
.
So
that
thys
gifte
of
fortytude
,
woorketh
the
vertue
of
mercifulnesse
,
whereby
a
man
vseth
the
worlde
,
not
as
the
deuyll
tempteth
hym
,
to
fulfyll
hys
greedy
appetite
,
which
like
dropsye
wyll
neuer
be
satiate
,
but
to
the
reliefe
of
the
poore
,
the
defence
of
the
innocent
,
the
forgeuinge
of
the
offendour
,
and
the
mayntenaunce
of
the
truthe
.
For
suche
a
man
is
happye
,
and
shall
receyue
greater
mercie
at
Gods
hand
.
And
therefore
when
we
lacke
this
gifte
,
or
doe
not
vse
it
,
let
vs
fyrste
forgeue
them
that
haue
offended
vs
,
and
than
pray
that
our
debtes
may
likewise
be
forgeuen
vnto
vs
,
and
that
is
the
verye
practyse
of
thys
gyfte
of
counsell
,
and
the
direction
of
oure
spirytuall
strength
and
fortitude
.
The
syxte
darte
of
the
deuell
is
gluttonye
,
for
when
he
hathe
mooued
a
man
to
take
pleasure
and
ioye
in
these
outwarde
and
worldlye
thynges
,
he
tempteth
hym
speciallye
to
followe
that
pleasure
that
is
most
naturall
to
his
fleshe
,
and
not
to
be
content
with
that
the
necessitye
of
nature
requireth
,
but
to
lette
pleasure
haue
hys
wyll
,
eyther
in
excedynge
measure
,
or
in
to
much
delicatenes
,
and
preparation
for
the
same
,
wherupon
foloweth
the
decaye
of
healthe
,
and
subuersion
of
reason
.
For
commonly
wher
there
is
a
full
belly
,
there
is
also
a
dull
witte
,
for
that
cause
the
holye
Ghoste
hath
armed
vs
wyth
the
gift
of
vnderstandinge
,
out
of
whiche
procedeth
the
vertue
of
clennes
of
hart
,
that
our
spirituall
eyes
maye
be
simple
,
and
refuse
to
be
made
dull
with
the
stuffing
of
our
bellies
,
and
our
hartes
maye
be
cleane
and
pure
from
the
corruption
of
the
flesh
,
not
loden
with
surfeting
and
dronkennes
,
to
th
intent
we
might
escape
the
sayde
vyce
of
glotonie
,
and
be
promoted
to
so
greate
happynes
as
to
see
God
,
whiche
no
man
can
do
except
the
mist
of
ignoraunce
,
errour
,
and
vncleane
lyuynge
be
taken
from
his
eyes
by
faythe
and
the
gift
of
vnderstanding
.
And
therfore
least
these
tentations
of
the
fleshe
specially
concerninge
the
nourishing
and
pamperinge
of
the
same
,
do
hynder
vs
from
true
vnderstanding
,
and
the
syghte
of
God
which
he
hath
promised
to
all
them
that
be
simple
and
cleane
of
hart
:
let
vs
diligently
pray
that
he
suffer
vs
not
to
be
led
into
temptation
.
Finally
the
last
of
the
deuils
dartes
is
lechery
which
is
the
vylest
kind
of
sinne
of
al
other
,
&
the
sonest
is
a
man
tempted
vnto
it
,
if
the
deuil
haue
any
enteraunce
before
,
eyther
by
ydlenesse
,
couetousnesse
or
dronkennesse
.
For
(
as
the
prophet
saythe
)
the
cause
of
the
iniquitye
of
Sodome
was
pryde
,
E●ech
.
xvi
to
muche
eatinge
,
wealth
and
ydlenesse
.
And
thys
vyce
blyndeth
a
mans
soule
,
taketh
awaye
his
reason
for
a
tyme
,
and
the
consideration
he
shoulde
haue
of
death
,
and
bringeth
him
into
hatred
of
God
,
and
in
mistruste
or
desperation
of
the
life
to
come
.
And
for
remedye
againste
this
most
beastlye
vyce
,
the
holye
Ghoste
hath
armed
vs
with
his
greatest
gifte
,
which
is
wysdome
,
whereby
a
manne
pulleth
awaye
hys
mynde
and
pleasure
from
the
corruption
of
hys
fleshe
,
and
refuseth
to
be
subiect
to
his
vnnaturall
sensualitie
,
and
to
defile
his
bodye
the
temple
of
God
,
and
setteth
his
hole
ioye
,
felicitye
and
rest
in
his
Lorde
God
,
hauinge
his
mynde
occupyed
in
heauenly
thoughtes
,
where
nothinge
is
that
can
displease
.
And
thys
is
the
wysdome
of
God
that
commeth
from
aboue
,
which
is
chaste
,
Iacob
.
iii.
peaceable
,
gentle
,
easie
to
be
intreated
,
agreable
to
goodnes
,
full
of
mercy
and
good
fruite
.
Happye
are
they
that
haue
thys
wysedome
,
oute
of
which
springeth
the
vertue
of
making
peace
,
because
the
fruit
of
rightwisnes
is
sowen
in
peace
to
theym
that
be
peacemakers
,
to
whome
God
hath
promised
that
they
shal
be
called
his
sonnes
and
children
,
for
which
cause
when
we
lacke
this
gift
of
wisdome
,
or
waxe
slacke
to
vse
it
,
let
vs
pray
to
almighty
god
to
deliuer
vs
from
al
euill
,
whiche
deliueraunce
setteth
vs
at
libertye
,
and
maketh
vs
freemen
,
that
is
to
saye
,
the
chyldren
of
god
,
indued
with
his
spirit
of
adoption
,
wherby
we
may
boldly
call
God
our
father
.
And
thus
I
haue
declared
vnto
you
the
seuen
giftes
of
the
holy
ghost
,
geuen
vnto
vs
in
our
confirmation
,
which
for
lacke
of
our
good
and
vertuous
bringinge
vp
when
wee
were
chyldren
,
do
not
so
muche
appeare
and
shewe
theimselues
in
oure
deedes
,
as
it
were
expedient
they
should
,
but
yf
we
rayse
theym
vp
againe
by
oure
prayer
and
diligent
exercise
,
as
I
haue
partly
told
you
,
we
shall
be
sure
to
ouercome
our
spirituall
enemye
,
and
in
the
daye
of
oure
Lorde
receyue
the
crowne
of
glorye
,
throughe
the
merites
of
our
sauiour
Christ
,
to
whom
with
the
father
and
the
holy
ghost
be
all
glorye
and
prayse
.
Amen
.
(
⸫
)
¶
Of
the
reall
presence
of
Christes
bodye
in
the
Sacrament
of
the
Aultar
.
Ser.
vii
.
AS
a
man
by
his
carnall
generation
is
not
onely
borne
to
temporal
life
,
but
also
in
proces
of
tyme
waxeth
strong
,
which
life
&
strength
can
not
be
preserued
withoute
nouryshement
and
holsome
meate
:
euen
so
a
man
by
his
spirituall
regeneration
,
is
not
onely
borne
againe
to
a
spirituall
life
in
Christ
by
baptisme
,
but
also
waxeth
strong
in
Christ
by
receiuing
the
giftes
of
the
holy
ghost
in
Confirmation
,
which
spirituall
lyfe
and
strength
can
not
bee
preserued
and
continued
without
spiritual
nourishment
and
holsome
meate
.
For
which
purpose
our
sauiour
Christ
,
who
loued
vs
so
vehemently
,
that
to
bringe
vs
to
life
,
was
content
to
dye
,
Grego
.
in
canti
.
cap.
i
and
for
the
pryce
and
ransome
of
the
same
lyfe
vouchsafed
to
geue
his
own
body
to
death
:
doth
styll
vouchsafe
to
nouryshe
vs
so
redemed
and
brought
to
life
with
the
swete
and
holsom
milke
of
his
owne
bloude
,
Cypria
.
de
duplic●
martirio
.
and
geueth
vs
his
fleshe
to
eate
,
and
his
bloud
to
drinke
,
that
we
might
be
fed
and
nouryshed
for
the
continuaunce
of
oure
spirituall
life
,
wyth
the
same
precious
thynges
that
we
were
redemed
withall
before
.
And
because
our
soules
be
as
yet
ioyned
with
oure
bodies
,
Chryso
.
in
Mat.
hom.
lxx●iii
▪
therfore
for
the
time
of
this
life
our
Sauiour
Christ
geueth
vnto
vs
his
vnuisible
graces
in
sensible
Sacramentes
.
And
as
in
Baptisme
,
by
water
(
whiche
is
a
sensible
thing
)
is
geuen
to
vs
the
inuisible
grace
of
regeneration
:
euen
so
in
the
Sacrament
of
the
Aultare
vnder
the
vysible
formes
of
breade
and
wyne
,
is
geuen
to
vs
the
substaunce
of
all
grace
,
which
is
Chryst
hym selfe
,
that
is
to
saye
,
hys
bodye
and
hys
bloude
,
which
though
they
be
corporall
thinges
in
theyr
own
nature
,
yet
now
being
glorified
they
be
spirituall
,
and
therefore
not
sensible
,
but
where
it
pleaseth
oure
Sauiour
by
miracle
to
haue
them
appeare
.
Thys
is
than
most
certeynlye
and
constantly
to
be
beleued
of
vs
all
vpon
payne
of
dampnation
that
in
thys
blessed
sacrament
of
the
Aultar
(
wherof
I
entreate
at
this
time
)
is
verelye
and
reallye
present
the
true
bodye
and
bloude
of
oure
Sauiour
Christ
which
suffered
vpon
the
crosse
for
vs
,
and
is
receyued
there
corporallye
by
the
seruices
of
our
mouthes
,
not
in
the
same
forme
of
his
body
,
as
it
was
vpon
the
crosse
,
but
in
the
formes
of
our
dayly
and
special
nutrimentes
of
breade
and
wyne
,
Eusebius
Emesenus
orat
.
de
corpo
.
&
sang
.
the
substaunce
of
which
bread
and
wyne
,
is
conuerted
and
chaunged
into
the
substaunce
of
Chrystes
bodye
and
bloude
,
by
the
omnipotent
and
secret
power
of
his
woorde
,
assistinge
the
due
administratyon
of
hys
mynister
.
This
merueylous
and
heauenly
doctrine
is
not
inuented
by
mans
wytte
,
but
reueled
by
Gods
spirit
in
his
holy
scripture
,
Mat.
xxvi
.
and
taught
vs
by
the
mouth
of
our
Sauiour
Christe
,
who
instituted
thys
holy
Sacrament
in
his
last
supper
,
sayinge
to
his
disciples
,
take
,
eate
,
this
is
my
bodye
whiche
is
geuen
for
you
,
this
is
my
bloude
of
the
new
testament
,
which
is
shed
for
many
and
for
you
in
remission
of
sinnes
.
Of
these
words
&
the
like
which
be
written
in
the
gospels
of
S.
Marke
&
S.
Luke
and
in
the
epistle
of
S.
Paul
to
the
Corinthians
,
Mark
.
●iiii
Luke
.
xxii
i.
Cor.
xi
.
the
holy
catholike
church
hath
euer
from
the
beginning
vnderstanded
and
beleued
that
after
the
speaking
of
those
words
by
Christ
or
by
his
minister
in
his
person
sufficientlye
authorised
so
to
do
by
his
commaundement
,
is
made
present
the
naturall
body
and
bloud
of
our
sauiour
Christe
,
there
to
be
receiued
of
his
faithfull
people
,
to
the
increase
of
all
grace
,
and
immortalitie
bothe
of
bodye
and
soule
.
For
the
Churche
estemeth
these
to
be
the
working
wordes
of
God
,
makinge
the
thinge
to
be
as
it
was
not
before
,
and
not
as
the
wordes
of
onely
man
whiche
can
onelye
declare
the
thinge
to
be
as
it
is
before
.
For
yf
Christes
word
be
of
such
strength
that
it
can
make
thinges
to
be
,
that
were
nothing
before
,
Amb●
de
Sacra●●●
▪
iiii
.
cap.
〈◊〉
.
how
much
more
hath
it
strength
to
make
a
thinge
that
was
before
,
to
be
chaunged
into
an
other
thynge
that
it
was
not
?
Like
as
the
heauen
was
not
,
the
earth
was
not
,
&
yet
he
said
the
worde
,
and
they
were
made
:
euen
so
the
sacrament
before
the
consecration
was
not
the
bodye
of
Christe
,
but
after
the
consecration
,
it
is
now
the
body
of
Christ
,
for
he
hath
said
the
word
,
&
the
thinge
is
made
.
Emes
.
ora
.
de
corpo
.
&
sangu
.
And
he
that
is
the
author
of
the
gift
,
is
also
the
wytnes
of
the
truth
of
the
same
gift
,
so
that
our
fayth
in
this
thinge
is
grounded
not
in
mans
reason
or
sense
,
but
in
the
almighty
power
of
gods
worde
.
For
if
Christ
the
speaker
of
this
word
were
not
Gods
sonne
,
Ireneus
.
lib
iiii
.
cap.
xxxiiii
.
and
the
woorde
of
God
,
by
whom
all
trees
and
herbes
doo
bringe
foorth
fruite
:
it
could
not
be
certeine
to
vs
,
that
this
blessed
and
sanctified
breade
of
the
Sacrament
were
Christes
bodye
,
and
the
cuppe
of
his
bloude
.
Therefore
seing
that
he
hath
sayde
,
Chrysost.
in
M●t
ho.
lxxxiii
.
this
is
my
body
,
this
is
my
bloude
,
who
can
neyther
deceyue
nor
be
deceyued
:
let
vs
without
all
doubte
stedfastlye
beleue
it
to
be
so
,
and
looke
vpon
it
wyth
the
eyes
of
our
vnderstandinge
.
For
our
faith
in
this
matter
is
induced
by
hys
onelye
authorytie
,
Bernardus
serm.
in
cena
domini
and
not
by
our
wytte
,
whose
wordes
require
necessarily
our
fayth
,
and
in
no
wise
do
admitte
our
reason
,
they
require
a
simple
beleuer
,
and
reproue
a
wicked
reasoner
,
so
that
we
must
beleue
simply
,
that
we
can
not
serche
profitablye
,
wherefore
lyke
as
wee
maye
not
curiouslye
serche
howe
it
is
done
:
so
we
maye
not
Iewishlye
doubte
whether
it
be
done
,
but
reuerently
prepare
vs
to
receyue
that
by
faith
we
are
sure
is
done
.
And
furthermore
,
the
holy
Churche
estemeth
those
wordes
of
Christ
,
this
is
my
body
,
this
is
my
bloude
,
to
be
the
formall
wordes
of
a
sacrament
of
the
new
Testament
,
workinge
inwardly
the
same
grace
that
is
signified
outwardly
,
whiche
is
the
propert●e
of
euery
sacrament
of
the
newe
Testamente
,
whereby
they
differ
frome
the
other
shadowes
of
the
olde
Testament
.
And
because
the
grace
that
is
signified
by
these
formall
wordes
,
is
the
very
bodye
and
bloude
of
Christe
him selfe
,
the
author
and
fountayne
of
all
grace
,
therfore
we
must
certeinly
knowe
by
fayth
,
that
God
assistyng
the
due
ministration
of
thys
Sacrament
,
according
to
his
promise
,
doth
inwardly
woorke
in
the
holy
Sacrament
the
reall
presence
of
his
saied
bodye
and
bloude
.
Chrysost.
de
prodit
.
Iudae
.
It
is
not
the
power
of
the
priest
being
a
man
,
that
in
the
creatures
which
be
set
vpon
the
aultare
to
be
consecrate
,
causeth
the
body
and
bloud
of
oure
Lorde
to
be
made
present
,
but
it
is
Christ
himselfe
that
was
crucified
for
vs
.
In
.ii.
tim.
i.
hom.
ii
.
The
wordes
be
pronounced
by
the
mouth
of
the
prieste
as
hys
mynyster
,
but
the
oblations
be
consecrate
by
Gods
power
and
grace
,
who
is
now
there
present
,
In
Math.
ho.
lxxxiii
.
Aug.
de
trinit.
lib.
iii.
cap.
iiii
.
Hesichius
in
leuit
.
lib
vi
.
ca.
▪
xxii
.
and
sanctifieth
the
creatures
,
and
chaungeth
them
,
by
the
inuisible
working
of
the
holy
ghost
,
which
miraculous
chaunge
must
be
imputed
to
Christ
,
who
by
hys
woorde
worketh
this
his
presence
aboue
the
reache
of
mans
carnall
vnderstandynge
.
And
we
ought
to
thinke
of
this
consecration
farre
aboue
the
consecration
of
other
thinges
.
For
other
thinges
in
the
Church
vsed
about
the
holy
Sacramentes
,
be
by
prayer
sanctifyed
and
called
holy
,
for
that
they
be
dedicate
to
some
holy
vse
,
and
the
soule
of
man
is
by
grace
consecrate
and
sanctified
,
because
it
is
a
substaunce
wherin
holines
and
vertue
remaineth
,
and
a
good
mans
bodye
is
also
sanctified
being
made
a
membre
of
Christ
,
and
the
temple
of
the
holy
ghost
,
and
the
other
Sacramentes
be
sanctified
and
holye
,
for
that
they
bee
the
instrumentes
wherby
GOD
worketh
holynes
in
the
soule
of
man
,
but
aboue
all
other
thinges
,
this
blessed
Sacrament
of
the
Aultar
is
most
holy
,
Chrysost.
hom.
xvii
.
in
Math.
beyng
(
as
S.
Chrysostome
sayth
)
not
onely
a
thinge
sanctifyed
,
but
also
verye
sanctification
and
holynesse
it selfe
.
For
in
that
it
is
the
bodye
of
Christe
by
sanctification
,
wherunto
is
annexed
the
godheade
by
vnitye
of
person
,
it
muste
nedes
by
holynes
it selfe
,
not
in
qualitie
,
but
in
substaunce
,
out
of
which
procedeth
all
holynes
,
vertue
,
and
goodnes
.
And
the
holy
Churche
also
estemeth
those
formall
woordes
of
oure
Sauioure
Christe
to
be
the
performaunce
of
his
promise
whych
he
made
at
Capernaum
to
his
disciples
,
when
he
sayde
:
the
breade
that
I
shall
〈◊〉
vnto
you
is
my
fleshe
,
which
I
shall
g●ue
for
the
life
of
the
worlde
,
Ioan
.
vi
.
whiche
promise
he
that
is
the
verye
truthe
and
can
not
lye
,
dydde
neuer
at
any
tyme
before
perfourme
but
in
hys
laste
supper
,
when
hee
gaue
hys
bodye
and
hys
bloude
to
hys
dysciples
to
eate
,
and
sayde
,
that
whiche
he
gaue
theym
was
hys
bodye
and
hys
bloude
.
And
as
he
promysed
to
geue
vnto
theym
hys
fleshe
,
that
shoulde
be
geuen
for
the
lyfe
of
the
worlde
,
Theophi
.
in
Marke
.
cap.
xiiii
.
and
not
a
figure
of
that
flesh
,
or
a
sygne
:
so
he
gaue
in
verye
deede
the
same
fleshe
,
and
not
a
fygure
or
sygne
of
it
,
and
sayde
precyselye
that
it
was
the
same
bodye
that
shoulde
bee
geuen
to
deathe
for
theyr
redemption
,
to
whyche
woorde
euerye
true
Christen
manne
geueth
credyt
,
Epipha
.
in
Ancora●u
.
and
hee
that
beleueth
not
that
it
is
hys
verye
true
bodye
,
as
he
sayde
it
was
,
he
is
fallen
from
all
grace
and
saluation
.
And
no
manne
oughte
to
bee
in
doubte
of
the
truthe
of
this
real
presence
of
Christes
body
in
the
sacrament
,
because
he
hathe
eyther
redde
himselfe
in
certeyne
holy
wryters
bookes
,
or
hath
heard
say
of
other
,
that
they
say
how
in
this
Sacrament
is
a
sygne
or
a
figure
,
or
a
similitude
of
Chrystes
body
.
For
those
same
authours
eyther
in
the
places
where
they
vse
those
wordes
,
or
els
in
some
other
places
declare
most
manifestly
theyr
faythe
concerning
the
real
presence
to
be
al
one
agreable
with
the
common
faythe
of
the
vniuersall
Churche
of
Christ
.
Aug.
in
.
li.
senten
.
prospe
.
And
for
your
better
instruction
in
thys
matter
,
ye
shall
vnderstande
that
there
be
twoo
thinges
whiche
be
partes
of
thys
Sacramente
,
the
visible
formes
of
breade
and
wyne
,
and
the
vnuisible
body
&
bloud
of
our
lord
Iesus
Christ
.
The
outwarde
forme
of
that
is
seene
,
Hylarius
pontif
.
is
a
fygure
and
signe
of
that
hydden
truth
,
whyche
is
there
conteined
,
beleued
and
not
sene
.
Ye
shall
also
vnderstand
that
in
the
Sacrament
there
be
two
graces
to
be
considered
,
the
one
is
the
substantial
grace
of
Christes
body
there
present
and
conteyned
,
the
other
is
the
accidental
grace
onely
signifyed
and
not
conteined
,
which
is
wrought
in
the
soule
of
the
worthye
receiuour
,
Cyrillus
in
Ioan
.
lib.
x.
cap.
xiii
.
wherby
he
is
more
inwardly
ioined
to
Christes
mistical
body
,
not
onely
spirituallye
by
fayth
and
charytye
,
but
also
by
naturall
and
corporall
participation
with
Christ
and
his
church
.
This
vnity
of
Christes
misticall
body
the
church
is
as
wel
signified
by
Christes
natural
body
there
present
,
as
it
is
by
the
visible
element
of
breade
,
Cypri
.
li.
i.
epist.
vi
.
whiche
as
it
is
made
one
loafe
of
many
granes
,
so
the
church
is
made
but
one
bodye
of
Christ
,
consistinge
of
manie
men
and
women
.
And
this
is
Christes
naturall
bodye
in
the
Sacrament
,
a
figure
of
his
misticall
bodye
the
Churche
,
and
of
the
vnitye
of
the
same
.
And
further
,
where
as
our
Lorde
commaunded
his
disciples
and
all
vs
to
doo
the
same
that
he
didde
,
that
is
to
saye
,
to
consecrate
and
to
raceiue
his
bodie
and
bloude
in
the
remembraunce
of
his
death
and
passion
till
his
last
commynge
,
i.
Cor.
xi
.
ye
may
thereby
vnderstande
,
that
the
inuisible
,
spiritual
and
intelligible
flesh
&
blood
of
Christ
in
the
Sacrament
,
Aug.
in
lib.
senten
.
prospe
.
Chrysost.
in
Mat.
ho.
lxxxiii
.
signifyeth
and
representeth
the
same
visible
,
mortall
,
and
palpable
bodye
of
Christ
vpon
the
crosse
,
for
which
respect
the
sacrament
of
diuers
Doctours
is
called
a
fygure
or
sygne
.
Finally
,
because
all
thinges
that
be
in
this
present
worlde
,
Origenes
in
psalme
.
xxxviii
.
Theophi
.
in
capi
x.
ad
Hebre.
Ambros.
offic.
lib.
i.
cap.
xlviii
.
Heb.
ix
.
Nazianzenus
orat
.
de
pascha
.
be
they
neuer
so
true
,
yet
they
be
called
figures
and
images
in
respecte
of
the
same
thinges
in
heauen
,
whiche
be
seene
as
they
be
wythoute
all
shadowes
or
coueringes
:
therfore
like
as
the
very
oblation
of
Christ
vpon
the
crosse
,
which
is
a
thing
of
most
truthe
,
is
called
an
image
,
in
respect
of
that
oblation
,
whiche
he
the
same
time
,
&
at
al
times
maketh
in
heauen
before
his
father
,
where
he
appeareth
as
an
aduocate
for
vs
:
euen
so
the
natural
bodie
of
Christ
in
the
sacrament
,
which
can
not
here
be
sene
,
but
by
fayth
,
may
wel
be
called
a
figure
or
an
image
of
the
same
body
in
heauen
,
which
is
there
seene
without
couer
,
&
receyued
by
perfite
fruition
of
al
the
blessed
angels
&
saintes
that
be
ther
in
the
kyngedome
of
God
.
Bernardus
serm.
de
cena
domini
.
For
here
the
Churche
hath
Christ
her
spouse
in
a
sacramente
,
and
there
she
shall
haue
him
without
all
sacrament
,
both
here
and
there
is
the
truth
,
but
here
it
is
couered
,
and
there
manyfest
without
couer
:
in
earthe
we
eate
the
breade
of
angels
in
a
Sacrament
,
Cypri
.
ser.
de
cena
▪
in
heauen
we
shall
eate
the
same
bread
euidentlye
without
a
sacrament
,
where
the
presence
of
the
most
hye
priest
shall
shewe
it selfe
openly
to
all
men
as
it
is
.
For
these
respectes
whiche
I
haue
rehersed
,
no
man
ought
to
be
in
dout
of
the
truth
of
Christes
real
presence
in
the
Sacrament
,
because
of
these
wordes
(
figure
or
signe
)
founde
in
certayne
authors
,
which
wordes
(
as
I
haue
declared
)
do
in
no
wyse
denye
the
truthe
of
the
presence
,
but
eyther
they
declare
the
secret
and
couered
maner
of
it
in
the
sacrament
,
or
they
signifye
the
vnitye
of
Christes
misticall
body
,
or
els
they
bringe
into
oure
remembraunce
,
the
passion
of
Christes
bodye
whiche
is
paste
,
or
the
cleare
fruition
of
the
same
in
heauen
,
whiche
to
vs
is
yet
to
come
.
And
here
ye
ought
to
marke
diligentlye
that
I
haue
sayde
concerninge
the
twoo
maners
of
being
of
Christes
bodye
,
Chryso
.
de
sacerdotio
lib.
iii.
the
one
in
heauen
at
the
ryghte
hande
of
hys
father
manyfestlye
wythout
all
couer
or
Sacrament
,
the
other
the
same
momente
of
tyme
here
in
earthe
amonges
vs
in
a
Sacramente
,
to
be
receyued
of
vs
for
oure
spirituall
sustenaunce
,
in
whyche
thynge
wee
maye
not
consider
the
nature
of
a
mannes
body
,
but
the
infinite
power
of
GOD
,
that
canne
dooe
wyth
hys
bodye
what
hee
wyll
,
and
doth
with
it
what
he
saith
.
And
because
he
saith
euidently
that
he
geueth
to
vs
his
body
that
suffred
,
Chrysost.
in
.
Mat.
ho
lxxxiii
.
Luk.
xviii
Mark
.
x.
and
his
bloude
that
was
shedde
,
therfore
we
ought
to
beleue
his
woorde
whyche
can
not
deceiue
vs
,
seinge
that
all
thinges
be
possible
to
God
,
which
be
vnpossible
to
man
.
Christes
bodie
is
but
one
,
and
although
it
bee
consecrate
and
offered
in
many
places
,
Ambro.
ad
Heb.
ca.
x.
yet
there
is
but
one
Christ
in
euery
place
,
being
bothe
full
Christ
here
,
and
full
Christ
there
one
bodye
.
And
where
as
Chryste
,
Gods
onelye
begotten
sonne
goeth
into
euery
man
diuisiblye
that
receyueth
him
,
Cyrillus
in
Ioan
.
lib.
xii
cap.
xxxii
.
and
by
his
flesh
sanctifieth
their
soules
and
bodies
,
yet
he
in
his
flesh
remayneth
hole
wythout
diuision
in
euery
one
,
beinge
but
one
wher
so
euer
he
be
,
by
no
meanes
diuided
.
And
in
thys
miracle
oure
Sauioure
Christe
excelled
Helias
and
all
other
prophetes
,
Chryso
.
ad
pop.
Anti.
hom.
ii
.
for
Helias
left
his
mantle
vnto
his
disciple
,
but
the
sonne
of
God
ascending
left
to
vs
his
fleshe
.
Helias
ascended
without
his
mantle
him self
,
but
Christ
both
left
hys
fleshe
vnto
vs
,
and
ascended
hauing
it
also
with
him
.
And
this
is
not
of
our
desertes
,
but
of
hys
exceding
mercye
and
good
wyll
,
Bernardus
serm.
de
cena
domini
.
that
beinge
hole
in
his
maiestie
and
glory
,
at
the
ryght
hande
of
God
hys
father
,
yet
dothe
vouchesafe
the
same
tyme
to
be
with
vs
in
earth
vnuisibly
,
being
but
one
in
dyuers
places
not
onelye
comfortinge
vs
that
be
here
trauelinge
wyth
the
presence
of
hys
diuinitie
and
holye
spirite
,
Cyrillus
in
Ioan
.
lib.
iii
,
cap.
xxxvi
.
but
also
feeding
and
nourishynge
vs
with
the
heauenlye
foode
of
hys
body
and
bloud
to
euerlasting
life
.
This
feading
of
vs
with
Christes
body
&
bloud
we
muste
vnderstand
that
it
is
not
only
spiritually
by
faith
,
when
we
remember
and
thinke
vppon
his
passion
and
death
,
but
also
corporallye
with
the
seruice
of
our
bodies
and
senses
,
when
we
receiue
it
in
the
sacrament
.
For
as
in
the
olde
law
the
bloud
of
the
paschal
lambe
was
commaunded
to
be
sprinckled
vpon
both
the
postes
of
the
doore
:
Exod.
xii
.
Gr●go
.
ho.
xxii
.
euen
so
the
bloude
of
Christe
our
paschall
lambe
,
is
sprinckled
vpon
both
the
postes
of
our
doore
,
when
it
is
receiued
not
onelye
wyth
the
mouth
of
the
body
for
redemption
,
but
also
with
the
mouth
of
the
hearte
for
imitation
.
Greg.
dialog.
lib
iiii
cap.
lviii
.
Whyche
bloude
is
not
nowe
shedde
vpon
the
handes
and
coates
of
the
souldiours
that
crucifyed
him
,
but
is
powred
into
the
mouthes
of
the
faithfull
that
receyue
hym
.
And
this
newe
doctryne
was
not
knowen
to
the
worlde
tyll
our
Sauiour
Christe
taught
it
hymselfe
in
his
ghospell
.
Cyprianus
Ser.
de
Ce●na
.
Origenes
in
Nu.
ho
,
xvi
.
For
the
olde
lawe
dyd
forbydde
the
eatinge
and
drinkinge
of
bloude
with
theyr
mouthes
,
and
the
newe
law
dothe
commaunde
it
so
to
be
dronken
,
for
which
cause
we
that
pertayne
to
the
newe
lawe
do
vse
often
tymes
to
drinke
of
this
bloud
,
knowynge
that
except
we
eate
his
flesh
and
drink
his
bloud
we
shall
not
haue
lyfe
in
vs
.
Ioan.
vi
.
Chrysost.
hom.
de
Dauid
〈◊〉
Saule
▪
Wherein
wee
are
called
to
more
dignitye
than
any
of
the
prophetes
of
the
olde
testamente
was
.
For
Dauid
dyd
neuer
eate
of
thys
bodye
,
nor
neuer
dranke
of
this
bloude
,
although
he
beleued
in
Chryste
as
well
as
we
or
rather
better
,
and
so
was
onelye
pertaker
of
them
spirituallye
by
fayth
,
and
not
corporally
by
the
sacrament
as
we
be
.
Chrysost.
ho.
xxix
.
in
●l
.
Cor.
xiii
See
with
what
great
dignity
almighty
God
doth
honour
our
mouthes
,
by
which
as
by
certeine
gates
and
doores
our
sauiour
Christ
entreth
into
vs
when
we
communicate
and
receiue
his
bodye
,
and
so
hauing
Christ
within
vs
by
his
fleshe
,
&
in
hym
corporally
vnited
by
the
sacrament
of
perfit
and
natural
vnitie
,
Hyllarius
de
Trinitate
.
li.
viii
.
we
shal
likewise
be
partakers
of
his
propretie
,
which
is
life
euerlasting
.
I
wil
no
more
at
this
time
(
good
people
)
occupy
you
with
any
longer
processe
concerninge
this
most
true
&
euidente
matter
,
but
shall
speake
of
it
at
other
times
,
besechinge
you
in
our
lordes
name
not
to
wauer
in
your
faythe
lyke
reedes
blowen
a
syde
with
euery
wind
,
but
to
stand
stedfast
in
the
certein
belief
of
this
most
holy
sacrament
,
whiche
is
set
forth
to
vs
by
the
mouth
of
our
sauior
Christ
himself
and
the
sacred
bookes
of
al
his
holye
Euangelistes
,
and
is
confirmed
with
the
bloud
of
his
martirs
,
with
the
miracles
of
God
and
hys
faintes
shewed
for
that
purpose
,
with
the
testymony
of
all
catholyke
wryters
in
euery
age
,
and
with
the
aucthoritie
and
consente
of
the
holle
church
of
Christ
throughout
the
worlde
,
as
well
in
general
counsels
assembled
in
the
name
of
oure
Lord
Iesus
Christ
,
as
in
euery
perticulare
prouince
and
realme
,
which
is
the
piller
of
trueth
,
&
the
surest
staffe
to
leane
vnto
for
a
christen
man
to
holde
himselfe
stedfaste
in
trueth
,
Hesichius
in
leuit
.
li.
vi
.
cap.
xxii
so
that
the
mooste
manyfeste
woorde
whyche
was
spoken
by
Chr●ste
oure
Lorde
vpon
this
holye
Sacrament
,
and
the
true
meaninge
of
the
same
woord
declared
from
tyme
to
tyme
by
his
holye
Catholike
church
,
deliuereth
vs
from
all
ignoraunce
,
what
it
is
,
and
assureth
vs
that
in
this
most
holy
sacrament
is
present
by
the
omnipotent
power
of
god
the
real
and
true
body
and
bloude
of
our
sauiour
Christ
god
and
man
,
vnder
the
sensyble
formes
of
bread
and
wine
,
and
is
there
receyued
of
the
faithfull
people
not
onelye
spirituallye
by
faithe
but
also
corporallye
with
their
mouthes
for
the
attayninge
of
immortalitie
and
euerlastinge
life
both
of
body
and
soule
,
the
which
GOD
of
his
infinite
goodnes
graunt
vs
through
the
merytes
of
his
sonne
Iesus
Christ
,
and
the
sanctification
of
hys
holye
spirite
,
to
whom
bee
all
prayse
,
honour
,
and
glorye
,
world
without
ende
.
Amen
.
¶
Of
the
chaunge
of
the
breade
and
wyne
,
that
is
to
say
,
of
Transubstantiation
.
Serm.
viii
.
WHat
is
the
substance
of
thys
blessed
Sacrament
,
we
haue
learned
(
good
people
)
of
oure
sauiour
Christes
owne
wordes
,
Mat.
xxvi
.
who
the
nighte
before
he
suffered
,
at
hys
laste
supper
with
his
disciples
toke
breade
and
blessed
it
,
and
brake
it
,
and
gaue
it
to
hys
dysciples
,
and
sayd
:
take
and
eate
,
this
is
my
body
,
and
takinge
the
chalice
,
he
gaue
thankes
&
gaue
it
to
them
,
saying
:
drinke
al
you
of
this
,
for
this
is
my
bloude
of
the
new
testament
,
whiche
shall
bee
shed
for
many
for
remission
of
sinnes
:
Upon
these
wordes
of
Christe
all
true
christen
men
ground
their
fayth
concerning
this
blessed
Sacrament
,
and
beleue
verelye
that
the
inwarde
substaunce
of
this
sacrament
,
is
the
fleshe
of
oure
Sauiour
Iesus
Christe
whyche
suffered
for
oure
synnes
,
and
that
in
the
chalyce
consecrate
,
is
the
same
bloude
that
dyd
runne
foorth
of
Chrystes
syde
when
it
was
opened
with
the
speere
.
And
furthermore
vpon
the
same
woordes
of
Christ
,
the
holy
churche
and
all
true
christen
men
her
members
doe
grounde
their
faithe
concerninge
the
chaunge
whiche
the
holye
ghoste
by
his
vnspeakable
power
worketh
in
this
sacrament
,
where
t●e
inwarde
substaunce
of
breade
and
wyne
is
chaunged
into
the
substaunce
of
the
bodye
and
bloude
of
Chryste
,
the
outwarde
formes
of
the
saied
breade
and
wyne
with
the
quantitie
and
qualities
of
the
same
,
still
remayninge
vnchaunged
.
Whiche
maner
of
chaunge
because
it
is
singuler
and
hathe
none
like
it
,
eyther
in
nature
or
otherwise
,
Concilium
generale
Lateranense
.
therefore
the
holy
Churche
dothe
call
it
by
the
name
of
Transubstantiation
,
the
whiche
woorde
was
inuented
by
the
holy
churche
in
the
greatest
generall
counsell
that
euer
was
,
which
was
called
the
counsell
of
Lateranense
,
where
there
were
present
seuenty
Archbyshoppes
and
foure
hundred
Bishops
,
and
they
spake
of
thys
chaunge
by
that
name
,
to
th
intent
that
lyke
as
the
holie
church
of
Christ
in
euery
age
dyd
agree
and
was
of
one
minde
concerninge
this
chaunge
of
the
bread
and
wyne
:
euen
so
they
should
agre
and
be
of
one
tong
in
the
vtteringe
and
speaking
of
that
chaunge
,
that
the
diuersitie
of
manye
wordes
vttereth
diuersly
in
the
bokes
of
learned
men
should
not
impayre
and
bring
in
doubt
the
olde
knowen
trueth
reueled
to
the
Churche
by
the
holye
ghoste
.
This
olde
trueth
the
Churche
learneth
of
Christes
owne
woordes
.
For
where
as
it
was
but
one
thinge
or
substance
which
our
Sauiour
Christ
gaue
out
of
his
hand
to
his
disciples
to
eate
,
whiche
one
thinge
he
saied
plainly
was
his
body
which
shoulde
be
geuen
for
them
,
and
in
saying
so
,
made
it
so
to
be
by
hys
almightie
word
,
for
that
cause
the
holy
church
beleueth
that
it
is
not
breade
but
his
very
bodye
in
dede
.
And
also
where
as
it
appeareth
to
al
a
mans
senses
to
be
very
bread
,
which
senses
be
not
deceiued
so
farre
as
they
can
skyll
of
&
reache
vnto
,
which
is
onely
to
the
outwarde
apparaunce
,
and
qualities
or
qualitie
&
not
to
the
inwarde
substaunce
,
therefore
the
holye
Churche
beleueth
that
the
chaunge
which
is
in
the
sacramente
,
is
made
in
the
inward
substaunce
of
the
bread
,
and
not
in
the
outward
forme
of
the
breade
,
whiche
remayneth
as
it
was
,
for
whiche
cause
the
Churche
calleth
that
chaunge
,
Transubstantiation
.
For
that
bread
which
our
lord
reached
to
his
disciples
being
chaunged
in
nature
and
not
in
forme
,
Cypria
.
Ser.
de
Cena
.
by
the
omnipotency
of
his
worde
was
made
flesh
.
And
as
in
the
person
of
Christe
,
hys
humanitie
was
sene
and
his
diuinitie
was
secret
vnsene
,
euen
so
in
this
sacrament
the
outwarde
forme
of
breade
appeareth
to
mans
sight
,
and
the
inwarde
substance
of
Christ
god
and
man
appeareth
not
to
a
mans
corporall
eye
,
but
to
the
eye
of
his
soule
,
whiche
is
faith
,
which
fayth
is
stayed
vppon
the
omnipotent
power
of
god
.
For
he
that
can
create
all
thinges
of
nought
with
his
woorde
,
Emesenus
orat
.
de
corpor
.
&
sang
.
Ambros.
de
iis
qui
initian
.
Exod.
vii
.
iii
.
Reg.
xviii
.
can
also
chaunge
thinges
that
be
created
,
with
his
word
:
and
if
the
benediction
of
man
can
chaunge
the
natures
of
thinges
,
as
appeared
when
Moyses
chaunged
hys
rodde
into
a
serpent
:
what
shall
we
say
of
the
consecration
of
God
that
worketh
merueilously
in
his
holy
sacrament
?
If
the
word
of
Helyas
was
able
to
bringe
fyre
from
heauen
,
shall
not
the
worde
of
Christ
be
able
to
chaunge
the
substaunce
of
breade
?
therefore
vppon
thys
grounde
of
gods
almightye
power
,
we
submitte
our
reason
to
our
fayth
,
and
aboue
the
reache
of
reason
we
beleue
Christes
worde
,
and
that
ther
is
not
the
substaunce
of
bread
which
nature
formed
,
Ambros.
de
iis
qui
initian
.
but
the
substaunce
of
Christe
whiche
benediction
hath
consecrate
.
And
so
wee
esteme
thys
Sacramente
otherwyse
than
an
infidell
dothe
.
Like
as
an
vnlearned
man
when
he
looketh
vppon
a
booke
,
Chrysost.
in
epist.
i.
Cor.
ii
.
ho.
vii
.
he
vnderstandeth
not
the
meaninge
of
the
writing
,
but
a
learned
manne
wyll
fynde
muche
matter
hyd
there
,
as
the
lyues
and
stories
of
men
,
the
vnlearned
man
wyl
thinke
ther
is
nothinge
els
but
paper
and
ynke
,
the
learned
man
will
vnderstande
an
others
speakinge
,
and
speake
to
one
beyng
absent
,
and
aske
by
his
letters
what
so
euer
he
would
haue
:
euen
so
it
is
in
these
misteries
,
the
infidels
althouhh
they
here
what
it
is
,
yet
they
seme
not
to
heare
.
But
the
faithfull
man
who
hathe
experience
of
the
holye
ghost
,
can
beholde
the
vertue
and
power
of
God
in
the
secrete
misteries
,
where
the
substaunce
of
bread
is
consumed
by
the
substaunce
of
Christes
body
,
and
ceaseth
to
be
there
any
more
,
euen
as
waxe
when
it
is
put
in
the
fyer
,
Chrysost.
in
enceniis
it
melteth
away
&
the
substaunce
of
it
remaineth
no
more
.
These
similitudes
(
whereof
the
bookes
of
the
olde
writers
be
full
)
be
not
to
satisfy
the
subtle
wits
and
curious
questions
of
men
that
lack
faithe
,
whose
reasons
brought
oute
of
naturall
experimentes
,
maye
in
no
wyse
be
admytted
of
a
Chrysten
manne
to
dysproue
anye
parte
of
our
faythe
receyued
,
but
they
be
brought
in
to
declare
what
is
oure
faythe
in
this
poynte
,
to
whiche
faythe
Gods
pleasure
is
,
that
euerye
mannes
reason
should
be
taken
captiue
,
and
serue
to
the
beliefe
of
his
wonderful
workes
and
Sacramentes
:
ii
.
Cor.
x.
euen
as
the
natural
inclination
of
our
will
,
should
serue
to
execute
the
commaundement
of
godlye
charitie
.
For
whatsoeuer
fleshe
and
bloud
dothe
bring
forth
,
Cypria
.
Ser.
de
Cena
.
or
the
subtlenesse
of
mans
wyt
,
not
indued
with
the
spirit
of
God
can
inuente
,
is
to
be
reiected
from
the
iudgement
and
dyscussion
of
this
holy
mistery
,
and
onely
that
is
to
be
admitted
which
the
father
of
heauen
by
the
mouth
of
his
sonne
,
and
the
inspiration
of
hys
holy
spirite
hath
reueled
to
his
churche
.
And
therewyth
is
euery
good
christen
man
contented
and
satisfied
,
not
like
the
vnfaithful
Iewes
asking
howe
it
can
be
so
,
seyng
nothing
is
vnpossible
to
God
,
but
geuinge
full
credite
to
the
churche
of
God
in
the
presence
of
Christ
in
this
Sacrament
as
the
blessed
virgine
Marye
dyd
to
the
Aungel
of
god
in
the
incarnation
of
Christe
in
her
wombe
,
and
as
she
gaue
full
consente
to
the
Aungels
woorde
when
he
tolde
her
that
the
holye
ghoste
shoulde
come
into
her
,
and
the
power
of
the
moste
highe
god
should
ouershadow
her
:
Damascenus
de
orthodoxa
fide
.
li.
iiii
.
cap.
xiiii
.
euen
so
ought
euery
faythful
soule
to
geue
ful
credite
to
gods
church
,
when
it
teacheth
by
the
woorde
of
God
that
the
holy
ghost
ouershadoweth
this
mistery
,
and
maketh
present
the
body
of
Christ
aboue
the
speach
and
reason
of
man
,
and
chaungeth
the
bread
and
the
wine
into
Christes
body
and
bloud
,
the
outward
formes
remaining
stil
,
so
that
nowe
there
be
not
two
substances
remaininge
,
but
one
and
the
self
same
that
was
geuen
for
our
redemption
,
otherwyse
the
maner
of
it
is
not
searcheable
.
And
it
oughte
to
beleue
also
,
that
lyke
as
the
Churche
of
god
in
the
first
generall
Counsell
at
Nyce
dyd
verye
well
whan
it
dyd
inuente
the
worde
of
Consubstantialitie
,
to
expresse
the
old
trueth
that
Christ
was
no
creature
,
but
equall
god
and
of
one
and
the
same
substance
with
the
father
,
to
the
confusion
of
the
heretyke
Arius
and
all
hys
adherentes
:
euen
so
that
the
same
churche
of
god
did
very
well
in
the
general
counsell
at
Laterane
,
when
it
inuented
the
woord
of
Transubstantiation
,
to
expresse
the
olde
truthe
,
that
there
is
but
one
substance
of
Christe
in
the
Sacrament
,
and
that
the
former
substaunces
of
breade
and
wyne
be
conuerted
and
chaunged
in
to
the
body
and
bloude
of
Christe
,
the
qualities
and
figure
of
the
same
remaining
styll
vnchaunged
,
to
the
confusion
of
the
heretykes
Luther
and
zwinglius
and
all
their
adherentes
.
Furthermore
it
is
to
be
considered
,
that
in
this
chaunge
of
the
bread
,
god
did
shewe
his
greate
mercyfull
goodnes
towardes
vs
,
that
for
our
reliefe
,
bearing
with
our
infirmitie
he
hath
suffred
the
outwarde
formes
of
bread
and
wine
to
remaine
vnchaunhed
.
For
as
our
nature
abhorreth
the
kylling
of
a
mans
fleshe
,
Aug.
contra
aduers.
legis
.
lib.
ii
▪
cap.
ix
.
and
the
sheding
of
a
mans
bloude
,
so
muche
more
it
abhorreth
the
eatinge
of
mans
raw
fleshe
and
the
drynkinge
of
mans
liuely
bloude
.
And
where
as
our
sauiour
Christ
declaringe
the
necessitie
of
this
Sacrament
to
th
atteining
of
euerlasting
life
,
sayd
:
Ioan.
vi
.
that
except
we
did
eate
his
flesh
and
drinke
his
bloude
wee
shoulde
not
haue
lyfe
in
vs
:
therefore
hath
he
by
his
godly
wisdome
inuented
this
way
to
geue
vs
his
flesh
to
eate
,
&
his
bloud
to
drink
,
and
yet
our
nature
should
not
abhorre
the
eating
and
drynking
of
it
,
but
comfortablye
and
obedientlye
receiue
it
.
For
he
geueth
it
in
such
nutrimentes
of
bread
and
wine
as
we
be
daily
accustomed
to
be
fedde
withal
,
Theophilactus
in
Mark
.
cap
xiiii
.
&
in
Mat.
cap.
xxvi
.
and
so
condescending
to
our
infirmitie
lest
we
should
abhorre
the
sight
of
his
flesh
&
bloude
in
their
owne
likenesse
,
he
reserueth
the
outwarde
formes
of
the
breade
and
wyne
,
but
their
substaunces
he
chaungeth
into
his
fleshe
&
bloude
.
Besyde
diuers
other
commodities
that
come
to
vs
thereby
,
as
that
our
fayth
is
more
exercysed
in
beleuing
that
to
bee
there
presente
,
whyche
we
see
not
with
our
corporall
eyes
,
and
the
propretie
of
the
sacrament
is
retained
,
which
is
to
teache
vs
by
the
composition
and
nature
of
the
outward
element
,
what
the
holy
ghost
worketh
inwardly
in
the
soule
of
him
that
worthylye
receiueth
it
,
whiche
is
the
vnitie
and
perfyte
coniunction
of
Christes
misticall
body
.
And
also
the
holy
Sacrament
it self
is
kept
and
conserued
in
his
due
honour
which
otherwise
should
be
contemned
&
despised
of
the
paganes
and
infidels
,
if
they
perceiued
how
we
christen
men
did
eate
the
flesh
&
drink
the
bloud
of
Christ
our
lorde
god
.
For
these
causes
he
hath
ordeined
it
,
to
bee
ministred
in
the
formes
of
bread
and
wine
.
And
although
our
sauior
Christ
when
he
did
first
institute
this
sacrament
in
his
supper
,
Aug.
ad
fra●res
.
ser.
xxviii
.
did
minister
it
to
his
Apostles
whom
he
than
made
priestes
,
vnder
bothe
the
kindes
of
bread
&
wine
,
to
th
intent
his
death
and
passion
might
be
declared
&
remembred
therby
,
where
his
bloude
was
seperate
from
his
body
,
as
the
bread
was
seperatly
consecrate
from
the
chalice
,
which
maner
is
yet
continually
obserued
in
the
sacrifyce
of
the
Churche
whiche
is
the
Masse
:
yet
for
diuers
weighty
considerations
as
well
concerning
the
honor
of
the
sacrament
and
the
auoidinge
of
th
effusion
of
Chrystes
blouds
which
might
chaunce
,
as
for
the
more
commodious
administration
of
the
Sacrament
to
the
people
,
the
holy
church
hath
vsed
euen
from
the
tyme
of
Christ
himself
and
his
Apostles
,
to
minister
this
sacrament
vnder
the
fourme
of
bread
onely
,
both
to
lay
men
&
women
and
also
to
priestes
,
sauing
when
they
doe
consecrate
and
minister
to
them selues
with
their
owne
handes
,
Aug.
de
consens
,
e●uang
.
li.
iiii
cap.
xxv
.
Theophilactus
in
Luc.
cap.
xxiiii
.
Concilium
gene.
Constan
.
Sess.
xiii
.
Eusebius
Emesenus
orat
de
.
corpor
.
&
sang
.
in
which
doing
it
hath
the
example
of
Christ
,
who
the
daye
of
hys
resurrection
ministred
this
sacramente
to
two
of
his
disciples
in
the
Castell
of
Emaus
vnder
one
kinde
alone
,
and
also
the
people
be
defrauded
of
no
part
of
Christes
body
&
bloud
nor
of
no
effect
or
grace
that
commeth
by
the
worthy
receiuinge
therof
,
for
it
is
most
certain
that
the
holle
body
&
bloud
of
Christ
is
as
truely
conteined
vnder
the
one
kinde
of
breade
,
as
vnder
both
the
kindes
of
bread
&
wine
,
seing
that
Christes
liuing
body
cannot
be
without
his
bloud
,
nor
his
liuely
bloud
with
out
his
body
.
And
it
is
also
most
certeinly
true
that
if
the
outward
element
of
breade
be
diuided
into
smal
parts
,
ther
is
the
holle
body
of
Christ
conteined
in
euery
part
as
it
was
in
the
holle
element
before
it
was
deuided
,
euen
as
the
soule
of
man
is
but
one
and
holle
in
the
holle
body
,
and
is
lykewyse
one
and
holle
in
euery
part
of
the
bodye
,
and
also
as
a
glasse
when
it
is
broken
into
peces
,
the
holle
ymage
of
a
mans
face
appeareth
in
euerye
parte
seuerally
,
which
before
in
the
holle
glasse
appeared
but
one
,
Cypria
.
Ser.
de
Cena
.
euen
so
the
holle
body
and
holle
bloud
of
Christ
is
geuen
vnder
euerye
part
of
the
outward
formes
,
equall
portion
is
geuen
to
euerye
one
,
it
is
holle
deliuered
,
it
is
distribute
to
many
,
and
not
dismembred
,
it
is
incorporate
to
the
receiuers
,
and
suffereth
no
iniurye
,
it
is
receiued
&
not
included
,
it
dwelleth
with
weake
persones
,
&
is
not
made
weake
,
&
is
muche
delited
with
the
pure
faith
&
cleane
minde
of
him
that
receiueth
.
For
these
most
weyghtie
&
godly
considerations
when
the
Sacrament
is
ministred
to
other
than
to
hym selfe
that
consecrateth
it
,
it
is
deliuered
vnder
the
forme
of
breade
onely
,
and
the
chalyce
is
not
consecrate
,
nor
yet
deliuered
as
any
parte
of
the
sacrament
,
but
for
the
more
commodyous
receyuinge
of
the
other
parte
wherein
was
conteyned
the
body
&
bloude
of
our
sauiour
Christe
.
Therefore
seyng
that
the
doctryne
of
Transubstantiation
is
(
as
I
haue
shewed
)
a
truth
necessarily
deduced
of
Chrystes
manyfest
woordes
,
sayinge
:
This
is
my
bodye
,
declaring
the
singular
and
onelye
substaunce
of
that
hee
gaue
to
theym
to
eate
,
to
be
his
bodye
,
and
so
not
breade
,
seynge
the
vniuersall
Churche
of
Chryste
hathe
determined
thys
to
be
goddes
trueth
,
and
for
finall
endynge
of
all
controuersyes
,
that
all
men
mighte
speake
one
thing
,
and
be
of
one
tong
hathe
ordered
it
to
bee
spoken
of
and
vttered
in
this
terme
of
Transubstantiation
,
and
seynge
the
testimonies
of
aunciente
doctours
to
bee
all
agreable
in
this
poynt
,
that
the
bread
is
chaunged
into
the
bodye
of
Christ
,
wherby
appeareth
the
consent
of
the
vniuersall
churche
,
whyche
is
the
pyller
and
vpholder
of
all
trueth
:
for
that
cause
let
euery
man
that
loueth
the
trueth
,
and
the
saluation
of
his
soule
stedfastlye
kepe
hymselfe
in
the
belief
of
this
truth
,
&
so
to
be
a
member
of
Christes
catholike
Churche
,
withoute
the
whiche
there
is
no
saluation
,
and
lette
hym
not
ioyne
hymselfe
to
any
faction
of
men
out
of
the
catholyke
Churche
of
Christe
,
that
for
syngularitie
or
gayne
of
the
worlde
trouble
the
peace
of
the
Churche
,
and
styrre
vp
the
ashes
of
olde
heresyes
,
whiche
by
the
greateste
aucthorytye
that
euer
Christe
lefte
in
his
Churche
,
that
is
to
say
,
by
the
iudgement
of
the
successour
of
saynct
Peter
in
the
chayre
of
Christe
,
and
of
the
Bysshops
and
pastours
of
Christes
flocke
called
from
all
the
partes
of
the
world
in
a
general
counsell
,
haue
bene
discussed
before
this
tyme
and
fullye
determined
.
Let
vs
not
shew
so
muche
dyshonor
to
our
most
certaine
and
heauenlye
religion
,
as
to
thynke
that
it
may
be
variable
after
the
wylful
and
furious
appetite
of
a
few
men
,
whiche
is
one
and
vniforme
,
and
so
hath
bene
from
Chrystes
time
tyll
this
day
,
being
by
gods
holy
spirit
the
scholemaister
of
his
holy
churche
inspyred
,
reueled
,
multiplied
,
ordered
,
continued
,
and
so
stablished
that
hell
gates
,
that
is
to
saye
,
tyrannye
,
schismes
,
and
heresy
,
shall
neuer
preuaile
against
it
.
He
that
by
vnitie
of
fayth
in
doctryne
,
and
by
the
peace
of
charitie
in
good
liuinge
kepeth
hym selfe
within
the
folde
of
gods
catholike
Churche
,
as
a
liuely
member
of
the
same
,
may
be
sure
of
the
protection
of
gods
holy
spirit
,
in
grace
,
and
be
in
good
hope
to
attaine
the
glory
of
God
in
the
kyngedome
of
heauen
by
the
merites
of
Christ
,
to
whom
with
the
father
and
the
holye
ghoste
,
be
honoure
,
and
praise
,
worlde
without
end
.
Amen
.
¶
Of
the
effectes
of
Christes
body
and
bloude
in
the
worthye
receiuer
.
Ser.
ix
.
HOw
much
(
good
people
)
are
we
bound
to
loue
our
Lorde
Iesus
Chryste
,
Bernardus
in
cantica
.
Ser.
xxxi
.
l.
that
lyke
a
good
shepeherd
hath
geuen
hys
soule
for
vs
hys
shepe
,
and
hys
fleshe
to
bee
oure
meate
,
and
his
bloude
to
be
our
drinke
,
and
so
is
he
both
our
redemer
,
and
redemption
,
our
feder
,
and
our
daylye
foode
.
Greater
loue
can
no
man
shewe
,
than
thys
whiche
Christ
our
Lord
hath
shewed
to
vs
,
Ioan.
xv
.
but
if
wee
would
consider
for
what
cause
and
purpose
hee
fedeth
vs
wyth
hys
fleshe
and
bloude
,
and
what
wonderfull
graces
and
effectes
he
woorketh
in
vs
bothe
in
bodye
and
soule
by
those
heauenlye
meates
,
our
loue
towardes
hym
shoulde
bee
a
greate
deale
more
increased
,
and
oure
desyre
shoulde
bee
more
inflamed
to
fyll
our
hungrye
soules
with
so
profitable
and
precious
meates
.
In
whiche
matter
I
intende
God
wyllinge
to
laboure
at
thys
tyme
,
and
to
make
but
a
shorte
recitall
of
certayne
bene●ytes
whiche
the
worthye
receyuinge
of
thys
mooste
blessed
Sacrament
worketh
,
first
in
our
soules
,
and
than
in
our
bodyes
:
for
to
speake
perfitly
at
length
of
it
,
and
as
the
worthynes
and
dygnitie
of
the
matter
requireth
,
woulde
aske
a
great
processe
and
a
longe
tyme
,
whyche
I
verelye
hope
youre
good
affection
in
perceyuynge
the
trueth
and
in
folowynge
the
same
in
your
lyues
wyll
supplye
.
First
of
all
,
this
holy
Sacramente
is
ordeyned
and
geuen
to
man
to
nouryshe
hym
to
eternall
lyfe
.
Theophilactus
in
Ioan
,
〈◊〉
xix
.
For
when
our
sauioure
Christe
was
dead
vpon
the
crosse
,
and
his
syde
was
perced
with
a
speare
,
there
came
foorth
of
it
water
and
bloude
,
where
vpon
he
fourmed
and
buylded
his
spouse
the
churche
:
For
by
the
water
he
geueth
to
vs
oure
beynge
,
because
by
it
wee
are
brought
to
be
christen
menne
,
and
by
the
bloude
he
geueth
to
vs
oure
lyfe
,
because
by
it
wee
are
nouryshed
and
fedde
and
preserued
to
contynue
christen
men
.
Aug.
in
Ioan
tract
.
xxvi
.
●●vii
.
Bernardus
serm.
in
cena
domini
.
For
by
eating
of
him
whiche
is
eternall
lyfe
,
we
are
su●e
that
he
geueth
to
vs
the
same
thynge
that
he
is
him selfe
,
whyche
is
lyfe
,
whiche
of
our selues
we
hadde
not
before
,
It
is
not
geuen
to
repayre
the
ruyne
and
decayes
of
this
temporall
lyfe
,
whiche
lyke
a
vapour
continueth
but
a
whyle
,
but
to
repayre
the
decay
of
our
spirituall
lyfe
in
Chryste
,
and
to
geue
vnto
our
soules
eternall
lyfe
,
and
to
bringe
vs
thither
agayne
from
whence
wee
toke
oure
beginninge
.
Aug
de
verb.
●
do●mini
.
Ser.
〈◊〉
.
Thys
decaye
of
our
spirituall
lyfe
is
susteyned
by
consentinge
to
sinne
,
and
like
as
he
that
hath
a
wounde
wyl
seke
for
a
medicyne
,
euen
so
when
we
are
in
sinne
,
we
may
haue
thys
heauenly
and
honorable
Sacrament
for
a
medicyne
.
I
meane
not
of
him
that
lyeth
dead
in
his
soule
by
deadly
sinne
,
for
as
no
man
geueth
corporall
meate
to
hym
that
is
deade
in
bodye
:
so
this
spirituall
meate
of
Christes
body
and
bloude
may
not
bee
geuen
to
hym
that
is
spirituallye
deade
in
hys
soule
by
deadly
sinne
,
for
than
he
receiueth
it
vnworthely
to
his
further
iudgement
and
condemnation
,
i.
Cor.
x●
.
being
gilty
as
Iudas
was
of
the
bodye
and
bloode
of
Christ
.
Therefore
if
the
wounde
of
synne
be
so
great
that
this
sacrament
can
not
then
be
worthely
receiued
,
Aug.
ad
Ianuar
.
epist.
cxviii
.
let
him
then
go
to
penaunce
,
and
by
that
medicine
procure
himself
to
be
restored
to
lyfe
againe
.
For
no
doubt
of
it
he
receiueth
thys
blessed
sacrament
vnwoorthely
,
that
receiueth
it
at
that
time
when
he
shoulde
doo
penaunce
.
But
if
his
sinnes
be
but
venial
,
and
suche
as
this
mortall
and
frayle
lyfe
can
not
be
passed
ouer
wythout
them
,
then
let
him
not
forbeare
the
holsome
medicine
of
this
sacrament
,
Cypri
.
ser.
de
cena
.
Ambr.
de
sacra
.
lib.
iiii
,
cap.
vi
.
whiche
is
profitable
to
the
life
and
health
of
the
holl
man
,
beyng
both
a
medicine
to
heale
infirmities
,
and
a
sacrifice
to
purge
iniquities
.
And
because
a
man
doth
dayly
offende
,
and
so
decayeth
in
his
spirituall
lyfe
:
therfore
ought
he
often
to
receiue
thys
spiritual
medicine
,
which
is
called
our
daylye
breade
,
and
therby
to
recouer
that
healthe
and
strengthe
he
had
lost
before
.
For
as
Adam
&
Eue
contrary
to
Gods
commaundement
by
eating
of
the
fruite
of
the
tree
which
was
forbidden
them
,
Seduli
.
li.
i.
carm.
paschal
.
were
made
mortall
and
subiect
to
death
,
both
of
bodye
and
soule
:
euen
so
euerye
Christen
man
and
woman
accordyng
to
Christes
commaundement
by
the
worthye
eating
of
the
body
and
blood
of
Christ
,
who
is
the
true
〈◊〉
and
the
tree
of
life
,
is
made
immortall
,
and
hathe
a
pledge
of
eternall
lyfe
,
both
of
body
and
soule
.
And
if
god
preserued
the
temporall
lyfe
of
the
people
of
Israel
forty
yeres
in
wildernes
without
any
bread
of
sowen
corn
,
Theophi
.
in
Ioan
.
cap.
vi
.
but
with
Manna
that
came
from
aboue
:
howe
much
more
will
God
preserue
our
spirituall
lyfe
in
this
worlde
with
the
heauenlye
breade
of
hys
own
flesh
which
was
made
of
the
blessed
virgins
pure
substance
without
the
sede
of
man
?
For
this
meate
is
the
strength
of
our
soule
,
Chryso
.
in
i.
Cor.
x.
hom.
xxiiii
the
synewes
of
our
minde
,
the
knot
of
our
trust
,
the
foundation
of
our
hope
,
our
health
,
our
light
,
our
lyfe
,
if
we
depart
out
of
this
life
armed
with
the
strengthe
of
this
meate
,
we
shall
ascende
to
the
heauenlye
palace
of
God
with
great
trust
and
boldnes
,
and
as
it
were
apparelled
with
a
cote
of
golde
.
The
figure
of
this
meate
which
was
the
blood
of
the
paschall
lambe
by
the
vertue
of
this
blood
which
it
figured
,
Chryso
.
in
Ioan
.
hom.
xlv
.
did
purge
the
synne
of
the
people
and
saued
them
from
the
sword
of
the
angel
,
and
if
the
figure
hath
such
strength
,
and
was
so
soueraigne
medicine
against
deathe
,
what
shall
we
think
of
the
truth
,
which
is
the
health
of
our
soules
,
whereby
our
soules
be
washed
,
they
be
adourned
,
they
be
kindled
,
they
are
made
clearer
then
the
fyre
,
and
brighter
than
golde
.
For
as
a
man
bieth
his
seruant
with
gold
,
and
also
anourneth
him
with
golde
lykewise
:
so
Christe
hathe
bought
vs
with
his
precious
blood
,
and
doth
anourne
vs
and
apparelleth
vs
wyth
the
same
blood
,
Chrysost.
homi
.
xvi
.
ad
Hebre.
which
is
not
now
sprinkled
vpon
vs
outwardly
,
and
washed
away
againe
as
the
bloode
of
the
sacrifices
of
the
old
testament
was
,
but
it
entreth
into
our
soules
,
and
maketh
them
spiritually
clene
and
strong
,
and
worketh
in
them
an
vnspeakable
beutie
,
Bernardus
ser.
de
cena
domini
.
so
that
this
heauenly
foode
is
a
protection
and
safegarde
for
vs
in
al
the
pilgrimage
of
this
life
,
and
a
safe
conduite
for
our
free
passage
out
of
thys
wycked
worlde
,
and
a
strong
vitale
,
making
vs
able
to
endure
the
painful
iorney
to
the
kingdome
of
heauen
.
Damasce
.
histo.
duorum
milit.
August
.
in
psa
.
xxxiii
.
Theophi
.
in
Luke
xxiiii
.
Cyrillus
in
Ioan
.
lib.
xi
.
cap.
xxii
,
And
more
ouer
the
worthy
receiuer
is
inwardlye
lyghtned
and
sanctified
,
for
as
they
did
crucifie
hym
,
and
put
him
to
death
,
were
darkned
and
blynded
by
him
,
so
we
that
worthely
receiue
him
be
lightned
and
oure
eyes
be
opened
to
knowe
hym
.
For
the
fleshe
of
Christe
to
that
effect
hath
marueylous
and
vnspeakeable
vertue
,
as
appeared
in
hys
two
disciples
that
knewe
hym
in
the
breakyng
of
the
heauenvly
bread
.
And
this
vertue
hath
Christes
body
,
not
in
that
it
is
a
creature
of
God
,
and
the
bodye
of
man
,
but
in
that
it
is
the
bodye
of
God
vnited
to
the
Godhead
of
Christ
in
vnitye
of
persone
,
Theophi
.
Alex.
lib.
pascha●i
Origenes
cont.
cellum
lib.
viii
.
Cypri
.
lib.
ii
.
epist.
iii.
and
beynge
sanctified
it selfe
by
the
vertue
of
Christes
diuinitie
ioyned
to
it
,
it
is
able
thereby
to
worke
sanctification
in
them
that
worthely
receyue
it
,
beyng
made
by
the
mistical
prayer
a
body
,
not
onely
holy
and
sanctified
in
it selfe
,
but
also
sanctifyeng
them
that
receyue
it
with
a
pure
minde
.
And
as
by
drinking
of
common
wyne
a
mans
mynde
is
refreshed
,
and
hys
heauynes
dryuen
awaye
:
so
by
the
eatyng
and
drynkyng
of
Christes
bodye
and
bloode
in
the
Sacrament
,
the
remembraunce
of
the
olde
man
,
and
the
heauynes
that
for
hys
worldlye
conuersation
&
synfull
life
greued
a
mans
hart
,
is
put
away
,
Ambro
,
in
psa
cxviii
.
ser.
xv
.
&
his
godly
affection
is
made
dronken
with
spiritual
wisdome
and
the
knowledge
of
God
,
&
is
indued
with
gladnes
for
the
remission
of
his
sinnes
,
and
is
no
more
combered
wyth
the
cares
of
the
world
,
nor
the
feare
of
death
.
Thus
haue
I
declared
vnto
you
certein
godly
effectes
,
which
this
heauenlye
meate
of
Christes
bodie
and
blood
woorketh
inwardlye
in
the
soule
of
the
worthy
receiuer
,
which
effectes
and
a
great
manye
mo
bee
set
foorthe
at
large
in
the
bokes
of
the
holy
fathers
of
the
catholik
church
,
and
as
I
haue
shortlye
touched
those
that
perteine
to
the
soule
,
so
shall
I
God
wyllyng
wyth
like
shortnes
touche
those
that
God
worketh
by
the
worthy
receiuing
of
this
Sacrament
in
the
bodye
of
man
.
For
as
the
spirituall
disease
and
death
of
a
man
is
in
the
soule
,
the
occasion
wherof
commeth
by
the
corrupt
affection
of
the
flesh
:
so
this
spirituall
medicine
of
Christes
body
and
bloud
in
the
sacrament
worketh
his
effectes
,
not
onely
in
the
soule
of
man
,
but
also
in
the
body
of
man
by
healynge
it
,
by
defendinge
,
sanctifyinge
,
strengthning
,
and
reducing
it
to
immortalitye
.
Cypri
.
ser
,
de
cena
.
Fyrst
,
seyng
that
we
mortall
and
synful
men
be
fleshe
and
bloude
,
we
can
not
be
reformed
in
the
corrupt
and
weake
nature
of
our
bodies
and
soules
,
nor
come
agayne
to
the
lykenes
and
symilitude
of
God
in
puritie
and
life
,
except
a
conuenient
playster
be
layde
to
our
olde
disease
,
and
in
the
healing
of
our
desperate
infirmitie
,
one
contrarye
be
remoued
by
an
other
,
&
like
thinges
be
applyed
and
made
agree
vnto
lyke
,
as
Christes
lyuelye
and
sanctified
bodye
to
our
mortall
and
synnefull
fleshe
,
which
thing
is
done
in
the
receiuing
of
this
most
blessed
Sacrament
,
Ibidem
.
where
the
vertue
of
so
great
and
holsome
a
medicine
doth
perse
al
partes
both
of
body
and
soule
,
and
doth
renew
and
make
holl
whatsoeuer
sycknesse
the
corruption
of
old
noughty
liuing
had
before
caused
and
engendred
in
the
fleshe
or
in
the
spirite
.
For
the
body
of
Christ
our
lord
receiued
into
vs
by
the
misticall
benediction
(
which
is
the
sacrament
)
and
remayning
in
vs
,
Cirillus
in
Ioan
.
lib.
iiii
▪
cap.
xvii
.
driueth
awaye
not
onely
death
,
but
also
al
sickenes
,
and
the
poyson
that
was
brought
in
by
original
sinne
,
and
it
pacifieth
and
kepeth
vnder
the
raging
law
of
oure
members
,
it
strengthneth
deuotion
,
it
quencheth
the
froward
and
synful
affections
of
the
minde
,
and
those
smal
sinnes
we
be
in
,
it
regardeth
not
,
but
healeth
the
sycke
,
restoreth
the
brused
,
and
from
falling
it
lifteth
vs
vp
.
In
baptisme
we
were
washed
from
all
synne
and
the
writing
of
our
damnation
was
cancelled
,
and
grace
was
geuen
vnto
vs
,
Bernardus
serm.
de
cena
domini
that
the
con●cupiscence
and
carnall
desyre
of
our
flesh
shoulde
not
hurt
vs
,
if
we
abstein
from
consenting
to
it
,
and
so
the
corrupte
and
putrified
matter
of
oure
old
sore
was
remoued
and
taken
away
.
But
who
is
able
to
ouercome
the
violent
motions
of
hys
flesh
,
and
to
quench
the
heat
and
itch
of
suche
a
sore
●
surely
no
man
of
his
own
strength
,
but
we
maye
be
bold
,
for
grace
helpeth
vs
,
wherewyth
we
be
indued
by
receiuing
Christes
blessed
body
and
bloud
in
thys
sacrament
,
which
hath
in
vs
two
effectes
,
the
one
to
take
away
our
smal
sins
that
we
fele
them
not
,
the
other
to
take
away
or
refraine
our
consent
from
great
and
mortal
sins
that
we
doo
them
not
.
So
that
if
any
of
you
all
do
fele
and
perceiue
in
himselfe
,
not
so
great
motions
,
or
so
violent
prouocations
to
anger
,
to
enuye
,
to
lecherie
,
or
to
other
vyces
,
or
not
so
often
times
as
he
did
before
:
let
him
geue
most
humble
and
hye
thanks
to
the
body
and
blood
of
our
lord
,
for
the
vertue
of
the
sacrament
doth
worke
in
him
,
and
he
maye
be
glad
that
the
rotten
sore
and
old
disease
of
his
sensuall
concupiscence
,
is
better
amended
and
well
nygh
brought
to
helth
,
and
that
the
commotion
and
rebellion
of
his
sodayne
passions
and
carnall
affections
be
so
wel
ceased
and
pacifyed
.
Nazianze
.
in
Iulianum
.
orat
.
ii
.
Furthermore
besyde
the
healing
of
our
sinful
flesh
,
it
sanctifieth
and
strengthneth
it
in
vertue
and
godly
liuing
,
for
like
as
material
bread
doth
comfort
and
make
strong
a
mans
body
:
Euthi
mius
in
Mat.
cap.
lxiiii
.
euen
so
the
bread
of
life
that
came
from
heauen
,
which
is
Christes
body
one
person
with
the
godhed
,
doth
lykewyse
make
strong
our
bodyes
in
grace
,
and
more
then
that
,
it
sanctifieth
both
body
&
soule
.
And
like
as
wyne
maketh
glad
a
mans
hart
,
euen
so
the
bloode
of
Christ
dothe
fulfill
a
mans
hart
wyth
spirituall
gladnes
,
and
beside
that
is
made
a
great
stay
and
a
sure
defence
for
it
,
Arnobius
in
psal.
xc
.
Ambro.
in
i.
Cor.
xi
.
which
to
a
godly
man
,
is
as
it
were
a
shield
against
his
enemy
,
and
therefore
in
all
daungerous
and
perillous
times
,
in
remembraunce
of
Christes
passion
,
by
which
al
grace
and
strength
was
purchased
for
vs
,
we
receyue
Christes
body
and
bloode
for
the
defence
&
preseruation
of
our
bodies
and
soules
,
Ignat.
epis
.
ad
Ephesi
.
Cypri
.
li.
i.
epist.
ii
.
wherby
the
power
of
the
deuil
is
resisted
&
his
fiery
dartes
of
tentations
be
driuen
away
.
So
the
churche
of
Christe
vseth
to
doo
with
her
faythfull
soldiours
,
in
all
persecutions
eyther
of
furious
tirantes
,
or
deceitful
heretikes
,
for
when
it
prouoketh
and
exhorteth
them
to
fight
agaynst
their
enemies
,
it
doth
not
leaue
them
naked
and
vnarmed
,
but
doth
harnes
and
defend
then
wyth
the
protection
of
Christes
body
and
blood
.
For
seing
this
sacrament
is
ordeined
for
this
purpose
to
be
a
defence
to
the
receyuers
,
therefore
it
armeth
al
them
with
the
harnes
and
shield
of
our
Lordes
meate
,
whom
it
would
haue
to
be
safe
from
the
hurt
of
theyr
enemies
.
Chrysost.
homi
.
ad
Neophi
.
For
after
a
man
hath
receyued
woorthely
the
heauenlye
meate
of
our
Lordes
body
and
blood
,
the
deuil
forsaketh
him
and
flyeth
away
swifter
then
the
wynde
,
&
dare
not
approch
nere
.
When
the
angel
that
destroied
the
first
begotten
in
Egipt
,
Exod.
xii
.
saw
the
dore
postes
sprinkled
with
the
blood
of
the
paschal
Lambe
,
he
passed
by
and
durst
not
enter
in
to
kyll
.
How
much
more
wil
the
wicked
angel
the
deuil
runne
away
when
he
shal
see
,
not
the
blood
of
the
figuratiue
lambe
sprinkled
vpon
the
postes
,
but
the
body
and
bloud
of
the
true
lambe
of
God
in
the
mouth
of
a
Christen
man
?
If
the
angel
gaue
place
to
the
shadow
or
fygure
,
Ambro.
in
psal.
cxviii
serm.
viii
.
howe
muche
more
wyl
the
enemye
be
afrayde
when
he
seeth
the
truth
?
When
he
shall
see
the
house
of
the
soule
occupied
with
the
brightnes
of
Christes
heauenly
presence
and
al
entraunce
for
his
temptations
shut
away
.
Thus
are
we
made
stronge
agaynst
our
enemies
,
by
the
vertue
of
this
heauenvly
foode
,
wherby
also
our
bodies
being
purified
and
refreshed
,
be
set
at
liberty
,
Hieron
.
in
cap.
v.
ad
Ephesios
.
and
doth
freely
folow
the
soule
and
the
motions
of
our
spirite
,
beyng
deliuered
from
the
heauye
burden
and
weakenes
whyche
our
carnall
natiuitie
dyd
cause
,
and
finally
,
they
be
made
no
more
corruptible
,
Iren.
li.
iiii
ca.
xxxiiii
.
Nicenum
concilium
Athana
.
de
p●●on
in
spiritum
sanctum
Iren.
li.
iiii
cap.
xxxiiii
Ioan
.
vi
.
Cirillus
in
Ioan
.
lib.
iiii
cap.
xv
.
&
li.
x.
ca.
xiii
.
Hillari
.
de
●rini
.
li.
viii
Cirillus
in
Ioan
.
lib.
x.
cap.
xiii
.
&
lib.
xi
.
cap.
xxvii
.
hauing
thys
heauenly
meate
for
theyr
hope
and
pledge
of
theyr
resurrection
to
life
euerlasting
,
whereby
they
be
preserued
and
prepared
to
the
atteynyng
of
the
same
life
.
For
how
can
our
flesh
come
to
corruption
and
peryshe
for
euermore
,
and
not
receyue
eternall
lyfe
,
which
is
fed
with
the
body
&
blood
of
our
Lord
,
as
our
sauiour
himselfe
taught
vs
,
saying
:
He
that
eateth
my
fleshe
,
and
drynketh
my
blood
,
hath
life
euerlasting
,
and
I
shall
rayse
him
vp
at
the
last
day
,
that
is
to
say
,
my
bodye
whyche
is
eaten
,
being
the
body
of
life
,
shall
rayse
vp
hys
body
to
eternall
life
in
the
last
day
.
For
the
very
cause
of
our
life
is
,
that
we
haue
Christe
by
hys
flesh
remayning
and
abidyng
in
our
fleshe
.
And
it
wer
not
possible
for
this
corruptible
nature
of
our
flesh
,
being
subiect
to
corruption
,
and
death
to
be
brought
to
incorruption
and
immortalitie
in
the
kingdome
of
heauen
,
except
an
immortall
nature
,
such
as
is
the
body
of
Christ
beyng
God
and
eternall
life
it selfe
,
were
ioyned
to
it
after
the
waye
of
meate
,
by
participation
whereof
it
myght
be
delyuered
from
the
possession
of
death
and
corruption
,
and
be
indued
with
the
property
of
Christes
body
,
which
is
eternall
lyfe
.
For
as
Christ
reduceth
our
soules
to
life
eternal
,
Cirillus
in
Ioan
.
lib.
iiii
cap.
xiii
.
by
geuing
to
them
his
holy
spirit
in
the
sacrament
of
Baptisme
,
euen
so
he
reduceth
our
bodyes
to
life
eternall
,
by
geuing
to
them
his
lyuing
and
immortall
body
to
eate
in
the
sacrament
of
the
Aultar
.
And
this
is
the
ordinary
way
of
gods
working
in
vs
,
althoughe
he
be
not
alwayes
bounden
to
his
Sacramentes
,
but
that
he
saueth
men
some
times
of
his
absolute
power
before
Baptisme
,
and
rayseth
some
to
lyfe
eternall
wythout
thys
sacrament
,
such
as
for
lack
of
age
can
not
proue
them selues
,
or
departe
in
the
faythe
of
Christe
without
contempt
or
refusall
of
the
sayd
sacrament
,
when
by
some
vyolence
or
other
impediment
they
were
letted
to
receyue
it
in
dede
.
These
be
(
good
people
)
some
of
the
effectes
which
Christ
woorketh
by
thys
Sacrament
in
mans
body
,
which
in
very
deede
be
merueilous
,
but
aboue
all
other
thys
is
the
greatest
that
he
maketh
vs
all
that
worthelye
receyue
him
to
be
one
body
with
him
,
indued
with
his
holy
spirite
,
whereby
the
perfit
influence
of
his
grace
beynge
our
heade
is
deriued
and
deduced
vnto
vs
that
be
members
of
his
body
,
fleshe
of
his
fleshe
,
and
bones
of
his
bones
.
For
as
s.
Paul
saith
we
that
be
many
,
are
made
one
bread
,
one
body
,
i.
Cor.
x.
because
all
we
do
receyue
and
eate
of
one
breade
,
whych
is
the
naturall
body
of
Christ
,
the
breade
of
lyfe
that
came
from
heauen
,
whiche
he
promysed
to
geue
to
vs
al
,
as
he
gaue
it
to
death
for
vs
all
.
Ioan
.
vi
.
Cyrillus
de
trinit.
lib.
i.
In
nature
we
be
all
diuers
persons
,
and
haue
sondry
and
diuers
substances
,
but
because
we
be
all
fed
with
one
singulare
substance
of
Christes
flesh
which
can
not
be
diuided
into
partes
,
and
also
are
sealed
with
one
holy
spirit
,
that
likewise
can
not
be
diuided
,
therefore
these
singular
thinges
vndiuisiblye
receiued
into
oure
bodyes
and
soules
,
drawe
vs
to
theyr
vnitie
and
make
al
vs
one
body
misticall
with
Christ
.
Which
vnitie
is
to
be
called
true
and
natural
vnitie
,
Hillari
.
de
●ri
.
lib.
viii
.
and
not
onely
in
wyll
and
affection
by
faythe
and
charitye
,
where
(
accordyng
to
Christes
prayer
immediately
after
hys
last
supper
)
he
is
in
the
father
by
the
nature
of
his
diuinitie
,
Ioan
.
xvii
.
and
we
in
hym
by
his
corporall
natiuitie
,
and
he
in
vs
by
the
Sacrament
of
his
fleshe
and
blood
,
and
so
by
Christ
is
made
a
perfite
vnitie
.
Cirillus
in
Ioan
.
lib.
x.
cap.
xiii
.
&
lib.
iiii
.
cap.
xvii
.
Leo
epist.
x.
ad
Clerum
Constant.
Like
as
when
two
waxes
be
melted
at
the
fyre
,
one
holle
thing
is
made
of
them
both
:
euen
so
by
the
communion
and
receyuing
of
Christes
bodye
and
bloode
into
ours
,
he
is
in
vs
and
we
in
him
,
and
so
by
receyuynge
the
vertue
of
this
heauenlye
meate
,
we
are
incorporate
into
hys
fleshe
,
that
for
our
saluation
was
made
our
fleshe
.
Therefore
(
good
people
)
consyderyng
these
gloryous
and
wonderfull
graces
and
effectes
whych
by
thys
holy
sacrament
he
worketh
both
in
our
soules
and
bodies
,
let
vs
not
defraud
our selues
of
them
,
Cypria
.
de
ora
.
doica
.
neither
by
to
long
absteyning
from
it
,
nor
yet
by
the
vnworthye
receyuing
of
it
,
but
as
his
exceedyng
loue
towardes
vs
moued
him
to
geue
it
to
vs
,
so
let
it
and
the
benefites
we
receyue
by
it
increase
oure
loue
towardes
him
,
and
as
he
that
geueth
hys
lyfe
for
vs
,
and
his
fleshe
to
vs
,
wyll
denye
vs
nothyng
that
maye
doo
vs
good
:
so
let
vs
serue
hym
wyth
harte
and
wyll
,
and
omyt
nothyng
that
may
please
hym
,
so
shall
we
finally
inioye
the
speciall
fruite
of
thys
most
blessed
Sacrament
in
the
kyngdome
of
God
,
whych
is
incorruption
and
immortality
of
body
and
soule
by
hys
grace
and
free
gyfte
,
to
whom
wyth
the
father
and
the
holye
ghost
be
al
honour
,
glory
and
prayse
for
euermore
.
Amen
.
¶
An
exhortation
for
the
worthy
receyuing
of
the
holye
Sacrament
.
Serm.
x.
BEyng
sufficiently
and
most
manifestlye
taught
(
good
people
)
by
the
mouth
of
our
Sauiour
Christ
,
that
in
this
most
holye
sacrament
he
geueth
vnto
vs
his
bodye
and
his
bloode
,
that
was
slayne
and
shed
vpon
the
crosse
for
the
life
of
the
world
:
Chrisost.
in
Mat.
ho.
lxxxiii
.
Let
vs
faythfully
beleue
God
by
his
woord
,
and
not
repugne
against
him
,
although
it
seme
not
so
to
our
senses
and
our
carnall
thoughtes
,
for
his
misteries
exceede
our
reason
,
wherein
we
ought
to
consider
not
what
oure
eyes
sheweth
vs
,
but
what
hys
worde
teacheth
vs
.
For
our
eyes
may
easely
deceyue
vs
,
but
hys
word
can
not
deceyue
vs
,
who
in
sensible
thinges
geueth
vs
heauenlye
and
intelligible
thynges
whyche
our
senses
canne
not
iudge
and
discerne
,
but
geueth
place
to
our
faith
directed
by
Gods
woorde
to
the
knowledgynge
of
this
infallible
truth
.
Therefore
it
is
now
oure
partes
to
prepare
and
make
cleane
our
bodyes
and
soules
from
al
fylth
of
the
flesh
or
spirite
,
that
we
may
receyue
thys
heauenlye
meate
woorthely
,
considerynge
the
manyfolde
graces
that
come
by
it
,
and
the
eternal
dampnation
that
hangeth
ouer
theyr
heades
,
that
vnwoorthelye
presume
to
receyue
it
.
Remember
howe
euerye
man
is
displeased
and
angry
with
the
traytour
Iudas
,
and
them
that
crucifyed
our
Sauiour
Christe
,
and
so
beware
that
you
be
not
likewyse
giltye
of
the
bodye
and
bloud
of
Christe
.
Heb.
x.
Theophi
.
ad
Hebre.
cap.
x
,
They
most
cruellye
shedde
his
bloude
,
but
he
that
vnworthelye
receyueth
hym
with
a
foule
and
synfull
conscience
,
spitefullye
treadeth
his
precious
blood
vnder
his
feete
.
No
fylth
or
myre
is
so
vnworthy
his
pure
and
heauenly
bodye
,
as
is
the
bodye
or
soule
of
man
defyled
with
mortall
synne
.
Chryso
.
in
Ioan
.
homi
.
xlv
.
And
as
the
thyng
we
come
vnto
is
most
honorable
,
so
the
woorthy
receyuing
of
it
,
is
moste
profitable
.
But
if
a
man
come
vnto
it
with
a
gilty
and
noughty
conscience
,
it
encreaseth
his
faulte
and
dampnation
,
i.
Cor.
xi
.
for
he
that
eateth
and
drinketh
the
body
and
bloude
of
our
Lord
vnworthely
,
eateth
&
drinketh
iudgement
and
dampnation
to
himselfe
.
For
as
they
that
do
defile
the
kings
purple
robe
,
are
worthy
to
be
punished
as
wel
as
they
that
cut
or
rent
it
,
euen
so
it
is
no
maruel
if
they
that
receiue
Christes
bodye
with
an
vncleane
conscience
,
do
suffer
the
same
punishment
that
they
doo
whyche
dyd
nayle
him
to
the
crosse
.
Se
how
terrible
a
payne
S.
Paul
threatneth
to
the
vnworthy
receyuer
,
saying
:
Hebre.
x.
A
man
that
transgresseth
the
law
of
Moyses
being
conuict
by
two
or
thre
witnesses
suffreth
death
:
how
much
more
and
greater
punishment
deserueth
he
to
suffer
,
that
treadeth
vnder
foote
Gods
sonne
,
&
with
no
reuerence
regardeth
the
blood
of
his
testament
,
Beda
in
Marke
.
lib.
iiii
.
ca.
xiiii
▪
by
whiche
he
was
sanctified
,
but
taketh
it
as
comon
meate
,
&
doth
iniurie
to
the
spirit
of
grace
,
and
in
that
he
betraieth
and
deliuereth
Christ
as
Iudas
did
,
not
now
to
the
synful
Iewes
,
but
to
his
own
synfull
members
wherwith
he
presumeth
to
dishonour
so
inestimable
a
sacrament
.
Bernardus
ser.
in
cena
S.
Peter
and
Iudas
at
one
table
,
in
one
supper
,
did
both
eate
of
one
consecrate
breade
whych
was
Christes
bodye
,
but
Peter
receiued
by
it
life
,
Iudas
death
:
to
Peter
it
was
an
increase
of
goodnes
,
to
Iudas
it
was
a
testimonye
of
hys
noughtynesse
:
Peter
beyng
good
and
clene
,
toke
it
for
his
saluation
,
Iudas
beyng
a
traytour
and
vncleane
,
tooke
it
to
hys
dampnation
.
August
.
in
psa
.
cxlii
.
The
thyng
that
was
geuen
was
not
euil
,
but
a
good
thing
was
noughtely
receiued
of
an
euil
man
to
his
dampnation
.
For
after
the
receipt
of
our
Lordes
body
,
the
deuil
entered
into
Iudas
,
not
that
the
deuil
did
despise
or
contemne
our
Lordes
body
,
Chrysost.
ho.
de
proditōe
Iudae
but
the
impudent
wyckednes
of
Iudas
made
entrye
for
the
deuil
to
dwel
there
,
wherby
we
be
taught
that
the
deuil
lyeth
in
wayte
and
preuayleth
ouer
theym
that
vse
these
secret
misteries
with
a
corrupt
mynde
.
So
that
Iudas
as
soone
as
he
with
his
trayterous
mynde
touched
the
heauenly
foode
,
Cypri
.
ser
,
de
cena
.
and
the
sanctified
bread
entred
into
hys
cursed
mouthe
,
hys
myscheuous
mynde
not
able
to
beare
the
strength
of
so
great
a
Sacrament
,
was
blowen
forth
like
chaffe
out
of
a
barne
,
and
so
headlings
hee
ranne
to
hys
treason
and
money
,
and
so
to
desperation
and
hangynge
.
Marke
the
greate
mercye
of
oure
Sauioure
Christe
,
Chrysost.
ho.
de
prodit
Iudae
.
and
the
madnesse
of
Iudas
,
for
Iudas
bargained
for
thyrty
pence
to
sell
his
mayster
,
and
Christ
did
minister
to
hym
the
same
bloode
whych
he
solde
,
to
th
intent
he
shoulde
haue
had
remission
of
synnes
,
if
he
woulde
haue
forsaken
his
wickednes
.
O
cruell
hart
of
thys
traytour
,
wyth
what
eyes
could
he
looke
vpon
hym
,
whom
he
had
in
hys
mouthe
to
eate
,
beyng
bothe
at
once
to
Christ
a
murderer
and
a
gest
,
sellyng
his
maister
for
a
litle
money
,
and
loosyng
God
and
hym selfe
for
euermore
.
Euen
so
at
this
day
,
Bernardus
ser.
in
cena
there
be
in
the
church
of
God
good
men
,
as
Saynte
Peter
was
,
and
noughtye
men
as
Iudas
was
.
The
good
receyue
the
blessed
Sacrament
to
theyr
saluation
,
the
euyll
men
beyng
lyke
dogges
and
swine
,
to
theyr
dampnation
.
They
be
dogges
that
vnreuerentlye
come
vnto
it
,
and
therefore
they
departe
in
Gods
hye
dyspleasure
.
For
they
that
lyue
after
the
fleshe
,
and
be
fettered
in
the
cheynes
of
synne
and
vyce
,
they
receyue
with
Iudas
the
traytour
poyson
,
and
runne
to
the
halter
of
spiritual
hanging
in
hel
,
beyng
condemned
both
for
theyr
other
manyfolde
synnes
,
and
also
for
the
contempt
of
Christes
most
precious
bodye
,
whyche
in
verye
deede
they
receyue
,
but
in
substaunce
onelye
,
and
not
in
any
profitable
or
holsome
effect
.
Osa
the
priest
in
the
old
testament
,
put
to
his
hand
to
the
Arke
of
God
to
stay
it
when
it
was
like
to
fall
of
the
cart
,
ii
.
Reg.
vi
.
Eucheri
.
in
lib.
ii
Reg.
cap.
vi
.
and
God
being
displeased
for
his
rash
enterprise
did
smite
him
by
&
by
with
sodayn
death
.
Where
we
may
euidently
se
&
vnderstand
how
much
he
offendeth
that
rashly
with
a
gilty
conscience
commeth
to
the
body
of
our
Lord
,
when
the
deuout
priest
was
punished
by
death
,
that
wyth
lesse
reuerence
then
he
ought
to
haue
done
,
did
touch
the
Arke
,
which
was
but
the
fygure
of
our
Lordes
body
.
Leui.
xxii
.
Hiere
.
aduersus
Pelag.
lib.
i.
In
the
olde
lawe
it
is
said
,
that
if
a
man
do
eate
of
the
sanctified
meat
of
the
sacrifice
by
ignoraunce
,
his
synne
and
iniquitie
shal
be
imputed
vnto
him
,
for
which
cause
S.
Paul
doth
warne
vs
to
come
vnto
this
most
holy
sacrifice
of
the
new
testament
,
wyth
muche
caution
and
warenes
,
least
we
take
it
to
our
damnation
.
For
if
ignoraunce
in
the
old
law
be
condemned
,
how
muche
is
a
giltye
conscience
in
the
gospel
condempned
?
Looke
howe
much
Christe
himself
passeth
and
excelleth
the
materiall
temple
of
God
whyche
Salomon
buylded
:
Basilius
de
baptis
.
ser.
ii
,
cap.
iii.
euen
so
much
more
greuous
and
terrible
is
it
to
receiue
Christes
body
in
deadly
synne
,
them
to
eate
rashly
of
the
sacrifices
of
the
old
lawe
.
Chrysost.
ho.
de
prodit
Iudae
.
Therefore
let
no
false
and
couetous
man
as
Iudas
:
let
no
man
that
vseth
simonie
or
vsury
as
Symon
Magus
:
let
no
man
bearing
a
malitious
hart
to
his
neighbour
as
king
Herode
,
come
to
this
boord
of
our
sauiour
Christ
,
this
sacrifice
is
spirituall
meate
.
For
lyke
as
common
meate
when
it
fyndeth
a
mannes
stomake
full
of
euyll
humours
,
it
doth
hym
no
good
,
but
great
hurt
:
euen
so
thys
heauenly
and
spirituall
meate
,
if
it
fynde
a
mannes
hart
full
of
iniquitie
,
it
maketh
him
worsse
,
not
for
any
faulte
of
the
meate
,
but
by
the
faulte
of
the
receyuer
.
Chryso
.
ad
Ephesios
.
ser.
iii.
If
he
be
woorthy
punishment
that
kysseth
the
kynges
hande
wyth
a
foule
mouthe
,
what
paine
is
he
worthy
that
kisseth
the
mouth
of
the
kynge
of
heauen
with
a
stynkynge
soule
?
And
leste
men
shoulde
thinke
that
these
were
but
vayne
threatninges
of
Saynt
Paule
and
other
holye
men
,
Ambros.
in
episto
.
i.
Cor.
xi
.
and
that
God
woulde
not
enter
in
to
iudgement
with
theim
that
so
villanouslye
and
contemptuouslye
abuse
Chrystes
bodye
:
Sainte
Paule
dothe
further
shewe
as
it
were
an
image
of
Gods
iudgement
to
come
agaynste
suche
vnworthy
receyuers
declaringe
how
that
for
that
same
heynous
fault
many
nowe
in
thys
worlde
are
punished
with
sicknesse
,
with
infirmytyes
,
with
mischaunces
,
wyth
great
aduersitye
,
and
also
with
sodaine
death
of
the
body
,
to
th
yntent
that
the
multitude
should
be
affrayd
and
learne
by
the
example
of
a
few
,
knowyng
that
god
wyll
not
leaue
the
contempt
of
his
body
vnpunished
,
and
although
manye
escape
free
here
,
yet
they
may
be
sure
to
be
more
extremely
handled
there
,
bothe
for
abusynge
Chrystes
bodye
,
and
also
for
contempninge
the
example
of
other
.
And
these
plagues
of
sicknesse
and
deathe
chaunce
to
many
,
because
they
wyll
not
iudge
them selues
,
Origenes
in
psalm
.
xxxvii
.
nor
wyll
not
vnderstande
what
it
is
to
communycate
wyth
the
Churche
and
to
come
to
so
hye
and
so
heauenlye
Sacramentes
,
and
so
they
suffer
that
whyche
men
that
bee
in
a
feuer
bee
wonte
to
suffer
,
when
they
kyll
them selues
by
presu●●●g
to
eate
of
holle
mens
meate
.
And
also
these
plagues
chaunce
because
they
wyll
not
iudge
Christes
body
,
that
is
to
saye
,
Aug.
in
Ioan
tract
.
xxvi
.
lxii
.
they
wyll
not
discerne
and
consider
the
greatnes
and
maiestye
of
this
present
misterye
,
but
negligentlye
and
contemptuously
take
Christes
body
as
other
common
meate
.
For
if
they
did
consider
and
esteme
of
what
excellency
&
maiesty
he
were
that
is
present
there
before
them
,
Oecumenius
in
Paulum
.
i.
cor.
xi
.
and
geuen
them
to
eate
,
they
should
nede
no
other
perswasion
to
make
cleane
their
hartes
,
and
to
receiue
him
with
his
most
honoure
and
reuerence
,
but
he
alone
woulde
cause
them
to
take
hede
and
to
purge
them selues
.
For
they
would
consyder
that
they
receyue
and
taste
vpon
his
body
and
bloud
,
Chrysost.
ad
Ephes.
serm.
iii.
that
sitteth
in
heauen
,
that
is
honoured
of
Aungels
,
that
is
of
infynite
power
,
that
made
both
heauen
and
earthe
,
that
redemed
&
gouerneth
the
holle
worlde
,
that
shall
iudge
both
quicke
and
deade
.
And
on
the
othersyde
they
woulde
consider
that
if
God
dyd
geue
vnto
vs
the
heauen
,
the
sea
,
the
earth
,
and
al
the
riches
and
treasures
that
bee
in
these
,
and
yf
he
did
send
vnto
vs
his
patriarches
,
his
prophetes
his
Aungels
,
he
should
neither
geue
nor
sende
to
vs
anye
thinge
equall
wyth
thys
,
whiche
is
the
head
of
all
goodnesse
,
who
spared
not
his
onelye
begotten
sonne
to
saue
vs
,
that
were
hys
fugytiue
slaues
.
And
Christe
our
Lord
was
not
content
onelye
to
be
made
man
and
to
bee
whipped
and
slayne
for
vs
,
Chrysost.
in
Mat.
ho.
lxxxiii
.
but
also
hath
broughte
vs
(
as
it
were
)
into
one
heape
of
Leuin
wyth
hymselfe
,
and
not
onelye
by
fayth
,
but
also
in
verye
deede
hathe
made
vs
hys
bodye
:
what
thinge
th●●
oughte
to
bee
so
cleane
as
he
that
shoulde
receyue
that
sacryfyce
?
yea
the
very
beames
of
the
sonne
bee
not
so
pure
as
his
mouth
ought
to
bee
that
shoulde
receyue
thys
merueylous
bodye
and
bloude
of
oure
Sauioure
Christe
.
Remember
manne
howe
God
honoureth
thee
,
of
what
meate
arte
thou
pertaker
?
Thou
art
fedde
with
the
same
thinge
,
that
the
holye
aungels
tremble
at
,
and
be
not
able
to
beholde
it
,
for
the
bryghtnesse
that
commeth
from
it
.
What
shepeheard
euer
fedde
his
shepe
with
his
owne
bodye
,
manye
mothers
doe
committe
their
infantes
to
bee
nursed
of
other
women
,
but
Chryste
dothe
not
so
,
who
feadeth
and
nourisheth
vs
his
shepe
or
rather
children
with
his
own
body
,
&
so
doth
ioyne
vs
to
him
in
one
body
.
And
as
younge
infantes
with
great
gladnes
do
suck
the
breastes
of
their
mothers
or
nurses
,
euen
so
with
greater
gladnes
ought
we
to
come
to
the
breast
of
our
Sauioure
there
to
suck
the
grace
of
the
holy
gost
,
&
to
take
it
most
heauily
&
with
most
sorow
,
if
wee
be
for
oure
desertes
excommunicate
and
depryued
of
that
spirytuall
foode
.
Therefore
lette
vs
pull
downe
the
wall
that
maketh
diuision
betwene
God
and
vs
,
lette
vs
by
penaunce
remoue
oure
synnes
,
and
washe
oure
consciences
,
lette
vs
amende
that
kynde
of
beastlye
lyuing
whyche
we
bee
ashamed
shoulde
be
layde
to
our
charge
and
lette
vs
wythdrawe
oure
myndes
from
the
vnsatiable
greedynesse
of
thys
worlde
.
For
what
shall
it
profyte
a
manne
to
gayne
the
holle
world
and
loose
hys
soule
?
Mat.
ii
.
Chrysost.
ser.
de
be●to
philagonio
,
The
three
wyse
menne
came
out
of
the
Easte
countrey
of
Persis
to
seke
Iesus
the
kynge
of
the
Iewes
,
but
lette
vs
goe
forth
from
our
worldly
cares
and
carnall
delites
to
see
Iesus
.
It
is
no
great
iourney
,
we
nede
not
to
passe
ouer
the
sea
,
nor
to
clyme
ouer
the
mountaynes
,
but
sytting
at
home
if
we
be
compunct
in
hart
,
&
bent
towardes
godly
deuotion
,
we
may
pul
down
the
wall
of
our
sinnes
,
and
make
shorte
the
longe
way
of
our
iourney
and
see
Christ
.
For
God
is
a
god
nye
hand
and
not
a
farre
of
,
and
nye
vnto
al
them
that
call
vppon
hym
in
trueth
,
Hier.
xxiii
yet
nowe
a
dayes
there
be
many
christen
men
that
be
so
full
of
sinne
,
and
do
so
contemne
godly
religion
,
that
they
take
no
care
for
theyr
soule
health
,
not
considering
that
the
tyme
to
receiue
this
most
holye
sacrament
is
not
this
day
or
that
day
,
but
when
their
consciences
be
pure
and
purged
from
sinne
.
For
as
he
that
is
cleane
,
may
come
euerye
daye
,
so
he
that
is
vnclene
,
and
is
not
penitent
for
hys
synne
,
he
may
not
come
at
those
dayes
,
which
by
the
Churche
be
appointed
.
For
to
come
once
a
yere
dothe
not
deliuer
vs
from
our
synnes
,
yf
we
come
than
vnworthily
,
but
rather
it
encreaseth
our
damnation
.
For
whiche
cause
I
shal
exhort
you
al
in
our
lordes
name
that
ye
come
not
to
these
fearefull
and
terrible
misteries
for
a
custome
,
as
compelled
by
the
appoyntmente
of
the
Churche
,
without
diligente
preparinge
of
youre selues
,
but
that
ye
purge
and
washe
your
soules
dyuers
dayes
before
by
penaunce
,
by
prayer
,
by
almesse
,
by
spiritual
exercise
,
and
that
ye
do
not
turne
afterward
to
your
old
sinnes
,
as
a
dogge
turneth
back
to
eate
agayne
his
castinge
.
Is
it
not
agaynste
all
reason
to
haue
so
muche
care
of
worldlye
thynges
,
as
when
the
feaste
draweth
nere
to
prepare
new
&
costly
apparell
,
to
prepare
great
and
sumptuous
fare
,
and
by
all
meanes
to
trimme
vp
the
body
,
&
to
haue
no
respecte
of
the
soule
but
to
suffer
it
to
be
ragged
and
torne
and
to
dye
for
hunger
?
and
the
body
is
decked
for
the
sighte
of
the
worlde
,
but
the
soule
is
alwayes
in
the
sight
of
god
that
moste
greuouslye
punisheth
the
neglecting
of
it
.
If
any
man
haue
an
enemye
by
whom
he
is
hurt
or
offended
,
let
him
dissolue
his
enmitie
,
and
refrayne
his
hote
affection
and
swelling
of
minde
,
that
his
soule
be
quiet
wythout
trouble
or
tumult
.
For
by
thys
blessed
communion
thou
shalte
receiue
the
kynge
into
thy
soule
,
and
when
the
kynge
entreth
,
there
ought
to
be
greate
quietnes
,
silence
,
and
peace
.
And
although
thyne
hurt
or
iniury
shewed
by
thy
enemy
be
very
gret
,
yet
thou
must
remit
it
.
Because
thine
enemy
hath
hurt
thee
,
wilt
thou
therefore
hurt
thy selfe
more
?
whatsoeuer
he
hath
done
,
it
can
not
be
so
great
harme
to
the
,
as
thou
doest
to
thy self
,
if
thou
be
not
reconciled
vnto
him
.
Wilt
thou
shewe
spite
and
villany
to
God
because
thy
neyghbour
hathe
shewed
the
lyke
to
thee
before
?
For
to
retein
displeasure
against
him
that
offended
the
,
is
not
so
muche
to
auenge
thy
quarell
against
him
,
as
it
is
a
spiteful
contempt
of
god
the
authour
of
this
law
&
commaundement
,
that
we
shoulde
be
reconciled
to
oure
enemyes
before
we
come
to
his
aultare
.
Therefore
haue
no
respecte
to
thyne
enemye
nor
to
the
greatnes
of
thyne
iniuries
susteined
by
him
,
but
to
God
almyghtye
,
and
printing
his
feare
depely
in
thy
harte
consyder
this
,
that
the
greater
violence
thou
doest
vse
to
thine
own
hart
in
compelling
it
to
forgeue
thine
enemy
and
to
be
in
frendship
with
him
:
the
greater
reward
thou
shalte
receyue
of
god
that
commaunded
the
so
to
do
,
and
as
thou
doest
after
that
sort
receiue
god
with
much
honor
,
so
shal
he
make
the
reward
of
thine
obedience
a
thousande
folde
.
This
is
the
duetie
of
a
christen
man
when
he
commeth
to
Gods
borde
to
procure
hymselfe
to
be
purged
from
all
corruption
of
the
fleshe
or
spirit
,
Basilius
regul
.
lxxxi
.
cap.
xxi
.
and
to
haue
perfit
holines
in
the
feare
of
God
and
the
charitie
of
Christe
,
and
to
haue
no
spot
or
wrincle
or
any
suche
thinge
,
and
to
haue
a
perpetuall
memory
of
him
that
was
dead
and
rose
againe
for
vs
,
and
to
make
cleane
hys
soule
with
fayth
,
baptisme
,
vertue
,
and
the
doctryne
of
the
Gospel
,
Gregor.
Nissenus
de
vita
Moysis
.
that
the
corrupt
maners
of
suche
as
be
straungers
and
not
gods
people
,
&
the
maner
of
lyuing
whiche
was
vsed
in
Egipte
,
in
the
tyme
of
kinge
Pharao
,
that
is
to
saye
,
the
holle
heape
of
vice
,
be
not
nowe
vsed
but
banyshed
away
,
and
so
let
him
come
to
this
heauenly
breade
which
was
not
brought
forth
of
the
grounde
by
tilling
and
sowing
and
labour
of
man
,
but
which
came
from
heauen
,
and
is
the
true
breade
of
lyfe
,
and
causeth
the
worthy
receiuer
neuer
to
be
hungry
againe
but
to
liue
alwaies
in
immortalitye
.
If
no
man
dare
lay
his
bread
vpon
a
foule
clo●●e
nor
put
it
into
a
foule
vessell
,
Primasius
in
epist.
i.
Cor.
xi
.
howe
muche
more
may
it
not
be
receiued
in
a
foule
hart
,
whiche
filthines
aboue
al
thinges
he
moste
abhorreth
,
as
the
greatest
iniury
that
can
be
done
to
his
body
.
For
as
Ioseph
the
iuste
man
wrapped
Chrystes
body
in
a
cleane
cloth
,
and
buried
it
in
a
new
sepulchre
,
so
ought
we
to
laye
it
in
a
cleane
harte
and
a
chast
bodye
.
Whiche
thing
if
we
diligently
procure
,
as
it
maye
be
done
in
litle
time
,
&
make
our selues
not
vnworthy
receiuers
of
so
great
a
treasure
,
than
shall
Christ
our
lord
with
the
Father
and
the
holy
ghost
come
vnto
vs
,
and
dwel
wyth
vs
,
and
worke
in
vs
all
the
godlye
and
wonderfull
effectes
of
this
blessed
Sacrament
both
in
our
soules
and
bodies
,
and
nourishe
vs
into
Christes
mistical
bodye
wyth
hys
owne
naturall
fleshe
,
whiche
as
a
pledge
maketh
vs
to
bee
in
sure
hope
of
life
euerlasting
,
to
the
which
he
bring
vs
that
made
vs
,
to
whom
be
all
honour
and
glorye
,
for
euermore
.
Amen
.
¶
How
a
man
may
come
worthely
to
receyue
the
blessed
Sacrament
.
Ser.
xi
.
I
Purpose
by
the
grace
of
god
in
this
Sermon
to
instructe
you
(
good
people
)
howe
to
prepare
your selues
to
come
worthelye
to
receiue
this
holy
sacrament
,
ye
know
the
great
and
meruailous
benefites
whyche
Christe
our
Lorde
worketh
in
their
soules
and
bodyes
that
worthelye
come
vnto
it
,
and
also
ye
knowe
the
daungerous
and
damnable
state
of
theym
that
come
to
it
vnworthely
:
and
that
ye
may
the
better
auoyde
the
one
and
bee
pertakers
of
the
other
,
First
ye
ought
certainly
to
know
that
it
is
required
that
ye
dooe
come
to
it
and
receyue
it
.
For
as
the
vnworthy
comminge
is
perilous
:
so
not
to
bee
pertakers
of
this
mysticall
supper
at
all
,
Chrysost.
in
epist.
i.
Cor.
x.
ho.
xxiiii
.
Ioan.
vi
.
primasius
in
Apo.
li.
iii.
cap.
ix
.
Aug.
de
verbis
domini
Ser.
xxviii
.
is
a
great
offence
,
and
a
verye
destruction
of
a
mans
soule
,
as
our
sauiour
Christ
taught
vs
,
saying
:
Excepte
ye
eate
the
fleshe
of
the
sonne
of
manne
,
and
drinke
his
bloud
,
ye
shall
not
haue
lyfe
in
you
,
and
he
that
eateth
my
fleshe
and
drinketh
my
bloude
hath
lyfe
euerlastynge
.
Whyche
is
to
bee
vnderstande
of
hym
that
eateth
Chrystes
fleshe
as
it
oughte
to
bee
eaten
.
For
manye
eate
it
that
dooe
not
dwell
in
GOD
nor
GOD
in
theim
,
because
they
eate
it
not
wyth
a
cleane
harte
,
and
after
that
maner
whyche
Chryste
sawe
when
he
sayde
so
.
Manye
forbeare
to
come
to
it
,
because
they
perceyue
theyr
conscyence
greeued
wyth
deadlye
synne
,
and
in
that
they
dooe
well
,
yf
they
can
so
forbeare
iustelye
without
offence
of
other
persones
.
But
yf
they
forbeare
because
they
haue
a
wronge
and
false
opinion
of
thys
holye
Sacramente
,
or
because
they
wyll
not
bee
reconcyled
to
their
neighbors
,
or
intende
not
to
amende
and
forsake
theyr
noughtye
lyuing
:
then
besyde
theyr
heresye
and
other
damnable
liuing
,
they
offende
deadlye
diuers
wayes
,
bothe
in
contemninge
Christe
and
his
Sacramentes
whyche
he
hath
ordayned
to
bee
instrumentes
wherewyth
he
myghte
geue
vnto
vs
grace
and
saluation
,
and
also
in
contemninge
the
Churche
of
Christe
,
whiche
hath
ordeyned
that
euerye
manne
and
woman
beyng
of
yeares
of
discretion
,
Ex
Concil.
gener
.
de.
penitent
&
remiss
.
ca.
omnis
.
shoulde
faithfullye
confesse
alone
to
his
owne
curate
,
or
by
his
permyssion
to
some
other
mete
and
learned
Prieste
all
his
synnes
once
in
a
yeare
at
leaste
,
and
shoulde
to
his
power
fulfill
that
penaunce
and
satisfaction
whiche
is
inioyned
hym
,
receiuinge
reuerentlye
at
leaste
at
Easter
the
blessed
Sacramente
of
the
aultare
,
excepte
perchaunce
by
the
counsell
of
hys
owne
curate
,
for
some
reasonable
cause
he
thynke
meete
for
a
time
to
forbeare
the
receiuinge
of
it
.
And
that
he
whiche
contemneth
this
ordinance
,
should
be
accursed
and
kept
from
the
entring
into
the
church
amonges
chrysten
men
,
and
when
he
is
dead
should
be
kept
from
Christen
mennes
buryall
.
This
is
the
discipline
and
ordinaunce
of
the
Churche
at
thys
daye
,
whyche
is
not
a
restreyning
of
a
manne
to
come
but
once
a
yeare
,
but
correcting
of
him
that
commeth
not
once
a
yeare
.
The
oftner
he
commeth
the
better
it
is
,
and
the
more
is
he
nouryshed
to
euerlastinge
life
.
And
the
better
the
man
is
,
the
more
desirous
is
he
to
be
ioyned
to
god
corporally
by
this
Sacrament
.
For
as
Christ
by
geuing
to
vs
his
fleshe
and
hys
bloude
declared
moste
of
all
his
exceadinge
loue
towardes
vs
,
euen
so
declareth
he
his
loue
moste
of
all
towardes
GOD
that
the
oftneste
and
with
moste
reuerence
commeth
to
receyue
this
precyous
foode
of
his
fleshe
and
bloude
.
Chrysost.
in
Ioan
.
ho.
xlv
.
Iob.
xxxi
.
So
did
the
holy
man
Iob
say
of
hys
seruauntes
that
loued
hym
most
,
repetinge
their
wordes
whiche
were
these
.
who
shall
geue
vs
of
his
fleshe
to
eate
that
we
may
be
full
withal
?
Which
no
man
euer
dyd
but
Chryst
our
Lorde
to
th
intent
he
myght
bynde
vs
to
hym
wyth
more
charitie
.
Suche
was
the
feruente
charitye
of
the
people
in
the
begynninge
of
the
Churche
,
that
came
euerye
daye
,
or
in
a
maner
euerye
daye
to
this
holy
Sacrament
,
and
afterward
when
deuotion
decreased
,
they
came
euerye
sondaye
,
and
further
as
the
charitie
of
the
people
waxed
colde
the
fewer
tymes
they
prepared
themselues
to
receiue
this
Sacrament
,
Fabianus
decret.
vii
.
Concil.
Elibertinum
.
Concil.
A
gathense
.
in
so
much
that
it
was
decreed
by
certaine
prouinciall
counsels
,
that
he
that
came
not
thrise
a
yere
,
that
is
to
say
,
at
Easter
,
at
Penthecost
,
and
at
Christenmasse
,
shoulde
not
be
taken
as
a
Catholyke
manne
.
But
after
that
,
when
deuotion
decayed
and
charitie
was
cold
,
&
iniquitte
did
abound
,
so
that
men
geuinge
the
brydle
to
the
fleshe
,
were
carelesse
of
theyr
saluation
,
than
the
Churche
oure
mother
beyng
carefull
for
her
children
,
and
compelled
by
loue
,
partly
to
condescend
to
the
infirmitie
of
the
people
,
and
partly
by
discipline
to
reduce
the
people
again
to
their
duties
,
did
in
a
general
counsel
decree
that
euery
person
of
discretion
should
fulfyll
gods
commaundement
in
receyuinge
thys
Sacrament
once
a
yeare
at
least
,
Concil.
Lateran
.
cap.
xxi
.
as
I
haue
sayd
before
,
vnder
the
paine
of
excommunication
,
which
is
the
spirituall
sworde
of
Christ
to
compell
men
to
do
their
dueties
,
which
nede
not
to
be
drawen
but
for
the
hardnes
of
our
hartes
,
that
loue
the
worlde
more
than
God
,
and
to
serue
the
deuyll
rather
than
Christ
the
authour
of
al
grace
which
is
geuen
to
vs
in
this
blessed
sacrament
.
Whervnto
I
shall
most
earnestly
exhorte
euerye
man
and
woman
as
they
loue
theyr
owne
soules
,
and
to
be
preserued
in
grace
&
the
fauor
of
God
,
to
dispose
themselues
often
tymes
effectuallye
to
receyue
the
bodye
of
oure
Sauyour
Christe
,
whiche
is
euerye
daye
bothe
offered
to
GOD
the
father
for
the
synnes
and
infyrmities
of
the
people
,
and
also
is
prepared
&
offered
to
all
them
that
wyll
with
a
pure
harte
receyue
it
.
For
they
that
wilfully
abstain
from
it
,
they
depriue
themselues
of
all
the
graces
and
Godlye
effectes
whyche
bee
geuen
by
it
,
they
loose
theyr
spirituall
strengthe
to
fyghte
againste
the
deuyll
,
and
they
waxe
rotten
and
dead
members
of
Christes
bodye
,
lackynge
theyr
foode
and
spyrytuall
nourishment
,
and
so
are
meete
for
nothinge
els
but
to
be
cast
into
the
fyre
.
And
they
that
be
in
conscience
of
deadly
sinne
,
let
them
by
penaunce
make
cleane
their
conscience
,
for
otherwise
we
that
be
ministers
maye
not
minister
but
to
the
worthye
receiuers
so
farre
as
we
knowe
,
for
if
we
know
any
man
to
come
to
it
vnworthely
,
Chrysost.
in
Mat.
ho
lxxxiii
.
we
ought
rather
to
shedde
our
bloud
,
than
to
geue
Chrystes
bodye
and
bloude
to
dogges
and
beastly
lyuers
.
And
that
euery
man
when
he
is
dysposed
to
receiue
this
most
holy
sacrament
,
maye
do
it
worthely
to
his
saluation
,
he
must
obserue
thre
thinges
before
he
come
to
it
:
he
muste
proue
&
iudge
hym selfe
when
he
commeth
to
it
,
he
must
iudge
and
discerne
the
body
of
our
lorde
after
he
hathe
receiued
it
,
Chrysost.
de
prodit
.
Serm.
i.
he
must
imitate
Christe
and
communicate
with
him
in
his
passions
.
Firste
he
that
intendeth
to
eate
the
lambe
of
GOD
,
he
muste
haue
the
innocency
of
a
lambe
,
and
maye
not
be
a
wolfe
hauing
woluish
maners
,
because
thys
is
the
bread
of
the
children
of
God
,
and
not
of
fylthy
dogges
or
rauenous
wolfes
.
Iustinus
martyr
Apolog.
ii
.
And
no
persone
maye
bee
pertaker
of
it
,
but
he
that
beleueth
all
thinges
to
be
true
that
be
taught
of
the
Catholike
church
,
&
is
baptised
in
the
water
of
regeneration
,
and
frameth
his
lyfe
after
that
maner
which
our
sauiour
Christ
did
set
forth
in
his
lyfe
and
Gospell
.
Exod.
xii
.
For
as
in
the
olde
testament
three
sortes
of
people
were
not
admytted
to
eate
of
the
paschall
lambe
,
as
straungers
borne
,
such
as
were
not
of
the
stocke
of
Israel
,
&
they
that
wer
not
circumcised
,
and
they
that
by
touchinge
any
deade
or
vncleane
thing
were
made
them selues
vncleane
:
euen
so
there
be
three
sortes
of
men
in
the
new
testament
that
maye
not
bee
admytted
to
eate
of
Christes
body
in
the
sacrament
,
which
was
fygured
by
the
paschal
lambe
,
Hesechius
in
liuit
.
li.
vi
.
ca.
xxii
.
Syrillus
in
Ioan
.
lib.
xii
.
cap.
l.
Aug.
xxi
.
sentent
.
cap.
iii.
firste
al
infydels
suche
as
be
not
true
Israelites
and
of
the
house
of
Chrystes
churche
by
receiuinge
his
law
and
faith
,
secondly
they
that
be
not
baptised
and
so
circumcised
in
harte
,
not
hauynge
the
vayne
thoughtes
and
woorkes
of
the
flesh
cut
away
by
the
holy
ghost
,
and
thirdly
they
that
be
not
clene
and
pure
in
conscience
but
priuye
to
theyr
owne
giltinesse
,
or
in
will
to
remayne
in
sinne
styll
.
These
thre
sortes
of
persones
be
not
worthye
to
receiue
the
lambe
of
god
our
sauiour
Christe
in
the
blessed
sacrament
,
but
yf
they
presume
so
to
doe
,
they
doe
it
to
their
owne
damnation
.
Therfore
whosoeuer
wyll
come
worthely
to
so
greate
a
misterye
,
he
must
be
a
christen
manne
and
stedfastly
beleue
whatsoeuer
trueth
god
hathe
reueled
to
his
holy
churche
,
and
specially
concerninge
the
truth
of
this
sacrament
,
neyther
oppugning
it
by
malitious
heresye
,
Hesichius
in
leuit
.
li.
vi
.
ca.
xxii
.
nor
beynge
ignorante
of
it
by
lacke
of
knowledge
,
but
acknowledginge
that
it
is
the
body
and
bloud
of
Christe
Goddes
sonne
,
verilye
and
in
trueth
as
Chrystes
woorde
spoken
of
it
dothe
plainely
testifye
.
Moreouer
he
muste
proue
himselfe
as
saint
Paul
teacheth
vs
,
that
is
to
saye
,
i.
Cor.
xi
.
he
muste
searche
if
he
be
giltye
of
any
deadly
sinne
,
and
if
he
fynde
hys
conscience
to
reproue
hym
,
Origen
▪
in
Iob.
than
he
must
refrayne
from
the
holye
sacrament
,
tyll
he
haue
by
true
contrytion
and
the
sacrament
of
penaunce
made
cleane
hys
conscience
receiuinge
remission
of
al
his
synnes
,
and
than
beinge
cleane
let
him
eate
of
this
moste
holy
sacrifice
of
Christes
body
and
bloude
.
Aug.
de
eccles.
dogmat
.
ca.
iiii
.
And
if
he
perceiue
that
his
conscience
is
priuy
to
anye
venial
sinne
,
and
yet
not
hauynge
a
wil
to
sinne
after
any
more
,
than
before
he
receyue
lette
hym
satisfy
for
that
sinne
with
weping
and
prayer
,
&
putting
his
hole
confidence
in
the
mercye
of
God
that
vseth
to
forgeue
synnes
to
all
that
deuoutly
confesse
them
,
he
maye
boldlye
and
fruitfullye
come
to
the
blessed
sacrament
.
The
more
dylygence
he
taketh
in
examining
,
serching
,
and
purginge
his
conscience
after
that
sorte
as
is
declared
in
the
sacrament
of
penaunce
,
the
more
boldly
and
worthely
shall
he
receiue
,
not
that
any
man
shoulde
thynke
him selfe
worthye
to
receyue
the
most
precious
body
of
Christ
god
and
manne
,
in
respect
wherof
the
hyest
aungels
be
vnclene
,
but
that
if
a
man
doe
that
lyeth
in
him
to
washe
awaye
the
fylthynes
and
spottes
of
his
soule
and
body
by
contrition
&
the
sacrament
of
penaunce
,
and
prepareth
his
harte
with
humilitie
and
reuerence
to
receiue
the
body
of
his
lord
god
,
than
doth
God
esteme
and
accept
him
as
worthy
,
that
is
to
say
,
further
from
vnworthinesse
than
he
is
that
taketh
no
penaunce
for
his
sinne
at
all
.
Thys
worthynesse
maye
bee
considered
and
knowen
by
suche
obseruations
as
were
commaunded
to
bee
vsed
aboute
the
eatinge
of
the
paschall
lambe
.
Exod.
xii
.
For
as
the
lambe
was
the
fygure
of
Chryste
in
thys
Sacramente
,
so
the
maner
of
eatinge
that
,
is
an
instruction
how
we
shoulde
worthely
eate
thys
.
They
that
shoulde
eate
one
paschall
lambe
were
commaunded
to
eate
it
in
one
house
,
and
to
carye
no
parte
of
the
fleshe
out
of
the
doores
.
So
we
be
commaunded
to
eate
the
fleshe
of
Christe
our
lambe
no
where
els
but
in
the
house
of
god
the
catholike
churche
,
Beda
in
leuit
.
cap.
vi
.
Hieron
.
in
Hierem.
li.
iiii
.
cap.
xxxii
.
and
thereby
all
heretikes
and
scismatikes
which
be
out
of
the
church
are
forbidden
to
presume
to
eate
of
Christes
fleshe
,
whiche
can
not
bee
worthely
eaten
but
of
them
that
be
members
of
the
Church
.
They
were
commaunded
to
haue
their
reines
girded
:
so
are
wee
commaunded
to
haue
our
bodies
and
soules
gyrded
,
that
is
to
saye
,
Clemens
epist.
ii
.
Hieron
.
contra
Iouinian
.
lib.
i.
Concilium
Elibertinum
cap.
lxxxii
Grego
.
ad
interrog.
August
.
x
▪
Aug.
Ser.
ccxvi
.
de
tempore
.
refrayned
and
kepte
from
the
woorkes
and
lustes
of
the
fleshe
by
abstinency
and
chastitie
,
and
not
onelye
from
the
vnlawfull
vices
of
fornicatyon
,
adultry
,
and
suche
lyke
:
but
also
a
man
shoulde
abstaine
from
the
act
of
Matrimonye
wyth
his
lawful
wife
for
a
certaine
space
before
:
how
be
it
he
that
vseth
hys
wyfe
not
for
th
intent
to
fulfyl
hys
carnall
pleasure
,
but
onely
for
desyre
of
encrease
of
chyldren
,
he
oughte
to
be
leafte
to
hys
owne
iudgement
concerninge
the
receyuinge
of
this
mistery
,
with
this
exhortation
,
that
he
presume
not
to
come
,
but
with
a
pure
conscience
,
a
chast
body
,
and
a
clene
hart
.
Also
they
were
commaunded
to
haue
theyr
showes
vpon
theyr
feete
so
wee
be
commaunde
to
haue
the
fete
of
oure
soules
,
Chrysost.
de
prodit
.
Serm.
i.
whiche
be
our
affections
mortified
by
the
feare
of
god
,
&
preserued
from
the
corruption
of
worldly
thinges
,
by
the
loue
of
heauenvly
thinges
,
to
be
in
loue
and
perfyt
charitie
wyth
all
menne
,
without
malyce
,
enuy
or
double
harte
towardes
any
man
.
Chrysost.
de
beato
philagonio
.
For
when
the
kinge
of
heauen
entreth
into
vs
,
there
muste
be
greate
peace
,
silence
,
and
quietnes
without
trouble
of
worldly
affection
,
all
iniuries
,
displeasures
,
enemities
,
and
trespaces
must
be
freely
and
clerely
forgeuen
,
as
wee
woulde
Christe
should
forgeue
vs
,
for
this
is
the
mystery
of
peace
and
the
vnitie
of
Chrystes
mystycall
bodye
,
Aug.
Ser.
ad
infantes
.
and
he
that
receyueth
the
misterye
of
vnitie
,
and
kepeth
not
the
bonde
of
peace
and
vnitie
,
he
receyueth
not
the
misterye
for
hym selfe
,
but
a
testimony
against
him selfe
.
Therefore
of
all
thynges
let
vs
be
sure
of
this
that
wee
bee
in
charitie
,
Aug.
ser.
c.
de
tempore
.
and
that
no
anger
freate
vs
,
no
pryde
inflame
vs
,
no
lechery
defile
vs
,
nor
no
enuy
torment
our
hartes
,
when
we
come
to
oure
Lordes
table
.
They
also
did
eate
the
lambe
with
wylde
and
sowre
lettes
,
Grego
.
ho.
paschali
.
xxii
.
euen
so
must
we
take
the
fleshe
of
our
lambe
with
sower
contrition
,
wee
muste
afflicte
and
punishe
our
hartes
with
sorow
and
bitter
teares
for
our
sinnes
,
that
the
bytternesse
of
our
penaunce
mighte
wype
awaye
the
fylthye
humour
of
our
corrupt
life
from
our
soules
.
The
Iewes
did
eate
their
lambe
standinge
hauinge
their
stafes
in
their
handes
,
Chrysost.
in
Mat.
ho.
lxxxiii
.
and
in
greate
haste
ready
to
flye
out
of
Egipte
:
euen
so
oughte
we
to
stande
in
true
faythe
and
good
lyfe
,
&
not
to
syt
or
lye
in
corrupt
doctryne
or
lyuing
,
but
to
haue
the
staffe
of
true
hope
of
eternall
ioyes
to
come
in
our
handes
to
stay
vs
in
the
daungerous
iourney
of
this
worlde
,
that
wee
neyther
faynte
for
werines
,
nor
giue
ouer
for
cowardnes
,
to
our
gostly
enemies
,
knowing
that
theyr
iorney
was
but
from
Egipt
to
Iewry
,
and
our
iorney
is
from
the
earth
to
heauen
,
the
strong
and
holsome
vittale
,
of
whiche
iorney
is
this
heauenlye
foode
of
Christes
body
and
bloode
.
And
as
they
were
in
readynes
to
departe
out
of
Egipt
by
and
by
after
the
eating
of
the
lambe
,
Chryso
.
in
Mat.
hom.
lii
.
op.
imperf.
so
ought
we
commyng
to
this
blessed
sacrament
to
haue
our
liues
so
vp
righte
and
pure
from
all
synne
,
as
thoughe
we
shoulde
euen
then
depart
out
of
this
transitorye
worlde
.
For
looke
in
what
state
of
clene
lyfe
aman
wold
auenture
his
soule
when
he
dyeth
,
let
him
with
all
diligence
prouide
and
procure
that
his
soule
be
in
the
same
state
when
he
commeth
to
communicate
.
By
this
comparison
ye
may
learne
(
good
people
)
howe
to
proue
&
iudge
your selues
,
and
so
to
come
worthely
to
this
heauenly
foode
.
August
.
in
Ioan
tract
.
lxii
.
Oecumenius
in
paul●
i.
Cor.
xi
.
Aug.
ad
Ianuar
.
epist.
cxviii
.
Cirillus
in
Can.
xi
.
concilii
ephes.
Ambros.
i.
Cor.
xi
.
The
next
thing
is
to
lerne
how
to
iudge
and
discerne
the
body
of
our
Lord
when
we
come
vnto
it
,
that
is
to
say
,
we
may
not
vndiscretlye
&
negligentlye
take
it
,
but
we
oughte
to
discerne
Christes
body
from
other
common
meates
,
and
considering
the
great
dignitie
and
worthynesse
of
it
,
we
ought
to
geue
honour
and
reuerence
due
to
so
great
a
thing
as
is
the
flesh
and
bloode
of
Christ
God
and
man
,
not
the
fleshe
of
man
one
lye
,
for
than
it
could
not
geue
life
,
but
the
proper
fleshe
of
Gods
sonne
vnited
to
his
person
in
diuinitie
,
and
is
therfore
able
to
geue
lyfe
eternall
to
our
mortal
bodies
.
For
which
cause
we
ought
with
feare
,
reuerence
,
and
a
deuoute
mynde
to
come
vnto
it
,
which
beyng
the
same
in
substaunce
that
suffered
,
is
also
the
best
wytnesse
of
Christes
paynful
passion
.
Wherefore
when
thou
doest
go
vp
to
the
Aultare
to
bee
fedde
wyth
thys
spirituall
and
heauenlye
meate
,
Emesenus
ora
.
de
cor.
domini
.
beholde
wyth
fayth
the
most
holy
body
and
bloude
of
thy
God
,
honour
it
,
maruel
at
it
,
touch
it
with
thy
minde
,
take
it
with
the
hand
of
thy
hart
,
and
speciallye
drynke
of
it
wyth
the
draughte
of
the
inwarde
man
.
August
.
in
psa
.
xcviii
.
Ambro.
de
spiritus
.
lib.
iii
cap
,
xii
.
No
man
eateth
worthely
this
flesh
,
but
he
that
first
honoureth
it
with
godly
honour
in
the
holye
Sacrament
,
considering
that
it
is
greate
synne
not
to
honour
it
,
seinge
it
is
the
bodye
of
him
that
made
thee
,
and
wyth
it
redemed
thee
,
and
shall
by
it
rayse
thee
oute
of
dust
and
ashes
,
for
the
which
thou
hopest
to
receiue
heauen
and
the
ioyes
that
bee
therein
,
Chrysost.
ho.
xxiiii
.
in
.i.
Cor.
x
Gerson
de
exercitiis
simpliciō
.
and
to
bee
associate
to
his
holy
angels
.
But
wher
as
in
this
sacrament
there
be
two
thynges
conteyned
,
the
outwarde
fourme
of
breade
which
is
sene
with
the
eyes
of
the
bodye
,
and
the
bodye
and
bloude
of
Christe
whiche
is
seene
onelye
with
the
eyes
of
the
soule
which
is
fayth
:
Therefore
let
euery
man
or
woman
when
he
seeth
this
sacrament
in
the
Priestes
handes
,
direct
the
eye
of
his
faythe
and
hys
intent
,
to
honour
onely
that
substaunce
of
Christ
God
and
man
,
whiche
he
seeth
not
with
hys
bodelye
eyes
,
but
beleueth
it
moste
certeinlye
to
be
there
present
,
and
let
him
not
fyxe
hys
thoughte
vpon
the
visible
whitenes
or
roundnesse
of
the
bread
,
which
be
sensible
creatures
reserued
ther
for
the
vse
of
this
mistery
,
and
may
in
no
wise
be
adowred
and
worshipped
with
godlye
honour
,
but
let
him
intend
to
honour
the
body
and
blood
of
Christ
,
and
yet
not
those
as
onely
creatures
,
but
as
they
be
vnited
to
the
Godhead
and
made
one
person
in
diuinitie
,
for
onelye
God
is
to
bee
honoured
with
godlye
honoure
,
whiche
we
doo
when
we
honour
Christe
God
and
man
present
in
the
blessed
Sacrament
.
This
honour
specially
consisteth
in
oure
true
and
lyuely
fayth
which
we
haue
of
Christe
there
present
,
which
honour
we
declare
outwardly
by
kneling
and
other
reuerent
behauour
of
our
bodies
,
protesting
thereby
what
is
our
faythe
and
iudgement
concernynge
the
substaunce
of
thys
most
blessed
Sacrament
,
and
so
we
truly
iudge
and
discerne
our
Lordes
bodye
.
And
for
further
honour
to
be
geuen
vnto
it
,
Sedulius
in
Paulum
.
i.
Cor.
xi
.
when
so
euer
we
receiue
it
,
we
take
it
fastinge
before
all
other
meates
,
except
extreme
sicknes
,
or
the
instant
danger
of
death
doo
require
otherwyse
to
take
it
when
and
as
we
maye
.
Aug.
ad
Ianuar
.
epist.
cxviii
.
For
euer
synce
the
Apostles
time
,
it
pleased
the
holy
gost
,
that
for
the
honour
of
so
great
a
Sacrament
the
body
of
our
Lorde
shoulde
first
enter
into
the
mouthe
of
a
Christen
man
,
before
all
other
externall
meates
.
For
thys
maner
and
custome
is
obserued
vniuersallye
througheout
the
holle
worde
.
Concil
,
generale
Latera
.
ca.
xx
.
Iustinus
Martir
.
A●polog
.
ii
.
And
for
that
cause
it
is
decreed
by
the
vniuersall
Churche
of
Christ
,
that
this
moste
honourable
Sacrament
shoulde
bee
reserued
for
the
necessitie
of
theym
that
be
sicke
or
absent
,
least
(
where
as
it
can
not
bee
duelye
consecrate
at
all
tymes
and
places
,
of
a
priest
not
fasting
)
the
sicke
folkes
should
die
wythoute
thys
heauenly
foode
whyche
is
theyr
strengthe
,
and
the
staye
of
theyr
passage
to
the
next
worlde
.
Furthermore
,
at
the
tyme
of
the
receyuing
of
this
Sacrament
we
ought
to
haue
our
myndes
occupyed
in
remembryng
the
passion
of
Christe
.
For
by
this
sacrifice
which
Christ
geueth
to
vs
,
we
know
assuredly
that
he
boughte
vs
wyth
no
worldly
treasure
of
golde
and
syluer
,
but
wyth
this
same
his
moste
precious
bodye
and
bloude
,
Chryso
.
in
Mat.
hom.
●●vi
.
and
by
it
we
are
prouoked
to
remember
alwayes
his
most
hye
benefite
,
and
therewithall
continuallye
to
render
moste
humble
thankes
to
him
in
deuout
affection
and
obedient
seruice
,
according
to
hys
good
wyll
and
pleasure
.
Thus
receyuing
the
bodye
and
bloode
of
oure
Lorde
,
Cirillus
in
Ioan
.
lib.
xii
cap.
xviii
.
August
.
in
Ioan
.
tract
.
xlvii
.
we
oughte
thankfullye
to
remember
and
confesse
that
oure
sauiour
Christ
hath
geuen
his
body
to
death
,
and
shed
his
bloude
for
vs
,
knowyng
that
we
ought
agayne
rather
to
suffer
our
bodyes
to
be
slayne
,
and
our
bloud
to
be
shed
for
hym
,
and
in
defence
of
hys
truthe
,
and
edifyeng
of
his
people
(
if
the
case
so
required
)
than
to
forsake
or
denie
him
or
the
truth
of
his
gospell
reueled
by
the
holy
ghost
to
the
catholike
churche
.
By
this
(
good
people
)
ye
knowe
how
to
iudge
and
discerne
the
bodye
of
our
Lord
,
and
how
to
behaue
your selues
when
ye
come
to
receyue
it
.
Now
likewyse
know
what
is
your
dutye
to
do
after
ye
haue
receiued
it
:
Ye
ought
to
keepe
and
preserue
your selues
clene
from
synne
,
rather
after
than
before
,
lest
you
commit
anye
thyng
that
might
displease
the
presence
of
his
maiesty
,
whom
ye
haue
receiued
,
and
therby
be
an
occasion
of
his
departing
from
you
,
and
of
wythdrawing
hys
grace
from
your
hartes
,
that
haue
desyre
to
haue
synne
,
whych
is
the
mother
of
deathe
,
rather
to
reign
in
your
mortall
bodies
,
than
to
haue
Christ
and
hys
heauenly
father
with
the
holy
ghoste
to
make
theyr
habitation
ther.
As
it
is
more
shame
for
a
man
to
dislodge
hys
honest
gest
,
and
thrust
him
out
of
doores
a●ter
he
hath
receiued
him
into
his
house
,
than
at
the
first
tyme
to
haue
sayde
him
nay
,
and
to
haue
denied
him
lodging
:
euen
so
it
is
greater
damnation
,
to
defyle
thys
our
flesh
with
the
fylthines
of
synne
,
when
it
hath
receyued
Christes
fleshe
and
bloude
,
and
so
to
treade
vnder
foote
Gods
sonne
:
than
to
haue
absteined
and
not
to
haue
receyued
hym
before
,
makynge
the
last
end
worse
then
the
first
.
Wherein
we
be
like
cursed
Absolon
that
called
his
brother
Amnon
to
a
feast
,
ii
.
Reg.
xiii
and
caused
his
seruauntes
to
kyll
him
there
.
And
also
wee
be
lyke
to
the
traytour
Iudas
,
that
after
with
Christe
in
his
supper
he
receiued
Christes
body
at
Christes
hande
,
gaue
place
to
the
deuils
suggestion
,
&
betraied
Christ
his
mayster
to
the
wicked
Iewes
,
and
we
be
also
like
to
the
Iewes
that
met
Christ
comming
to
the
citie
with
vowes
of
palmes
and
olyue
trees
,
and
within
fiue
daies
after
cryed
,
Crucifige
vpon
him
,
and
pursued
him
euen
to
the
death
.
But
our
duty
is
to
geue
as
much
reuerence
to
Christ
being
present
and
dwellyng
with
vs
,
as
we
did
when
he
was
commynge
to
vs
,
Basilius
de
baptismo
ca.
vltimo
.
and
not
to
take
hys
precious
body
and
blood
in
vayne
,
and
with
out
cause
,
but
to
expresse
in
our
lyues
that
we
imitate
and
folow
his
footesteps
,
and
so
keepe
a
perpetuall
commemoration
of
him
that
died
for
vs
,
and
rose
againe
,
in
that
we
be
now
mortified
to
synne
and
the
world
,
and
liuyng
to
GOD
in
Christ
our
Lord
.
For
this
sacrament
of
the
Aultare
,
Bernar.
in
psalm
.
qui
habitat
.
ser.
iii.
wherin
we
receiue
Christes
body
&
bloode
,
doth
signifie
and
teach
vs
that
we
should
communicate
with
Christ
in
his
passions
,
and
folow
that
conuersation
in
our
maners
,
which
be
shewed
in
his
fleshe
,
and
as
his
bodye
in
forme
of
breade
is
seene
to
enter
into
our
mouthes
:
so
we
maye
knowe
that
he
also
entreth
into
vs
by
that
conuersation
which
he
vsed
in
earth
,
to
dwel
in
our
hartes
by
fayth
.
Therefore
hee
that
so
remembreth
Christes
deathe
,
Bernardus
de
diligen
do
deo
.
that
he
accordyng
to
Christes
example
,
doth
mortifie
his
members
which
be
vpon
earth
,
that
is
to
saye
,
fornication
,
vnclennes
,
noughtye
desyres
,
couetousnesse
,
and
suche
lyke
,
he
eateth
woorthely
Christes
body
and
blood
,
and
hath
euerlastyng
lyfe
remayning
in
him
,
and
sufferynge
wyth
Christe
,
shall
raygne
with
Christ
in
the
glory
of
hys
father
with
the
holy
gost
world
without
end
.
Amen
.
(
⸫
)
¶
Of
the
sacrifice
of
the
newe
Testament
,
which
is
called
the
Masse
.
Serm.
xii
.
AS
Christ
our
Sauiour
hath
geuen
vnto
vs
hys
moste
precious
bodye
and
blood
in
the
Sacrament
,
to
be
our
meate
to
feede
and
nouryshe
vs
to
euerlastyng
lyfe
:
So
hath
he
geuen
(
good
people
)
vnto
vs
the
same
hys
bodye
and
bloode
to
be
our
daylye
Sacrifice
for
that
teynynge
of
remission
of
synnes
and
eternal
saluation
,
Luk.
xxii
.
and
as
he
commaunded
vs
to
take
and
eate
that
hys
bodye
whyche
he
gaue
vs
,
so
hath
he
commaunded
vs
to
offer
it
to
GOD
the
father
in
remembraunce
of
his
passion
.
So
that
the
Sacrifice
of
the
Masse
,
whych
is
the
proper
Sacrifice
of
the
newe
Testament
(
whereupon
by
Gods
helpe
I
intreate
at
this
tyme
)
is
the
execution
of
Christes
commaundement
in
his
last
supper
,
when
he
sayd
to
his
disciples
:
Do
this
in
my
remembraunce
,
wher
in
the
bread
and
wyne
be
consecrate
and
chaunged
,
and
the
bodye
and
bloode
of
Christe
beynge
made
present
there
by
the
almyghtye
power
of
the
holye
Ghost
,
be
offered
to
God
the
father
by
the
Churche
,
for
the
Churche
,
and
be
receiued
of
the
faythfull
people
.
Christ
our
Lord
God
,
who
loued
vs
synners
so
excedynglye
,
that
for
oure
redemption
and
saluation
abased
hym selfe
to
be
made
manne
,
Philip.
ii
.
and
was
made
obedyent
in
humblynge
hymselfe
to
the
moste
paynefull
and
vyle
deathe
of
the
Crosse
,
and
for
our
iustification
rose
agayne
the
thyrde
daye
,
and
ascended
to
heauen
,
to
the
glorye
of
hys
father
,
whyche
be
the
wonderfull
woorkes
of
God
,
and
therefore
m●rueylous
in
oure
syght
:
hath
also
instituted
and
ordeyned
a
memory
of
these
merueyles
,
sayeng
:
Aa●obi
.
in
psal.
cx
.
So
often
as
ye
shall
doo
these
thynges
,
ye
shal
doo
them
in
my
remembraunce
.
And
when
sayd
our
mercyfull
Lorde
that
woorde
?
verelye
euen
than
when
hee
gaue
the
meate
of
hys
bodye
to
them
that
feared
hym
.
And
than
in
hys
last
supper
did
he
,
Cypr.
li.
ii
.
epist.
iii.
beyng
our
most
hye
Priest
,
fyrst
of
al
offer
a
Sacrifice
to
God
the
father
,
and
commaunded
the
same
to
be
done
of
the
Priestes
of
hys
Churche
that
occupy
hys
office
,
Ireneus
lib.
iiii
.
in
memorie
of
hym
,
and
so
taughte
the
newe
oblation
of
the
newe
Testament
,
whych
oblation
the
Churche
receyuing
of
the
Apostles
,
dothe
offer
to
GOD
throughout
the
holle
worlde
.
And
for
playner
vnderstandyng
of
thys
matter
(
good
people
)
I
praye
you
call
to
your
remembraunce
,
the
summe
and
grounde
of
all
our
faythe
,
which
is
,
that
we
beleue
to
be
saued
onelye
by
the
merites
of
our
Sauiour
Christe
,
and
that
he
bearing
our
synnes
in
his
body
vpon
the
Crosse
,
Ioan
.
i.
and
beyng
the
innocent
Lambe
of
God
,
wythoute
all
synne
hym selfe
,
shedde
hys
moste
innocent
bloud
for
vs
sinners
,
and
by
the
voluntarye
Sacrifice
of
hys
owne
bodye
and
bloude
,
made
satisfaction
for
all
the
synnes
of
the
holle
worlde
,
and
reconciled
the
wycked
world
to
the
fauour
of
God
agayne
.
Thys
bloudye
Sacrifice
made
Christe
oure
Sauiour
vpon
the
Aultare
of
hys
Crosse
but
ones
,
and
neuer
but
ones
,
Heb.
ix.x.
and
it
is
the
propitiatorye
Sacrifice
and
a
sufficient
pryce
and
raunsome
for
the
synnes
of
al
people
,
from
the
beginnyng
of
the
worlde
to
the
last
ende
.
Al
our
comfort
and
ioye
is
and
ought
to
be
in
thys
Sacrifice
and
passion
of
oure
Sauioure
Christe
,
by
whyche
onelye
we
haue
and
may
haue
sure
hope
of
saluation
.
All
that
were
saued
from
the
creation
of
the
worlde
and
the
fall
of
Adam
,
were
saued
by
the
vertue
of
thys
Sacrifice
,
and
by
lyuelye
faythe
in
Christe
that
was
promysed
to
Adam
,
and
Noe
and
Abraham
,
and
the
other
Patriarches
and
fathers
of
the
olde
testament
,
and
all
the
Sacrifices
whych
they
offered
then
,
were
but
fygures
of
thys
Sacrifice
of
Christe
,
whereby
they
dyd
protest
theyr
fayth
in
Christe
to
come
.
And
lykewyse
all
we
that
haue
bene
iustifyed
and
saued
synce
Christes
tyme
,
and
shall
be
to
the
worldes
ende
,
obtaine
and
receyue
that
redemption
,
remission
of
synne
,
and
saluation
by
the
onelye
vertue
of
the
same
bloodye
Sacrifice
of
Christe
vpon
the
Crosse
.
When
so
euer
we
be
in
synne
,
wee
resorte
to
that
passion
to
haue
remission
,
when
so
euer
our
woorkes
be
vnsufficient
and
vnperfite
,
we
runne
to
that
passion
to
haue
that
supplyed
that
lacketh
in
vs
,
when
so
euer
we
go
aboute
to
render
thankes
to
God
for
all
his
benefites
,
wee
can
not
doo
it
woorthely
and
sufficientlye
,
tyll
wee
ioyne
oure selues
to
that
passion
,
that
maketh
our
thankes
geuing
acceptable
in
the
syghte
of
GOD
.
No
tounge
can
particularlye
expresse
the
woorthynes
and
commodities
of
this
Sacrifice
of
Christes
passion
,
which
hath
purchased
for
vs
all
pardon
,
all
grace
,
all
rightwisnes
,
all
holynes
,
euerye
good
gifte
,
and
eternall
saluation
.
The
action
and
doyng
of
this
Sacrifice
was
not
long
,
but
accomplished
and
ended
vpon
good
Fridaye
,
whyche
was
the
daye
when
Christ
dyed
,
and
he
dyeth
no
more
,
but
liueth
euer
:
but
the
operation
and
vertue
of
this
passion
,
is
a
longe
thing
,
extended
to
the
saluation
of
man
,
from
the
begynning
of
the
worlde
to
the
laste
ende
,
from
the
tyme
when
Christe
was
fyrst
promysed
to
be
the
Sauiour
to
all
men
,
tyll
the
tyme
when
hee
shall
come
agayne
in
his
Maiestie
to
be
the
iudge
of
al
men
.
And
althoughe
the
sufferyng
of
hys
passion
was
but
shorte
,
and
is
alreadye
ceased
:
yet
the
effect
of
it
which
is
mans
redemption
and
satisfaction
ceaseth
not
,
and
because
it
is
applyed
to
euerye
man
that
is
partaker
of
it
by
lyuelye
faythe
in
continuall
succession
duryng
all
the
tyme
of
the
holle
worlde
,
Eusebius
Emesenus
orar
de
●orpo
.
et
san
.
domini
.
therefore
Christe
our
Sauioure
wylleth
that
the
Sacrifice
of
thys
redemption
shoulde
neuer
cease
,
but
bee
alwayes
to
all
men
present
in
grace
,
and
alwayes
be
kepte
in
perpetuall
memorye
.
For
whych
cause
he
hath
geuen
and
committed
vnto
hys
churche
,
the
moste
cleane
and
pure
Sacrifice
of
hys
bodye
and
bloode
vnder
the
formes
of
bread
and
wyne
,
and
hath
commaunded
it
to
be
offered
to
God
,
and
receyued
of
vs
in
the
remembraunce
of
hys
passion
,
tyll
hys
laste
commyng
.
Which
thing
the
churche
most
faythfullye
and
obedientlye
obserueth
and
vseth
,
Dionisius
Areop
,
specul
.
cap.
iii
not
by
presumption
,
taking
vpon
it self
to
offer
that
Sacrifice
of
our
Sauiour
which
is
farre
aboue
the
dignitie
of
man
,
but
by
commission
and
warrant
of
his
most
holy
woorde
authorised
to
offer
Christ
Gods
sonne
to
God
the
father
,
that
is
to
saye
,
to
represent
to
the
Father
,
the
bodye
and
bloode
of
Christe
,
whyche
by
hys
omnipotent
woorde
hath
there
made
present
,
and
thereby
to
renew
hys
passion
,
not
by
sufferyng
of
deathe
againe
,
but
after
an
vnbloody
maner
,
not
for
this
ende
that
we
shoulde
thereby
deserue
remission
of
synnes
,
and
delyueraunce
from
the
power
of
the
deuill
,
which
is
the
proper
effect
of
Christes
passion
,
but
that
we
shoulde
by
oure
fayth
,
deuotion
,
and
thys
representation
of
hys
passion
,
obtayne
the
remyssion
and
grace
alreadye
deserued
by
hys
passion
,
to
bee
nowe
applyed
vnto
oure
profytte
and
saluation
,
not
that
the
passion
of
Christe
is
vnperfytte
,
or
needeth
anye
woorke
of
ours
to
be
added
to
supplye
the
imperfection
of
it
,
but
to
comforte
and
relieue
oure
imperfection
,
that
some
droppe
of
grace
maye
bee
drawen
and
broughte
vnto
vs
oute
of
the
fountayne
of
all
grace
,
and
wellspring
of
hys
passion
,
not
that
wee
canne
applye
the
merites
of
Christes
deathe
as
wee
lyst
,
and
to
whom
we
lyst
,
but
that
we
by
this
representing
of
his
passion
,
most
humblye
make
petition
and
prayer
to
almighty
God
to
applye
vnto
vs
that
remission
and
grace
whyche
was
purchased
and
deserued
by
Christes
passion
before
,
after
the
measure
of
hys
goodnes
,
to
al
those
whose
faith
and
deuotion
be
knowen
vnto
him
.
So
that
the
host
or
the
thing
that
is
offered
both
in
the
Sacrifice
of
Christ
vpon
the
Crosse
,
and
in
the
Sacrifice
of
the
Churche
vppon
the
Aultare
,
is
all
one
in
substaunce
,
beynge
the
naturall
bodye
of
Christ
our
hye
Priest
,
and
the
price
or
raunsome
of
our
redemption
,
but
the
maner
and
the
effectes
of
these
two
offrynges
be
dyuers
,
the
one
is
by
sheddyng
of
Christes
bloud
,
extendyng
to
the
death
of
Christe
the
offerer
,
for
the
redemption
of
all
mankynde
:
the
other
is
without
shedding
of
hys
bloude
,
onelye
representynge
hys
deathe
,
whereby
the
faythfull
and
deuoute
people
are
made
partakers
of
the
merites
of
Christes
passion
and
diuinitie
.
Greg.
Na●●anze
.
in
Iulian
.
ora
.
i.
Psal.
cix
.
Oec●men
.
in
cap.
vii
.
epist.
ad
Hebreos
.
Concil.
Nicenum
gene.
Hierom
,
quest.
in
gen●sin
.
Thus
is
Christe
a
Priest
for
euermore
after
the
order
of
Melchisedech
,
who
in
hys
last
supper
offered
hys
bodye
and
bloud
wythout
sheddynge
of
his
bloode
,
and
so
taughte
and
delyuered
to
hys
Apostles
and
theyr
successours
Byshoppes
and
Priestes
,
the
maner
how
they
shuld
offer
him
,
being
the
lambe
of
God
in
sacrifice
for
euermore
to
the
worldes
ende
,
after
the
order
,
that
is
to
say
,
after
the
ryte
&
maner
of
Melchisedech
,
vnder
the
fourme
of
breade
and
wyne
,
who
in
old
time
in
figure
of
Christ
offered
bread
and
wine
,
Paula
ad
Mercella
.
&
did
dedicate
and
prophecy
before
the
misterie
or
sacrament
of
vs
Christen
men
in
the
body
&
bloude
of
our
sauiour
.
Wherof
also
spake
Malachie
the
prophet
saying
,
Malachi
,
i.
that
in
thys
oure
time
of
the
newe
testament
God
woulde
reiecte
and
detest
the
Iewes
and
all
theyr
sacrifices
of
brute
and
vnreasonable
beastes
,
and
that
hys
name
should
be
magnified
among
the
Gentiles
from
the
rising
of
the
Sunne
to
the
setting
,
Aug.
contra
Iudeos
.
cap.
ix
.
Aug.
de
.
ciuita
.
dei
.
li.
xvii
ca.
xx
.
and
that
one
singulare
&
pure
sacrifice
without
spot
or
imperfection
,
should
be
of
them
offred
to
him
,
not
onely
in
one
place
among
the
Iewes
,
but
in
euery
place
among
the
Gentiles
,
which
sacrifice
should
succede
all
the
other
sacrifices
of
the
olde
testament
which
were
offered
in
the
shadowe
of
thys
to
come
.
Aug.
contra
faustum
.
lib.
xx
.
ca.
xviii
For
the
Iewes
in
theyr
sacrifices
of
beastes
,
dyd
as
it
were
by
prophecie
declare
&
signify
before
,
that
sauing
sacrifice
which
Christ
offred
vpon
the
crosse
:
and
the
Christen
men
now
do
celebrate
the
memorye
of
the
same
sacrifice
of
Christ
that
is
past
,
euen
by
the
offeryng
and
receiuing
of
the
same
body
and
bloud
that
suffred
passion
.
Aug.
de
.
ciuitat
.
lib.
x.
cap.
x●
.
For
as
Christ
vpon
the
crosse
beyng
the
head
of
all
vs
his
misticall
body
the
church
,
offering
there
himselfe
,
did
also
offer
all
vs
that
be
of
the
churche
to
God
the
father
,
for
the
pacifyeng
of
hys
wrath
and
indignation
agaynste
our
sinne
:
so
we
being
his
mistical
body
,
do
vse
to
offer
to
god
the
father
Christ
our
head
,
and
by
his
merites
do
begge
pardon
for
our
offenc●s
,
knowing
that
God
,
Rom.
viii
▪
who
spared
not
his
onelye
begotten
sonne
,
but
gaue
him
to
vs
for
our
redemption
,
will
now
denye
vs
nothing
for
hys
sake
that
we
haue
neede
vppon
,
who
is
nowe
also
at
the
right
hande
of
God
and
maketh
intercession
for
vs
.
So
that
Christ
in
heauen
and
al
we
hys
misticall
body
in
earth
do
bothe
but
one
thing
.
For
Christ
being
a
priest
for
euermore
,
after
his
passion
and
resurrection
,
Heb
▪
i●
.
entred
into
heauen
,
and
there
appeareth
now
to
the
countenaunce
of
God
for
vs
,
offering
him selfe
for
vs
,
to
pacify
the
anger
of
God
with
vs
,
and
representing
his
passion
and
all
that
he
suffred
for
vs
,
that
we
might
be
reconciled
to
God
by
him
:
Euen
so
the
church
our
mother
being
carefull
for
all
vs
her
children
that
haue
offended
our
father
in
heauen
,
Grego
.
ho.
xxxvii
▪
vseth
continually
by
her
publike
minister
to
praye
and
to
offer
vnto
god
the
body
and
bloud
of
her
husband
Christe
,
representing
and
renewynge
hys
passion
and
death
before
God
,
that
wee
thereby
might
be
renewed
in
grace
,
and
receiue
lyfe
,
perfection
,
and
saluation
.
And
after
the
same
sorte
the
holye
angels
of
God
,
Chrysost.
hom.
iii.
de
incomp
.
dei
.
nat●
▪
in
the
time
of
this
oure
sacrifice
do
assist
the
Priest
and
stand
about
the
hoste
,
thynking
than
the
meetest
tyme
to
shewe
their
charitie
towards
vs
,
and
therfore
holding
forth
the
body
of
Christ
pray
for
mankynde
as
saying
thus
:
Lord
,
we
pray
for
them
whom
thou
hast
so
loued
,
that
for
theyr
saluation
,
thou
haste
suffred
death
,
and
spent
thy
lyfe
vpon
the
crosse
,
we
make
supplication
for
them
,
for
whom
thou
hast
shed
this
thy
bloode
,
we
praye
for
them
,
for
whom
thou
hast
offred
this
same
thy
very
body
,
O
Lord
what
earnest
desyre
shoulde
we
haue
to
be
present
,
and
to
associate
our selues
in
the
oblation
of
thys
our
Sacrifice
,
whyche
we
knowe
Christe
him selfe
alwayes
to
doo
,
and
also
hys
holy
Angels
and
Archangels
,
and
is
so
acceptable
a
thing
to
God
the
father
,
for
all
our
synnes
and
ignoraunces
▪
Chryso
.
in
Act.
ho.
iii
For
in
that
houre
when
Christes
death
is
renewed
in
misterye
,
and
hys
moste
fearefull
and
acceptable
Sacrifice
is
represented
to
the
syght
of
God
,
than
sitteth
the
king
vpon
hys
mercye
seat
,
inclined
to
geue
and
forgeue
what
so
euer
is
demaunded
and
asked
of
him
in
humble
maner
.
Cypri
.
ser
,
de
cena
.
In
the
presence
of
this
body
and
bloode
of
our
Sauioure
Christe
,
the
teares
of
a
meeke
and
humble
man
neuer
begge
pardon
in
vayne
,
nor
the
Sacrifice
of
a
contrite
harte
is
neuer
put
backe
,
but
hathe
his
lawfull
petition
graunted
and
geuen
.
By
resorting
to
thys
Sacrifice
of
the
Masse
we
euidentlye
declare
and
protest
before
GOD
and
the
holle
worlde
,
that
we
put
oure
singular
and
onely
trust
of
grace
and
saluation
in
Christ
oure
Lorde
,
for
the
merytes
of
his
deathe
and
passion
,
and
not
for
the
woorthynes
of
any
good
woorke
that
we
haue
done
or
can
doo
.
Bernard
.
in
cantica
.
ser
▪
xxii
.
And
that
wee
make
hys
passion
oure
onelye
refuge
.
For
when
wysedome
fayleth
,
whyche
onelye
commeth
by
the
doctrine
of
Christe
,
when
ryghtewysnesse
lacketh
,
whyche
onelye
is
gotten
by
the
mercy
of
Christ
,
when
vertue
ceaseth
,
which
onely
is
receyued
of
him
that
is
the
Lord
of
all
vertue
,
than
for
supplieng
of
these
our
lackes
&
needes
,
our
refuge
is
to
Christes
passion
,
than
we
runne
(
as
the
prophet
saith
)
to
the
cup
of
our
sauiour
,
P●al
.
●●v
.
a
call
vpon
the
name
of
our
lorde
,
that
is
to
say
,
we
take
his
passion
,
&
offer
to
God
the
father
in
misterie
,
〈◊〉
.
in
p●a●
.
l●xv
.
the
woorke
of
our
redemption
,
that
by
this
memorie
&
commemoration
of
it
,
it
woulde
please
hys
mercifull
goodnesse
to
innouate
hys
grace
in
vs
,
and
to
replenish
vs
with
the
fruyt
of
his
sonnes
passion
and
death
.
For
that
commemoration
of
which
our
Lord
said
,
Origen
.
in
〈◊〉
,
hom
xiii
.
do
this
in
remembraunce
of
me
,
is
th
onelye
commemoration
that
maketh
God
mercifull
vnto
vs
.
We
are
become
debters
to
almighty
god
two
waies
,
for
our
manifold
sinnes
&
iniquities
done
against
him
,
and
for
his
manifold
benefites
&
graces
giuen
vnto
vs
.
As
for
the
debtes
of
our
sinnes
,
manye
paye
verye
euill
that
driue
of
their
penaunce
to
theyr
last
age
,
&
many
pay
nothing
at
al
that
die
with
out
penaunce
and
charitie
,
and
they
that
labour
to
pay
all
they
can
all
theyr
life
,
can
neuer
fullye
pay
theyr
holle
debte
,
no
,
scant
one
farding
of
a
thousand
pound
.
What
remedye
then
haue
we
,
but
to
runn
to
the
riche
man
our
neighbour
that
hath
inough
to
pay
for
vs
all
,
I
meane
Christe
our
Lord
that
hath
payed
his
hart
blood
,
for
no
debte
of
his
own
,
but
for
our
debte
,
&
ther
whiles
we
celebrate
the
memorie
of
his
passion
,
we
acknowledge
and
confesse
our
sinnes
whyche
be
without
numbre
,
and
graunt
that
we
be
not
able
fully
to
satisfie
for
the
lest
of
them
,
and
therfore
beseche
our
mercifull
father
to
accept
in
ful
payment
and
satisfaction
of
our
debtes
,
his
passion
,
which
(
after
this
sort
as
he
hath
ordeyned
to
be
done
in
the
sacrifice
of
the
Masse
)
wee
renewe
and
represent
before
him
,
and
where
oure
sinful
life
hath
altogether
displeased
him
,
we
offer
vnto
him
his
welbeloued
sonne
Iesus
in
sacrifice
,
with
whom
wee
are
sure
he
is
well
pleased
,
most
humbly
making
supplication
to
accept
him
for
vs
,
in
whom
onely
we
put
all
our
trust
,
accompting
him
all
our
rightwisnes
,
and
the
author
of
our
saluation
▪
And
as
for
his
manyfolde
benefites
and
giftes
of
nature
,
of
grace
,
and
of
fortune
,
what
haue
we
to
render
to
God
againe
Synners
that
haue
taken
their
soule
in
vayne
,
and
geue
bothe
their
soules
and
bodies
to
serue
the
world
and
the
flesh
,
and
abuse
the
goodes
of
the
worlde
,
as
stickes
and
matter
to
kyndle
the
fyre
of
their
vayne
and
carnall
lustes
,
they
bee
most
vnthankful
,
and
deserue
most
punishment
.
But
other
men
that
consider
all
they
haue
to
be
Gods
giftes
,
and
geuen
to
them
,
not
to
do
theyr
willes
withall
,
but
to
geue
an
accompt
again
of
the
wel
vsing
of
them
,
and
therfore
bestow
their
externall
goodes
in
the
workes
of
mercy
and
pitie
,
and
bryng
their
bodyes
in
bondage
to
their
spirit
,
and
their
soules
to
be
ruled
by
the
spirite
of
God
,
and
so
dedicate
them selues
holy
to
Gods
seruice
:
These
men
be
good
,
and
make
of
theyr
goodes
,
their
wylles
,
theyr
bodyes
and
soules
swete
sacrifices
of
praise
and
thankes
geuing
to
almighty
God
,
but
yet
al
these
sacrifices
in
comparison
of
the
greate
heape
of
benefites
whyche
God
hath
geuen
,
doth
geue
,
and
shall
geue
vnto
vs
,
be
but
as
it
were
one
droppe
to
the
hole
sea
,
a
litle
warte
to
a
great
mountaine
,
and
because
they
be
vnperfite
and
in
manye
thinges
spotted
with
synne
and
vncleane
,
therefore
they
be
not
worthy
to
be
represented
before
God
as
thankes
,
seing
all
we
haue
done
,
is
but
our
dutie
&
skarse
that
.
For
which
cause
we
resorte
to
the
bodye
of
Christe
,
Bernardus
ser.
de
Epiphania
.
Chrysost.
in
.
Math.
hom.
xxvi
whom
God
hath
geuen
to
vs
,
and
him
as
being
ours
,
we
offer
to
God
againe
,
and
so
in
him
we
supplye
that
we
lacke
in
our selues
.
For
it
is
he
that
by
his
propiciatorie
sacrifice
(
which
we
celebrate
in
the
holye
Masse
)
doth
reconcile
vs
to
God
,
and
with
the
plenty
of
his
gfites
maketh
vs
thankes
geuers
,
and
in
all
thinges
taketh
vpon
him
our
person
,
and
supplieth
that
we
ought
to
do
,
and
by
the
very
nature
of
his
sacrifice
,
which
is
his
body
,
styrreth
vs
to
continuall
geuing
of
thankes
,
so
that
our
Sacrifice
beyng
Christes
bodye
,
as
it
is
the
greatest
gyfte
that
God
gaue
man
:
So
it
is
a
woorthy
and
a
reall
geuing
of
thankes
for
all
his
other
gyftes
.
Aug.
contra
faustum
.
lib.
xx
▪
ca.
xxi
.
And
therfore
it
is
also
called
Sacrificium
Eucharisticum
▪
a
sacrifice
of
thankes
geuing
,
not
onelye
for
that
we
by
it
geue
thankes
to
God
in
woordes
and
prayers
,
but
also
for
that
it
is
it selfe
a
sacrifice
of
thankes
for
oure
redemption
,
for
the
hope
of
our
health
and
saluation
.
Aug.
contra
faustum
.
lib.
●●
.
ca.
xxi
.
〈…〉
.
And
wher
as
sacrifice
is
the
greatest
and
chiefest
kynde
of
adoration
that
can
be
,
perteyning
to
Godlye
honour
called
Latria
,
therfore
we
do
make
sacrifice
to
no
creature
,
neyther
to
Saynt
nor
Angell
,
but
onelye
to
the
holye
Trinitie
,
whyche
is
the
onelye
and
true
God
,
and
all
our
Temples
and
Aultars
be
builded
,
erected
,
and
dedicate
onely
to
God
,
ther
to
doo
Sacrifice
to
God
,
and
to
no
Saynte
,
Aug.
de
ciuit
.
lib.
viii
cap.
xxvii
.
et
lib.
xxii
cap.
x.
although
in
our
Sacrifice
we
name
,
and
haue
remembraunce
of
the
holy
Martirs
and
sayntes
,
both
to
thanke
God
for
theyr
vic●ories
,
and
also
to
prouoke
oure selues
to
imitate
them
in
the
ouercomming
of
our
ghostly
enemies
.
By
thys
(
good
people
)
that
I
haue
declared
vnto
you
,
ye
ought
truly
to
vnderstand
and
beleue
that
Christes
naturall
bodye
in
the
blessed
Sacrament
,
is
the
proper
sacrifice
of
Christes
churche
,
and
that
Christe
himselfe
,
both
by
hys
owne
deede
,
and
also
by
his
expresse
woorde
and
commaundement
,
did
institute
and
ordeyne
that
the
church
his
spouse
shoulde
by
her
publike
ministers
beyng
Priestes
,
offer
to
almyghtye
God
the
father
,
wyth
the
sonne
and
the
holy
Ghost
in
sacrifice
,
the
same
his
naturall
bodye
in
remembraunce
of
his
passion
,
which
passion
the
churche
now
dayly
to
the
worldes
ende
dothe
renewe
in
misterye
,
and
dothe
represent
before
God
in
the
holy
Masse
,
for
the
atteynynge
of
all
the
graces
and
benefites
purchased
by
the
same
passion
before
,
after
the
measure
of
hys
goodnesse
,
and
as
our
faythe
and
deuotion
is
knowen
vnto
hym
,
and
in
all
her
needes
and
troubles
,
it
resorteth
to
GOD
,
trustyng
to
haue
reliefe
and
mercy
,
onelye
for
the
merites
of
that
passion
,
whych
it
representeth
to
GOD
,
as
a
full
satisfaction
for
all
her
offences
,
and
as
a
full
per●ection
of
thankes
for
all
his
former
benefites
and
gyftes
.
And
finally
by
this
Sacrifice
of
Christes
bodye
and
blood
in
the
Masse
,
we
certenly
declare
and
professe
that
nothing
doth
exercise
our
faythe
in
the
knowledge
of
God
and
of
oure selues
,
more
then
this
Sacrifice
of
the
Masse
doth
,
and
that
nothing
dothe
more
increase
oure
charitie
and
hope
in
the
mercye
of
God
,
and
it
declareth
that
we
beleue
that
there
is
no
Sauiour
,
but
onelye
Christe
our
Lorde
,
and
that
we
haue
no
refuge
but
to
him
,
ascribing
altogether
to
the
merites
of
his
passion
,
and
so
by
it
we
most
of
al
set
forth
our
humilitie
,
and
the
glorye
of
Christe
and
hys
true
honour
.
Which
sacrifice
if
we
dayly
and
deuoutly
exercise
and
come
vnto
,
and
behaue
our selues
as
becommeth
Christen
men
,
and
in
suche
affection
and
intent
as
I
haue
declared
nowe
howe
the
church
doth
,
no
doubt
of
it
,
but
we
shall
perceiue
great
comfort
in
our
hartes
,
great
amendement
in
our
lyues
,
and
great
furtheraunce
to
the
atteyning
of
euerlasting
lyfe
,
to
the
which
he
bring
vs
,
that
by
his
passion
redemed
vs
,
to
whom
with
the
father
and
the
holy
ghost
be
all
honour
,
glory
,
and
prayse
for
euermore
.
Amen
.
(
⸫
)
¶
Of
the
godly
prayers
and
ceremonies
vsed
in
the
sacrifice
of
the
Masse
.
Serm.
xiii
.
YF
in
that
Sacrifice
whiche
is
Christe
,
Cypri
.
li.
ii
epist.
iii.
no
man
is
to
be
followed
but
Christ
:
it
is
meete
for
vs
to
bee
obedient
,
and
to
doo
that
thing
whyche
Christe
did
,
and
commaunded
to
be
done
.
And
therefore
(
good
people
)
considering
that
this
our
sacrifice
of
the
Masse
,
is
(
accordynge
to
Christes
commaundement
)
the
commemoration
of
Christes
passion
,
the
holye
Churche
of
Christ
euer
since
the
time
of
hys
passion
,
hath
obedientlye
vsed
to
doo
as
he
dyd
.
He
didde
consecrate
the
breade
and
wyne
wyth
hys
omnipotent
blessinge
,
and
made
there
present
his
very
bodye
and
bloude
,
and
also
he
offered
that
hys
bodye
and
bloude
after
the
order
and
maner
of
Melchisedech
to
his
father
,
and
thirdlye
receiued
it
him selfe
,
and
gaue
it
to
hys
disciples
:
Euen
so
the
holy
Churche
in
Christe
,
and
Christe
by
the
holye
Churche
,
doth
the
same
in
all
poyntes
at
this
daye
:
for
the
speciall
and
substantiall
part
of
the
Masse
consisteth
in
these
three
poyntes
,
in
consecratinge
the
breade
and
wyne
into
the
bodye
and
bloode
of
Christe
,
in
offering
of
the
same
body
and
bloude
of
Christe
to
God
the
father
,
and
in
receyuing
of
the
same
by
the
deuout
and
faythfull
people
.
Christe
also
af●er
his
supper
and
before
hys
passion
dyd
say
an
hymne
,
before
he
went
foorth
to
the
mount
Oliuet
,
and
he
taught
hys
disciples
many
necessarie
thinges
,
Mat.
xxvi
.
Ioan
.
xv
.
xvi
and
promysed
to
send
vnto
them
his
holy
spirite
,
which
shoulde
teache
them
all
truth
,
which
then
they
could
not
beare
,
and
afterwarde
prayed
longe
and
feruentlie
for
his
faythfull
disciples
,
Ioan
.
xvii
.
and
for
the
holle
Church
that
shoulde
by
theyr
woorde
beleue
in
him
,
and
speciallye
for
theyr
peace
and
vnitie
in
God
,
and
among
them selues
.
In
these
thinges
also
the
holye
churche
dothe
followe
the
example
of
Christ
her
heade
,
whyche
in
the
ministration
of
this
Sacrifice
vseth
to
ioyne
almoste
all
the
other
in
warde
Sacrifices
of
a
Christen
man
,
as
confession
of
synnes
,
inuocation
of
Gods
mercie
,
the
prayse
of
God
,
petitions
for
thinges
needefull
,
the
doctrine
of
the
people
,
the
profession
of
our
common
faythe
,
the
geuing
of
thankes
to
God
,
prayers
for
all
states
of
Gods
churche
,
the
honouryng
of
Christe
,
the
asking
of
Gods
peace
,
the
exhorting
to
the
same
with
diuers
other
godlye
exercises
,
whyche
I
shall
(
God
wylling
)
at
this
tyme
shortelye
and
particularlye
shewe
vnto
you
,
to
the
intent
you
may
knowe
howe
there
is
nothing
conteyned
in
the
Masse
,
but
a
heape
of
all
godlynes
and
spirituall
Sacrifices
,
and
thereby
to
be
the
more
prouoked
and
disposed
to
the
often
vsynge
and
frequenting
of
the
sayd
Masse
.
First
of
all
the
holye
vestementes
wherewith
the
priest
goeth
to
the
Aultare
,
beside
other
misteries
which
they
teache
and
signifye
,
they
renew
the
memory
of
Christes
passion
in
our
hartes
.
Luk.
xxii
.
For
as
the
Iewes
did
firste
couer
Christes
face
,
and
did
mocke
hym
and
buffet
hym
,
so
hath
the
Priest
in
memorye
of
that
,
an
Amise
put
vpon
his
head
,
and
also
the
whyte
Albe
put
ouer
al
hys
body
,
Luk.
xxiii
.
doth
bryng
vs
in
remembraunce
how
Christ
was
contempned
of
kynge
Herode
,
who
in
mocking
of
him
,
put
vpon
him
a
white
apparell
,
and
sent
him
backe
againe
to
Pilate
.
And
the
Maniple
vpon
the
priestes
arme
,
and
hys
gyrdle
about
his
white
Albe
,
and
the
stole
about
his
necke
,
doo
shewe
to
a
man
howe
Christ
was
bounden
fast
to
a
pillar
when
he
was
whypped
and
scourged
.
Ioan
.
xix
.
And
as
Christ
was
crowned
with
thorne
,
Mark
.
xv
.
and
had
his
handes
and
feete
nayled
to
the
crosse
,
so
in
the
Amysse
and
Albe
of
the
priest
there
be
tokens
of
these
fiue
woundes
.
And
the
the
vpper
vestement
of
the
priest
putteth
vs
in
memorye
of
the
purple
robe
that
Pilates
soldiours
put
vpon
Christe
after
they
had
scourged
him
.
Math.
xxv
And
vpon
the
backe
of
this
vestement
commonly
there
is
made
the
signe
of
the
crosse
,
teaching
vs
how
Christ
was
compelled
to
beare
his
own
crosse
vpon
his
backe
throughe
the
citye
,
Ioan
.
xix
.
so
that
when
so
euer
we
see
the
priest
thus
appareled
,
go
vp
to
the
Aultare
to
celebrate
the
commemoration
of
Christes
passion
,
we
may
remember
how
cruelly
Christe
was
handled
of
the
Iewes
,
and
after
what
sorte
he
went
vppe
to
the
mount
of
Caluerye
to
suffer
his
passion
for
the
redemption
of
man
.
The
priest
comming
to
the
Aultar
beginneth
first
of
all
with
the
sacrifice
of
a
contrite
harte
,
without
the
which
no
man
can
doo
the
woorke
of
God
woorthelye
,
The
confession
.
and
there
besyde
the
Sacramental
confession
,
which
he
hath
made
before
(
if
his
conscience
did
reproue
him
of
any
deadlye
sinne
)
he
maketh
also
a
generall
confession
of
al
hys
synnes
,
not
excusing
hys
fault
or
laying
the
blame
vpon
God
,
or
anye
other
thyng
,
but
knocking
vpon
his
brest
,
accuseth
and
iudgeth
hym selfe
.
And
because
our
deadly
offences
be
done
agaynste
God
,
and
hys
hole
churche
,
therefore
he
maketh
his
confession
to
God
,
and
to
the
holle
churche
,
bothe
triumphant
in
heauen
,
and
militant
here
in
earth
,
requyring
of
God
pardon
and
remission
,
and
requyring
of
the
Churche
ayde
to
ioyne
with
hym
in
prayer
,
and
as
they
that
doo
ther
assist
him
,
do
pray
for
him
in
his
hearing
,
so
is
he
sure
that
the
blessed
Angels
and
Sayntes
in
heauen
are
of
theyr
aboundaunt
charitie
glad
of
hys
penaunce
,
and
praye
for
hys
pardone
and
amendement
.
In
the
meane
tyme
the
quere
and
the
Priest
also
at
the
Aultar
,
The
office
do
begin
the
office
of
this
ministration
wyth
an
Hymne
or
Psalme
,
or
some
part
of
a
Psalme
,
as
the
churche
doth
in
al
other
seruice
,
and
with
it
he
vseth
an
other
inward
sacrifice
,
Kyryeley●on
▪
whiche
is
the
inuocation
of
Gods
helpe
and
mercie
,
which
for
feruent
desyre
to
haue
his
petition
graunted
of
almightye
God
by
the
merites
of
Christ
,
he
repeteth
it
diuers
times
.
And
for
suche
certeyne
and
sure
confidence
,
which
he
hath
of
Gods
mercy
for
Christes
sake
,
he
beginneth
by
and
by
after
that
the
Sacrifice
of
prayse
,
Gloria
in
excelsis
.
and
vseth
the
same
woordes
that
the
Angelles
praysed
GOD
wyth
all
,
when
they
brought
the
glad
tidinges
of
Christes
natiuitie
to
the
world
,
which
the
Priest
and
the
quere
do
prosecute
and
continue
for
ioye
that
God
hathe
wrought
mercyfully
amonges
men
.
And
then
the
Priest
saluting
and
wyshyng
wel
to
the
people
,
Dominus
vobiscum
.
The
collect
.
to
styrre
theyr
hartes
to
deuotion
,
and
to
ioyne
with
him
in
the
common
praier
,
sayth
the
collect
which
is
a
Sacrifice
of
praier
for
all
such
thinges
as
the
people
hathe
neede
vpon
,
and
is
called
a
Collecte
,
for
that
the
common
petitions
of
the
people
be
collected
and
gathered
together
in
one
praier
,
and
is
offered
and
vttered
onelye
by
the
mouthe
of
the
Priest
in
al
theyr
names
,
whereunto
the
people
answeryng
Amen
,
geueth
theyr
consent
,
praying
GOD
to
graunt
that
for
all
theyr
saluation
,
whych
is
requyred
in
all
theyr
names
.
After
these
Sacrifices
of
Confession
,
inuocation
,
prayse
,
and
petitions
,
Epistle
.
the
Priest
conuerteth
hys
woordes
to
the
doctrine
of
the
people
,
and
fyrst
begynneth
wyth
some
part
of
the
law
and
Prophetes
,
or
of
Saynt
Paules
epistles
,
wherin
is
shewed
the
true
meanyng
of
the
lawe
and
Prophetes
,
preparing
theyr
hartes
to
the
moste
perfite
and
most
holsome
doctrine
of
the
Gospel
of
Christ
,
the
spirituall
foode
of
mens
soules
,
Gospell
.
to
th
intent
that
suche
as
be
not
partakers
of
Christes
body
and
bloode
corporallye
in
the
Sacrament
,
maye
yet
by
the
instruction
of
the
holye
woorde
of
God
be
fedde
spiritually
in
theyr
soules
by
faith
,
that
like
as
the
holye
Masse
is
the
exercise
and
practise
of
good
lyuing
,
so
it
might
also
bee
the
schoole
and
teacher
of
true
faythe
.
And
betwene
these
two
doctrines
of
the
Lawe
and
the
Gospell
,
are
sayd
or
song
certeyne
Canticles
or
songes
of
Gods
prayse
,
accordynge
to
the
condition
&
nature
of
the
tyme
,
as
the
Grale
and
Tract
for
the
tyme
of
penaunce
,
G●ale
.
Tr●ct
.
Alleluya
.
when
men
lament
theyr
synnes
and
myserye
of
thys
lyfe
,
and
the
prolonging
of
the
life
to
come
,
or
els
the
Alleluya
,
whiche
is
a
song
of
Gods
praise
for
the
time
of
ioye
and
gladnesse
,
when
menne
reioyce
,
consideryng
the
state
of
theyr
eternall
felicity
to
come
,
vsing
still
the
olde
straunge
woorde
wythout
interpretation
,
declaring
therby
that
as
yet
they
be
ignorant
of
such
ioyes
as
God
hath
prepared
for
them
that
loue
him
.
At
the
rehersyng
of
the
Gospell
the
priest
saluteth
the
people
,
preparyng
theyr
hartes
to
the
hearing
of
Gods
woorde
,
wishinge
grace
to
be
g●uen
to
them
of
God
,
to
receiue
his
word
with
humilitie
and
meekenes
,
whiche
is
able
to
saue
theyr
soules
.
And
the
people
rysing
vp
,
and
standing
reuerently
bareheaded
,
declare
them selues
to
be
attent
and
readye
to
heare
the
Gospell
of
Christ
,
and
doo
glorifie
God
that
hathe
vouchesafed
to
make
theym
partakers
of
his
Gospell
,
which
is
the
vertue
of
God
,
Rom.
i.
for
the
saluation
of
all
them
that
beleue
.
And
the
priest
making
a
crosse
vpon
the
boke
and
his
forheade
,
declareth
that
this
doctrine
is
not
inuented
by
man
,
but
reueled
by
God
,
and
perteyneth
to
the
mistery
of
Christes
crosse
,
and
oure
redemption
,
and
also
protesteth
wyth
the
people
,
that
their
dutie
is
not
to
bee
ashamed
of
the
Gospell
of
Christes
crosse
,
but
to
beleue
in
theyr
hart
,
and
to
confesse
it
wyth
theyr
mouth
.
And
for
proofe
of
the
same
,
Roma
.
x.
that
fayth
commeth
by
hearyng
of
the
woorde
of
God
,
by
and
by
after
the
readyng
and
preachyng
of
the
Gospell
,
the
Priest
beginneth
to
professe
and
offer
the
sacrifice
of
faythe
,
Crede
.
whiche
the
quere
or
people
also
professe
with
greate
gladnesse
,
in
suche
forme
of
words
as
the
auncient
&
holy
fathers
assembled
in
the
first
generall
councell
at
Nyce
,
dyd
vtter
theyr
faythe
,
to
the
confusion
of
all
heretikes
that
were
before
them
,
declaring
that
they
haue
the
foundation
of
their
faythe
no
where
els
,
but
of
Christes
mouthe
,
and
the
preachynge
of
hys
holye
woorde
.
Here
endeth
the
Masse
of
theym
that
be
but
onely
learners
of
our
faith
,
and
be
not
yet
Christened
,
Missa
Catechumenorum
▪
which
in
olde
time
were
not
admit
to
be
present
among
Christen
men
,
in
the
tyme
of
the
Sacrifice
of
Christes
bodie
and
blood
,
but
after
the
prayers
and
doctrine
ended
,
were
secluded
from
the
Churche
,
but
thys
maner
is
not
vsed
now
in
the
Churche
,
because
euery
one
is
Christened
beyng
a
childe
,
and
learneth
our
fayth
afterward
.
And
the
Priest
proceeding
forwarde
,
Offertory
or
oblation
▪
exhorting
all
the
people
to
praye
,
dothe
offer
to
God
the
matter
of
the
consecration
,
whyche
is
breade
of
wheate
,
and
wyne
myxed
with
water
,
whych
be
not
yet
consecrate
,
but
prepared
to
be
consecrate
,
and
directinge
his
eye
and
intention
to
the
body
and
blood
of
Christ
,
that
afterward
be
made
present
by
the
consecration
,
as
Christe
prayed
before
his
passion
,
for
all
them
for
whom
he
suffered
:
so
the
Priest
before
the
mistical
oblation
,
saith
that
he
offereth
it
to
God
,
in
the
honor
of
God
and
all
his
Sayntes
,
for
hys
synnes
and
offences
,
for
the
saluation
of
all
that
be
lyuing
,
and
for
the
rest
of
all
them
that
be
departed
,
and
praieth
that
God
would
so
accept
it
.
For
to
this
ende
euery
Sacrifice
that
we
make
,
and
euerye
good
dede
that
we
do
,
is
intended
and
directed
,
whiche
they
be
not
able
to
bring
to
passe
but
by
the
merites
of
Christes
bloodye
Sacrifice
vpon
the
crosse
.
And
here
beginning
this
moste
holye
and
sacred
misterie
,
for
reuerence
to
the
holy
sacrament
,
the
priest
washeth
his
handes
,
that
no
outward
filthynes
should
seclude
hym
from
the
communion
,
washing
of
handes
.
and
therwithal
prayeth
to
be
made
cleane
from
all
vncleannes
of
bodye
and
soule
,
that
in
cleane
lyfe
he
myghte
performe
the
holye
worke
of
God
,
which
is
also
a
lesson
to
the
people
,
and
to
put
away
noughty
thoughtes
out
of
theyr
hartes
,
leaste
God
offended
wyth
theyr
synfull
thoughtes
,
doo
turne
hys
face
awaye
from
theyr
oblations
and
prayers
.
And
as
the
Prieste
before
exhorted
the
people
secretlye
to
prayer
,
Secret
collect
.
Chryso
.
de
sacer
.
lib.
iii
so
doth
he
praye
secretlye
hym self
,
with
muche
deuotion
,
that
theyr
common
Sacrifices
maye
be
acceptable
to
God
for
them
,
and
that
it
woulde
please
almyghtye
God
to
graunt
that
the
influence
of
hys
grace
myghte
discende
and
sanctifie
the
oblations
,
Concil.
Laodicense
.
cap.
xix
.
that
when
they
be
sanctifyed
and
receyued
,
the
heauenlye
vertue
and
effectes
of
the
blessed
Sacrifices
maye
take
place
in
the
hartes
of
them
for
whom
they
be
offered
.
To
whiche
prayer
when
the
people
hathe
consented
saying
Amen
,
Conci
.
Bracarense
.
i.
cap.
xxi
.
Sursum
corda
.
Chryso
.
in
Enceniis
.
the
Priest
saluteth
the
people
,
and
wisheth
well
to
theym
,
and
they
to
him
agayn
,
and
he
exhorteth
them
to
lift
vp
their
hartes
to
God
,
and
so
to
prepare
theyr
hartes
to
the
Sacrifice
of
thankes
,
whiche
they
by
theyr
holle
consent
promise
to
do
.
Therefore
I
beseche
all
you
(
good
people
)
to
take
heede
to
your
promise
,
and
be
ashamed
to
be
founde
lyers
in
the
presence
of
God
,
Cypri
.
ser.
de
ora
.
dominica
.
Prefatio
.
specially
in
the
tyme
of
the
terrible
sacrifices
.
Put
away
all
carnall
and
worldlye
thoughtes
,
and
thynke
vpon
nothynge
but
vpon
that
ye
praye
.
For
the
Priest
in
this
preface
of
the
Masse
before
the
canonicall
prayer
,
dothe
exhorte
the
people
to
lyfte
vp
theyr
hartes
to
God
(
whyche
they
aunswer
,
they
doo
)
to
admonish
them
that
they
ought
to
thynke
vpon
nothing
but
vpon
God
.
Shut
the
doore
of
your
hartes
agaynst
the
deuyll
,
and
let
it
be
open
onelye
to
God
,
and
let
not
Gods
enemye
enter
in
the
tyme
of
prayer
.
For
thys
is
the
subtyle
crafte
of
the
deuyll
to
call
oure
myndes
from
God
,
and
so
to
make
voyde
oure
prayers
,
that
we
shoulde
haue
one
thyng
in
oure
mouthe
,
and
an
other
thyng
in
our
harte
,
where
as
God
oughte
to
bee
prayed
vnto
,
not
wyth
the
onely
sounde
of
the
voyce
,
but
wyth
a
pure
intent
,
and
a
vigilant
mynde
,
earnestlye
thynking
vppon
that
he
prayeth
.
For
no
man
can
woorthelye
geue
thankes
to
God
that
hathe
not
hys
harte
lyfted
vp
to
God
.
August
.
de
spirit
.
et
litera
.
cap.
xi
And
because
the
true
honour
and
woorshyppynge
of
God
,
standeth
in
thys
moste
of
all
,
that
oure
soule
be
not
vnthankfull
to
hym
:
therefore
in
the
moste
true
and
syngulare
Sacrifice
,
we
are
admonished
to
geue
thankes
to
our
Lorde
God
,
whych
is
moste
seeminge
and
right
we
shoulde
doo
,
seyng
he
canne
not
be
called
thankefull
,
that
ascrybeth
to
hym selfe
that
is
geuen
to
him
of
God
.
And
then
the
priest
begynneth
the
Eucharisticall
Sacrifice
of
geuing
thankes
,
Eucharistia
thankes
geuing
.
as
a
publike
persone
in
the
name
of
all
the
Churche
before
the
consecration
,
folowinge
the
example
of
Christe
,
who
in
hys
laste
Supper
gaue
thankes
to
God
the
father
,
Mat.
xxvi
.
and
than
blessed
and
distributed
hys
body
and
blood
to
hys
disciples
.
In
thys
geuyng
of
thankes
by
Christe
oure
Lorde
,
Chryso
.
de
sacer
.
lib.
vi
for
whose
merites
they
be
onelye
acceptable
,
he
prayeth
to
be
ioyned
and
associate
with
the
Angels
and
Archangels
,
and
all
the
whole
army
of
the
blessed
spirites
in
heauen
,
who
than
doo
assist
the
Priest
,
and
be
present
there
in
the
honour
of
hym
that
is
offered
,
praysinge
,
honoring
,
Esay
.
vi
.
Apoca.
iiii
.
and
adouringe
the
Maiestye
of
almyghtye
God
,
and
with
them
singeth
the
Hymne
of
the
Angels
and
Euangelistes
,
geuyng
honour
,
glory
,
and
benediction
to
the
Lorde
God
of
hostes
,
Math.
xxi
.
vsing
also
the
same
woordes
of
prayse
that
the
chyldren
and
the
people
of
the
Iewes
vsed
in
praysing
Christ
when
he
came
ryding
to
Hierusalem
as
a
kyng
,
and
yet
humblye
vpon
an
Asse
,
not
to
take
vpon
him
the
kyngdome
and
pompe
of
the
worlde
,
but
with
hys
passion
and
deathe
to
redeme
the
worlde
.
The
rest
of
the
Masse
that
foloweth
,
is
that
parte
whyche
is
called
the
Canon
,
Canon
.
whyche
is
spoken
in
silence
,
to
declare
vnto
vs
the
heauynes
of
Christes
passion
,
and
that
the
priest
may
the
better
conuert
and
set
hys
holle
mynde
and
attention
vpon
the
woorke
of
GOD
,
and
the
woordes
of
his
prayer
and
consecration
.
And
he
vseth
verye
fewe
ceremonies
,
sauing
onely
certayne
crosses
vpon
the
hoste
,
partelye
to
moue
the
people
that
stande
by
,
to
consider
the
passion
,
and
partlye
to
declare
that
our
redemption
was
wrought
by
the
voluntary
wyl
of
God
the
father
,
that
gaue
hys
Sonne
for
vs
,
and
also
by
the
wyll
of
the
Sonne
,
that
hauynge
suche
power
of
his
owne
soule
,
that
no
man
coulde
take
it
from
hym
,
yet
offered
hym selfe
by
the
holye
Ghoste
a
cleane
Sacrifice
to
God
,
to
purify
our
hartes
from
synne
.
In
thys
Canon
all
inuocations
,
all
prayers
and
petitions
be
made
and
directed
to
God
the
father
,
for
his
Soune
Iesus
Christes
sake
oure
Lorde
,
and
be
made
to
no
creature
,
neyther
in
heauen
nor
in
earth
,
but
to
hym
:
and
in
it
be
expresselye
declared
what
wee
offer
to
hym
,
for
whom
wee
offer
,
wyth
whom
wee
offer
,
and
to
what
ende
we
offer
.
The
thing
that
we
offer
to
God
,
is
Christ
him
selfe
,
nothyng
haue
we
that
is
perfite
and
pure
to
offer
to
God
,
but
Christe
that
is
geuen
vnto
vs
for
that
purpose
,
whom
we
doo
not
nowe
offer
in
figure
as
the
Iewes
dyd
in
the
olde
law
,
Aug.
de
trinita
.
lib.
iiii
cap.
xiiii
.
but
in
verye
truthe
,
and
yet
in
a
Sacrament
.
For
what
is
more
meete
to
be
offered
for
man
,
then
the
fleshe
of
man
?
and
what
fleshe
is
so
acceptable
,
as
the
fleshe
of
oure
Sacrifice
beynge
the
bodye
of
oure
priest
?
For
Christ
remayneth
one
God
wyth
him
,
to
whom
we
offer
,
and
hath
made
him selfe
one
with
theym
,
for
whom
wee
offer
,
and
he
is
one
wyth
vs
that
doo
offer
,
and
he
is
the
one
and
the
selfe
same
thing
that
is
offered
:
So
that
our
externall
Sacrifice
that
perteyne
nowe
to
the
newe
Testament
,
is
the
innocent
Lambe
of
God
that
taketh
away
the
sinnes
of
the
worlde
,
Concilium
Nicenum
.
Chrysost.
ho.
●e
laude
dei
.
which
Sacrifice
lyeth
vpon
the
Aultare
,
and
is
offered
nowe
of
the
priestes
wythout
shedding
of
hys
bloode
,
and
is
the
holye
breade
of
eternall
life
,
and
the
cup
of
euerlasting
saluation
.
Secondlye
because
Christe
sufferynge
hys
passion
,
offered
hys
bodye
and
bloude
for
the
holle
Churche
,
bothe
those
that
were
alyue
,
and
those
that
were
deade
,
therefore
the
Church
renewynge
in
misterie
Christes
passion
,
offereth
lykewyse
the
same
body
and
bloode
for
the
holle
churche
,
bothe
for
the
quycke
and
the
deade
,
and
that
in
speciall
woordes
.
Fyrste
generallye
for
the
holle
Catholyke
Churche
of
Christe
,
secludinge
all
those
that
be
oute
of
the
Churche
,
(
for
no
manne
offereth
the
bodye
of
Christe
,
but
for
them
whiche
be
the
members
of
Christe
)
and
then
particularly
for
the
Gouerners
of
the
Churche
,
and
of
common
wealthes
,
Chryso
.
&
Theophil
.
in
Ioan
.
cap.
xxi
.
as
for
the
Popes
holynesse
the
Successour
of
Saynt
Peter
,
to
whom
Christe
dydde
commytte
the
cure
and
charge
of
hys
vniuersall
Churche
throughoute
the
worlde
,
for
Byshoppes
,
for
Kinges
and
Princes
,
and
in
especiall
for
suche
as
the
Minister
anye
waye
is
bounde
to
praye
,
and
for
them
that
bee
present
and
communicate
wyth
the
Priest
in
true
faythe
and
deuoute
affection
:
And
also
the
Churche
offereth
Chris●e
for
the
soules
of
theym
that
be
departed
,
hauynge
at
theyr
departing
the
sygnes
of
faythe
,
whyche
be
the
holy
Sacramentes
and
good
woorkes
,
and
sleepynge
in
the
sleepe
of
peace
,
whyche
is
the
peace
of
conscience
towardes
God
,
wyth
sure
hope
and
truste
of
remission
by
Christe
,
that
is
to
saye
,
for
suche
as
in
theyr
lyues
obteyned
so
muche
grace
of
God
,
that
oure
charitie
and
Sacrifices
myghte
helpe
and
relieue
theym
after
theyr
deathe
.
For
seeyng
the
soules
of
suche
be
not
seperate
from
the
Churche
,
whyche
is
the
kyngdome
of
Christe
,
amonge
the
members
of
whyche
kyngdome
there
is
a
mutuall
communion
of
all
good
deedes
and
godlye
woorkes
or
Sacrifices
,
therefore
the
Church
commendeth
them
to
the
mercie
of
GOD
,
and
the
intercession
of
Christes
oblation
,
Innocentius
iii.
lib.
iiii
▪
cap
,
v.
verelye
beleuyng
that
the
precious
bloude
of
Christe
,
as
it
is
profytable
for
the
saluation
of
the
lyuinge
,
so
it
is
also
auaylable
for
the
absolution
and
perfection
of
them
that
be
deade
,
that
they
being
for
a
tyme
deteyned
in
the
temporall
afflictions
and
purgacions
,
might
the
sooner
by
the
vertue
of
thys
blessed
sacrifice
be
deliuered
and
brought
to
the
place
of
light
and
eternall
peace
,
where
nothyng
entreth
that
is
spotted
and
vnperfite
.
Thyrdlye
,
because
the
blessed
virgin
Marye
the
mother
of
God
,
and
the
holye
Martirs
and
Sayntes
in
heauen
,
be
also
oure
brethren
and
members
of
Christes
Churche
,
for
the
whyche
Christ
suffered
his
passion
,
and
beyng
knyt
to
vs
in
one
communion
by
the
bande
of
perfite
charitie
,
and
being
careful
for
vs
,
and
they
be
sure
for
them selues
,
cease
not
to
communicate
with
vs
in
prayer
,
and
to
requyre
of
Christ
the
perfection
of
his
bodye
,
whiche
is
the
churche
:
therefore
in
our
oblation
of
Christes
body
and
bloode
,
we
ioyne
wyth
theym
,
and
wyth
honour
and
reuerence
we
remember
them
at
oure
Lordes
table
,
not
to
pray
for
them
as
we
do
for
other
,
August
.
in
Ioan
.
tract
.
lxxxiiii
.
that
rest
in
peace
,
but
rather
that
they
should
pray
for
vs
▪
that
we
maye
folowe
theyr
footesteppes
,
and
in
all
oure
affayres
be
defended
by
Gods
protection
,
and
that
by
the
merytes
of
Christ
,
whom
we
praye
not
to
weye
oure
merites
,
but
to
pardone
our
offences
.
And
laste
of
all
in
the
Canon
is
expressed
for
what
ende
we
offer
Christe
,
that
is
to
saye
,
in
remembraunce
of
hys
passion
,
hys
resurrection
,
and
glorious
ascension
,
most
humblye
beseching
that
God
of
his
mercye
woulde
accepte
him
for
vs
and
oure
saluation
,
and
where
as
hee
is
for
hym selfe
most
acceptable
in
his
sight
,
that
likewyse
he
woulde
accepte
vs
,
that
bee
hys
bodye
in
earthe
for
hym
,
that
by
participation
of
hys
moste
precious
bodye
and
bloode
,
wee
myghte
be
fulfylled
wyth
all
grace
and
heauenlye
benediction
.
Thus
doth
the
churche
offer
Christ
her
head
to
GOD
the
father
,
as
a
woorthye
Sacrifice
of
prayse
and
thankes
for
her
redemption
,
for
the
hope
of
healthe
and
saluation
,
and
for
all
his
other
benefites
,
and
also
it
offereth
him
as
a
Sacrifice
propitiatorye
,
by
the
vertue
of
hys
passion
,
for
all
her
synnes
and
offences
,
that
we
in
this
world
might
lyue
in
peace
wyth
GOD
,
and
afterward
be
deliuered
from
eternal
dampnation
,
and
with
his
elec●es
be
rewarded
in
the
kingdome
of
heauen
▪
And
to
conclude
thys
Canonicall
prayer
,
the
Prieste
hauynge
Christe
Gods
Sonne
in
hys
handes
before
hym
,
who
is
the
onelye
Mediatour
betwene
GOD
and
manne
,
trustyng
to
obtayne
what
so
euer
hee
asketh
in
hys
name
,
and
beyng
instructed
by
hym
,
howe
to
praye
to
the
father
,
saythe
boldlye
the
Pater
noster
,
in
whyche
prayer
is
conteyned
all
that
is
good
and
needefull
for
the
lyfe
of
manne
,
bothe
temporall
and
eternall
.
And
so
maketh
an
ende
of
the
Canon
.
And
because
thys
is
the
mysterye
of
vnitye
and
peace
,
whyche
canne
not
be
hadde
,
but
by
the
mercye
of
Christe
:
therefore
the
priest
turnyng
hym
to
the
Lambe
of
God
,
who
onelye
taketh
awaye
the
synnes
of
the
worlde
,
prayeth
deuoutly
for
the
peace
of
conscience
whyche
commeth
by
remissyon
of
synne
,
and
for
the
peace
of
hys
affections
whyche
commeth
by
the
mortification
of
the
flesh
,
and
also
for
the
peace
of
brotherlye
charitye
,
whyche
is
poured
into
oure
hartes
by
the
holye
Ghoste
,
and
so
taketh
and
geueth
to
the
people
the
kysse
of
peace
,
the
token
and
testimonye
of
vnitye
and
Christen
charitye
.
The
other
prayers
that
folowe
in
the
Masse
perteyne
to
the
deuotion
of
hym
or
theym
that
receyue
the
blessed
Sacrament
,
that
they
maye
receyue
it
worthely
to
the
profite
and
saluation
both
of
body
and
soule
,
and
that
it
myght
be
acceptable
to
God
for
al
them
for
whom
it
is
offered
,
therefore
(
good
people
)
seyng
that
I
haue
now
by
Gods
helpe
declared
vnto
you
as
shortlye
as
I
coulde
the
holle
summe
of
all
that
is
sayde
and
done
in
the
Masse
,
whych
is
all
moste
godlye
,
and
most
comfortable
,
perteyning
al
to
thys
ende
,
to
set
foorthe
the
benefite
of
Christe
,
and
the
vertue
of
his
passion
,
and
conteynynge
in
it
almoste
all
the
spirituall
Sacrifices
of
the
newe
lawe
,
and
the
exercisies
of
true
fayth
,
as
confession
of
synne
,
inuocation
of
God
,
prayer
,
doctrine
,
gyuing
of
thankes
,
and
suche
other
as
I
haue
rehersed
:
I
shal
most
hartely
require
you
(
as
you
are
moste
bounden
)
to
haue
thys
worke
of
God
in
such
estimation
as
becommeth
Christen
men
that
bee
members
of
Christes
Churche
,
redemed
wyth
hys
precious
bloude
,
and
that
by
vsing
of
this
Sacrifice
of
the
churche
,
which
is
a
commemoration
of
Christes
passion
,
moste
acceptable
in
the
syght
of
God
,
and
commaunded
by
Christe
to
be
done
of
vs
,
ye
myght
thereby
receyue
plentuous
and
aboundant
grace
and
mercye
,
bothe
for
you
that
be
alyue
,
and
also
for
them
that
be
departed
in
the
faithe
of
Christe
,
and
in
all
your
necessities
and
distresses
,
reliefe
and
succour
.
And
when
the
consecration
of
the
verye
bodye
and
bloude
of
oure
Sauiour
is
made
by
the
power
of
his
omnipotent
woorde
,
and
the
price
of
our
redemption
is
lifted
vp
for
you
to
see
by
faithe
,
vnder
the
seuerall
fourmes
of
breade
and
wyne
to
be
adoured
and
woorshipped
with
godlye
honour
:
then
call
to
your
remembraunce
howe
that
Christe
for
your
saluation
was
lifted
vp
alofte
in
the
ayre
vpon
the
crosse
to
be
seene
of
all
the
worlde
,
and
howe
his
precious
bloode
ranne
foorthe
aboundantly
,
out
of
all
the
woundes
of
his
bodye
,
and
then
pray
that
God
the
father
would
looke
vpon
him
for
vs
,
and
accepte
him
for
a
full
satisfaction
of
all
our
sinnes
,
ouer
and
beside
al
that
we
can
do
and
suffer
,
and
for
a
perfite
supplieng
of
all
our
negligences
and
vnperfitenes
,
and
for
a
woorthy
Sacrifice
of
thankes
for
all
his
benefites
geuen
vnto
vs
.
And
to
th
intent
ye
myghte
bee
more
intirelye
ioyned
to
Christe
,
and
be
more
replenished
with
his
giftes
and
grace
,
I
woulde
wyshe
and
exhorte
you
the
oftener
to
prepare
your selues
to
receyue
corporally
the
blessed
sacrament
,
which
is
euer
readye
prepared
for
you
to
receyue
,
and
when
as
of
reuerence
you
forbeare
to
receyue
him
as
●he
Centurio
said
,
that
he
was
not
woorthye
that
Christ
shoulde
enter
into
his
house
:
Math.
viii
.
yet
at
lest
resort
to
this
Sacrifice
,
and
with
fayth
and
deuotion
receyue
Christ
spiritually
,
and
geuyng
thankes
for
all
hys
gyftes
,
commit
your selues
hollye
to
the
custodye
and
tuition
of
almyghtye
god
,
who
is
alwaies
ready
to
shew
vs
mercy
for
Christes
sake
,
to
whom
with
the
father
and
the
holye
ghost
be
all
honour
,
prayse
,
and
glory
,
worlde
wythout
end
.
Amen
.
(
⸫
)
¶
Of
the
necessitie
and
commoditie
of
Penaunce
in
general
.
Serm.
xiiii
.
OUr
Lorde
and
Sauioure
Iesus
Christe
whyche
came
into
thys
worlde
too
call
and
saue
synners
,
i.
Timo.
i.
Luke
.
v.
ii
.
Peter
,
iii
,
dealynge
patientlye
with
them
,
not
wyllyng
anye
man
to
peryshe
,
but
all
men
to
bee
conuerted
and
turned
too
hym
by
Penaunce
:
after
that
Iohn
Baptiste
,
whom
God
sent
before
his
face
to
prepare
hys
way
by
preaching
of
Penaunce
,
was
apprehended
and
cast
into
prison
:
than
(
I
say
)
our
Sauioure
Christe
began
to
preache
the
gospell
of
hys
grace
and
glorye
,
after
thys
forme
,
sayinge
:
Do
penaunce
,
for
the
kyngdome
of
heauen
draweth
nere
:
Math.
iiii
.
teaching
vs
bothe
by
hys
woorde
and
deede
,
and
lyke
as
Iohn
Baptiste
goeth
before
,
whose
ministery
was
to
preach
Penaunce
,
and
Iesus
commeth
after
,
by
whose
death
we
haue
redemption
and
remission
of
synne
:
euen
so
in
the
harte
of
euerye
synner
,
the
effecte
of
Iohns
preachynge
whyche
is
true
and
vnfayned
Penaunce
must
go
before
,
that
th
effect
of
Christes
passion
,
which
is
grace
,
mercie
,
and
remission
of
synnes
,
maye
come
after
.
And
as
this
doctrine
of
penaunce
was
first
of
all
other
taught
by
our
Sauiour
hymselfe
,
and
by
Iohn
hys
moste
holye
Prophet
,
as
a
thynge
most
necessarye
for
the
instruction
and
saluation
of
all
men
:
euen
so
hys
holye
Apostles
in
the
beginning
of
theyr
preachynge
,
obserued
the
same
matter
and
forme
of
doctrine
,
as
Sainte
Peter
in
his
first
Sermon
made
at
Hierusalem
in
the
day
of
Pentecost
,
when
he
had
opened
the
worke
of
the
holye
Ghoste
in
the
gifte
of
tounges
,
and
thereby
tooke
occasion
to
sette
foorthe
the
mysterye
of
Iesus
Christe
,
at
the
last
ende
his
doctrine
to
the
people
,
whyche
were
smitten
wyth
compunction
of
hart
by
his
woordes
,
was
thys
:
Doo
penaunce
,
and
be
euerye
one
of
you
baptised
in
the
name
of
Iesus
Christe
,
Actes
.
ii
.
for
the
remission
of
your
sinnes
,
and
ye
shall
receiue
the
gift
of
the
holye
Ghoste
.
And
in
hys
next
Sermon
wrytten
in
the
thyrde
chapter
of
the
Actes
,
hee
taughte
the
same
doctrine
in
these
woordes
:
Actes
.
iii.
Doo
you
therefore
penaunce
,
and
bee
conuerted
,
that
your
sinnes
maye
bee
taken
awaye
.
Saynte
Paule
also
calleth
the
doctrine
of
Penaunce
the
foundation
of
all
other
doctrines
in
the
harte
of
a
godlye
man
,
Hebre.
vi
.
out
of
whych
doo
spryng
suche
other
vertues
as
brynge
a
man
to
the
perfection
of
a
Christen
lyfe
.
Lykewyse
Saynt
Iohn
Euangelist
began
wyth
the
same
doctrine
of
Penaunce
,
writynge
in
hys
Reuelation
to
the
seuen
Churches
that
were
in
Asia
,
sayinge
thus
to
the
church
of
Ephesus
in
the
person
of
Christ
:
Remember
from
whence
thou
haste
fallen
,
and
doo
pena●nce
,
●po
▪
ii
.
iii
.
and
do
the
first
woorkes
,
or
els
I
shal
c●me
to
thee
soone
,
and
shall
remoue
thy
candlesticke
from
his
place
,
excepte
thou
doo
penaunce
.
And
thys
doctrine
also
dydde
all
the
other
Apostles
fyrst
and
principallye
set
foorth
to
all
them
that
receyued
the
fayth
of
Christe
as
most
necessary
for
theyr
saluation
,
beyng
taught
and
commaunded
so
to
do
by
our
Sauiour
Christe
hym selfe
,
when
before
hys
Ascencion
hee
opened
to
them
theyr
wyttes
and
vnderstandinges
to
vnderstande
the
Scriptures
,
saying
to
them
,
that
it
was
so
written
that
Christe
so
shoulde
suffer
and
ryse
from
deathe
the
thyrde
daye
,
Luk.
xxiiii
and
that
penaunce
shoulde
bee
preached
in
hys
name
and
remission
of
synne
,
throughout
al
people
,
beginning
at
Hierusalem
.
For
which
cause
and
consideration
,
I
as
a
minister
of
our
sauiour
Christ
,
to
whom
he
hath
committed
the
woord
and
ministerie
of
reconciliation
,
ii
.
Cor.
v.
vsynge
as
it
were
hys
embassage
to
exhort
you
to
be
reconciled
to
him
,
intendynge
to
teache
you
at
thys
tyme
what
thynges
to
doo
for
the
sauynge
of
your
soules
,
and
the
atteynynge
of
euerlastynge
lyfe
:
haue
thought
it
most
expedient
for
satisfyeng
of
my
dutie
in
folowynge
the
example
and
commaundement
of
our
mayster
Christ
and
his
Apostles
,
and
for
your
erudition
to
be
taught
the
streight
pathe
and
hye
beaten
waye
for
our
Christen
religion
,
to
speake
of
penaunce
,
and
fyrste
to
declare
the
necessitie
and
commoditie
of
the
same
,
and
than
in
order
the
partes
of
it
,
and
how
to
do
it
in
suche
maner
as
it
maye
be
acceptable
to
almightye
God
,
and
a
meane
to
atteyne
hys
mercye
and
remission
of
synne
.
Fyrst
of
al
consider
you
(
good
people
)
that
penaunce
is
a
gift
of
God
,
as
the
scripture
saythe
:
God
hath
geuen
and
graunted
penaunce
to
the
Gentiles
for
lyfe
and
saluation
.
Actes
.
xi
.
And
it
is
God
that
standeth
at
the
doore
of
our
hart
and
knocketh
,
by
whose
inspiration
wee
haue
the
begynnyng
of
our
conuersion
,
Apoca.
iii.
wythoute
whom
we
be
not
able
and
sufficient
of
oure selues
,
as
of
oure selues
to
thinke
any
good
thought
.
Thys
gyfte
of
penaunce
is
a
perfite
and
merueylous
greate
gift
,
ii
.
Cor.
iii.
Chrysost.
homi
.
de
penitentia
.
Say●●●
▪
xi
.
beyng
as
Saynte
Chrisostome
saythe
,
the
mother
of
mercy
,
wherby
(
as
the
wiseman
sayth
)
God
dothe
dyssimule
the
synnes
of
men
for
penaunce
,
that
is
to
saye
,
God
of
hys
mere
mercye
and
fatherly
affection
,
doth
beare
with
the
syns
of
men
,
and
differreth
to
auenge
and
punysh
them
iustly
according
to
theyr
desertes
,
patiently
looking
for
their
conuersion
and
penaunce
,
by
meanes
wherof
he
might
remit
theyr
offences
,
delyuer
them
from
manye
daungers
,
geue
vnto
them
plenty
of
grace
,
and
conduct
them
to
the
fruition
of
his
glory
.
For
if
God
should
by
and
by
punish
al
off●dours
,
Chrys.
ho.
xxxiiii
.
in
i.
Cor.
xiii
.
neither
Zacheus
should
haue
had
space
to
haue
done
penaunce
,
nor
yet
s.
Mathew
,
nor
many
other
,
beyng
taken
awaye
to
eternall
deathe
before
the
tyme
of
theyr
penaunce
.
But
our
most
mecke
father
calling
euerys
one
to
penaunce
,
dothe
abyde
and
tarye
for
vs
,
which
pacience
who
so
euer
abuseth
and
contemneth
by
remayning
still
in
his
former
synnes
,
according
to
the
hardnesse
and
obstinacie
of
his
own
hart
,
dothe
store
vp
to
himselfe
Gods
indignation
in
the
daye
of
Gods
anger
and
iuste
iudgement
,
Rom.
ii
.
when
he
shall
render
to
euerye
one
according
to
his
woorkes
.
And
as
he
saith
himselfe
,
except
in
very
deede
we
do
penaunce
,
Luk.
xxiii
.
we
shall
all
peryshe
and
bee
condempned
,
whereby
we
vnderstande
howe
profitable
and
necessarye
a
medicine
penaunce
is
,
without
the
whiche
sinnes
be
not
remitted
to
them
that
haue
the
vse
of
theyr
vnderstanding
and
reason
.
The
Serpent
in
Paradise
moued
Eue
to
sinne
,
penaunce
loosed
her
again
,
Chrysost.
hom
▪
de
penitentia
.
and
from
thence
came
good
and
euyll
to
manne
.
Our
father
Adam
was
expulsed
oute
of
Paradise
for
synne
,
and
we
and
all
other
that
be
hys
children
,
be
called
thyther
agayne
by
penaunce
.
For
penaunce
openeth
,
that
sinne
hath
shut
,
and
the
mercyfull
goodnes
of
God
doth
call
vs
thyther
agayne
,
from
whence
his
anger
hathe
cast
vs
out
.
What
a
great
power
and
vertue
hathe
this
vertue
of
penaunce
,
which
by
the
mercye
of
God
remitteth
synne
,
openeth
Paradise
,
healeth
the
contrite
man
,
maketh
gladde
the
heauye
,
reuoketh
a
man
from
destruction
,
restoreth
hym
to
his
former
good
state
,
reneweth
his
olde
honour
,
repayreth
all
the
decayes
of
vertue
,
maketh
hym
acceptable
and
bolde
wyth
God
,
and
doth
purchase
of
God
more
plentie
of
grace
then
he
had
before
.
Thys
vertue
is
lyke
a
fruitefull
feelde
,
the
fruite
wherof
when
an
hungrie
sinner
doth
eat
,
he
is
well
refreshed
in
his
soule
,
groweth
in
credit
and
truste
with
God
,
and
after
remission
of
his
synnes
,
waxeth
fatte
in
good
lyfe
,
and
speaketh
to
God
after
this
maner
:
Lord
before
thee
is
all
my
desyre
,
and
the
mournyng
of
my
harte
is
not
hydde
from
thee
:
〈◊〉
▪
xxxvii
the
feare
of
synne
vexeth
me
,
the
weyg●t
of
my
conscience
oppresseth
me
,
in
my selfe
I
haue
no
hope
to
lyue
,
nor
boldnesse
to
dye
,
at
thy
iudgementes
I
tremble
,
and
feare
the
paynes
prepared
for
the
wycked
spirites
,
heare
me
I
beseche
thee
whiles
time
is
,
and
pardon
that
I
feare
before
I
go
,
and
shall
be
no
more
.
To
s●che
a
penitent
harte
is
remission
geuen
,
and
lyfe
graunted
.
August
de
pen●tentie
〈◊〉
.
cap.
▪
i.
And
for
better
knowledge
of
penaunce
,
it
is
to
be
considered
that
the
doyng
of
penaunce
is
three
wayes
spoken
of
in
holy
scripture
:
one
is
for
all
kynde
of
synne
before
Baptisme
.
For
he
that
is
iudge
and
ruler
of
hys
owne
wyll
,
when
he
commeth
to
Baptisme
,
he
can
not
beginne
a
new
life
,
except
he
take
repentaunce
for
hys
old
,
and
he
must
haue
hope
and
loue
to
be
made
that
he
was
not
,
and
hate
that
he
was
.
From
thys
kinde
of
penaunce
before
baptisme
onely
young
chyldren
be
free
,
whiche
as
yet
can
not
vse
theyr
free
wyll
▪
and
for
theyr
consecration
and
remission
of
originall
synne
,
the
faythe
of
the
churche
which
is
professed
by
the
Godfathers
and
mothers
as
representyng
the
churche
,
doth
profite
and
suffise
,
and
so
by
the
Sacrament
of
faythe
which
is
Baptisme
,
they
are
made
faythful
,
and
members
of
Christes
misticall
bodye
.
Of
thys
penaunce
speaketh
Saynte
Peter
saying
thus
:
Doo
you
penaunce
,
Actes
▪
ii
.
and
let
euerye
one
of
you
bee
baptised
in
the
name
of
our
Lorde
Iesus
Christe
,
for
the
remission
of
your
synnes
.
The
second
way
of
doing
penaunce
,
is
for
veniall
synne
after
baptisme
,
and
is
dayly
done
or
ought
to
be
done
throughout
a
mans
holle
lyfe
,
so
longe
as
we
be
in
this
weake
,
frayle
,
mortall
,
and
synful
fleshe
.
Aug.
ad
Se
leu●
.
epist.
cviii
.
For
which
cause
we
knock
vpon
our
breastes
,
sayenge
:
forgeue
vs
our
trespaces
,
as
we
forgeue
them
that
trespace
agaynste
vs
.
For
we
requyre
not
to
haue
those
sinnes
forgeuen
vs
,
whyche
we
be
sure
were
forgeuen
in
baptisme
before
,
but
those
whych
throughe
our
frayltie
and
sensualitie
by
litle
and
litle
continually
creepe
vpon
vs
,
whych
beynge
many
if
they
were
all
gathered
together
agaynste
vs
,
and
we
contemned
to
auoyde
them
in
tyme
,
they
would
so
greue
and
oppresse
vs
,
as
one
mortall
synne
.
For
what
difference
is
it
to
haue
a
mans
shippe
drowned
at
once
with
one
greate
surge
&
waue
of
the
sea
,
or
to
suffer
the
water
to
enter
into
small
holes
by
litle
and
litle
till
the
shyp
by
contemning
to
draw
the
poompe
be
ful
,
and
so
sink
and
be
drowned
?
For
the
whiche
cause
we
fast
,
do
almes
and
pray
,
wherin
when
we
say
,
Math.
vl
▪
forgeue
vs
as
we
forgeue
,
we
declare
that
we
haue
somthing
to
be
forgeuen
,
by
which
wordes
we
humble
our
soules
,
and
ceasse
not
after
a
certain
maner
to
do
dayly
penaunce
.
The
third
way
of
doyng
penaunce
,
is
for
such
deadlye
sinnes
after
baptisme
,
as
be
prohibited
by
Gods
x.
commaundementes
,
Gala.
v.
Aug.
de
vi●ilitate
penitentie
.
of
which
the
Apostle
saith
,
al
they
that
do
such
,
shal
not
posses
the
kingdome
of
heauen
.
And
this
penaunce
ought
to
be
more
greuous
and
paynfull
,
because
the
fault
is
great
,
causing
a
deadlye
wounde
in
oure
soules
,
as
adulterie
,
murder
,
or
sacrilege
.
But
althoughe
the
wounde
bee
greate
,
greuous
,
and
deadly
:
yet
almyghtye
GOD
as
a
good
Phisitian
,
after
the
suggestion
of
synne
by
the
deuil
,
the
delectation
of
the
fleshe
,
the
consent
of
oure
mynde
and
freewyll
,
and
also
the
doynge
of
the
synne
in
deede
,
as
thoughe
wee
hadde
lyen
in
graue
stynking
foure
dayes
as
Lazarus
dydde
,
dothe
not
so
leaue
vs
,
but
cryeth
Lazare
veni
foras
,
Ioan
,
xi
.
Come
foorth
O
Lazare
,
and
by
and
by
miserie
gaue
place
to
mercye
,
deathe
to
life
:
Lazarus
commeth
foorth
and
is
bounden
as
men
be
in
confession
of
theyr
synne
doynge
penaunce
,
Of
this
speaketh
Sainte
Paule
to
the
Corinthians
,
ii
.
Cor.
xii
.
saying
:
I
am
affrayde
lest
when
I
shall
come
againe
,
God
doo
humble
and
afflict
me
amonge
you
,
and
least
I
lament
and
mourne
for
many
of
them
that
haue
sinned
before
,
and
haue
not
done
penaunce
for
theyr
fornication
and
vnclene
life
they
haue
vsed
.
This
last
kinde
of
penaunce
is
that
whereof
wee
speciallye
treate
vpon
at
thys
tyme
,
Hieron
.
in
ca.
iii.
Esay
and
is
called
by
the
holye
fathers
the
seconde
table
or
borde
after
baptisme
.
For
all
sinners
being
as
it
were
drowned
in
the
floode
of
synne
by
reason
of
originall
sinne
that
from
Adam
ouerfloweth
all
the
worlde
,
or
els
by
theyr
owne
actuall
synne
which
they
haue
done
in
theyr
owne
parsones
besyde
,
may
be
saued
and
escaped
oute
of
thys
floode
if
they
wyll
take
holde
of
the
fyrste
boorde
whiche
is
Baptisme
.
But
after
the
Sacrament
of
Baptisme
if
they
fall
into
the
waters
agayne
by
deadlye
synne
,
there
is
no
remedye
to
be
saued
from
drowninge
and
dampnation
,
but
onelye
penaunce
whych
is
the
seconde
boorde
that
God
hath
ordeined
to
saue
vs
by
,
so
that
who
so
euer
taketh
holde
of
it
vnfaynedlye
,
duryng
the
tyme
of
thys
naturall
lyfe
,
no
dout
of
it
,
it
wyll
by
Gods
mercyfull
grace
bring
him
to
the
hauen
of
saluation
,
were
his
sinnes
neuer
so
great
and
haynous
,
whereby
we
maye
vnderstande
howe
necessarye
a
treasure
thys
is
,
as
beyng
the
onelye
remedye
nowe
lefte
vnto
vs
to
restore
vs
to
the
fauour
of
God
which
by
synne
we
had
lost
before
.
Wherefore
I
doo
exhorte
euerye
man
and
woman
in
the
name
of
our
Lord
Iesus
Christ
,
as
they
tender
the
health
and
saluation
of
theyr
soules
,
to
be
diligent
and
carefull
to
vse
thys
speciall
remedye
ordeyned
of
God
for
remission
of
synne
,
neyther
contempnyng
hys
iustice
,
nor
dispayring
of
hys
mercye
,
whiche
twoo
bee
the
lettes
of
true
penaunce
,
and
enemyes
to
the
grace
of
GOD
in
remission
of
synne
.
psalm
.
vii
.
For
God
is
a
iuste
,
myghtye
,
and
patient
Iudge
,
forbearyng
and
forgeuyng
the
penitent
synner
,
iudgeynge
and
condempnyng
thee
obstinate
synner
.
As
the
consideration
of
hys
mercye
should
speedely
prouoke
vs
to
amendement
:
so
the
feare
of
hys
iuste
iudgement
shoulde
vtterlye
take
awaye
all
delayes
.
Wee
bee
in
daunger
on
bothe
sydes
,
bothe
by
to
muche
hopinge
,
and
by
dyspayringe
.
He
is
deceyued
by
hopyng
that
sayth
,
God
is
good
and
mercyfull
,
promysinge
pardon
when
so
euer
we
conuert
,
therefore
I
wyll
doo
that
pleaseth
me
,
I
wyll
geue
the
brydle
to
my
lustes
,
and
satisfye
the
desires
of
my
minde
.
On
the
contrarye
syde
he
is
deceyued
by
desperation
,
that
falling
into
greuous
synnes
,
and
thynking
them
not
able
or
woorthye
to
be
forgiuen
,
sayth
to
him selfe
:
I
shall
bee
dampned
,
therefore
I
wyll
doo
that
pleaseth
mee
,
the
one
is
in
daunger
by
presumyng
of
Gods
mercy
,
promysyng
to
himselfe
longe
lyfe
,
the
other
is
in
daunger
by
vndiscrete
feare
of
Gods
iustice
,
and
horrour
of
hys
great
and
manyfolde
synnes
.
But
euerye
Christen
man
and
woman
oughte
to
go
circumspectlye
in
the
myddest
,
and
beware
for
fallyng
on
eyther
syde
,
remembrynge
that
the
Scripture
saythe
to
hym
that
is
in
daunger
by
to
muche
hope
.
Be
not
slacke
to
turne
and
conuert
to
God
,
Eccle.
v.
nor
doo
not
differre
from
daye
to
daye
,
for
Gods
anger
wyll
come
sodaynelye
,
and
in
the
day
of
vengeaunce
he
wyll
destroye
thee
.
And
to
hym
that
is
in
daunger
by
dispayre
,
God
saythe
:
In
what
so
euer
daye
a
synner
shal
be
conuerted
,
Eze.
xviii
I
shal
forget
al
his
iniquities
.
For
hym
that
dispayreth
,
God
hath
set
open
the
hauen
of
forgyuenes
,
to
hym
that
vaynely
hopeth
and
delayeth
hys
conuersion
,
he
hathe
made
the
daye
of
deathe
vncertayne
.
Thus
takinge
heede
to
oure selues
,
not
abusing
Gods
mercy
by
delaying
our
amendement
,
nor
mistrustyng
hys
goodnesse
,
for
feare
of
hys
iudgement
,
but
speedelye
whyles
tyme
is
nowe
offered
vnto
vs
,
imbracinge
this
necessarye
and
present
remedye
of
fruitfull
and
true
penaunce
,
we
shall
be
reconciled
to
almightye
God
,
and
be
pertakers
of
hys
heauenlye
kyngdome
,
through
Christ
our
Lord
,
to
whom
wyth
the
father
and
the
holy
ghost
be
al
glory
for
euer
more
.
Amen
.
(
⸫
)
¶
Agaynst
Desperation
.
Serm.
xv
.
EUery
synner
(
good
people
)
that
intendeth
to
obtayne
of
God
by
the
merites
of
Christes
passion
remission
of
hys
synnes
,
must
expell
and
put
out
of
hys
mynde
all
maner
of
dispaire
,
and
al
feare
and
dout
that
shoulde
or
myght
moue
him
to
thinke
that
he
shall
haue
no
mercie
and
forgeuenes
at
Gods
hand
,
what
synnes
so
euer
he
hath
done
,
be
they
neuer
so
many
.
Two
thinges
there
be
that
bring
a
synner
in
dispayre
:
One
is
,
if
he
thinke
that
his
sinnes
be
so
great
that
god
can
not
forgeue
him
.
And
thys
is
very
false
and
agaynst
Gods
omnipotencye
,
who
hath
power
and
is
able
to
do
what
he
wyll
.
An
other
is
,
Psal.
cxiii
.
if
he
thinke
that
almighty
God
wyl
not
forgeue
hys
synnes
,
and
thys
is
also
false
,
and
againste
the
ryghtwysnes
and
goodnes
of
almighty
God
,
who
hathe
promysed
to
forgeue
the
penitent
synner
alwayes
hys
offences
,
and
if
we
confesse
our
sinnes
,
Eze.
xviii
.
xxxiii.i
.
Ioan
.
i
God
is
faythfull
and
iuste
to
remit
vnto
vs
oure
synnes
,
and
to
make
vs
cleane
from
all
kinde
of
iniquitie
.
And
in
witnesse
of
this
our
Sauiour
Christe
hathe
ordeyned
the
holy
Sacrament
of
Penaunce
,
that
is
to
saye
,
the
Sacramentall
absolution
,
whyche
the
Priest
geueth
vnto
the
penitent
person
truelye
confessing
hys
synnes
,
Ioan
▪
vltimo
whyche
absolution
is
allowed
and
confirmed
in
heauen
,
and
the
penitent
restored
to
the
state
of
saluation
:
so
that
to
mistrust
or
feare
that
God
can
not
or
wyll
not
forgeue
the
penitent
synner
his
synnes
,
is
deadlye
synne
in
it selfe
,
blasphemye
to
almyghtye
God
,
Gene
,
iiii
.
and
dampnation
to
the
partie
wyth
Cain
and
other
that
did
dispayre
.
There
is
an
other
kynde
of
dispayre
of
mercye
and
saluation
,
which
they
haue
that
intende
or
do
kill
them selues
,
which
they
take
not
in
remembraunce
of
the
multitude
or
greatnesse
of
theyr
synnes
,
but
for
the
heauynes
and
thought
of
the
worlde
,
as
the
wyseman
saith
:
Multos
occidit
tristitia
,
et
non
est
vtilitas
in
ea
.
Eccle.
xxx
.
Sadnes
and
thought
hath
killed
manye
,
and
there
is
no
profyt
in
it
.
And
Saynt
Paule
saith
:
i.
Cor
▪
vii
.
The
sorow
of
the
worlde
woorketh
death
.
These
men
come
to
this
dispayre
thus
.
First
they
take
sorowe
and
thought
for
such
thinges
as
haue
chaunced
agaynste
theyr
myndes
,
and
than
they
doo
not
put
that
thought
away
,
but
rather
set
it
wonderous
deepe
and
fast
in
theyr
hartes
,
and
lette
it
continue
there
styll
,
and
so
it
groweth
till
it
be
so
great
and
so
paynfull
vnto
them
,
that
they
be
wery
of
theyr
liues
,
and
would
faine
be
deade
.
And
because
they
can
not
dye
by
sicknesse
,
so
shortly
as
they
wolde
,
nor
by
course
of
nature
,
therefore
they
determine
to
kill
them selues
,
and
so
they
dispayre
to
haue
euerlasting
life
in
heauen
,
or
els
thinke
not
of
it
,
and
also
do
not
beleue
that
they
shal
haue
damnation
in
hel
,
but
think
that
if
they
wer
once
dead
,
that
then
they
shoulde
haue
no
more
sorowe
nor
payne
in
their
mynde
.
And
so
vpon
that
vngratious
and
false
beliefe
,
they
kyll
them selues
one
waye
or
other
,
and
than
be
their
soules
damned
in
hell
,
ii
.
Re.
xvii
.
Mat.
xxviii
and
be
there
with
Achitophel
and
Iudas
and
other
of
that
sort
in
more
vexation
and
pain
in
their
mindes
,
then
al
the
wyttes
in
the
world
can
deuise
.
The
remedy
against
both
these
kindes
of
dispaire
,
is
to
be
well
and
throughly
perswaded
of
hel
,
&
of
the
infinite
greatnes
of
the
paynes
that
be
there
,
and
how
they
neuer
haue
ende
,
but
endure
for
euermore
.
And
in
the
beginning
to
auoyde
and
put
out
of
minde
al
thought
and
heauines
for
losse
of
worldly
goodes
,
or
for
any
mischaunce
,
or
for
any
rebuke
or
shame
deserued
by
them
,
or
otherwise
,
which
they
may
doo
by
opening
the
cause
of
their
sorow
to
some
one
discret
person
or
mo
.
For
the
longer
the
cause
is
kept
secret
,
the
more
greefe
and
paine
it
woorketh
,
and
shall
be
the
harder
to
put
away
.
Therfore
let
euery
man
&
woman
vnderstand
this
,
Chrysost.
de
reparatione
lapsi
that
the
deuil
doth
moue
a
man
to
dispaire
of
obteyning
,
for
this
end
,
that
he
might
cutte
of
all
hope
of
goodnes
,
whyche
is
the
ancre
of
oure
health
,
the
foundation
of
our
life
,
the
guide
of
our
iourney
,
wherby
we
returne
againe
to
almighty
God
.
For
the
Apostle
sayth
:
by
hope
we
are
made
safe
,
Rom.
viii
.
and
that
hope
which
is
seene
,
is
no
hope
.
It
is
hope
therefore
wherein
our
saluation
consisteth
,
which
hope
as
a
cheine
cast
down
from
heauen
,
draweth
oure
soules
that
holde
faste
by
it
,
vp
to
heauen
,
and
deliuering
them
from
earthly
greeues
,
maketh
them
to
forget
and
contemne
thys
present
life
.
But
if
a
man
hauing
his
minde
hollye
set
and
fyx●d
vpon
sinne
and
worldlye
cares
,
let
slip
out
of
his
hand
the
ancre
of
hope
:
he
must
nedes
fall
into
the
pit
,
and
in
the
botome
of
all
euils
be
drowned
and
slayne
,
which
when
our
enemy
perceiueth
,
and
seeth
vs
abhorre
the
multitude
of
our
sinnes
,
and
to
be
afraide
wyth
the
biting
of
our
gilty
conscience
:
streightway
he
commeth
nere
,
and
doth
suggest
the
thoughts
of
dispayre
,
making
vs
heauier
then
any
sand
or
lead
,
which
thoughtes
if
we
receiue
and
agre
vnto
,
by
and
by
letting
go
the
holde
of
our
saluation
,
we
must
nedes
by
the
very
weight
of
them
be
drowned
in
the
botome
of
al
mischief
,
contemning
the
commaundementes
of
a
meeke
and
good
Lord
,
obeying
the
wil
of
a
cruel
and
fierse
tyrant
and
enemy
to
our
saluation
.
For
to
conuersion
and
penaunce
,
desperation
is
vtter
enemye
:
which
if
it
once
rest
and
dwel
in
a
mans
minde
,
haue
he
neuer
so
earnest
an
entent
,
and
feruent
desire
to
be
saued
,
yet
the
same
desperation
shal
let
his
purpose
and
stoppe
the
wayes
and
passages
to
the
saluation
of
his
soule
.
Yf
the
waye
penaunce
bee
be
once
stopped
,
then
is
the
doore
that
leadeth
to
saluation
,
shut
also
.
And
how
can
he
that
is
oute
of
the
way
,
and
to
whom
the
dore
is
shut
,
do
any
good
worke
?
when
as
he
can
finde
no
entrye
to
goodnesse
beyng
let
by
desperation
?
For
thys
cause
the
deuyll
by
all
meanes
he
canne
,
goeth
aboute
to
plant
suche
thoughtes
in
our
hartes
.
For
when
desperation
hath
caried
vs
farre
from
the
waye
of
truthe
,
then
hath
the
deuill
no
more
contention
against
vs
,
Against
whom
should
he
fighte
,
when
no
man
wythstandeth
?
But
if
the
man
can
loose
this
band
,
by
and
by
his
strength
commeth
agayne
,
and
taketh
delyte
to
renewe
his
battayle
a
freshe
For
he
shall
perceyue
howe
he
chaseth
awaye
the
deuill
,
whom
he
fledde
before
,
and
shall
haue
a
pleasure
to
pursue
his
olde
persecutour
.
And
if
perchaunce
hys
foote
slyppe
and
he
fall
(
as
oftentymes
the
condicion
of
warre
is
,
)
he
maye
not
by
and
by
dispayre
for
shame
of
a
fall
,
but
hee
muste
remember
that
thys
is
the
lawe
of
fyghting
,
not
neuer
to
fall
,
but
neuer
to
yeelde
,
for
men
do
not
cal
him
ouercommed
that
oft
falleth
,
but
hym
that
at
last
yeeldeth
.
Lykewyse
he
that
is
ouercommed
by
the
thoughtes
of
desperation
,
how
can
he
recouer
hys
strength
,
or
withstand
his
enemy
,
seing
he
runneth
awaye
and
wil
not
turne
backe
to
fight
againe
?
I
wold
not
ye
should
think
that
I
speake
onely
of
those
that
were
a
litle
blotted
with
a
fewe
smal
spots
of
synne
:
but
I
speake
of
hym
that
hath
geuen
place
to
all
kynde
of
synne
,
that
for
the
outragiousnes
of
his
wicked
lyuing
hath
excluded
hym selfe
from
the
kyngdome
of
heauen
,
and
not
of
infidels
,
but
of
Christen
men
,
and
suche
as
haue
before
times
pleased
God
highly
,
but
afterwardes
haue
fallen
to
adulterye
,
and
other
fylthye
liuyng
,
suche
(
as
the
Apostle
saythe
)
is
shame
to
speake
of
.
These
men
I
saye
oughte
not
to
dyspayre
of
saluation
,
although
they
had
lyen
walteryng
in
suche
lyke
filthynesse
euen
to
their
extreme
age
:
what
the
reason
of
this
sayeng
is
,
ye
shal
heare
If
Gods
anger
were
a
passible
affection
,
wee
myght
well
saye
that
the
flambe
of
it
could
not
be
quenched
,
which
was
kyndled
with
so
many
and
great
offences
.
But
when
the
truth
of
Gods
woorde
doth
define
the
nature
of
God
to
be
vnpassible
,
we
must
vnderstand
that
nowe
although
God
doth
punish
and
afflict
vs
,
yet
he
doth
it
not
with
passible
anger
,
but
wyth
moste
vnspeakeable
clemencie
,
with
th
affection
of
him
that
healeth
,
and
not
of
him
that
punisheth
,
and
for
that
cause
he
verye
gladlye
receyueth
the
penitent
,
seyng
that
God
doth
not
punish
for
hym selfe
sake
(
as
I
sayde
before
)
as
it
were
auenging
hys
owne
quarell
and
iniurye
agaynst
the
synner
for
Gods
nature
receyueth
no
such
passion
into
it self
)
but
he
doth
al
for
our
profit
.
For
our
profytte
and
correction
he
doth
punishe
,
not
to
reuenge
hymselfe
,
but
to
amende
vs
.
He
that
abydeth
styll
in
the
hardnesse
of
his
hart
,
is
lyke
to
a
man
that
turneth
hys
eyes
from
the
lyghte
whyche
dothe
no
harme
to
the
lyghte
,
but
bryngeth
hym selfe
into
darkenesse
:
Euen
so
he
that
throughe
an
vnpatient
harte
thynketh
to
contemne
the
power
of
God
,
hurteth
in
God
nothynge
,
but
secludeth
hymselfe
from
all
healthe
and
saluation
.
If
a
Phisician
suffer
a
lytle
iniurye
of
his
pacient
vexed
wyth
a
phrensye
,
or
distempered
in
hys
brayne
,
yet
is
he
not
greued
wyth
the
same
,
nor
yet
angrye
,
but
dothe
all
thynges
that
his
arte
of
Phisicke
requyreth
,
althoughe
hys
pacient
seemeth
too
bee
greeued
wyth
hys
medicines
,
whyche
greefe
is
not
auengynge
of
the
Phisitians
iniurye
,
but
a
curynge
of
the
patientes
maladye
.
And
if
the
sycke
man
begynne
a
lytle
to
amende
in
hys
health
,
ye
shall
see
by
and
by
the
Phisitian
reioyce
,
and
wyth
more
gladnesse
doo
the
rest
of
hys
cure
,
not
remembrynge
the
iniurye
he
suffered
before
,
but
procuring
the
patientes
healthe
more
and
more
.
Howe
muche
more
almyghtye
GOD
,
when
we
fall
into
extreme
madnesse
of
the
soule
,
is
not
moued
wyth
the
affection
of
vengeaunce
for
the
offences
we
haue
done
agaynste
hym
,
but
is
desyrous
too
heale
the
olde
rotten
sores
of
synne
that
are
corrupted
wythin
vs
,
for
the
whyche
he
saythe
and
dothe
all
thynges
,
as
onelye
tenderynge
oure
health
,
not
delited
wyth
our
payne
.
Such
is
the
goodnes
of
God
towardes
man
,
he
neuer
refuseth
penaunce
,
if
it
be
symplye
and
purelye
offered
vnto
hym
.
Althoughe
a
man
were
come
to
the
heyght
of
synne
,
and
yet
from
thence
would
returne
agayne
to
the
waye
of
vertue
,
he
receyueth
hym
,
hee
moste
fatherlye
embraceth
hym
,
and
dothe
all
thynges
to
reuoke
hym
to
his
first
state
agayne
,
and
also
whyche
is
greater
and
more
excellent
than
all
thys
,
althoughe
a
man
coulde
not
fulfyll
all
the
order
of
satisfaction
,
yet
he
refuseth
not
hys
penaunce
howe
small
,
howe
shorte
so
euer
it
bee
done
,
but
accepteth
the
same
,
and
suffereth
hym
not
to
loose
the
rewarde
of
hys
conuersion
,
be
it
neuer
so
lytle
.
This
seemeth
Esaias
to
shewe
where
he
speaketh
suche
lyke
of
the
people
of
the
Iewes
.
For
his
sinne
I
haue
a
litle
made
him
sadde
,
Esay
,
lvii
.
and
haue
smytten
hym
,
and
haue
turned
my
face
from
him
,
and
he
is
sadde
and
walketh
an
heauy
manne
,
and
I
haue
healed
him
,
and
haue
comforted
him
.
But
the
wicked
kyng
Achab
geueth
vs
a
more
euidente
testimony
,
which
through
his
wiues
wickednes
,
obteyned
the
pray
of
his
owne
couetousnes
,
but
afterward
being
troubled
with
the
great
enormitie
of
his
owne
sinne
,
did
repent
,
and
putting
on
heare
and
sacke
cloth
wepte
for
his
offence
,
&
prouoked
so
the
mercye
of
God
towardes
hym
,
that
he
pardoned
hym
of
al
his
sinnes
.
For
thus
sayde
God
:
And
God
saied
to
helias
,
Haste
thou
not
seene
the
contrition
of
Achab
before
me
?
iii.
reg.
xxi
.
And
because
he
hath
wepte
in
my
sight
,
I
will
not
bring
in
these
plagues
in
his
dayes
.
Manasses
also
that
passed
all
other
tyrauntes
in
crueltye
of
wyckednesse
,
ii
.
parali
.
xxxiii
.
that
fylled
Goddes
temples
wyth
Idolles
,
that
ouerthrewe
the
seruice
of
God
in
true
religion
,
and
the
obseruation
of
the
lawe
,
this
man
I
say
,
excedinge
all
men
in
abhomination
of
sinne
:
yet
because
he
repented
,
he
was
afterward
numbred
〈◊〉
the
friendes
of
god
.
And
therefore
if
eyther
thys
man
,
or
the
other
we
spake
of
before
,
consideringe
the
greatnesse
of
their
sinnes
,
had
dispaired
to
come
to
Gods
fauour
again
by
conuersion
and
penaunce
,
they
had
lost
al
these
benefites
that
chaunced
to
them
by
their
amendement
.
But
they
castyng
their
eyes
vpon
gods
vnspeakable
mercye
&
the
depenesse
of
his
infinite
goodnes
,
losed
the
deuelishe
●heynes
of
desperation
from
theyr
neckes
,
and
lifting
vp
themselues
were
conuerted
to
the
way
of
vertue
.
Thus
much
haue
we
spoken
of
the
examples
of
holy
men
.
Heare
now
how
we
are
prouoked
of
god
to
conuersion
by
the
wordes
of
the
prophetes
.
Euen
thys
daye
(
sayth
Dauid
)
yf
ye
heare
his
voyce
,
do
not
harden
your
hartes
,
as
in
the
daye
of
prouocation
in
the
wildernes
.
psal.
xciiii
.
In
that
he
sayeth
this
daye
,
he
meaneth
all
the
time
of
our
lyfe
tyll
we
come
(
if
it
so
chaunce
)
euen
to
the
extreme
age
:
for
penaunce
is
not
weyed
by
length
of
time
,
but
by
purenes
of
affection
.
Haue
we
not
red
how
the
Leuites
washed
away
their
moste
greuous
sinne
in
the
wildernesse
,
not
in
a
great
longe
continuaunce
of
tyme
,
but
in
a
lytle
short
houre
of
one
day
.
The
thefe
also
that
hong
vpon
the
crosse
neded
no
longe
space
to
enter
into
Paradise
,
Luc.
xxiii
.
but
so
muche
space
suffysed
hym
as
would
serue
for
the
speaking
of
a
few
woordes
,
so
that
in
a
litle
moment
of
tyme
,
obteininge
remission
of
the
sinnes
of
his
hole
life
,
did
enter
into
Paradise
before
any
of
Christes
holy
Apostles
.
What
shall
we
say
of
martirs
?
haue
we
not
sene
them
often
tymes
in
one
daye
,
yea
,
some
tymes
within
the
space
of
an
houre
,
receiue
the
crownes
of
eternall
rewarde
?
wee
muste
therefore
begyn
onely
,
and
set
vpon
it
with
a
manly
courage
,
and
firste
let
vs
be
moued
and
angry
with
that
harlot
our
owne
luste
that
deceiued
vs
,
and
than
let
vs
turne
our
holle
affection
and
loue
to
the
exercise
of
vertue
.
For
that
is
it
that
God
wylleth
and
requireth
of
vs
.
He
seketh
not
that
length
of
time
,
but
specially
loketh
to
this
if
our
conuersion
be
true
and
pure
.
For
whiche
cause
we
often
see
that
manye
whiche
began
laste
,
are
by
their
faithful
endeuour
made
formest
.
It
is
not
so
euil
to
take
a
fal
,
as
it
is
to
lye
styl
after
the
fall
,
and
not
to
rise
againe
,
and
with
a
certeine
pleasure
&
determination
of
mind
to
walter
styl
in
sinne
,
&
at
last
to
cloke
and
couer
his
noughty
purpose
of
sinning
still
vnder
the
wordes
of
desperation
.
Againste
whom
the
prophet
crieth
out
with
a
certeine
indignation
,
saying
:
Hier.
viii
.
doth
not
he
that
falleth
aryse
againe
?
Or
is
not
he
that
is
turned
backeward
conuerted
againe
?
If
thou
saye
,
the
state
of
our
question
is
,
whether
any
faithful
and
Christen
man
if
he
fal
,
may
be
restored
again
?
To
this
question
I
aunswer
.
In
this
same
that
we
say
,
he
fel
,
we
graunt
that
once
he
stode
before
he
fel.
No
man
saieth
that
he
is
fallen
,
that
euer
did
lye
,
and
neuer
stode
.
Yet
let
vs
bring
forth
holy
scripture
concerning
this
matter
,
if
any
thing
be
spoken
eyther
in
parables
,
or
in
playne
sentences
.
What
other
thinge
thinke
you
is
ment
by
the
shepe
,
Luc.
xv
.
which
going
astray
from
the
other
nynetie
and
nyne
,
was
afterwarde
sought
and
brought
home
to
the
flock
vpon
the
shoulders
of
the
shepeherde
,
doth
it
not
plainelye
declare
bothe
the
fall
and
the
restitution
of
a
Christen
man
?
For
that
shepe
and
the
other
nynetie
and
nyne
,
were
al
of
one
flocke
and
vnder
one
pastor
.
It
fedde
vpon
the
same
pasture
,
dranke
the
same
water
,
&
was
lodged
within
the
same
fold
that
the
other
wer
,
but
it
wandred
a
great
way
,
it
strayed
farre
throughe
the
hylles
and
harde
rockes
and
many
croked
wayes
of
errour
,
yet
the
good
shepeheard
dydde
not
leaue
it
nor
suffred
it
to
perish
,
but
seketh
it
,
&
bringeth
it
home
againe
.
Not
compellinge
it
by
prickes
and
beating
,
but
bearing
it
vppon
hys
owne
shoulders
.
And
not
onelye
this
parable
dothe
shewe
vnto
vs
the
commoditie
of
returninge
,
Luc.
xv
.
but
also
that
other
of
the
prodigall
and
ryottous
sonne
,
and
that
was
a
sonne
,
not
a
straunger
,
and
brother
germayn
to
hym
that
neuer
went
from
hys
father
.
He
was
a
sonne
which
is
reported
to
haue
gone
to
the
furtheste
borders
of
all
sinne
,
for
he
went
into
a
farre
countrey
,
farre
from
god
that
was
the
riche
man
,
and
beyng
a
noble
man
borne
,
was
made
worse
than
a
bonde
manne
or
slaue
.
But
yet
returning
home
,
and
repentinge
hym
,
was
receyued
into
hys
former
state
,
and
restored
to
his
former
glory
.
But
if
he
had
despayred
and
consideringe
those
miseries
that
chaunced
vnto
hym
,
had
bene
ashamed
to
returne
to
hys
father
,
and
had
bidden
styll
in
the
farre
straunge
countrey
:
he
shoulde
neuer
haue
attayned
these
thinges
that
he
hath
,
but
by
penury
and
famine
should
haue
suffred
moste
miserable
and
vnhappy
death
.
You
see
nowe
howe
great
profit
there
is
of
penaunce
,
and
how
greate
hope
there
is
of
conuersion
by
penaunce
.
The
prodygall
sonne
receiued
his
former
state
of
glorye
by
penaunce
,
which
his
elder
brother
kept
stil
by
pe●seueraūce
.
Therefore
derely
beloued
,
hauinge
these
exaumples
of
penaunce
,
lette
vs
not
continue
in
euyll
nor
dyspayre
to
bee
reconcyled
,
but
let
vs
come
agayne
to
oure
Father
,
and
drawe
nere
to
almightie
GOD
.
Beleue
me
,
he
wyll
neuer
turne
his
face
from
hym
that
turneth
to
hym
,
yf
wee
doe
not
make
oure selues
straungers
to
GOD
.
Hier.
xxiii
For
GOD
hym selfe
sayeth
,
I
am
God
that
is
nere
hande
,
and
not
God
a
farre
of
.
And
agayne
by
an
other
Prophete
:
Esai
.
li●
.
Your
sinnes
(
sayeth
he
)
make
distaunce
betwene
me
and
you
.
If
we
therefore
take
away
this
wall
,
that
is
to
saye
,
our
sinnes
that
seperate
vs
from
GOD
,
there
is
nothinge
that
can
let
vs
to
be
ioyned
to
god
.
Wil
you
that
I
shewe
these
thinges
not
onelye
spoken
in
parables
,
but
fulfilled
in
dedes
?
There
was
a
certaine
man
amonge
the
Corinthians
,
as
it
semed
of
no
small
estimation
:
Thys
man
had
committed
suche
a
synne
,
as
is
not
wont
to
bee
done
among
the
heathen
.
And
he
was
one
of
the
number
of
the
faythfull
and
familiars
wyth
Christe
,
what
than
?
Did
Sainte
Paule
cutte
him
from
the
number
of
them
that
be
in
hope
of
saluation
?
Naye
,
rather
when
he
hadde
suffycientlye
rebuked
the
Corynthians
for
hym
,
wyllynge
agayne
to
declare
that
there
is
no
wounde
,
no
disease
,
whyche
geueth
not
place
and
is
not
healed
by
the
playster
of
penaunce
.
He
commaundeth
hym
to
bee
delyuered
to
Sathan
to
the
destructyon
of
the
fleshe
,
i.
Cor.
xv
.
that
hys
spyryte
maye
bee
saued
in
the
daye
of
our
Lorde
Iesu
Chryste
.
Yet
he
commaunded
thys
before
he
knewe
anye
thynge
of
hys
penaunce
,
but
when
he
hadde
done
penaunce
,
he
sayeth
,
let
this
correction
and
rebuke
suffyse
,
which
was
geuen
to
him
of
manye
.
And
he
addeth
more
,
I
beseche
you
confirme
your
charitie
towardes
hym
,
leste
Sathan
haue
him
in
full
possession
,
for
wee
be
not
ignorant
of
his
craftie
subtlenesse
.
Also
the
holle
Church
of
the
Galathians
,
after
that
it
beleued
in
Christ
,
and
had
receiued
the
holy
ghost
,
so
that
in
spirite
it
did
many
vertues
and
miracles
,
and
hadde
suffered
muche
persecution
for
the
faythe
of
Chryste
,
after
all
thys
(
I
saye
)
it
fell
from
the
fayth
,
and
was
restored
agayne
by
the
good
exhortations
of
the
Apostle
.
And
that
thou
maiest
knowe
that
by
the
holye
ghost
they
did
miracles
,
heare
howe
the
Apostle
sayeth
:
who
than
gaue
you
the
spirite
,
and
wroughte
these
miracles
amonge
you
,
Gal.
iii.
was
it
of
the
workes
of
the
lawe
,
or
of
the
hearinge
of
fayth
?
And
agayne
,
that
they
did
suffer
muche
after
they
hadde
receyued
the
fayth
he
declareth
in
this
,
where
he
sayeth
:
Haue
ye
suffred
so
greate
affliction
in
vaine
,
if
it
be
in
vaine
?
After
that
they
had
walked
and
profited
thus
muche
in
the
fayth
,
they
did
commyt
suche
a
synne
that
was
able
to
alienate
theym
cleane
from
Christ
,
whereof
the
apostle
spake
.
Beholde
,
I
Paule
saie
vnto
you
,
if
you
vse
circumcision
,
Christ
will
profite
you
nothing
.
Gal.
v.
And
againe
,
you
that
be
iustified
by
the
lawe
,
be
fallen
from
grace
.
Yet
after
these
decayes
of
faythe
,
after
so
greate
falles
,
he
calleth
them
backe
againe
,
and
with
motherlye
affection
dothe
cheryshe
them
,
Gal.
iiii
.
sayinge
:
Mine
owne
litle
children
whome
I
labour
to
bring
forth
againe
as
a
mother
doth
of
her
child
vnborne
,
whiles
that
Christe
be
formed
in
you
.
What
other
thinge
is
taughte
by
these
,
but
that
it
is
possible
that
Christe
maye
bee
formed
and
dwell
in
hym
agayn
by
penaunce
,
that
hath
fallen
from
Christ
by
extremitie
of
sinne
before
.
Almyghty
GOD
wylleth
not
the
deathe
of
a
sinner
,
but
that
hee
conuerte
and
lyue
.
Lette
vs
therefore
be
conuerted
,
Eze.
xviii
.
and
lette
vs
yeld
our selues
to
the
accomplishinge
of
Gods
wyll
.
For
so
longe
as
wee
bee
in
this
life
,
how
greate
synnes
so
euer
we
commit
,
it
is
possible
to
wasshe
theym
all
awaye
by
penaunce
,
but
when
wee
shal
be
taken
out
of
thys
worlde
,
there
although
wee
repent
vs
,
for
wee
shall
repent
very
muche
,
yet
we
shal
haue
no
profyte
of
our
repentaunce
.
And
althoughe
there
be
gnashinge
of
teeth
,
yowlynge
and
wepynge
,
althoughe
wee
praye
and
crye
out
wyth
innumerable
obsecrations
,
no
man
wyll
heare
vs
,
no
man
wyll
succour
vs
,
no
not
so
much
as
with
his
fyngers
end
powre
a
litle
water
vpon
our
tonge
that
burneth
in
the
flambe
,
but
wee
shall
heare
that
the
ryche
man
hearde
of
Abraham
,
that
a
greate
wast
distaunce
is
putte
betwene
vs
and
you
,
Luc.
xvi
.
so
that
none
from
thence
maye
come
hyther
,
nor
from
vs
to
you
.
Lette
vs
therfore
good
brethren
caste
vp
oure
eyes
to
oure
Lorde
Iesu
Chryste
,
and
lette
vs
lyke
good
and
profytable
seruauntes
seeke
hym
,
and
not
dyspayre
so
longe
as
wee
enioye
thys
lyfe
,
by
penaunce
to
obteyne
pardone
for
oure
synnes
,
onelye
in
hell
,
as
I
sayed
,
the
medycynes
of
penaunce
wyll
profyte
nothing
,
but
in
this
lyfe
,
althoughe
it
bee
in
the
laste
crooked
age
and
in
the
extremitie
of
synne
,
yet
beleue
me
it
wyll
cure
vs
and
bringe
vs
to
perfyte
healthe
.
For
thys
cause
the
deuyll
moueth
and
dothe
all
that
he
can
to
bringe
desperation
into
oure
mindes
.
He
knoweth
full
well
that
yf
a
manne
doe
penaunce
but
a
lytle
space
,
be
it
neuer
so
shorte
,
yet
hys
conuersion
shall
not
bee
vnfruytfull
.
Onelye
lette
vs
nowe
begynne
to
dooe
better
.
Euer
the
beginning
semeth
hardest
.
At
the
first
steppe
the
waye
of
vertue
seemeth
to
be
harde
,
and
not
able
to
bee
commed
vnto
:
For
so
is
the
nature
of
all
thynges
,
all
labour
seemeth
painefull
so
long
as
it
is
weyed
onelye
in
the
consideratyon
of
a
mannes
mynde
.
But
when
we
come
to
the
experience
of
the
thinge
,
and
beginne
to
goe
throughe
a
lytle
of
the
laboure
,
than
is
all
the
feare
of
the
gryefe
dryuen
cleane
awaye
.
The
successe
of
the
woorke
bryngeth
swetenesse
,
and
the
encrease
of
vertue
newe
repayred
bryngeth
gladnesse
to
oure
myndes
,
and
by
and
by
maketh
vs
stronger
,
when
the
hope
of
saluation
begynneth
to
seme
nyghe
at
hande
.
For
that
cause
the
deuyll
tooke
Iudas
oute
of
thys
lyfe
,
least
knowynge
that
there
was
a
waye
to
turne
to
saluation
,
he
mighte
by
penaunce
refourme
hys
fall
.
Therefore
lette
vs
nowe
enter
the
iourneye
of
lyfe
,
let
vs
returne
to
the
heauenlye
citie
,
wherein
we
be
elected
and
appoynted
as
free
citizens
.
The
gates
of
this
citie
desperation
hath
shutte
,
but
hope
shall
open
theym
,
and
sure
confydence
shall
make
the
entree
large
and
brode
.
When
the
soule
begynneth
to
despayre
of
saluation
,
it
regardeth
not
then
after
what
sorte
,
or
into
what
vice
it
caste
it selfe
,
it
feareth
to
dooe
or
to
speake
nothinge
that
maye
be
contrarye
to
her
saluation
.
And
as
we
see
often
in
theim
that
bee
madde
,
when
they
haue
once
loste
the
staye
of
theyr
ryghte
mynde
,
then
they
feare
nothynge
,
nor
bee
ashamed
of
nothinge
,
but
are
bolde
to
speake
,
and
doe
whatsoeuer
they
liste
,
thoughe
they
shoulde
fall
into
the
fyre
,
or
into
a
depe
pyt
,
they
stick
not
nor
pull
not
back
theyr
foote
:
euen
so
they
that
be
taken
with
desperation
,
are
made
intollerable
,
and
runne
throughe
the
wayes
of
iniquitie
,
neither
shame
,
nor
feare
letteth
theym
,
neyther
presente
miserye
dothe
stoppe
them
,
nor
payne
to
come
dothe
affraye
them
,
onelye
deathe
whiche
they
can
not
auoyde
,
endeth
the
execucyon
of
theyr
malice
.
Wherefore
I
moste
entierlye
beseche
you
(
yf
there
bee
anye
here
that
dispayre
or
bee
in
doubte
to
attayne
mercye
and
forgeuenesse
(
to
take
agayne
the
swete
yocke
of
oure
sauiour
Iesus
Christ
and
his
light
burden
,
and
not
to
suffer
so
greate
a
treasure
of
Gods
former
giftes
and
graces
vtterly
to
peryshe
.
It
will
perishe
yf
we
continue
in
synne
prouokyng
GOD
more
and
more
with
our
noughty
dedes
.
Lette
vs
aryse
therefore
nowe
wythoute
delaye
,
and
beleue
me
,
oure
aduersary
wyll
flye
awaye
,
our
boldenesse
shall
make
hym
affrayde
,
the
more
fyerce
wee
bee
,
the
more
fearefull
wyll
hee
bee
,
and
GOD
wyll
be
presente
,
and
bothe
diminyshe
the
conscyence
of
oure
synnes
and
vndermyne
hys
mighte
and
strength
.
So
shall
we
faythfullye
serue
hym
here
,
and
reigne
with
him
eternally
in
the
next
world
throughe
Christe
our
Lorde
,
to
whom
be
all
glorye
for
euer
.
Amen
.
¶
Againste
presumption
of
mercye
.
Ser.
xvi
.
LYke
as
penaunce
is
the
mother
of
mercye
and
a
vertue
most
agreable
to
the
wyll
of
GOD
:
euen
so
(
good
people
)
an
vnpenitente
harte
is
an
enemye
of
mercye
and
moste
repugnaunte
to
the
fountayne
of
al
goodnes
,
Hier.
ad
●abinianum
.
and
suche
a
vyce
as
onely
can
neuer
atteyne
forgeuenesse
at
Gods
hande
,
who
daylye
throughe
hys
vnspeakeable
mercye
prouoketh
synners
to
penaunce
,
whome
obstynate
synners
delaiynge
their
conuersion
doe
prouoke
to
anger
.
Manye
there
bee
that
purpose
to
continue
styll
in
theyr
synnes
,
vpon
hope
of
remission
and
forgeuenesse
at
the
laste
ende
,
or
in
theyr
olde
age
,
abusynge
Goddes
goodnes
and
contemninge
hys
iustice
.
These
men
gooe
frome
euyll
to
worse
,
and
abuse
the
precious
treasure
of
tyme
,
by
their
continuaunce
in
synne
,
whiche
GOD
graunteth
to
man
as
a
specyall
remedye
againste
sinne
From
this
mooste
detestable
vyce
the
consideration
of
Goddes
inestimable
and
infinite
benefites
should
withdrawe
vs
,
leste
our
vnkindnesse
dooe
appeare
,
whyche
stoppeth
the
wayes
of
grace
,
and
suffreth
remission
to
haue
no
entrye
into
our
soules
.
GOD
the
father
hath
so
loued
vs
,
that
to
redeme
vs
his
seruauntes
,
Ioan.
iii.
he
hathe
not
spared
his
onely
begotten
sonne
.
God
the
sonne
hathe
so
loued
vs
,
that
to
make
vs
his
seruauntes
,
Bernardus
Ser
ii
.
in
festo
penthecost
.
i.
Petri.
i.
he
hath
redemed
vs
not
with
corruptyble
golde
or
syluer
,
but
wyth
hys
owne
precious
bloude
whyche
he
hathe
shedde
forth
aboundauntlye
.
They
both
haue
sent
and
geuen
vnto
vs
theyr
holy
spirite
,
God
the
holy
ghoste
,
who
hathe
endued
vs
wyth
heauenlye
and
marueylous
giftes
,
by
whom
we
haue
strengthe
of
good
lyfe
,
lyghte
of
true
knowledge
,
and
assuraunce
that
wee
shall
inherite
the
kyngedome
of
heauen
if
we
conuerte
from
synne
and
continue
in
grace
,
whiche
conuersion
God
most
pacientlye
abydeth
,
and
most
fatherly
prouoketh
by
manye
and
sondrye
wayes
,
whose
conception
maketh
cleane
ours
,
Bernardus
in
eodem
Sermone
.
whose
life
instructeth
ours
,
whose
deathe
destroyeth
ours
,
whose
resurrection
is
cause
and
example
of
ours
,
whose
ascension
prepareth
ours
,
whose
spirite
helpeth
our
infirmytie
.
What
obdurate
vnkindenesse
is
thys
`not
to
recognise
these
so
great
benefites
,
but
the
more
he
heapeth
precious
giftes
vppon
vs
,
the
more
to
displease
him
,
to
disobeye
him
,
and
to
encrease
our
own
damnation
?
The
better
he
is
to
vs
,
the
worse
to
be
to
our selues
,
&
so
spitefully
to
abuse
his
mercye
,
by
making
it
whiche
of
it selfe
is
the
cause
of
al
our
welth
&
saluation
,
to
be
by
our
prolonging
the
cause
of
our
sinne
&
the
continuance
in
the
same
?
Iob.
xiiii
.
knowing
that
the
time
of
this
frayle
and
mortal
life
is
but
short
,
and
as
it
were
a
vapour
or
smoke
appearing
for
a
time
,
Iacob
.
iiii
.
and
shortly
vanishinge
awaye
,
Eccles.
xiiii
and
that
deathe
tarieth
not
,
nor
manne
knoweth
not
hys
ende
,
but
as
fishes
bee
taken
with
the
hooke
,
and
as
birdes
be
taken
with
the
nette
:
Eccles.
ix
.
euen
so
men
be
taken
in
the
euyll
tyme
,
when
it
commeth
sodeinly
vpon
them
.
So
that
the
consideringe
of
the
certeintie
of
deathe
whiche
no
man
can
escape
,
and
the
vncerteintye
of
the
tyme
of
deathe
,
Aug
in
psal.
cx
.
whiche
god
hath
made
vncertaine
to
man
,
lest
he
shoulde
lyue
worse
vnder
hope
of
forgeuenesse
,
shoulde
bee
a
greate
cause
to
moue
euery
man
to
make
hast
to
amende
hys
synnefull
lyfe
For
lyke
as
in
the
fyrmamente
a
starre
dothe
soone
ryse
and
sodeynlye
setteth
againe
,
Bernard●s
〈…〉
ca.
ii
▪
and
as
a
sparkle
of
fyre
is
soone
quenche●
and
put●e
out
:
euen
so
endeth
a
mans
life
wh●●
he
liueth
in
this
worlde
most
pleasauntlye
,
and
thynketh
he
shall
liue
many
yeares
,
and
dysposeth
thinges
to
be
done
by
long
tymes
,
sodeynly
is
he
caughte
by
deathe
,
and
at
vnwares
the
soule
taken
from
the
bodye
.
Ibidem
.
cap.
iii.
Therefore
I
praye
you
consider
euery
man
with
himself
,
where
those
men
be
nowe
that
not
longe
agoe
were
so
holly
sette
vpon
the
worlde
,
and
geuen
to
satisfye
the
pleasures
of
their
flesh
and
priuate
willes
?
Nothinge
remayneth
of
them
here
but
ashes
and
wormes
.
Marke
diligentlye
what
they
be
,
and
what
they
haue
bene
.
They
were
men
as
thou
arte
,
they
dyd
eate
,
drinke
,
laughe
,
Iob.
xxi
.
and
led
their
lyues
in
pleasures
and
went
to
hell
in
a
moment
of
tyme
,
here
theyr
fleshe
is
commytted
to
the
wormes
,
and
theyr
soules
to
the
fyre
,
vntill
they
bothe
be
knit
together
agayne
,
and
as
they
were
felowes
in
sinne
,
so
to
be
ioyned
in
eternal
paine
.
What
profyted
them
their
vayne
glorye
,
their
shorte
mirth
,
their
authoritie
of
the
worlde
,
their
pleasure
of
the
fleshe
,
theyr
false
ryches
,
their
greate
famylye
,
and
their
noughtye
desires
of
so
great
gladnesse
what
heauynesse
doth
ensue
:
out
of
that
great
wealth
and
pleasures
they
fell
into
great
misery
and
tormentes
.
What
so
euer
happened
to
theym
,
the
same
may
happen
to
the
,
beinge
a
man
as
they
were
.
For
thou
arte
made
of
earth
,
and
doest
liue
of
earth
,
and
shall
returne
into
earth
,
when
thy
last
day
shall
come
,
whiche
commeth
sodeinly
,
&
perchaunce
shall
be
to
morowe
.
It
is
certeine
that
thou
shalt
dye
,
but
vncertein
whan
,
howe
,
or
where
.
Wherefore
seinge
deathe
dothe
alwayes
looke
for
thee
,
if
thou
be
a
wise
man
,
see
that
thou
looke
alwaies
for
it
.
The
iustice
of
god
can
not
iudge
otherwise
,
but
as
our
woorkes
deserue
.
For
he
that
loueth
the
worlde
more
than
God
,
glotonye
more
than
abstinencye
,
lechery
more
than
chastitie
,
shal
folow
the
deuill
and
go
with
him
into
eternall
fyre
and
paine
.
Whiche
paines
euery
wise
man
wyll
feare
and
so
auoyde
them
,
lest
by
contemning
of
them
he
fall
sodeinly
into
them
.
Therefore
remember
the
horrible
throne
of
Gods
iudgement
,
Chrysost.
de
repara
.
●apli
.
whiche
is
compassed
about
with
a
burning
floude
of
fyrye
flambe
,
where
is
wepinge
and
gnashinge
of
teeth
,
where
is
outward
darkenes
,
&
the
worme
of
conscience
that
neuer
dyeth
,
and
the
fyre
that
neuer
is
quenched
.
For
the
fyre
here
consumeth
and
wasteth
all
thynges
it
receyueth
:
the
fyre
there
what
so
euer
it
receyueth
once
,
it
alwaies
tormenteth
and
reserueth
it
in
continual
payne
,
and
is
therefore
called
a
fyre
vnquencheable
,
not
onelye
for
that
it
is
neuer
quenched
it selfe
,
but
also
for
that
it
neuer
destroyeth
and
bringeth
to
nought
those
it
once
receyueth
.
The
scripture
saieth
,
i.
Cor.
xv
▪
that
sinners
put
on
and
are
clad
with
incorruption
,
that
is
to
saye
,
not
to
the
honour
of
lyfe
,
but
to
the
eternitie
of
paine
.
The
violence
of
thys
payne
and
the
power
of
thys
fyre
no
tonge
can
expresse
.
For
in
corruptible
thinges
,
there
is
nothinge
like
that
can
be
compared
to
thynges
incorruptible
,
whether
it
bee
good
or
euyll
.
Yet
let
vs
imagyne
at
least
some
image
of
that
fyre
and
paine
.
Remember
when
a
man
is
inflamed
with
the
vehemente
heate
of
a
burnynge
ague
,
what
anguyshe
,
what
torment
is
bothe
in
the
bodye
and
soule
?
Nowe
of
thys
temporall
payne
,
measure
howe
greate
the
paines
be
whyche
that
eternall
fyre
dothe
cause
,
which
the
fyerye
floude
that
runneth
before
the
horryble
iudgement
seate
of
Christe
dothe
ouerflowe
with
his
flambye
waues
.
What
shall
we
do
there
?
What
maye
we
aunswere
?
There
shall
nothing
be
there
but
gnashing
of
teeth
,
but
houling
and
weping
and
late
repentaunce
,
when
help
shall
cease
,
and
paines
increase
on
euery
syde
,
nor
there
is
no
conforte
any
where
,
no
man
shal
come
to
our
sight
,
but
onelye
the
ministers
of
paynes
,
and
the
vggelye
faces
of
the
tormentours
,
and
that
is
mooste
greuous
of
all
,
there
shall
bee
no
comforte
of
the
ayre
and
lyghte
.
For
rounde
aboute
the
places
of
paynes
shall
bee
outewarde
darknesse
,
and
that
flambynge
fyre
which
as
it
hathe
the
nature
not
to
consume
and
destroye
,
so
it
hath
not
to
geue
light
,
but
it
is
a
dark
fyre
,
and
a
blacke
flambe
,
to
theym
that
remayne
therein
.
What
horrible
trembling
,
what
resolution
,
and
as
it
were
a
meltinge
of
his
bodye
and
bowelles
,
what
rentinge
of
hys
fleshe
and
members
,
what
and
howe
greate
affliction
is
in
all
sences
,
no
speache
can
expresse
.
There
be
dyuers
and
sondry
facions
of
paynes
,
and
in
euerye
man
and
woman
according
to
the
number
and
greatnes
of
synnes
,
are
multiplied
the
paines
.
And
yf
thou
woulde
saye
,
howe
can
a
body
suffice
to
endure
so
great
paynes
,
whyche
knoweth
no
ende
of
tyme
:
Consider
what
chaunceth
some
tymes
in
this
life
,
and
of
a
lytle
,
coniecture
the
greate
.
Howe
sometymes
we
see
some
wasted
wyth
a
longe
disease
,
and
yet
can
fynde
no
ende
of
their
wretched
and
hatefull
lyfe
.
But
althoughe
the
body
is
sometyme
dissolued
by
death
,
yet
the
soul
is
not
consumed
.
Wherupon
it
foloweth
,
that
when
the
bodye
likewise
shall
receiue
immortalitie
,
neyther
than
the
soule
nor
the
bodye
canne
with
any
paine
be
vtterly
destroyed
.
For
in
thys
present
lyfe
it
can
not
chaunce
that
the
payne
of
the
body
shoulde
be
bothe
vehement
and
perpetuall
,
but
the
one
geueth
place
to
the
other
,
because
the
frailtye
of
the
bodye
can
not
sustayne
bothe
.
But
when
bothe
are
made
incorruptible
then
maye
the
payne
rage
at
wyll
,
and
fynde
no
ende
.
Let
vs
not
thinke
that
the
extremytye
of
oure
torment
shall
make
an
ende
of
our
sorowe
,
but
as
we
sayed
,
oure
sinnes
shall
kindle
oure
payne
,
and
incorruption
of
bodye
and
soule
shall
without
end
continue
the
same
.
And
if
it
were
so
that
equall
time
and
all
one
space
were
appointed
for
the
pleasure
here
and
for
the
payne
there
,
shoulde
there
be
any
man
so
folishe
and
so
madde
,
that
woulde
chose
for
one
daye
of
pleasure
,
to
suffer
one
daye
of
payne
,
when
as
the
sorowe
of
one
houre
and
euery
torment
of
the
bodye
,
is
wonte
to
make
vs
forgette
all
tyme
paste
in
pleasure
before
?
But
now
,
where
as
it
is
possible
in
a
shorte
time
,
yf
we
conuert
to
God
,
to
escape
all
these
tormentes
of
paines
,
and
to
atteyne
eternall
ioye
:
why
doe
wee
lynger
,
why
do
we
tarye
,
and
do
not
vse
the
largenesse
and
free
gyfte
of
GOD
?
The
vnspeakeable
and
infinite
goodnesse
of
God
,
hathe
alreadye
prouided
,
not
to
extend
the
tyme
of
our
laboures
and
conflictes
,
nor
to
make
it
longe
or
eternall
,
but
shorte
,
and
as
I
might
say
,
a
moment
of
an
houre
.
This
is
euen
the
life
present
,
yf
it
be
compared
to
the
lyfe
eternall
.
The
goodnesse
of
God
hath
therefore
prouided
that
in
thys
lytle
shorte
lyfe
shoulde
be
oure
conflictes
and
labours
,
and
in
that
whyche
is
eternall
shoulde
be
the
crowne
and
rewarde
of
oure
merytes
,
that
oure
labours
shoulde
soone
be
ended
,
and
the
rewarde
of
oure
merites
should
endure
for
euer
.
But
this
,
like
as
it
reioyseth
them
that
through
pacience
of
labour
receiue
the
crowne
:
So
it
tormenteth
and
afflicteth
them
in
tyme
to
come
,
that
see
them selues
for
a
short
time
of
pleasure
,
to
haue
lost
eternall
glorye
,
and
to
haue
gotten
perpetuall
miserye
.
And
lest
we
come
into
this
vexation
of
mynde
,
lette
vs
nowe
awake
whyle
we
haue
tyme
.
Loo
,
nowe
is
the
time
acceptable
,
ii
.
Cor.
vi
.
nowe
is
the
daye
of
repentaunce
.
But
if
we
neglect
oure
lyfe
,
there
remaineth
for
vs
not
onelye
those
euils
whyche
we
shall
suffer
in
hell
,
but
an
euill
more
greuous
then
all
that
.
To
be
excluded
from
all
goodnes
,
and
to
be
depriued
of
suche
ioyes
as
be
ordeyned
for
sayntes
,
doth
engender
such
a
griefe
,
suche
a
sorowe
,
that
if
no
other
did
otherwyse
vexe
vs
,
that
alone
might
suffyce
.
The
lacke
of
the
glorye
whiche
we
had
in
our
power
to
enioy
,
passeth
all
the
tormentes
that
be
in
hell
.
For
when
the
holle
vniuersall
worlde
shall
come
to
iudgemente
,
to
be
iudged
of
that
iudge
,
that
nedeth
no
witnes
,
that
seketh
no
proues
,
that
admytteth
no
oratours
,
but
all
these
set
aparte
,
he
himselfe
discouereth
and
sheweth
abrode
both
dedes
,
wordes
,
and
thoughtes
,
and
euery
thing
as
it
were
painted
in
certeine
tables
,
he
layeth
open
before
the
eyes
of
them
that
did
them
,
&
of
them
that
stand
by
:
How
shall
not
euery
creature
then
shake
and
stand
in
great
feare
?
And
if
then
the
floud
of
fyre
did
not
ouerflow
the
worlde
,
nor
the
terrible
angels
assist
God
,
and
if
there
were
no
face
&
horrible
sight
of
tormentes
,
but
onely
this
,
that
yf
men
were
called
forth
before
the
kinge
and
some
should
be
accompted
worthye
prayse
and
honor
,
and
other
wyth
shame
,
rebuke
,
and
confusyon
,
abiected
out
of
syght
.
If
men
should
onely
suffer
thys
kinde
of
punishment
,
would
not
it
in
a
maner
excede
all
the
paynes
of
hell
,
that
other
men
receyuing
rewardes
of
the
king
,
they
had
deserued
shameful
repulse
with
confusion
?
how
great
〈◊〉
this
is
although
my
wordes
can
not
fully
teache
it
nowe
,
yet
when
it
shall
come
to
experyence
of
the
matter
in
dede
,
then
we
shal
plainelye
know
it
,
because
we
shall
painfully
fele
it
.
Adde
also
to
all
these
,
the
sorowes
of
the
tormentes
,
&
not
onely
the
confusion
and
shamefull
reproche
,
but
also
put
before
thine
eyes
the
way
that
men
be
drawen
to
the
fyre
and
paynes
,
thinke
vppon
the
cruell
and
horrible
ministers
of
the
paynes
that
throw
downe
headlinge
synners
into
all
kindes
of
tormentes
and
that
the
same
time
that
other
which
lyued
well
are
borne
vp
by
the
most
clere
and
pleasaunt
aungelles
,
before
the
hyghe
seat
of
the
eternal
king
,
and
are
rewarded
with
crownes
of
glory
,
and
immortall
reward
.
It
is
no
maruaile
if
the
infidels
,
and
they
that
beleue
not
the
generall
iudgement
and
the
resurrection
to
come
,
care
not
how
they
liue
and
haue
no
compunctyon
of
harte
,
nor
remorse
of
their
synnes
,
but
for
vs
that
see
thinges
to
come
surer
then
thinges
presente
to
lyue
so
wretchedlye
and
to
take
no
remembraunce
of
the
iudgement
to
come
,
but
to
fall
into
vtter
contempt
of
it
,
it
is
extreme
maddenesse
,
and
one
of
the
greatest
sinnes
of
all
,
when
we
that
beleue
,
frame
our
lyues
lyke
vnto
them
that
beleue
not
.
To
fall
into
sinne
is
a
point
of
mannes
infyrmitie
,
but
to
remayne
in
synne
styll
,
is
a
poynte
of
the
deuilles
obstinacye
.
Thus
let
vs
put
before
our
eyes
the
last
daye
,
Aug.
in
psal.
ci
.
and
make
haste
to
amende
our
lyues
tyll
we
haue
tyme
.
For
he
that
hath
promysed
pardone
vnto
vs
,
whensoeuer
we
conuerte
,
dothe
not
promise
vnto
vs
longe
lyfe
and
to
lyue
whyle
to
morowe
.
Watche
therefore
(
sayeth
our
sauiour
Christe
)
because
ye
knowe
not
the
daye
nor
the
houre
.
Mat.
xxv
.
Gregorius
hom.
xii
▪
Esai
.
lv
.
Euer
ought
we
to
be
afrayde
of
the
laste
daye
which
we
can
not
foresee
.
We
ought
than
to
seke
our
Lorde
GOD
whyles
he
maye
be
founde
and
not
to
lye
sleping
in
sinne
as
the
fyue
foolyshe
virgins
did
tyll
the
spouse
come
,
and
the
doore
be
shutte
.
For
than
shall
the
doore
be
shutte
to
them
that
to
late
and
vnfrutefully
shall
lament
,
whiche
now
standeth
open
to
all
that
truely
and
betymes
wil
be
penitent
.
There
shal
be
repentaunce
than
,
but
not
fruitfull
.
For
than
shall
he
fynde
no
pardon
that
now
wilfully
looseth
the
time
of
pardon
.
Yf
we
than
praye
wyth
the
foolyshe
virgins
,
Lorde
,
lorde
open
the
doore
to
vs
,
wee
shall
heare
hym
saye
againe
,
I
knowe
you
not
.
For
there
is
no
man
can
obteyne
that
he
asketh
,
whyche
here
woulde
not
fulfyll
that
GOD
commaunded
.
He
that
wyll
be
oute
of
all
dout
,
and
auoyde
the
daunger
of
eternall
deathe
,
Ambros.
exhor.
ad
penitentiam
lette
hym
dooe
true
penaunce
whyles
he
is
in
healthe
and
hathe
space
and
occasion
of
GOD
offered
to
doe
it
,
and
than
maye
he
be
sure
,
because
he
hathe
done
penaunce
in
that
tyme
,
when
he
myghte
haue
synned
more
.
But
yf
he
wyll
than
take
repentaunce
when
he
can
synne
no
more
:
than
synne
dothe
forsake
hym
,
and
he
not
it
,
and
than
it
is
no
maruayle
thoughe
GOD
contemne
him
in
hys
deathe
,
that
euer
before
contemned
GOD
in
his
lyfe
.
It
is
easye
for
a
sinner
at
the
begynninge
to
aryse
,
but
if
he
delaye
his
conuersyon
,
the
longer
he
remayneth
in
synne
,
the
harder
it
wyll
be
for
hym
to
aryse
.
The
longer
the
deuyll
hathe
possessed
a
man
,
wyth
the
more
difficultie
will
he
let
hym
go
.
Dauid
smote
Goliath
in
the
forehead
and
so
killed
him
,
i
▪
reg.
xvii
.
wherby
we
be
taught
that
the
deuill
is
soone
kylled
if
we
smite
him
in
the
foreheade
,
that
is
to
saye
,
at
his
firste
entrye
into
vs
by
sinne
and
in
the
beginning
of
our
life
.
If
by
heaping
one
sinne
vpon
an
other
we
accustome
oure selues
to
the
same
noughtye
lyuinge
,
in
processe
of
tyme
,
synne
wyll
wexe
stronge
in
vs
,
and
preuayle
ouer
vs
,
and
make
vs
as
bonde
men
and
slaues
vnto
it
,
Chryso●●
.
ho.
lix
.
in
genesim
.
and
to
folowe
that
waie
whether
so
euer
the
deuyll
shall
leade
or
moue
vs
.
Than
shall
Goddes
specyall
grace
gooe
from
vs
,
Goddes
spyryte
forsake
vs
,
and
we
be
lefte
to
oure selues
when
one
synne
shall
be
a
punishemente
for
an
other
.
A
custome
in
euerye
thynge
is
merueylouse
vyolent
,
Idem
.
lib.
iii.
aduers.
vitup●ratores
▪
vit.
mo
.
Ber●ard
.
ser.
de
septem
donis
speciallye
when
it
hathe
bodelye
pleasure
ioyned
wyth
it
,
fyrste
to
entyce
,
and
than
to
enforce
the
soule
to
sinne
.
Fyrste
a
manne
that
is
not
carefull
howe
to
lyue
and
please
GOD
,
by
neglygence
and
not
regardynge
hys
deedes
suffereth
the
feare
of
GOD
to
gooe
awaye
,
and
than
begynneth
he
curyouslye
to
searche
and
loue
thynges
withoute
himselfe
,
as
worldelye
vanities
and
estymation
,
whereby
inwarde
deuotion
in
the
harte
decayeth
,
after
that
curiositie
hee
fyndeth
soone
that
pleaseth
his
wyll
,
and
doth
practyse
that
that
is
euill
and
hurtfull
to
his
soule
.
Thus
proceadinge
from
vyce
to
vyce
,
hee
is
ledde
by
his
own
lust
,
not
stopped
by
any
shame
,
leauynge
that
is
lawefull
and
followynge
that
lyketh
him
.
In
this
damnable
lust
is
he
bounden
by
custome
,
whiche
maketh
those
vyces
that
hee
practiseth
,
to
be
as
it
were
naturall
to
hym
,
and
so
from
custome
,
falleth
into
contempte
of
sinne
geuinge
luste
the
bridle
and
running
headlinges
whether
so
euer
it
carieth
him
.
This
contempte
bringeth
in
extreme
malyce
,
and
causeth
him
to
bee
glad
when
he
hathe
done
euil
,
and
to
reioyce
in
all
iniquitie
.
This
is
the
pernitious
and
deadlye
chayne
of
sinne
that
draweth
a
manne
euen
downe
to
the
pit
of
hell
,
whiche
can
not
bee
broken
when
it
is
once
surely
linked
,
excepte
he
stop
at
the
beginning
and
louse
the
linkes
before
they
bee
knit
one
by
one
.
This
cheyne
made
Lucyfer
an
Aungell
of
lyght
,
to
be
a
Deuyll
in
hel
,
which
falling
from
GOD
by
presumption
,
Bernard
in
psal.
qui
habitat
.
Ser.
xi
.
encreaseth
in
malyce
by
obstinacye
.
Thys
waye
goe
all
they
that
be
children
of
the
Deuyll
,
firste
by
presumtion
not
carynge
to
sinne
,
and
than
by
obstinacye
refusinge
to
ryse
.
But
lette
vs
consider
with
oure selues
the
daunger
whiche
wee
bee
in
that
haue
sinned
and
not
doone
Penaunce
.
Nowe
is
the
axe
putte
to
the
tree
roote
,
if
we
fal
by
death
hauing
euil
fruite
and
not
good
,
Mat.
iii.
we
shall
perishe
for
euer
more
.
Lette
vs
consider
the
casualtie
of
oure
frayle
life
,
the
malice
of
the
deuill
oure
Ghostlye
enemye
,
the
nature
of
synne
,
wherein
the
longer
we
tarye
the
harder
it
is
to
come
out
,
the
goodnesse
of
God
that
so
paciently
prouoketh
vs
to
returne
,
the
vnspeakable
ioye
that
by
Goddes
grace
lyeth
in
oure
power
to
attayne
,
the
horrible
paines
of
hell
,
whiche
by
oure
sinne
wee
iustly
deserue
,
and
lette
vs
withoute
any
deliberation
or
counsayle
,
but
in
all
hast
flye
out
of
Egipte
,
and
runne
out
of
Sodome
,
that
is
to
saye
,
oute
of
the
kingdome
of
darknesse
and
synne
,
by
the
waye
of
Penaunce
,
vsinge
Goddes
pacience
to
oure
amendement
,
not
abusynge
it
to
his
anger
and
our
confusion
.
For
if
wee
saye
with
the
wycked
seruaunte
,
my
lord
prolongeth
his
comminge
,
Luc.
xii
.
and
beginne
(
as
he
did
)
to
beate
the
seruauntes
and
maides
oure
felowes
,
by
anye
oppressyon
or
iniurye
,
and
also
beginne
to
eate
,
drinke
,
and
be
dronken
:
the
Lord
of
vs
and
of
that
seruaunte
shall
come
in
the
daye
when
wee
looke
not
for
him
,
and
in
the
houre
when
we
knowe
not
,
and
shall
geue
vs
oure
rewarde
amonges
infidelles
and
vnbeleuers
.
Butte
if
wee
by
and
by
at
the
hearinge
of
Goddes
woorde
(
as
the
Niniuites
didde
at
the
preachinge
of
Ionas
)
dooe
not
harden
oure
hartes
,
Ione
.
iii.
but
conuerte
to
hym
vnfaynedlye
by
Penaunce
as
they
dydde
:
thanne
maye
wee
bee
sure
of
hys
mercye
and
remission
,
than
shall
be
great
gladnes
in
heauen
among
the
blessed
angels
of
GOD
for
our
conuersion
,
and
we
for
well
vsing
of
his
grace
be
brought
to
the
fruition
of
his
glory
,
the
whiche
God
geue
vs
throughe
Christe
oure
Lorde
to
whome
with
the
father
and
the
holy
ghost
be
al
honoure
.
Amen
.
¶
Of
Contrition
Ser.
xvii
.
YE
haue
learned
(
good
people
)
by
the
woordes
of
holye
scripture
and
by
the
publicke
and
vniforme
teaching
of
Chrystes
vniuersall
church
,
that
penance
is
the
onely
medicine
after
baptysme
to
heale
the
dyseases
of
our
synnefull
soules
,
and
the
onelye
meane
ordeyned
of
Chryste
to
reconcile
vs
againe
to
the
fauour
of
almighty
god
,
whom
by
our
sinne
and
the
transgression
of
his
lawe
we
had
greuouslye
offended
.
And
to
th
intent
that
euery
man
might
vse
thys
holsome
medicine
after
the
true
sorte
,
and
in
suche
wyse
as
it
maye
bee
acceptable
to
God
and
profitable
to
his
health
and
saluation
:
I
shall
(
by
Goddes
grace
)
declare
vnto
you
at
this
time
,
whiche
be
the
partes
of
penaunce
,
and
than
principally
rest
in
the
declaringe
of
the
first
parte
.
Chrysost.
Ser.
de
penitentia
.
Penaunce
whiche
is
perfite
and
fruitfull
hath
three
partes
,
Contrition
in
hart
,
Confession
in
mouthe
,
Humilitie
,
or
satisfaction
in
woorke
.
For
seyng
this
Sacrament
of
Penaunce
is
exercised
like
a
iudgement
where
there
is
bothe
accusation
,
witnes
,
and
sentence
,
we
maye
vnderstande
that
god
is
the
iudge
in
this
court
of
our
conscience
,
where
our
thought
is
our
accusour
,
oure
conscyence
wytnesse
agaynste
vs
,
Aug.
ho
▪
v●●ma
▪
confyrmed
wyth
the
confessyon
of
oure
owne
gyltinesse
,
whiche
presupposeth
the
sorowe
we
take
for
oure
offences
,
and
contrarye
to
the
maner
of
all
worldlye
courtes
,
because
wee
dooe
not
stande
in
defence
of
oure
owne
dedes
,
but
plead
giltie
before
GOD
,
who
hathe
promysed
to
pardone
al
them
that
conuerte
and
humble
them selues
before
him
,
therefore
sentence
of
absolution
and
free
pardone
is
graunted
to
vs
by
hym
that
wylleth
not
the
deathe
of
a
synner
,
but
rather
his
conuersion
and
life
.
Whiche
sentence
is
putte
in
execucion
when
the
party
gylty
submitteth
him selfe
voluntarilye
to
the
correction
and
discipline
of
his
mercyefull
Iudge
,
or
of
hys
minister
in
his
name
.
And
by
thys
wee
maye
perceiue
that
of
this
Sacrament
there
be
the
three
partes
we
spake
of
before
.
Nowe
concernynge
the
fyrste
parte
,
(
it
is
to
bee
knowen
)
that
Contrition
is
an
inwarde
sorowe
and
repentaunce
whiche
a
sinner
wyllinglye
taketh
for
hys
synnes
for
the
loue
of
GOD
:
whome
he
hathe
so
vnkindelye
offended
,
for
the
whiche
he
fully
purposeth
to
sinne
no
more
,
but
to
kepe
Christes
commaundementes
truely
,
and
to
make
restitution
,
and
to
confesse
his
offences
,
and
to
doo
satisfaction
for
theim
,
as
he
shall
bee
enioyned
.
This
is
the
Contrition
and
repentaunce
that
euerye
synner
muste
take
for
hys
synnes
,
and
(
for
better
knowledge
of
the
same
)
lette
euery
manne
marke
well
euerye
point
and
parte
of
it
.
Firste
that
is
an
inwarde
sorowe
whiche
is
taken
,
not
for
any
naturall
inclination
,
as
for
that
sinne
of
it selfe
is
dishoneste
,
or
bringeth
infamy
and
slaunder
to
the
doer
,
for
suche
sorowe
is
not
true
contrition
,
because
it
proceadeth
not
from
faith
which
is
the
foundation
of
penaunce
,
Aug.
de
fide
ad
Petrum
.
cap.
xxxi
.
whyche
no
man
can
do
except
GOD
with
hys
grace
preuent
hym
,
and
freelye
by
hys
mercye
conuerte
him
:
nor
yet
onely
procedeth
from
feare
of
punishement
eyther
temporall
or
eternall
,
for
that
declareth
that
the
sinner
dothe
not
nor
woulde
not
forsake
his
sinne
,
Gregor.
in
Iob.
li.
iiii
.
cap.
xxviii
.
if
he
knewe
that
he
myghte
continue
in
the
same
styll
wythoute
anye
payne
or
punishemente
,
but
it
proceadeth
from
the
loue
of
GOD
,
whose
maiestye
wee
haue
offended
,
and
therefore
are
angry
with
our selues
and
hate
that
oure
noughtye
sinne
wherwith
we
did
offend
,
&
had
rather
suffer
any
paine
be
it
neuer
so
greate
than
to
offende
him
againe
.
This
is
the
true
sorow
of
Contrition
whiche
is
taken
for
our
sinnes
,
principally
for
this
respect
,
that
we
haue
offended
our
most
merciful
father
,
whiche
contrition
he
wyll
neuer
despise
,
but
receiue
to
mercye
all
those
that
with
so
pure
an
harte
doe
turne
to
him
.
Blessed
Saincte
Peter
in
the
repentaunce
that
hee
tooke
for
hys
synne
,
left
an
example
howe
we
might
haue
true
Contrition
,
whiche
is
to
dooe
as
he
dydde
.
Mat.
xxvi
.
For
hee
was
verye
sorye
and
wepte
bytterlye
for
hys
offence
alone
by
him selfe
:
And
yet
he
did
not
so
for
any
bodely
hurt
,
that
he
had
for
denyinge
of
hys
master
our
sauior
Christ
,
nor
for
any
losse
that
he
had
of
worldlye
goodes
,
nor
for
any
rebuke
that
was
geuen
hym
for
hys
denyall
,
nor
yet
for
anye
feare
that
the
Iewes
woulde
haue
put
hym
to
shame
because
he
had
denyed
his
maister
,
for
he
knewe
they
woulde
neyther
hurte
hym
nor
blame
him
,
but
rather
fauoure
him
for
it
.
But
these
thynges
caused
him
to
be
sory
and
to
wepe
for
his
sinne
.
First
he
did
remember
and
consider
the
great
perfection
,
holynes
and
goodnes
of
his
maister
,
and
howe
he
was
the
verye
sonne
of
almighty
God
,
and
also
he
remembred
how
he
had
taken
him
and
made
him
his
disciple
,
and
howe
great
fauour
&
singuler
kindnesse
he
had
shewed
him
,
for
the
which
he
considered
how
feruentlye
he
loued
Christe
and
how
greatly
he
was
bounden
so
to
doe
.
And
than
he
remembred
the
promyse
he
hadde
made
vnto
him
,
and
how
vnfaithful
he
was
in
breaking
that
promise
,
and
vnkind
in
denyinge
and
forsakinge
his
mayster
.
And
thus
the
remembringe
and
consideringe
of
these
thynges
,
caused
Sayncte
Peter
to
bee
contryte
and
to
wepe
for
hys
synne
,
and
to
wyshe
that
he
had
not
denied
Christ
,
and
further
to
wyll
that
he
woulde
neuer
offende
agayne
nor
breake
hys
promyse
anye
more
,
but
euer
keepe
and
fulfyll
iustelye
all
that
euer
his
maister
our
Sauyoure
Chryste
didde
commaunde
hym
to
do
.
And
so
Sainte
Peter
dyd
.
After
this
maner
shoulde
we
consider
our
sinnes
and
be
sory
&
contrite
for
them
.
Surely
if
we
sinners
did
call
diligently
to
our
remembraunce
the
gret
goodnes
of
our
sauior
Christ
euer
shewed
vnto
vs
,
as
how
he
redemed
vs
with
his
moste
precious
bloud
and
painefull
deathe
,
and
hathe
chosen
vs
to
his
disciples
and
made
vs
inherytours
vnto
heauen
,
and
howe
mercyfull
and
gratious
he
is
alwayes
vnto
vs
,
and
howe
holye
iust
,
reasonable
,
laudable
,
and
howe
easye
a
lawe
he
hath
geuen
vs
,
and
than
consider
further
particularly
and
more
in
specyall
hys
goodnesse
and
that
he
hathe
done
and
doth
dayly
for
vs
,
we
shoulde
than
see
that
wee
ought
to
loue
,
laude
,
and
honour
him
aboue
all
creatures
and
fulfyll
hys
commaundementes
whyche
wee
haue
vowed
and
promysed
to
dooe
.
And
than
yf
we
did
consyder
the
vylenesse
and
noughtinesse
of
our
sinnes
,
and
howe
muche
we
did
againste
naturall
reason
and
honestie
in
doynge
of
them
,
and
howe
greatlye
we
dyd
offende
God
in
presuminge
to
doe
so
euill
in
his
presence
and
fighte
againste
his
lawe
,
and
in
breakinge
our
solemne
promisse
of
kepinge
his
commaundementes
,
and
than
if
wee
dyd
consider
that
in
doinge
of
our
sinnes
we
did
not
regarde
his
gracious
goodnes
and
fauour
,
nor
feare
his
power
and
most
dreadfull
punishement
,
if
we
did
well
consider
these
thinges
,
&
were
fullye
perswaded
of
Goddes
mercye
whiche
he
is
readye
to
shewe
to
all
that
vnfeynedlye
wyll
forsake
theyr
former
noughtye
wayes
and
turne
to
hym
:
wee
shoulde
than
take
this
contrition
,
and
see
that
wee
oughte
to
be
more
sorye
for
oure
synnes
,
than
Saynt
Peter
ought
to
haue
bene
for
hys
.
For
oure
Sauioure
Chryste
hadde
shewed
vs
more
kyndenesse
and
hadde
doone
more
for
vs
than
he
hadde
done
for
Saincte
Peter
at
that
tyme
.
For
he
dyed
afterwarde
for
oure
sakes
and
redemed
vs
,
and
delyuered
vs
oute
of
the
handes
of
the
Deuyll
.
And
againe
our
sinnes
bee
moo
,
and
wee
haue
oftener
broken
oure
promyse
than
Sayncte
Peter
didde
,
for
hee
brake
it
but
once
and
that
was
for
feare
,
and
wee
haue
synned
often
tymes
wythoute
anye
feare
or
compulsion
,
but
rather
wyllynglye
,
yea
,
and
dyuers
tymes
wee
haue
desyred
to
synne
and
studyed
howe
and
where
wee
myghte
fullfyll
our
vngracious
lustes
and
desyres
.
And
thus
ye
maye
see
that
we
oughte
to
be
more
contryte
and
sorye
for
oure
offences
than
Sayncte
Peter
oughte
to
haue
bene
for
his
.
By
thys
example
ye
maye
knowe
for
what
cause
and
by
what
meane
ye
maye
haue
contrition
.
And
surelye
the
synner
that
dothe
well
weye
and
consyder
this
that
I
haue
spoken
,
shall
be
sorye
that
euer
he
synned
and
didde
againste
the
wyll
and
commaundemente
of
oure
Sauioure
Chryste
,
whiche
is
so
good
and
gratious
,
and
he
shal
wil
that
hee
hadde
neuer
offended
,
and
hee
shall
hate
synne
,
and
purpose
and
atende
to
lyue
well
and
to
make
amendes
and
restytutyon
of
that
he
hathe
wrongfullye
taken
or
done
,
and
shall
humble
hymselfe
by
knowledginge
and
confessynge
hys
faultes
,
and
submytte
hymselfe
hollye
to
the
correctyon
and
dyscyplyne
of
GOD
and
hys
holye
Churche
,
not
doubtynge
but
that
hee
shal
be
receyued
to
grace
and
mercy
and
remission
of
all
his
sinnes
.
Furthermore
it
is
to
be
noted
that
the
sorow
and
repentaunce
whiche
a
theefe
taketh
for
hys
thefte
whan
hee
shall
suffer
deathe
for
it
,
and
the
repentaunce
that
a
myslyuynge
manne
or
woman
taketh
for
their
mislyuinge
when
they
shal
bee
brought
to
any
open
shame
or
shal
gette
anye
painefull
dysease
thereby
,
is
not
that
true
Contrition
that
wee
speake
of
,
nor
yet
any
other
lyke
sorowe
that
men
maye
haue
and
take
for
theyr
offences
in
other
lyke
cases
.
Because
such
synners
and
offendours
bee
not
sorye
,
for
that
they
didde
againste
Gods
lawe
and
offende
him
,
but
they
bee
sorye
for
the
deathe
,
or
shame
,
or
other
pain
which
they
shal
suffer
for
their
noughtye
liuinge
.
Yet
notwithstandinge
these
other
paynes
whereunto
they
come
by
order
of
lawe
,
they
maye
also
bee
sorye
for
their
synnes
,
specyallye
and
mooste
principallye
because
they
didde
offende
GOD
in
despysinge
him
in
doynge
their
synnes
,
more
thanne
for
anye
shame
or
payne
that
they
shall
suffer
here
for
theym
,
and
yf
they
so
dooe
hauynge
the
mynde
and
wyll
to
synne
no
more
but
to
make
restitutyon
and
to
confesse
and
make
satisfactyon
for
the
same
than
they
haue
true
contrition
,
and
maye
bee
sure
of
mercye
and
bee
saued
yf
they
dye
in
that
minde
.
And
althoughe
a
manne
is
not
truelye
contryte
whan
he
is
sorye
onelye
for
the
feare
of
payne
be
it
corporall
paine
or
euerlastinge
paine
:
yet
the
feare
of
paine
is
an
introduction
prepairinge
the
waye
for
true
contrition
.
Basi●ius
in
psal.
xxxii
i.
Ioan.
iii.
Aug.
de
Catechis
.
rud.
cap.
v.
For
charitie
withoute
the
whiche
no
man
lyueth
in
soule
by
grace
,
is
builded
vpon
feare
of
Goddes
iudgement
when
a
man
is
glad
to
be
loued
of
GOD
whom
he
feareth
and
dare
be
bolde
to
loue
hym
agayne
,
and
is
afrayde
to
displease
hym
whome
he
loueth
althoughe
he
mighte
dooe
it
withoute
punishement
.
For
no
man
commeth
to
GOD
that
is
not
smytten
with
some
feare
.
For
whiche
cause
Saint
Iohn
Baptiste
,
preparing
the
way
for
Chryste
and
remission
of
sinne
,
Mat.
iii.
bette
into
the
peoples
heades
the
horrour
of
their
sinnes
,
and
the
feare
of
Goddes
iudgement
.
And
S.
Peter
in
his
firste
Sermon
after
that
he
had
broughte
the
Iewes
in
feare
of
Gods
anger
by
declaringe
vnto
theim
howe
they
had
crucifyed
and
kylled
Iesus
whom
god
had
made
Christ
their
Lorde
,
Actes
.
ii
.
and
so
had
smitten
their
hartes
with
feare
:
than
he
taught
theim
to
do
penaunce
and
to
take
true
contricion
for
their
sinnes
.
Thus
when
a
sinner
loking
vppon
gods
lawe
eyther
wrytten
in
the
booke
or
written
in
his
owne
harte
,
whereby
he
seeth
as
in
a
glasse
what
pleaseth
or
dyspleaseth
almighty
God
,
and
seeth
also
by
faith
that
God
threatneth
damnation
and
euerlastinge
deathe
to
all
synners
,
and
than
is
accused
secretlye
by
his
owne
conscience
that
he
hath
broken
that
eternal
lawe
of
god
not
onely
in
thought
but
also
in
dede
,
and
perceiueth
the
vylenesse
and
greatenesse
of
his
owne
synne
how
often
he
hath
offended
and
into
what
misery
he
hath
brought
himself
,
and
of
what
great
graces
and
ioyes
he
hath
depriued
him selfe
thereby
,
beyng
than
separate
from
the
spiritual
communion
of
Christes
churche
,
and
giltie
of
eternall
dampnation
:
than
yf
there
be
any
sparkle
of
grace
left
in
that
man
,
if
he
be
not
obdurate
and
cleane
forsaken
of
God
he
will
begin
to
feare
and
tremble
,
which
feare
wyll
breake
the
hardnesse
of
his
harte
,
and
prepare
the
waye
for
wisedome
and
grace
to
enter
in
.
Without
the
which
feare
,
no
man
can
receyue
remission
of
synnes
and
bee
made
ryghtewyse
.
Which
feare
of
hell
is
not
in
charitie
,
but
prepareth
a
place
for
charitie
,
and
as
charitie
encreaseth
in
a
mans
harte
,
Ecclesi
.
i.
i.
Ioan
.
iiii
.
Aug.
tract
.
ix
.
in
.
i.
Epist.
Ioan
.
so
it
decreaseth
tyl
perfyte
charitie
possesse
the
holle
.
After
this
feare
a
synner
begynneth
to
hate
and
abhorre
hys
synne
,
whereby
he
was
brought
into
so
great
daunger
and
miserye
,
and
so
procedeth
to
lament
and
be
sory
for
his
offences
.
And
as
in
the
doyng
of
hys
sinnes
,
there
were
twoo
thinges
,
the
noughtye
dede
,
and
the
carnall
pleasure
that
was
ioyned
with
the
same
:
so
in
the
forsaking
of
his
sinnes
there
must
be
two
thinges
,
ceasing
from
the
dede
,
and
sorow
for
the
sinne
past
.
For
so
the
Prophet
cryeth
,
Quiescite
peruerse
agere
,
Cease
to
do
euil
.
He
that
continueth
styll
in
his
noughtye
doyng
,
Esay
.
i
,
is
farre
from
al
kinde
of
true
penaunce
.
For
how
can
he
turne
to
God
,
that
is
not
turned
from
his
synne
?
nor
he
can
not
be
sorye
that
stil
is
doing
the
thing
for
the
which
he
is
sorye
.
And
it
is
to
be
vnderstand
that
this
sorow
of
Contrition
is
inwarde
in
the
harte
,
and
not
fained
,
onelye
pretended
in
the
outward
behauiour
.
Which
the
verye
woorde
Contrition
dothe
signifye
.
For
that
is
called
contrite
,
that
is
brused
and
beaten
into
small
peeces
or
powder
:
euen
so
when
the
hardnesse
of
a
mans
harte
is
mollified
wyth
sorowe
and
teares
for
that
he
hath
by
sinne
displeased
God
,
than
is
his
hart
contrite
.
An
hard
harte
is
that
whiche
is
not
cutte
with
compunction
,
Bernardus
lib.
i.
de
considerat
.
nor
made
softe
with
pitie
,
nor
moued
with
prayers
,
nor
yeldeth
to
threatninges
,
but
is
vnkynde
after
benefites
,
wythoute
shame
of
dishonestie
,
without
feare
of
perill
,
geuyng
no
place
to
any
good
motion
,
but
withstandyng
by
continuaunce
in
will
to
sinne
.
Euen
so
on
the
other
syde
a
mans
harte
is
contrite
,
when
it
is
cutte
with
compunction
,
mollified
with
pitie
and
deuotion
,
moued
with
prayers
and
exhortation
,
is
affraide
by
threatninges
,
allured
by
kindnes
,
ashamed
of
dishonesty
,
geuing
place
to
Gods
inspiration
,
puttinge
awaye
the
wyll
and
loue
to
sinne
,
abhorring
his
former
filthye
liuing
,
dyspleasing
hymselfe
and
lamentyng
for
the
same
,
and
with
sure
trust
of
Gods
mercy
submytting
himselfe
hollye
in
all
poyntes
to
obeye
hys
wyll
and
commaundement
.
An
harte
after
thys
sorte
contrite
and
humbled
,
Psalm
l.
GOD
wyll
neuer
dispise
nor
reiecte
,
but
accepte
it
as
a
sweete
Sacrifice
,
of
the
whyche
the
Prophet
sayde
:
Be
ye
turned
vnto
me
in
all
your
harte
in
fasting
,
Ioel.
ii
.
in
weeping
,
and
lamentynge
,
cutte
your
hartes
and
not
your
garmentes
.
And
our
Sauiour
saith
:
Blessed
be
they
that
mourne
,
Math.
v.
for
they
shall
receyue
comforte
.
Whyche
mourning
is
not
from
the
lyppes
outwarde
to
say
or
pretende
them selues
to
be
sorye
,
but
to
declare
it
outwardlye
in
deede
as
muche
as
they
can
by
weeping
and
lamenting
.
And
thys
Contrition
is
the
Crosse
of
Christ
,
which
euerie
Christen
man
and
woman
that
foloweth
Christe
in
this
worlde
,
beareth
voluntarilye
vpon
his
owne
backe
,
and
so
sheweth
the
vertue
of
Christes
crosse
in
his
owne
flesh
,
euer
carying
about
the
mortification
of
Iesus
Christ
in
his
body
,
ii
.
Cor.
iiii
.
that
the
life
of
Iesus
may
be
shewed
in
his
body
.
And
because
we
must
turne
to
God
with
oure
holle
harte
,
the
quantitie
and
greatnes
of
this
sorow
is
to
be
measured
by
the
quantitie
of
our
crimes
,
Cypria
.
de
lapsis
.
so
that
he
which
hath
synned
muche
,
doo
lament
muche
,
that
his
penaunce
be
found
no
lesse
than
his
crime
.
And
the
more
that
he
dothe
humble
hymselfe
by
sorowe
,
the
more
shall
he
be
exalted
to
grace
,
Ambro.
de
penit
.
li.
ii
.
cap.
x.
the
more
abiecte
he
is
in
hys
owne
syghte
,
the
more
accepte
in
the
sight
of
God
.
Therefore
oure
Sauiour
Christe
forgaue
Sainte
Peter
his
sinne
by
and
by
,
because
he
wept
bitterly
and
dyd
not
increase
hys
fault
by
driuing
of
his
amendement
.
For
a
true
penitent
looseth
not
tyme
.
For
the
tyme
paste
he
redeemeth
agayne
,
whyles
that
he
calleth
to
remembraunce
all
his
yeares
past
in
the
bitternesse
of
his
soule
.
The
present
tyme
he
dothe
fullye
possesse
by
sorowe
and
exercise
of
that
vertue
whyche
is
contrarye
●o
that
he
offended
in
.
The
tyme
to
come
he
looseth
not
by
constantlye
endeuouring
himself
to
performe
that
good
purpose
of
sinning
no
more
,
which
he
hath
godly
begonne
.
Remembring
the
sayinges
of
the
Apostle
,
Gala.
vi
.
while
we
haue
time
let
vs
do
good
.
And
he
that
continueth
to
the
laste
ende
,
shall
be
saued
.
For
except
a
sinner
determine
surely
wyth
hymselfe
in
his
minde
to
leaue
and
forsake
all
synne
and
intende
neuer
to
do
any
agayne
,
Math.
x.
but
to
kepe
Gods
commaundementes
iustly
from
that
time
forwarde
:
he
shall
not
obtayne
forgiuenesse
of
his
sinnes
at
Gods
hande
,
nor
his
contrition
is
not
perfite
and
profitable
vnto
him
.
Wherefore
it
is
to
be
feared
that
manye
,
yea
,
and
all
those
whyche
shortlye
after
confession
turne
to
theyr
synnes
agayne
,
did
not
will
and
intende
to
forsake
all
synne
before
they
were
confessed
,
for
if
they
had
so
intended
,
eyther
they
would
haue
so
continued
,
or
if
it
had
chaunced
them
sometyme
to
haue
fallen
,
they
would
haue
rysen
againe
by
and
by
and
forsaken
theyr
vice
.
And
this
Contrition
althoughe
it
seeme
to
a
carnall
man
a
paynfull
thyng
,
yet
to
him
that
is
truelye
penitent
it
is
verye
sweete
and
pleasaunt
,
and
is
the
very
ioye
of
the
holye
ghost
in
his
harte
.
For
as
the
Prophet
saythe
.
Psal.
xciii
.
According
to
the
multitude
of
sorowes
in
my
harte
,
thy
comfort
haue
made
glad
my
soule
.
The
mo
the
sorowes
be
in
a
contrite
hart
for
the
loue
of
god
,
the
more
doth
comfort
abounde
,
when
he
knoweth
and
seeth
that
he
shall
haue
mercye
and
forgeuenes
for
all
his
offences
,
according
to
Gods
most
louing
and
mercyful
promise
.
And
also
he
that
hath
this
contrition
his
good
dedes
which
he
shal
do
afterward
be
acceptable
to
God
,
and
profitable
for
his
saluation
,
so
long
as
he
hath
it
,
and
is
in
that
minde
.
And
if
it
should
chaunce
him
to
die
before
he
can
be
shreuen
and
make
satisfaction
:
yet
then
shall
he
haue
mercye
and
forgeuenesse
and
be
saued
,
what
sinnes
so
euer
he
hath
done
for
the
contrition
whiche
he
had
,
and
for
the
good
mynde
and
purpose
that
he
died
in
,
and
as
the
prophet
saith
:
the
iniquitie
of
the
wicked
man
shal
not
hurt
him
,
Ezechiel
.
xxxiii
.
in
what
day
so
euer
he
shal
be
turned
from
his
iniquitie
.
For
in
this
case
GOD
accepteth
a
mans
good
minde
in
stede
of
that
he
should
h●ue
done
,
which
our
sauiour
Christ
shewed
in
pardoning
and
sauing
the
contrite
and
penitent
theefe
that
suffered
with
hym
.
Luk.
xxiii
.
Therefore
good
people
,
let
vs
not
neglect
our
soules
,
Chryso
.
de
reparatione
lapsi
.
which
is
that
precious
treasure
that
god
hath
committed
to
oure
cure
,
seing
we
maye
returne
easelye
and
repayre
it
with
small
laboure
.
How
so
euer
we
esteme
this
affliction
of
penaunce
,
yet
in
very
dede
it
is
but
light
and
short
as
saint
Paule
saith
,
ii
.
Cor.
iiii
.
the
light
shortnes
of
oure
affliction
in
this
present
life
,
worketh
the
eternall
weyght
of
glory
in
time
to
come
,
in
vs
that
looke
not
to
thinges
which
we
see
,
but
to
thinges
we
se
not
,
for
thinges
that
we
se
be
temporal
,
thinges
that
be
not
sene
be
eternall
.
It
is
now
onely
required
of
vs
to
leaue
that
moste
shamefull
bondage
of
synne
we
were
in
,
and
to
returne
to
oure
former
lybertie
,
consideryng
the
payne
that
followeth
ryot
and
the
glorye
that
is
reserued
for
vertue
,
and
as
we
haue
bene
rashe
in
falling
to
sinne
,
so
let
vs
be
circumspect
in
the
remedye
,
beyng
well
wa●e
of
our
doynges
hereafter
,
by
reason
of
our
fall
before
.
Thus
shall
we
mitigate
the
displeasure
of
almightie
God
,
whom
we
haue
offended
,
and
after
oure
reconciliation
shall
proceede
further
from
grace
to
grace
,
til
we
come
to
the
greatest
grace
of
all
which
is
the
glorye
of
God
,
to
the
which
he
bring
vs
that
made
vs
,
to
whom
be
al
glory
and
honour
.
Amen
.
¶
Of
inwarde
Confession
to
almightie
God
.
Serm.
xviii
.
IT
is
to
be
knowen
(
good
people
)
that
true
Contrition
wherof
ye
haue
beene
some
thing
instructed
,
is
neuer
wythoute
humble
and
meeke
confession
of
a
mannes
synnes
to
almyghtye
God
,
whiche
Confession
is
trulye
done
when
we
open
our
sinnes
to
almightye
God
secretelye
in
oure
owne
hartes
,
condempning
oure selues
and
oure
deedes
before
GOD
wyth
muche
sorowe
and
compunction
taken
for
them
,
alwayes
lookyng
at
Goddes
mercy
and
free
pardone
for
the
merites
of
hys
sonne
Iesus
Christe
.
And
as
prayer
is
alwayes
to
be
vsed
,
i.
Tess.
v.
as
Saynte
Paule
commaundeth
,
so
thys
Confession
is
lykewyse
at
al
times
to
be
vsed
,
August
.
in
psalm
.
lxvi
.
which
oughte
to
be
the
chiefe
parte
of
oure
con●inuall
prayer
.
Whereby
we
humble
oure selues
before
GOD
,
confessynge
oure
iniquitye
and
hys
goodnesse
,
blamynge
oure selues
,
and
pray●ynge
hym
.
Beynge
seuere
Iudges
ouer
oure selues
,
to
the
intent
he
mighte
be
oure
mercyfull
Sauioure
.
This
Confession
is
a
parte
of
true
Contrition
,
and
a
distinct
thing
from
the
Sacramentall
confession
,
which
is
made
to
a
Priest
for
the
atteyning
of
absolution
,
wherein
consisteth
the
sacrament
of
penaunce
,
whyche
hereafter
in
another
Sermon
shall
bee
by
Gods
grace
declared
vnto
you
.
For
euerye
man
that
seeth
and
perceyueth
hys
owne
shamefull
and
beastelye
lyuinge
,
is
bothe
by
the
lawe
of
nature
wrytten
in
hys
harte
,
and
otherwyse
by
the
lawe
of
GOD
,
and
inspiration
of
hys
holy
spirite
moued
and
prouoked
to
be
ashamed
of
hym selfe
,
and
to
accuse
hym selfe
,
hys
owne
thoughtes
accusyng
or
defending
hys
deedes
.
Rom.
i.
Whyche
to
a
man
indued
wyth
the
knowledge
of
the
true
liuing
GOD
,
and
delyuered
from
the
superstytious
darkenesse
of
the
vnbeleuyng
Gentyles
,
is
a
great
furtheraunce
to
cease
from
hys
sinne
and
to
amende
hys
lyfe
.
Seyng
that
the
confessyon
of
a
faulte
is
a
profession
to
leaue
the
same
:
Hylarius
in
psalm
.
cxxxv
.
Therefore
wee
oughte
fyrste
to
forsake
oure
sinne
,
whereof
we
haue
begonne
to
make
Confession
,
and
than
to
haue
good
hope
of
forgeuenesse
.
For
it
is
not
onelye
sufficient
to
accuse
oure selues
,
and
to
be
seene
to
declare
our
synnes
,
Chryso
.
ad
Theodorum
lapsum
.
but
to
doo
it
wyth
thys
affection
,
that
we
maye
haue
hope
thereby
,
to
haue
some
Iustification
geuen
vnto
vs
throughe
oure
penaunce
.
For
so
wee
maye
lette
in
shame
into
oure
soule
,
confessinge
it selfe
,
that
it
fall
no
more
into
the
same
crymes
it
confessed
before
.
For
to
condempne
and
call
hymselfe
a
synner
,
is
a
common
thynge
to
all
Christen
menne
,
and
infydeles
.
Manye
of
these
beastelye
menne
and
speciallye
vnchaste
women
call
theym selues
synners
,
and
myschieuous
persones
,
but
they
do
it
not
for
thys
intent
,
that
they
desyre
to
be
amended
,
and
therefore
this
is
not
to
be
called
a
Confession
,
for
it
commeth
not
foorthe
of
a
contrite
harte
,
and
in
the
bitternesse
of
teares
,
nor
yet
wyth
that
affection
,
as
men
that
hate
that
whyche
they
blame
,
and
haue
a
wyll
neuer
to
doo
it
anye
more
,
nor
yet
to
heare
of
it
,
but
the
thynge
is
onelye
in
woordes
,
and
in
woordes
from
the
lyppes
outwarde
,
not
proceeding
from
the
inwarde
sorowe
of
the
harte
,
so
that
some
tymes
they
requyre
to
bee
praysed
for
that
as
they
were
men
that
woulde
not
lye
,
but
althoughe
it
were
agaynste
them selues
,
yet
woulde
they
saye
truthe
:
as
who
saye
,
the
crime
seemed
not
to
men
so
greuous
,
when
that
it
is
spoken
of
hym
that
dydde
it
,
as
when
it
is
reproued
of
an
other
.
But
thys
doo
they
that
for
muche
Desperation
,
lacke
also
the
feelyng
of
sorowe
,
and
then
feare
not
the
reproche
of
menne
,
but
wyth
impudent
boldenesse
blase
abrode
theyr
owne
faultes
,
as
they
were
other
mennes
.
But
I
woulde
haue
vs
doo
none
of
all
these
,
neyther
wyth
Desperation
to
confesse
oure
synnefull
lyfe
,
but
wyth
good
hope
of
pardon
,
the
roote
of
Desperation
beyng
cleane
grubbed
oute
.
And
lyke
as
when
a
man
vexed
wyth
a
greuous
syckenesse
,
Chryso
.
in
psalm
.
l.
hathe
neede
of
manye
medicines
,
and
hathe
lytle
to
bye
theym
wythall
,
if
a
Phisician
come
vnto
hym
that
is
sycke
and
saye
,
thou
haste
neede
of
dyuers
kyndes
of
medycines
,
and
knowyng
that
thou
arte
not
able
to
bye
them
all
,
yet
bye
me
one
or
twoo
of
the
best
of
them
and
least
woorthe
,
and
the
rest
I
shall
fynde
of
myne
owne
coste
freely
:
euen
so
almightye
God
saythe
to
vs
.
Geue
me
thy
confession
,
and
the
teares
of
penaunce
,
and
the
reste
shall
I
fynde
of
my
gentlenesse
and
free
gyfte
.
God
geueth
mercye
and
healthe
,
and
the
sinner
geueth
the
confession
of
hys
synnes
,
whyche
was
geuen
him
before
to
geue
.
A
small
thynge
but
yet
that
he
is
able
to
geue
,
as
Dauid
sayde
:
I
knowledge
and
confesse
myne
iniquitie
.
psalm
.
●
.
But
on
the
other
syde
.
Howe
manye
synners
bee
there
that
lyue
carelesse
,
that
robbe
and
steale
,
and
wyll
not
vnderstande
,
that
oppresse
the
wyddowes
and
fatherles
,
that
cyrcumuente
the
symple
,
and
lyue
other
wayes
wretchedlye
,
and
yet
will
not
recognyse
and
see
the
destruction
and
mischiefe
that
hangeth
ouer
theyr
heades
,
and
in
the
meane
tyme
doo
that
euyll
they
lyke
wyth
boldenesse
,
neyther
mournynge
nor
weepynge
,
nor
confessynge
theyr
faultes
.
Howe
canne
these
menne
bee
saued
,
not
acknowledgynge
theyr
synnes
,
nor
hauynge
the
iudgement
of
GOD
before
theyr
eyes
?
Yet
blessed
Dauid
made
playne
confession
,
sayinge
:
for
I
knowledge
my
synne
,
and
it
is
alwayes
in
my
sighte
.
He
forgatte
it
not
althoughe
it
was
forgeuen
,
but
hadde
the
adulterye
and
murther
whych
he
committed
painted
in
his
conscience
,
as
in
an
Image
,
and
euerye
daye
he
sawe
the
corruption
of
it
,
and
therefore
sayde
,
my
sinne
is
alwaies
in
my
sight
.
Lorde
I
see
it
,
do
not
thou
consider
it
,
I
wryte
it
in
my
conscience
,
Lorde
put
thou
it
out
.
Thys
is
it
that
Esaias
sayde
:
If
thou
remember
it
,
God
wyll
forgette
it
,
Esay
.
xliii
.
if
thou
forgette
it
,
God
wyll
remember
it
,
for
God
saythe
of
hymselfe
:
I
am
he
that
blotteth
oute
thyne
iniquitie
,
but
be
thou
alwayes
myndefull
of
it
.
Why
woulde
GOD
haue
a
manne
alwayes
to
remember
hys
synne
?
That
hys
mercye
shoulde
bee
to
the
synner
more
thankefull
,
and
that
he
shoulde
perceyue
the
better
what
God
hathe
forgeuen
him
.
He
that
alwayes
remembreth
the
heape
of
hys
synnes
,
shal
also
remember
the
greatnes
of
Goddes
mercyfull
benefites
.
Suche
were
the
holye
men
in
olde
tyme
,
they
dydde
not
cal
to
theyr
remembraunce
theyr
vertues
but
theyr
synnes
,
and
dydde
not
as
menne
doo
nowe
,
forgette
theyr
synnes
,
beynge
desyrous
to
hyde
theym
and
keepe
them
close
,
and
shewe
foorthe
to
all
menne
theyr
good
dedes
yf
they
haue
done
anye
,
and
boaste
them selues
of
them
.
But
if
thou
haste
done
anye
good
,
keepe
it
secrete
that
thy
Lord
may
see
it
and
prayse
thee
for
it
.
For
if
thou
boast
thy self
of
any
good
dede
,
thou
haste
receyued
glorye
of
men
.
If
thou
hast
done
euyll
,
remember
it
,
that
GOD
myghte
forgette
it
:
yf
thou
shall
tell
thy
faultes
,
thou
haste
made
theym
lesse
,
but
yf
GOD
shall
tell
theym
and
laye
theym
to
thy
charge
,
hee
shall
encrease
theym
.
If
thou
bee
ashamed
to
tell
thy
synnes
to
thy
neyghboure
,
then
tell
them
daylye
inwardlye
in
thy
harte
,
I
doo
not
bydde
thee
tell
them
to
thy
neyghboure
and
fellowe
seruaunt
,
to
the
intent
he
shoulde
vpbrayd
thee
with
them
,
and
vtter
theym
agayne
to
thy
confusion
,
but
tell
theym
to
thy
Lorde
GOD
that
shall
not
vpbrayde
thee
wyth
theym
,
but
heale
them
and
take
them
cleane
away
.
Not
for
that
GOD
dothe
not
knowe
theym
,
seynge
he
knoweth
all
thing
,
and
was
present
when
thou
dyddest
theym
,
and
knewe
theym
before
they
were
done
,
but
for
that
hee
woulde
haue
thee
to
knowe
theym
,
and
by
confessynge
of
theym
to
recognyse
the
greatnesse
of
Goddes
mercye
in
pardonynge
of
them
,
and
so
alwayes
afterwarde
warelye
to
auoide
them
,
and
humblye
to
thanke
hym
.
Chrysost.
hom.
xx
.
in
Genesim
.
Thys
medycine
is
neyther
costlye
nor
greeuous
,
and
yet
restoreth
a
man
parfitelye
to
hys
former
health
.
For
he
that
would
haue
his
dysease
healed
and
be
brought
into
healthe
,
let
him
put
out
of
mynde
all
worldlye
cares
,
and
wyth
repentaunce
go
to
GOD
the
Phisician
,
and
before
hym
poure
foorthe
hys
warme
teares
,
and
with
muche
diligence
confesse
hys
synnes
agaynst
hymselfe
,
and
brynging
stedfaste
faythe
wyth
him
,
let
him
truste
and
put
his
confidence
in
the
arte
and
connyng
of
the
Phisician
:
what
coste
or
griefe
dothe
thys
merciefull
Phisician
requyre
of
vs
?
Hee
requyreth
Contrition
of
harte
,
compunction
of
minde
,
confession
of
oure
fall
,
carefull
and
humble
continuaunce
,
and
hee
doth
not
onelye
heale
oure
diseases
,
but
maketh
vs
rightwise
men
which
were
loden
with
sinne
before
.
What
great
mercy
and
excellent
goodnes
is
thys
?
when
he
that
offended
confesseth
hys
faulte
and
asketh
forgeuenes
,
is
by
and
by
pardoned
and
made
ryghtwyse
.
And
for
playne
declaration
hereof
,
heare
the
Prophetes
wordes
.
Tell
thou
thyne
iniquitie
firste
,
Esay
.
xliii
.
that
thou
mayest
be
iustified
.
He
sayth
not
onelye
:
Tell
thine
iniquities
,
but
tell
them
first
:
that
is
to
saye
,
tary
not
tyll
they
be
layde
to
thy
charge
,
and
thou
reproued
for
them
,
but
preuent
thou
thyne
accusoure
and
haue
the
first
woorde
,
and
so
thyne
accusour
shall
be
domme
.
See
the
excellent
mercye
of
this
Iudge
.
If
a
man
shoulde
doo
so
in
worldlye
iudgementes
,
and
should
confesse
before
he
were
accused
,
were
the
Iudge
neuer
so
pytyfull
,
yet
he
should
haue
sentence
of
deathe
:
but
suche
is
the
clemencye
of
our
mercyfull
Iudge
,
and
the
Phisitian
of
our
soules
,
that
if
we
preuent
our
aduersarie
the
deuyll
,
whiche
at
the
last
daye
shall
stande
before
oure
face
,
and
in
thys
present
life
before
iudgement
fall
to
confession
,
and
preuenting
all
other
be
our
owne
accusours
:
we
shall
prouoke
oure
Iudge
to
so
great
mercye
,
that
he
wyll
graunt
vs
not
onelye
to
be
deliuered
from
oure
synnes
,
but
also
to
be
accoumpted
in
the
nomber
of
iust
men
.
For
if
Lamech
which
had
no
lawe
wherevpon
he
mighte
learne
,
nor
hearde
no
Prophet
,
Gene.
iiii
.
nor
hadde
no
other
admonition
,
but
euen
by
the
iudgement
which
was
geuen
to
him
in
nature
,
beyng
priuye
to
his
noughtie
murder
,
confessed
openlye
agaynste
him selfe
that
he
hadde
done
,
and
condempned
him selfe
,
what
excuse
can
we
haue
,
that
with
all
diligence
wyll
not
shew
our
sores
to
the
intent
we
might
haue
them
parfitelye
cured
?
For
there
is
no
greater
enemye
to
a
mans
synne
,
Chrysost.
homi
.
iiii
.
de
Lazaro
Idem
ho.
de
la●rone
.
than
a
mans
own
proper
condempnation
and
confession
of
his
synne
ioyned
wyth
repentaunce
and
teares
.
Whereof
we
may
take
an
example
of
the
theefe
that
was
crucified
with
oure
Sauiour
Christe
.
Whyche
when
he
was
suffering
for
hys
owne
crimes
,
tooke
no
care
of
himselfe
,
but
opened
hys
sinnes
to
Christe
.
For
as
his
synnes
didde
make
hym
foule
and
vile
,
so
the
confession
of
them
opened
Paradise
to
hym
.
For
no
doubte
of
it
,
if
hee
hadde
confessed
hys
synnes
here
,
he
shoulde
haue
beene
compelled
to
haue
confessed
them
there
where
more
payne
,
and
more
shame
shoulde
haue
followed
.
Idem
ho.
de
penitent
.
et
confessi
.
And
yet
the
shame
(
if
it
bee
well
and
truelye
considered
)
oughte
rather
to
bee
in
the
dooynge
,
than
in
the
confession
of
oure
synnes
,
for
it
is
no
shame
to
confesse
to
GOD
,
but
rather
vertue
and
rightwysenesse
,
for
yf
it
were
not
vertue
,
GOD
woulde
neuer
haue
promysed
a
rewarde
for
it
,
sayinge
(
as
I
sayde
before
:
)
Tell
thou
thy
sinnes
firste
,
Esay
.
xliii
.
that
thou
mayest
be
iustified
.
And
who
shall
bee
ashamed
to
doo
that
deede
,
whereby
he
is
made
ryghtwyse
,
seing
GOD
commaundeth
vs
to
confesse
oure
synnes
,
not
to
punyshe
vs
,
but
to
pardone
vs
.
For
whiche
cause
leaste
a
man
shoulde
feare
to
bee
punished
after
confessing
of
hys
faulte
,
Dauid
saythe
:
Psal.
cxvii
.
Make
confession
to
god
because
he
is
good
,
and
his
mercie
is
for
euermore
.
What
profyte
shoulde
a
manne
haue
if
hee
shoulde
not
confesse
hys
synne
?
Can
he
keepe
it
from
the
knoweledge
of
God
,
who
knoweth
the
secretes
of
mannes
harte
,
and
all
thynges
before
they
bee
done
?
No
no.
It
is
woorse
not
to
confesse
the
synne
,
Chrysost.
ho.
de
confess
.
peron
.
than
too
transgresse
the
lawe
,
it
is
woorse
too
refuse
oure
conuersion
,
than
to
contempne
Goddes
admonition
.
It
is
woorse
not
to
mitigate
Goddes
dyspleasure
by
oure
satisfaction
,
than
to
deserue
hys
displeasure
by
oure
transgression
.
The
Niniuites
confessed
theyr
synnes
and
lyued
.
The
Sodomites
neglected
confession
and
perished
.
Gene.
xix
.
The
Israelites
when
they
synned
,
they
were
delyuered
too
theyr
enemyes
:
when
they
confessed
theyr
sinnes
,
they
were
deliuered
from
theyr
enemies
.
For
lyke
as
no
manne
escaped
Goddes
plague
when
he
synned
,
so
euerie
manne
hadde
Goddes
pardone
when
he
confessed
hys
synne
.
Through
hope
of
thys
holye
Dauid
prayeth
to
GOD
that
he
might
be
washed
more
and
more
,
Psalm.
l.
because
he
knewe
hys
iniquitie
,
and
hys
synne
was
alwayes
in
hys
syghte
,
not
by
delectation
to
frequent
and
continue
it
,
but
by
hatred
to
auoyde
and
abhorre
it
.
The
Publicane
in
the
Gospell
confessed
hys
synne
and
went
home
iustifyed
,
the
proude
Pharisie
boastynge
hys
good
deedes
,
went
home
in
woorse
case
:
Luk.
xviii
Confession
is
the
fruite
of
humilitie
,
whyche
is
also
the
mother
of
grace
,
for
the
atteynynge
whereof
the
holye
Ghost
teacheth
vs
alwayes
to
be
occupyed
in
thys
kynde
of
Confession
,
sayinge
by
the
Prophet
,
that
the
ryghteous
man
is
euer
first
of
all
the
accuser
of
hym selfe
in
the
begynnynge
of
hys
woordes
.
Prou.
xviii
Wherefore
(
good
people
)
let
vs
be
as
diligent
in
preseruing
and
encreasyng
our
treasure
in
heauen
,
as
these
worldly
Marchauntes
be
in
preseruyng
theyr
treasure
in
earthe
.
Chrysost.
ho.
de
penitentia
et
confessione
.
For
it
is
a
common
trade
of
these
ryche
men
,
least
the
charges
of
housholde
doo
exceede
theyr
gaynes
▪
ayrelye
in
the
morning
as
soone
as
they
ryse
,
before
they
go
aboute
theyr
busynesse
,
to
call
theyr
seruaunt
,
and
to
aske
an
accoumpte
of
theyr
expences
,
that
they
myghte
knowe
what
is
euyll
spent
,
what
well
,
and
if
they
see
theyr
stocke
decaye
,
than
to
seeke
an
occasion
howe
to
restorre
it
agayne
:
Euen
so
let
vs
doo
in
our
busynesse
,
let
vs
call
our
seruaunt
which
is
our
conscience
,
to
an
accoumpte
,
for
oure
thoughtes
,
woordes
,
and
deedes
,
and
searche
what
is
spent
for
oure
profite
,
what
for
our
destruction
.
What
woorde
is
euyll
spent
in
brawlyng
,
raylyng
,
iestyng
,
and
slaunder
:
What
thoughte
hathe
prouoked
the
eye
to
fornication
,
the
harte
to
malyce
,
the
hand
to
iniurye
and
myschiefe
of
oure
neyghboure
.
And
when
oure
seruaunt
hathe
tolde
vs
euerye
thynge
,
then
lette
vs
cease
from
wastynge
anye
more
of
oure
heauenlye
treasure
.
And
seeke
by
gayne
too
restore
that
,
whyche
by
neglygence
was
loste
.
For
ydle
and
noughtie
woordes
lette
vs
bringe
home
and
store
vp
holye
prayers
:
for
iniurye
done
to
oure
neyghbour
,
mercye
and
almesse
:
for
intemperate
lyuinge
,
fastinge
and
abstinencye
.
For
yf
wee
spende
oure
good
treasure
styll
in
waste
,
and
restore
nothinge
that
is
good
againe
,
when
we
shal
be
brought
to
extreme
miserye
,
and
the
time
of
our
marchaundise
is
paste
and
gone
,
than
shall
we
seke
and
finde
no
helpe
,
no
,
not
so
muche
as
one
drop
of
water
to
quenche
the
heate
of
our
tonges
end
.
The
marchantes
vse
to
call
their
seruauntes
to
accompte
ayrelye
in
the
mornynge
,
Chrysost.
psal.
l.
but
our
best
time
is
to
call
our
conscience
to
accompte
in
the
eueninge
.
When
thou
goest
to
bedde
and
haste
no
body
to
trouble
the
,
than
bringe
forth
thy
accompt
booke
,
and
serche
diligently
,
if
any
thinge
all
the
day
before
be
done
amisse
,
either
in
worde
,
thought
or
dede
.
For
so
the
prophet
geueth
counsell
saiynge
:
Be
angrie
and
sinne
no
more
,
those
thinges
ye
speake
in
youre
hartes
,
psal.
iiii
.
be
sorye
and
contrite
for
them
in
youre
beddes
.
In
the
day
time
a
man
hath
many
lettes
,
his
labours
,
hys
offices
,
the
care
of
hys
housholde
,
children
and
familye
,
and
other
affaires
both
priuate
and
publike
whiche
diuerselye
doe
greue
or
occupye
a
man
on
the
daye
time
.
But
when
he
goeth
to
bedde
and
no
man
calleth
vppon
him
nor
troubleth
hym
,
than
let
him
common
with
his
owne
soule
,
and
sytte
as
it
were
vppon
iudgemente
vppon
him selfe
,
examininge
what
good
he
hathe
doone
all
the
daye
before
,
or
what
euyll
,
and
yf
he
fynde
that
he
hathe
doone
good
,
let
him
humblye
geue
God
thankes
whose
grace
did
moue
him
to
it
,
assist
him
,
and
brought
it
to
that
good
end
.
But
if
he
fynde
that
he
hath
doone
euyll
,
lette
him
cease
from
the
euill
deede
,
blame
and
accuse
him selfe
,
with
sorowe
and
compunction
beate
his
owne
hearte
,
washe
hys
bedde
wyth
teares
as
Dauid
did
,
confesse
hys
synne
to
almyghtye
God
againste
him selfe
,
and
humblye
praye
hym
of
pardone
and
remission
,
and
than
vsynge
this
nightlye
lette
him
peerce
and
smyte
throughe
hys
soule
wyth
the
feare
of
God
,
and
bee
ashamed
to
come
with
one
faulte
twysse
before
him
,
who
by
an
vnpenitent
harte
is
prouoked
to
vengeance
,
as
by
a
contryte
harte
he
is
bowed
to
mercye
,
and
seeketh
occasion
by
all
meanes
to
shewe
mercye
to
all
men
.
This
maner
of
daylye
confession
watered
wyth
teares
of
a
mannes
owne
eyes
,
is
throughe
the
merytes
of
our
Sauiour
Christe
,
a
sponge
to
wype
awaye
the
fylthynesse
of
oure
sinnes
,
and
a
medicyne
preseruinge
vs
from
fallinge
to
synne
againe
.
Thus
preuentinge
hys
face
in
confession
,
wee
maye
be
sure
of
forgeuenesse
.
psal.
xciiii
.
Prouerb
.
xxviii
.
For
as
Salomon
sayeth
,
He
that
hydeth
his
sinnes
shall
not
prosper
,
but
he
that
confesseth
and
forsaketh
them
shall
obteyne
mercye
.
Feare
of
hell
with
hope
of
mercye
woorketh
the
sorowe
of
penaunce
,
Gregori
.
in
Iob.
cap.
xxviii
.
oute
of
whyche
commeth
forth
vnfeined
confession
,
whiche
is
a
vehement
voice
in
the
eares
of
GOD
,
and
perswadeth
muche
to
mercy
and
remission
of
sinne
,
to
increase
in
grace
,
and
by
continuaunce
in
the
same
to
eternall
glorye
.
Whereof
God
make
vs
all
partakers
throughe
the
merytes
of
our
Lorde
Iesus
Christ
,
to
whom
with
the
Father
and
the
holye
ghost
be
glory
and
honour
now
and
euer
more
.
Amen
.
¶
Of
Confession
to
a
Prieste
.
Ser.
xix
.
IN
thys
Sermon
(
good
people
)
I
intende
by
Goddes
grace
to
declare
vnto
you
,
wherein
the
Sacrament
of
penaunce
consysteth
,
and
what
is
the
matter
of
it
.
It
consisteth
in
the
absolution
whiche
by
a
Catholyke
Priest
is
geuen
to
a
penitent
synner
in
the
name
of
God
,
Concilium
Florentinum
.
who
is
the
principall
iudge
and
remytter
of
all
sinne
.
And
the
matter
of
it
is
that
humble
and
true
confession
whiche
a
penitent
sinner
maketh
to
God
before
a
Prieste
Gods
minister
institute
for
that
purpose
to
remitte
or
reteyne
sinne
.
This
Sacrament
of
penaunce
for
synnes
committed
after
Baptisme
is
necessary
to
saluation
,
whyche
is
ful
remission
of
the
same
sinnes
.
And
it
is
institute
and
ordeyned
by
our
sauioure
Christe
,
when
after
hys
gloryous
resurrection
,
and
before
he
ascended
gaue
to
hys
Apostles
Pryestes
,
and
so
to
other
,
power
to
absolue
and
forgeue
synners
theyr
synnes
,
sayinge
to
hys
Apostles
thus
:
Receyue
the
holy
ghoste
,
The
synnes
of
those
that
you
forgeue
,
Ioan.
xx
.
bee
forgeuen
,
and
the
synnes
of
those
that
you
reteyne
,
be
reteyned
,
that
is
to
saye
,
bee
not
forgeuen
.
In
which
wordes
our
Sauiour
Christ
gaue
power
and
authority
to
al
priestes
both
to
remitte
sinne
and
also
to
reteyne
synne
,
and
ordeyned
them
to
b●
iudges
in
his
kingdome
the
Churche
to
heare
and
determyne
all
crymes
and
offences
whyche
shall
be
committed
againste
hym
and
his
lawes
.
August
de
ciuit
.
lib.
xx
.
cap.
●x
.
Thys
power
our
Sauiour
neuer
gaue
to
Aungelles
nor
Archaungelles
nor
to
no
worldlye
Prince
,
Chrysost
de
Sacerdotio
▪
lib.
iii.
but
onelye
to
hys
Apostelles
and
those
that
haue
in
hys
Churche
the
order
of
Pryesthode
,
whyche
power
is
verye
greate
and
excellent
,
as
perteyninge
to
the
soule
of
man
,
and
reachinge
to
heauen
,
where
almightye
God
ratyfyeth
aboue
,
what
so
euer
sentence
Pryestes
shall
geue
in
earthe
.
Thys
power
no
Priest
can
exercyse
worthelye
,
withoute
the
confession
of
the
synner
him selfe
,
whiche
is
the
onelye
waye
for
the
prieste
to
knowe
and
vnderstand
what
he
oughte
to
forgeue
and
what
to
reteyne
and
not
forgeue
,
except
he
shoulde
blyndelye
and
rashelye
behaue
him selfe
in
so
greate
an
offyce
,
forgeuinge
that
he
knoweth
not
what
.
For
neyther
oughte
hee
to
bynde
those
that
be
innocente
,
nor
to
lo●se
those
that
bee
obstinate
,
Hier●
.
〈◊〉
Math.
cap.
xvi
▪
but
accordinge
to
his
office
and
commission
to
exercyse
the
same
in
bindinge
and
loosing
after
that
he
hath
heard
the
varietie
of
the
sinnes
confessed
.
For
GOD
doth
pardon
theim
onelye
that
be
truelye
penitent
for
their
offences
,
and
beginne
,
and
further
purpose
to
amende
theyr
lyuinge
.
And
because
the
power
of
the
Priestes
is
two
wayes
,
to
forgeue
the
sinnes
of
some
,
and
to
reteyne
the
synnes
of
other
,
therefore
our
sauiour
Christe
gaue
to
them
the
holye
ghoste
,
that
they
might
effectuallye
execute
bothe
the
functions
and
also
the
better
discerne
the
one
from
the
other
,
and
also
consideringe
that
Christe
in
plaine
woorde●
affirmeth
,
that
no
sinne
is
remitted
before
God
in
heauen
whiche
is
reteyned
and
not
remitted
by
his
ministers
the
priestes
in
earth
:
Therfore
the
holye
catholyke
Churche
of
Christ
euen
from
the
beginninge
thereof
,
vnderstandeth
by
the
sayde
woordes
of
Christe
,
that
it
is
necessarye
by
Goddes
law
,
that
euery
man
and
woman
whan
they
haue
sinned
deadlye
,
shoulde
confesse
theyr
sinnes
to
a
Priest
,
if
they
may
haue
one
,
because
they
can
not
otherwise
obteyne
pardone
of
their
sinnes
,
but
by
a
Pryestes
absolution
sacramen●all
,
excepte
it
be
vnpossible
for
them
to
haue
the
same
,
as
when
the
synner
woulde
confesse
and
can
not
speake
,
or
can
not
gette
a
ghostly
father
,
for
in
suche
cases
God
accepteth
a
mans
good
wyll
and
vnfeyned
contrition
in
steede
of
the
sacramentall
confession
,
where
the
Sacrament
is
excluded
by
vrgent
necessitie
and
not
by
contempte
of
religion
.
So
that
the
execution
of
this
heauenlye
authoritie
requireth
iudgemente
and
discretion
in
the
Priest
to
discerne
what
is
to
bee
remitted
what
not
,
August
.
〈…〉
.
seinge
euerye
sinne
in
euery
man
is
not
to
be
remytted
,
whereunto
is
necessarye
the
knowledge
of
the
faulte
,
whiche
can
not
be
had
of
a
man
that
seeth
not
the
secrettes
of
an
others
harte
,
excepte
the
partye
being
giltie
declare
his
owne
conscience
and
reuele
plainlye
hys
secret
offences
,
for
whiche
cause
the
holy
Churche
teacheth
that
the
same
woordes
that
geue
authoritie
to
Priestes
to
forgeue
or
reteine
sinne
,
the
same
also
do
inioyne
and
bynde
al
sinners
to
confesse
their
sinnes
to
Pryestes
for
the
atteyninge
of
the
saied
remission
.
Therfore
it
is
to
be
beleued
of
all
men
and
women
,
that
confession
of
deadly
sinnes
is
to
be
made
to
a
prieste
by
Goddes
law
,
as
necessary
to
saluation
,
without
the
whiche
the
necessarye
Sacrament
of
penance
can
not
be
ministred
,
seinge
that
it
is
the
matter
of
the
same
Sacrament
,
wherby
the
offendour
is
both
accuser
of
himself
,
and
also
witnes
against
him self
,
August
.
de
vis●t
.
inf●
.
lib.
ii
.
cap.
iiii
.
and
yet
may
not
be
his
own
iudge
,
pardoning
him selfe
,
but
ought
to
confesse
his
faulte
not
onely
priuily
to
God
to
whom
nothinge
is
secret
,
but
also
wythout
shame
or
dysdayne
to
him
whom
for
that
purpose
God
hathe
vouchsafed
to
make
his
vicare
&
delegate
iudge
,
and
to
vndergoo
hys
iudgement
and
sentence
to
the
intent
hys
conscience
maye
be
quieted
and
he
fully
reconciled
to
almighty
God
.
For
men
are
bounden
necessarylye
to
open
their
sinnes
to
theym
,
Basiliu●
.
regul
.
cclxxxviii
.
to
whome
the
dyspensation
of
Gods
mysteries
is
committed
,
for
so
we
see
that
our
fathers
did
in
their
penaunce
,
seinge
it
is
also
written
in
the
Gospell
that
the
Iewes
confessed
their
sinnes
to
Saint
Iohn
Baptiste
,
Mat.
iii.
and
the
people
of
Ephesus
to
the
Apostles
,
of
whom
they
were
Baptized
.
Act.
xix
.
Wherefore
good
people
I
exhorte
you
in
the
name
of
oure
Lorde
Iesus
Chryste
,
that
thys
necessary
and
holesome
medycyne
of
your
soules
be
not
lightlye
regarded
of
you
,
but
whosoeuer
hath
his
conscience
loden
with
the
heauy
burden
of
sinne
,
,
or
wounded
with
the
darte
of
the
Deuils
tentation
,
or
infected
with
the
poysoned
contagion
of
deadly
sinne
,
lette
him
runne
without
delaye
to
this
present
remedy
whiche
oure
Sauiour
Chryst
hath
ordeined
&
offereth
to
al
men
,
lette
hym
go
to
the
Phisiciane
whom
god
hathe
appointed
for
his
soule
,
and
hath
fully
authorysed
and
instructed
what
to
do
to
the
healynge
of
the
same
,
and
lette
him
humble
and
submyt
him selfe
not
onely
vnder
the
mightye
hande
of
God
,
but
also
to
a
mortall
man
beinge
Goddes
vicare
and
stewarde
of
hys
mysteryes
,
not
regardinge
the
man
for
the
worthynesse
of
hym selfe
,
but
for
the
dignitie
of
his
place
and
administration
,
neuer
accomptinge
him
to
be
vyle
whome
GOD
hathe
vouchesafed
to
make
hys
vycare
.
And
to
hym
,
or
rather
to
GOD
before
hym
,
lette
hym
open
hys
wounde
,
shewe
hys
lepre
,
and
humblye
confesse
hys
sinne
,
wherewith
he
hathe
offended
almyghtye
GOD
,
and
wyth
an
humble
and
contryte
harte
require
remyssyon
of
hys
synne
,
geuinge
full
confidence
to
the
wordes
of
Christe
,
and
beleuynge
that
to
be
remytted
wyth
God
in
heauen
,
whatsoeuer
the
Priest
of
what
state
so
euer
he
be
by
exercysing
of
gods
commission
,
remitteth
to
him
in
earthe
,
knoweinge
that
God
is
faythfull
and
neyther
can
deceyue
nor
be
deceyued
but
alwayes
assisteth
the
due
ministration
of
hys
Sacrament
,
woorking
the
same
effecte
inwardelye
in
the
soule
of
the
true
penitent
,
that
the
woordes
of
the
Pryeste
dooe
outwardelye
to
hys
eare
sygnyfye
,
whiche
is
remyssion
of
all
hys
synnes
.
Lette
not
shame
stoppe
this
humble
confession
but
let
euery
man
rather
bee
ashamed
to
sinne
than
to
confesse
hys
synne
.
For
as
the
wyse
man
sayeth
,
Bernard
ad
milites
templ
.
cap
xii
.
Eccl.
iiii
.
there
bee
two
maner
of
shames
,
one
that
bringeth
to
synne
,
an
other
that
bringeth
to
grace
and
glorye
.
The
good
shame
is
when
a
man
is
ashamed
that
hee
dothe
or
hathe
synned
,
and
althoughe
no
other
creature
were
pryuye
to
it
,
yet
he
wyth
reuerence
feareth
the
sighte
of
GOD
that
alwaies
seeth
hym
.
This
kinde
of
shame
dryueth
away
confusion
and
reproche
and
woorketh
grace
and
glorye
,
in
that
eyther
he
dothe
forbeare
to
synne
,
or
elles
by
penaunce
punysheth
,
and
by
confession
banisheth
his
sinne
committed
,
where
as
his
glory
is
the
witnesse
of
his
owne
conscience
.
The
noughtye
shame
is
whan
a
man
is
ashamed
to
confesse
hys
faulte
,
this
kynde
of
shame
dryueth
awaye
grace
and
glorye
,
and
woorketh
eternall
confusion
,
whiche
lyke
a
locke
or
barre
stoppeth
the
doore
of
hys
mouthe
and
wyll
not
lette
the
poyson
of
the
harte
to
be
caste
oute
,
tyll
the
soule
be
deade
and
drowned
in
the
botome
of
sinne
.
Wherefore
this
is
certeyne
and
sure
,
〈…〉
confess
▪
he
that
for
shame
contemneth
and
refuseth
to
confesse
hys
synnes
here
,
where
remedye
may
easely
and
presentlye
be
had
:
He
shall
be
compelled
to
confesse
theym
there
,
where
greatest
shame
shall
be
in
the
presence
of
Chryste
,
hys
Aungels
and
the
hoole
world
▪
and
endlesse
paine
shall
insue
.
Thys
is
the
subtyl
crafte
of
oure
ghostly
enemye
the
deuyll
.
Hol●ot
in
.
〈◊〉
.
Sapi.
L●ct
.
cxliii
Who
vseth
this
noughty
shame
as
an
instrument
of
all
myschiefe
,
in
that
he
perswadeth
a
man
to
caste
awaye
shame
and
to
bee
impudent
and
carelesse
of
hys
lyuinge
,
and
so
to
feare
neyther
GOD
nor
man
,
but
boldeye
to
synne
and
impudentlye
to
boaste
and
defend
the
same
.
And
on
the
other
syde
whan
the
same
synner
is
smytten
with
the
feare
of
hell
,
and
is
compuncte
in
harte
and
by
Goddes
grace
moued
to
holesome
penaunce
and
confessyon
:
than
the
deuyll
vseth
the
same
instrument
agayne
,
restoringe
that
he
toke
away
before
,
that
is
to
say
,
shame
,
not
to
sinne
,
but
to
confesse
his
sinne
,
and
so
kepeth
hym
styll
faste
bounden
and
locked
in
the
cheines
of
mortal
sinne
that
the
keyes
of
heauen
committed
by
Christe
in
Saynte
Peter
to
the
Churche
of
God
can
not
open
that
locke
and
loose
the
prysoner
,
because
shame
kepeth
hym
from
confession
,
without
the
which
the
keyes
can
not
be
vsed
to
the
deliuerye
of
the
prysoner
.
By
thys
we
maye
vnderstande
that
the
confessyon
of
synnes
is
the
wytnes
of
a
conscience
that
feareth
GOD
,
for
he
that
feareth
the
iudgement
of
God
is
not
ashamed
to
confesse
his
synne
,
and
he
that
is
ashamed
feareth
not
.
For
perfyt
feare
looseth
all
shame
:
the
sufferinge
and
auoydinge
whereof
is
a
certaine
paine
and
punishement
for
the
sinne
bycause
by
thys
meanes
the
pryde
of
a
sinners
harte
which
God
resisteth
is
broken
and
pulled
downe
and
by
humilitie
is
made
mete
to
receiue
the
grace
of
God
.
And
also
that
perniciouse
securitie
whiche
a
sinner
regardeth
not
so
longe
as
he
hath
glorye
in
him selfe
and
pleasure
in
his
carnall
lyuinge
,
is
by
knelinge
downe
and
submittinge
him selfe
to
Goddes
minister
taken
awaye
,
whyles
that
he
layinge
hys
owne
lyfe
wyth
all
the
abhomination
thereof
before
hys
owne
eyes
learneth
to
know
him selfe
and
howe
vyle
he
hath
made
him selfe
in
the
sighte
of
God
,
and
is
so
affected
as
he
woulde
wyshe
to
bee
,
yf
he
were
euen
than
at
poynte
to
departe
oute
of
thys
worlde
,
whiche
is
a
brydle
and
a
great
stay
for
hym
to
refreyne
from
synne
,
and
to
auoyde
the
same
in
time
to
come
▪
For
whiche
cause
let
euery
man
confesse
hys
owne
sinne
,
Cypri
.
de
lapsis
.
whyles
he
is
yette
lyuynge
and
remayninge
in
thys
worlde
,
whyles
his
confession
maye
be
admitted
,
and
satysfaction
and
remission
whyche
is
geuen
here
by
the
Prieste
,
is
accepted
before
God
.
If
any
infection
of
deadly
sinne
or
infidelitie
hath
entred
into
his
hart
,
Clemens
.
Epist.
i.
cap.
●xii
▪
let
hym
not
bee
ashamed
to
confesse
it
to
hym
that
hath
cure
and
charge
of
his
soule
,
to
the
inten●e
it
might
be
cured
by
the
woorde
of
GOD
and
holsome
counsell
,
so
that
by
perfit
faith
and
good
woorkes
he
mighte
escape
the
paines
of
eternall
fyre
,
and
come
to
the
reward
of
eternal
life
.
Hier●
.
in
cap.
●
.
Eccle.
▪
But
yf
he
that
is
stynged
with
the
serpent
the
Deuil
,
holde
hys
peace
,
and
wyll
not
do
penaunce
and
confesse
his
wounde
to
hys
brother
and
mayster
that
hathe
cure
vpon
him
,
than
can
his
mayster
that
hath
a
tonge
to
heale
him
profitte
hym
nothinge
,
for
how
can
the
surgion
minister
an
apte
and
holesome
medycine
,
yf
the
sicke
man
wyll
not
open
and
shewe
hys
wounde
vnto
him
?
B●silius
regul●
▪
〈…〉
.
For
the
same
waye
is
obserued
in
the
confession
of
synnes
,
which
is
vsed
in
the
woundes
of
a
mans
bodye
.
Lyke
as
the
soores
of
the
bodye
bee
not
opened
to
euerye
one
but
to
suche
as
can
skyll
to
heale
theim
:
euen
so
ought
the
confession
of
synnes
to
bee
made
to
theym
that
can
heale
theym
whiche
after
what
sorte
it
is
done
ye
haue
heard
it
declared
from
the
mouthe
of
oure
Sauyoure
Chryste
,
who
promised
to
allow
and
accepte
as
forgeuen
what
so
euer
hys
minister
in
hys
name
shall
forgeue
,
and
also
denyeth
it
to
bee
remitted
,
whiche
by
hys
minister
is
reteyned
and
not
remitted
.
Dooe
what
a
man
can
,
and
serche
as
muche
as
he
wyll
,
and
he
shall
fynde
after
Baptisme
no
other
table
or
boorde
to
saue
hym selfe
from
shyppewracke
of
sinne
,
and
drowninge
in
damnation
and
to
bee
broughte
vnto
the
sure
grounde
of
grace
and
the
state
of
saluation
,
but
onelye
by
this
Sacrament
of
penaunce
whiche
is
ministred
by
a
Pryeste
to
him
that
is
truelye
penitente
,
and
faythfullye
confesseth
hys
synne
and
humblye
requireth
absolution
for
the
same
.
And
although
the
contrition
of
an
humble
harte
may
be
so
greate
that
the
sentence
of
GOD
in
heauen
maye
goe
before
the
sentence
of
Goddes
minister
in
earth
:
yet
that
true
contrition
alwaies
includeth
a
ful
purpose
and
determination
to
obteine
remission
at
the
priestes
hand
by
confessing
his
sinnes
as
soone
as
he
may
haue
oportunitie
.
For
els
he
can
not
haue
true
contrition
before
God
,
that
proudly
contemneth
gods
ordinaunce
,
and
neuer
intendeth
to
require
the
same
of
gods
minister
.
Thus
whan
a
sinner
forsaketh
his
sinne
,
and
commeth
to
confession
vnfeynedly
as
he
ought
to
do
:
than
doth
almighty
God
mercifully
blotte
out
his
sinne
,
and
forgeueth
all
the
punishement
whiche
he
deserued
to
suffer
in
hell
for
breakinge
of
gods
eternall
lawe
,
and
setteth
him
againe
in
the
state
of
saluation
,
and
than
the
synner
fealeth
his
conscience
discharged
of
the
heauy
burden
of
sinne
and
may
be
glad
and
quyete
in
his
conscyence
knowing
surely
by
the
moste
sure
and
mercyfull
promise
of
almighty
god
,
that
he
hathe
of
his
goodnesse
pardoned
and
forgeuen
him
al
his
sinnes
,
and
doth
beare
him
againe
his
gracyous
fauour
,
and
loueth
him
as
much
as
he
did
before
,
and
that
he
hath
geuen
him
also
newe
grace
and
spirituall
strength
,
and
made
him
able
to
receiue
hys
owne
sonne
oure
Sauioure
,
God
and
man
in
the
blessed
Sacrament
of
the
Altare
,
&
helpeth
him
continuallye
in
this
life
to
passe
throughe
the
daungers
of
the
same
toward
the
kingdome
of
heauen
,
to
the
whiche
God
bring
vs
that
made
vs
,
to
whom
be
all
glorye
.
Amen
.
¶
what
sinner
ought
to
do
in
making
his
Confession
.
Ser.
xx
.
AFter
that
ye
haue
learned
(
good
people
)
the
necessitie
of
Confession
howe
euerye
sinner
is
bounden
to
confesse
his
sinnes
to
a
Prieste
by
goddes
lawe
for
the
atteininge
of
absolution
and
remission
of
sinne
:
nowe
it
followeth
to
be
declared
what
a
sinner
oughte
to
do
in
makinge
his
confession
.
Firste
a
sinner
ought
before
he
come
to
confession
to
make
an
accompte
wyth
himselfe
of
his
lyfe
,
and
to
call
to
his
remembraunce
how
many
deadly
sinnes
he
hath
committed
since
the
time
of
his
laste
confession
,
wherin
suche
diligence
muste
be
vsed
,
as
the
necessytye
and
dygnitie
of
the
woorke
of
GOD
whiche
is
absolution
doth
require
,
beinge
willinge
and
readye
to
doe
all
thinges
that
be
necessary
for
the
recouery
of
grace
and
health
of
his
soule
,
Aug.
de
ver●
&
fa●●a
penit
.
cap.
xv
.
whiche
a
sicke
man
woulde
dooe
for
auoydinge
the
death
of
his
bodye
.
And
this
the
sinner
ought
to
doe
for
two
causes
,
the
one
that
he
mighte
thereby
take
speciall
repentaunce
for
euerye
offence
that
he
dydde
,
for
as
muche
as
he
did
disobeye
,
and
offend
almightye
God
,
and
had
some
specyall
pleasure
in
euery
one
,
and
therfore
he
ought
to
call
his
sinnes
to
hys
minde
,
and
for
remedye
of
the
same
to
take
some
dyspleasure
and
repentaunce
for
euerye
one
of
theym
.
The
other
cause
is
that
he
mighte
haue
hys
sinnes
readye
and
the
better
in
his
mynde
for
to
shewe
them
vnto
his
ghostly
father
when
he
commeth
to
confession
.
The
whiche
kinge
Dauid
did
well
perceiue
that
sinners
bee
bounden
to
dooe
,
and
therfore
whan
he
had
sinned
he
saied
thus
.
I
wyl
studye
to
remember
my
sinne
,
psal.
xxx●ii
because
I
wyll
confesse
it
.
And
the
example
of
the
prodigal
sonne
in
the
Gospell
teacheth
vs
also
so
to
doe
,
Luc.
x●
▪
who
returninge
to
his
father
considered
howe
euyll
hee
had
lyued
,
and
he
called
than
to
his
mynde
what
he
woulde
confesse
and
saye
to
hys
father
when
he
shoulde
come
to
hym
.
Thus
whan
a
sinnes
hath
diligentlye
examined
his
owne
conscyence
,
and
called
to
his
remembraunce
howe
often
and
wherein
he
hathe
offended
hys
Lorde
God
,
takinge
speciall
repentaunce
and
contrition
for
euery
offence
:
than
he
ought
to
come
to
hys
ghostlye
father
with
great
desire
and
humilitie
,
not
as
to
a
manne
to
heare
some
worldlye
and
profitable
counsell
,
but
as
to
the
messenger
or
vycare
of
oure
Sauiour
Christe
representinge
his
persone
,
ii
.
Cor.
v
▪
whose
embassage
hee
vseth
for
makynge
peace
and
reconciliation
betwene
the
synner
and
GOD
,
Aug.
de
visit·
infi●●no
cap.
▪
v.
to
the
intente
he
myghte
heare
of
hym
the
woorde
of
GOD
whiche
is
the
woorde
of
absolution
for
hys
synnes
by
paste
,
and
also
bee
instructed
by
the
woorde
of
GOD
howe
to
lyue
wel
hereafter
and
auoide
sinne
.
And
where
as
the
effect
of
Gods
Sacramentes
doo
not
depend
vpon
the
vertue
or
worthines
of
the
priest
the
minister
,
but
vpon
the
commaundement
and
ordinaunce
of
GOD
who
by
hys
spirite
dothe
assiste
the
due
ministration
of
the
same
:
therfore
a
penitent
synner
oughte
rather
to
regarde
the
vertue
and
power
of
GOD
that
woorketh
by
hys
mynyster
,
than
the
state
of
the
persone
be
he
hye
or
lowe
,
a
iuste
or
an
vniuste
man
,
so
longe
as
he
is
a
member
of
Gods
vniuersall
Churche
,
and
by
toleration
suffred
to
minister
in
the
same
,
and
he
oughte
to
geue
full
credyte
to
the
woordes
of
absolution
,
that
than
his
sinnes
be
clerelye
remytted
,
yf
hys
harte
be
than
disposed
and
mete
to
receyue
the
same
remissyon
,
and
yf
hee
put
no
stoppe
to
Goddes
grace
,
as
they
doe
that
lacke
fayth
and
true
contrityon
.
And
so
the
penitent
sinner
comming
to
a
Pryeste
and
humbly
submytting
him selfe
to
him
as
representing
the
persone
of
Chryste
,
ought
to
reherse
hollye
,
symplye
,
and
faythfully
al
the
deadly
synnes
which
than
after
diligent
serchinge
of
his
lyfe
doe
burden
and
vexe
hys
conscience
.
For
althoughe
the
holye
Churche
dothe
not
burden
a
sinner
to
confesse
euery
veniall
synne
,
whiche
is
vnpossyble
or
very
harde
to
doe
,
for
who
dothe
knowe
all
hys
faultes
,
Psal.
xviii
.
and
also
seinge
that
veniall
synnes
doe
not
take
away
charity
,
nor
do
not
exclude
a
man
from
the
kyngedome
of
heauen
,
wythoute
the
whyche
thys
frayle
and
mortall
lyfe
,
can
not
be
passed
ouer
:
yet
yf
a
man
fall
oftentymes
into
suche
smal
sinnes
,
they
ought
not
to
be
neglected
but
auoyded
betymes
,
because
contempt
in
all
thynges
aggrauateth
the
cryme
,
and
speciallye
in
procurynge
the
remedye
,
Math.
xii
.
and
also
a
manne
shall
geue
an
accompte
in
the
daye
of
iudgement
of
euery
idle
woorde
which
he
shal
speake
.
But
all
mortall
sinnes
such
as
be
transgressions
of
gods
commaundements
,
and
bringe
a
man
in
state
of
damnation
,
so
many
as
come
to
his
remembraunce
after
diligent
serche
and
inquisition
,
the
synner
ought
to
confesse
:
And
not
onely
suche
as
he
knoweth
certeinly
to
be
mortall
sinnes
,
but
also
suche
as
he
doubteth
of
&
knoweth
not
certeinely
whether
they
be
mortall
sinnes
or
no
,
because
what
so
euer
thing
is
not
of
fayth
,
Rom.
xiiii
is
sinne
,
and
he
that
dothe
or
alloweth
to
be
doone
any
thinge
whereof
his
conscience
reprehendeth
or
condemneth
him
,
doth
therin
against
his
conscience
and
sinneth
deadly
and
ought
to
confesse
it
and
learne
of
his
ghostly
father
(
to
whom
iudgement
is
geuen
to
discerne
betwene
lepre
and
not
lepre
,
Chrysost.
de
sacerd.
lib.
iii.
sinne
&
not
sinne
)
how
to
know
and
auoide
the
same
afterward
.
Furthermore
it
is
to
be
considered
that
god
doth
not
forgeue
one
mortall
sinne
,
&
reteineth
an
other
vnforgeuen
,
Aug.
de
vera
&
fa●●a
pen●t
.
cap.
ix
.
Luc.
viii
.
Luc.
vii
.
but
alwayes
whan
he
forgeueth
,
he
forgeueth
all
together
,
the
which
he
shewed
in
expellinge
al
and
the
holle
legion
of
deuils
out
of
the
man
of
Ge●rasen
.
And
he
shewed
the
same
agayne
whan
he
pardoned
Marye
Magdalene
,
for
he
forgaue
her
all
her
synnes
,
and
the
scrypture
calleth
that
man
happye
whose
sinne
God
hath
not
imputed
but
couered
,
Psal.
xxxi
▪
&
if
there
were
any
sinne
remaining
imputed
vnto
hym
and
not
forgeuen
,
he
should
not
be
compted
as
happye
,
but
as
an
e●emye
to
god
.
Now
seing
the
father
●ath
geuen
al
power
to
the
sonne
,
and
the
sonne
hathe
geuen
the
same
power
to
the
Priestes
of
his
churche
,
whose
iudgement
both
in
byndinge
and
losinge
in
earth
is
confirmed
and
ratifyed
by
God
in
heauen
:
Chrysost.
de
sacerd.
lib.
iii.
Ioan.
xx
.
therfore
the
remission
whiche
the
priestes
geue
to
penitent
sinners
,
oughte
to
be
lyke
and
agreable
to
the
remission
whiche
is
geuen
by
God
,
that
is
to
say
,
a
full
remission
,
not
forgeuinge
one
mortall
sinne
without
an
other
,
but
eyther
forgeuing
al
at
once
,
or
none
at
all
.
And
because
(
as
ye
were
taught
before
)
the
priest
can
not
worthelye
exercyse
this
authoritie
of
forgeuinge
or
reteyninge
sinne
,
excepte
the
sinner
open
hys
conscience
,
and
confesse
his
sinnes
hym selfe
,
both
because
he
can
not
otherwyse
knowe
what
is
to
bee
remytted
,
what
is
not
,
Bernard
.
ad
milites
●empli
.
cap.
xii
.
and
also
because
he
may
not
rashely
remit
that
he
knoweth
not
and
is
not
confessed
vnto
him
:
therfore
the
sinner
is
bounden
plainelye
and
fullye
to
confesse
all
his
sinnes
and
euery
pertyculare
sinne
whiche
by
diligente
serchynge
of
hys
conscyence
commeth
than
to
hys
remembraunce
.
For
the
conceyling
or
hyding
of
any
one
mortall
sinne
which
he
remembreth
,
is
the
cause
why
all
the
other
which
he
confesseth
be
not
forgeuen
:
For
he
than
in
hydinge
of
that
mortall
sinne
in
confession
did
sinne
deadly
and
ther
dissimble
with
almighty
GOD
to
whose
eyes
all
thinges
be
naked
and
open
.
Chrysost.
ad
populum
Antioch
.
hom.
xli
.
xlvi
.
A
general
confession
wherby
a
man
calleth
him self
a
sinner
,
is
not
sufficient
,
but
a
special
confession
&
rehersall
of
euery
mortal
sinne
that
we
remember
is
required
,
that
by
knowinge
the
number
&
quantitie
of
our
offences
,
we
maye
likewise
know
the
greatnesse
of
Gods
mercyful
goodnes
in
remitting
of
them
.
He
that
is
not
penitent
wil
cal
him selfe
a
sinner
,
&
euery
iuste
man
wil
confesse
him self
to
be
a
sinner
,
for
he
that
saieth
he
hath
no
sinne
is
a
lyer
deceiuing
him selfe
,
i.
Ioan.
i.
and
also
maketh
God
a
lyer
and
hath
not
truth
in
him
.
But
this
generall
callinge
and
confessing
him selfe
a
sinner
is
not
the
matter
of
this
Sacrament
of
penaunce
,
Concilium
Florenti
.
because
it
is
not
a
faithfull
declaration
of
all
the
crymes
whiche
he
remembreth
,
but
a
certeine
crafty
colouring
and
cloking
of
his
crymes
whiche
by
a
confuse
&
general
confession
he
dissembleth
both
before
God
and
man
,
as
though
he
were
but
as
all
other
men
be
.
Which
generall
confession
if
it
lacke
contrition
,
Thomas
Aquinas
iiii
.
d.
xxi
.
q.
ii
.
is
a
proude
presumption
and
a
gloriyng
that
he
hath
done
euil
,
if
it
be
ioyned
with
contrition
,
than
although
it
be
not
sacramentall
forgeuinge
deadly
sinnes
by
vertue
of
the
keyes
commytted
by
Christ
to
his
Church
,
yet
by
vertue
of
the
contrition
,
humilitie
and
prayer
ioyned
with
it
,
it
profiteth
to
the
remission
of
veniall
and
daylye
sinnes
and
prepareth
the
sinners
harte
to
the
atteyninge
of
further
grace
.
Wherefore
lyke
as
contrition
ought
to
be
without
ypocrysye
before
God
not
of
one
or
two
sinnes
but
of
all
:
euen
so
confession
Sacramentall
before
Gods
minister
ought
to
be
holle
and
perfyt
,
seyng
the
deathe
of
the
soule
by
sinne
can
not
be
taken
away
by
parts
:
but
holly
altogether
,
when
grace
&
life
is
by
absolution
restored
and
geuen
.
And
after
perfite
knowledge
of
the
holle
state
&
life
of
the
sinner
,
the
Pryeste
who
hathe
cure
and
charge
of
hys
soule
,
may
the
better
in
counselling
,
comforting
,
and
absoluing
dyscharge
hys
duetye
towardes
almightie
God
agayne
.
And
furthermore
,
that
I
haue
saied
concerninge
the
confession
of
all
a
mannes
synnes
,
is
also
to
be
vnderstande
of
the
circumstances
of
the
same
sinnes
,
suche
as
doe
aggrauate
the
cryme
&
make
it
more
heynous
,
and
increase
the
contempt
of
GOD
in
committinge
them
.
As
a
sinne
often
times
done
&
vsed
is
more
greuous
than
that
is
but
once
done
.
And
the
sinne
of
a
prince
or
priest
is
more
than
the
same
kind
of
sinne
in
a
subiect
or
laye
man
.
And
sacrilege
,
whiche
is
robbinge
of
Churches
or
vnlawful
taking
away
of
that
belongeth
to
the
church
,
is
greater
cryme
than
other
robberye
or
thefte
.
And
he
that
by
a
maliciouse
and
noughty
mynde
and
wyth
longe
studye
tempteth
and
prouoketh
hym selfe
or
any
other
to
adultery
or
like
sinne
against
his
neighbour
,
sinneth
more
than
he
which
dothe
the
same
cryme
by
frailetye
,
suggestion
or
occasion
of
other
.
These
and
such
other
circumstances
oughte
a
synner
to
expresse
also
in
hys
confession
.
That
his
humilitie
and
shamefastenesse
in
confessinge
his
faulte
,
may
agree
and
be
like
to
his
pride
and
impudency
in
committing
the
same
faulte
,
alwaies
taking
hede
that
he
confesse
but
his
owne
faultes
,
&
do
not
therwith
bewray
the
faultes
or
persones
of
other
,
&
that
also
,
with
out
to
much
curiositie
and
scruple
of
conscience
,
and
onely
for
this
intente
that
his
sinne
and
the
greatnesse
therof
might
appeare
,
and
the
doubtes
of
his
conscience
be
taken
away
.
For
to
extenuate
and
make
litle
in
wordes
that
crime
which
is
very
great
in
dede
,
Bernardus
in
Cantica
serm.
xvi
.
is
likewise
to
diminishe
the
glory
of
God
that
shoulde
pardone
it
,
which
is
the
way
not
to
get
pardone
at
Gods
hand
,
but
to
loose
it
,
who
doth
not
gladly
geue
a
benefite
,
whyche
is
not
thankfully
accepted
and
estemed
accordingly
as
it
is
.
Thys
is
the
moste
common
and
subtle
crafte
that
the
deuill
vseth
with
al
synners
.
At
the
beginning
he
doth
couer
and
hyde
the
sinne
he
moueth
them
vnto
,
and
maketh
it
seme
nothing
or
very
litle
,
to
th
intent
the
sinner
may
take
boldnes
to
do
it
,
this
boldnesse
bringeth
in
vse
and
custome
to
sinne
,
whiche
by
continuaunce
is
turned
into
nature
,
so
that
then
any
exhortation
or
admonition
can
litle
preuail
,
but
whether
so
euer
the
flesh
and
the
deuill
leadeth
hym
,
thyther
he
runneth
headlynges
,
onely
looking
at
the
pleasure
present
,
nothing
regarding
the
payne
to
come
,
but
at
the
last
end
when
the
fearefull
houre
of
death
draweth
nere
,
than
the
deuyll
doth
not
extenuate
but
amplyfye
the
synne
,
than
doth
he
beate
into
the
synners
head
and
lay
before
his
eyes
the
greatnes
of
his
sinne
and
the
long
time
he
vsed
it
,
and
the
contempt
of
God
in
doing
it
,
and
al
the
other
circumstaunces
that
do
aggrauate
and
make
it
horrible
,
onely
to
leade
hym
further
into
desperation
.
From
the
whiche
earthquake
of
desperation
,
the
bottomles
pytte
of
all
euyls
I
beseche
God
saue
vs
all
.
And
as
we
feare
and
abhorre
the
end
,
so
I
pray
you
let
vs
auoide
&
cut
of
the
cause
,
which
was
when
we
did
diminish
our
sin
,
&
esteme
it
but
litle
,
whereby
we
grew
in
boldnes
to
do
it
,
and
fel
into
further
extremitie
.
If
we
stoppe
at
the
beginning
and
know
our
sinne
,
and
confesse
it
simplye
as
it
is
,
without
any
cloking
or
diminishing
of
it
of
our
part
,
we
shall
prouoke
God
to
couer
it
,
to
turne
his
face
from
it
,
and
to
washe
it
cleane
away
.
There
be
many
men
that
do
not
in
wordes
diminish
their
sinne
,
Bernardus
in
Cantica
serm.
xvi
.
Gregor.
in
Iob.
capi
.
xxx
.
xxxi
.
Aug.
de
conti
.
cap.
v.
but
plainely
excuse
it
,
which
doth
not
mitigate
Gods
anger
,
but
prouoke
it
further
,
because
they
do
not
therin
confesse
their
faultes
,
but
defende
them
,
rather
excusing
than
accusing
them selues
,
whereby
theyr
synnes
be
not
taken
awaye
,
but
more
increased
.
A
proude
hart
that
pleaseth
it selfe
,
would
not
appere
giltie
,
and
disdayneth
to
be
corrected
and
conuinced
when
it
offendeth
,
not
abydyng
to
accuse
it selfe
by
deuout
humilitie
,
but
seking
to
excuse
it selfe
by
intollerable
pride
,
which
must
nedes
fall
and
come
to
ruine
.
To
refraine
this
pride
,
holye
Dauid
humbly
requyred
of
almighty
God
that
it
woulde
please
him
to
put
a
watch
and
a
doore
before
his
mouthe
,
Psalm.
cxl
.
that
hee
doo
not
decline
hys
hart
to
wordes
of
malice
,
that
is
to
say
,
to
excuse
his
sinnes
.
For
what
is
more
malitious
and
wicked
then
those
wordes
be
,
whereby
a
noughtye
man
denieth
himself
to
be
euil
,
although
his
own
conscience
dothe
conuicte
him
of
the
same
euyll
which
he
is
not
able
but
by
malice
to
gaynesaye
,
and
so
doth
arme
his
tounge
to
kill
and
destroye
his
owne
soule
.
Luk.
xviii
.
Suche
an
one
was
the
proude
Pharisie
in
the
gospell
,
who
displeased
God
not
so
much
,
for
boasting
himself
of
his
good
dedes
,
as
for
excusing
his
noughty
dede
,
saying
that
he
was
not
like
other
men
.
And
cursed
Cain
also
after
that
he
had
killed
his
brother
Abel
,
beyng
asked
of
God
where
his
brother
was
,
Gene.
iiii
.
who
asked
him
that
question
not
for
ignoraunce
,
but
mercifully
to
geue
him
occasion
to
confesse
his
synne
and
obteyne
mercye
:
aunswered
agayne
that
he
coulde
not
tel
,
and
further
cloking
and
excusyng
his
sin
,
said
:
am
I
the
keper
of
my
brother
?
For
the
which
excusing
which
was
an
other
sinne
beside
his
murder
,
he
was
pronounced
that
he
shuld
be
accursed
vpon
earth
,
and
from
that
synne
he
fel
further
into
desperation
,
saying
that
his
sinne
was
greater
then
he
might
deserue
and
obteyne
forgeuenes
.
Wherefore
I
praye
you
for
Gods
loue
,
to
lay
awaye
all
maner
of
excuses
,
when
ye
come
to
confession
,
knowing
that
ye
speake
to
God
who
seeth
the
secretes
of
euery
mans
hart
,
to
whose
eyes
all
thinges
be
open
and
naked
.
Aug.
de
cōtinen
.
ca.
v.
If
a
man
were
the
iudge
,
who
mighte
be
deceyued
,
to
purge
the
fault
with
some
craft
,
and
to
excuse
it
,
mighte
seeme
to
be
profitable
for
a
time
:
but
wher
God
is
the
iudge
that
can
not
be
deceiued
,
a
man
may
not
falsly
excuse
or
defend
his
sinne
,
but
truely
and
playnly
confesse
his
sinne
.
There
be
some
men
also
,
that
where
they
can
not
,
nor
do
not
denye
the
fact
,
yet
they
will
lay
the
faulte
and
blame
vpon
some
other
thing
or
person
from
them selues
,
as
vpon
youth
,
ignoraunce
,
sorow
,
or
euill
counsell
,
or
the
tentation
of
the
deuill
,
or
the
inordinate
desire
of
theyr
bodies
,
or
vpon
destinye
,
as
though
by
the
mouyng
and
powers
of
the
starres
and
heauens
aboue
,
they
were
compelled
and
inforced
to
do
euil
,
and
some
pestilent
and
abhominable
heretiks
there
be
,
that
for
excusing
of
them selues
,
do
accuse
almighty
God
,
and
impute
their
mischeuous
dedes
to
gods
predestination
,
and
would
perswade
that
God
who
is
the
fountaine
of
all
goodnes
,
were
the
author
of
al
mischief
,
not
onely
suffering
men
to
do
euill
by
their
own
wyls
,
but
also
inforcing
their
wils
to
the
same
euill
,
and
working
the
same
euyll
in
them
.
Which
woordes
(
good
people
)
be
not
the
wordes
of
malice
onely
,
wherof
I
spake
before
,
but
rather
the
wordes
of
blasphemy
,
and
therefore
I
wil
not
nowe
spend
this
litle
time
in
confuting
their
pestilent
and
deuilish
sayinges
.
For
it
is
better
to
abhorre
them
,
than
to
confute
them
.
Onely
at
this
time
know
you
(
good
people
)
that
these
and
al
other
such
like
excuses
and
sayinges
be
false
.
For
euerye
Christen
man
and
woman
hath
so
great
strength
in
his
soule
,
Bernardus
de
lib.
arbitrio
.
and
hath
hys
will
so
in
his
own
power
,
that
neither
the
deuyl
nor
the
flesh
,
nor
euil
counsel
,
nor
any
other
thing
can
cause
a
man
to
do
any
sinne
,
excepte
he
wyll
himself
graunt
or
consent
vnto
it
.
And
it
is
alwaies
in
the
persones
free
choyse
that
is
tempted
by
the
deuil
or
by
the
flesh
,
or
by
euil
counsell
,
or
any
other
thing
,
to
consent
vnto
the
euill
,
or
to
refuse
it
and
not
to
consent
vnto
it
.
For
if
a
man
wyll
not
consent
to
doo
synne
,
there
can
no
creature
cause
him
or
compel
him
to
do
any
,
and
therfore
when
a
man
hath
done
anye
synne
,
he
can
not
in
any
wyse
iustly
excuse
him selfe
for
the
doyng
of
it
,
for
he
himselfe
was
the
very
causer
and
doer
,
and
might
haue
left
it
vndone
if
he
had
lyst
.
And
so
you
may
see
(
good
people
)
that
he
which
laieth
any
excuse
for
his
sinne
in
confession
,
doth
wrongfully
excuse
himselfe
,
and
accuseth
other
falsely
,
in
saying
that
they
were
the
causes
why
he
synned
,
and
in
so
doyng
besyde
hys
former
offences
he
committeth
a
new
synne
,
and
thereby
stoppeth
the
influence
of
Gods
grace
,
and
is
voide
of
all
remission
.
Furthermore
ye
shall
vnderstand
,
that
there
be
some
persones
that
although
they
playnelye
and
truelye
confesse
theyr
faultes
,
yet
they
wil
otherwise
excuse
the
same
,
by
iustifying
theyr
noughtye
doinges
in
comparison
of
other
that
dyd
woorse
,
as
he
that
oppresseth
hys
subiectes
or
tenauntes
,
or
will
take
more
than
hys
duty
is
for
his
laboures
or
paynes
,
and
than
in
excusyng
of
hmselfe
,
sayth
,
that
other
that
were
before
him
in
like
authoritie
or
office
were
more
extreme
men
,
or
tooke
more
for
theyr
laboures
then
he
.
And
also
sellers
of
wares
that
deceyue
the
simple
byers
,
wyll
say
that
they
were
deceyued
them selues
,
and
must
nedes
vtter
the
same
agayne
for
as
much
as
they
can
.
Therefore
let
euery
man
take
good
hede
that
he
do
not
excuse
hys
owne
faulte
,
because
he
can
tell
of
other
that
haue
done
woorse
,
but
rather
let
hym
accuse
hym selfe
that
he
hathe
not
done
so
well
as
other
that
haue
done
better
,
settynge
the
vertue
of
good
men
as
an
example
before
his
eyes
to
folow
,
and
not
the
vyce
of
euill
men
.
Last
of
all
a
synner
ought
to
put
awaye
all
vndiscrete
and
false
accusing
of
him selfe
,
that
is
to
saye
,
he
maye
not
accuse
him selfe
of
moo
synnes
then
he
hath
done
,
neither
in
special
nor
in
general
.
In
special
,
as
when
a
man
hath
red
in
bokes
the
diuision
of
sinne
,
how
many
partes
&
braunches
it
hath
,
and
then
according
to
suche
bookes
will
confesse
him selfe
to
be
an
offendour
in
the
same
,
rehersing
euery
braunche
particularlye
,
in
so
doing
he
lyeth
vpon
him self
by
confessing
mo
sinnes
then
euer
he
did
,
&
in
that
synneth
against
God
,
and
therefore
this
maner
of
confession
is
nought
,
and
ought
of
euerye
man
to
be
refused
.
Likewise
a
synner
ought
not
to
accuse
himselfe
wrongfully
in
generall
,
as
saying
that
he
hathe
bene
the
most
shamefullest
liuer
and
the
greatest
sinner
that
euer
was
,
or
that
can
be
,
or
any
other
like
sayings
,
for
they
be
nought
and
false
.
What
knoweth
he
how
great
sinners
hath
bene
or
may
be
,
and
therefore
men
must
put
awaye
suche
vndiscrete
sayinges
,
and
speake
soberly
,
truely
and
faithfully
to
almighty
God
in
theyr
confessions
,
and
then
let
them
not
doub●e
but
stedfastly
trust
of
absolution
and
pardone
for
all
theyr
synnes
.
Iudas
that
betrayed
our
Sauiour
Christ
,
and
Cain
that
killed
his
brother
Abel
confessed
their
synne
openly
,
Bernardus
super
can
.
serm.
xvi
.
but
did
not
trust
surely
of
mercye
▪
and
therefore
theyr
vnfaythfull
confession
dyd
nothing
profite
them
,
but
he
that
auoydeth
and
obserueth
all
those
thynges
whyche
as
I
haue
nowe
declared
vnto
you
,
oughte
to
be
auoyded
and
obserued
in
theyr
sacramental
confession
,
no
dout
of
it
he
shal
be
ioyful
and
glad
in
his
hart
,
and
perceyue
hym selfe
eased
of
a
great
heauye
burden
,
and
the
more
he
remembreth
the
mercyfull
goodnes
of
almightye
God
in
pardonynge
him
his
manyfold
offences
,
the
more
thankes
he
will
geue
him
,
and
the
more
wyll
he
studye
and
laboure
to
honour
him
,
and
to
lyue
iustlye
from
that
tyme
forward
,
styl
increasyng
in
grace
and
ryghtwysnesse
,
by
the
ayde
and
helpe
of
our
Sauiour
Christ
,
to
whom
with
the
father
and
the
holy
ghost
be
al
honour
&
glory
.
Amen
.
(
⸫
)
¶
Certeine
Instructions
whereby
a
man
maye
consider
hys
life
and
make
his
confession
the
better
.
Ser.
xxi
.
AS
I
wold
wish
that
euery
person
which
commeth
to
confession
,
should
diligently
serche
his
holle
life
,
and
examine
his
acts
and
dedes
before
he
come
,
that
his
confession
myght
be
made
in
order
,
whereby
the
minister
should
not
be
compelled
to
appose
and
examine
the
penitent
,
which
in
some
cases
may
chaunce
to
do
more
harme
then
good
,
by
putting
that
in
the
penitentes
heade
by
his
questions
,
whych
he
neuer
thoughte
of
,
nor
had
experience
of
before
:
Euen
so
(
good
people
)
I
thinke
it
expedient
at
this
time
,
not
to
set
forth
a
general
forme
of
confession
how
euery
man
should
confesse
him selfe
,
which
(
standing
the
varietie
of
mens
liues
&
offices
)
can
not
agre
to
euery
person
,
but
I
thinke
it
profitable
to
reherse
vnto
you
certeine
thynges
wherin
our
sauiour
Christ
hath
&
doth
shew
vnto
vs
his
mercyfull
goodnes
&
kindenes
,
for
the
which
we
are
alwayes
bounden
to
thanke
hym
,
and
also
wherin
we
sinners
haue
shewed
againe
to
him
our
great
vnkindenes
,
for
the
whiche
we
are
bounden
to
do
penaunce
and
to
make
amendes
,
the
often
and
diligent
remembring
wherof
,
wil
be
a
great
helpe
for
euery
man
to
know
the
state
of
his
life
,
&
to
make
his
confession
the
better
.
First
I
wold
exhorte
euery
man
and
woman
to
thanke
God
highly
for
his
mercyful
kindnes
shewed
vnto
him
in
hys
creation
,
in
his
redemption
and
in
his
regeneration
.
In
his
creation
appeareth
gods
kindnesse
,
in
that
he
mighte
haue
made
him
a
meane
creature
sensible
or
vnsensible
,
whiche
he
did
not
,
but
rather
of
his
goodnes
made
him
one
of
the
most
excellente
creatures
of
al
other
vnder
heauen
,
to
his
own
image
&
similitude
&
to
be
inheritour
of
the
kingdome
of
heauen
,
&
also
made
al
other
creatures
to
helpe
hym
and
to
se●ue
him
here
in
this
present
life
,
to
th
intent
he
might
the
better
serue
god
.
Also
a
man
is
bounden
to
thanke
god
for
the
benefite
of
his
redemption
,
in
that
Christ
by
his
painefull
passion
redemed
him
from
the
possession
of
the
deuil
,
and
made
him
mete
by
the
merites
of
the
same
passion
to
be
brought
to
the
state
of
saluation
,
and
the
fruition
of
eternal
lyfe
And
also
for
the
benefite
of
regeneration
,
that
is
to
saye
,
when
he
was
chrystened
and
receiued
the
holy
Sacrament
of
Baptisme
.
For
althoughe
Christe
had
redemed
him
with
his
most
precious
bloude
,
yet
might
he
haue
remained
still
an
infidele
,
as
many
do
,
and
so
should
haue
bene
damned
,
yf
Christe
had
not
called
hym
and
caused
hym
to
be
chrystened
,
by
which
baptisme
he
made
him
actually
an
inheritour
vnto
euerlasting
life
.
And
here
also
a
man
is
bounden
to
thanke
God
for
that
he
hathe
not
onely
set
him
in
the
hye
waye
to
heauen
,
but
also
hath
sente
one
of
his
blessed
aungels
to
be
wyth
him
here
&
to
kepe
him
,
to
help
him
,
to
admonish
him
&
to
defende
him
against
his
mighty
&
most
vigilant
enemy
.
On
the
other
side
a
man
ought
to
consider
and
confesse
his
great
vnkindnes
,
how
that
afterwarde
when
he
came
to
the
yeares
of
discretion
he
did
not
obeye
God
nor
loue
,
laude
,
nor
honor
him
according
to
his
mooste
bounden
duety
&
promise
made
at
his
baptisme
,
but
brake
his
most
holy
commaundementes
&
so
dispised
and
dishonored
god
,
for
the
which
he
ought
to
require
his
most
merciful
forgeuenes
.
And
this
a
man
may
do
perticularely
perusing
al
the
x.
commaundementes
,
considering
in
euery
one
and
in
euery
braunche
where
and
how
he
hath
offended
.
Secondly
a
man
ought
to
thanke
god
highlye
for
his
greate
kindnes
,
in
geuinge
vnto
him
the
special
giftes
of
his
soule
,
of
his
body
,
and
of
his
worldlye
goodes
.
The
giftes
of
his
soule
be
free
wil
,
remembraunce
,
&
reason
lightned
with
faith
,
by
which
he
may
clerely
perceiue
that
gods
commaundementes
be
very
iust
and
good
,
and
very
easye
to
fulfil
&
kepe
,
and
that
he
shal
haue
gods
gratious
fauour
and
be
saued
by
keping
of
them
.
And
also
he
may
see
,
that
to
liue
accordinge
to
gods
law
is
the
most
laudable
,
ioyfull
and
most
pleasaunt
lyfe
that
any
man
can
haue
in
this
world
,
because
God
hath
commaunded
nothing
but
that
is
very
laudable
and
good
,
&
againe
he
hath
forbidden
nothing
but
that
is
euil
&
greatly
against
reason
,
and
yet
to
th
intent
a
man
should
auoyde
and
farsake
any
such
euil
,
God
hath
forbidden
it
vnder
paine
of
damnation
.
Likewise
a
man
maie
consider
the
special
giftes
of
his
body
,
as
ryghte
shappe
,
beautie
,
good
proportion
,
strength
&
such
other
,
&
also
the
external
giftes
of
this
world
,
as
riches
,
landes
or
patrimony
,
estimation
,
authority
&
such
other
,
&
yet
ouer
&
besides
al
these
how
it
hath
pleased
almyghtie
God
to
promise
him
a
reward
in
heauen
for
occupying
and
bestowinge
these
giftes
wel
.
And
here
on
the
other
side
,
a
man
ought
to
acknowledge
and
confesse
hys
greate
vnkyndnes
vnto
almghity
God
,
for
that
he
hath
bestowed
the
rehersed
giftes
noughtilye
,
vnto
Gods
dishonoure
.
Because
he
hath
often
tymes
with
his
reason
vnderstande
and
with
hys
memory
remembred
what
God
hath
commaunded
and
the
goodnes
of
it
,
and
yet
he
hathe
refused
and
would
not
do
his
commaundementes
,
when
he
ought
and
might
haue
done
them
.
Likewise
he
hath
vnderstand
and
remembred
what
God
hathe
forbidden
,
and
the
euil
and
noughtines
of
it
,
and
that
he
should
loose
Gods
gratious
fauour
,
and
come
in
daunger
of
damnation
if
he
dyd
it
,
and
yet
hath
done
that
euil
dede
willinglye
.
Also
let
him
consider
how
he
hath
occupied
hys
remembraunce
&
witte
in
study
and
casting
wher
&
how
he
might
do
euill
,
&
how
he
hath
mispent
dyuerse
times
,
and
waies
the
giftes
of
his
bodye
,
&
also
the
giftes
of
the
world
by
gready
and
vnsatiable
desires
in
procuring
and
getting
them
by
wronge
,
iniury
,
oppression
,
vsury
,
ambition
and
other
vnlawful
meanes
,
and
in
vnmerciful
keping
of
them
by
mistruste
of
Gods
goodnes
,
and
not
helpinge
his
neadye
neighbours
,
and
also
in
ryotous
and
vnthriftie
spending
of
them
for
mainteininge
of
his
fleshely
lust
,
worldly
vanity
,
and
pride
of
life
,
wherin
he
hath
shewed
gret
vnkindnes
,
&
ought
to
be
inwardly
sorye
,
and
to
beseke
God
of
hys
mercyfull
pardone
and
forgeuenesse
.
Thirdly
a
man
ought
to
thanke
God
hyghlye
for
his
mercyfull
kindnesse
shewed
vnto
hym
in
hys
reconciliation
,
that
is
to
say
,
alwayes
when
he
came
to
shrifte
and
confessed
hys
synnes
.
For
althoughe
it
be
so
that
a
man
hathe
broken
hys
promise
made
to
almighty
god
at
the
font
stone
,
and
hath
misused
and
misspent
Gods
foresayed
gyftes
,
and
so
greatly
offended
hym
that
he
had
deserued
iustly
to
haue
bene
caste
into
the
pytte
of
hell
:
yet
almightye
God
,
as
a
good
Lorde
of
his
aboundant
mercy
is
euermore
content
to
pardone
&
forgeue
him
when
he
confesseth
with
a
contrite
&
humble
hart
his
offences
vnto
his
ghostly
father
gods
delegate
iudge
&
commissioner
.
For
than
is
he
there
mercyfully
absolued
,
and
all
hys
trespaces
be
clerely
forgeuen
.
And
this
merciful
kindnes
is
god
content
to
shew
,
not
once
or
twisse
,
but
at
al
times
,
&
as
often
as
he
commeth
to
confession
,
and
doth
also
beare
him
agayne
hys
gratious
fauour
,
&
geueth
him
grace
to
lyue
well
and
to
do
good
workes
and
meritorious
deedes
for
hys
saluation
.
In
thys
appeareth
the
excedyng
goodnes
of
almighty
god
,
in
ordeining
this
most
holesome
&
present
remedy
of
penaunce
,
wherby
euery
sinner
may
be
deliuered
alwaies
from
the
paines
of
hel
,
&
be
set
againe
in
gods
fauour
&
state
of
saluation
,
for
the
which
euery
man
is
most
bounden
to
render
thankes
to
the
vttermoste
of
hys
power
.
And
on
the
other
side
he
is
likewise
bounden
to
acknowledge
and
with
sorow
to
confesse
his
manifolde
vnkindnes
in
that
behalfe
,
for
as
muche
as
he
hath
diuers
times
after
his
shrifte
and
reconciliation
,
turned
from
God
,
and
greuously
synned
againe
,
and
so
hath
greatly
offended
by
breakinge
his
promyse
whiche
hee
made
when
he
was
shriuen
,
for
the
whiche
he
ought
to
be
sory
,
and
to
beseche
almighty
God
of
his
mercifull
pardon
and
forgeuenes
.
Fourthlye
,
a
man
oughte
to
thanke
God
for
his
great
kindenes
shewed
vnto
him
,
in
preseruing
him
from
many
synnes
whiche
he
myghte
haue
done
,
and
also
in
letting
him
from
doynge
of
dyuers
which
he
was
in
mynde
to
haue
done
,
and
would
haue
done
them
.
For
euery
man
may
consider
and
remember
with
hym selfe
,
that
he
might
oftentimes
haue
synned
when
he
did
not
,
which
I
thinke
he
should
haue
done
,
if
he
hadde
not
bene
preserued
and
kept
from
doing
of
them
by
Gods
speciall
goodnes
.
Also
seldome
it
chaunceth
but
that
a
man
may
vnderstand
how
he
hath
bene
in
minde
and
wyll
to
haue
synned
dyuers
tymes
,
and
yet
he
hathe
been
let
and
coulde
not
fulfill
his
euill
purpose
and
desire
,
as
sometime
he
hath
been
lette
by
shame
,
sometime
by
feare
,
and
sometime
otherwyse
,
whiche
lets
(
no
doubt
of
it
)
God
did
cause
him
to
haue
,
for
he
is
so
mercifull
that
he
will
not
suffer
sinners
alwaies
to
synne
so
greatlye
,
nor
to
runne
so
deepelye
into
the
handes
of
the
deuill
and
damnation
,
as
they
should
do
,
if
they
might
euermore
without
stop
or
let
do
so
muche
euill
and
sinne
in
dede
,
as
thei
be
willing
to
do
in
their
hartes
.
And
here
a
synner
maye
graunt
and
confesse
,
that
he
hathe
not
considered
this
great
kyndenes
of
God
shewed
vnto
hym
in
these
twoo
rehersed
poyntes
,
but
hath
shewed
great
vnkyndnes
agayne
,
because
that
when
he
hath
remembred
the
oportunitie
and
the
meete
time
and
occasion
that
hee
had
to
synne
in
tyme
past
,
and
myght
haue
done
diuers
synnes
without
let
or
stop
,
yet
he
hath
not
geuen
to
God
due
prayse
and
thankes
for
his
preseruation
from
synne
,
but
rather
he
hathe
repented
hym
&
been
sory
that
he
had
not
doen
suche
euyl
deedes
as
he
might
haue
doen.
Likewyse
when
he
hath
remembred
,
howe
he
hath
been
let
,
and
could
not
do
suche
euill
as
he
was
in
mynde
and
wyllynge
to
dooe
,
he
hathe
not
than
geuen
God
thankes
because
he
was
let
,
but
rather
he
hathe
been
discontent
and
sory
that
he
was
let
,
for
the
whiche
thinges
he
ought
nowe
to
bee
sorye
,
and
humbly
beseche
GOD
of
his
mercyfull
forgeuenes
.
Fiftly
,
a
synner
ought
to
geue
God
moste
hie
thankes
for
his
syngulare
kindnes
shewed
vnto
hym
many
tymes
when
he
hath
been
and
lyen
in
deadly
sinne
,
for
that
almighty
God
(
notwithstanding
this
maner
of
rebellion
and
obstinacie
of
the
synner
in
remayning
in
sinne
,
and
not
repenting
him
)
yet
dyd
of
his
great
goodnes
and
mercye
come
vnto
the
synners
soule
,
and
there
dyd
stande
and
knocke
,
that
the
synner
shoulde
haue
letten
him
in
,
that
is
to
say
,
God
gaue
him
remorse
of
conscience
,
the
whiche
did
grudge
against
the
sinne
that
he
hath
doone
and
was
in
,
and
by
that
grudge
of
conscience
he
perceiued
or
myght
haue
perceyued
,
that
if
hee
woulde
not
leaue
and
forsake
his
sinne
,
he
shoulde
be
dampned
.
And
if
he
didde
forsake
and
turne
to
God
,
and
intende
to
lyue
well
and
iustlye
,
and
to
kepe
his
commaundementes
,
that
than
God
woulde
pardone
him
,
and
enter
into
his
soule
,
and
there
continue
and
take
it
at
his
departynge
hence
into
a
better
lyfe
in
heauen
.
This
mercifull
offer
God
did
alwaies
make
to
the
synner
,
vppon
the
foresayde
condition
,
if
hee
woulde
forsake
hys
synnes
,
and
keepe
hys
lawe
.
And
to
the
intent
he
shoulde
so
dooe
,
God
gaue
hym
grudge
in
his
conscience
agaynste
his
synne
,
that
he
shoulde
leaue
it
,
and
hate
it
,
and
take
his
moste
mercifull
offer
.
And
if
he
did
not
or
woulde
not
heare
GOD
by
this
knockynge
,
that
is
to
saye
,
if
he
dyd
not
forsake
his
synne
by
the
remorse
of
his
conscience
,
yet
God
would
not
vtterly
departe
and
go
his
waye
,
but
stande
styll
and
knocke
agayne
,
that
is
to
witte
,
GOD
caused
him
to
haue
good
counsell
,
sometyme
of
learned
men
,
and
sometyme
of
his
other
neighbours
and
familiare
friendes
,
and
sometyme
in
hearynge
of
Godlye
Sermons
,
by
the
whiche
he
was
exhorted
to
forsake
vyce
and
synne
,
and
so
to
lette
God
come
into
his
soule
.
And
if
hee
dydde
not
or
woulde
not
heare
hym
at
this
second
knockyng
,
that
is
,
if
he
woulde
not
doo
after
,
and
followe
suche
good
counsel
as
God
caused
hym
to
haue
:
yet
he
would
not
leaue
him
so
,
but
did
knocke
yet
once
agayne
,
that
is
to
saye
:
God
didde
suffer
hym
to
fall
in
some
worldlye
trouble
or
aduersitie
,
or
into
some
bodely
disease
that
he
should
then
remember
hym
and
his
offences
,
&
forsake
them
,
and
to
cal
to
God
for
mercy
,
and
so
to
open
the
dore
of
his
soule
&
let
him
in
.
Thus
God
in
his
comming
and
knockyng
,
hath
shewed
to
man
great
and
mercifull
kindenesse
,
and
yet
man
hath
bene
very
vnkinde
and
greatly
offended
againe
.
For
often
times
he
woulde
not
heare
God
,
nor
let
him
come
in
,
but
rather
with
pleasure
and
desire
whiche
he
had
in
sinne
,
he
stopped
his
eares
,
and
woulde
not
suffer
hys
conscience
to
grudge
,
nor
shewe
him
his
offences
,
nor
he
would
not
do
after
good
counsell
and
exhortacions
,
nor
woulde
not
esteme
the
aduersitie
that
came
vnto
him
as
a
messenger
,
and
the
knocking
of
Gods
hande
,
but
rather
fast
barred
the
dore
of
his
soule
with
frowarde
and
obstinate
purpose
to
continue
and
tary
styll
in
synne
,
and
so
did
keepe
God
out
.
But
when
the
deuyll
came
and
knocked
,
and
did
moue
him
but
outwardly
to
let
in
pryde
,
enuy
,
and
malice
,
he
was
then
contented
to
open
the
doore
of
his
soule
,
and
to
let
them
and
many
moo
other
vices
come
in
.
And
when
the
worlde
came
and
knocked
,
and
moued
him
to
get
and
gather
goodes
,
not
regarding
how
,
and
to
kepe
them
couetously
,
then
he
opened
the
doore
,
whiche
is
the
consent
of
hys
free
wyll
,
and
consented
to
let
couetousnes
come
in
.
Also
when
the
sensuall
appetite
and
inordinate
desyre
of
his
bodie
came
,
and
moued
hym
to
fulfil
his
pleasure
,
as
to
refuse
labour
,
and
to
geue
him
ease
and
rest
,
&
to
nourish
him
in
sloth
and
idlenes
,
and
to
feede
him
dilicately
,
and
to
put
away
chastitie
,
and
to
folow
lechery
and
all
vnclennes
:
to
these
he
set
the
doore
wyde
open
▪
and
at
the
first
motion
consented
to
fulfyll
their
desyres
.
And
finally
a
sinner
hath
done
all
thys
in
Gods
sight
and
presence
,
without
regarde
of
his
goodnes
,
without
reuerence
of
his
maiestie
,
without
feare
of
his
iustice
,
and
hath
refused
his
mercifull
offers
,
and
woulde
not
suffer
hym
to
come
in
,
but
kepte
hym
oute
of
his
soule
,
for
the
which
he
ought
nowe
to
bee
sory
,
and
to
beseche
God
,
being
a
most
merciful
Lord
,
of
pardon
and
forgeuenes
,
and
not
onelye
that
,
but
also
to
renounce
and
forsake
in
his
hart
,
all
maner
of
vice
and
sinne
,
and
to
bee
in
wyll
and
mynde
to
confesse
these
and
al
other
his
offences
,
and
to
serue
God
faithfully
from
hence
forward
in
kepynge
his
commaundementes
,
and
to
beseche
hym
to
geue
him
grace
that
he
neuer
forsake
nor
fall
from
this
good
purpose
that
he
is
nowe
in
,
but
euermore
during
his
life
,
to
loue
,
laude
,
&
honor
god
,
according
to
his
profession
,
promise
&
habilitie
.
Here
(
good
people
)
I
might
haue
spoken
more
largely
in
the
rehersing
of
Gods
mercifull
kindnes
to
vs
,
and
of
our
noughty
vnkindnes
again
to
him
,
but
for
this
short
time
I
iudged
this
to
be
metest
for
the
most
part
of
men
,
seing
that
after
this
sorte
we
haue
commonly
all
offended
,
some
more
,
so
me
lesse
,
and
that
euerye
man
here
remembring
these
pointes
that
I
haue
declared
now
vnto
you
,
as
by
the
examinacion
of
his
conscience
he
shal
finde
himselfe
culpable
,
so
he
may
frame
his
confession
,
adding
or
diminishinge
as
he
seeth
cause
,
not
that
I
intende
hereby
to
prescribe
a
forme
of
confession
,
but
onelye
to
geue
certein
admonitions
how
a
man
myght
the
better
make
his
confession
,
exhorting
euery
man
,
beside
these
admonitions
,
diligentlye
to
learne
the
commaundementes
of
God
,
and
to
serch
to
know
euery
thing
that
is
thereby
commaunded
or
forbidden
,
and
that
by
comparinge
his
actes
and
deedes
with
Gods
law
,
which
is
the
rule
of
his
lyfe
,
as
his
conscience
well
examined
will
bryng
his
doynges
and
sayinges
to
his
remembraunce
,
and
so
commynge
in
knowledge
of
his
offences
,
he
may
make
his
confession
perfitelye
,
firste
inwardly
to
almyghty
God
,
and
than
Sacramentally
to
Gods
ministre
,
and
therby
receyue
pardon
and
absolution
of
all
his
sinnes
and
grace
to
abstayne
from
the
same
afterwarde
,
and
that
all
we
may
do
so
,
let
vs
praye
diligentlye
to
almighty
God
the
father
,
to
whom
with
the
sonne
&
the
holy
ghost
be
all
glory
and
prayse
.
Amen
.
¶
Of
confession
to
a
mans
neyghbour
,
whome
he
hath
offended
.
Serm.
xxii
.
YE
haue
learned
(
good
people
)
what
remedye
oure
Sauioure
Christ
hath
ordeyned
and
lefte
in
his
holye
Churche
agaynst
the
poyson
&
infection
of
synne
,
and
how
that
the
Sacrament
of
Penaunce
is
that
onelye
remedy
whereby
remission
is
gotten
ordinarylye
for
euery
deadly
synne
that
is
done
of
a
Christen
man
after
baptisme
,
whiche
Sacrament
of
Penaunce
consisteth
in
the
absolution
that
is
geuen
by
a
Catholike
Priest
to
a
synner
,
beynge
truelye
and
vnfeynedly
contryte
in
his
harte
,
&
playnly
and
holly
confessynge
his
synnes
with
his
mouthe
,
submyttynge
hymselfe
to
the
iudgement
and
disciplyne
of
the
churche
by
holsome
satisfaction
,
whiche
in
an
other
Sermon
shal
be
declared
vnto
you
by
Gods
helpe
.
He
that
is
thus
affected
,
and
vseth
this
Sacrament
after
this
maner
,
lyke
as
hee
oughte
stedfastlye
withoute
anye
doubtynge
to
beleue
the
effecte
of
euery
Sacrament
,
(
whiche
by
the
vertue
of
Christes
passion
,
and
the
operation
of
the
holy
Ghoste
,
dooeth
euermore
woorke
in
the
woorthy
receyuour
,
that
grace
it
signyfieth
,
)
so
hee
maye
bee
assured
that
hee
hathe
receyued
remyssyon
of
all
his
synnes
,
(
euen
as
the
woordes
of
absolution
dooe
purporte
)
and
that
he
is
reconciled
and
restored
agayne
to
the
fauour
of
almyghtie
God
,
if
there
be
no
impediment
and
stoppe
remayninge
in
his
harte
wherby
the
grace
of
GOD
can
take
no
place
there
,
so
longe
as
that
stoppe
is
not
remoued
.
And
where
as
the
lacke
of
true
contricion
,
and
the
hydynge
or
excusynge
of
a
mans
synnes
,
bee
the
speciall
stoppes
of
this
grace
of
remission
:
yet
there
be
other
stoppes
,
whiche
although
they
be
generally
conteyned
within
these
,
yet
it
shall
bee
very
profitable
for
your
edyfienge
that
they
bee
particularelye
opened
and
declared
,
to
th
intent
you
may
the
better
knowe
them
,
and
the
soner
auoyde
them
.
i.
Ioan.
iiij
.
ii
.
Cor.
xiii
.
And
principally
,
because
God
is
charitie
,
and
the
God
of
peace
and
not
of
discension
,
and
doth
not
vouchsafe
to
poure
his
grace
into
that
hart
where
hatred
,
enmitie
,
and
breache
of
peace
remayneth
,
therefore
no
man
can
be
reconciled
to
God
,
whome
he
hath
by
his
synne
offended
,
that
is
not
reconciled
to
his
brother
or
neyghboure
,
whome
by
some
iniurye
,
eyther
in
woorde
or
deede
he
hath
lykewyse
offended
.
And
as
a
synner
is
bounden
to
confesse
his
synne
to
GOD
for
absolution
:
So
a
synner
if
he
haue
offended
hys
neyghboure
,
is
likewyse
bounden
to
confesse
his
faulte
to
his
neyghboure
,
to
the
intent
all
displeasure
and
variaunce
myght
bee
taken
awaye
betwene
theim
,
and
they
by
brotherlye
loue
made
apte
vessels
to
receyue
the
grace
of
God
,
and
remission
of
synne
.
And
althoughe
this
brotherly
confession
bee
not
Sacramentall
▪
that
is
to
saye
,
the
proper
matter
of
thys
Sacramente
of
Penaunce
,
as
the
other
confession
whiche
is
made
to
a
Prieste
is
:
yet
it
is
expedient
and
very
necessarye
to
the
atteyning
of
the
effecte
of
the
other
confession
,
whiche
is
remission
of
sinnne
,
and
doeth
prepare
a
mans
harte
,
and
maketh
it
the
more
meete
to
receyue
the
same
.
So
longe
as
we
lyue
in
thys
frayle
body
as
in
earthen
vessels
,
we
can
not
alwayes
be
free
,
Bernardus
ser.
de
diuersis
.
but
some
tyme
wee
shall
offende
and
bee
offended
,
and
as
the
offendour
ought
humbly
to
aske
forgeuenes
,
so
the
other
party
that
is
offended
,
ought
easely
and
gentelye
to
remit
and
forgeue
the
wronges
or
iniuries
that
be
done
vnto
him
,
that
the
members
of
Christe
bee
alwayes
in
peace
,
and
moste
readye
to
keepe
humilitie
and
charitye
,
the
one
in
askynge
forgeuenesse
,
the
other
in
freely
forgeuynge
.
Of
the
firste
speaketh
oure
Sauioure
Christe
in
the
Gospell
,
sayinge
:
Yf
thou
offer
thy
offeringe
before
the
Aultare
,
Math.
v.
and
there
shalte
remember
that
thy
brother
hathe
somethinge
againste
thee
,
leaue
thyne
offeringe
there
before
the
Aultare
,
and
firste
goe
and
be
reconciled
to
thy
brother
,
and
then
come
and
offer
thyne
offeryng
.
In
these
woordes
wee
maye
perceyue
the
great
mercy
and
vnspeakeable
loue
of
almyghtye
GOD
towardes
man
,
Chryso
.
in
Mat.
hom.
xvi
.
who
letteth
gooe
his
owne
honoure
,
for
the
zeale
he
hath
to
nouryshe
charitie
betwene
neyghboure
and
neyghboure
.
What
can
bee
more
louynglye
spoken
,
than
to
saye
,
let
my
seruice
be
left
vndone
,
that
thy
charitie
be
kept
and
fulfilled
.
The
reconciliation
of
one
brother
to
another
,
is
a
sweete
sacrifice
to
me
,
and
therfore
he
sayde
not
,
after
thou
hast
offered
,
but
before
thou
doest
offer
,
not
commaundinge
him
altogether
to
make
no
Sacrifice
or
offerynge
,
but
to
preferre
the
reconcilynge
of
his
brother
before
his
offerynge
,
declaryng
by
this
that
he
honoureth
charitie
aboue
all
thynges
,
and
accompteth
it
to
be
the
moste
acceptable
Sacrifice
of
all
other
inward
Sacrifices
,
without
the
whiche
he
accepteth
no
other
Sacrifice
,
and
also
declarynge
the
necessitie
of
this
reconciliation
,
whiche
in
no
wyse
may
be
omitted
and
left
vndone
,
seinge
no
other
Sacrifice
,
neither
outward
nor
inwarde
in
the
harte
of
man
canne
bee
perfite
so
longe
as
the
enemitie
and
displeasure
betwene
hym
&
his
neighboure
is
not
ended
and
dissolued
.
And
therfore
oure
Sauioure
Christe
in
these
woordes
speaketh
meruailous
preciselye
,
bothe
to
affraye
a
man
,
and
also
to
comforte
hym
agayne
.
For
when
he
had
sayde
,
leaue
thyne
offeringe
,
he
rested
not
there
,
but
added
,
before
the
Aultare
,
and
to
feare
hym
more
hee
sayde
,
goo
:
and
more
than
that
,
he
sayde
,
goo
first
,
and
than
(
to
comforte
him
againe
)
come
and
offer
thyne
offerynge
:
sygnifienge
by
all
these
woordes
,
that
the
Aultare
of
God
doeth
not
receyue
them
that
bee
at
discorde
and
variaunce
with
theyr
neyghbours
.
This
oughte
to
bee
a
necessarye
lesson
to
all
Priestes
,
to
take
heede
they
come
not
to
Gods
Aultare
,
and
there
to
offer
for
the
ignorancies
and
synnes
of
the
people
,
the
pryce
of
our
redemption
,
the
Sacrifice
of
the
newe
Testamente
,
whiche
is
the
very
body
and
bloude
of
oure
Sauiour
Christe
,
in
the
remembraunce
of
his
passion
,
being
at
debate
and
in
variaunce
with
their
neyghbours
.
It
ought
to
be
a
lesson
also
in
laye
men
which
be
no
Priestes
,
that
they
studye
to
bee
reconcyled
to
them
whome
they
haue
offended
.
Psal.
l.
cxl.xlix
.
When
they
intende
to
offer
to
GOD
their
offrynges
,
whiche
be
the
Sacrifice
of
a
contrite
harte
,
the
Sacrifices
of
prayer
,
of
almes
,
and
of
thankes
geuyng
.
For
the
Scripture
of
God
calleth
these
kynde
of
woorkes
Sacrifices
made
to
almightie
God
.
Heb.
xiii
.
For
whiche
cause
when
a
man
is
about
to
offer
his
praier
to
God
,
and
shall
remember
the
offence
he
hath
dooen
to
his
brother
,
it
were
better
to
differre
his
prayer
,
and
firste
to
gooe
and
reconcile
his
brother
,
and
than
consequently
to
offer
his
praier
in
peace
and
brotherly
loue
.
For
the
whiche
peace
and
loue
Christe
didde
al
thinges
that
he
did
here
in
earth
,
to
knitte
vs
al
together
in
vnitie
,
that
before
were
diuided
by
enemitie
.
And
where
as
our
Sauioure
sayeth
not
,
reconcyle
thy
brother
to
thee
,
but
be
thou
reconcyled
to
thy
brother
,
hee
myghte
seeme
rather
to
speake
of
hym
that
is
offended
and
suffereth
wronge
,
than
of
hym
that
dooeth
the
wronge
.
And
althoughe
it
be
sufficient
for
hym
that
suffered
wrong
to
forgeue
him
freely
in
his
harte
,
euen
as
he
would
haue
God
to
forgeue
hym
,
yet
it
shoulde
declare
the
perfection
of
his
charitye
,
if
he
didde
gooe
to
his
aduersary
and
not
onely
dydde
forgeue
hym
that
wronge
whiche
he
had
done
,
but
also
with
gentle
speche
did
mytigate
his
anger
,
and
perswaded
hym
euer
after
to
beare
towardes
hym
a
good
affection
.
Nowe
if
the
perfection
of
charitie
dooeth
requyre
that
the
sufferer
shoulde
goe
and
reconcile
hym
that
dydde
hym
the
wrong
:
how
muche
more
is
it
necessary
for
hym
that
of
a
malicious
stomacke
doeth
the
wronge
,
to
goe
and
humble
him selfe
to
his
neyghbour
,
whom
he
hath
hurt
in
woorde
or
deede
,
and
to
confesse
his
fault
vnto
him
,
submitting
him selfe
to
make
what
amendes
shall
be
thought
reasonable
,
and
so
to
be
fully
reconciled
and
made
friendes
agayne
?
For
whiche
cause
Saynte
Iames
exhorteth
all
Christen
men
and
women
,
Iacob
.
v.
one
to
confesse
their
ffences
to
an
other
,
and
to
praye
eche
for
other
,
that
so
thei
myght
be
saued
.
Howe
great
a
faulte
it
is
to
doo
iniury
to
his
neyghboure
,
euery
manne
maye
well
perceyue
that
vnderstandeth
the
lawe
of
GOD
,
whiche
commaundeth
a
man
vpon
payne
of
dampnation
,
to
loue
his
neighbour
as
him selfe
,
yea
,
and
to
loue
his
enemy
also
,
Rom.
v.
if
anye
suche
Bee
,
and
to
ouercome
euyll
with
goodnesse
.
Settynge
vs
the
doyng
of
our
sauioure
Christe
for
an
example
for
vs
to
folowe
.
Who
by
his
death
reconciled
vs
to
God
the
father
when
we
were
his
enemies
.
Hereby
a
man
may
perceiue
the
greatnes
of
his
fault
,
when
he
doth
iniury
,
because
than
he
hurteth
him
whom
he
should
loue
,
he
breaketh
Gods
law
,
he
contemneth
the
example
of
our
sauiour
Christ
▪
he
sheweth
himself
the
follower
of
wicked
Cain
,
Saul
and
the
deuill
,
he
stoppeth
the
influence
of
Gods
grace
into
his
soule
,
he
mortifieth
and
marreth
all
his
other
good
deedes
,
if
he
haue
done
anye
,
and
finally
killeth
his
owne
soule
,
and
setteth
it
in
the
dreadfull
state
of
eternall
damnation
.
The
remedy
to
auoyde
all
this
heape
of
euils
,
is
humbly
without
malice
or
excuse
to
confesse
his
fault
to
his
neighbour
offended
,
and
to
pacifie
him
to
whom
he
gaue
great
cause
to
be
angry
,
and
to
make
recompence
so
farre
as
he
maye
:
If
he
haue
offended
hym
in
thought
,
let
hym
reconcile
hym
in
thoughte
,
Chrys.
ho.
xi
.
in
Mat.
op.
imper
.
if
he
haue
offended
him
in
wordes
,
let
him
make
him
amendes
in
woordes
,
if
he
hath
done
wrong
in
dedes
,
let
him
make
a
recompence
in
deedes
:
looke
as
he
hathe
committed
the
faulte
,
the
same
waye
let
him
make
the
amendes
,
without
which
reconciliation
neither
his
praier
,
nor
his
almes
,
nor
his
fastinge
,
nor
any
other
good
worke
or
sacrifice
is
meritorious
or
acceptable
in
the
sighte
of
God
,
as
lackyng
the
roote
of
charitie
,
whiche
in
Christe
geueth
lyfe
to
all
other
good
woorkes
,
as
braunches
proceding
out
of
it
.
If
he
whome
thou
hast
offended
be
farre
awaye
absent
,
and
thou
canst
not
than
go
to
him
with
the
feete
of
thy
bodye
,
then
go
to
him
with
the
feete
of
thy
soule
,
wyth
thine
humble
&
louing
affection
,
and
in
the
sight
of
God
,
to
whom
thou
art
about
to
make
thine
offeringe
require
forgeuenesse
,
and
than
reuoke
thine
intencion
to
thine
offring
again
.
No
worldly
thoughtes
ought
to
let
this
brotherly
confession
,
as
to
think
that
thou
shalt
thus
be
dispised
of
other
worldly
men
,
or
that
it
is
against
thynge
honour
or
worship
to
submit
thy self
to
thy
inferiour
,
or
that
it
shoulde
bee
shame
for
thee
so
to
doe
.
These
corrupt
affections
of
the
worlde
and
the
fleshe
,
be
the
cheynes
of
the
deuill
,
to
keepe
a
mans
soule
styl
in
bondage
of
sinne
,
&
the
lets
of
Gods
grace
,
which
shuld
set
him
at
libertie
.
We
that
in
our
Baptisme
haue
promised
&
vowed
to
renounce
the
deuyll
and
his
woorkes
,
and
all
his
pompes
and
pride
,
why
should
we
be
moued
anye
thynge
therwith
agaynst
Gods
commaundement
,
and
oure
owne
soules
healthe
▪
seyng
we
knowe
that
GOD
dispiseth
a
proude
hart
,
and
doth
not
dispise
an
humble
harte
,
lette
vs
therfore
regarde
the
iust
iudgement
of
God
,
and
dispise
the
corrupt
iudgement
of
the
world
.
It
is
not
against
a
mans
honour
or
worshyppe
to
be
the
seruaunt
of
GOD
,
but
all
dishonoure
and
shame
is
it
to
be
the
seruaunt
and
vile
slaue
of
synne
.
If
God
commaunding
vs
to
preferre
the
reconciling
of
oure
brother
before
his
oblacion
,
didde
neglecte
his
owne
true
honoure
,
for
the
commoditie
of
man
:
why
shoulde
not
wee
in
doynge
of
Gods
commaundement
neglecte
the
false
and
transitorie
honoure
of
the
worlde
,
for
the
seruice
of
GOD
,
Chrysost.
hom.
xi
.
i●
Mat.
op.
imperf
▪
and
the
saluacion
of
oure
owne
soules
?
Looke
what
God
dooeth
more
loue
,
let
vs
preferre
that
in
oure
doynges
,
he
loueth
better
the
concorde
and
agreement
of
hys
people
,
than
theyr
offeringes
,
because
their
offerynges
canne
not
increase
his
ryches
,
yet
their
charitie
canne
increase
his
glorye
.
For
whiche
cause
we
ought
moste
of
al
to
regarde
,
that
God
most
loueth
,
and
not
to
be
ashamed
to
do
wel
to
oure
brother
,
lest
Gods
sonne
be
ashamed
of
vs
before
his
father
.
And
this
ought
we
to
doo
without
delay
,
as
Saynte
Paule
teacheth
,
saying
:
Ephe.
iiii
.
Chrysost.
hom.
xvi
.
in
Math.
Lette
not
the
Sunne
set
vpon
your
anger
,
nor
geue
not
place
to
the
deuyll
,
who
is
moste
busye
in
the
nyghte
tyme
,
takynge
occasion
whan
a
man
is
alone
to
kyndle
his
anger
more
,
and
to
moue
the
man
to
abuse
that
headye
affection
whiche
is
voyde
of
all
counsell
,
to
furder
mischiefe
,
as
to
false
accusacions
,
murder
,
and
suche
other
enormities
as
procede
from
anger
.
Thus
briefly
ye
see
what
he
that
anye
waye
hathe
offended
hys
neyghboure
,
is
bounden
to
dooe
,
whiche
is
to
gooe
to
hym
,
and
to
confesse
his
fault
,
and
to
do
that
lieth
in
him
,
to
reconcile
his
neighbour
.
No
harte
is
so
harde
and
stiffe
,
but
with
humble
submission
it
will
bee
mollyfied
and
made
softe
,
as
the
wyse
man
sayeth
:
A
soft
speache
breaketh
bones
,
Prou.
xxv
▪
xv
.
and
an
humble
answer
dissol●eth
anger
,
so
that
it
lyeth
in
our
power
to
quench
or
to
kindle
th●●●ger
of
hym
that
is
offended
.
On
the
other
sy●e
,
he
that
is
offended
&
hath
taken
and
suffered
iniury
at
his
neyghbours
hand
,
ought
not
onely
to
forgeue
him
hartely
,
&
freely
that
did
the
wrong
,
but
also
to
praye
for
him
as
Saint
Iames
saieth
:
Iacob
.
v.
Confesse
your
selues
one
to
an
other
,
and
pray
eche
for
other
,
that
ye
may
be
saued
.
And
this
is
also
an
other
lette
and
stoppe
,
that
the
grace
which
is
ordinarily
geuen
by
the
sacrament
of
penaunce
,
can
take
no
place
in
the
hart
of
him
that
wil
not
be
reconciled
and
forgeue
his
neighbour
,
as
he
wold
God
should
forgeue
him
.
Chrys.
ho.
in
epist.
ad
Philemon
.
Therefore
(
good
people
)
if
any
of
you
haue
suffered
wrong
at
your
neighbours
hand
,
think
and
consider
with
him selfe
how
often
he
hathe
offended
other
men
,
and
God
also
the
Lord
of
al
men
,
and
so
shall
he
be
more
ready
and
disposed
to
forgeue
againe
.
Lette
him
labour
to
imitate
our
sauiour
Christ
,
Math.
vi
whose
seruant
he
professeth
to
be
,
who
taught
all
his
disciples
in
their
prayers
to
forgeue
suche
as
were
debters
and
offenders
to
them
,
if
they
would
haue
god
to
forgeue
vnto
them
their
offences
lykewyse
.
Willing
vs
to
shewe
our selues
to
our
neyghbours
euen
in
suche
sorte
as
we
would
God
should
be
towardes
vs
.
Chrys.
ho.
xxxviii
.
in
Ioan.
For
the
man
of
whom
our
sauiour
speaketh
in
the
parable
that
would
not
forgeue
his
fellowe
seruant
his
small
debte
of
one
hundreth
pence
,
Mat.
xviii
.
did
in
that
vnmercifull
behauiour
muche
hurt
him selfe
,
and
brought
himselfe
in
debt
and
daunger
of
ten
thousande
talentes
,
whiche
his
Lorde
had
forgeuen
him
before
.
Whereby
wee
be
taught
that
when
we
doo
not
forgeue
other
,
than
we
stande
in
our
owne
lyght
,
and
procure
that
God
shall
not
forgeue
vs
.
It
lyeth
in
oure
power
to
prescribe
as
it
were
a
lawe
to
God
of
forgeuing
or
not
forgeuynge
synne
.
If
we
reuenge
or
forgeue
the
wronges
that
bee
dooen
against
vs
,
euen
so
will
God
reuenge
or
forgeue
that
we
haue
done
against
him
.
For
as
the
wise
man
sayeth
:
He
that
will
reuenge
him selfe
,
Eccl.
xxviii
shall
finde
vengeaunce
at
Gods
hand
againe
,
and
shal
retayne
his
owne
synnes
.
Forgeue
thy
neyghbour
that
hurteth
thee
,
and
than
thy
sinnes
at
thy
praier
shall
be
loosed
.
The
man
that
kepeth
his
anger
against
his
neighboure
,
can
he
aske
a
medicine
of
God
?
Collos.
iii.
Therefore
let
euerye
man
forgeue
one
another
,
if
he
haue
any
quarell
against
him
,
like
as
our
Lorde
hathe
forgeuen
vs
,
and
let
no
rancour
or
malice
,
nor
no
footesteppe
of
hatred
remayn
.
The
greater
the
iniurie
is
that
is
done
,
the
greater
merite
and
the
more
prayse
is
to
●ontemne
it
.
It
is
more
glorious
for
a
Christen
man
to
ouercome
himselfe
and
his
furious
passion
of
anger
,
than
to
ouercome
his
enemy
,
and
so
to
do
himselfe
more
harme
than
his
enemy
.
Against
this
wylde
beast
of
Ire
,
Chrysost.
hom.
iiii
.
in
Ioannem
.
we
ought
to
vse
as
a
sharpe
brydle
the
feare
of
Gods
iudgement
to
come
,
and
when
we
be
prouoked
thereto
,
to
aske
of
oure selues
,
whether
it
were
better
to
be
ouercommed
of
anger
,
than
to
ouercome
it
,
and
to
consider
that
when
we
bee
ouercommed
of
it
,
we
blame
our selues
,
and
be
ashamed
,
although
no
man
accuse
vs
,
and
be
greatlye
sorye
for
it
.
But
when
we
haue
ouercommed
it
like
a
conquerour
,
we
are
glad
and
much
reioyce
.
For
the
greatest
victorie
against
anger
,
is
when
wee
paciently
beare
our
iniuries
,
and
do
not
cruellye
reuenge
them
.
If
they
be
worthy
muche
blame
that
doe
iniury
to
vs
,
why
doo
we
make
our
selues
as
euill
as
they
be
in
doyng
the
like
to
them
agayne
?
rather
let
vs
studie
to
be
like
God
,
who
commaundeth
vs
to
loue
our
enemies
,
and
to
do
good
to
them
that
hate
vs
,
and
to
pray
for
them
that
sclaunder
and
persecute
vs
,
that
we
myght
be
the
children
of
oure
father
that
is
in
heauen
,
that
causeth
the
sunne
his
creature
to
shyne
ouer
good
and
euyll
,
and
rayneth
bothe
ouer
iust
men
and
vniust
.
God
oure
moste
mercifull
father
hathe
soo
hollye
pardoned
vs
,
and
so
liberallye
forgeuen
vs
all
iniuries
done
against
him
,
Bernar.
ser.
iii.
de
fragmentis
miarum
.
that
he
neither
condempneth
vs
,
nor
putteth
vs
to
shame
,
nor
imputeth
them
to
vs
,
whom
he
hath
once
receyued
to
mercy
.
But
contrary
,
some
men
there
be
that
forgeue
their
iniuryes
,
that
although
they
wyll
not
reuenge
them
,
yet
they
wyll
vpbrayde
them
withall
,
and
cast
theim
in
their
teeth
.
Other
some
there
bee
,
that
although
they
speake
nothing
of
them
,
yet
they
keepe
rancour
in
their
mynde
,
readye
to
breake
out
when
occasion
shal
be
geuen
againe
.
These
men
haue
not
fully
forgeuen
their
neyghbours
offences
,
and
in
so
doynge
bee
not
the
children
of
God
like
to
their
father
in
heauen
,
who
fully
and
freelye
forgeueth
al
iniuries
,
and
neither
vpbraydeth
nor
remembreth
theim
any
more
agayn
,
so
that
where
sinne
in
synners
did
abounde
,
there
grace
in
penitentes
doeth
more
abounde
.
Therefore
when
we
forgeue
,
Basili
.
reg.
breu
.
Interrog.
clxxv
.
let
vs
do
it
frely
and
holly
,
and
from
the
harte
,
withoute
pretended
simulation
,
whiche
we
may
knowe
whether
we
haue
done
so
or
no
,
when
wee
perceyue
oure selues
to
be
verelye
and
hartelye
sory
,
when
our
neighbour
whom
we
haue
forgeuen
,
falleth
into
any
mysfortune
,
or
is
hurt
or
harmed
by
any
occasion
,
and
also
when
we
perceyue
our selues
to
be
hartely
glad
for
his
commoditie
and
preferment
,
and
to
laboure
and
procure
the
same
,
as
muche
as
lieth
in
vs
.
This
is
that
mutual
compassion
that
all
Christen
men
,
beynge
members
of
one
bodye
,
oughte
to
haue
one
to
an
other
,
in
such
thinges
as
be
godly
and
proceede
from
charitie
,
Hebr.
xii
.
alwaies
followinge
peace
and
holynes
of
lyfe
,
without
the
whiche
no
man
shall
see
God
.
For
they
shall
be
called
the
sonnes
of
God
that
be
makers
of
peace
.
Math.
v.
Some
men
be
peaceable
that
geue
and
render
good
for
good
,
and
studye
to
hurte
no
bodye
,
Berna
.
ser.
de
contemptu
mundi
.
cap.
xxvi
.
so
muche
as
lyeth
in
them
.
Other
some
be
pacient
that
dooe
not
render
euyll
for
euyll
,
and
yet
bee
able
to
beare
with
them
that
doe
them
wronge
.
Other
some
be
peace
makers
that
geue
and
render
good
for
euyll
,
and
be
alwayes
ready
to
profyte
suche
as
hurte
them
.
The
fyrste
kynde
of
menne
keepe
peace
,
the
seconde
maynteyne
peace
,
and
the
thyrde
make
peace
,
and
wynne
the
soules
of
other
,
and
therefore
are
compted
happy
and
worthy
to
be
called
the
chyldren
of
God
,
that
do
the
worke
of
Gods
sonne
,
that
after
they
be
reconciled
them selues
,
labour
with
all
their
power
to
reconcyle
other
to
their
heauenly
father
.
Aug.
Enchirid.
cap.
lxxiii
.
Many
kyndes
of
almes
there
be
,
and
workes
of
mercy
,
both
corporall
&
also
spiritual
.
But
among
them
al
there
is
neuer
one
greater
,
than
freely
euen
from
the
hart
,
to
remit
that
an
other
man
hath
offended
against
vs
.
It
is
nothynge
in
a
maner
to
loue
hym
that
loueth
vs
,
and
doth
vs
no
harme
,
for
Infideles
and
all
other
men
of
nature
wyll
so
dooe
,
but
to
loue
our
enemies
,
and
to
will
to
do
good
to
them
,
that
wyshe
and
do
euyll
to
vs
,
as
muche
as
they
can
,
is
the
greatest
perfection
of
a
christen
man
.
And
although
the
number
of
men
for
the
moste
part
doth
not
come
to
that
degree
of
perfection
to
loue
and
do
good
to
their
enemies
,
whereunto
euery
Christen
man
ought
with
prayer
and
diligence
to
laboure
and
wrestle
with
hymselfe
to
come
:
yet
he
can
not
be
a
good
man
that
will
not
freely
and
hartely
forgeue
his
enemy
,
that
ceaseth
to
be
his
enemy
,
and
is
sory
for
that
he
hath
done
,
and
humbly
asketh
hym
forgeuenes
.
For
his
synnes
be
holden
styll
and
not
remytted
of
God
,
Bernar.
ser.
i.
de
verbis
apost.
regnum
dei
non
est
esca
&
potus
.
that
will
not
forgeue
his
penitent
neyghbour
,
that
he
hath
done
against
hym
.
Therfore
seyng
in
many
thinges
we
offend
al
,
and
the
Angels
of
God
be
not
yet
commed
that
shall
take
away
al
offences
out
of
the
worlde
,
it
is
not
possible
for
peace
to
be
kept
euerywher
in
this
world
and
God
to
bee
pleased
,
except
hee
that
in
anye
thing
doeth
offend
his
neyghbour
,
lay
away
his
pride
and
submit
himselfe
,
and
he
that
is
offended
,
laye
awaye
his
obstinacie
,
and
be
content
to
bee
intreated
,
for
by
these
twoo
meanes
,
Gods
peace
shal
be
kept
,
without
the
whiche
gods
mercye
can
not
be
gotten
,
and
our
offringes
can
not
be
accepted
.
But
hauing
and
vsing
them
:
rightwisnes
,
peace
,
and
ioy
in
the
holy
Ghost
,
shall
remayne
with
vs
,
and
the
kyngdome
of
God
shall
be
within
vs
,
and
we
daylye
in
grace
and
feare
,
shall
woorke
our
owne
saluation
through
Christ
our
Lorde
,
to
whom
with
the
father
,
and
the
holy
ghost
be
all
glory
for
euermore
.
Amen
.
(
⸫
)
¶
Of
Satisfaction
.
Serm.
xxiii
.
HAuynge
declared
vnto
you
heretofore
(
good
people
)
the
first
two
partes
of
penaunce
whiche
be
Contrition
&
Confession
:
Nowe
order
requyreth
that
I
shoulde
declare
at
this
tyme
the
thyrd
part
,
whiche
is
Satisfaction
.
And
firste
of
all
it
is
to
be
knowen
that
when
a
Christen
man
or
woman
hath
by
consent
of
mynde
,
or
by
worde
or
deede
done
any
thyng
that
is
deadly
sinne
,
than
hath
he
set
him selfe
in
the
state
of
dampnation
,
&
is
bounden
to
suffer
euerlasting
payne
in
hell
:
because
the
rewarde
or
hyer
of
synne
is
eternall
deathe
,
vnder
whiche
payne
,
Rom.
vi
.
God
in
the
beginnyng
,
and
alwayes
dydde
forbidde
sinne
.
Likewise
when
a
synner
chaungeth
his
mynde
,
forsakynge
hys
synne
,
and
taketh
true
repentaunce
for
the
same
,
and
commeth
to
confession
to
a
Priest
(
if
he
may
confesse
and
haue
a
Priest
)
after
that
sorte
and
intent
as
is
declared
before
:
than
almighty
God
doth
mercyfully
forgeue
him
al
the
paines
&
punishment
that
he
had
deserued
,
and
shoulde
haue
had
in
hell
for
his
offences
,
and
setteth
the
synner
agayne
in
the
state
of
saluation
.
And
this
doth
almyghtye
God
euermore
,
after
the
penitentes
confession
ordinarylye
,
although
he
take
not
so
muche
and
so
great
repentaunce
for
hys
synne
,
as
he
had
pleasure
in
it
,
nor
althoughe
he
be
not
so
long
sory
,
as
he
lay
&
continued
in
sinne
before
.
For
God
hath
not
commaunded
that
synners
shall
take
as
muche
repentaunce
,
and
be
as
longe
sorye
for
their
synnes
,
as
they
tooke
pleasure
and
continued
in
theyr
synne
.
For
if
he
had
done
so
▪
the
penitent
synner
could
not
haue
been
sure
that
he
had
had
mercy
and
forgiuenes
after
his
confession
,
but
shoulde
rather
haue
been
alwaies
in
doubt
and
feare
of
forgeuenes
,
because
he
coulde
not
alwayes
certaynly
knowe
that
he
had
taken
so
muche
and
so
long
repentaunce
,
as
he
had
pleasure
and
taryed
in
his
synne
:
whiche
feare
and
doubte
of
forgeuenes
,
no
synner
commyng
vnfeynedly
to
this
sacrament
,
maye
haue
at
any
tyme
,
but
when
so
euer
a
synner
dooeth
forsake
his
synnes
and
taketh
repentaunce
for
it
,
be
it
litle
or
muche
,
and
so
commeth
to
confession
:
than
he
knoweth
&
is
in
suretie
that
he
hath
forgeuenes
,
and
is
set
againe
in
the
state
of
saluation
.
And
although
it
be
true
that
any
quantitie
of
Contrition
is
sufficient
to
haue
forgeuenesse
of
the
paynes
of
hell
due
for
synne
,
yet
the
more
he
taketh
,
the
better
he
doeth
.
And
this
forgeuenes
of
synne
,
and
eternall
payne
due
for
synne
,
commeth
by
the
vertue
of
Christes
passion
,
who
hath
made
satisfaction
vpon
the
crosse
,
and
redemed
vs
by
his
death
from
all
iniquitie
,
Titus
.
ii
.
and
is
the
sacrifice
propiciatorye
for
the
synnes
of
the
holle
worlde
,
i.
Ioan.
ij
.
and
hathe
borne
our
synnes
in
his
body
vpon
the
tree
,
i.
Pet.
ii
.
by
whose
woundes
we
are
made
safe
.
Therefore
this
is
to
bee
surelye
beleued
,
that
onely
our
Sauiour
Christe
by
his
painfull
passion
vpon
the
crosse
,
is
that
satisfaction
whiche
deserueth
remission
of
our
sinnes
,
and
the
abolyshyng
of
eternal
death
and
dampnation
,
whiche
remission
and
deliuery
no
man
is
able
to
deserue
by
any
thyng
that
he
can
do
,
but
onely
the
goodnes
and
humanitie
of
GOD
our
Sauioure
in
Christ
,
Titus
.
ii
.
iii
.
not
by
the
workes
of
rightwisnes
,
which
we
haue
done
,
but
by
his
own
mercy
hath
wroughte
&
brought
to
passe
.
God
of
his
greate
mercie
to
all
true
penitentes
,
August
.
in
Psal.
l.
lviii
.
forgeueth
synne
,
and
yet
of
his
iustice
and
truthe
,
he
leaueth
not
the
sinnes
of
them
whom
he
forgeueth
,
vnpunished
.
But
all
synnes
of
all
men
and
women
he
punisheth
either
eternally
in
hell
,
Iob.
xxiiii
.
or
temporally
for
a
tyme
,
that
as
in
forgeuing
,
appeareth
his
mercie
,
so
in
correcting
or
auenging
myght
appeare
his
iustice
.
For
whiche
cause
,
consyderynge
that
God
by
the
merites
of
Christe
forgeueth
to
all
that
be
truelye
penitent
and
confessed
all
their
synnes
,
and
also
the
paynes
of
hell
due
for
the
same
:
and
yet
leaueth
no
synne
vnpunyshed
although
it
be
remitted
,
we
may
thereby
certeinly
know
that
euery
synner
,
although
he
hath
receiued
absolution
and
remission
,
eyther
hath
suffered
or
remayneth
yet
styll
bounden
to
suffer
certein
temporall
payne
,
accordynge
to
the
nature
and
quantitie
of
his
former
faulte
,
for
that
hee
presumed
to
doe
against
Gods
lawe
,
and
brake
his
promyse
and
profession
in
baptisme
.
And
this
temporall
payne
is
oure
debte
whyche
we
are
bounden
to
paye
to
God
.
For
as
we
are
debters
to
almyghtie
God
for
his
manifolde
benefytes
bestowed
vpon
vs
,
and
so
are
bounden
alwayes
to
thanke
him
,
to
honoure
hym
,
and
to
offer
to
him
the
sacrifice
of
prayse
:
so
are
we
debters
to
hym
also
for
oure
manifolde
sinnes
done
against
him
,
and
so
are
wee
bounden
to
satisfye
the
iustice
of
God
,
by
suffering
paine
for
the
same
,
both
whiche
debtes
when
we
could
not
,
and
were
not
able
to
paye
our selues
,
Christ
our
Lorde
being
the
mediatoure
betwene
God
and
man
by
hys
paynful
death
,
hath
paied
it
for
vs
,
and
hath
cancelled
the
obligation
of
our
debt
and
fully
satisfied
God
for
the
synne
of
the
worlde
,
and
hathe
taken
away
eternal
death
due
for
the
same
,
and
so
hath
made
vs
nowe
able
by
him
,
and
in
hym
,
both
to
offer
that
sacrifice
of
prayse
,
which
for
al
his
benefites
we
were
bounden
to
make
,
and
also
to
satisfie
the
iustice
of
God
for
that
temporall
payne
whiche
remayneth
for
vs
to
suffer
,
after
that
the
giltines
of
oure
synnes
,
and
the
paynes
of
hell
be
remitted
through
the
satisfaction
made
vpon
the
crosse
,
the
benefite
whereof
is
applyed
to
vs
by
true
faythe
&
contrition
,
not
that
we
be
able
of
our selues
by
oure
woorkes
or
suffering
to
make
woorthye
satisfaction
for
the
same
,
as
Christ
hath
done
,
but
that
we
are
made
able
by
Christ
,
and
in
hym
to
dooe
or
suffer
that
wherewith
God
is
contented
and
satisfied
and
accepteth
as
a
satisfaction
.
By
this
ye
shall
vnderstande
(
good
people
)
that
the
satisfaction
of
penaunce
,
which
I
haue
to
declare
vnto
you
at
this
tyme
,
is
punyshement
or
affliction
which
a
synner
taketh
vpon
him
to
suffer
,
by
the
assignement
of
his
ghostlye
father
,
after
the
remission
of
his
synnes
,
to
the
intent
he
might
thereby
cut
away
the
cause
and
sequele
of
his
sinnes
whiche
remayne
,
and
also
eyther
clerely
redeme
,
or
at
lest
mitigate
the
temporall
paynes
due
for
the
same
synnes
,
by
doing
of
suche
penall
woorkes
as
bee
contrarye
to
the
synnes
committed
.
This
doctrine
of
Satisfaction
standeth
vpon
these
two
groundes
.
First
,
that
when
the
sinne
is
remitted
,
and
the
sinner
receyued
into
grace
and
fauour
with
GOD
againe
,
yet
oftentymes
there
remayneth
temporall
payne
to
be
suffered
for
the
same
sinne
,
eyther
in
this
worlde
or
in
the
nexte
.
And
secondlye
that
this
temporall
payne
may
be
mitigated
or
redemed
and
taken
awaye
by
penitential
satisfaction
&
the
worthy
fruites
of
penaunce
.
To
this
doctrine
beareth
wytnesse
the
trade
and
processe
of
the
holle
Scriptures
.
When
the
people
of
Israell
in
the
wyldernesse
grudged
against
Moyses
and
Aaron
,
Num.
iiiii
.
and
wold
haue
gone
backe
into
Egipt
againe
,
and
so
prouoked
God
to
vengeaunce
,
Moyses
prayed
for
the
people
very
feruently
,
at
whose
prayer
God
did
forgeue
the
people
their
sinne
,
&
yet
not
with
standing
that
forgeuenes
he
said
that
he
would
punishe
them
after
this
sort
,
that
neuer
one
of
them
that
came
out
of
Egipt
&
had
not
obeyed
him
in
the
wildernes
,
should
see
or
enter
into
the
lande
which
he
promised
them
.
Wherby
we
learne
that
after
the
synne
remitted
,
many
times
there
remaineth
a
punishment
temporall
to
be
suffred
for
the
same
.
ii
.
Reg.
xii
.
Also
king
Dauid
when
he
had
taken
contrition
,
and
confessed
the
sinne
that
he
didde
with
Barsabee
,
and
for
the
kyllynge
of
her
husband
Urias
,
the
Prophete
Nathan
shewed
him
that
God
had
forgeuen
him
his
synne
,
and
that
he
should
not
dye
and
be
dampned
for
it
,
but
yet
he
shoulde
haue
great
and
longe
temporall
punishment
for
those
offences
,
and
so
he
had
,
bothe
in
the
death
of
his
children
,
and
also
in
the
persecution
of
his
sonne
Absalon
,
&
in
diuers
other
thinges
which
the
Prophete
tolde
him
.
And
yet
when
the
Prophet
had
said
that
his
yong
sonne
begotten
by
Barsabee
should
dye
,
trustyng
that
his
humble
penaunce
should
chaunge
Gods
sentence
in
punishinge
of
him
by
the
deathe
of
his
sonne
,
he
fell
to
fasting
,
weeping
,
praying
,
watching
,
and
lying
vpon
the
grounde
,
by
the
space
of
seuen
dayes
,
and
although
he
dydde
not
than
obtayne
the
release
of
that
punishement
whiche
was
appointed
by
Goddes
immutable
decree
:
yet
in
an
other
lyke
offence
he
obteyned
the
mitigation
of
his
temporall
payne
.
For
when
Dauid
for
the
synne
of
nombryng
the
people
,
had
taken
contrition
,
ii
.
Regum
xxiiii
.
and
humbled
himselfe
before
God
,
confessinge
his
faulte
,
the
Prophete
by
the
message
of
God
,
for
punyshment
of
his
synne
after
remission
,
gaue
hym
choyce
,
whether
he
would
haue
seuen
yeares
hunger
,
or
three
monethes
warre
without
victory
,
or
three
daies
pestilence
,
and
when
he
did
chose
pestilence
,
whiche
might
as
soone
fall
vpon
him
the
offendour
,
as
vpon
the
people
,
he
did
so
punyshe
and
afflicte
him selfe
,
that
God
in
respecte
of
his
penaunce
,
was
satisfied
and
content
with
the
plage
of
one
day
,
and
did
remit
the
rest
.
Euen
so
Dauid
in
his
psalmes
speaking
of
Moyses
and
Aaron
sayeth
,
Psal.
xcviii
.
that
God
dyd
heare
them
,
and
was
mercyfull
vnto
them
,
and
yet
punyshed
and
reuenged
all
their
inuentions
and
synne
.
And
the
Apostle
Saynte
Paule
teacheth
vs
that
for
the
synne
of
abusinge
the
blessed
body
and
bloud
of
our
Lord
in
the
sacrament
of
the
Aultare
,
i.
Cor.
xi
.
many
were
punished
with
weakenes
,
sicknes
,
and
corporall
death
,
and
telleth
vs
also
there
the
remedie
howe
to
auoyde
these
paynes
,
Chrysost.
in
Epist.
i.
Cor.
xi
.
which
is
,
if
we
would
iudge
,
condempne
and
punishe
our selues
wee
shoulde
escape
the
punyshement
of
God
,
for
when
we
be
iudged
and
punyshed
of
God
,
we
be
but
corrected
,
whose
chastisement
is
rather
to
be
called
an
admonition
,
than
a
condemnation
,
rather
a
fatherly
medicine
,
than
a
finall
punishment
and
destruction
.
And
therefore
euery
synner
ought
to
exercise
more
seueritie
against
him selfe
,
August
.
hom.
l.
that
iudging
himselfe
,
he
be
not
iudged
of
God
,
the
contemning
whereof
is
a
meane
to
bee
eternally
condempned
with
the
wicked
worlde
.
It
suffiseth
not
for
a
man
to
chaunge
his
maners
to
the
better
,
&
to
beginne
a
new
life
,
&
forsake
the
olde
,
except
also
he
make
satisfaction
to
God
for
those
sinnes
he
hath
done
by
the
sorowe
of
Penaunce
,
by
the
mournynge
and
Sacrifice
of
an
humble
and
contrite
harte
,
and
by
almes
.
Wherby
appeareth
that
the
penaunce
of
a
christen
man
sinning
deadly
after
baptisme
,
Concilium
Tridentinum
Sess.
v.
cap.
xiiii
.
conteyneth
satisfaction
by
fastinge
,
almes
,
prayer
,
and
other
godly
exercises
of
spiritual
life
,
not
for
the
eternal
paine
of
hel
,
which
with
the
synne
is
remitted
in
the
vsing
of
the
sacrament
of
penaunce
,
or
els
if
the
sacrament
can
not
be
had
,
in
the
desire
of
ful
purpose
to
vse
it
,
when
it
may
be
had
,
but
for
temporal
payne
which
(
as
the
scriptures
teache
)
is
not
holly
alwayes
remitted
to
theim
that
take
the
grace
of
God
in
vayne
.
True
contrition
and
sorowe
for
synne
taken
for
the
loue
of
God
whom
he
hath
offended
causeth
a
synner
likewise
to
take
this
satisfaction
&
punishment
vpon
him
,
assigned
by
the
minister
of
God
,
by
the
vertue
of
the
keyes
committed
to
the
Churche
,
or
sometymes
voluntarelye
taken
vpon
hym
of
his
owne
good
wyll
,
ii
.
Cor.
vii
.
as
Sainte
Paule
saith
to
the
Corinthians
,
that
the
sorowe
which
is
taken
for
Gods
sake
,
worketh
stedfast
penaunce
for
saluation
,
&
on
the
other
side
,
the
sorow
of
the
world
worketh
death
:
For
euen
thys
sorow
which
you
haue
taken
for
Gods
sake
(
saith
Saint
Paule
to
the
Corinthians
)
how
muche
carefulnes
hath
it
wroughte
in
you
that
ye
dooe
not
offend
agayne
hereafter
?
Ambrosiu●
And
also
it
hathe
wrought
suche
a
confession
of
your
faulie
as
ye
offer
to
make
satisfaction
and
amendes
for
the
same
,
and
it
hath
wrought
in
you
anger
and
indignation
agaynst
your
faulte
,
and
feare
of
the
terrible
iudgement
of
God
for
your
faulte
,
and
desyre
to
be
reconcyled
agayne
to
God
and
the
churche
,
and
zeale
to
bee
diligent
in
doinge
good
hereafter
,
and
punishement
wherby
ye
do
afflict
and
punysh
your selues
for
your
offence
by
past
,
to
the
intent
ye
myghte
escape
the
correction
of
God
that
hangeth
ouer
your
heades
.
All
these
bee
the
effectes
of
true
Contrition
,
which
ceaseth
not
to
wash
the
woundes
of
sinne
more
and
more
after
forgeuenes
(
as
Dauid
did
)
and
as
naturall
thynges
be
healed
by
their
contraries
,
Psalm.
l.
so
it
laboureth
to
haue
the
woundes
of
synne
fully
and
perfitely
healed
,
by
doyng
contrarye
good
workes
to
the
former
synnes
,
that
by
them
the
roote
of
sinne
might
be
cleane
grubbed
out
,
and
the
rust
that
remaineth
,
be
clerely
scoured
,
and
the
pryde
of
mans
harte
pulled
downe
and
humbled
,
and
the
pronitie
and
disposition
to
synne
,
brydled
and
refrayned
,
whiche
thinges
be
done
when
we
do
as
Saynte
Paule
counselleth
vs
,
Rom.
vi
.
saying
:
Like
as
ye
haue
geuen
the
partes
and
members
of
your
bodye
and
soule
to
serue
vnclennesse
and
iniquitie
to
further
iniquitie
,
so
geue
and
applie
the
same
partes
a
and
members
of
your
body
and
soule
to
serue
rightwysnes
,
for
your
sanctification
.
That
is
to
saye
,
take
as
muche
payne
to
purge
and
washe
away
the
dregges
and
fylthynes
of
your
synnes
gathered
by
your
noughtye
lyuinge
,
as
ye
toke
pleasure
before
,
to
defile
and
infect
your
soules
by
your
sayd
noughty
lyuing
.
And
as
ye
be
nowe
iust
and
sanctified
by
remission
of
your
sinnes
,
&
the
presence
of
Gods
grace
and
his
holy
spirite
in
your
soules
:
so
laboure
also
to
be
yet
iuste
and
sanctified
by
purgynge
the
sequel
,
the
scarres
,
and
the
deformitie
which
remayne
in
your
soules
after
your
synnes
be
remitted
,
the
paynfull
affliction
of
your selues
,
and
by
doyng
the
woorthy
fruites
of
penaunce
,
Mat.
iii.
esteming
and
pondering
the
measure
of
your
correction
,
according
to
the
quantity
of
your
fault
.
And
where
as
penaunce
is
two
waies
taken
,
Hugo
vic
.
de
Sacra
.
lib.
ii
.
part
.
xiiii
.
cap.
ii
.
the
one
to
be
inward
,
standing
in
the
contrition
of
the
hart
,
the
other
outwarde
,
standyng
in
the
affliction
of
the
flesh
,
when
thou
doest
condemne
and
reproue
thy
synne
,
than
thou
hast
penaunce
,
and
when
thou
doest
by
satisfaction
folowynge
,
punishe
and
correct
thy
sinne
,
than
thou
hast
the
fruite
of
penaunce
,
and
when
thy
affliction
and
payne
is
no
lesse
incorrectynge
of
thy
sinne
,
then
thy
pleasure
was
in
doyng
of
the
same
,
than
thou
haste
done
the
woorthy
fruytes
of
penaunce
,
as
thus
:
If
thou
haste
stollen
other
mens
goodes
,
Chryso
.
in
Mat.
hom.
x
Gregor.
hom.
xx
.
besyde
the
ceasing
from
the
sinne
,
and
restitution
of
the
same
goodes
,
nowe
beginne
to
geue
thine
owne
,
if
thou
hast
vsed
fornication
a
long
time
,
forbeare
the
lawfull
vse
of
thy
mariage
so
long
tyme
:
if
thou
haste
doone
iniurye
to
any
man
in
woorde
or
deede
,
make
amendes
with
humble
and
good
woordes
agayne
,
and
theim
that
hurt
thee
,
laboure
to
reconcile
them
with
kyndenesse
and
benefites
.
It
is
not
sufficient
for
a
mans
health
,
to
pull
onely
the
darte
oute
of
his
wounde
,
but
also
to
laye
some
playster
and
medicine
to
the
wounde
.
Recompence
thy
delitious
fare
and
dronkennesse
,
with
fastynge
and
drynkynge
of
water
:
if
thou
hast
sene
a
woman
with
an
vnchast
eye
,
forbeare
to
see
a
woman
agayne
,
and
learne
after
a
wounde
to
take
more
heede
.
Aug.
Enchiri
.
cap.
lxx
.
Thus
a
synners
lyfe
ought
not
onelye
to
bee
chaunged
into
the
better
,
but
also
God
must
be
intreated
and
made
mercyfull
by
almes
and
other
peynefull
woorkes
,
for
his
sinnes
by
past
.
The
principal
workes
of
satisfaction
be
fasting
,
prayer
,
Math.
vi
.
and
almes
,
whiche
be
specially
commended
in
the
gospell
of
Christe
.
Under
fastinge
bee
conteyned
all
bodelye
peynes
and
labours
,
as
watching
,
lyeng
vpon
the
ground
,
wearynge
of
heyr
or
sackclothe
,
and
other
suche
lyke
.
Under
almes
be
conteyned
al
the
other
workes
of
mercie
,
as
well
corporall
as
spirituall
,
wherof
some
other
time
God
wyllynge
ye
shall
be
instructed
.
And
vnder
prayer
bee
conteyned
the
prayers
of
other
,
as
of
Priestes
,
poore
men
,
and
poore
scholers
,
such
as
by
our
almes
and
liberalitie
be
procured
to
praye
for
vs
,
as
it
is
said
in
the
old
law
:
that
the
Prieste
shall
praye
for
hym
and
for
hys
synne
,
Leuit.
iiii
.
and
it
shall
be
forgeuen
him
.
So
that
fasting
is
a
medicine
to
heale
perfitly
those
sinnes
which
we
haue
done
by
concupiscence
and
desire
of
the
fleshe
against
our selues
and
our
own
bodies
.
And
almes
is
likewyse
a
medicine
to
heale
perfitely
those
synnes
whiche
we
committed
by
concupiscence
of
the
eyes
,
whiche
is
couetousnes
,
deceyte
,
oppression
,
and
vniuste
dealyng
againe
our
neyghbours
.
And
last
of
al
the
pryde
of
life
,
the
contempte
of
godlynes
,
and
presumption
of
mynde
,
whiche
be
sinnes
immediatelye
agaynst
God
,
be
healed
perfitely
by
instant
,
humble
,
and
deuoute
prayers
.
And
the
holye
scriptures
doo
playnly
shew
how
that
synners
may
here
in
this
lyfe
satisfie
and
content
almighty
God
for
temporall
payne
with
these
three
woorkes
,
as
the
booke
of
Danyell
sheweth
,
where
the
Prophet
Daniel
exhorteth
the
king
Nabuchodonosor
to
redeme
his
sinnes
with
almes
,
that
is
to
say
,
the
seuen
yeares
of
paine
which
he
shoulde
suffer
for
his
sinnes
.
Toby
.
iiii
.
And
old
Toby
taught
his
sonne
that
almes
deliuereth
from
sinne
,
in
which
two
places
by
the
word
(
sinne
)
is
vnderstanded
the
temporall
paine
due
for
sinne
.
For
by
the
merites
of
our
sauiour
Christ
,
which
be
applied
to
vs
in
the
Sacramentes
of
Baptisme
and
Penaunce
,
the
giltynes
of
our
sinne
,
and
the
eternall
paynes
of
hell
be
taken
away
,
and
our
afflictions
whereby
we
suffer
with
Christe
,
and
are
made
lyke
to
the
Image
of
Christe
,
taking
their
vertue
of
Christes
passion
,
and
wrought
in
vs
by
his
grace
and
holy
spirite
,
not
of
their
owne
worthynes
,
but
by
Gods
mercyfull
acceptation
,
are
meanes
ordeined
of
God
to
satisfie
hym
,
and
to
turne
awaye
his
anger
and
displeasure
for
our
sinnes
,
and
to
purchase
hys
further
grace
.
And
that
fastynge
and
prayer
be
of
the
same
effect
for
this
purpose
that
almes
is
,
is
plaine
by
the
exaumple
of
the
Niniuites
,
who
after
the
preaching
and
threatning
of
Ionas
the
Prophet
,
beyng
contrite
and
sorye
for
their
offences
,
Ion●
.
iii.
did
satisfie
and
redeeme
the
payne
and
punishment
whiche
they
shoulde
haue
had
,
with
fasting
in
asshes
and
sackeclothe
and
feruent
prayer
,
and
by
that
meane
reuoked
the
sentence
of
God
whiche
was
spoken
by
the
mouth
of
Ionas
.
But
the
scripture
alwaies
for
the
moste
parte
ioyneth
these
three
together
,
Esay
.
xviii
because
fasting
without
mercye
to
a
mans
neyghbour
,
and
the
lifting
vp
of
his
minde
to
God
by
prayer
,
is
vnfruitful
and
litle
regarded
of
God
.
And
almes
ioyned
with
surfeting
and
the
gredy
cares
of
the
world
,
and
lacking
the
felowship
of
fasting
and
prayer
,
is
not
meritorious
.
And
the
prayer
of
him
that
will
not
bridle
the
desires
of
his
fleshe
by
abstinence
,
and
shutteth
his
mercye
and
compassion
from
his
neighboure
,
that
needeth
,
is
not
hearde
of
GOD
.
But
these
three
ioyned
in
a
faythfull
man
together
,
be
of
greate
vertue
and
reache
to
heauen
,
and
there
do
turne
away
the
face
of
God
from
his
synnes
,
and
doo
purchase
gods
grace
for
such
thinges
as
he
hath
neede
of
,
as
Toby
saith
:
praier
with
fasting
and
almes
is
good
,
Toby
.
iiii
.
and
better
then
to
store
vp
treasures
of
gold
in
his
cofers
.
A
man
may
also
make
satisfaction
for
his
sinnes
with
repentaunce
and
sorowe
for
his
synne
,
so
that
God
will
forgeue
hym
all
the
temporall
paine
whiche
he
deserued
to
haue
had
,
as
God
forgaue
Saynte
Peter
the
sayde
payne
for
hys
great
repentaunce
and
bitter
weeping
,
Luk.
xxii
.
and
likewyse
Marye
Magdalene
,
whose
great
sorowe
is
expressed
in
the
Gospell
.
And
because
the
minister
of
God
knoweth
not
howe
muche
repentaunce
and
contrition
the
synner
hath
taken
,
nor
how
much
he
ought
to
take
for
due
satisfaction
,
therfore
his
office
is
to
enioyne
the
penitent
certeine
workes
of
penaunce
for
to
make
satisfaction
,
and
such
as
the
party
may
easely
and
shortly
do
,
for
auoyding
of
grudge
if
it
were
to
harde
,
and
also
for
auoyding
of
forgetfulnesse
if
it
were
to
long
,
and
then
to
counsell
and
exhort
the
penitent
to
do
more
penaunce
and
good
dedes
of
his
own
good
wil
in
further
satisfaction
for
his
sinnes
al
ready
done
,
and
for
stopping
of
the
entrye
of
the
deuils
suggestions
to
sinne
to
come
,
and
for
exercising
of
him selfe
in
vertuous
occupations
contrary
to
his
sinnes
before
.
Wherefore
(
good
people
)
I
beseche
you
to
care
and
prouide
for
your
soules
,
Bernar.
de
persec
.
fanstinen
.
cap
xxx
.
which
Christe
hathe
preferred
before
hys
own
bloode
,
in
that
he
hath
geuen
the
one
to
redeeme
the
other
:
feare
to
fall
into
the
handes
of
God
,
&
contemne
not
his
iudgementes
,
the
certein
knowledge
of
the
paines
due
for
our
sins
is
onely
reserued
to
God
&
to
our
Lord
Iesus
Christ
,
to
whom
the
father
hath
geuen
al
iudgement
,
wherof
we
may
not
be
curious
in
serching
,
but
diligent
in
auoyding
by
the
worthy
fruites
of
penaunce
,
which
be
acceptable
to
god
,
for
two
causes
,
both
for
that
they
be
good
workes
of
theyr
owne
nature
commended
&
commaunded
of
god
,
&
also
for
that
they
be
inioyned
vs
to
do
by
the
authoritye
of
the
keyes
of
the
kingdome
of
heauen
geuen
to
the
church
,
and
are
better
accepted
of
god
for
our
obedience
to
him
and
his
holy
Churche
.
Let
not
the
streytnes
of
penaunce
feare
vs
,
nor
the
conscience
of
our
synnes
kepe
vs
backe
,
for
in
many
good
men
where
synne
hath
most
abounded
,
ther
hath
grace
more
abounded
.
The
suffringes
and
paines
of
this
time
,
be
not
equall
to
that
faulte
which
is
remitted
,
to
that
paine
which
we
haue
deserued
,
nor
yet
to
that
glory
which
is
reserued
for
vs
.
As
nothing
is
vnpossible
to
them
that
beleue
,
so
nothing
is
hard
or
painfull
to
them
that
loue
,
where
deuotion
driueth
them
to
begin
,
and
grace
helpeth
them
to
make
an
ende
,
both
in
doing
the
fruites
of
penaunce
for
their
sinnes
past
,
and
also
in
doynge
the
fruites
of
vertue
,
for
encrease
of
rightwisenes
present
,
till
God
deliuer
vs
from
all
paynes
and
daungers
of
synne
,
and
geue
vnto
vs
the
kingdome
which
he
hath
prepared
for
vs
from
the
beginning
of
the
worlde
,
through
Christe
our
Lord
,
to
whom
with
the
father
&
the
holy
gost
be
all
honour
and
glory
.
Amen
.
¶
How
a
man
should
after
penaunce
auoyde
synne
and
lyue
well
.
Serm.
xxiiii
.
IT
is
better
(
good
people
)
to
auoide
sinne
,
them
to
amend
sinne
,
Bernar.
de
Interi
.
domo
.
cap.
xxxvii
.
as
it
is
more
holsome
and
pleasaunt
for
a
man
with
good
dyet
to
preserue
his
health
,
then
after
sickenes
wyth
daunger
and
griefe
to
recouer
his
helth
.
And
it
is
a
great
dele
worse
to
fal
downe
again
after
he
be
fullye
recouered
,
then
it
was
to
fall
first
in
the
beginning
.
For
which
cause
after
a
man
be
restored
again
to
the
health
of
his
soule
by
the
medicine
of
penaunce
,
he
oughte
to
be
a
great
deale
more
carefull
and
vigilant
,
lest
he
fall
againe
to
his
old
sicknes
,
and
by
that
meanes
come
the
soner
in
daunger
of
eternall
death
,
and
he
ought
euermore
to
remember
the
lesson
of
our
Sauiour
Christ
which
he
gaue
to
the
man
sicke
of
the
palsey
,
whom
he
made
holle
,
which
is
this
:
Ioan
.
●
.
beholde
thou
art
made
holle
,
go
thy
waies
and
now
sinne
no
more
,
least
some
worse
thing
chaunce
to
thee
.
To
this
end
how
a
man
should
auoid
sinne
and
liue
wel
,
the
most
part
of
al
the
scripture
is
written
,
and
the
most
part
of
al
sermons
be
made
,
and
of
no
matter
maye
be
more
saide
,
but
I
intende
God
willing
at
this
time
onely
to
note
vnto
you
three
or
foure
general
pointes
,
which
if
a
man
do
remember
and
obserue
,
he
shall
the
better
and
with
more
ease
auoyde
sinne
and
keepe
himselfe
in
grace
and
good
lyfe
.
First
I
would
he
shoulde
do
,
as
a
man
doth
that
hath
bene
sicke
of
a
great
surfet
and
in
peryll
of
death
,
who
when
he
is
restored
to
his
health
again
,
he
wil
diligently
take
heede
and
refuse
those
meates
that
brought
him
into
his
sicknes
,
&
be
forbidden
him
to
eate
vpon
by
hys
Phisician
,
and
he
wyll
remember
to
feede
vpon
suche
meates
onelye
as
the
Phisician
prescribeth
him
,
and
wil
preserue
his
health
:
euen
so
euery
man
and
woman
must
doo
and
kepe
lyke
order
and
dyet
after
theyr
confession
,
for
to
kepe
theyr
soules
styll
in
health
,
they
must
remember
that
Christ
our
Phisician
hath
made
them
holle
by
the
soueraign
medicine
of
penaunce
,
and
hath
forbidden
theym
all
maner
of
sinne
whereupon
they
surfeted
,
and
therefore
they
must
vtterlye
refuse
and
forsake
,
and
in
no
wyse
eate
of
that
euill
meate
,
by
willynge
and
consentinge
to
anye
synne
agayne
.
Nowe
for
the
better
auoydyng
of
this
,
a
man
must
doo
thre
thinges
:
first
consyder
the
noughtines
of
sinne
,
and
then
when
any
commeth
to
his
minde
vncalled
for
,
let
him
put
it
away
by
and
by
,
and
thirdly
he
must
kepe
his
fiue
senses
well
,
and
flye
from
the
companye
of
euyll
person●
and
occasions
of
synne
.
First
let
him
consider
that
sinne
is
so
vile
of
it selfe
,
that
euery
man
dothe
hate
and
abhorre
the
name
of
it
,
for
a
man
loueth
not
nor
woulde
not
be
called
proude
,
malicious
,
couetous
,
a
theefe
,
a
lecher
▪
or
sclaunderer
and
suche
like
.
And
than
if
men
did
consider
the
very
deedes
of
synnes
,
they
shouled
see
that
they
were
muche
woorse
,
more
shameful
,
more
against
reason
,
and
so
men
should
hate
the
dedes
of
sinnes
more
then
they
do
their
names
.
For
this
is
the
nature
of
sinne
,
Chrysost.
hom.
ii
.
in
i.
Tess.
i.
before
it
be
done
it
hath
some
pleasure
,
but
after
the
dede
the
pleasure
ceaseth
,
and
heauynesse
commeth
in
his
place
,
and
for
the
tyme
of
the
doyng
of
sinne
,
it
maketh
him
no
man
but
a
beast
,
wherby
he
loseth
his
honestye
,
hys
good
name
,
his
riches
,
his
beautie
,
his
health
,
his
strength
,
hys
wytte
,
hys
reason
,
and
is
made
a
foole
,
a
madde
man
,
an
instrument
of
the
deuyll
,
and
a
very
deuyll
for
the
tyme
:
hys
soule
lyke
a
deade
carien
lyeth
in
hys
bodye
as
in
a
graue
,
which
when
the
mouthe
is
open
,
sendeth
forth
an
euyll
sauour
or
smel
,
and
infecteth
with
poysoned
woordes
and
example
the
ayre
round
about
,
and
all
those
that
haue
conuersation
with
him
,
and
so
is
he
made
odious
to
him selfe
,
in
that
he
defileth
his
owne
bodye
,
and
is
the
cause
of
the
sickenes
and
corruption
of
the
same
,
and
is
also
odious
to
his
neighbours
whom
he
hurteth
many
wayes
,
and
is
also
most
odious
to
God
whom
he
dishonoureth
by
hys
noughtye
lyuinge
,
and
diminisheth
his
glorye
,
and
causeth
his
name
to
be
euyll
spoken
of
amonge
the
Heathen
,
and
thus
when
a
man
lyeth
impudently
in
synne
,
hys
enemyes
laughe
at
him
,
his
frendes
pitie
him
,
all
other
men
abhorre
him
,
besyde
that
he
looseth
Gods
most
gratious
fauour
in
whose
sight
he
alwayes
standeth
,
and
canne
not
excuse
him selfe
by
secretnesse
,
neyther
in
deede
nor
in
thought
,
and
if
he
dye
in
this
damnable
state
of
deadly
sinne
,
his
own
conscience
shal
then
accuse
him
before
GOD
,
and
his
remembraunce
shall
beare
wytnesse
agaynst
him
,
and
declare
howe
,
when
,
where
,
and
how
often
he
sinned
,
and
shall
open
his
hol●e
vyle
and
beastly
lyfe
so
playnelye
before
God
his
iudge
,
that
he
shall
not
be
able
to
speake
for
him selfe
one
woorde
,
nor
yet
to
aske
mercy
,
●ath
.
xxii
if
it
were
demaunded
of
him
why
he
dyd
those
synfull
dedes
,
but
he
shall
holde
hys
peace
,
and
see
that
he
is
worthy
to
be
damned
and
cast
into
the
prison
of
hell
,
there
to
remayne
in
euerlasting
paynes
.
If
men
or
women
did
diligently
consider
the
noughtynes
of
these
thinges
which
God
hath
forbidden
,
and
how
greatly
they
be
against
reason
,
and
than
wolde
surely
beleue
that
they
should
thereby
loose
Gods
fauour
,
and
set
them selues
in
state
of
dampnation
,
and
be
verely
dampned
to
infinite
and
euerlasting
payne
if
they
dyed
so
,
which
is
most
true
:
than
doubtles
they
wold
hate
al
the
waies
of
iniquitie
,
Psa.
cxviii
.
and
fly
from
it
as
from
a
serpent
,
and
as
the
very
cause
of
all
these
mischiefes
that
folow
,
and
fede
their
mindes
no
more
with
that
damnable
meate
of
sinne
,
but
refuse
it
and
forsake
it
,
as
a
poyson
infecting
and
killing
them
both
in
body
and
soule
.
The
seconde
thynge
to
auoyde
synne
is
thys
,
when
anye
synne
commeth
into
a
mans
mynde
and
remembraunce
vncalled
for
,
by
the
suggestion
of
the
deuil
or
the
motion
of
his
fleshe
,
let
him
euer
more
put
it
awaye
by
and
by
with
hatred
.
And
let
a
man
remember
this
lesson
well
,
for
it
is
a
singuler
meane
and
verye
necessarye
to
defende
and
kepe
his
soule
and
wyll
from
the
consent
and
desire
to
synne
.
For
lyke
as
a
fleshe
flye
if
it
be
not
beaten
away
as
soone
as
it
commeth
▪
wyll
leaue
filthye
blowinges
in
the
flesh
,
which
will
bee
woormes
and
destroye
it
:
euen
so
wyll
synne
when
it
commeth
vnto
a
mannes
mynde
,
cause
and
make
euyll
thoughtes
and
desyres
in
mans
hart
,
if
it
be
not
put
away
by
and
by
at
the
firste
comming
.
For
if
a
man
wyll
thynke
vpon
sinne
,
and
reuolue
it
in
his
minde
,
excepte
he
doo
consider
it
with
hatred
,
then
will
it
ingendre
in
his
wil
some
pleasure
,
and
it
will
moue
him
to
imagine
and
think
euil
,
and
it
wil
heate
him
and
set
his
harte
on
fyre
,
and
blynde
his
reason
,
and
prouoke
him
sore
and
greatlye
to
consent
to
doo
that
sinne
,
and
at
length
it
will
bring
his
wil
to
agree
,
and
to
desire
and
fully
determine
to
do
it
,
and
so
then
it
destroyeth
and
kylleth
hys
soule
,
that
is
to
say
,
then
hath
he
lost
the
title
which
he
had
to
euerlasting
life
,
and
hath
set
him selfe
in
the
terrible
and
dreadfull
state
of
dampnation
,
and
hath
deserued
to
haue
euerlasting
paynes
in
hel
.
The
more
and
the
longer
a
man
suffreth
his
minde
to
be
occupied
in
thinking
vpon
sinne
,
the
more
desyrous
shall
he
be
to
doo
it
,
and
the
more
paine
and
labour
shal
he
haue
to
put
it
out
of
his
minde
again
when
he
would
.
Happy
is
he
(
saith
the
Prophet
)
that
wyl
hold
him selfe
from
vyce
,
psa
.
cx●●v●
and
wyll
breake
the
heades
of
the
litle
ones
,
I
meane
the
first
motions
of
sinne
vpon
the
stone
which
is
Christ
,
by
withstanding
them
by
fayth
and
prayer
.
And
surelye
nothyng
is
so
euyll
,
so
hurtefull
,
and
so
daungerous
to
a
mans
soule
,
as
to
suffer
his
minde
and
remembraunce
to
be
occupyed
and
to
thinke
vpon
sinne
,
and
therfore
when
any
sinful
thoughts
come
into
his
minde
,
let
him
make
a
sharpe
rod
of
hatred
and
abhorring
of
it
,
and
beate
it
away
by
and
by
,
and
then
let
him
occupy
and
set
his
minde
vpon
his
other
lawfull
busynesse
,
or
let
him
do
some
thing
vpon
the
which
he
muste
needes
stedfastlye
thinke
,
or
let
him
go
to
some
honest
company
and
common
vpon
some
good
matter
,
but
best
of
al
it
is
to
fal
to
praier
,
and
with
that
swoorde
of
the
spirit
to
shift
of
and
dryue
awaye
the
fyerye
dartes
of
the
deuil
,
calling
for
the
ayde
of
the
sayd
holy
spirite
to
help
his
infirmitie
,
and
thus
may
a
man
beate
away
the
flesh
flye
of
sinne
,
that
he
shall
not
rest
and
leaue
behynde
hym
any
filthie
blowinges
of
euil
thoughtes
and
motions
,
and
so
may
he
kepe
his
soule
cleane
from
the
woormes
of
deadlye
and
dampnable
desires
and
consentes
.
Moreouer
to
auoyde
sinne
,
a
man
muste
also
eschew
the
outward
occasion
of
it
▪
For
if
the
cause
remaine
,
comonly
the
effect
wyl
folow
,
as
thus
:
first
let
him
kepe
well
his
fyue
senses
,
and
speciallye
his
sight
,
his
hearing
,
and
his
feeling
from
thinges
vnlawful
and
forbidden
,
that
is
to
say
,
let
him
not
behold
and
cast
his
eye
with
inward
pleasure
vpon
suche
thinges
as
may
lightly
and
comonly
moue
a
man
to
thynke
vpon
synne
,
nor
apply
and
geue
eare
with
gladnes
to
heare
euill
tales
,
or
filthye
and
dishonest
communication
,
but
when
he
seeth
or
heareth
such
euyll
,
then
let
him
by
and
by
take
away
his
sight
and
hearing
from
it
,
with
displeasure
,
and
hate
the
seing
and
hearing
of
it
.
Chrys.
ho.
in
Psalm
.
l.
ii
.
Reg.
xi
.
King
Dauid
dyd
behold
curiously
the
beauty
of
his
souldiours
wyfe
,
and
sodeinly
he
was
smitten
in
the
hart
with
the
dart
of
adulterye
,
and
if
this
holye
Prophet
Dauid
,
that
had
so
muche
grace
of
the
holye
spirit
,
of
whom
God
sayd
he
had
found
a
man
euen
as
he
would
wyshe
,
yf
he
by
the
occasion
of
his
eye
,
receyued
poyson
into
his
hart
:
howe
muche
shal
an
other
man
come
in
daunger
by
the
lyke
occasion
,
that
neither
hath
so
much
knowledge
what
he
should
do
,
nor
yet
so
much
grace
to
do
that
he
knoweth
▪
And
where
as
the
Prophet
saith
,
death
hath
entred
in
by
our
windowes
,
Hiere
.
ix
.
we
maye
vnderstande
by
that
,
that
synne
entreth
into
the
hart
of
man
by
his
eyes
,
and
eares
,
and
other
senses
,
whyche
be
as
it
were
the
wyndowes
of
his
soule
.
If
the
wyndowes
be
not
shut
,
or
els
a
diligent
watche
set
vpon
them
,
surely
synne
and
death
wyl
crepe
in
,
althoughe
the
man
haue
verye
greate
knowledge
and
grace
.
Like
as
if
a
candle
be
put
in
the
strawe
,
the
straw
will
burne
,
euen
so
our
weake
and
synfull
nature
is
soone
set
on
fyre
wyth
the
burninge
dartes
of
the
deuyls
tentation
,
if
they
be
suffred
to
come
nere
,
and
theyr
waies
and
entries
be
not
stopped
.
Also
besyde
the
diligent
keping
of
his
fyue
senses
,
a
man
must
flee
and
forsake
the
companye
of
euil
and
lewde
persones
,
and
of
those
that
shew
euyl
example
,
or
geue
occasion
to
vice
.
Eccle.
xiii
.
For
he
that
toucheth
pitch
shal
file
his
handes
with
the
same
,
&
he
that
kepeth
company
with
a
proud
man
,
shal
begyn
to
be
proud
.
As
Saint
Paul
saith
:
i.
Cor.
v.
Do
you
not
knowe
that
a
litle
sower
leuen
doth
make
sower
the
holle
batche
of
dowe
:
euen
so
the
vice
or
euil
example
of
one
dothe
infecte
a
great
manye
,
and
draweth
other
that
be
weake
,
to
folow
him
in
the
like
vice
.
Departe
thou
(
saithe
the
wiseman
)
from
a
wycked
man
,
Eccles.
vii
.
and
kepe
no
company
with
him
,
and
so
shal
vice
and
wickednes
depart
from
thee
.
The
fourth
thyng
for
a
man
to
auoyde
sinne
,
is
to
remember
his
last
ende
in
all
his
woorkes
,
Eccles.
vii
.
and
deedes
,
and
so
he
shall
not
synne
for
euermore
.
It
is
good
for
a
man
to
thynke
vpon
the
beginning
of
his
life
,
●ernardus
ser.
de
Primordi
.
m●d●
.
&
no●issi
.
to
consider
the
middes
and
to
remember
the
last
ende
.
The
beginning
bringeth
shame
,
the
middes
bringeth
sorow
,
the
ende
bringeth
feare
.
If
a
man
thinke
from
whence
he
came
,
he
shall
be
ashamed
,
if
he
consider
in
what
case
he
is
,
he
shall
lament
,
if
he
remember
whyther
he
shall
goo
,
Psal.
xlviii
he
shall
be
afrayde
.
Man
fyrst
of
all
when
hee
was
in
honoure
,
made
to
the
Image
of
God
,
and
to
be
pertaker
with
Aungels
of
the
kyngdome
of
heauen
,
not
regardinge
hys
dignitie
,
contempning
the
commaundement
of
God
his
maker
,
and
folowing
his
owne
sensual
appetite
,
was
compared
to
vnreasonable
beastes
,
and
chaunged
the
similitude
of
God
,
wyth
the
similitude
of
beastes
,
and
the
honour
of
hys
first
image
beyng
taken
away
,
by
carnal
desyres
and
beastly
lyuing
,
was
made
like
a
beast
.
If
a
man
ther●fore
remember
hys
olde
nobilitie
,
howe
he
was
made
Lord
ouer
the
woorkes
of
God
,
a
felowe
of
Aungels
,
a
Citizen
of
Paradyse
,
and
one
of
Gods
housholde
:
and
being
by
hys
owne
fault
cast
into
inwarde
darkenesse
of
errour
and
ignoraunce
,
banished
from
pleasaunt
Paradise
,
made
felow
with
brute
beastes
,
and
a
straunger
or
rather
enemye
to
God
:
maye
not
he
considering
thys
his
beginning
and
hys
great
fall
into
suche
vyle
beastlynes
be
worthely
ashamed
?
After
this
if
man
consider
where
and
in
what
state
he
is
,
Ecclesi
.
i.
he
shall
perceyue
that
beyng
in
thys
transitorie
worlde
,
he
is
in
the
vale
of
miserye
where
nothyng
is
vnder
the
sunne
but
vanitie
,
labour
and
affliction
of
spirite
,
where
nothing
is
verely
and
constantly
pleasaunt
,
but
onely
by
chaunge
,
by
passing
from
one
thing
to
an
other
,
where
the
remedye
of
one
labour
,
is
the
beginning
of
an
other
,
where
the
lesse
euill
seemeth
a
great
good
,
where
the
encrease
of
knowledge
is
the
increase
of
griefe
,
where
man
in
banishment
dwelleth
in
wildernes
,
walketh
in
darkenes
,
in
daunger
of
falling
downe
the
hyll
,
and
eating
his
bread
in
the
sweate
of
his
face
.
Maye
not
a
man
considering
whyther
he
is
now
brought
,
be
right
sory
,
and
lament
that
the
time
of
his
trauayle
and
dwellyng
here
is
prolonged
?
but
the
best
remedye
to
auoyde
sinne
,
is
alwayes
to
haue
in
remembraunce
his
last
end
,
In
the
last
end
there
be
three
thinges
,
the
death
of
the
bodye
,
the
iudgement
of
God
,
and
the
tormentes
of
hell
.
What
is
more
horryble
than
death
,
what
is
more
terrible
then
the
iudgement
of
God
,
and
what
is
more
intollerable
than
the
paines
of
hel
?
What
shal
a
man
feare
,
if
he
tremble
not
at
the
remembraunce
of
these
three
?
yet
if
he
haue
lost
shame
for
hys
vyle
beginning
,
and
if
he
feele
no
sorowe
for
hys
present
miserye
,
at
least
let
him
take
feare
for
the
dreadful
thinges
to
come
.
For
if
he
now
spend
his
life
in
the
workes
of
the
fleshe
,
in
deathe
he
shall
be
dyuorced
and
separated
from
hys
bodye
and
all
the
pleasures
thereof
:
in
the
iudgement
he
shall
bee
presented
before
him
,
into
whose
handes
to
fall
is
most
horrible
,
and
be
examined
of
hym
to
whom
nothing
is
vnknowen
:
in
hell
if
he
be
found
giltie
,
he
shal
suffer
torment
without
hope
of
relese
,
without
measure
of
quantitie
,
and
without
end
of
time
.
Hath
not
this
man
good
cause
to
liue
alwaies
in
feare
▪
and
with
feare
and
trembling
to
laboure
aboute
his
owne
saluation
?
thys
feare
which
is
the
begynning
of
wysedome
hath
more
strength
to
withstande
sinne
,
then
eyther
shame
or
sorowe
.
For
shame
is
taken
away
by
the
multitude
of
sinners
,
where
the
felowship
of
so
many
euyll
lyuers
pulleth
shame
oute
of
hys
harte
.
And
sorowe
taketh
comforte
of
the
vayne
pleasures
of
this
present
worlde
,
and
so
is
weakned
and
made
vnable
to
withstand
synne
.
But
feare
that
proceedeth
from
a
sure
and
certaine
faythe
of
thynges
to
come
,
taketh
no
comforte
of
the
worlde
,
seynge
that
in
deathe
he
shall
carye
no
worldly
good
wyth
hym
,
and
in
iudgement
he
shall
neither
be
able
to
deceyue
nor
to
withstand
Christ
his
iudge
,
Bernar.
in
psal.
qui
habitar
ser.
vi
and
in
hel
he
shal
haue
no
comforte
nor
redemption
,
but
perpetuall
woo
.
The
fruite
of
this
feare
is
,
that
it
bringeth
before
the
eyes
of
oure
soules
,
sometymes
the
synnes
that
we
haue
done
,
to
the
intent
we
shoulde
bee
wyllyng
and
ready
to
suffer
the
scourge
(
as
the
prophet
sayd
of
hymselfe
)
confessing
oure
iniquitye
,
Psa.
xxxvii
and
thinking
for
our
synne
,
sometimes
the
euerlasting
paynes
whyche
we
haue
deserued
,
to
the
intent
we
shoulde
thynke
al
that
we
suffer
here
,
to
be
delites
and
pleasures
,
in
comparison
of
the
tormentes
whych
we
haue
escaped
:
sometymes
the
heauenly
rewardes
for
which
we
labour
and
hope
,
to
the
intent
we
should
esteme
the
afflictions
of
this
present
life
,
not
to
be
equal
and
worthy
the
glorye
that
shall
be
shewed
to
vs
,
sometimes
the
passions
which
Christ
hath
suffred
for
vs
,
that
considering
what
his
maiesti
hath
vouchsafed
to
suffer
for
vs
vnprofitable
seruauntes
,
we
should
be
ashamed
to
drawe
backe
and
suffer
so
litle
for
our selues
and
our
own
saluation
.
And
to
make
an
end
,
he
that
(
as
I
haue
declared
vnto
you
)
considereth
the
noughtynesse
and
vylenesse
of
hys
synne
,
and
endeuoreth
hymselfe
to
putte
oute
of
mynde
the
fyrste
motions
of
sinne
whych
the
deuyll
suggesteth
,
and
watcheth
diligently
the
wyndowes
of
his
fyue
senses
,
and
as
muche
as
he
may
flye
the
company
of
euyll
persons
and
the
occasions
of
synne
,
and
hathe
the
laste
ende
of
hys
lyfe
alwayes
in
hys
remembraunce
wyth
feare
,
being
also
careful
to
walke
warelye
and
woorthelye
in
the
syght
of
GOD
,
considering
as
occasion
shall
serue
,
the
synnes
whyche
hee
hathe
done
,
the
eternall
paynes
which
he
hath
deserued
,
the
heauenly
rewardes
whyche
he
hopeth
for
,
and
the
passions
whyche
Christe
hath
suffered
for
him
,
with
suche
entent
as
I
haue
before
rehearsed
:
no
doute
of
it
,
but
that
man
which
thus
dothe
,
shal
auoyde
synne
,
shall
lyue
well
,
shall
increase
in
grace
,
shall
continue
in
rightwisnes
,
and
by
the
mercyful
goodnes
of
God
shall
atteyne
euerlastinge
lyfe
through
the
merites
of
our
Lord
Iesus
Christ
,
to
whom
with
the
father
and
the
holy
gost
be
al
honour
&
glory
world
without
ende
.
Amen
.
¶
Of
the
Sacrament
of
Order
.
Serm.
xxv
.
TWo
thynges
(
good
people
)
bee
necessary
by
the
saluation
of
man
,
bothe
by
grace
of
this
worlde
,
and
by
glory
of
the
next
world
.
The
inwarde
giftes
of
faythe
,
charitie
,
and
hope
,
and
the
outwarde
Sacramentes
of
Baptisme
,
Penaunce
,
and
the
other
lyke
.
God
that
is
our
Sauiour
,
and
the
principall
cause
of
our
saluation
,
by
geuyng
vnto
vs
these
inwarde
giftes
,
dooeth
dispose
and
prepare
the
harte
of
man
,
and
maketh
it
meete
to
receyue
grace
and
remission
of
synne
:
and
also
by
the
receyuyng
of
his
holy
Sacramentes
,
he
induceth
and
bringeth
into
the
hart
of
man
the
said
grace
and
remission
,
as
it
were
water
throughe
a
conduite
,
or
corporall
health
by
a
good
and
profitable
medicine
.
By
these
two
instrumentes
almightie
God
doth
forme
and
make
his
holye
churche
,
and
bryngeth
vs
to
the
knowledge
of
God
and
his
sonne
Christ
,
that
were
before
in
darkenes
and
the
shadowe
of
death
,
making
vs
of
old
men
and
the
heyres
of
hell
and
dampnation
,
to
bee
newe
men
,
and
the
heyres
with
Christe
in
the
kingdome
of
heauen
.
And
thus
when
we
bee
by
these
instrumentes
incorporate
and
made
members
of
Christes
misticall
bodye
the
Churche
,
he
doeth
also
by
discipline
,
rule
vs
his
churche
,
and
preserueth
vs
in
vnitie
,
and
multiplieth
his
manyfold
graces
in
vs
,
to
the
atteinyng
of
euerlastyng
lyfe
.
The
inward
giftes
be
wrought
in
vs
that
be
of
age
,
by
the
preachinge
of
Gods
holy
woorde
,
for
faythe
commeth
by
the
hearing
of
the
worde
of
God
,
Rom.
x.
whiche
faith
beyng
tryed
by
pacience
in
tribulation
,
woorketh
hope
that
neuer
fayleth
,
because
the
charitie
of
God
is
poured
into
oure
hartes
by
the
holye
ghoste
which
is
geuen
vnto
vs
.
Rom.
v.
And
how
shall
men
preache
Gods
worde
except
they
be
sent
,
for
the
office
of
preaching
may
not
be
of
any
man
vsurped
by
presumption
,
Rom.
x
▪
but
oughte
to
bee
faithfullye
vsed
and
practised
by
Gods
commission
,
of
them
that
be
for
that
purpose
sent
by
God
and
his
Churche
to
conuert
or
instructe
his
people
.
For
as
in
the
bodye
euerye
parte
or
member
is
not
the
mouthe
:
so
in
the
churche
euerye
man
may
not
be
a
preacher
,
and
to
th
intent
that
the
Gospell
of
Christe
and
his
holy
woorde
myghte
be
purely
set
forth
without
corruption
,
and
that
the
ministers
of
the
deuyll
,
transformyng
theim selues
into
the
Apostles
of
Christ
,
ii
.
Cor.
xi
.
as
the
deuyll
theyr
father
is
wonte
oftentimes
to
doo
,
should
not
deceiue
Gods
people
with
euerye
wynde
of
vntrue
doctrine
:
Therefore
hath
Christe
geuen
vnto
his
churche
,
not
euerye
man
,
but
certeyne
men
to
be
Apostles
,
Ephe.
iiii
.
Prophetes
and
Preachers
,
who
vsing
as
it
were
an
embassage
from
Christe
,
shoulde
by
his
true
woorde
edifye
his
Churche
,
and
gather
his
people
in
vnitie
of
faith
.
Lykewyse
the
grace
that
healeth
our
soules
,
and
preserueth
them
in
rightwisnesse
,
is
not
ordynarylye
gyuen
,
but
by
the
outwarde
and
sensible
ministration
of
the
holye
Sacramentes
,
whiche
be
not
alwaies
effectuall
,
geuynge
that
grace
they
signifie
,
but
when
they
be
in
due
forme
ministred
of
such
persones
onely
as
haue
authoritie
from
God
to
dooe
the
same
,
Hebr.
v.
for
no
man
taketh
honour
to
himselfe
,
but
he
that
is
called
of
God
as
Aaron
was
.
What
is
so
excellent
as
to
consecrate
the
sacramentes
of
God
?
and
what
is
so
pernicious
,
Arnobi
.
in
Psa.
cxxxix
as
if
he
consecrate
them
that
hathe
receyued
no
degree
of
Priesthoode
,
as
appeareth
by
suche
plages
as
lyghte
vpon
Dathan
and
Chore
,
Num.
xvi
.
i.
Par.
xxvi
.
and
also
vpon
kynge
Ozias
for
vsurpinge
the
office
of
the
Priestes
by
their
owne
authoritie
,
vncalled
of
God
thereto
.
For
onelye
theyr
ministration
doeth
GOD
assiste
,
as
he
hathe
promised
,
to
whome
he
hath
geuen
power
to
minister
the
visible
Sacramentes
.
Wherefore
as
the
Sacramentes
be
necessarye
to
mans
saluation
,
so
it
is
necessarye
for
certeyne
menne
to
be
ordeyned
and
authorysed
of
God
to
minister
the
same
Sacramentes
faythfully
and
effectually
to
mans
saluation
.
Lykewyse
when
Christes
Churche
by
the
ministration
of
hys
holye
woorde
and
Sacramentes
,
is
gathered
and
collected
oute
of
all
the
profane
people
of
the
worlde
into
one
bodye
,
to
the
intente
that
all
confusion
and
dysorder
shoulde
be
banyshed
out
of
the
Churche
of
God
,
and
that
it
might
be
by
streyte
disciplyne
ruled
and
kept
in
order
,
ii
.
Cor.
x.
and
all
disobedience
corrected
to
the
edifying
of
the
same
churche
,
as
it
were
a
great
armie
set
in
good
array
of
battaill
,
Canti
.
vi
.
by
order
terrible
to
their
enemies
,
so
that
hell
gates
can
not
preuayle
against
it
:
Therefore
hath
oure
Sauiour
Christ
ordeyned
in
his
churche
certein
men
to
be
rulers
and
iudges
in
all
causes
which
perteyne
to
the
saluation
of
mans
soule
,
to
whom
all
other
persones
of
what
state
so
euer
they
be
,
owe
obedience
,
subiection
,
reuerence
,
and
temporall
reliefe
,
as
to
their
spiritual
gouernours
and
fathers
,
who
take
cure
and
charge
of
them
,
and
shal
make
an
accompt
to
God
of
their
soules
.
By
this
litle
that
I
haue
nowe
sayde
,
ye
may
learne
(
good
people
)
that
the
publike
ministration
of
the
Gospell
of
Christe
standeth
in
three
pointes
:
in
the
preachyng
of
Gods
worde
,
in
the
ministration
of
the
holy
Sacramentes
,
and
in
exercisyng
of
discipline
and
iurisdiction
:
whiche
three
shall
(
by
Gods
promise
and
the
assistaunce
of
his
holye
spirite
)
continually
bee
obserued
in
the
catholike
church
to
the
worldes
ende
,
for
the
edifienge
and
buildyng
of
the
same
Churche
in
grace
and
vertue
,
and
for
weedynge
out
and
banyshing
of
all
errour
and
vngodly
liuing
.
And
also
ye
may
learne
,
that
where
no
man
may
vsurpe
and
take
vpon
him
of
his
owne
authoritte
to
entermedle
or
to
minister
that
which
perteineth
to
Chist
,
without
sufficient
commission
from
him
:
Therefore
hathe
Christe
ordeyned
this
Sacrament
of
Order
,
wherein
grace
or
spirituall
power
is
geuen
to
certein
Christen
men
,
by
the
outwarde
signe
of
imposition
of
the
Bishoppes
handes
vpon
them
,
to
exercise
effectually
the
publike
ministration
of
the
Churche
,
whereby
what
so
euer
they
dooe
in
the
Churche
according
to
the
institution
of
Christe
and
the
Church
,
is
ratified
,
accepted
,
and
allowed
of
almighty
God
.
Of
this
grace
or
power
geuen
in
the
Sacrament
of
Order
writeth
Saynte
Paule
to
Tymothye
,
whome
he
had
ordered
and
consecrate
a
Priest
,
saying
thus
:
Dooe
not
neglecte
the
grace
whiche
thou
hast
in
thee
,
i.
Tim.
iiii
.
whiche
is
geuen
to
thee
throughe
prophecie
,
or
the
inspiration
of
God
by
imposition
of
handes
of
the
order
of
Priesthoode
.
And
also
in
an
other
place
he
exhorteth
Timothye
to
styrre
vp
the
grace
of
God
,
ii
.
Tim.
iii.
whiche
was
geuen
to
hym
by
the
imposition
of
his
handes
.
And
because
this
spirituall
power
and
authoritie
which
is
geuen
to
certeyne
men
,
for
the
edifieng
of
Christes
churche
,
is
not
hollye
geuen
to
euery
one
of
them
,
but
to
some
more
,
to
other
some
lesse
by
degrees
,
whereby
one
man
,
as
his
office
and
function
is
greater
,
so
is
he
exalted
in
dignitie
aboue
an
other
,
whiche
diuersitie
in
degrees
,
causeth
great
comelynesse
and
beautye
to
be
in
Christes
Churche
,
by
reason
of
suche
order
as
euery
inferiour
member
keepeth
to
his
superiour
,
doynge
his
dutie
in
his
owne
place
,
and
not
vsurpyng
to
dooe
aboue
his
calling
.
Therefore
this
Sacrament
,
whereby
suche
degrees
of
authoritie
and
power
be
geuen
to
men
is
called
Order
,
whiche
order
of
ministers
maketh
the
Churche
to
bee
buylded
as
a
Cytie
without
confusion
,
Psal.
cxxi
.
Can.
vi
.
and
to
be
terrible
to
her
enemies
as
the
fore
front
of
an
armie
sette
in
good
arave
,
and
is
the
very
knot
of
the
knowen
Catholike
Churche
,
conteining
both
good
and
euil
in
it
,
whereby
it
is
preserued
without
scisme
,
so
longe
as
that
order
is
kepte
withoute
breache
,
whiche
was
institute
by
Christe
,
vsed
by
his
Apostles
,
and
from
theim
brought
to
vs
by
continuall
succession
.
Cypri
.
de
simpli
.
prelatorum
.
This
visible
Order
,
takinge
his
beginnynge
from
the
authoritie
geuen
to
one
man
,
is
extended
throughout
the
hoolle
worlde
in
the
church
,
into
a
greate
nomber
and
multitude
of
inferiour
ministrations
,
as
it
were
many
braunches
proceedinge
from
one
tree
,
or
many
ryuers
from
one
fountayne
,
which
all
together
take
inwardly
their
increase
from
the
fountayne
of
al
grace
,
and
the
onely
suprime
head
of
oure
one
churche
Iesus
Christe
our
Lorde
.
For
if
Christ
had
not
onely
secretly
by
inspiration
,
but
also
by
his
sensible
commaundement
and
sacrament
,
sent
his
Apostles
into
the
world
,
saiyng
:
Ioan.
xx
.
as
my
father
hath
sent
me
,
so
I
sende
you
,
geuing
them
authoritie
likewyse
visibly
to
send
other
:
the
churche
of
Christe
shoulde
neuer
haue
been
without
Scismes
and
diuisions
made
by
them
,
that
runnynge
by
theyr
owne
authoritie
vnsent
,
woulde
haue
borne
menne
in
hande
that
they
were
inuisibly
sent
and
anointed
of
GOD
,
whiche
was
nothynge
so
,
and
so
woulde
haue
drawen
Gods
people
into
sectes
and
false
doctrine
.
For
whiche
cause
Saint
Paule
and
Barnabas
beyng
inuisiblye
sent
of
the
holy
Ghoste
,
Actes
.
xiii
.
yet
it
was
the
wyll
and
pleasure
of
the
same
holy
Ghoste
,
that
they
should
by
a
visible
Sacrament
of
imposition
of
handes
,
be
visiblie
sent
in
the
authoritie
of
Apostles
,
to
the
ministration
of
the
churche
,
and
such
as
now
say
them selues
they
be
sent
inuisiblye
of
God
,
ought
not
to
bee
beleued
or
receiued
,
excepte
they
bee
as
Saynte
Paule
and
Barnabas
were
visibly
ordered
and
anoynted
in
the
Churche
by
Catholyke
Byshoppes
,
suche
as
haue
their
succession
from
the
Apostles
.
Furthermore
in
this
Sacrament
of
Order
is
geuen
to
them
that
be
lawfully
ordered
the
ecclesiasticall
power
of
the
Churche
,
whiche
is
a
power
geuen
,
not
by
the
lawes
of
men
or
of
nature
,
but
onely
by
Christe
aboue
nature
,
and
after
a
speciall
sorte
,
to
his
Apostles
and
disciples
and
their
lawful
successours
to
the
worlds
end
,
for
the
edifiynge
of
the
churche
militant
,
according
to
the
lawes
of
the
Gospell
,
for
the
atteynyng
of
eternall
lyfe
.
And
this
power
is
called
in
scripture
by
the
name
of
the
keyes
of
the
kingdome
of
heauen
.
As
a
keye
doeth
open
the
doore
to
a
man
,
and
bringeth
him
into
the
house
:
so
this
ecclesiasticall
power
beynge
vsed
with
knowledge
and
discretion
by
a
lawefull
minister
,
openeth
the
doore
of
mannes
harte
to
the
knowledge
of
GOD
,
and
so
in
processe
openeth
to
him
the
kingdome
of
heauen
.
For
it
conteineth
the
ministration
of
all
thinges
whiche
be
necessary
for
vs
synners
to
bee
directed
,
furthered
,
and
promoted
to
the
atteining
of
the
sayde
kyngdome
.
As
to
bynde
and
loose
,
to
remytte
and
reteyne
synne
,
and
al
other
thinges
that
be
requisite
to
the
preseruation
of
Christes
Churche
in
vnitie
of
faythe
and
charitie
,
to
the
intent
it
might
be
partaker
of
the
glory
of
God
.
These
keyes
our
Sauiour
Christe
did
geue
to
his
Churche
in
Saynte
Peter
,
or
rather
to
Saynte
Peter
for
the
Churche
,
saying
to
him
:
To
thee
shall
I
geue
the
keyes
of
the
kingdome
of
heauen
,
Math.
xvi
.
and
what
so
euer
thou
shalt
bynde
vppon
earthe
,
shall
bee
also
bounden
in
the
heauens
,
and
what
so
euer
thou
shalt
loose
vpon
earth
,
shal
be
also
loosed
in
the
heauens
.
And
to
the
other
his
Apostles
&
Disciples
assembled
together
he
said
:
whose
synnes
you
shall
remitte
,
bee
remitted
vnto
them
,
Ioan.
xx
.
and
whose
synnes
you
retayne
,
be
retayned
.
And
to
declare
that
this
power
is
not
inuented
by
man
,
nor
yet
geuen
by
the
authoritie
of
anye
Prince
or
Communaltie
,
our
Sauiour
sayde
in
the
geuyng
of
it
to
his
disciples
,
take
and
receiue
you
the
holye
ghost
.
Whereby
we
vnderstande
that
the
power
to
bynde
or
loose
,
or
to
remytte
sinne
,
or
fynallye
to
gouerne
the
Churche
,
is
the
woorke
onelye
of
the
holye
Ghoste
woorking
by
his
Ministers
that
whiche
is
for
the
saluation
of
his
Churche
.
And
where
as
the
blessed
Sacrament
of
the
Aultare
is
the
hiest
and
greatest
Sacramente
of
al
other
,
because
holle
Christ
both
god
&
man
,
is
conteyned
in
it
:
Therefore
is
Priesthoode
the
hyest
order
,
wherein
is
geuen
grace
and
power
ouer
Christes
naturall
bodye
and
bloud
,
to
consecrate
it
by
the
vertue
of
God
assistyng
his
woorde
,
Basilius
in
Liturgia
.
and
to
make
it
present
in
the
blessed
Sacramente
of
the
Aultare
,
by
the
chaunge
of
the
substaunces
of
Bread
and
Wyne
,
and
also
to
offer
it
,
beynge
the
verye
Sacrifice
of
the
newe
Testament
to
God
the
father
,
for
the
synnes
and
ignoraunces
of
his
people
,
and
to
delyuer
and
minister
it
to
suche
as
by
their
faith
and
clennes
of
lyfe
be
woorthy
to
receyue
it
.
i.
Cor.
xi
.
So
this
power
ouer
Christes
natuall
bodye
,
oure
Sauioure
hym selfe
gaue
to
his
Disciples
in
hys
laste
Supper
,
where
after
that
he
hadde
consecrate
,
offered
,
and
delyuered
hys
owne
bodye
to
his
Disciples
,
he
sayde
to
them
:
Dooe
this
in
remembraunce
of
me
,
by
whiche
woorde
he
made
them
Priestes
and
gaue
them
authoritie
and
commaundement
to
dooe
as
he
didde
than
,
not
once
,
but
continuallye
tyll
his
latter
commynge
.
And
that
the
Priest
maye
woorthely
and
after
due
maner
execute
thys
his
chiefe
office
and
function
,
Epiphani
.
ad
Ioannem
.
Hieroso●
.
there
be
other
inferiour
orders
ordeyned
of
God
and
his
holye
Churche
to
assiste
the
Priest
,
as
Deacon
&
Subdeacon
,
whose
offices
be
to
receyue
the
oblations
of
the
people
for
the
vse
of
the
Sacrament
,
to
bring
them
to
the
Aultare
,
to
prepare
all
thinges
necessarie
for
the
consecration
,
to
giue
consent
to
the
Sacrifice
made
by
the
Priest
,
beside
other
thynges
whyche
by
holy
scripture
and
the
vniuersal
tradicion
of
the
church
they
be
authorised
to
dooe
.
Actes
.
vi
.
A
Priest
also
hath
power
geuen
vnto
him
by
this
Sacrament
of
order
ouer
Christes
mistical
body
the
church
,
for
the
instruction
,
the
purgation
,
and
the
perfection
of
the
same
churche
and
euerye
member
therof
.
And
first
concerning
the
instruction
of
it
,
a
Priest
hath
authoritie
to
preache
Gods
word
,
by
Gods
speciall
and
visible
sending
.
Where
our
Sauiour
Christ
sayd
to
his
disciples
:
As
my
father
hath
sent
me
,
Ioan.
xx
.
so
likewyse
I
sende
you
.
And
in
an
other
place
he
said
:
go
ye
into
the
holle
worlde
and
preache
the
gospel
to
euery
creature
.
Marke
.
xvi
Mat.
xxviii
And
also
go
your
wayes
and
teache
all
people
,
baptising
them
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holy
ghoste
,
teaching
them
to
obserue
al
thinges
what
so
euer
I
haue
commaunded
you
,
and
I
shal
be
with
you
al
daies
to
the
ende
of
the
worlde
.
And
as
concerninge
the
purgation
of
Gods
people
,
a
Priest
hath
authoritie
to
remyt
synne
,
Mat.
xxviii
Ioan.
xx
.
as
a
minister
in
the
name
and
power
of
the
holy
Trinitie
,
both
to
them
that
first
enter
into
the
churche
by
ministring
to
them
the
Sacrament
of
Baptisme
,
and
also
to
them
that
after
Baptisme
haue
fallen
vnto
synne
agayne
,
by
ministring
to
them
the
Sacrament
of
Penaunce
.
The
commaundementes
of
God
,
whereby
euery
Priest
is
authorised
to
baptise
and
to
remitte
synnes
to
the
penitent
synners
,
I
haue
here
tofore
in
this
sermon
sufficientlye
declared
.
And
as
concernynge
the
perfection
of
the
Churche
of
Christ
,
and
euerye
member
thereof
,
God
hathe
geuen
to
Priestes
authoritie
to
pray
ouer
sicke
persones
,
Iacob
.
v.
and
to
anoynte
theim
with
oyle
in
his
name
,
to
the
remission
of
their
synnes
,
and
the
saluation
of
the
sycke
,
according
to
Gods
pleasure
,
and
also
to
ioyne
those
persones
in
Matrimonye
,
that
marye
in
Christe
.
And
bishoppes
also
,
who
in
the
order
of
priesthoode
,
as
the
successours
of
the
Apostles
haue
hier
dignitie
and
distinct
offices
and
aucthoritie
aboue
other
inferiour
Priestes
,
for
the
perfection
of
the
people
in
Christes
Religion
,
haue
power
to
geue
the
holy
Ghoste
for
the
confirmation
of
them
that
be
baptised
,
Ac.
viii
.
xix
Titus
.
i.
Actes
.
vi
.
xiiii
.
and
by
imposition
of
their
handes
to
ordeyne
Priestes
and
other
ministers
of
Gods
holye
woorde
and
Sacramentes
.
And
further
for
purgyng
of
Christes
misticall
bodye
the
churche
from
all
errours
,
Scismes
,
disobediencies
,
and
vngodly
lyuynge
,
Bishoppes
haue
power
to
vse
spirituall
and
ordinarie
iurisdiction
,
Actes
.
xv
.
as
to
cal
synodes
for
reformation
and
good
order
to
be
made
in
the
church
,
to
visit
their
diocesanes
,
that
neyther
by
tyrannye
nor
by
heresye
,
nor
yet
by
the
subtile
craft
of
the
deuyll
,
Actes
.
xv
.
xvi
.
Hier.
xxiiii
ii
.
Cor.
v.
i.
Tim.
v.
i.
Cor.
iiii
.
vi
.
the
flocke
of
Christe
be
dispersed
or
distroyed
,
to
correct
by
excommunication
and
other
discipline
the
publike
crimes
of
such
as
be
manifestly
accused
,
denounced
or
found
giltie
&
obstinate
by
diligent
inquisition
,
to
examine
and
determine
the
causes
and
enormities
whiche
arise
or
may
chaunce
in
the
Churche
of
Christe
,
and
finallye
to
dooe
what
shall
be
thought
necessarye
and
expedient
for
the
banishing
of
vice
and
errour
,
and
the
stablishing
of
vertue
,
true
fayth
,
and
godly
vnitie
.
For
that
power
whiche
God
hath
geuen
vnto
theym
,
is
onelye
to
builde
,
and
not
to
destroye
,
whiche
power
is
honorable
,
ii
.
Cor.
x.
xiii
.
and
to
bee
estemed
and
obeyed
in
all
Byshoppes
and
Priestes
,
bee
they
of
good
lyuinge
or
noughty
liuyng
.
For
the
lyfe
of
an
euill
Prieste
or
Bishoppe
is
no
hinderaunce
nor
preiudice
to
the
effect
and
vertue
of
Gods
Sacramentes
,
whiche
they
truelye
minister
,
no
more
than
the
euyll
lyfe
of
a
Phisician
hindreth
the
vertue
and
operation
of
a
good
medicine
.
Therefore
good
people
,
knowynge
the
necessitie
and
commoditie
which
commeth
to
vs
by
this
Sacrament
of
Order
,
for
our
instruction
,
sanctification
,
and
finall
saluation
.
Let
vs
geue
moste
hie
thankes
to
almightie
God
,
that
hath
geuen
suche
power
to
men
,
and
by
th
execution
of
that
power
,
and
the
distinct
degrees
and
seuerall
functions
of
this
sacrament
of
Order
,
hath
auoyded
all
confusion
oute
of
his
churche
,
that
it
myght
appeare
beautyfull
and
glorious
in
his
sight
,
and
let
euery
person
take
heede
that
he
neither
breake
nor
contemne
this
ordinaunce
of
God
,
and
so
be
occasion
of
corruptinge
Gods
truth
,
and
disturbyng
his
peace
&
vnitie
,
whiche
by
this
onely
order
is
kept
&
preserued
.
But
in
all
our
prayers
let
vs
humbly
make
supplication
,
that
God
of
his
mercifull
goodnes
would
preserue
his
churche
continually
in
this
good
order
without
disturbaunce
,
and
that
euery
minister
in
his
degree
might
studie
and
labour
in
the
law
of
GOD
,
to
bee
and
dooe
as
his
office
requyreth
,
seeking
the
buylding
of
Christes
Churche
,
and
not
the
onelye
increase
of
his
worldly
gayne
,
as
becommeth
the
seruauntes
of
God
,
being
bounden
to
geue
an
accompt
of
that
is
committed
to
their
charge
,
to
the
laude
and
prayse
of
Christe
,
who
with
the
father
and
the
holy
ghost
liueth
and
reigneth
in
vnitie
of
Godhead
for
euermore
worlde
withoute
end
.
Amen
.
(
⸫
)
¶
In
what
estimation
the
Prelates
and
other
ministers
in
Christes
churche
ought
to
be
had
of
the
people
.
Serm.
xxvi
.
FOr
as
muche
as
the
Prelates
&
ministers
of
Christes
church
(
good
people
)
bee
ordeyned
of
God
to
bee
Iudges
ouer
hys
people
,
in
suche
thinges
as
apperteine
to
the
saluation
of
their
soules
,
and
also
to
be
their
gouernours
and
rulers
in
all
true
Religion
,
and
thyrdlye
to
bee
their
ghostlye
and
spirituall
fathers
,
to
beget
children
to
God
by
the
worde
of
Christe
,
and
the
preaching
of
the
Gospell
:
Therfore
consideryng
that
almighty
God
doth
so
honoure
them
,
and
doeth
so
allowe
and
assiste
their
ministration
,
in
geuyng
to
them
being
frail
and
mortall
menne
,
suche
power
as
no
other
creature
hathe
at
anye
tyme
receyued
,
and
all
for
the
buyldynge
,
perfection
,
and
finall
saluation
of
his
Churche
hys
electe
and
chosen
people
:
Therefore
I
saye
,
it
is
commaunded
to
all
men
and
women
,
that
bee
of
the
flocke
of
Christe
,
to
loue
and
to
obeye
,
and
to
honoure
those
ministers
of
Christ
in
suche
sorte
as
the
nature
and
woorthynesse
of
theyr
offyce
and
ministration
dooeth
requyre
.
For
so
Saynte
Paule
taught
the
Thessalonians
,
i.
Tessa.
v.
saiynge
thus
:
we
beseche
you
brethren
that
you
woulde
knowe
them
that
laboure
amonge
you
,
that
is
to
saye
,
in
knowledgyng
what
benefites
we
haue
of
God
by
their
labour
and
seruice
,
who
also
bee
the
rulers
and
gouernours
ouer
you
in
our
Lorde
,
and
do
admonyshe
you
in
all
goodnesse
,
as
it
were
executing
Christes
office
amongest
you
,
that
ye
wold
haue
them
in
hiest
pryce
and
estimation
by
syncere
loue
and
charitie
,
more
aboundantlye
than
other
,
and
that
for
theyr
woorke
and
office
sake
,
hauing
peace
with
them
without
vsing
any
disobedience
,
contention
or
disdaine
towardes
them
.
By
this
exhortation
of
the
blessed
Apostle
Saynte
Paule
,
may
all
men
and
women
learne
what
loue
they
oughte
to
beare
towardes
the
ministers
of
almyghtye
God
,
whiche
oughte
to
be
in
the
best
sorte
,
not
onelye
for
the
worthynesse
and
vertues
of
the
persones
,
whiche
is
a
cause
making
all
menne
to
be
loued
and
fauoured
the
more
,
but
speciallye
for
their
office
and
labour
sake
,
and
for
suche
benefites
as
by
their
seruice
and
ministerye
menne
receyue
at
Gods
hande
.
For
they
be
not
onelye
oure
neighbours
whome
for
that
respecte
wee
oughte
to
loue
as
our selues
,
but
also
they
bee
the
causes
of
oure
spirituall
lyfe
,
Chrysost.
hom.
ii
.
ad
Timo.
i.
by
theim
wee
are
made
Christen
men
,
by
theim
we
haue
the
true
knowledge
of
God
,
remission
of
our
sinnes
,
participation
with
Christe
in
the
vnitie
of
his
misticall
bodye
the
Churche
,
into
whiche
body
we
are
grafted
and
made
lyuing
members
to
bring
forth
the
fruite
of
holynes
and
good
woorkes
,
by
them
we
haue
geuen
vnto
vs
the
holy
ghost
,
not
onelye
to
oure
sanctification
,
but
also
to
our
boldnes
&
strength
.
whereby
we
bee
made
able
to
withstande
oure
aduersarye
the
deuill
,
and
to
ouercome
al
the
assaultes
and
fiery
dartes
of
his
craftie
tentations
,
by
them
we
be
nourished
and
fed
,
not
onely
with
the
spirituall
foode
of
Gods
woorde
,
but
also
with
the
heauenvly
&
immortall
foode
of
Christes
naturall
body
and
bloud
,
whereby
we
be
sanctified
both
in
body
and
soule
,
and
receiue
encrease
of
all
Gods
former
giftes
and
graces
,
whereby
also
we
be
vnited
vnto
Christe
in
perfite
vnitie
,
that
is
to
saye
,
both
spirituallye
in
oure
soules
,
and
also
corporally
in
our
bodies
,
by
the
worthy
receyuing
of
his
heauenlye
and
naturall
flesshe
into
the
same
,
and
by
that
pledge
remaining
effectuallye
in
vs
we
be
assured
and
rest
in
perfite
hope
of
immortalitie
,
and
the
resurrection
of
our
bodies
to
euerlastinge
life
.
They
be
also
appoynted
of
almighty
God
as
Embassadours
to
reconcile
vs
agayne
to
God
,
when
we
by
transgression
of
his
lawes
and
commaundementes
haue
offended
his
Maiestie
.
By
their
mouthes
and
ministerie
GOD
receyueth
the
vowes
,
requestes
,
and
Sacrifices
of
his
people
,
whereby
his
anger
and
wrathe
for
the
peoples
offences
,
is
mitigated
and
taken
away
.
They
be
appoynted
of
almightie
GOD
to
be
watchemen
and
shepherdes
ouer
the
flocke
of
Christe
,
to
geue
warnyng
when
the
wolfe
commeth
to
deuoure
the
Sheepe
,
and
to
reduce
and
bringe
home
againe
to
the
folde
,
when
the
flocke
is
dispersed
,
suche
as
haue
wandred
in
errour
and
wicked
liuinge
.
For
these
benefytes
and
a
great
number
moo
which
may
be
easly
rehersed
but
for
tediousnes
,
whiche
all
wee
receiue
of
almightye
God
by
the
laboures
and
seruice
of
the
Prelates
and
ministers
in
Christes
Church
,
we
ought
to
haue
them
in
reuerence
and
to
esteme
theim
(
accordinge
to
the
admonition
of
Saint
Paule
)
as
the
minysters
of
God
and
the
stewardes
or
dysposers
of
Gods
mysteries
,
i.
Cor.
iiii
.
knowinge
that
who
so
heareth
and
obeyeth
them
,
heareth
and
obeyeth
god
,
and
who
so
dyspiseth
them
,
dispiseth
GOD
,
Luc.
x.
for
the
loue
and
reuerence
which
is
geuen
to
Gods
minister
,
is
geuen
to
God
,
and
likewise
the
contempt
of
him
,
is
the
contempt
of
God
,
as
almighty
god
saied
him selfe
to
Samuell
whom
the
people
of
Israel
refused
to
rule
ouer
them
,
in
these
wordes
.
i.
Reg.
viii
They
haue
not
contemned
and
reiected
the
but
me
.
So
that
generally
the
honour
or
contempte
whiche
is
vsed
towardes
Gods
ministers
,
tendeth
and
reboundeth
towardes
God
hym selfe
.
As
appeareth
by
the
punishemente
of
suche
contempte
as
the
Iewes
vsed
agaynste
Moyses
,
whiche
almightye
God
reputed
as
done
against
him selfe
.
Num.
xii
.
Furthermore
besyde
loue
,
the
people
owe
to
the
ministers
of
Christes
Churche
obedience
,
as
to
theyr
spirituall
gouernours
and
rulers
,
to
whome
Christe
our
sauiour
hath
committed
the
keyes
of
hys
kyngedome
,
by
whyche
is
vnderstanded
ecclesiasticall
power
to
exercyse
discipline
and
iurisdiction
ouer
Gods
people
for
the
edifyenge
and
buildinge
of
them
in
grace
and
vertue
,
and
for
the
correctinge
and
banishing
of
all
error
and
vngodly
lyuinge
.
This
power
in
the
ministers
of
the
Churche
ought
euerye
Christen
man
and
woman
to
obey
vnder
paine
of
deadlye
synne
.
For
seinge
that
all
power
is
of
GOD
,
he
that
withstandeth
or
disobeyeth
that
power
,
Rom.
xiii
.
disobeyteh
Gods
ordynaunce
,
and
so
offendeth
greuouslye
almyghtye
GOD
and
his
owne
conscience
,
excepte
it
be
in
suche
cases
where
the
ministers
of
Gods
church
shall
make
ordinaunces
and
geue
commaundement
contrarye
to
the
expresse
commaundement
of
almightye
God
,
for
in
suche
cases
men
ought
rather
to
obey
God
than
man
.
Act.
v.
But
all
their
constitutions
speciallye
suche
as
be
vniuersallye
receyued
through
out
the
catholike
Church
,
and
be
ordeyned
for
the
conseruation
and
encrease
of
good
lyfe
and
true
relygyon
,
and
for
the
beauty
of
good
order
in
the
Churche
and
seruynge
of
GOD
,
and
for
quyetnes
and
disciplyne
vniformelye
to
bee
kepte
amonge
the
people
,
all
suche
ordinaunces
and
constitutions
no
man
maye
contemptuouslye
breake
and
disobey
wythout
deadlye
sinne
,
excepte
vrgente
and
euydente
necessytye
or
some
other
greater
and
more
weyghtye
commodytye
doo
excuse
hym
,
and
yet
in
suche
necessarye
and
●rgente
cases
where
he
maye
be
excused
for
not
obseruinge
the
same
,
he
muste
beware
and
take
hede
that
he
neyther
dispyse
nor
contempne
the
authoritie
of
the
Churche
,
nor
yet
therin
do
offend
his
neighbour
by
geuinge
him
an
occasyon
lykewyse
to
disobey
,
or
to
iudge
euill
of
an
other
.
Thys
obedience
to
Gods
ministers
Sayncte
Paule
doth
erhorte
all
men
vnto
,
writing
to
the
Hebrues
in
thys
sorte
:
Be
you
obedient
to
your
spirituall
rulers
,
Hebre.
xiii
and
be
you
subiect
vnder
their
gouernement
,
because
they
labour
and
watche
ouer
you
as
men
that
shall
geue
an
accompt
for
your
soules
.
That
thynge
whych
GOD
regardeth
most
,
that
is
to
saye
,
the
soule
of
man
,
for
whose
cause
he
tooke
oure
nature
vppon
him
,
and
for
it
dyd
shedde
hys
mooste
precious
bloude
,
in
comparyson
also
whereof
he
setteth
in
a
maner
nothynge
by
all
other
thynges
within
thys
world
,
that
same
hathe
he
commytted
to
the
charge
of
these
hys
mynysters
,
and
wyll
of
theym
require
a
straite
accoumpte
at
the
laste
day
,
wherby
appeareth
how
much
he
hath
honoured
them
in
commyttinge
so
precyous
a
Iewell
to
theyr
charge
,
and
also
howe
muche
all
people
oughte
to
esteme
,
obeye
,
and
honoure
theym
,
that
besyde
the
burden
of
theyr
owne
propre
actes
and
dedes
wyll
clogge
and
charge
theyr
conscyences
wyth
the
cure
of
other
mennes
soules
,
whyche
cure
to
discharge
,
is
verye
harde
and
dyffyculte
vnto
theym
,
bothe
for
that
menne
bee
maysters
and
Lordes
of
theyr
owne
wylles
,
whyche
bee
free
and
subiecte
to
no
foreine
compulsyon
,
and
also
for
that
the
perfecte
state
of
mennes
soules
can
not
be
knowen
to
their
Curates
,
excepte
the
parties
theym selues
doo
confesse
and
open
the
same
.
And
therefore
it
is
Gods
wyll
that
these
hys
ministers
shall
be
of
all
sortes
of
men
obeyed
in
the
executynge
of
theyr
offyce
commytted
vnto
theim
,
both
concerninge
fayth
and
credyte
to
be
geuen
to
their
preachinges
and
exhortations
,
so
longe
as
they
sytte
in
the
chayre
of
Christe
,
teachinge
holesome
and
catholike
doctryne
,
and
the
imitation
of
the
lyfe
of
our
Sauiour
,
and
also
concerninge
the
kepinge
and
fulfyllynge
of
the
auncyent
and
godlye
constitutions
ordeyned
by
the
Prelates
of
the
vniuersall
Church
of
Chryst
for
good
order
and
conformitie
of
good
lyuynge
to
be
kept
throughout
in
the
same
.
And
speciallye
they
ought
to
be
obeyed
when
they
shall
by
discypline
and
the
censures
of
the
Church
correct
the
publik
crymes
of
any
persone
whiche
of
contumacye
contemninge
the
admonitions
of
his
neighbours
and
the
Prelates
of
the
churche
,
refuseth
to
heare
and
obey
the
Churche
.
For
in
suche
cases
of
contempte
the
ministers
of
Christe
maye
not
winke
and
suffer
the
people
to
runne
hedlonges
without
bridle
,
from
one
crime
to
an
other
,
to
the
destruction
of
them selues
and
others
also
,
but
ought
openlye
to
reproue
suche
men
,
and
if
that
wyll
not
serue
,
than
to
draw
the
spirituall
sworde
of
excomunication
whiche
is
verye
terryble
and
much
to
be
feared
of
all
Christen
men
,
and
more
than
the
corporall
sworde
of
Prynces
and
Kynges
,
for
so
much
as
the
deathe
of
the
soule
is
more
to
be
feared
than
the
deathe
of
the
body
.
For
yf
a
man
be
iustelye
excomunicate
of
hys
owne
iudge
hauinge
ordinarye
or
lawfull
iurisdiction
ouer
hym
,
he
is
a
member
cutte
awaye
from
the
bodye
of
Christes
catholyke
Churche
,
which
so
long
as
he
is
in
that
state
,
is
dead
,
not
able
to
bringe
forth
good
fruite
,
and
worthy
nothinge
but
to
be
cast
into
eternal
fyre
and
brente
as
beinge
than
a
member
of
the
Churche
malignant
.
Ioan
▪
xv
.
He
is
accursed
and
separate
from
the
companye
and
felowshippe
not
onelye
of
all
faithfull
people
in
this
worlde
,
but
also
of
almightie
God
and
his
blessed
aungels
in
the
kingdome
of
heauen
.
He
is
depryued
of
the
influence
of
Goddes
grace
,
and
the
specyall
protection
of
almightye
God
,
secluded
from
the
spirituall
communion
of
Christes
Churche
,
as
not
pertaker
of
the
Sacramentes
and
of
the
prayers
,
good
woorkes
,
and
generall
suffrages
of
the
same
,
and
is
to
bee
taken
&
estemed
of
al
good
men
,
Mat.
xviii
.
as
an
Ethnicke
and
publicane
,
and
is
also
deliuered
to
Sathan
the
deuyll
,
wherby
the
deuyl
hath
power
by
permission
ouer
him
to
afflicte
him
with
al
vexation
and
affliction
corporall
,
to
th
intent
that
by
that
meanes
,
i.
Cor.
v.
he
perceiuinge
the
enormitie
of
hys
lyuing
may
yeld
and
be
reduced
to
penaunce
,
that
his
soule
may
be
saued
in
the
day
of
our
Lord
.
What
christen
harte
can
be
so
carelesse
of
hys
own
saluation
,
as
eyther
by
his
wilfulnes
to
enter
,
or
by
his
obstinacy
to
continue
in
so
damnable
and
daungerouse
a
state
of
lyuinge
.
Whyche
many
men
wilfully
and
headly
fall
into
,
by
disobeyinge
Gods
ministers
,
and
that
power
which
is
geuen
vnto
them
by
almighty
God
for
the
reformation
of
his
people
.
And
althoughe
sometimes
men
maye
flatter
them selues
when
they
be
excommunicate
that
they
nede
not
to
feare
or
regard
such
excommunication
,
for
that
they
perswade
theim selues
in
their
owne
opinions
,
either
the
cause
to
be
vniuste
,
or
the
processe
againste
them
to
be
vnlawful
,
and
therfore
shall
beginne
not
to
regarde
but
to
contempne
the
said
sentence
of
excommunication
pronounced
againste
them
:
yet
in
the
name
of
God
I
shall
aduertise
you
al
,
good
people
to
beware
of
this
poynt
,
and
not
to
be
your
owne
iudges
in
these
cases
deceyuynge
your selues
,
lest
by
your
so
contemning
the
keies
and
authoritie
of
the
Church
,
ye
runne
in
daunger
of
iust
excommunication
otherwyse
,
and
shall
thereby
make
that
cause
to
bee
iuste
in
the
ende
,
whiche
perchaunce
would
haue
appeared
to
haue
been
not
so
weyghty
in
the
begynnyng
.
Thus
good
people
vnderstandyng
that
the
Prelates
and
ministers
of
Christes
Churche
be
ordeined
of
God
to
be
the
Phisicianes
and
surgyans
of
your
soules
,
your
duetie
is
to
loue
and
obeie
them
not
onelye
when
they
dooe
apply
the
sweete
medycines
of
Gods
worde
and
his
holye
Sacramentes
to
the
diseases
of
your
soules
:
but
also
when
as
good
Surgeanes
they
bynde
the
parties
that
refuse
to
be
cured
,
and
by
the
censures
of
the
Churche
and
strayt
d●scipline
doe
cut
and
serche
their
desperate
and
vncurable
woundes
,
executynge
the
offyce
of
almyghty
GOD
,
that
sayde
by
his
Prophete
in
this
maner
:
Ezech.
xxxiiii
.
I
shall
feade
my
shepe
,
and
I
shal
seke
and
search●
that
is
loste
,
I
shall
bringe
home
againe
that
is
caste
awaye
,
I
shall
bynde
that
is
broken
,
I
shal
saue
and
kepe
that
is
fatte
and
stronge
,
and
I
shall
feade
them
in
iudgement
.
And
lyke
as
I
haue
tolde
you
of
your
dueties
towardes
them
in
louinge
and
obeying
them
:
so
oughte
you
also
to
honour
theym
as
the
holye
Apostle
Saint
Paule
teacheth
,
sainge
:
Those
Priestes
that
execute
their
office
,
Tim.
v.
and
rule
their
people
wel
,
be
worthye
double
honour
,
specially
those
that
labour
in
Gods
worde
and
doctrine
.
For
the
scripture
sayeth
:
Thou
shalte
not
bynde
vp
the
mouth
of
the
Oxe
that
treadeth
forth
the
corne
,
and
he
that
laboureth
is
worthy
his
wages
or
rewarde
.
By
whiche
wordes
wee
vnderstande
what
is
ment
by
this
double
honour
,
not
onelye
to
thinke
well
vpon
theim
,
to
haue
them
in
estimation
,
to
loue
theim
,
to
reuerence
and
honour
god
in
them
for
theyr
woorke
and
offyce
sake
:
but
also
to
succour
and
relieue
them
in
their
corporall
lyuinge
,
to
minister
vnto
their
necessary
sustenaunce
sufficientlye
with
a
franke
harte
and
a
good
wyll
.
For
who
dothe
goo
a
warrefare
vpon
his
owne
charges
?
i.
Cor.
ix
.
who
feedeth
a
flocke
and
doth
not
eate
of
the
milke
of
the
same
flocke
?
They
that
minister
vnto
the
people
spirituall
thynges
,
as
the
word
of
God
,
Rom.
xv
.
his
holye
Sacramentes
and
suche
other
,
oughte
lykewise
too
receiue
againe
of
the
people
carnall
thinges
.
For
the
scholer
whyche
is
taughte
and
instructed
in
the
woorde
of
GOD
and
the
relygion
of
Chryste
,
Galat.
v.
oughte
to
communycate
and
to
make
his
mayster
and
instructour
to
be
a
partener
with
hym
in
all
good
thynges
temporall
whiche
God
hath
lente
vnto
hym
,
i.
Cor.
ix
.
for
almighty
God
hathe
wylled
and
ordeyned
,
that
they
whiche
serue
him
in
the
preachyng
and
setting
forth
of
his
gospel
should
haue
theyr
liuinge
of
the
gospel
for
the
settinge
forth
of
the
same
.
By
these
reasons
and
sayinges
whyche
I
haue
here
rehersed
vnto
you
(
good
people
)
out
of
the
doctryne
of
the
blessed
Apostle
S.
Paule
,
it
appeareth
plainelye
,
Concil.
Matiscon
.
cap.
▪
v.
that
the
payment
of
tythes
,
or
the
tenth
parte
of
all
maner
of
fruites
,
for
so
much
as
perteineth
to
the
substaunce
of
them
&
the
sustentation
of
Gods
ministers
,
to
th
intent
they
might
holly
applye
them selues
to
gods
ministerye
vndiuided
or
without
care
of
the
worlde
for
their
necessarye
lyuinge
,
Concil.
general
.
Lateran
.
cap.
liiii
.
Prouer.
iii.
is
gods
ordinaunce
,
not
onely
by
the
instincte
of
nature
,
it
beinge
mooste
agreinge
too
naturall
reason
,
but
also
by
Gods
moral
lawe
,
who
beynge
the
Lorde
,
creator
,
and
geuer
of
al
good
thinges
,
in
token
of
his
vniuersal
dominion
,
as
it
were
by
a
special
title
and
prerogatiue
hathe
reserued
the
tenthe
parte
of
the
fruites
of
the
earth
to
hym selfe
,
and
wyll
be
honoured
with
oure
substaunce
and
ryches
by
the
free
oblation
of
those
tythes
to
hym
,
whyche
he
hathe
wylled
to
bee
geuen
and
conuerted
to
the
vse
&
sustentation
of
the
ministers
of
his
church
.
For
so
wryteth
the
wyse
man
:
in
all
thy
soule
feare
thy
Lorde
God
,
Eccl.
vii
.
and
sanctyfye
his
priestes
,
with
al
thy
power
,
loue
him
that
made
the
,
and
forsake
not
hys
ministers
,
honour
God
wyth
all
thy
soule
,
and
also
honour
hys
Priestes
,
&
purge
thy selfe
with
the
free
oblation
of
that
thou
hast
gotten
with
the
labour
of
thy
handes
,
geue
vnto
them
as
it
is
commaunded
vnto
the
,
their
portion
of
thy
chiefe
fruites
and
tythes
.
Thus
good
people
as
we
be
debters
to
almighty
God
for
his
infynite
and
manyfold
benefytes
,
so
by
iust
payinge
of
our
tythes
to
hym
we
acknowledge
oure
imperfection
,
his
maiestie
and
vniuersall
dominion
,
our
nede
&
miserye
,
his
goodnes
and
bountyful
liberalitie
,
which
is
accordinge
to
our
dueties
,
a
geuinge
of
thankes
for
the
same
,
and
accepted
of
him
as
a
payment
of
our
debtes
for
his
benefytes
through
the
merytes
of
his
onely
sonne
Iesus
Christ
our
Lord
.
And
thys
honour
in
ministringe
to
the
Priestes
of
Christes
Church
for
theyr
lyuinge
,
Malach.
iii
Exod.
xxii
.
Num.
v.
xviii
.
Deut.
xiiii
Mat.
v.
as
I
haue
saied
before
,
is
not
onelye
expressed
in
the
wrytinges
of
the
holy
Prophetes
,
and
in
the
old
lawe
of
Moyses
,
whyche
was
the
fygure
declaryng
what
ought
to
be
done
in
the
new
testament
where
ryghtwisnes
doth
and
ought
more
to
abound
than
it
did
in
the
Scrybes
and
Pharisyes
,
and
yet
in
this
point
concerninge
the
lyuinge
of
the
ministers
it
was
not
a
bare
ceremonye
shadowinge
a
truthe
to
come
,
nor
yet
onelye
iudiciall
perteyninge
onelye
to
the
gouernement
of
the
cyuyle
state
of
that
people
of
the
Iewes
,
whiche
is
nowe
dissolued
,
but
did
instructe
men
how
they
should
behaue
theim selues
in
that
behalfe
to
God
and
their
neighbour
,
whiche
ought
to
take
place
&
be
obserued
aswel
now
amonges
vs
in
the
newe
Testament
as
amonges
them
in
the
old
:
but
also
is
declared
to
be
due
to
be
payed
of
Christen
people
nowe
in
the
time
of
the
newe
testament
by
the
consente
of
Christes
vniuersall
Churche
,
Hierom.
in
.
i.
cap.
Malach.
August
.
de
rectitud
Cath.
conuersationis
.
Concil.
Lateran
.
cap.
liii
.
Deut.
xiiii
as
well
by
the
testimonye
of
the
holye
Fathers
and
the
vniuersall
custome
of
the
sayde
Churche
euer
since
the
time
that
anye
Realme
was
holly
conuerted
to
the
fayth
of
Chryste
,
as
by
the
determinacion
of
generall
counsell
:
The
consent
and
iudgement
of
whom
,
our
Sauioure
christ
hath
taught
to
be
obserued
in
all
doubtes
as
a
sure
argumente
of
the
vndoubted
truthe
,
and
a
sure
pyller
for
euerye
Christen
man
to
leane
vnto
.
And
as
the
withdrawinge
or
not
payinge
of
this
duetie
of
tythes
from
God
that
hathe
reserued
the
same
in
token
of
hys
vniuersall
dominion
,
to
th
intent
men
should
learne
to
feare
hym
at
al
tymes
,
is
verye
sacrilege
and
the
contempt
of
God
and
his
true
religion
:
so
is
it
the
cause
of
darth
,
Malach.
iii.
and
famyn
,
and
many
other
plages
which
by
Gods
iuste
iudgemente
fall
vpon
the
people
therfore
:
lyke
as
the
honouringe
of
God
and
hys
ministers
in
this
point
and
the
true
paymente
of
the
same
,
is
the
cause
that
God
dothe
blysse
hys
people
in
sendinge
vnto
them
aboundaunce
and
plentye
in
all
corporal
and
spiritual
benediction
.
For
which
cause
I
shal
most
hartely
require
you
to
consider
what
I
haue
saied
concerninge
your
duetie
to
God
and
the
ministers
of
hys
Churche
in
louing
,
obeying
,
and
honouring
them
,
whiche
I
speake
not
for
their
glory
or
gayne
worldly
,
but
for
your
profyt
discharging
my selfe
in
declaring
vnto
you
the
wyll
and
commaundement
of
God
in
thys
behalfe
,
to
th
intent
ye
might
auoide
his
high
displeasure
for
doynge
the
contrary
,
and
on
the
other
side
obteyne
the
aboundaunce
of
hys
grace
and
blessing
like
obedient
seruauntes
and
thankful
children
,
whom
he
shall
at
the
last
day
rewarde
with
the
fruition
of
his
glory
throughe
the
merytes
and
mercy
of
his
onelye
sonne
our
Sauiour
Iesus
Christ
,
to
whom
with
the
father
and
the
holy
ghost
be
all
honour
and
glorye
world
without
end
.
Amen
.
¶
Of
the
Sacrament
of
Matrimonye
and
what
grace
is
geuen
in
it
.
Ser.
xxvii
.
AFter
that
almightye
GOD
oure
Lorde
(
good
people
)
had
created
and
made
the
first
man
Adam
,
and
had
placed
him
in
Paradyse
:
Gen.
ii
.
he
by
and
by
coupled
and
ioyned
vnto
him
in
mariage
a
woman
created
of
hys
owne
fleshe
and
bone
,
wherby
appeareth
that
matrimonye
is
the
elder
and
more
auncyent
than
al
the
other
Sacramentes
,
and
instituted
by
God
hym selfe
before
the
fall
of
man
,
for
good
and
necessarye
causes
.
As
for
the
ayde
and
comforte
of
man
,
both
in
their
common
lyfe
together
,
and
also
for
multiplication
of
mankynd
,
and
the
Godlye
bringinge
vp
of
theyr
children
,
it
beinge
prepared
and
ordeyned
of
almighty
God
to
be
a
meane
and
instrument
for
lawfull
generation
betwene
theym
and
perpetuall
continuaunce
of
mankynde
to
the
worldes
end
.
For
whiche
purpose
almightye
God
when
he
had
ioyned
them
in
mariage
together
,
he
blessed
them
wyth
hys
holy
worde
,
sayinge
to
them
.
Increase
you
and
be
you
multiplyed
and
fulfyll
the
earth
.
Gen.
i.ix.
Furthermore
almyghtye
GOD
to
whome
nothing
is
vnknowen
,
but
al
thinges
,
both
past
,
present
,
and
to
come
be
presently
before
his
eyes
,
foreseinge
that
man
woulde
be
deceyued
by
the
crafte
of
the
Deuyll
,
and
fall
from
that
rightewisenes
whiche
he
had
created
him
in
,
and
that
as
he
woulde
by
his
owne
free
wyl
disobey
God
his
superiour
,
so
hys
fleshe
and
carnall
desyre
should
by
Gods
iust
iudgement
likewyse
disobey
him
:
therfore
he
ordeined
Matrimony
,
that
as
it
should
be
to
man
and
woman
before
their
fall
a
meane
of
that
generation
and
multiplyeng
of
Gods
people
:
August
.
de
Genesi
ad
litera
.
lib.
ix
.
cap.
vii
.
so
it
should
be
also
after
their
fal
a
remedye
to
excuse
the
vnlawfull
desyre
of
theyr
sinful
fleshe
.
Last
of
all
,
almightie
God
foreseinge
the
bondage
and
damnation
of
mankynde
for
hys
dysobedience
to
God
,
and
of
his
infynite
mercye
purposing
to
redeme
mankynd
againe
from
the
said
bondage
and
damnation
by
sendinge
hys
onelye
begotten
sonne
to
be
made
man
,
and
in
our
flesh
to
regenerate
vs
,
and
to
restore
vs
to
be
the
louinge
children
of
God
againe
:
therfore
to
teache
vs
this
his
good
wyll
&
purpose
,
that
we
should
by
faith
continually
knowe
his
godlye
counsell
concerninge
our
redemption
and
regeneratyon
,
he
ordeined
and
instituted
this
lawfull
coniunction
of
man
and
woman
in
Matrimonye
to
be
a
signe
or
Sacrament
of
the
mariage
betwene
his
onelye
sonne
,
the
lambe
of
God
oure
Sauioure
Christ
,
and
his
spouse
the
holy
Churche
,
Wherof
Saint
Paule
wrote
to
the
Ephesyanes
,
Ephes.
v
▪
sayinge
thus
:
For
this
cause
a
man
shall
forsake
hys
Father
and
mother
and
cleaue
vnto
hys
wyfe
,
and
they
shall
be
two
in
one
fleshe
.
For
this
Sacrament
is
great
,
I
say
in
Christ
and
in
the
church
,
and
for
the
better
vnderstandinge
of
this
thing
,
ye
maye
consider
that
GOD
in
the
beginninge
made
twoo
merueylous
coniunctyons
in
man
:
One
betwene
the
soule
of
manne
and
his
fleshe
,
and
thys
coniunctyon
is
naturall
,
the
other
betwene
manne
and
woman
in
maryage
,
and
thys
coniunction
is
voluntarye
and
Sacramentall
:
euen
so
there
bee
twoo
merueilous
coniunctyons
betwene
Chryste
and
the
nature
of
man
,
the
one
lyke
the
coniunction
betwene
mannes
soule
and
hys
fleshe
,
which
is
when
the
worde
was
made
fleshe
,
that
is
to
say
,
when
Gods
sonne
in
his
incarnation
dyd
ioyne
oure
mortall
nature
to
hys
Godly
nature
in
vnitie
of
persone
.
The
other
is
lyke
the
coniunctyon
betwene
manne
and
wyfe
,
whyche
is
made
by
voluntarye
loue
,
betwene
Christ
and
his
Church
,
that
is
to
saye
,
that
companye
or
congregation
of
all
Christen
people
,
redemed
,
sanctifyed
,
and
nouryshed
by
Chrystes
precious
bloude
,
And
of
thys
coniunction
Matrymonye
is
an
holye
Sacrament
.
For
as
by
the
vse
of
Matrymony
are
borne
and
broughte
forthe
into
the
world
naturall
children
,
so
by
the
vertue
of
thys
maryage
betwene
Christ
and
his
spouse
the
Churche
,
are
daylye
begotten
to
GOD
spyrytuall
chyldren
.
And
as
GOD
made
vnto
Adam
oure
forefather
a
wyfe
of
a
rybbe
taken
oute
of
hys
syde
when
he
was
cast
into
a
slepe
:
Gen.
ii
.
euen
so
by
the
bloud
and
water
that
ranne
foorth
of
Chrystes
syde
when
he
sleped
by
death
vpon
the
crosse
,
August·
in
Psal.
cxxxviii
.
was
the
Church
of
Christ
maried
vnto
hym
and
made
his
spouse
to
cleaue
vnto
him
as
one
fleshe
with
him
for
euermore
.
And
as
Adam
spake
in
the
spirite
of
Prophecy
,
August
.
contra
Faustum
.
lib.
xii
.
cap.
viii
.
that
by
matrimonye
a
man
shoulde
leaue
his
father
and
mother
and
adhere
and
cleaue
vnto
hys
wyfe
,
and
that
they
should
be
two
in
one
fleshe
:
So
our
sauiour
Christe
did
so
leaue
his
father
,
that
beynge
in
the
forme
of
God
thoughte
it
no
robberye
to
be
equall
with
God
but
abased
hym selfe
and
was
made
man
,
and
also
lefte
the
Synagoge
the
mother
of
the
Iewes
whiche
altogether
leaned
carnally
to
the
olde
Testament
,
and
dyd
adhere
vnto
hys
wyfe
the
holye
Churche
to
the
intent
they
mighte
be
two
in
one
fleshe
in
the
peace
of
the
new
testament
.
And
as
a
man
and
his
wyfe
haue
conformitie
and
do
agre
in
one
nature
of
mankynd
:
so
Christ
did
conforme
him selfe
to
his
Churche
by
his
humanitie
.
And
as
at
the
publike
celebration
of
mariage
,
the
frendes
of
the
parties
so
maried
be
called
together
,
and
a
feast
is
made
amonge
theim
,
to
declare
their
common
ioye
and
gratulatyon
for
the
celebratinge
of
this
Sacrament
:
euen
so
to
the
mariage
betwene
our
sauiour
Christ
and
his
spouse
the
holy
Church
,
are
called
al
nations
and
people
,
and
from
euery
part
of
the
world
the
frendes
and
seruauntes
of
God
by
lyuelye
fayth
dooe
resorte
thyther
with
vnspeakable
gladnes
and
ioye
in
the
holy
ghost
.
And
as
ther
is
no
worldly
loue
greater
than
the
loue
betwene
man
and
wife
,
who
be
one
hart
and
one
mind
,
euen
so
the
holy
church
loueth
Christ
,
and
Christ
loueth
his
spouse
the
Church
,
so
that
he
hath
geuen
him selfe
to
the
death
for
her
,
to
redeme
and
washe
her
from
all
her
spottes
and
wrincles
.
And
as
the
wife
by
duetie
is
subiecte
and
obedient
to
her
husbande
as
being
her
head
:
so
is
the
Churche
to
Christe
her
head
&
sauiour
.
And
as
the
husbande
anorneth
and
decketh
his
wyfe
,
and
when
case
requireth
doth
also
chastyse
her
,
to
the
intent
she
might
continew
in
her
duetie
and
obedience
:
euen
so
Christ
dothe
beautifye
and
set
forth
hys
wife
the
Churche
wyth
spirituall
giftes
and
ornamentes
,
and
some
tymes
by
trybulation
and
aduersitie
dothe
chastise
her
,
aswell
for
to
exercise
her
in
rightwisnes
as
for
correction
of
her
disobedience
.
Thys
ye
maye
perceiue
(
good
people
)
by
these
comparysones
howe
matrimonye
betwene
man
and
wyfe
is
a
great
Sacrament
,
resemblinge
vnto
vs
and
beating
into
our
remembraunce
that
heauenly
coniunction
which
is
betwene
Christ
our
Sauiour
and
hys
spouse
the
holy
church
,
which
is
the
greatest
grace
and
benefite
that
god
hath
geuen
to
man
,
wherupon
mans
saluation
doth
holly
depend
.
And
as
this
grace
is
but
onely
signified
by
the
Sacrament
of
Matrimonye
,
so
God
doth
both
signifye
and
also
worke
effectually
other
special
and
singulare
graces
in
them
that
lawfullye
in
the
faith
of
Christ
receiue
the
same
Sacrament
of
matrimony
.
Which
thinge
shall
appeare
,
yf
ye
wyll
consider
the
wordes
of
our
sauiour
Christe
whereby
Matrimonye
as
a
Sacramente
of
the
newe
Testamente
is
stablished
and
sanctifyed
,
where
hee
sayeth
in
the
gospell
of
Sainte
Mathew
after
thys
sorte
:
those
persones
whom
God
hath
ioyned
,
man
may
not
lose
.
By
which
wordes
is
declared
vnto
vs
,
that
who
so
euer
bee
ioyned
in
lawfull
maryage
in
the
name
of
God
,
to
the
intent
to
lyue
Godly
in
the
religion
of
Christ
,
in
that
state
of
lyfe
:
they
be
ioyned
,
not
vainelye
by
contract
of
man
onely
,
but
by
God
himself
,
who
is
inuisibly
present
at
the
making
of
that
mariage
,
and
doth
assist
the
parties
,
&
is
the
authour
and
worker
of
the
knot
of
matrimonie
betwene
them
.
And
by
the
same
woordes
also
is
declared
the
strengthe
of
the
knotte
of
Matrimony
to
be
such
,
as
can
not
be
broken
&
dissolued
afterwarde
,
but
by
the
natural
death
of
one
of
the
parties
so
maryed
.
For
yf
God
dothe
so
couple
and
ioyne
man
and
wyfe
together
,
that
no
man
hathe
power
to
separate
them
a
sender
afterwarde
:
than
is
it
certeine
that
he
geueth
to
the
parties
so
maryed
his
speciall
grace
to
lyue
together
in
godlye
and
chaste
loue
in
this
perpetuall
bond
and
knot
of
Matrimonie
,
without
breach
of
the
same
,
and
so
to
cheryshe
and
loue
one
an
other
,
as
Chryste
loueth
his
Churche
,
and
shall
neuer
be
separate
and
diuorsed
from
the
same
.
So
that
this
indissoluble
bond
and
knot
of
Matrimonye
betwene
the
two
parties
maried
,
which
no
man
can
loose
and
breake
,
during
the
lyues
of
both
the
parties
so
maryed
,
is
that
special
grace
and
effect
,
which
is
wrought
by
almighty
God
in
this
sacrament
,
and
is
also
signified
by
such
mutuall
woordes
of
consent
,
as
the
two
parties
did
contract
Matrimony
together
.
Which
perpetual
bond
although
it
be
made
specially
for
th
intent
to
haue
children
,
yet
when
that
cause
dothe
cease
by
age
or
barennes
,
it
maye
in
no
wyse
bee
broken
or
dissolued
.
And
also
although
for
fornication
of
the
woman
or
of
the
man
,
there
maye
be
made
agaynste
the
will
of
the
party
offending
,
a
diuorce
or
separation
from
bed
&
borde
betwene
them
tyl
they
may
be
reconcyled
together
agayne
by
the
penaunce
and
submission
of
the
partie
offendinge
,
yet
the
bond
and
knot
of
Matrimonie
which
God
hath
once
made
,
i.
Cor.
vii
.
can
in
no
wise
be
dissolued
,
&
if
in
case
the
one
partie
,
the
other
beyng
alyue
,
do
attempt
to
marrye
againe
,
it
doth
commit
fornication
.
Aug.
de
bo
no
coniugali
.
ca.
vii
.
And
this
cause
or
condition
of
Matrimonye
betwene
husbande
and
wyfe
,
is
not
amonge
the
Heathen
or
vnchristen
people
,
where
Matrimonye
is
no
Sacrament
of
Christes
religion
,
but
onely
in
the
Citie
of
God
which
is
the
catholyke
church
.
Moreouer
besyde
this
inuiolable
bonde
which
god
knitteth
by
his
grace
in
this
Sacrament
,
and
by
mutuall
loue
which
he
poureth
into
their
hartes
,
and
dothe
nourishe
and
preserue
the
same
,
there
is
also
an
other
singulare
grace
and
benefite
of
God
alwayes
ioyned
thereunto
,
whereby
(
as
S.
Paule
saithe
)
Matrimonye
is
made
honorable
,
&
in
it
the
bed
or
carnall
copulation
may
be
vndefiled
and
without
sinne
.
Hebr.
xiii
.
For
where
as
by
Gods
institution
in
this
sacrament
of
Matrimony
,
there
is
power
geuen
to
man
to
vse
his
wife
for
procreation
of
children
:
we
must
consequently
vnderstand
that
there
is
also
grace
geuen
,
whereby
he
may
do
that
thing
conueniently
to
the
contentation
and
pleasure
of
God
.
For
they
that
worthely
in
the
faith
of
Christ
,
and
in
the
feare
of
God
,
with
a
right
intent
,
for
the
end
to
haue
fruite
of
their
bodies
to
serue
God
,
contract
Matrimonie
together
,
to
such
I
say
is
geuen
the
helpe
of
Gods
grace
against
the
vnlawful
desire
&
concupiscence
of
the
flesh
,
that
it
procede
no
further
,
than
the
honesty
of
maryage
doth
require
.
So
that
the
carnall
act
and
copulatyon
which
otherwise
were
sinful
and
dishonest
,
is
by
the
goodnes
of
Matrimonie
,
lawfullye
contracted
(
as
I
haue
said
before
)
not
onely
excused
and
defended
from
sinne
,
as
S.
Paul
saith
:
yf
thou
hast
taken
a
wyfe
,
thou
hast
not
sinned
,
i.
Cor
,
vii
▪
and
if
a
virgyn
doo
marrye
,
she
synneth
not
:
but
also
is
made
honest
&
meritorious
&
acceptable
to
almightye
god
,
who
also
by
his
special
grace
doth
aid
the
parties
so
married
,
to
kepe
stedfastly
that
faith
and
promise
whiche
they
haue
made
one
to
an
other
,
by
which
the
man
hath
graunted
the
power
&
vse
of
his
body
onely
to
his
wife
,
&
likewise
the
wife
to
her
husband
onely
,
&
so
to
auoide
adulterie
&
fornication
with
any
other
person
during
their
lyues
natural
.
Which
promise
to
kepe
is
very
harde
,
or
in
a
maner
impossible
,
withoute
the
ayd
of
gods
grace
geuen
to
them
in
this
sacrament
.
For
wher
the
corrupt
nature
of
mans
flesh
&
his
inordinate
concupiscence
moueth
&
inclineth
him
to
desire
other
women
beside
his
owne
wife
,
yet
by
the
grace
of
matrimonie
his
vnlawful
desire
is
restreined
,
so
that
he
maye
be
content
with
his
owne
wyfe
alone
and
auoyde
fornication
.
And
where
as
also
mans
corrupt
nature
seeketh
rather
the
satisfyinge
of
his
carnall
luste
,
than
the
generatyon
of
children
:
yet
in
this
sacrament
of
Matrimony
he
receiueth
grace
to
know
his
wife
,
rather
for
the
intent
to
haue
children
,
than
to
fulfyll
his
fleshely
desyre
.
And
also
to
communicate
with
her
,
all
that
chaunce
to
him
good
or
bad
,
and
to
brynge
vp
together
theyr
chyldren
in
the
religion
and
feare
of
God
.
And
lykewyse
,
where
as
a
man
by
his
corrupte
nature
,
after
carnall
copulation
,
is
wont
and
disposed
to
thinke
lothsome
,
and
partly
to
abhorre
that
woman
whiche
he
hathe
knowen
carnally
,
and
so
refuseth
her
,
and
seeketh
an
other
,
yet
in
Matrimonye
is
geuen
grace
&
aide
,
not
to
disdaine
the
company
of
hys
wife
,
but
to
remayne
with
her
continually
,
without
separation
or
deuorce
.
Al
these
singulare
graces
and
aydes
almightye
God
ceaseth
not
of
his
mercyful
goodnes
for
his
partye
to
geue
and
graunte
to
his
faithfull
people
in
this
sacrament
of
Matrimony
,
if
they
them selues
doo
not
wyllfullye
stoppe
at
the
begynning
,
or
afterward
refuse
the
same
by
theyr
vngracious
life
and
wicked
intent
.
For
as
God
is
author
and
gyuer
of
all
grace
and
goodnes
,
so
he
forceth
and
compelleth
no
man
to
be
or
to
continue
good
against
his
wyll
.
Therfore
good
people
,
ye
may
euidentlye
perceiue
the
i
nfinite
and
vnspeakeable
clemencye
of
almightye
God
oure
Sauioure
,
that
by
suche
a
sacrament
hathe
so
mercifullye
prouided
for
our
carnall
concupiscence
and
desires
.
He
knoweth
very
well
how
frayle
mans
flesh
is
,
and
how
ful
of
corruption
and
wickednes
.
&
therefore
mercyfully
hathe
ordeined
lawfull
Matrimonye
to
restreine
mans
vnlawfull
desyre
,
for
whiche
cause
maried
persones
may
haue
boldnes
and
quyetenes
of
a
good
conscience
,
wherby
althoughe
they
haue
by
the
vse
of
Matrimony
tribulation
of
the
fleshe
many
waies
,
yet
they
be
certeinlye
assured
that
their
matrimonial
life
honestly
begonne
and
vertuously
continued
,
hath
alwaies
the
assistaunce
of
Gods
grace
,
and
is
blessed
of
him
,
and
therefore
profitable
and
meritorious
to
the
saluation
of
the
parties
.
Wherunto
Saint
Paul
beareth
witnes
,
writing
thus
to
Timothy
,
i.
Tim.
ii
.
that
the
wife
shall
be
saued
by
procreation
and
bringing
forth
of
children
,
if
the
same
doe
continue
in
faithe
and
loue
towardes
God
,
and
in
holynes
and
temperance
in
their
deedes
.
Finally
euery
man
and
woman
ought
mooste
stedfastlye
too
beleue
that
maryage
is
a
good
thinge
,
Aug.
de
fide
ad
Pett
.
cap.
xlii
.
and
ordeyned
and
blessed
of
almyghtye
God
,
and
also
that
it
is
a
better
thinge
to
lyue
chastely
without
maryage
,
to
th
intent
a
man
or
woman
might
more
fully
and
freely
thinke
vpon
suche
thynges
as
be
godly
,
and
howe
to
please
God
,
and
yet
to
them
that
haue
not
vowed
chastity
,
either
in
virginity
or
widowhed
,
we
ought
to
beleue
that
it
is
no
sinne
to
marry
and
to
take
an
husband
or
wyfe
.
And
that
not
onely
the
first
maryage
is
ordeyned
of
God
,
but
also
that
the
seconde
and
third
maryage
is
graunted
as
lawfull
for
the
infirmitie
of
suche
as
can
not
otherwyse
lyue
continentlye
,
but
to
theym
that
haue
vowed
chastitie
and
continent
lyfe
to
almyghtie
God
,
we
oughte
to
thinke
,
that
according
to
the
doctrine
of
Sainte
Paule
,
it
is
dampnable
,
not
onely
to
defile
them selues
with
the
deadly
sinne
of
fornication
,
but
also
to
haue
a
wil
to
marry
a
wyfe
,
or
to
take
an
husbande
,
because
he
or
shee
that
so
dothe
,
hathe
broken
and
made
voyde
his
fyrste
fayth
and
promyse
,
which
by
his
vowe
he
made
to
almighty
God
.
Therefore
hee
that
shall
well
consyder
wyth
hym selfe
the
goodnes
of
thys
sacramente
,
as
I
haue
rehersed
,
and
the
singulare
and
manyfolde
graces
whyche
God
geueth
to
them
that
be
honestly
&
for
a
good
intent
married
in
our
sauiour
Christ
,
shall
bothe
edifye
his
owne
conscience
towardes
him selfe
,
and
increase
hys
chast
loue
towardes
hys
wife
,
and
by
that
laudable
state
of
liuing
highly
please
almighty
God
toward
the
atteining
of
his
own
saluation
,
which
God
of
hys
great
mercy
graunt
to
vs
by
the
merytes
of
his
deere
sonne
our
Sauiour
Christe
,
to
whom
with
the
father
and
the
holy
ghost
be
al
honour
&
glory
for
euermore
.
Amen
.
¶
Of
the
maner
how
to
minister
and
contract
Matrimonye
.
Ser.
xxviii
.
IT
is
to
be
considered
(
good
people
)
that
although
the
solemnization
of
Matrimonye
,
and
the
benediction
of
the
parties
marryed
,
is
made
and
geuen
in
the
face
of
the
Churche
by
a
Priest
the
publik
minister
of
the
churche
:
yet
the
contract
of
Matrymonye
,
wherein
this
Sacrament
consisteth
,
may
be
and
is
commonly
made
by
the
lay
man
and
woman
whiche
be
marryed
together
.
And
because
for
lacke
of
knowledge
howe
suche
contractes
oughte
to
bee
duely
made
,
and
for
omittinge
of
suche
thinges
as
be
necessarye
to
the
same
,
it
chaunceth
oftentimes
that
the
parties
chaunge
theyr
myndes
,
and
wyll
not
keepe
that
promyse
of
marryage
which
seemed
to
haue
passed
betwene
theym
before
,
wherupon
commeth
and
groweth
betwene
suche
persones
and
theyr
frendes
great
grudge
and
●atred
,
and
greate
sute
in
the
lawe
:
Therefore
I
intende
at
thys
tyme
by
Gods
grace
to
declare
vnto
you
whyche
bee
the
verye
woordes
whereby
thys
Sacramente
of
Matrymonye
is
contracted
,
and
to
open
certayne
cases
therevppon
dependynge
,
too
the
intente
that
suche
contention
,
as
commonlye
is
wonte
to
aryse
vpon
the
ignoraunce
or
not
obseruing
the
same
,
maye
the
better
be
auoyded
,
and
the
parties
so
contracting
,
maye
without
scruple
or
euyll
conscience
for
so
muche
lyue
together
in
Godlye
and
chaste
Matrimonye
,
to
the
good
wyll
and
pleasure
of
almighty
God
.
First
,
whosoeuer
intendeth
to
take
vppon
him
thys
Sacrament
of
Matrimony
,
hys
duetye
is
not
headyly
or
rashlye
and
with
blynde
affection
to
enter
so
weyghtye
a
matter
,
but
oughte
wyth
discretion
and
deliberation
to
choose
vnto
hym
or
her
suche
a
make
and
felowe
,
with
whom
he
or
she
shall
verelye
beleue
and
truste
to
lyue
godlye
and
vertuouslye
,
without
breach
of
the
bond
of
Matrimonie
in
any
case
duringe
their
naturall
lyues
,
and
to
beware
that
he
enter
not
maryage
with
any
such
person
,
as
the
lawe
of
God
expressed
by
the
instinct
of
nature
in
euery
mans
harte
,
and
the
booke
of
Leuiticus
,
and
also
the
holye
and
auncient
Canons
of
the
Churche
doo
prohibite
and
forbydde
.
Which
prohibition
now
extendeth
to
the
fourthe
degree
of
consanguinitie
and
affinitie
,
and
also
taketh
place
in
spirituall
kynred
,
whiche
is
betwene
the
partye
that
is
baptised
or
confirmed
,
and
hys
Godfathers
or
Godmothers
,
and
their
chyldren
and
wyfe
or
husband
,
before
suche
baptisme
or
confirmation
,
and
also
betwene
the
Godfather
or
Godmother
,
and
the
parentes
of
the
chylde
so
baptyzed
or
confirmed
.
Furthermore
,
he
ought
to
beware
and
foresee
that
he
or
she
be
in
no
errour
of
the
persone
,
nor
of
the
condition
and
quality
of
the
same
person
,
with
whom
hee
or
shee
intendeth
to
marrye
.
And
if
any
scruple
or
doubt
shall
appeare
vnto
hym
or
her
,
concerning
the
degrees
or
other
impedimentes
whiche
maye
lawfullye
stoppe
the
contractinge
of
suche
maryage
:
than
hys
dutye
is
to
resorte
to
know
the
iudgement
of
hys
Curate
.
And
in
case
his
Curate
hathe
not
so
profounde
knowledge
,
as
to
resolue
him
in
all
suche
doubtes
,
then
oughte
he
or
she
further
to
resorte
to
his
Ordinarye
or
Byshoppe
to
be
resolued
,
to
whom
onelye
the
custome
of
the
churche
of
olde
tyme
,
not
wythout
great
cause
dydde
speciallye
reserue
the
hearinge
and
iudgement
in
all
causes
matrimoniall
.
And
further
ye
shall
vnderstande
(
good
people
)
that
the
maner
to
mynyster
thys
Sacrament
of
Matrimonye
is
thus
to
be
vsed
.
Firste
lette
the
man
aske
the
woman
if
she
bee
content
to
be
hys
wyfe
,
and
if
she
agree
thereunto
,
then
lette
the
woman
aske
the
man
lykewyse
if
he
bee
content
to
be
her
husbande
,
and
if
he
saye
yea
,
so
that
the
mutuall
consent
of
them
bothe
bee
knowen
,
wythout
the
whyche
no
maryage
is
lawfully
made
before
God
,
then
maye
the
partyes
proceede
too
the
woordes
whyche
doo
expresse
this
their
mutual
and
voluntary
consent
,
whych
bee
the
formall
woordes
of
the
Sacrament
,
after
this
maner
.
Let
the
man
taking
the
woman
by
the
ryght
hand
,
and
naminge
her
by
her
name
,
as
Marye
,
Iane
,
or
as
her
name
is
,
say
these
wordes
:
Iane
here
I
take
thee
to
my
wyfe
,
and
lykewyse
lette
the
woman
take
the
man
by
the
right
hand
,
and
name
him
by
his
name
,
as
Thomas
,
or
as
hys
name
is
,
saying
thus
:
Thomas
,
here
I
take
thee
to
my
husbande
.
Nowe
,
when
the
two
parties
which
marry
together
haue
done
this
,
and
haue
sayde
these
woordes
,
then
be
they
ensured
and
iustlye
marryed
together
,
and
be
man
and
wyfe
before
God
,
and
they
can
not
breake
thys
mariage
in
any
wyse
afterwarde
,
as
the
man
can
not
marry
an
other
woman
,
nor
the
woman
an
other
man
,
so
long
as
they
be
bothe
alyue
.
And
yf
the
two
persones
haue
sufficient
recorde
and
wytnesse
to
testyfye
what
they
haue
done
and
sayde
,
then
bee
they
manne
and
wyfe
in
the
face
of
the
world
,
and
so
both
before
god
and
man
.
Thys
maner
and
fourme
of
woordes
not
onelye
the
parties
that
intende
iustelye
to
marrye
together
,
but
also
suche
other
as
shal
be
called
to
bee
present
at
the
insurynge
of
other
,
as
wytnesses
of
the
same
,
ought
diligently
to
marke
and
obserue
,
and
to
see
that
the
parties
whiche
shall
be
insured
,
saye
the
fore rehersed
woordes
,
for
they
be
the
very
woordes
,
whiche
ioyne
the
man
and
the
woman
together
,
and
make
theym
husband
and
wyfe
.
The
neglectinge
or
omitting
of
these
formall
woordes
or
the
lyke
in
effecte
and
sentence
,
is
oftentimes
the
cause
of
greate
contentyon
,
and
also
maye
cause
that
the
externall
iudgemente
of
the
Churche
shall
varye
and
dysagree
from
the
inwarde
iudgement
of
God
.
For
example
:
Yf
a
man
obteynynge
in
woordes
the
womans
consent
to
marriage
,
and
she
hys
lykewyse
,
shall
saye
these
woordes
:
Iane
,
here
I
geue
to
thee
my
faythe
and
truthe
and
I
promyse
thee
by
it
that
I
wyll
marrye
thee
to
my
wyfe
,
and
shee
promyseth
and
sayth
to
the
man
the
verye
same
,
yea
althoughe
eche
partye
byndeth
him selfe
by
an
othe
of
a
booke
too
performe
that
promyse
wythin
twoo
monethes
more
or
lesse
:
yet
for
all
thys
,
these
twoo
persones
bee
not
insured
,
and
made
man
and
wife
by
these
woordes
,
although
they
haue
sufficient
recordes
to
testify
the
same
,
because
these
woordes
be
not
the
formall
woordes
of
the
sacrament
of
Matrimonye
,
nor
make
man
and
woman
husbande
and
wyfe
.
Yet
these
persones
that
make
suche
promise
,
bee
bounden
to
marry
accordinge
vnto
their
promise
,
vnder
payne
of
settynge
theym selues
in
the
state
of
dampnation
:
And
yet
notwythstandynge
if
the
man
shall
marrye
an
other
women
after
thys
promyse
,
he
is
than
the
seconde
womans
husbande
,
and
not
the
fyrste
,
thoughe
the
fyrste
he
styll
alyue
.
And
the
like
case
is
,
yf
the
woman
marrye
an
other
man
after
her
promyse
made
before
,
she●
is
than
the
seconde
mannes
wyfe
,
and
not
the
fyrste
,
because
the
partyes
at
that
present
tyme
when
the
one
promised
faith
and
trouth
to
marcye
the
other
,
dyd
not
contract
Matrimonye
by
the
formall
woordes
of
the
presente
tyme
,
by
whiche
they
bee
knyt
together
in
maryage
,
but
sayde
other
woordes
sygnifyenge
promyse
and
tyme
to
come
,
and
so
afterward
chaunged
their
myndes
contrarye
to
theyr
promise
,
whereupon
followeth
many
times
grudge
,
hatred
,
and
sute
betwene
the
parties
and
their
frendes
,
&
sometimes
also
it
followeth
that
the
partyes
so
promysing
maryage
one
to
an
other
,
doo
lyue
in
fornication
and
deadlye
synne
wyth
the
other
persons
which
they
maried
afterward
.
And
for
the
further
openinge
of
this
matter
,
ye
shall
vnderstande
(
good
people
)
that
if
a
man
and
woman
doo
consent
in
theyr
hartes
too
bee
man
and
wyfe
,
and
doo
wyll
and
intende
so
to
make
theim selues
by
the
woordes
whyche
they
shall
expresse
and
saye
one
to
an
other
,
and
than
vpon
thys
consent
and
agrement
,
the
man
saith
vnto
the
woman
thus
:
Iane
,
I
promyse
thee
by
my
faythe
that
I
wyll
take
thee
to
my
wyfe
.
And
the
woman
saythe
likewyse
to
the
man
,
or
els
some
other
suche
wordes
of
promyse
to
marrye
in
tyme
to
come
,
thinkinge
and
beleuing
that
by
those
woordes
they
bee
iustelye
insured
and
made
man
and
wyfe
:
Nowe
in
thys
case
these
two
persons
be
man
and
wyfe
before
God
,
because
they
wylled
and
intended
so
to
bee
in
their
hartes
,
and
also
intended
so
too
make
theym selues
in
deede
by
their
wordes
.
And
yet
they
bee
not
man
and
wyfe
before
man
,
and
by
the
iudgement
of
the
church
,
though
they
haue
sufficient
record
of
that
they
did
&
saied
,
because
they
did
not
say
the
formall
wordes
of
the
present
time
wherby
Matrimony
is
contracted
,
without
sayinge
of
whiche
woordes
(
if
they
can
speake
)
they
be
not
insured
and
made
husbande
and
wyfe
before
man
and
by
the
iudgemente
of
the
churche
,
what
so
euer
they
intended
in
theyr
hartes
,
for
the
church
must
take
the
wordes
iustlye
,
and
iudge
what
they
signifye
after
the
common
speaking
and
vnderstandinge
of
them
,
and
that
a
man
may
know
,
and
not
after
the
myndes
and
intentes
that
persones
may
speake
,
for
that
can
no
man
know
but
the
speakers
them selues
.
And
therefore
in
this
case
when
the
woordes
of
these
two
persones
so
insuringe
them selues
,
be
brought
before
a
Iudge
to
be
examined
:
it
muste
bee
determined
that
those
two
persones
bee
not
husbande
and
wyfe
,
and
yet
if
eyther
of
theim
do
marry
,
as
the
man
an
other
woman
,
or
the
woman
an
other
man
,
then
do
they
commit
adulterye
,
and
lyue
in
deadly
synne
,
so
long
as
they
be
with
those
whom
they
haue
maried
.
And
that
is
because
they
made
them selues
man
and
wyfe
before
in
the
syght
of
God
,
who
sawe
theyr
willes
and
hartes
,
and
what
they
intended
,
&
dyd
then
before
him
,
and
therefore
that
maryage
whiche
they
made
than
,
they
maye
neuer
breake
after
.
And
in
case
the
man
shall
forsake
that
mariage
whyche
hee
made
before
God
,
and
shall
openlye
ioyne
himselfe
in
mariage
with
an
other
woman
afterward
,
then
shall
he
synne
deadlye
,
and
continue
in
the
same
,
so
long
as
he
is
with
that
woman
whom
he
last
openly
married
,
because
they
be
not
married
before
god
.
Yet
dothe
not
the
latter
woman
synne
,
to
vse
the
carnall
companye
of
that
man
,
because
shee
beleueth
he
is
her
lawful
husbande
,
nor
she
is
not
bounde
to
beleue
the
contrary
though
he
tell
her
the
contrarye
,
and
so
she
may
alwaies
vse
him
as
her
husbande
,
yf
he
vse
her
as
his
wife
.
And
the
lyke
case
is
if
the
woman
breake
from
the
first
ensuring
,
&
marry
an
other
man
,
then
dothe
not
he
sinne
to
knowe
her
as
his
wife
,
but
she
sinneth
,
because
she
knoweth
that
he
is
not
her
husbande
.
But
nowe
what
remedye
for
a
man
whyche
hath
insured
and
married
him selfe
to
a
woman
before
God
,
with
a
full
minde
and
consent
in
his
hart
,
and
yet
forsaketh
her
afterward
,
and
wyll
not
solemnize
that
mariage
,
but
marrieth
an
other
openlye
,
howe
maye
he
saue
him selfe
from
deadly
synne
and
dampnation
,
seynge
hys
Prelate
by
the
iudgement
of
the
churche
wyl
compel
him
to
continue
with
the
second
woman
whom
he
married
openlye
,
and
will
not
suffer
hym
to
forsake
her
?
Surely
the
remedy
is
very
paynfull
&
daungerous
worldlye
,
howe
be
it
,
it
is
better
to
fall
into
the
handes
of
man
,
than
into
the
handes
of
God
.
And
for
so
muche
as
I
can
learne
,
the
remedye
which
that
man
maye
haue
is
thys
:
he
muste
leaue
and
forsake
the
seconde
woman
,
and
go
if
he
can
,
and
so
thynke
it
good
,
where
he
maye
escape
the
paynes
of
the
lawe
:
And
if
he
be
excommunicate
,
because
hee
wyll
not
bee
wyth
her
,
and
for
goyng
from
her
then
he
muste
suffer
it
,
and
so
he
muste
suffer
anye
other
punyshment
that
he
shall
chaunce
to
haue
therefore
,
rather
then
to
vse
carnall
companye
with
that
woman
agayne
,
so
longe
as
the
other
woman
is
a
lyue
,
for
he
knoweth
she
is
not
hys
wyfe
before
God
,
and
therefore
he
shoulde
doo
against
Gods
law
,
if
he
shoulde
kepe
her
companye
as
her
husband
,
and
rather
than
to
doo
so
and
offende
almyghty
God
,
he
muste
suffer
anye
maner
of
payne
,
that
the
lawe
of
man
maye
cause
him
to
haue
.
And
so
muste
a
woman
doo
if
she
fall
into
the
lyke
case
,
for
thys
is
the
remedye
,
and
there
is
none
other
that
I
knowe
.
And
for
so
muche
as
I
haue
spoken
some
parte
of
the
Prelates
doynge
herein
:
ye
shal
further
knowe
,
that
if
a
Prelate
dooe
by
the
iudgement
and
censure
of
the
Church
,
excommunicate
or
curse
a
man
or
woman
for
leauinge
or
forsakynge
the
seconde
maryage
,
he
doth
it
iustly
and
lawefullye
,
because
the
Churche
oughte
to
suppose
the
best
and
the
most
likeliest
,
that
is
to
say
,
that
he
whiche
marryeth
openlye
,
beyng
a
Chrysten
man
,
would
not
so
haue
done
,
if
he
had
married
him selfe
to
an
other
woman
before
god
,
nor
haue
done
so
greatlye
againste
his
owne
conscyence
and
Gods
lawe
.
And
also
the
Church
ought
to
suppose
thys
seconde
marryage
good
,
because
it
canne
not
haue
a
due
prooffe
of
the
fyrste
Marryage
,
which
the
man
saythe
hee
made
before
God
,
but
ought
to
iudge
and
determine
the
seconde
maryage
to
be
lawful
,
&
may
iustly
excommunicate
him
that
doth
forsake
it
.
And
moreouer
the
Churche
may
not
beleue
the
man
which
saith
that
hee
was
maryed
before
,
&
that
this
second
woman
is
not
his
wyfe
.
For
besyde
that
,
bee
graunteth
that
he
hath
broken
the
promise
and
mariage
whiche
he
made
before
almighty
God
,
he
also
confesseth
openly
before
the
church
that
he
is
vntrue
in
hys
●eedes
and
woordes
,
and
not
worthye
to
be
trusted
and
beleued
,
and
therfore
the
churche
ought
not
to
allow
his
saying
,
nor
to
beleue
it
as
true
,
concerning
the
first
mariage
,
but
rather
to
iudge
it
to
be
false
,
and
that
he
sayeth
so
nowe
because
he
loueth
not
this
woman
,
but
hateth
her
,
or
els
so
he
sayth
for
some
other
euyll
purpose
.
Wherefore
I
shall
exhorte
in
the
name
of
our
sauiour
Christ
euery
man
or
woman
diligently
to
loke
vpon
them selues
&
their
own
consciences
,
and
discretly
to
consider
what
they
wyll
and
intende
in
theyr
hartes
when
they
make
anye
contract
and
promise
of
maryage
openly
or
secretly
.
For
by
their
owne
consciences
and
intentes
they
shall
be
iudged
before
God
,
and
be
condempned
if
they
do
the
contrary
,
althoughe
they
may
with
wordes
and
excuses
doo
agaynst
it
,
and
defend
theyr
so
doyng
here
in
the
face
of
the
worlde
before
man
.
The
surest
waye
that
euerye
man
and
woman
may
take
in
making
of
these
contractes
,
is
to
marry
alwaies
in
dede
here
before
man
,
as
they
dyd
wyll
to
do
in
theyr
hartes
,
at
the
tyme
of
their
ensuring
,
what
wordes
so
euer
they
said
than
,
for
so
maye
they
alwaies
discharge
theyr
conscience
and
put
awaye
all
doubtes
,
and
lyue
iustly
together
husbande
and
wyfe
in
the
seruice
of
almightye
God
.
Moreouer
the
like
doubte
or
ambyguitie
maye
chaunce
vpon
the
other
syde
,
that
is
,
if
a
man
and
woman
come
together
to
insure
them selues
,
and
do
saye
the
very
formall
wordes
of
the
Sacrament
before
sufficiente
recorde
,
and
yet
the
man
doth
not
consent
in
hys
harte
to
take
that
woman
to
his
wyfe
but
saieth
the
wordes
for
feare
of
displeasing
his
parentes
or
frendes
,
or
els
for
some
other
noughtye
purpose
,
and
likewise
of
the
woman
.
Nowe
these
two
persones
be
husbande
and
wyfe
by
the
iudgement
of
the
Churche
and
before
man
,
and
yf
any
of
them
would
forsake
the
other
and
be
maried
againe
,
they
maye
not
so
doo
,
thoughe
they
both
graunt
that
they
did
neuer
consent
to
be
man
and
wife
when
they
were
insured
,
no
nor
though
they
do
both
agree
to
forsake
other
,
and
yet
they
be
not
husband
and
wyfe
nor
maried
before
god
,
and
that
is
because
they
did
not
wyll
and
consent
in
their
hartes
so
to
be
when
they
sayde
the
wordes
of
matrymonie
.
And
therefore
yf
these
two
persones
do
vse
carnal
companye
together
,
then
the
partie
which
did
not
consent
doth
commyt
fornication
and
sinneth
deadly
in
so
doynge
the
duetie
of
mariage
,
as
longe
as
he
continueth
in
the
same
wyll
and
mynd
that
he
had
when
he
was
insured
,
be
it
the
man
or
the
woman
.
Therfore
let
euerye
man
and
woman
take
good
hede
when
they
be
insured
and
speake
the
wordes
of
this
sacrament
,
that
they
thinke
and
will
then
in
their
hartes
the
same
thinge
,
whiche
they
doe
expresse
in
their
wordes
,
or
els
lette
them
neuer
speake
those
wordes
neyther
for
father
or
frende
,
or
for
any
other
cause
.
Nowe
the
remedy
in
this
case
is
easyer
than
in
the
other
before
,
whiche
is
this
,
that
the
man
must
chaunge
his
minde
and
consent
in
his
harte
to
take
that
woman
to
hys
wife
as
he
saied
before
that
he
did
,
and
the
woman
likewise
:
And
this
done
,
then
be
they
man
and
wife
before
GOD
,
and
their
matrymoniall
knowledge
together
is
no
lenger
sinne
but
lawfull
and
good
afterwarde
.
This
is
the
remedy
in
this
case
and
there
is
none
other
.
Many
moo
cases
and
difficulties
in
this
Sacrament
of
Matrimony
I
might
reherse
whiche
the
Churche
of
God
hath
fullye
debated
and
resolued
,
but
I
thinke
these
few
to
be
sufficient
to
the
laye
man
for
vnderstandinge
howe
mariage
ought
to
be
ministred
and
contracted
.
And
notwithstandinge
that
the
man
and
woman
consentinge
to
bee
man
and
wife
,
and
sayinge
the
wordes
of
the
Sacrament
,
be
perfitely
maryed
together
:
yet
the
marienge
of
them
in
the
face
of
the
Churche
afterwarde
by
the
ministration
of
the
Prieste
is
not
superfluouse
,
but
muche
expedient
for
sondrye
causes
,
firste
to
th
intent
that
this
Sacramente
shoulde
haue
that
solemnitie
and
reuerence
whiche
is
due
to
so
holye
a
thinge
instituted
by
our
sauiour
Christe
him selfe
,
for
that
coniunction
whiche
the
Prieste
as
Gods
minister
dothe
vs
to
vnderstande
,
that
Matrimonye
is
made
by
the
assystaunce
and
working
of
almightye
God
.
Secondlye
that
the
persones
whiche
be
maried
may
receiue
&
haue
the
fruite
of
the
praiers
and
suffrages
whiche
be
saide
for
them
in
the
sacryfyce
of
the
church
,
and
also
may
be
partakers
of
the
blessinge
of
God
which
is
made
ouer
them
by
the
priest
,
wherby
we
knowe
that
the
state
of
lyuing
in
mariage
is
blessed
of
almightie
God
.
And
thirdlye
it
is
solemnized
in
the
Churche
,
that
it
might
haue
the
more
recorde
and
be
more
allowed
and
fortyfied
by
the
solemnization
,
and
that
all
doubtes
whiche
mighte
be
imagined
againste
it
,
shoulde
be
put
awaye
.
Further
I
shal
not
nede
to
alledge
vnto
you
at
this
tyme
,
but
onelye
shall
exhorte
you
to
haue
alwaies
God
&
his
true
religion
before
your
eyes
,
in
entringe
to
this
state
of
life
by
matrimonye
whiche
can
not
be
dissolued
or
auoyded
at
the
wyl
and
affection
of
man
,
but
must
be
kept
and
obserued
till
death
departe
the
same
.
For
as
we
see
by
experience
how
vpon
noughty
&
affectionate
beginninges
there
commeth
seldome
good
successe
:
so
yf
the
beginninge
of
these
contractes
in
maryage
bee
vsed
with
discretion
and
Godlye
intent
in
suche
forme
as
I
haue
declared
vnto
you
where
the
harte
and
worde
do
ioyne
together
,
and
the
dede
performeth
that
was
promised
and
sayd
before
,
then
shal
these
manyfold
contentions
&
breache
of
charitie
cease
,
&
the
parties
loue
one
an
other
in
chaste
loue
as
Chryste
loued
hys
Churche
,
and
shal
labour
to
bringe
vp
their
children
in
the
feare
of
God
and
knowledge
of
true
religion
,
which
shal
be
a
great
helpe
and
furtherance
to
their
saluation
by
the
mercy
and
merites
of
our
sauiour
Christe
,
to
whome
wyth
the
father
and
the
holy
ghost
be
all
honoure
and
prayse
for
euermore
.
Amen
.
(
⸫
¶
For
what
intent
and
wyth
what
affection
men
and
women
should
marrye
.
Ser.
xxix
.
AS
in
the
contracting
of
maryage
(
good
people
)
yf
the
ryghte
forme
and
laudable
maner
therin
prescribed
by
the
holy
Church
be
not
obserued
,
ther
chaunceth
often
times
muche
contention
and
hatred
afterward
vpon
the
same
,
as
ye
haue
bene
taught
:
euen
so
yf
th
intentes
of
mariage
and
the
causes
that
moue
and
prouoke
men
and
women
to
bee
maryed
be
not
Godlye
and
honest
,
the
successe
of
those
mariages
commonlye
folowe
thereafter
.
For
whyche
cause
I
intend
God
wyllinge
to
declare
vnto
you
at
thys
tyme
,
whyche
causes
bee
nought
and
reproueable
,
and
whyche
be
honeste
and
Godlye
.
For
yf
the
intent
and
cause
why
men
and
women
dooe
marrye
be
not
good
and
Godly
,
than
shall
not
there
lyfe
be
acceptable
to
almightie
God
,
nor
yet
longe
pleasaunte
vnto
them selues
,
as
experience
doth
many
times
euidently
shewe
.
A
great
number
of
folkes
do
marrye
for
one
of
these
two
causes
and
intentes
or
for
bothe
:
eyther
to
haue
the
luste
and
vnclenlye
desire
of
the
fleshe
fulfylled
,
or
els
to
get
worldlye
goodes
and
riches
therby
.
Both
these
causes
if
they
be
chefely
and
principally
intended
by
the
parties
which
marry
,
be
very
euil
and
vngodly
.
Many
yonge
men
and
women
doo
vse
to
say
in
rebuke
of
other
that
they
wyll
not
marrye
for
ryches
and
goodes
,
but
for
good
loue
,
and
yet
that
good
loue
is
mooste
principallye
for
to
haue
their
sensuall
appetyte
and
carnall
desyre
fulfylled
.
Whiche
maner
of
loue
doth
neuer
long
endure
betwene
them
that
so
marrye
,
but
it
decayeth
and
goeth
shortly
away
.
And
than
suche
persones
beginne
to
mislyke
one
an
others
conditions
,
and
to
waxe
werye
one
of
an
other
,
and
after
continuaunce
and
increace
of
that
werynesse
,
it
groweth
to
bee
so
paineful
and
greuous
,
that
the
parties
wyshe
them selues
vnmaryed
againe
,
yea
and
many
tymes
they
wyshe
them selues
buried
,
and
no
merueyle
.
For
an
euyl
tree
suche
as
is
carnall
concupiscence
and
fleshely
loue
,
can
bring
forth
no
good
fruyte
but
such
as
I
haue
rehersed
.
I
nede
not
to
shewe
and
iudge
for
what
intent
goodlye
younge
women
marrye
poore
and
miserable
persones
when
they
haue
done
amisse
.
For
they
be
but
a
smal
numbre
,
and
yet
they
vse
more
vyce
vnder
the
cloke
and
couer
of
mariage
,
than
they
durst
do
before
when
they
were
syngle
.
Now
againste
these
persones
whiche
after
such
sort
and
with
such
intent
do
enterprise
to
marry
,
that
they
do
exclude
God
from
them selues
and
from
their
mindes
,
Tob.
vi
.
and
do
applie
and
geue
them selues
to
satisfye
their
lustes
and
pleasure
,
as
horses
and
moyles
do
,
whiche
haue
no
reason
or
vnderstandinge
:
againste
all
suche
persones
(
as
the
Aungell
Raphaell
taught
the
good
younge
Tobye
)
the
deuill
hath
power
to
preuayle
.
And
althoughe
almightye
God
of
his
greate
mercye
doth
not
nowe
suffer
the
deuyl
to
vse
his
malyce
againste
the
bodies
of
suche
offendours
as
he
vsed
in
the
time
of
Tobye
agaynste
the
seuen
wicked
husbandes
of
Sara
the
doughter
of
Raguell
:
Tobye
.
vi
.
yet
no
doubte
of
it
their
noughtye
eye
doth
make
darke
their
hole
bodie
,
that
is
to
saye
,
their
wicked
and
lecherouse
intente
dothe
corrupte
their
soules
,
whereby
they
come
to
the
snare
of
the
deuyll
,
who
spirituallye
preuayleth
againste
them
.
Moreouer
the
greater
parte
of
the
other
people
dothe
marrye
for
the
other
cause
,
that
is
,
for
goodes
and
ryches
.
And
for
this
purpose
man
and
woman
doo
not
onelye
marrye
them selues
,
but
they
doo
also
studye
and
labour
to
marrye
their
children
and
kinsfolkes
to
gleane
and
get
ryches
.
So
that
nowe
commonlye
there
is
no
other
vertuouse
lyuinge
,
honestye
,
good
conditions
,
wisdome
,
stocke
,
lynnage
,
personage
,
beautie
,
youth
nor
any
thinge
els
so
greatly
regarded
and
considered
as
is
worldlye
goodes
and
possessions
.
For
if
the
man
be
voyde
of
vertue
and
discretion
,
and
lette
him
haue
deformitie
,
and
be
without
personage
and
so
forthe
,
yet
yf
hee
haue
greate
lande
and
goodes
,
there
shall
be
no
faute
nor
lacke
founde
in
him
,
but
shal
haue
suters
vnto
him
for
their
doughters
&
kinswomen
.
And
on
the
other
syde
,
yf
a
woman
haue
greate
substance
and
goodes
and
many
good
Lordships
and
Manours
,
although
she
haue
neuer
one
or
fewe
good
conditions
or
vertues
she
shal
be
sure
to
haue
suters
to
marry
with
her
,
both
of
great
men
and
other
,
be
she
faire
or
foule
,
yong
or
old
,
beautiful
or
deformed
:
but
the
miserable
life
and
sorowful
paine
that
suche
persones
many
times
haue
of
their
mariage
,
they
them selues
can
tell
,
and
yet
they
be
not
able
to
expresse
wyth
theyr
tonges
,
all
that
they
fele
&
suffer
in
their
hartes
.
And
then
they
curse
their
goodes
and
the
daye
in
the
whiche
they
were
maryed
.
Yea
and
more
ouer
we
see
daylye
that
great
men
doo
sell
theyr
children
as
thoughe
they
were
bondes
&
slaues
,
and
do
nothinge
studye
or
labour
to
marry
their
sonnes
to
good
wyues
,
nor
their
doughters
to
good
husbandes
,
but
their
principall
care
is
to
sell
them
where
they
haue
moste
monye
.
Lykewyse
the
buyers
doo
not
care
for
the
good
conditions
of
those
they
buye
,
but
loke
more
vpon
the
landes
and
rentes
whyche
those
shall
haue
and
enioye
,
and
therfore
oftentimes
both
the
buyers
and
sellers
of
suche
wardes
and
other
,
marrye
their
children
to
great
misery
and
endlesse
paine
.
And
thus
for
goodes
and
riches
they
be
vnkind
,
vnnaturall
,
and
cruel
Fathers
vnto
theyr
chyldren
,
and
cruel
frendes
vnto
theyr
kynsfolke
,
in
geuing
and
procuring
to
theim
so
painefull
and
sorowfull
a
lyfe
.
And
manye
tymes
they
distroye
their
owne
families
and
auncyent
houses
thereby
,
for
that
their
sonnes
noughtly
brought
vp
,
or
els
their
sonnes
in
lawe
euyll
chosen
,
for
lacke
of
grace
,
and
the
rather
also
for
suche
dysagrement
as
chaunceth
betwene
them
and
their
wyues
maried
principallye
for
possessions
sake
,
dooe
waste
and
consume
in
small
tyme
all
that
their
parentes
and
auncetours
wyth
all
theyr
wyttes
,
longe
seruice
,
and
painefull
industrye
,
and
labour
,
haue
gotten
together
in
many
yeres
before
.
And
here
ye
shall
vnderstande
good
people
,
that
I
doo
not
prohybyte
and
forbydde
men
to
looke
for
no
maner
of
goodes
when
they
wyll
marrye
:
For
reason
doth
graunt
that
bothe
men
and
women
shoulde
before
they
marrye
wel
consyder
,
what
crafte
,
occupation
,
habilitye
,
and
what
goodes
they
haue
them selues
to
lyue
with
all
if
they
marry
.
And
reason
doth
admytte
that
they
shoulde
likewise
looke
what
habylitye
and
substaunce
they
be
of
,
wyth
whome
they
wyll
marrye
,
and
wey
and
caste
howe
suche
charges
as
maye
growe
vnto
theym
by
chyldren
and
otherwise
when
they
bee
maried
maye
be
borne
and
susteined
.
These
thinges
men
and
women
whyche
wyll
marrye
oughte
well
to
remember
and
consyder
,
and
therefore
I
speake
not
agaynste
suche
considerations
and
lookinge
for
goodes
,
but
I
saye
almyghtye
GOD
and
reason
dothe
reproue
and
condempne
all
them
whiche
do
marrye
most
principallye
for
goodes
and
ryches
.
For
that
intent
and
purpose
is
noughte
and
contrarye
to
Gods
ordinaunce
in
that
behalfe
.
And
it
is
also
euident
that
goodes
and
monye
,
Lordshippes
,
ryche
apparell
,
delycate
fare
and
so
forthe
can
doo
no
pleasure
or
profyte
vnto
the
hartes
of
maried
persones
,
excepte
they
haue
together
faythful
love
kyndenesse
,
&
ioye
,
one
of
an
other
,
and
godly
and
comfortable
agrement
.
Nowe
that
I
haue
shewed
vnto
you
suche
causes
of
mariage
as
be
vngodlye
,
it
is
lykewise
requisyte
to
declare
the
other
causes
whyche
almighty
GOD
and
his
holye
word
doth
allow
,
whiche
be
the
verye
same
wherfore
GOD
did
institute
and
ordeyne
thys
Sacrament
of
matrimonye
,
that
is
to
saye
,
the
loue
and
desire
of
children
and
posteritie
,
by
whom
GOD
should
be
more
honoured
,
and
the
hatred
of
fornication
and
vnclene
life
.
The
first
cause
is
set
forth
in
the
boke
of
Genesis
,
Gen.
i.
where
God
blessed
our
firste
parentes
and
bad
them
increace
and
multiplye
and
fulfyll
the
earthe
.
Tobye
the
yonger
shewed
that
he
maryed
onely
for
thys
firste
cause
,
sayinge
vnto
almightye
GOD
thus
.
O
Lorde
thou
knowest
that
I
take
thys
woman
to
my
wyfe
,
Tob.
viii
.
not
for
cause
of
lecherye
or
to
satisfye
and
fulfyl
my
carnal
lust
and
desire
:
but
I
take
her
onely
to
haue
posteritie
and
chyldren
,
to
the
intent
that
thou
mayest
be
alwayes
here
blessed
,
lauded
,
and
honoured
.
And
for
thys
intent
Christen
men
shoulde
mooste
principallye
marrye
and
brynge
vp
their
children
in
vertuouse
lyuinge
that
they
maye
iustely
lyue
,
laude
and
honour
almightye
GOD
,
and
when
God
sendeth
them
chyldren
,
to
teache
them
to
doo
the
same
.
The
vnchrystened
and
heathen
men
doo
marrye
to
haue
children
,
and
to
encreace
their
people
,
but
not
to
haue
almightye
GOD
lauded
and
honoured
,
whose
honour
and
glorye
good
men
shoulde
speciallye
seeke
to
set
foorth
and
encreace
bothe
in
them selues
and
in
their
children
.
The
other
cause
is
that
men
and
women
might
by
this
Sacrament
haue
a
iust
and
good
remedye
agaynste
the
sensuall
appetyte
of
the
fleshe
,
&
to
auoyde
the
sinne
of
fornication
,
when
they
feared
that
they
coulde
not
lyue
otherwyse
chastelye
,
whereof
Saint
Paule
wrote
to
the
Corynthians
thus
.
It
is
good
for
a
manne
not
to
touche
hys
wyfe
,
i.
Cor.
vii
.
yet
for
auoydinge
of
fornication
,
lette
euerye
man
haue
or
vse
hys
owne
wyfe
,
and
lette
euerye
wyfe
haue
or
vse
her
owne
husbande
,
and
lette
the
man
paye
hys
debte
to
hys
wyfe
,
and
lykewyse
the
wyfe
to
her
husbande
.
For
the
wyfe
hathe
not
nowe
power
of
her
owne
bodye
but
her
husbande
,
and
lykewyse
the
husbande
hathe
not
power
of
hys
bodye
but
the
wyfe
:
dooe
not
defraude
one
an
other
,
excepte
it
bee
for
a
tyme
by
mutuall
consent
,
to
the
intent
ye
myghte
geue
and
applye
your selues
more
freely
to
prayer
,
&
so
forth
.
So
that
these
two
intentes
,
that
is
to
saye
,
the
loue
to
haue
children
,
and
the
hatred
or
auoydinge
of
fornication
,
as
they
be
the
principall
causes
why
this
Sacrament
of
Matrimony
was
ordeyned
of
God
:
so
they
ought
to
be
the
principall
causes
why
men
and
women
shoulde
marrye
together
.
For
so
shall
they
receiue
the
graces
whiche
God
geueth
in
mariage
,
&
shall
beautifye
his
church
,
and
haue
greate
helpe
and
furtherance
towardes
their
saluation
.
And
contrarye
they
that
with
couetouse
and
lecherouse
affections
dooe
ioyne
theym selues
in
mariage
,
they
loose
the
grace
of
the
Sacrament
whyche
they
mighte
haue
hadde
,
they
dishonour
thys
holye
Sacrament
in
making
it
a
cloke
and
a
defence
for
their
noughty
and
vicious
intentes
,
and
they
brynge
them selues
vnder
the
power
of
the
deuyll
,
who
than
is
permitted
to
preuayle
againste
them
.
Moreouer
good
people
,
it
is
expedient
when
a
man
wil
marry
for
the
causes
before
rehersed
,
that
he
diligentlye
remember
and
consider
the
lawe
of
Matrimonye
.
That
is
to
saye
,
howe
he
shall
bynde
him self
to
loue
his
wife
as
his
owne
bodye
,
Ephes.
v.
and
better
than
any
other
man
,
woman
or
chylde
,
in
suche
sorte
as
Christe
loueth
hys
Churche
,
and
did
geue
him selfe
to
the
death
for
it
,
to
make
it
holy
and
without
spotte
.
And
also
the
man
ought
not
to
be
bitter
&
fell
against
hys
wife
in
vsing
brawlinges
,
chyding
,
or
fightinge
with
her
.
Coloss.
iii.
And
that
he
muste
kepe
iustely
matrimonial
chastitie
,
&
that
he
must
forsake
to
dwell
with
his
father
&
mother
and
al
other
persones
,
for
to
bee
and
dwell
wyth
his
wife
,
and
that
he
ought
also
to
cherishe
,
helpe
,
and
comforte
her
,
as
he
would
do
his
owne
persone
.
For
when
he
marieth
,
he
and
his
wife
be
made
one
bodye
.
And
this
loue
and
kyndnesse
the
man
muste
shew
his
wife
,
not
onelye
the
firste
day
,
or
the
first
yere
,
or
whyle
she
is
yonge
and
hath
health
,
but
he
muste
thus
loue
her
,
and
so
much
do
for
her
alwaies
so
longe
as
he
and
she
lyue
together
,
whatsoeuer
sickenes
or
chaunce
commeth
to
her
,
or
what
conditions
so
euer
she
haue
.
For
though
a
man
may
for
certeine
causes
be
from
the
company
&
dwelling
with
his
wife
againste
her
will
,
as
if
he
can
proue
that
his
wife
hathe
geuen
the
vse
of
her
body
vnto
an
other
man
and
haue
not
kepte
her
matrimonyall
chastitie
,
and
so
forth
in
some
other
cases
:
yet
he
can
in
no
wise
breake
his
mariage
nor
the
bond
of
it
and
marry
an
other
,
Mat.
i●
▪
nor
he
can
not
be
discharged
of
the
obligation
and
promisse
which
he
made
to
loue
hys
wife
and
to
doo
for
her
as
muche
as
for
his
owne
bodye
and
persone
,
alwaies
when
his
wife
shall
haue
nede
.
These
considerations
and
remembraunces
ought
euerye
Christen
man
to
haue
when
he
intendeth
to
marry
,
for
what
cause
so
euer
he
marry
.
And
likewyse
also
when
a
woman
wyll
marrye
,
she
muste
diligently
consider
after
what
maner
she
must
lyue
with
her
husbande
,
how
she
shall
vow
and
bynde
her selfe
vnder
the
paine
of
damnation
,
to
loue
her
husbande
aboue
all
men
,
and
to
worshippe
him
,
and
m●kely
and
gladly
to
obeye
him
and
fulfyll
that
he
commaundeth
and
desyreth
her
to
do
in
all
thinges
whiche
perteyne
to
Gods
lawe
and
the
duetie
of
mariage
.
And
she
must
alwaies
kepe
her
matrimoniall
chastitye
,
and
helpe
and
succour
her
husbande
in
his
●ede
as
she
woulde
her
owne
persone
,
and
she
must
do
al
thing
whych
she
did
vowe
and
promyse
when
she
was
maried
.
For
the
lawe
of
Matrymonye
byndeth
the
woman
to
euerye
thinge
touchinge
the
duetie
of
a
wife
,
as
it
dothe
the
man
concerninge
the
duetie
of
an
husband
.
These
thinges
well
considered
on
bothe
the
parties
,
shal
be
a
greate
helpe
and
prouocatyon
that
they
shall
study
and
labour
most
principally
to
ioyne
and
couple
theim selues
vnt
o
persones
whiche
haue
aboundaunce
of
vertues
and
good
conditions
,
more
than
for
any
other
sinistre
affection
,
seinge
nothing
can
cause
or
make
this
matrimonyall
loue
and
agreement
to
be
kepte
and
continued
amongest
maried
persons
so
much
,
as
honest
,
equall
,
and
like
conditions
shal
do
.
And
where
as
the
scripture
sayeth
that
a
man
maye
haue
an
house
and
riches
of
his
parentes
,
but
a
good
and
prudent
wife
is
the
gift
of
God
:
Prou.
xix
.
he
ought
before
he
shall
marye
moste
humbly
to
begge
this
good
gifte
of
almightye
God
wyth
long
deuoute
and
continual
prayers
,
as
one
special
thing
wherupon
resteth
his
ioy
in
this
world
,
and
by
wel
vsing
of
that
hope
of
ioye
in
the
next
worlde
.
And
because
mariage
is
an
honorable
thing
as
saint
Paule
sayeth
:
Heb.
xiii
.
let
them
haue
no
euil
affection
nor
do
nothing
that
might
dishonor
it
,
but
before
they
celebrate
the
same
mariage
let
them
prepare
their
haries
with
fasting
&
other
godlye
and
spiritual
exercises
,
to
come
worthely
to
such
an
honorable
Sacrament
,
&
to
do
as
becommeth
the
children
of
holy
people
,
and
not
like
Gentiles
and
heathen
people
whiche
know
not
God
,
Tobie
.
viii
nor
haue
no
godlynes
before
their
eyes
.
Last
of
al
I
shall
exhorte
and
admonyshe
you
that
bee
maryed
,
to
vse
your
mariage
in
suche
sorte
here
in
this
worlde
,
as
it
be
no
hynderaunce
for
you
to
come
to
the
next
world
,
Gregor.
pastor
.
cura
part
.
iii.
admonit
.
xxviii
.
so
to
indeuour
your self
one
to
please
an
other
,
that
ye
doo
in
no
wise
displease
GOD
your
creator
,
so
to
seke
and
dooe
those
thinges
that
be
temporall
,
that
ye
omytte
not
to
seke
and
labour
for
those
thynges
whiche
be
eternall
,
so
to
be
glad
of
your
present
prosperity
,
that
ye
be
not
carelesse
without
feare
of
eternall
damnation
,
and
so
to
be
sorye
for
suche
aduersitie
as
chaunceth
here
,
that
ye
bee
not
voyde
of
sure
&
perfyte
hope
of
eternall
felicitie
.
Lette
not
the
cares
of
thys
worlde
so
breake
and
caste
downe
your
hartes
,
but
that
the
hope
of
heauenlye
and
eternall
ioyes
maye
comforte
and
staye
them
againe
.
And
also
lette
not
the
flatteringe
face
of
worldlye
wealthe
so
inueigle
and
deceiue
you
,
but
that
the
feare
of
Goddes
eternall
iudgement
maye
brydle
you
and
kepe
you
in
awe
.
For
the
myndes
of
Godly
maried
persones
althoughe
they
be
not
able
to
forsake
the
cares
of
thys
worlde
,
and
vtterlye
to
contempne
worldlye
thynges
:
yet
oughte
they
by
their
desyres
and
godly
affections
to
ioyne
them selues
to
thinges
eternall
.
These
good
lessons
Saint
Paule
knitteth
v●
in
a
fewe
wordes
,
●
.
Cor.
vii
.
sayinge
thus
:
The
time
is
short
and
it
remaineth
that
they
whiche
haue
wyues
be
as
hauinge
no
wyues
.
As
thoughe
he
shoulde
say
in
longer
processe
,
that
the
ende
of
the
worlde
and
the
laste
iudgement
of
God
draweth
nere
,
Ambro.
in
〈◊〉
▪
●
.
Cor.
vi●.
and
so
much
the
more
ought
euery
man
to
be
careful
how
he
shall
appeare
and
be
founde
at
that
iudgement
,
and
that
the
case
of
matrimonye
is
not
like
nowe
to
vs
that
be
in
the
end
of
the
worlde
,
as
it
was
to
the
olde
fathers
in
the
beginninge
,
for
amonges
them
he
was
accompted
and
taken
as
accursed
by
the
sentence
of
the
lawe
that
did
not
rayse
vp
seade
in
Israell
,
that
dyed
without
yssue
and
children
,
Eccles.
iii.
〈…〉
for
that
was
the
tyme
to
increase
and
multiply
Gods
people
,
by
which
people
it
was
prophecyed
that
the
Prince
and
Sauiour
of
the
worlde
should
be
borne
,
and
for
that
cause
the
people
of
GOD
did
as
muche
as
they
coulde
applye
them selues
to
mariage
wherunto
they
were
kindled
and
moued
not
by
concupiscence
,
but
by
obedience
,
not
for
satisfyenge
of
their
carnal
lust
,
but
for
religion
to
obey
the
law
and
to
haue
fruyte
of
their
bodies
:
but
now
since
that
the
fulnes
of
time
is
commed
,
and
the
worlde
draweth
towardes
an
ende
,
the
case
is
altered
.
For
now
sayeth
our
sauiour
Christe
,
in
waye
of
exhortation
,
Ma●
.
xix
.
August
.
he
that
can
take
the
gifte
of
chastitie
and
sole
life
let
hem
take
it
,
since
whiche
time
,
manye
that
haue
that
gifte
vse
it
in
dede
,
and
he
that
wyll
not
vse
it
may
not
excuse
him self
that
he
hathe
it
not
,
and
in
case
he
be
maried
let
hym
lyue
and
be
as
vnmaried
,
hauing
the
same
affection
to
continent
life
,
and
the
abstinence
from
the
act
of
Matrimonie
,
as
Abraham
and
the
old
fathers
had
,
who
than
serued
not
the
lustes
and
desyres
of
theyr
fleshe
,
but
serued
the
lawe
,
the
tyme
of
encrease
,
and
the
ordinaunce
of
God
,
beyng
slowe
and
forbearing
to
require
,
but
sometimes
content
to
pay
theyr
matrimoniall
debte
,
and
let
him
so
take
carnall
comfort
of
his
wyfe
,
that
in
no
wyse
her
loue
wythdrawe
hym
from
seruinge
of
God
,
seyng
he
ought
to
loue
her
in
God
&
for
God
.
And
therefore
maried
persones
be
bounden
,
if
any
displeasant
thyng
chaunce
amonges
them
,
with
patience
to
beare
one
an
others
burden
,
and
so
to
fulfyl
the
law
of
Christ
,
Gala.
v.
which
is
charitie
,
seking
to
amende
that
is
done
amysse
betwene
them
,
rather
by
discrete
and
louing
admonition
,
than
by
furious
and
vnkynde
correction
,
which
shal
be
a
cause
,
that
either
partie
shall
take
heede
and
beware
to
do
any
thyng
that
might
displease
the
other
for
very
loue
and
for
feare
of
loosing
the
others
fauour
.
Thus
haue
ye
hearde
good
people
,
for
what
cause
men
and
women
ought
to
enter
maryage
,
and
partlye
how
to
lyue
in
the
same
,
to
the
pleasure
of
almyghty
God
,
according
to
the
example
of
al
holy
men
,
and
the
doctrine
of
our
Sauiour
Christ
,
to
whom
wyth
the
father
,
and
the
holye
ghost
be
all
glory
and
honour
,
world
without
end
.
Amen
.
(
⸬
)
¶
Of
the
sacrament
of
extreme
Unction
.
Serm.
xxx
.
COnsideryng
good
people
,
that
the
lyfe
of
man
is
but
short
,
and
passeth
awaye
lyke
a
shadowe
,
and
that
death
as
it
is
most
certeyn
to
come
to
euery
man
,
so
it
is
vncerteyne
what
tyme
,
or
what
houre
it
shall
come
,
and
also
considering
that
the
deuyll
our
ghostly
enemy
,
as
he
ceaseth
not
all
our
lyfe
tyme
,
with
his
craftie
tentations
to
lay
in
wayte
for
vs
to
supplant
vs
and
to
bring
vs
to
deadly
synne
,
and
so
to
loose
the
fauoure
of
God
our
moste
mercyfull
father
:
so
in
the
time
of
our
infirmitie
when
death
approcheth
,
then
I
saye
,
is
hee
most
busye
and
fearce
to
subuert
vs
,
and
wee
also
at
that
tyme
leste
able
to
withstand
him
,
our
minde
being
then
much
alienated
with
the
payne
of
oure
dissease
,
and
the
heauines
of
our
body
,
which
than
draweth
towardes
corruption
:
Therefore
oure
Sauiour
Christe
,
our
most
speciall
helper
and
comforter
in
all
dystresses
,
hathe
prouyded
for
vs
a
singulare
and
speciall
good
medicine
whiche
is
the
Sacrament
of
extreme
Unction
,
the
vertue
wherof
is
at
that
tyme
of
our
infirmitie
to
comfort
our
soules
whiche
be
wont
to
waxe
heauye
for
the
dyssolution
of
oure
bodyes
,
and
also
to
strengthen
vs
wyth
the
grace
of
the
holy
ghost
,
agaynst
the
violent
assaultes
and
tentations
of
the
deuyll
,
and
also
to
replenyshe
our
hart
wyth
gladnes
agaynste
the
terrour
of
deathe
,
and
fynally
to
forgeue
vs
our
dayly
trespasses
,
wherewith
we
haue
displeased
hys
Maiestye
,
such
I
meane
as
this
our
transitorye
lyfe
,
considering
our
frayltie
and
weakenes
can
not
be
passed
oouer
without
,
and
all
this
also
is
done
with
the
assistaunce
of
suche
godly
and
faythfull
prayers
as
the
Priestes
of
Christes
Catholyke
Churche
doo
make
to
almyghtye
God
for
the
sycke
man
at
the
ministration
of
thys
Sacrament
of
extreme
Unction
.
Of
which
Sacrament
Saynt
Marke
speaketh
in
hys
syxte
chapiter
,
Mark
.
v●
.
where
it
is
wrytten
that
our
Sauiour
Christ
dyd
sende
foorthe
hys
disciples
to
preache
,
prescribynge
vnto
theym
what
maner
and
fourme
they
shoulde
obserue
in
theyr
progresse
,
and
then
it
foloweth
that
the
disciples
goyng
abroade
,
preached
to
the
people
to
doo
penaunce
,
and
they
dyd
caste
foorthe
manye
deuylls
,
and
they
anoynted
wyth
oyle
manye
sycke
persones
,
and
they
were
made
holle
,
which
thing
they
dydde
not
in
theyr
owne
name
and
power
by
presumption
,
but
in
the
power
and
name
of
Christ
as
he
had
prescribed
&
commaunded
them
before
to
do
.
And
because
in
the
wordes
of
the
Euangelist
is
set
forth
playnly
the
visible
sygne
of
oyle
,
&
also
the
inuisible
effect
of
grace
,
annexed
&
folowing
therupon
:
therfore
the
holy
&
vniuersall
church
of
Christ
as
the
practise
of
the
same
,
&
the
consent
of
the
auncient
wryters
doo
witnes
,
vnderstand
and
beleue
thys
sacrament
to
be
then
instituted
of
oure
Sauioure
Christe
.
Which
thing
the
holye
Apostle
Saynte
Iames
also
deliuering
that
to
the
people
,
which
he
before
had
receyued
of
Christ
,
setteth
foorth
more
at
large
,
writing
thus
:
Yf
any
person
be
sycke
amonges
you
,
let
him
call
the
Priestes
of
the
church
to
be
brought
in
,
Iacob
.
v.
and
let
them
pray
ouer
him
,
anoynting
him
with
oyle
in
the
name
of
our
Lorde
,
and
the
prayer
of
fayth
shall
saue
the
sycke
person
,
and
our
Lord
shall
relieue
him
,
and
lyft
hym
vp
,
and
yf
he
be
in
synnes
,
they
shall
be
forgeuen
hym
.
By
whiche
woordes
we
be
assured
that
God
dothe
assyst
the
ministration
of
thys
Sacrament
,
and
also
we
learne
howe
it
oughte
to
bee
vsed
in
all
poyntes
.
Fyrst
he
telleth
to
whom
it
ought
to
be
ministred
,
that
is
to
say
,
to
Christen
men
or
women
such
as
haue
receyued
the
Sacrament
of
Baptisme
before
,
and
not
to
euery
one
of
them
,
but
to
such
as
be
than
visited
by
the
hand
of
God
with
some
great
sycknes
of
the
bodye
,
and
be
in
some
perill
of
death
,
by
reason
of
the
sayde
syckenes
,
and
not
by
any
other
outward
violence
of
warre
or
execution
,
and
not
to
yong
infantes
that
haue
no
neede
of
it
,
nor
to
suche
,
as
eyther
for
younge
age
,
or
for
phrenesie
lack
the
vse
of
theyr
reason
,
but
to
such
as
haue
knowledge
and
haue
dominion
ouer
theyr
own
willes
,
and
being
in
venial
synne
do
requyre
the
same
either
than
or
before
,
as
it
may
be
presumed
by
theyr
former
will
.
So
that
it
is
euery
Christen
mans
dutie
to
requyre
this
Sacrament
with
humble
request
and
with
perfite
hope
to
atteyn
the
grace
and
effect
which
is
geuen
by
the
same
.
Secondly
,
saint
Iames
expresseth
to
whom
it
apperteyneth
by
offyce
and
dutye
to
be
minister
of
this
Sacrament
,
in
that
he
wylleth
the
sycke
man
to
call
for
the
Priestes
of
the
church
.
For
onely
Priestes
be
appointed
to
be
ministers
thereof
,
not
as
in
theyr
owne
name
and
authoritie
,
but
in
the
name
and
authoritie
of
our
Lorde
Iesus
Christ
,
so
that
the
Priest
in
that
doynge
dothe
beare
and
represent
the
person
of
Christe
and
hys
holy
Church
,
who
besyde
hys
prayers
,
doth
minister
the
outward
Sacrament
of
aueiling
,
and
Christ
inwardly
worketh
the
inuisible
grace
of
the
same
in
the
soule
of
the
party
aueyled
,
like
as
he
vseth
to
do
in
al
other
sacraments
.
Thyrdly
,
Saynt
Iames
expresseth
both
the
matter
or
outward
element
of
this
sacrament
,
and
also
the
maner
howe
to
vse
it
.
The
matter
wherein
it
is
ministred
is
oyle
,
which
is
a
thing
most
conuenient
to
declare
the
effectes
and
graces
geuen
by
the
same
.
The
maner
howe
to
vse
it
,
is
by
prayer
ouer
the
sycke
persone
,
and
by
anoynting
him
in
such
places
of
his
body
,
as
wer
occasions
,
or
as
it
wer
windowes
,
wherby
sinne
is
chiefely
committed
,
as
the
places
of
our
fyue
wittes
or
senses
.
For
by
the
eyes
concupiscence
,
couetousnes
,
and
manye
other
vyces
enter
into
the
soule
:
by
the
eares
detraction
,
false
reportes
,
and
thereupon
folowing
anger
and
enuye
,
and
suche
like
infect
the
soule
:
by
the
nose
,
delitious
lyfe
,
and
muche
other
occasion
of
synne
is
ministred
:
by
the
mouthe
both
in
tastyng
,
and
also
in
speakinge
that
is
agaynste
God
and
hys
neyghbour
,
a
man
often
tymes
doth
offend
by
the
reynes
and
other
partes
therunto
adioyninge
,
carnall
desyres
and
concupiscence
of
the
flesh
is
accustomed
to
corrupt
the
soule
,
and
finally
by
the
handes
and
feete
is
practysed
muche
vyce
,
the
particulers
whereof
I
neede
not
to
reherse
.
For
these
causes
the
sycke
person
is
anoynted
in
the
sayd
places
,
at
which
tyme
the
Priest
and
they
that
do
than
assist
hym
,
with
sure
faith
and
confidence
in
almighty
God
,
putting
away
all
mystrust
and
doubt
,
make
theyr
most
humble
prayer
to
his
maiestie
,
that
it
would
please
the
same
,
throughe
that
vnction
as
a
spirituall
medicyne
and
hys
most
mercyfull
goodnes
to
pardon
and
remit
what
so
euer
the
sycke
person
hathe
offended
by
his
sight
,
or
hearing
or
anye
other
part
of
hys
bodye
aboue
mentioned
,
with
manye
other
godlye
and
holsome
prayers
thereunto
annexed
and
vsed
to
be
said
and
frequented
in
the
church
of
Christ
.
And
thus
to
praye
ouer
the
sycke
persone
and
to
aueyle
him
,
is
not
the
inuention
of
man
,
deuised
by
mans
wytte
,
but
accordynge
to
Gods
ordynaunce
is
done
in
the
name
and
authoritie
of
our
Lord
,
who
is
the
authour
of
thys
sacrament
,
as
he
is
lykewyse
of
al
the
other
,
by
whose
assistaunce
,
and
secrete
operation
this
sacrament
woorketh
hys
spirituall
and
inwarde
effect
,
which
effect
Saynte
Iames
last
of
al
declareth
,
saying
:
The
prayer
of
fayth
shal
saue
the
sycke
,
and
God
shall
relieue
and
lyft
hym
vp
,
and
if
he
be
in
synne
,
they
shall
be
forgyuen
vnto
hym
.
Which
effect
is
double
or
twoo
wayes
,
the
one
chiefe
and
principall
is
in
purging
and
makyng
cleane
the
soule
from
daylye
and
veniall
synne
,
whych
neuer
fayleth
,
if
the
sycke
partye
doo
not
stoppe
the
influence
of
Gods
grace
,
whyche
hee
maye
doo
by
remayninge
then
in
deadlye
synne
,
neglectinge
to
procure
that
to
be
forgyuen
vnto
him
before
,
by
the
sacrament
of
Penaunce
,
or
by
mistrusting
to
receyue
that
grace
of
God
whiche
is
signifyed
and
promised
by
that
holy
vnction
.
Therefore
ought
euerye
man
and
woman
beyng
sycke
,
fyrst
to
confesse
hym selfe
and
receyue
the
Sacrament
of
Absolution
,
then
to
receyue
the
blessed
foode
of
immortalitie
in
the
Sacrament
of
the
Aultare
,
for
the
perfection
of
Gods
influence
,
and
the
increase
of
all
hys
former
graces
,
and
than
afterwarde
wyth
sure
faythe
and
confidence
in
God
,
requyre
to
be
aneyled
of
the
Priestes
of
Christes
Churche
.
And
in
so
doyng
besyde
the
perfyte
purgynge
of
hys
soule
,
hee
shall
(
no
doubte
of
it
)
feele
inwardly
great
easement
agaynst
the
paynes
and
horrour
of
death
,
great
strength
and
comforte
of
the
spirit
,
wherby
lyke
a
good
warriour
and
stoute
Champion
of
Christe
,
he
is
then
made
more
able
to
wythstande
the
vyolent
tentations
of
the
deuyll
,
and
fynallye
greate
ioye
and
gladnesse
in
hym selfe
,
great
staye
and
increase
of
fayth
and
hope
towardes
God
,
and
great
desyre
to
be
deliuered
from
the
myseryes
of
thys
transitorye
worlde
,
and
to
be
called
to
the
eternall
Cytie
of
God
in
the
kyngdome
of
heauen
.
The
other
effecte
is
the
healyng
of
the
bodye
from
corporal
diseases
,
or
at
lest
the
mitigation
of
the
same
.
Which
effect
is
not
principall
,
and
doth
not
alwaies
follow
:
partly
for
the
smalnes
of
faythe
in
the
sycke
person
(
for
great
and
vehement
fayth
is
requyred
to
haue
Gods
power
to
woorke
such
corporall
health
in
men
,
)
partly
for
that
God
our
most
mercyfull
father
,
accordynge
to
his
heauenly
wisdome
,
thinketh
it
best
for
vs
other
wyse
to
dispose
of
vs
as
he
knoweth
to
be
most
expedient
for
the
saluation
of
our
soules
,
or
the
commoditie
of
his
elect
people
,
whose
benefite
of
corporall
health
,
if
it
had
bene
then
bestowed
vpon
vs
,
perchaunce
the
malice
of
our
wyll
would
haue
abused
it
to
the
offence
of
God
,
and
the
daunger
of
dampnation
to
our
soules
.
Therefore
in
all
such
indifferent
thynges
,
as
be
sycknes
or
health
of
body
,
euery
Christen
man
ought
to
commit
and
referre
it
to
the
good
wyll
and
pleasure
of
almighty
God
,
and
to
think
and
esteeme
that
to
bee
best
,
what
so
euer
God
shall
worke
by
vs
,
although
it
seeme
to
be
hurtfull
to
vs
,
or
to
be
contrarie
to
oure
desyres
and
petitions
,
which
in
all
thinges
(
as
he
taught
himself
)
ought
to
be
directed
and
submitted
to
hys
wyll
and
pleasure
,
who
alwayes
of
his
godlye
prouidence
disposeth
all
thinges
swetelye
and
mercyfully
.
But
how
so
euer
God
shall
worke
concerning
our
corporall
healthe
,
we
ought
surelye
to
trust
,
that
god
for
his
part
(
if
there
be
no
stoppe
in
vs
)
fayleth
not
to
woorke
inwardlye
in
oure
soules
the
spirituall
effectes
whiche
I
haue
rehersed
before
.
And
because
there
be
two
thinges
whiche
let
the
soule
freelye
to
haue
recourse
to
God
,
and
to
delyte
altogether
in
him
,
the
one
is
that
weaknes
and
feablenes
which
is
left
in
the
soule
of
man
after
the
wounde
of
deadlye
synne
,
althoughe
the
gylte
of
the
same
be
remytred
by
true
penaunce
,
the
other
is
,
the
daylye
heapynge
vp
of
many
venial
synnes
,
into
which
a
man
fa●leth
by
fraylnes
of
nature
,
by
sodeyne
motions
,
by
imperfection
or
coldnes
of
charitie
,
by
vehement
agonies
of
sicknes
,
or
by
negligence
in
not
taking
heede
to
himselfe
,
his
actes
,
and
profession
:
For
that
cause
to
remoue
these
twoo
euils
,
God
hath
ordeyned
this
Sacrament
of
extreme
Unction
to
bee
ministred
,
whereby
the
weakenes
of
the
soule
is
strengthened
,
and
all
venyall
synne
remitted
,
if
it
be
well
and
deuoutly
receyued
.
And
seyng
a
man
must
needes
once
departe
hence
,
and
ende
the
iourney
of
this
troublesome
lyfe
,
for
so
much
as
the
soule
is
by
the
flesh
loden
,
drawen
backe
,
infected
,
disquyeted
,
and
weakened
:
therefore
it
hath
neede
of
a
newe
strengthe
and
spirituall
medicyne
,
specially
at
the
passage
hence
by
deathe
,
that
it
neyther
fall
,
gyue
ouer
,
or
dispayre
,
but
that
it
be
relieued
,
disburdened
,
pacified
,
comforted
,
&
made
able
by
the
strength
of
the
holy
ghost
to
abyde
wyth
God
,
and
by
his
ayde
to
passe
through
the
miseries
and
trauails
of
this
lyfe
,
and
to
exchaunge
the
shorte
&
lyght
affections
of
thys
tyme
,
wyth
the
eternall
and
weyghty
ioyes
in
the
kyngdome
of
heauen
.
All
whych
graces
,
as
I
sayd
before
,
the
soule
of
the
sycke
person
receyueth
and
is
indued
withall
,
by
the
worthye
and
deuout
receipt
of
thys
holy
sacrament
ordeyned
of
almighty
God
for
the
same
purpose
.
Thus
haue
ye
heard
good
people
the
meaning
&
effect
of
the
doctrine
of
s.
Iames
concerning
this
sacrament
how
it
ought
to
be
vsed
,
what
grace
and
vertue
is
geuen
to
vs
thereby
,
which
to
neglect
and
to
defraude
or
depriue
our selues
of
the
benefites
thereof
wylfullye
:
were
great
folye
.
For
althoughe
it
be
not
absolutelye
necessarie
to
saluation
,
as
is
Baptisme
,
without
the
which
no
man
ordinarylye
can
be
saued
,
yet
if
it
be
dispised
and
of
contempte
not
regarded
,
when
it
may
be
had
,
it
is
a
let
and
stoppe
to
saluation
.
Wherefore
I
shall
exhorte
you
all
in
the
name
of
God
,
that
when
God
by
syckenes
shall
visite
any
of
you
,
ye
folow
the
counsel
of
the
holy
ghost
,
vttered
and
expressed
by
the
writing
of
this
holy
Apostle
Saint
Iames
,
that
ye
call
for
the
priestes
of
the
Churche
,
I
meane
the
great
vniuersall
Church
of
Christe
,
which
is
knowen
through
out
the
world
,
in
the
communion
wherof
as
members
of
the
same
church
,
(
to
whom
onelye
saluation
is
promised
and
prepared
)
see
that
ye
requyre
the
sayd
Priests
or
Priest
(
if
there
be
but
one
)
to
praye
ouer
you
,
and
to
aueyle
you
in
the
name
of
the
blessed
Trinitie
.
And
doo
not
differre
this
till
the
vehemencie
of
your
sickenes
decaye
your
speache
and
memorie
,
as
it
is
done
amonges
many
which
peruersely
vse
the
Priestes
of
the
church
as
they
vse
theyr
corporal
phisicians
,
neuer
sendinge
for
theym
,
but
in
the
extremes
when
they
can
doo
them
leste
good
.
But
seyng
Sainte
Iames
willeth
the
sicke
persone
to
call
or
send
for
the
priest
,
let
him
doo
that
before
his
will
,
his
senses
,
his
memorie
and
vnderstanding
doo
faile
him
,
when
he
is
able
to
ioyne
with
the
priest
in
prayer
,
and
to
protest
the
faith
and
trust
he
hath
in
atteining
the
grace
&
●ffecte
of
this
sacrament
,
to
th
intent
he
being
inwardly
armed
and
strengthened
with
the
same
(
in
token
whereof
hee
is
than
anoynted
outwardlye
with
the
sacramentall
Oyle
)
myghte
the
better
withstande
the
force
of
the
deuill
and
all
hys
deceitefull
tentations
,
who
is
than
more
busye
as
it
were
in
the
extreme
conflict
to
ouerthrow
the
souldiour
of
Christ
.
And
then
no
doubt
of
it
,
almightye
God
who
is
true
and
faythfull
of
hys
promise
,
will
worke
the
effectes
of
grace
,
wherof
S.
Iames
here
speaketh
,
in
that
sicke
person
as
his
godly
wisdome
shall
see
moste
expedient
for
the
soule
health
of
that
person
,
specially
if
he
than
with
humilitie
,
meekenes
,
and
gladnes
of
harte
,
with
a
full
hope
and
confidence
in
Gods
mercy
,
do
geue
and
yeld
vp
his
bodye
and
soule
with
all
the
powers
of
the
same
vnto
his
Lorde
god
,
his
creatour
&
redemer
,
to
be
healed
and
ordered
according
to
his
good
wil
by
the
meane
of
his
holy
sacramentes
which
he
hath
ordeined
to
be
to
vs
as
spirituall
medicines
,
wherby
the
merites
of
his
most
blessed
death
and
passion
be
ordinarylye
applyed
to
our
commoditie
.
And
he
that
shal
doo
thus
,
maye
cherefullye
and
wyth
gladnesse
of
mynde
departe
thys
wretched
world
,
with
assurance
and
ful
trust
to
atteyne
firste
the
promises
of
grace
annexed
to
the
worthye
and
frutefull
receyuing
of
hys
holy
Sacramentes
,
and
in
the
ende
to
atteyne
the
crowne
of
glorye
and
lyfe
euerlastyng
,
whyche
Christ
our
Lord
hath
promised
to
all
them
that
shall
loue
and
long
for
hys
commyng
,
whych
he
graunt
to
vs
all
,
to
whom
wyth
the
father
and
the
holye
ghost
three
persons
and
one
God
beall
glorye
&
honour
world
wythout
end
.
Amen
.
(
..
)
¶
Imprynted
at
London
,
by
Robert
Caly
,
within
the
precinct
of
Christes
Hospitall
.
The
.x.
of
February
.
M.D.LVIII
.
Cum
priuilegio
ad
imprimendum
solum
.
Notes, typically marginal, from the original text
Notes for div A68859-e730
Notes for div A68859-e1100
Notes for div A68859-e1870
Notes for div A68859-e2420
Notes for div A68859-e3230
Notes for div A68859-e3720
Notes for div A68859-e4320
Notes for div A68859-e5310
Notes for div A68859-e5790
Notes for div A68859-e6690
Notes for div A68859-e7320
Notes for div A68859-e8180
Notes for div A68859-e8930
Notes for div A68859-e10060
Notes for div A68859-e10860
Notes for div A68859-e11620
Notes for div A68859-e12210
Notes for div A68859-e12870
Notes for div A68859-e13620
Notes for div A68859-e14070
Notes for div A68859-e14800
Notes for div A68859-e15740
Notes for div A68859-e16520
Notes for div A68859-e16950
Notes for div A68859-e17910
Notes for div A68859-e18620
Notes for div A68859-e19280
Notes for div A68859-e19840