Fyve homiles of late, made by a ryght good and vertuous clerke, called master Leonarde Pollarde, prebendary of the Cathedrall Churche of Woster, directed and dedicated to the ryght reuerende Father in God Rychard by the permissyon of God bysshoppe of Woster his specyall good Lorde. Vewed, examined, and alowed by the right reuerende Father in God Edmonde byshop of London, within whose diocese they are imprinted. Cum priuilegio ad imprimendum solum
Publisher: In Ftetestrete sic at the signe of the Faucon ageynst saynt Dunstones Church by VVyllyam Gryffyth and are to be solde at his shop a lyttle aboue the Condyte at the signe of the Gryffin
and greatly desyreth them, and yet is there both in marchaundies danger of losse, and in delicate fare oftentimes griefes and deseases are to be feared,
and greatly desireth them, and yet is there both in marchaundies danger of loss, and in delicate fare oftentimes griefs and diseases Are to be feared,
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so is it lykewyse with thynges that apperteyneth vnto our sowles (moste Chrystyan hearers) those thynges that be moste holsome for oure sowles, chaunceth sometymes vnto the great damage and hurte thereof,
so is it likewise with things that appertaineth unto our Souls (most Christian hearers) those things that be most wholesome for our Souls, chanceth sometimes unto the great damage and hurt thereof,
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and drynke his blood, the profyte wherof, is to make Chryste abyde in vs, and vs to abyde in Chryste, the which howe profytable it is, all trewe Chrystian men do wel knowe,
and drink his blood, the profit whereof, is to make Christ abide in us, and us to abide in Christ, the which how profitable it is, all true Christian men do well know,
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Wherefore good Chrystyan people, lyke as the marchaunt wolde gyue good eare to him that shuld tell hym howe he might sayle vpon the sea without danger,
Wherefore good Christian people, like as the merchant would gyve good ear to him that should tell him how he might sail upon the sea without danger,
So shulde we that be Chrysten men, moste desyre that knowledge in these blessed mysteries, whereby our sowles maye be kepte safe, from the daunger that saynt Paule sayth al thē to be in that receaueth vnworthyly.
So should we that be Christen men, most desire that knowledge in these blessed Mysteres, whereby our Souls may be kept safe, from the danger that saint Paul say all them to be in that receiveth unworthily.
as eyther your bodyes or your goodes? To you than that haue a special regard vnto your soules, I (to whom the cure of your soules is committed) must say, that two thynges are to be marked and consydered,
as either your bodies or your goods? To you than that have a special regard unto your Souls, I (to whom the cure of your Souls is committed) must say, that two things Are to be marked and considered,
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Therefore seinge that in celebracion of these mysteries, ye must appeare in our masters presence and syght, ye muste be sure that ye do come thyther in his lyuerye:
Therefore sing that in celebration of these Mysteres, you must appear in our Masters presence and sight, you must be sure that you do come thither in his lyuerye:
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For vnto me it is sayd, Pasce oues meas, feede my shepe, the which thynge that I may the better do, three thynges are necessaryly to be consydred both of you & me, that is,
For unto me it is said, Paske oues meas, feed my sheep, the which thing that I may the better do, three things Are necessarily to be considered both of you & me, that is,
As concernynge the fyrst, it is not vnknowen vnto you, that Chrysten men are called and named to be faythful, which is as much as to saye, people that do beleue, in so muche that saynt Paule commaundynge Timothe to gyue good example of lyfe vnto all Chrysten men, sayth, F•sto forma fidelium. That is, be an example to the faythfull, wherby we be monyshed, that the chiefest thynge in a Chrysten man whiche maketh hym to dyffer from all other mē, is his fayth,
As Concerning the fyrst, it is not unknown unto you, that Christen men Are called and nam to be faithful, which is as much as to say, people that do believe, in so much that saint Paul commanding Timothy to gyve good Exampl of life unto all Christen men, say, F•sto forma Fidelium. That is, be an Exampl to the faithful, whereby we be monished, that the chiefest thing in a Christen man which makes him to differ from all other men, is his faith,
and which we knowe only by the report of other? In so much that saynt Gregory sayth, that fides non habet meritum, vbi humana ratio prebet experimentum, that is to say, fayth hath no merite, where mans reason giueth thexperiēce.
and which we know only by the report of other? In so much that saint Gregory say, that fides non habet Merit, vbi Humana ratio prebet experimentum, that is to say, faith hath no merit, where men reason gives thexperience.
then to be get chyldren, he being an hūdreth yeres of age, nor yet he dyd consyder the barren wombe of Sarai his wyfe, who was then foure score and ten yeres of age, he dyd not reason with God,
then to be get children, he being an hūdreth Years of age, nor yet he did Consider the barren womb of Sarai his wife, who was then foure score and ten Years of age, he did not reason with God,
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or els they can not vnderstande hym for theyr iustyfyinge fayth, or rather as it is to be called, damnable infidelitie, can not vnderstande that god is able to make his body to be really present in heauen,
or Else they can not understand him for their iustyfyinge faith, or rather as it is to be called, damnable infidelity, can not understand that god is able to make his body to be really present in heaven,
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though he were absent, as it was for hym selfe in his absence, by commaundement of his seruauntes to haue thynges done as he wolde? for the same cause dyd our sauioure prayse also the woman of Cananye, sayinge, woman thy fayth is great.
though he were absent, as it was for him self in his absence, by Commandment of his Servants to have things done as he would? for the same cause did our Saviour praise also the woman of Canaan, saying, woman thy faith is great.
Suche then be you and so do beleue, vnto whom nowe at this tyme I purpose by gods grace, to speke of a sacrament, otherwyse called in Greeke a mystery,
Suche then be you and so do believe, unto whom now At this time I purpose by God's grace, to speak of a sacrament, otherwise called in Greek a mystery,
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as for example, the axe is to the wryght, the pen is to the wryter, the knyfe is to hym that cutteth) and they most be bent and stayed of Christ, who dyd fyrst ordeyne them,
as for Exampl, the axe is to the wryght, the pen is to the writer, the knife is to him that cutteth) and they most be bent and stayed of christ, who did fyrst ordain them,
Doth not this question presuppose the prieste onely, to be not the instrument, but the workeman? Doth not this question take that, that is gods worke from God,
Does not this question presuppose the priest only, to be not the Instrument, but the workman? Does not this question take that, that is God's work from God,
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Outwardely we se the prieste, outwardely we heare this sentence, Take, eate, this is my body, &c. pronounced by the priest, outwardely we se the formes of breade and wyne,
Outwardly we see the priest, outwardly we hear this sentence, Take, eat, this is my body, etc. pronounced by the priest, outwardly we see the forms of bread and wine,
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as by his instrument, and the effecte and operacion of these wordes, take, eate, this is my body, which is to change those visible creatures into the substaunce (as Emysen, Chrysostome, saynte Ambrose,
as by his Instrument, and the Effect and operation of these words, take, eat, this is my body, which is to change those visible creatures into the substance (as Esaias, Chrysostom, faint Ambrose,
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and such lyke autours do wytnesse) of Chrystes blessed body and blood, where is further to be consydred that the very naturall body and blood of our sauioure Iesu Chryst to be conteyned vnder,
and such like Authors do witness) of Christ's blessed body and blood, where is further to be considered that the very natural body and blood of our Saviour Iesu Christ to be contained under,
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and the same blood that was shedde for vs. And these thynges good people that is the inuisible speaker and worker, the effecte or workynge of these wordes,
and the same blood that was shed for us And these things good people that is the invisible speaker and worker, the Effect or working of these words,
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and the most precious body and blood of our sauiour Iesu Chryst, these thynges I say are the priuities & secretes the which are not to be sene of Infidels and Turkes,
and the most precious body and blood of our Saviour Iesu Christ, these things I say Are the privities & secrets the which Are not to be seen of Infidels and Turkes,
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& eate, this is my body? Or who being voyde of fayth, wolde thinke that there were any thynge done, by the vertue of these wordes, take, eate, this is my body, more then is done by these:
& eat, this is my body? Or who being void of faith, would think that there were any thing done, by the virtue of these words, take, eat, this is my body, more then is done by these:
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and not to worke any thynge? And then bycause that it is moste certeyne, that breade is not his body, muste they say eyther that Chryst sayde not trewe,
and not to work any thing? And then Because that it is most certain, that bread is not his body, must they say either that Christ said not true,
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Thus I say, an Iufidell or a faythlesse man, can haue no other vnderstandynge of these wordes, which doth both worke and teache (for that is the nature of the wordes that apperteyneth to a sacrament, to teache and worke bothe) then he hath of other wordes, whose office is onely to teache.
Thus I say, an Infidel or a faithless man, can have no other understanding of these words, which does both work and teach (for that is the nature of the words that appertaineth to a sacrament, to teach and work both) then he hath of other words, whose office is only to teach.
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then muste ye confesse also that the lyke vnderstandynge, muste be of these wordes of baptisme, I baptize thee in the name of the father and of the sonne and of the holy ghoste and then it must folowe, that as these wordes do importe that to be Chrystes body, which is but the figure of his body,
then must you confess also that the like understanding, must be of these words of Baptism, I baptise thee in the name of the father and of the son and of the holy ghost and then it must follow, that as these words do import that to be Christ's body, which is but the figure of his body,
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Are not these cunninge workemen in diuinitie trowe ye, that sayth like as these wordes, I am the vine, are to be vnderstande, the vine is a fygure of me,
are not these cunning workmen in divinity trow you, that say like as these words, I am the vine, Are to be understand, the vine is a figure of me,
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so must this sayinge of the Father, this is my welbeloued sonne, be vnderstande that this is a fygure of my sonne bycause it is ageynste reason, that a man shulde be gods sonne,
so must this saying of the Father, this is my well-beloved son, be understand that this is a figure of my son Because it is against reason, that a man should be God's son,
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Nowe these hauynge as I say, two partes, the one knowen to our sences, the other to our faith, it is nowe then to be considered wherupon and by what grounde our fayth muste be stayed,
Now these having as I say, two parts, the one known to our Senses, the other to our faith, it is now then to be considered whereupon and by what ground our faith must be stayed,
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and drynke his blood, we shall not haue lyfe, the which thinge once graunted, what ayleth vs that we can not see to ley the playster to our sore? That is lyke as bothe our bodyes and sowles were poysoned with the apple,
and drink his blood, we shall not have life, the which thing once granted, what aileth us that we can not see to ley the plaster to our soar? That is like as both our bodies and Souls were poisoned with the apple,
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but his very bodye is to be eaten, for to restore ageyne our nature. Moreouer Gods worde sayth, that as we haue the substaunce of our bodyes from Adam,
but his very body is to be eaten, for to restore again our nature. Moreover God's word say, that as we have the substance of our bodies from Adam,
for he that eateth his fleshe, and drynketh his blood, abydeth in Chryste, and hathe Chryste abydynge in hym, whereby we be taught that as we haue not in vs a fygure of Adam,
for he that Eateth his Flesh, and Drinketh his blood, Abideth in Christ, and hath Christ abiding in him, whereby we be taught that as we have not in us a figure of Adam,
Furthermore the Iewes had Manna, and theyr Pascall lambe, the whiche were figures of Chryste, of the whiche Manna dyd signifie Chrystes incarnacion, in that as Manna was created in the pure ayer,
Furthermore the Iewes had Manna, and their Pascal lamb, the which were figures of Christ, of the which Manna did signify Christ's incarnation, in that as Manna was created in the pure air,
Bede and saint Ierome, that Christ went from the fygure, to the truth, when after the Pascall lambe beinge eaten, he consecrate this blessed sacrament.
Bede and saint Jerome, that christ went from the figure, to the truth, when After the Pascal lamb being eaten, he consecrate this blessed sacrament.
And se heare I pray you good people, howe that our newe professoures of our late spronge fayth, doth make by theyr doctrine, the scriptures to be false:
And se hear I pray you good people, how that our new professors of our late sprung faith, does make by their Doctrine, the Scriptures to be false:
as eyther his incarnacion, or death, and therfore if the promesse that was made by the fygure, be performed in the two fyrst poyntes, not figuratyuely,
as either his incarnation, or death, and Therefore if the promise that was made by the figure, be performed in the two fyrst points, not figuratyuely,
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but really, & doth so wel signifie the thyrde, that is the real eatyng of his fleshe, shal not thē they be cōpelled eyther to say that the Iewes did not eate Manna,
but really, & does so well signify the Third, that is the real eating of his Flesh, shall not them they be compelled either to say that the Iewes did not eat Manna,
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and dyd not they the same I praye you, when they eate Manna, and the fleshe of the Lambe? And howe then is there any promyse made to them which is performed to vs, seinge we haue no more then they had? ye do you marke and yf they make not vs to be in worse case then the Iewes were.
and did not they the same I pray you, when they eat Manna, and the Flesh of the Lamb? And how then is there any promise made to them which is performed to us, sing we have no more then they had? you do you mark and if they make not us to be in Worse case then the Iewes were.
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& sayd that it was the cuppe of the newe testament, that is lyke as we be certeyne there to be the blood of hym that dyed for the performaunce of the newe testamente,
& said that it was the cup of the new Testament, that is like as we be certain there to be the blood of him that died for the performance of the new Testament,
Colde this be done thinke you, so conueniētly with a cuppe of wine? But nowe to here what the holy fathers haue beleued in this matter, I pray you marke.
Cold this be done think you, so conveniently with a cup of wine? But now to hear what the holy Father's have believed in this matter, I pray you mark.
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Saynt Ciprian the glorious martyr, and an aunciente father beinge nere thyrtene hundreth yeres agone, doth not he say that the breade which Chryst gaue to his disciples kept styll the same shape that it had,
Saint Cyprian the glorious martyr, and an ancient father being never thyrtene Hundredth Years ago, does not he say that the bread which Christ gave to his Disciples kept still the same shape that it had,
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Eusebits Emisen an auncient father almost twelue hundreth yeres old, sayth, that the inuisible prieste turneth the visible creatures into the substaunce of Chrystes body and blood.
Eusebius Embarrass an ancient father almost twelue Hundredth Years old, say, that the invisible priest turns the visible creatures into the substance of Christ's body and blood.
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Saynt Augustine beinge of the same tyme sayth, that in his tyme they did not iudge the same of the thynges in the sacramente before the consecration and after,
Saint Augustine being of the same time say, that in his time they did not judge the same of the things in the sacrament before the consecration and After,
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wherefore you beinge faythfull men and women, that do in these mysteries of our beliefe remoue your vnderstandynge frome the thynges that ye perceaue by your sences,
Wherefore you being faithful men and women, that do in these Mysteres of our belief remove your understanding from the things that you perceive by your Senses,
surely and stedfastely beleuyng, that vnder these formes of of breade & wine here in the sacramēt of the aulter there are conteyned really the blessed body and blood of oure sauyour Chryst. And yf ye thus do, ye shal please and serue God, profyte your selfe and your neyghbour, with the hole congregacion,
surely and steadfastly believing, that under these forms of of bread & wine Here in the sacrament of the alter there Are contained really the blessed body and blood of our Saviour Christ And if you thus do, you shall please and serve God, profit your self and your neighbour, with the hold congregation,
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THere be three thinges (good people) wherwithal men be moued to seke lernyng and knowledge, that is the truth which is naturally desyred of all men, the profyte that men get by knowledge,
THere be three things (good people) wherewithal men be moved to seek learning and knowledge, that is the truth which is naturally desired of all men, the profit that men get by knowledge,
as men be moued to desyre knowledge, so are these causes no where more forceable and weightely to be considered then they be in the sacryfyce of the masse, the which is dayly vsed in the Church.
as men be moved to desire knowledge, so Are these Causes no where more forceable and weightely to be considered then they be in the sacrifice of the mass, the which is daily used in the Church.
Secondely ye se that bycause it is proued or improued by the name of a sacryfyce, it must nedes be a thynge that apperteyneth so to vs all that it deuydeth one parte of suche as stryue about it vtterly from God.
Secondly you see that Because it is proved or improved by the name of a sacrifice, it must needs be a thing that appertaineth so to us all that it deuydeth one part of such as strive about it utterly from God.
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And for the excellency of the thynge, what I pray you can be compared in excellency with this sacryfyce? which is as much to say as the moste sacred or holy worke that can be.
And for the excellency of the thing, what I pray you can be compared in excellency with this sacrifice? which is as much to say as the most sacred or holy work that can be.
For in offeringe of the sacryfice we be most heuenly or lyke vnto the blessed company of heauen, whiche are continually occupyed in worshyppynge and honorynge of God.
For in offering of the sacrifice we be most heavenly or like unto the blessed company of heaven, which Are continually ocupied in worshipping and honouring of God.
These causes most dere brethrene and systren hath caused me that hath the cure vpon your soules (seinge ye be by reason of these diuersities of doctrine brought into suche daunger) to teache you what is ment dy this worde sacryfyce,
These Causes most dear brethren and systren hath caused me that hath the cure upon your Souls (sing you be by reason of these diversities of Doctrine brought into such danger) to teach you what is meant die this word sacrifice,
and the sacryfyce or worke wherin the people do recognyse and most faythfully acknowledge the same couenauntes accordynge whereunto sayth saynt Paule that Omnis pontifex ex hominibus assumptus, pro hominibus constituitur in iis quae sunt ad deum vt offer at dona et sacrificia pro peccatis.
and the sacrifice or work wherein the people do recognise and most faithfully acknowledge the same Covenants according whereunto say saint Paul that Omnis pontifex ex hominibus assumptus, Pro hominibus constituitur in iis Quae sunt ad God vt offer At dona et Sacrifice Pro peccatis.
That is, euery byshop taken forth frō amongste men, is appoynted for men to be occupyed in those thynges that do apperteine vnto god, that he may offer gyftes and sacryfyces for sinne.
That is, every bishop taken forth from amongst men, is appointed for men to be ocupied in those things that do appertain unto god, that he may offer Gifts and Sacrifices for sin.
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In which wordes are to be sene the three thynges that I spake of before, that is, fyrst the testament by the which the byshop must be chosen (for no man sayth saynt Paule may vsurpe honour to hymselfe) seconde the byshop whō saint Paule sayth to be a minister of those thynges that be betwixte man & god,
In which words Are to be seen the three things that I spoke of before, that is, fyrst the Testament by the which the bishop must be chosen (for no man say saint Paul may usurp honour to himself) seconde the bishop whom saint Paul say to be a minister of those things that be betwixt man & god,
Chryst also was a minister of the newe testament, and dyd also offer sacryfyce as ye knowe, and nowe good people if the same testament that was begon by Chryst doth styl continue,
Christ also was a minister of the new Testament, and did also offer sacrifice as you know, and now good people if the same Testament that was begun by Christ does still continue,
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and shall vnto the worldes ende, than lyke as Arons sacryfyce, testamente, and priestehod begonne together and continued together vnto Chrystes commynge,
and shall unto the world's end, than like as Aaron's sacrifice, Testament, and priestehod begun together and continued together unto Christ's coming,
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Heare then may we se the malious wickednes of the deuyll, in all our miserable heretickes that denye both the priestehod and the sacryfyce of the newe testament the which thynge yf he or they colde brynge to passe,
Hear then may we see the malious wickedness of the Devil, in all our miserable Heretics that deny both the priestehod and the sacrifice of the new Testament the which thing if he or they cold bring to pass,
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And what priesthod from ye and sacryfyce dyd he chaunge them into? Verely into the priesthod and sacryfyce foreshewed longe before by the priesthod and sacryfyce of Melchisedech accordynge as the prophet Dauyd had spoken of Chryst before, sayinge, Tu es sacerdos in eternum secundum ordinem Melchisedech.
And what priesthood from you and sacrifice did he change them into? Verily into the priesthood and sacrifice foreshowed long before by the priesthood and sacrifice of Melchizedek according as the Prophet David had spoken of Christ before, saying, Tu es sacerdos in eternum secundum ordinem Melchizedek.
Thou art a prieste for euer accordynge vnto the order of Melchisedech But what was the order of Melchisedech? Certeynely saythe saynte Paule he was a fygure of Chryste, what I praye you was his sacryfyce? Verely sayth the scrypture breade and wine, the which were likewise figures of Christes blessed body & blood, that is nowe dayly offered vnder the formes of breade and wyne, in the tyme of this testamente,
Thou art a priest for ever according unto the order of Melchizedek But what was the order of Melchizedek? Certainly say faint Paul he was a figure of Christ, what I pray you was his sacrifice? Verily say the scripture bread and wine, the which were likewise figures of Christ's blessed body & blood, that is now daily offered under the forms of bread and wine, in the time of this Testament,
Witnesses haue I for me in this matter saint Augustine in dyuers places, and namely in his booke intyteled De Ciuitate dei, there he saythe that when Melchisedeth dyd blesse Abram then dyd fyrste apeare the sacryfyce the which Chrysten men do offer through the whole worlde,
Witnesses have I for me in this matter saint Augustine in Diverse places, and namely in his book intyteled De Ciuitate dei, there he say that when Melchizedek did bless Abram then did First appear the sacrifice the which Christen men do offer through the Whole world,
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for the thynge may appeare by his fygure, as by the materiall breade that Melchisedech dyd offer appeared the heauenly breade, that is Chrystes owne blessed body, whiche he dyd in dede offer at hys supper,
for the thing may appear by his figure, as by the material bread that Melchizedek did offer appeared the heavenly bread, that is Christ's own blessed body, which he did in deed offer At his supper,
and other dyuers holy fathers, whose doctrine (most dere frēdes) it shalbe muche more sure and holsome to folowe then the doctrine of our maried priestes, who maketh al this businesse ageynst the blessed sacrament & sacryfyce,
and other Diverse holy Father's, whose Doctrine (most dear Friends) it shall much more sure and wholesome to follow then the Doctrine of our married Priests, who makes all this business against the blessed sacrament & sacrifice,
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And concernyng the fyrst, that is the testamente, ye shall vnderstande (good people) though we call the bookes wherein the lawe of God is conteyned the testamentes,
And Concerning the fyrst, that is the Testament, you shall understand (good people) though we call the books wherein the law of God is contained the Testaments,
for what man is so fonde that thynketh the olde testamente to haue begon at Moyses, who was in dede but the writer of the olde testament? Or is there any so ignorante of our religion that thynketh the newe testamente to haue begonne at the Euangelistes,
for what man is so fond that Thinketh the old Testament to have begun At Moses, who was in deed but the writer of the old Testament? Or is there any so ignorant of our Religion that Thinketh the new Testament to have begun At the Evangelists,
Mary ye shall vnderstande that the same that we call the testamente, doth God almyghty call Pactum, that is his couenauntes or agrementes with vs, and oures with hym.
Mary you shall understand that the same that we call the Testament, does God almighty call Pact, that is his Covenants or agrementes with us, and ours with him.
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The couenauntes & ye lyste to knowe when they were made, and with what wordes they were vttered, ye shall vnderstande that the fyrst and elder testament was made betwyxt God almyghty & Adam our fyrst father in paradyce, which was that Adam beinge a man nowe cast forth of Gods fauour,
The Covenants & you list to know when they were made, and with what words they were uttered, you shall understand that the fyrst and elder Testament was made betwixt God almighty & Adam our fyrst father in paradise, which was that Adam being a man now cast forth of God's favour,
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and by his deseruynge moste iustly adiudged vnto death, shulde be reconcyled to gods fauour and restored to lyfe ageyne by the appoynted sede of the woman which was our sauyour Iesu Chryst, by whom the serpentes heade (by which is vnderstande the power & ryght that the fiende had ouer man) shulde be broken,
and by his deserving most justly adjudged unto death, should be reconciled to God's favour and restored to life again by the appointed seed of the woman which was our Saviour Iesu Christ, by whom the Serpents head (by which is understand thee power & right that the fiend had over man) should be broken,
and all those that were faythfull were very gladde that they shulde be restored ageine vnto theyr fyrst dignitie, the which they had lost by disobedience.
and all those that were faithful were very glad that they should be restored again unto their fyrst dignity, the which they had lost by disobedience.
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And herein as it were to beate wytnesse betwyxt god and man of this agrement, there were chosen priestes, the which at the beginninge whyles the lawe of nature did raigne were chosen of the chiefest and heades of the people,
And herein as it were to beat witness betwixt god and man of this agreement, there were chosen Priests, the which At the begin whiles the law of nature did Reign were chosen of the chiefest and Heads of the people,
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then God caused Moyses to publyshe his testamente in wrytynge, and dyd then chose out the stocke of Leuy to be his priestes vntyll that testament that was made to Adam in Paradyce shulde be chaunged.
then God caused Moses to publish his Testament in writing, and did then chosen out the stock of Levy to be his Priests until that Testament that was made to Adam in Paradise should be changed.
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And to the intent that they shulde the better mynde God, and set the lesse by the worlde, he appoynted them to lyue by the sacryfyces whiche were offered vnto hym.
And to the intent that they should the better mind God, and Set the less by the world, he appointed them to live by the Sacrifices which were offered unto him.
and vnder the lawe of Moyses, dyd offer the sacryfice of the people vnto god, that is, they in theyr offyce doynge, were wytnesses betwyxt god and the people, that he was the god that had made the promesse,
and under the law of Moses, did offer the sacrifice of the people unto god, that is, they in their office doing, were Witnesses betwixt god and the people, that he was the god that had made the promise,
The whiche that it myght be the better perceaued and more faythfully borne in theyr remembrance, he toke some lyuely thing and slewe it in theyr syght, that they seinge the thynge that had not deserued so to be ordered, to be burnte and consumed in theyr syght, might the better consider how they thē selues had deserued thus to be ordered, that is, to be burned, slayne & consumed,
The which that it might be the better perceived and more faithfully born in their remembrance, he took Some lively thing and slew it in their sight, that they sing the thing that had not deserved so to be ordered, to be burnt and consumed in their sight, might the better Consider how they them selves had deserved thus to be ordered, that is, to be burned, slain & consumed,
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but yet that almighty god had translated the death from them, and layde it vpon our sauyour Chryst, who hauynge no cause of death in hym selfe, no more then the innocente lambes had, yet shulde be slayne for them.
but yet that almighty god had translated the death from them, and laid it upon our Saviour Christ, who having no cause of death in him self, no more then the innocent Lambs had, yet should be slain for them.
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Do not you thynke the syght and beholdynge of those sacryfices though they were but figures dyd better cause them to remember Chrystes deathe, then yf they shuld haue hard of it in the wordes or teachynge of priestes? Nowe then yese what the testamēt, the priesthod,
Do not you think the sight and beholding of those Sacrifices though they were but figures did better cause them to Remember Christ's death, then if they should have heard of it in the words or teaching of Priests? Now then yese what the Testament, the priesthood,
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Fyrst for the nomber of thē, ye knowe that they be two, the one made of God vnto man in Paradyce, the other made of god vnto man at the baptysynge of our sauyour Chryst. In the one, god promysed that the sede of the woman shulde breake the serpentes heade:
Fyrst for the number of them, you know that they be two, the one made of God unto man in Paradise, the other made of god unto man At the baptysynge of our Saviour Christ In the one, god promised that the seed of the woman should break the Serpents head:
In the other he sayde, this is my well beloued sonne in whom I am well pleased, heare hym, the which is as much as yf he had sayde, this is the sede that breaketh the serpentes heade, I that was angrye with you before, am nowe fully reconsyled vnto you,
In the other he said, this is my well Beloved son in whom I am well pleased, hear him, the which is as much as if he had said, this is the seed that breaks the Serpents head, I that was angry with you before, am now Fully reconciled unto you,
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and therefore calleth the scrypture out sauyour Chryst the corner stone, as one shulde say a stone in whom the two walles, that is the two testamentes were cowpled together.
and Therefore calls the scripture out Saviour Christ the corner stone, as one should say a stone in whom the two walls, that is the two Testaments were cowpled together.
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For Chryste in his death, was bothe a prieste accordynge to the order of Aron bicause he was offered with bloodsheding whiche was the maner of sacryfysynge in the order or priestehod of Aron, and he was also in the same passion a priest of the newe testament, in so much as that he dyd offer hym selfe,
For Christ in his death, was both a priest according to the order of Aron Because he was offered with bloodshedding which was the manner of sacryfysynge in the order or priestehod of Aron, and he was also in the same passion a priest of the new Testament, in so much as that he did offer him self,
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For Chryst sayth, that beinge bothe the prieste that offered, and the sacryfyce that was offered, taught his Churche both to offer and to be offered at once, his wordes be these.
For Christ say, that being both the priest that offered, and the sacrifice that was offered, taught his Church both to offer and to be offered At once, his words be these.
Per hoc et sacerdos est ipse, offerens ipse, et oblatio cuius rei sacramentum quotidianum voluit esse ecclesiae sacrificiū quae cum ipsius capitis corpus sit seipsam per ipsum discit offerre. That is:
Per hoc et sacerdos est ipse, offerens ipse, et oblatio cuius rei sacramentum quotidian voluit esse ecclesiae sacrificiū Quae cum Himself capitis corpus sit seipsam per ipsum discit offer. That is:
In suche sorte was Chryst a priest, that he both offered the sacryfyce, and was the sacryfyce, of the which his doynge, he wylleth the sacryfyce that is dayly vsed in the Churche, to be a Sacrament, the which Churche beinge his body,
In such sort was Christ a priest, that he both offered the sacrifice, and was the sacrifice, of the which his doing, he willeth the sacrifice that is daily used in the Church, to be a Sacrament, the which Church being his body,
and he the heade of the Church, the Church hath nowe learned to offer her selfe by hym, by the whiche he meaneth, that as Chryst in his passion dyd both offer,
and he the head of the Church, the Church hath now learned to offer her self by him, by the which he means, that as Christ in his passion did both offer,
For lyke as the headde and the bodye maketh but one thynge, so the body of our sauyour Chryste, wherewith the Church is dayly fedde, being heade of the Church,
For like as the head and the body makes but one thing, so the body of our Saviour Christ, wherewith the Church is daily fed, being head of the Church,
But to returne vnto our purpose, this may be added to the diuersities of the sacryfyces of the olde and newe testament, that the olde were ordeyned by men that were mynysters, this by Chryste, eyther in hym selfe,
But to return unto our purpose, this may be added to the diversities of the Sacrifices of the old and new Testament, that the old were ordained by men that were Ministers, this by Christ, either in him self,
Furthermore concernynge the newe testament, ye knowe it to be the agrement made betwyxt Godde and vs, and therefore is the doctrine therof called Euan gelium, as one shulde say good tydynges.
Furthermore Concerning the new Testament, you know it to be the agreement made betwixt God and us, and Therefore is the Doctrine thereof called Evan gelium, as one should say good tidings.
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Howe be it, as I said these go so together, priestood, sacryfyce, and testamēt, that yf ye take away the sacryfyce, ye muste also denye the priesthod,
How be it, as I said these go so together, priesthood, sacrifice, and Testament, that if you take away the sacrifice, you must also deny the priesthood,
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Wherefore to teache that there is a priesthod, we muste fyrst proue that we haue a sacryfyce, the whiche is easy to be done yf ye wyll but call vnto your remembraunce that the sacryfyce is nothynge els but a dede or a worke which expresseth the couenaunt that god hath made vnto man,
Wherefore to teach that there is a priesthood, we must fyrst prove that we have a sacrifice, the which is easy to be done if you will but call unto your remembrance that the sacrifice is nothing Else but a deed or a work which Expresses the Covenant that god hath made unto man,
and that we that be the doers eyther in acte or in consent, be such as acknowledgeth the testament or couenaunt to be made vnto vs. Nowe then marke I pray you but what the couenant of god is to vs, wherin it is accomplyshed and fulfylled,
and that we that be the doers either in act or in consent, be such as acknowledgeth the Testament or Covenant to be made unto us Now then mark I pray you but what the Covenant of god is to us, wherein it is accomplished and fulfilled,
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For the testament, was it not that we shulde heare Chryste his sonne, and that then he wolde be pleased and at one ageyne with vs? For the tyme when this agremente was fully accomplyshed and made, who doubteth but that it was then,
For the Testament, was it not that we should hear Christ his son, and that then he would be pleased and At one again with us? For the time when this agreement was Fully accomplished and made, who doubteth but that it was then,
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when our sauyour suffered his most hytter passion for vs vpon the crosse? For as saynt Paule sayth, the blood of Chrystes crosse made a generall peace betwyxt God and al his creatures that be eyther in heuen or in earth.
when our Saviour suffered his most hytter passion for us upon the cross? For as saint Paul say, the blood of Christ's cross made a general peace betwixt God and all his creatures that be either in heaven or in earth.
then the consecration of the blessed sacrament in the remembraunce of his most precious death and passyon? When the priest appoynted to consecrate those blessed mysteries, callynge vnto hym the assystaunce of the holy ghoste (as saynte Denyce sayth) and resytynge the same wordes that Chryst our sauyour spake and wylled to be continually spoken in the celebration of these moste blessed mysteries.
then the consecration of the blessed sacrament in the remembrance of his most precious death and passion? When the priest appointed to consecrate those blessed Mysteres, calling unto him the assystaunce of the holy ghost (as faint Denyce say) and resytynge the same words that Christ our Saviour spoke and willed to be continually spoken in the celebration of these most blessed Mysteres.
and he accordynge to his office, fyrst consecrateth the host, and after sheweth you the body & blood of our sauyoure couered with the formes of breade & wyne, (bycause these miste ries ought not to be sene but of you that be faithful) whē I saye you do nowe as it were with your eyes se hym there, of whō it was saide, here him & I am pleased, and whē ye se the same body that was slayne, couered there vnder the fourme of breade,
and he according to his office, fyrst consecrateth the host, and After shows you the body & blood of our Saviour covered with the forms of bread & wine, (Because these mist rises ought not to be seen but of you that be faithful) when I say you do now as it were with your eyes see him there, of whom it was said, Here him & I am pleased, and when you see the same body that was slain, covered there under the Form of bread,
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or deuydynge of his blessed fleshe and blood in sunder? Thus haue ye by the celebration of this blessed sacrament these thre thynges euen as it were set before your eyes to be considered, fyrst that Chryst dyed for you, the cause why he dyed for you,
or deuydynge of his blessed Flesh and blood in sunder? Thus have you by the celebration of this blessed sacrament these Three things even as it were Set before your eyes to be considered, fyrst that Christ died for you, the cause why he died for you,
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and the maner howe he dyed for you, & thinke you not this worke then (good people) to be most worthy to be called a sacrifice that expresseth so playnely to vs these necessary poyntes of our saluation? Or do ye thinke that any worke of man may be cōpared with this, not onely for that it was institute & ordeyned of god,
and the manner how he died for you, & think you not this work then (good people) to be most worthy to be called a sacrifice that Expresses so plainly to us these necessary points of our salvation? Or do you think that any work of man may be compared with this, not only for that it was institute & ordained of god,
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but for that god who made the testamēt, & we to whō the testament is made, do here at the celebraciō of these blessed misteries mete together, he to performe and make good his promesse,
but for that god who made the Testament, & we to whom the Testament is made, do Here At the celebration of these blessed Mysteres meet together, he to perform and make good his promise,
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and we to aske the benefite of the same, the blessed body of our sauitour beinge as it were a pledge or toke ▪ betwyxte God and vs, that is, that he made the promesse,
and we to ask the benefit of the same, the blessed body of our sauitour being as it were a pledge or took ▪ betwixt God and us, that is, that he made the promise,
and as foloweth a lyttle after, art not thou then sayth he ashamed? art thou not afrayde? yea art not thou vtterly confounded, that hauynge this opportunitie wylt not labour to gette Gods mercy and fauour? Also in lyke maner doth saynt Augustine charge his dioceners with commynge to seruyce,
and as Followeth a little After, art not thou then say he ashamed? art thou not afraid? yea art not thou utterly confounded, that having this opportunity wilt not labour to get God's mercy and favour? Also in like manner does saint Augustine charge his dioceners with coming to service,
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and especially vpon the sondayes vnto masse, and there he sayth, that men ought of dutye to come vnto the Church vpon the sondayes and other holy dayes to all the seruyce,
and especially upon the Sundays unto mass, and there he say, that men ought of duty to come unto the Church upon the Sundays and other holy days to all the service,
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Adhuc quod detesta bilius est, quidam ad eccle siam venientes, non intrant, non intendunt precibus, non expectant cum silencio sanctarum missarum celebrationem.
Adhoc quod detesta bilius est, quidam ad eccle siam venientes, non intrant, non intendunt precibus, non expectant cum silencio sanctarum Masses celebrationem.
and placed in stede thereof this sacryfyce of his blessed body and blood, and that the Pascall lambe was a sacrifice the scripture is playne For say the not the scrypture playnely, that all the Israelites shulde offer vp the Pascall lambe at the euen tyde? and saythe not saynte Paule that Chryst was offered vp a passouer.
and placed in stead thereof this sacrifice of his blessed body and blood, and that the Pascal lamb was a sacrifice the scripture is plain For say thee not the scripture plainly, that all the Israelites should offer up the Pascal lamb At the even tIED? and say not faint Paul that Christ was offered up a passover.
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so this commynge in stede of the sacryfyce, is iustly named a sacryfyce. For as theyr passouer put them in remembraunce howe they were deliuered forth of Egypte,
so this coming in stead of the sacrifice, is justly nam a sacrifice. For as their passover put them in remembrance how they were Delivered forth of Egypt,
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Secondely the scripture that saith Melchisedech to haue byn a fygure in his priestehod, of our sauyour Chrystes priesthod, teacheth this to be a sacryfyce.
Secondly the scripture that Says Melchizedek to have been a figure in his priestehod, of our Saviour Christ's priesthood, Teaches this to be a sacrifice.
and what thynge in cleanenesse can be compared with the precious body and blood of our sauyour Chryst? Fourthly the wordes of our sauyours Chryst, sayinge do this in my remembraunce, teacheth that it is a sacryfyce, for as those workes and thynges were called sacryfyces, that dyd sygnyfye his deathe to come,
and what thing in cleanenesse can be compared with the precious body and blood of our Saviour Christ? Fourthly the words of our Saviors Christ, saying doe this in my remembrance, Teaches that it is a sacrifice, for as those works and things were called Sacrifices, that did signify his death to come,
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but saye that this is the sacryfyce that Christen men onely haue? And so comparynge our sacryfyce and theyrs together, sayth, that they coulde not drynke of the cuppe of our Lorde,
but say that this is the sacrifice that christian men only have? And so comparing our sacrifice and theirs together, say, that they could not drink of the cup of our Lord,
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But then ye wyll saye ageyne that the celebracion of these mysteries cōmonly called the sacrynge, is but one parte of the masse, truth it is, that the sacryfyce whiche Chryste lefte to be offered in his Church, is in dede but that part whiche we commonly call the sacrynge,
But then you will say again that the celebration of these Mysteres commonly called the sacring, is but one part of the mass, truth it is, that the sacrifice which Christ left to be offered in his Church, is in deed but that part which we commonly call the sacring,
or in his cote, or in his gowne, or in his robes, so is the celebracyon of these blessed mesteryes the offerynge of a sacryfyce, with what kynde of ceremonyes so euer they be mynystred,
or in his coat, or in his gown, or in his robes, so is the celebration of these blessed mesteryes the offering of a sacrifice, with what kind of ceremonies so ever they be ministered,
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bycause the prieste whom we cause there to consecrate or say masse, setteth them as pledges betwyxte God and vs, to wytnesse that he by theym is made oure God,
Because the priest whom we cause there to consecrate or say mass, sets them as pledges betwixt God and us, to witness that he by them is made our God,
VAni sunt omnes homines in quibus non subest selentia dei (that is) All the men be but vayne that wante the knowlege of god, these wordes of the wise man (good people) howe trewe they be, it shal be easely sene,
VAni sunt omnes homines in quibus non Subset Silentia dei (that is) All the men be but vain that want the knowledge of god, these words of the wise man (good people) how true they be, it shall be Easily seen,
This I say their confusion doth wel apere to those that readeth theyr workes, & serch with what vaine questiōs & disputaciōs theyr braines & heads were occupied:
This I say their confusion does well apere to those that readeth their works, & search with what vain questions & disputations their brains & Heads were occupied:
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Greate kynges & noble men for want of this knowledge, haue sodeinly come vnto confusion and shame, the whiche thing is to be sene not onely in thē of whom we rede in the scriptures,
Great Kings & noble men for want of this knowledge, have suddenly come unto confusion and shame, the which thing is to be seen not only in them of whom we rede in the Scriptures,
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& other bokes of histories, but the erperiēce also that we haue of certeine vngodli persōs in this our time doth most plainely set it before our eyes.
& other books of histories, but the erperience also that we have of certain ungodly Persons in this our time does most plainly Set it before our eyes.
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but that al vngodly persōs howe stronge so euer they be, be moste sone confounded by his or theyr strengthes? Where or whē haue ye sene but that the stoute mē, the strongest,
but that all ungodly Persons how strong so ever they be, be most soon confounded by his or their strength's? Where or when have you seen but that the stout men, the Strongest,
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yea howe seldome do ye se that such lacke wounded or maimes? & how fewe of thē dieth peaceably in theyr beds, who knoweth not that the rich man is al his lyfe troubled in the getting, keping,
yea how seldom do you see that such lack wounded or maims? & how few of them Dieth peaceably in their Beds, who Knoweth not that the rich man is all his life troubled in the getting, keeping,
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and brynge both the body whereunto she is as••••te or ioyned, and all the thynges that the body med 〈 ◊ 〉 with, out of order, wherof commeth all the confu•••• and miserie that is in this worlde.
and bring both the body whereunto she is as••••te or joined, and all the things that the body med 〈 ◊ 〉 with, out of order, whereof comes all the confu•••• and misery that is in this world.
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For what other science where that teacheth such thynges as this dothe, that is 〈 ◊ 〉 say, which teacheth what god is, what the Angels be, that the sowle of man is,
For what other science where that Teaches such things as this doth, that is 〈 ◊ 〉 say, which Teaches what god is, what the Angels be, that the soul of man is,
And what scolers are more happy thē they that do lerne these thinges and what other science can make the scolers & learners her of most rychely and euerlastyngely to lyue in heauen but this:
And what Scholars Are more happy them they that do Learn these things and what other science can make the Scholars & learners her of most richly and everlastingly to live in heaven but this:
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this out knowledge, which is fayth, is vtterly decayde amōgst vs, for as saint Paule sayth, Qui vult accedere ad deū, primo oportet credere deū esse that is, that he which wyll come to God, muste come by fayth.
this out knowledge, which is faith, is utterly decayde amongst us, for as saint Paul say, Qui vult accedere ad deū, primo oportet Believe deū esse that is, that he which will come to God, must come by faith.
& yet amongst vs so piteously decayed, I shall exhort you as ye do tender the health both of your bodyes & sowles, that you prepare your selues most earnestly to lerne it,
& yet among us so piteously decayed, I shall exhort you as you do tender the health both of your bodies & Souls, that you prepare your selves most earnestly to Learn it,
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And as this is of al sciēces the chiefest, so it requyreth scolers that shalbe moste laborious and diligent, to the intent thē that this heuenly knowlege may be the better opened vnto you, I wyll shewe you fyrst what fayth is,
And as this is of all sciences the chiefest, so it requireth Scholars that shall most laborious and diligent, to the intent them that this heavenly knowledge may be the better opened unto you, I will show you fyrst what faith is,
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that is to say, fayth is the cause why we trustinge in the promyses of God, are content to beare all aduersitie, to do all dueties, hopynge thereby to be rewarded of God.
that is to say, faith is the cause why we trusting in the promises of God, Are content to bear all adversity, to do all duties, hoping thereby to be rewarded of God.
As for example, the knowledge which we haue of God, his Angels, and of heauen: Also of the deuyll, hell, and the paynes that be there, lykewyse of oure sowles,
As for Exampl, the knowledge which we have of God, his Angels, and of heaven: Also of the Devil, hell, and the pains that be there, likewise of our Souls,
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Fayth, I say is the very ground and foundacion whereuppon all mans knowledge is buylded, in the contemplacion of all these so greate and weyghty matters,
Faith, I say is the very ground and Foundation whereupon all men knowledge is builded, in the contemplation of all these so great and weighty matters,
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& that is iust, honest, & trewe that man may safely & with out daunger beleue and credyte, the partie teachynge these thynges to hym, the which matter (that is) the reporte of thynges vnknowen, that it maye be the better perceaued, I shall desyre you to marke three thynges, which be these.
& that is just, honest, & true that man may safely & with out danger believe and credit, the party teaching these things to him, the which matter (that is) the report of things unknown, that it may be the better perceived, I shall desire you to mark three things, which be these.
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For the fyrst, it is most certeyne that God is only the reporter, or some such as are purposely sent of hym, to make the report accordyng as we rede god to haue reported to Adam & Eue in Paradice, the great miserie that they shuld be in, if they shuld eate of the apple.
For the fyrst, it is most certain that God is only the reporter, or Some such as Are purposely sent of him, to make the report according as we rede god to have reported to Adam & Eue in Paradise, the great misery that they should be in, if they should eat of the apple.
Vnto Noyhe reported that Gods iustyce was prouoked to punyshe the world for sinne, and that he yet and his housholde shulde be saued in an Arke, to Abraham he made report why the cities were to be destroyed, and howe that all people shulde be blessed in his seede,
Unto Noise reported that God's Justice was provoked to Punish the world for sin, and that he yet and his household should be saved in an Ark, to Abraham he made report why the cities were to be destroyed, and how that all people should be blessed in his seed,
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and bycause I wolde not be longe, dyd not our sauyour beinge God preache the gospel? & dyd not the father report that Christ was his derely beloued so, did not our sauiour say, that it shuld not be his Apostles that shuld speke,
and Because I would not be long, did not our Saviour being God preach the gospel? & did not the father report that christ was his dearly Beloved so, did not our Saviour say, that it should not be his Apostles that should speak,
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vnto you do not all the prophetes saye Hec dicet dominus, thus sayth our Lord, of the which al & many mo textes that myght be gathered, it doth most euidently apeare that god is the reporter,
unto you do not all the Prophets say Hec dicet dominus, thus say our Lord, of the which all & many more texts that might be gathered, it does most evidently appear that god is the reporter,
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and lerned in his worde and therfore doth his worde remayne, bycause that the thinges that he reporteth myght be alwayes in a redinesse, whē men shulde or wolde learne and knowe theym:
and learned in his word and Therefore does his word remain, Because that the things that he Reporteth might be always in a readiness, when men should or would Learn and know them:
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and ordinaunces to prepare and ieade man towardes his redemption, the which all had byn moste incredible yf any other shulde haue reported them but God.
and ordinances to prepare and ieade man towards his redemption, the which all had been most incredible if any other should have reported them but God.
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nowe is it euidente howe trewe he is that made the reporte, touchynge the thynges that were taught at the tyme or about the tyme of our redemption, they were so ioyfull that the reportynge of them was called the gospel,
now is it evident how true he is that made the report, touching the things that were taught At the time or about the time of our redemption, they were so joyful that the reporting of them was called the gospel,
& the ioyful libertie that they shulde be restored vnto, made the faythfull hartes to reioyce, concerning the thynges that be reported in the gospell, some prepareth vs towardes god,
& the joyful liberty that they should be restored unto, made the faithful hearts to rejoice, Concerning the things that be reported in the gospel, Some Prepareth us towards god,
for the faythlesse do terme it smurrynge, in the reproche of the blessed sacrament, but we knowe that then we receaue the grace of the holy ghost, which soupleth our sowles to resist the deuyll,
for the faithless do term it smurrynge, in the reproach of the blessed sacrament, but we know that then we receive the grace of the holy ghost, which soupleth our Souls to resist the Devil,
There be other thinges that be reported to vs when we thus (as I haue sayde) are receaued and admytted vnto God, of the whiche, some do belonge to our duties to be done,
There be other things that be reported to us when we thus (as I have said) Are received and admitted unto God, of the which, Some do belong to our duties to be done,
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alas what comparacion is there betwixt those, and these? but ageyne nowe to the scholers, who seith not howe obedient they shulde be to suche a master:
alas what comparation is there betwixt those, and these? but again now to the Scholars, who Saith not how obedient they should be to such a master:
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O howe ought we to obeye hym with all the power of our sowles, with all the sences and partes of our bodyes, with all oure goodes and worldely substaunce.
Oh how ought we to obey him with all the power of our Souls, with all the Senses and parts of our bodies, with all our goods and worldly substance.
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Also thus dyd he subdue his reason and senses (which sayde that he and his wyfe beinge old, shuld haue no chylde) vnto God reportynge that he shulde haue one.
Also thus did he subdue his reason and Senses (which said that he and his wife being old, should have no child) unto God reporting that he should have one.
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In lyke maner dyd saynt Peter subdue his reason and sences to the reporte of God the father, sayinge by our sauioure, this is my welbeloued sonne. &c. Or els if he shulde haue byn taught by fleshe and blood as the Iewes were, he shulde haue knowen Chryst onely to haue be the sonne of our Lady and Ioseph, as the Iewes dyd.
In like manner did saint Peter subdue his reason and Senses to the report of God the father, saying by our Saviour, this is my well-beloved son. etc. Or Else if he should have been taught by Flesh and blood as the Iewes were, he should have known Christ only to have be the son of our Lady and Ioseph, as the Iewes did.
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Furthermore at the tyme whē Chryst sayde vnto his disciples, and to the Iewes, that his blessed fleshe was to be eaten, then dyd the Iewes prefer reason before the report of our sauyoure,
Furthermore At the time when Christ said unto his Disciples, and to the Iewes, that his blessed Flesh was to be eaten, then did the Iewes prefer reason before the report of our Saviour,
as one shulde say, thoughe we by our sences and reason, do not knowe howe thy fleshe muste be eaten (for then the institution of the blessed sacramēt was to them vnknowen) yet be we moste sure that thy worde can not be but trewe.
as one should say, though we by our Senses and reason, do not know how thy Flesh must be eaten (for then the Institution of the blessed sacrament was to them unknown) yet be we most sure that thy word can not be but true.
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For lyke as our youth is loth to leaue their sensual pleasure and to obeye the instructions of theyr elders, that they myght learne cunnynge and knowledge:
For like as our youth is loath to leave their sensual pleasure and to obey the instructions of their Elders, that they might Learn cunning and knowledge:
so harde is it for vs that be fleshely, to forsake our reason and sences, and to imbrace with al humilitie and obedience, the sayinge and lesson of almyghty God.
so harden is it for us that be fleshly, to forsake our reason and Senses, and to embrace with all humility and Obedience, the saying and Lesson of almighty God.
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Ageyne here is to be sene what reuerence they that be faythful do gyue vnto god, that so offer them selues vnto god, that they wyll suffer them selues not to be taught any further by theyr reason,
Again Here is to be seen what Reverence they that be faithful do gyve unto god, that so offer them selves unto god, that they will suffer them selves not to be taught any further by their reason,
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Nowe thē to come vnto the seconde parte of our purpose (that is to teache the vse of our faythe) that is verye well declared in the fyrst article of our Crede, where we say that we beleue in god the father, and so forth:
Now them to come unto the seconde part of our purpose (that is to teach the use of our faith) that is very well declared in the fyrst article of our Crede, where we say that we believe in god the father, and so forth:
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the whiche is as saynte Augustine sayth, thorowe fayth so to cleaue vnto god, that we knowe hym to be so necessarye a helper, that without hym we can do nothynge that good is.
the which is as faint Augustine say, thorough faith so to cleave unto god, that we know him to be so necessary a helper, that without him we can do nothing that good is.
but by the holy ghost, this is our wekenesse, and the onely helpe of god is in dede a remedy to the same, the which was so well knowen to the prophet Dauyd, that he letted not to say vnto God, thou (sayth he) hast holden me by the ryght hande,
but by the holy ghost, this is our wekenesse, and the only help of god is in deed a remedy to the same, the which was so well known to the Prophet David, that he letted not to say unto God, thou (say he) haste held me by the right hand,
Saynt Peter in lyke maner consideringe howe needefull it was thus thorowe fayth to be ioyned vnto god, byddeth that we shulde be as chyldren that were newe borne, desyryng that is resonable,
Saint Peter in like manner considering how needful it was thus thorough faith to be joined unto god, biddeth that we should be as children that were new born, desiring that is reasonable,
and that is voyde of crafte and deceyte, in the which exhortacion of saint Peter (most dere brethrene) callynge vs by the name of chryldren that be lately borne, is most plainely declared and set before our eyes what it is to beleue in god, which is sayth he, to behaue our selfe towardes god,
and that is void of craft and deceit, in the which exhortation of saint Peter (most dear brethren) calling us by the name of chryldren that be lately born, is most plainly declared and Set before our eyes what it is to believe in god, which is say he, to behave our self towards god,
as suckynge babyes do behaue them selues towardes theyr parentes, in the which it is not onely to be sene, that as the parentes be necessarye for the chyldren, whyles they be yet infantes:
as sucking babies do behave them selves towards their Parents, in the which it is not only to be seen, that as the Parents be necessary for the children, whiles they be yet Infants:
First so to beleue his parentes, that the infante knoweth nothynge, neyther can he call any thynge by any other name then his parentes do teache him, in so much that yf the parentes wolde teache their infantes that a shepe were to be called an oxe,
First so to believe his Parents, that the infant Knoweth nothing, neither can he call any thing by any other name then his Parents do teach him, in so much that if the Parents would teach their Infants that a sheep were to be called an ox,
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and a horse a shepe & so forth, chaunge the name of the thynges, and not suffer the childe to here them called by any other names, the child I saye wolde call all the thynges by the same names that he hereth his parentes call them by:
and a horse a sheep & so forth, change the name of the things, and not suffer the child to hear them called by any other names, the child I say would call all the things by the same names that he heareth his Parents call them by:
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vnto the teachynge of our heauenly father almighty God, where vnto he moueth vs, in that he biddeth vs to be renewed in the sence of our vnderstandynge.
unto the teaching of our heavenly father almighty God, where unto he moves us, in that he bids us to be renewed in the sense of our understanding.
For we shulde say with the prophet Dauyd, Tu es qui extraxisti me de vētre matris mee, spes mea ab vberibus matris mee, in te periect us sum ex vtero, that is.
For we should say with the Prophet David, Tu es qui extraxisti me de vētre matris me, spes mea ab vberibus matris me, in to periect us sum ex vtero, that is.
and frome the wombe was I cast vnto thee, and for the lyke purpose (that is, that we shulde craue vpon hym as chyldren do at or of theyr parentes) he sayth, verely I say vnto you, what so euer thynge ye shall aske of my father in my name, he wyll gyue it to you,
and from the womb was I cast unto thee, and for the like purpose (that is, that we should crave upon him as children do At or of their Parents) he say, verily I say unto you, what so ever thing you shall ask of my father in my name, he will gyve it to you,
also aske and ye shall receaue, seke and ye shall fynde. &c. Further to encorage vs the rather to aske as chyldren, of oure heauenly father, he sheweth howe redy he is to heare,
also ask and you shall receive, seek and you shall find. etc. Further to encourage us the rather to ask as children, of our heavenly father, he shows how ready he is to hear,
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and to giue the thynges to vs that we aske, sayinge, whiche of you beinge demaunded of his childe to gyue breade to his chyld, wyl giue a stone? & so according that our heuenly father wyl much soner then any carnall father, gyue the thynges to vs that be necessarye for vs. Here then may we lerne good brethren, fyrst our dignitie, whiche is, that we wretches be admytted by prayer not only to speke with god,
and to give the things to us that we ask, saying, which of you being demanded of his child to gyve bread to his child, will give a stone? & so according that our heavenly father will much sooner then any carnal father, gyve the things to us that be necessary for us Here then may we Learn good brothers, fyrst our dignity, which is, that we wretches be admitted by prayer not only to speak with god,
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O howe blessed an estate is this? O the comfort that is thus in prayer to be sought & found? A poore begger that can not be suffered to speke with a temporal prince shalbe so easely admytted to speke with hym that is the prince of all princes:
O how blessed an estate is this? O the Comfort that is thus in prayer to be sought & found? A poor beggar that can not be suffered to speak with a temporal Prince shall so Easily admitted to speak with him that is the Prince of all Princes:
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The thyrde is, howe holsome some myght these thynges be trowe you that are gyuen to vs of this wyse and louynge father? And contrarywyse howe daungerous and perylous be the thynges that be geuen to vs by the deuyll of couetousnes, by the deuyll of flattery,
The Third is, how wholesome Some might these things be trow you that Are given to us of this wise and loving father? And contrariwise how dangerous and perilous be the things that be given to us by the Devil of covetousness, by the Devil of flattery,
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Is this my brethrene to beleue? is this to beleue in god? is this the token of one that wyll be reformed by god? or is it not rather the token of one that wolde fyght with god:
Is this my brethren to believe? is this to believe in god? is this the token of one that will be reformed by god? or is it not rather the token of one that would fight with god:
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that as simple children do knowe no person but hym and all thynges by hym. The seconde is, that as the chylde hangeth altogether vpon the prouysion of his parentes,
that as simple children do know no person but him and all things by him. The seconde is, that as the child hangs altogether upon the prouysion of his Parents,
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and of the lawe, to commyt Idolatry, and as he after in the tyme of grace hath caused no smal number of such as hath borne the name of Chrysten men, to be heretickes,
and of the law, to commit Idolatry, and as he After in the time of grace hath caused no small number of such as hath born the name of Christen men, to be Heretics,
And therefore byddeth saynte Paule, the Corinthians to take heede that they be not deceaued by the deuyll, whose mischeuous thoughtes and imaginacions was not vnknowen,
And Therefore biddeth faint Paul, the Corinthians to take heed that they be not deceived by the Devil, whose mischievous thoughts and Imaginations was not unknown,
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and that seith before his eyes men that dyd drynke thereof to be poysoned, that wyll yet without all respectes to be had, other to his physition that monysshe the hym,
and that Saith before his eyes men that did drink thereof to be poisoned, that will yet without all respects to be had, other to his Physician that monish thee him,
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but howe then thynke you that we beinge but as babyes, and Gods suckynge chyldren, can be able to auoyde suche cruell daunger of that mischeuous beaste the deuyll? Verely if ye lyste to knowe it:
but how then think you that we being but as babies, and God's sucking children, can be able to avoid such cruel danger of that mischievous beast the Devil? Verily if you list to know it:
For the keper of this house is so stronge, that it is vnpossible that there shuld come any stronger that shalbe able to ouercome hym, and to spoyle his house.
For the keeper of this house is so strong, that it is unpossible that there should come any Stronger that shall able to overcome him, and to spoil his house.
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They that remayne in this house, are so suer not to be deceaued with any damnable error, that they haue the spirite of all truth to theyr scholemaster, this house is fre from error and heriticall blyndnes, that saynt Paule calleth it the pyller and the stay of truth.
They that remain in this house, Are so sure not to be deceived with any damnable error, that they have the Spirit of all truth to their Schoolmaster, this house is from from error and heriticall blindness, that saint Paul calls it the pyller and the stay of truth.
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and yet be, that euery man saythe that he beleueth the Catholyke Churche, and that euery man is bounde in the peine of dampnation, to reteyne and kepe the Catholyke fayth. &c. Howe be it the deuyll our enemye ceasseth not to perswade men to thynke, that this howse of god is onely frequented and occupyed of and by them that be good.
and yet be, that every man say that he Believeth the Catholic Church, and that every man is bound in the peine of damnation, to retain and keep the Catholic faith. etc. How be it the Devil our enemy ceaseth not to persuade men to think, that this house of god is only frequented and ocupied of and by them that be good.
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And our sauiour sayth, that it is lyke to a net that catcheth both good fyshes and bad, the which shalbe suffered to continue together vntyl it shalbe giuen in commaundement to the Angels at the ende of the worlde, to deuyde the euyll from the good:
And our Saviour say, that it is like to a net that Catches both good fishes and bad, the which shall suffered to continue together until it shall given in Commandment to the Angels At the end of the world, to divide the evil from the good:
so that this doubt aboue mencioned, is nothynge els but a craft and a sleyght of our gostly enemie the deuyll, vsed to the intent and purpose, that we myght (as I sayde) forget to knowe and deserne our fathers house.
so that this doubt above mentioned, is nothing Else but a craft and a sleight of our ghostly enemy the Devil, used to the intent and purpose, that we might (as I said) forget to know and deserne our Father's house.
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and he biddeth that for the redresse of such matters as be betwyxt thy neyghbour & the, that thou shuldest apeale to the church, & there thou must (in peyne to be cast clene out of his fauour) obey and abyde the determinacion of the Church, the which were altogether spoken in vaine yf the Church coulde not be knowen.
and he bids that for the redress of such matters as be betwixt thy neighbour & thee, that thou Shouldst apeale to the Church, & there thou must (in pain to be cast clean out of his favour) obey and abide the determination of the Church, the which were altogether spoken in vain if the Church could not be known.
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howe be it, yf the deuyll shulde set vp a thousande houses, as he hath sette vp manye alredy, to resemble so our fathers house, that we shulde not be able to deserne it from thē:
how be it, if the Devil should Set up a thousande houses, as he hath Set up many already, to resemble so our Father's house, that we should not be able to deserne it from them:
Fyrste ye shall vnderstande that the house of our father was fyrst built, & that the deuils buildinges be but counterfeite and forged to some similitude of our fathers house:
First you shall understand that the house of our father was fyrst built, & that the Devils buildings be but counterfeit and forged to Some similitude of our Father's house:
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and that they flee and run away when they here a stranger, which is as much to saye, that the trewe Chrysten men must kepe and reteyne such doctrine as they haue byn accustomed vnto,
and that they flee and run away when they Here a stranger, which is as much to say, that the true Christen men must keep and retain such Doctrine as they have been accustomed unto,
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For as the holy prophet Dauyd dyd prophesie of it, before the voyces of his blessed Apostles, whose diligence he dyd vse in buyldinge of his house, went thorowe the whole world,
For as the holy Prophet David did prophesy of it, before the voices of his blessed Apostles, whose diligence he did use in building of his house, went thorough the Whole world,
And saynt Paule doth moste sharpely rebuke the Corinthians for that they suffered the deuyll to begyn his buyldynge with them, and therfore he byddeth them consyder yf the worde of god went no farther but to them,
And saint Paul does most sharply rebuke the Corinthians for that they suffered the Devil to begin his building with them, and Therefore he biddeth them Consider if the word of god went no farther but to them,
and remayned only with them, doynge them to vnderstande thereby, that they shulde not suffer them selues to be deuyded frome the residue of the worlde, that had receaued and kepte the gospell so well as they dyd,
and remained only with them, doing them to understand thereby, that they should not suffer them selves to be divided from the residue of the world, that had received and kept the gospel so well as they did,
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so do we knowe by the same, where the Church is, that is amongst all nations, hauynge her beginninge at Ierusalem, wherby we be monyshed of the strength of our father, who hath subdued the whole worlde to his obedience.
so do we know by the same, where the Church is, that is among all Nations, having her begin At Ierusalem, whereby we be monished of the strength of our father, who hath subdued the Whole world to his Obedience.
Also we may se the wekenes of the deuyll, who in buyldynge of his heresies is so weke, that he lyke a chiefe starteth vp nowe in this corner of the worlde,
Also we may see the weakens of the Devil, who in building of his heresies is so Week, that he like a chief starts up now in this corner of the world,
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The thyrde thynge that the house of god is knowen by, from the house of the deuyll, is the consente, the agreement and vnitie of fayth that is in Gods house.
The Third thing that the house of god is known by, from the house of the Devil, is the consent, the agreement and unity of faith that is in God's house.
and in anther place he sayth, Beholde howe pleasaunte a thynge it is for brethrene to dwell together, and in the Actes of the Apostles we rede, that they that were admitted fyrst to this house, were cousentynge altogether in the temple.
and in anther place he say, Behold how pleasant a thing it is for brethren to dwell together, and in the Acts of the Apostles we rede, that they that were admitted fyrst to this house, were cousentynge altogether in the temple.
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And saynt Paule wyllynge the Ephesyans to reteyne and kepe the same vnitie of fayth, sayth to the Ephesynns, that as there is one Lorde, and one baptisme:
And saint Paul willing the Ephesians to retain and keep the same unity of faith, say to the Ephesians, that as there is one Lord, and one Baptism:
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Also for this vnitie to be the better meynteyned in his house, which is the Churche, lyke as God hath placed the members of the body in a most decent and necessary order,
Also for this unity to be the better meynteyned in his house, which is the Church, like as God hath placed the members of the body in a most decent and necessary order,
secondely by the largenesse, or vniuersalnesse, and thyrdely by consent and vnitie. But here peraduenture some wyll saye that yf I shulde measure the Churche by vniuersalnes,
Secondly by the largeness, or universalness, and Thirdly by consent and unity. But Here Peradventure Some will say that if I should measure the Church by vniuersalnes,
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or largenes, then shall the Turkes religion be the Churche, for that is most vniuersall. And yf I say that the Churche shalbe deserned by the consente of the doctoures,
or largeness, then shall the Turkes Religion be the Church, for that is most universal. And if I say that the Church shall deserned by the consent of the Doctors,
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To the fyrste I aunswere, that when I say that the church of Christ may be knowen by the vniuersalnes of her place in the worlde, I do not say so to make thereby any difference betwyxte the Turkes religion and Chryste,
To the First I answer, that when I say that the Church of christ may be known by the vniuersalnes of her place in the world, I do not say so to make thereby any difference betwixt the Turkes Religion and Christ,
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for that were altogether in vayne, seinge that the Turkes do not chalenge any parte or tytle of Chryste to them, that men shulde nede to make notes to deserne the Turkes and Chrystes religion in sunder:
for that were altogether in vain, sing that the Turkes do not challenge any part or title of Christ to them, that men should need to make notes to deserne the Turkes and Christ's Religion in sunder:
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For where the catholyke powers sometymes discentynge amongst them selues in matter of no great portion, do charitably without condempnynge eyther of other,
For where the catholic Powers sometimes discentynge among them selves in matter of no great portion, do charitably without condemning either of other,
the heretyckes doo playne the contrary, deuidynge them selues from the heade and members, & drawyng other to theyr partes, eche of them condempnynge other.
the heretyckes do plain the contrary, dividing them selves from the head and members, & drawing other to their parts, eke of them condemning other.
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yet that whereupon they all do agree must nedes be most true, for without the especial grace of the holy ghost (who is always there where men be gethered together in Chrystes name) it were vnpossible that so many men of learnynge,
yet that whereupon they all do agree must needs be most true, for without the especial grace of the holy ghost (who is always there where men be gathered together in Christ's name) it were unpossible that so many men of learning,
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Also I haue tolde you howe you muste vse it, that is, ye must in such sorte beleue in God the teacher of it, that ye must be as chyldren that knoweth nothyng but him,
Also I have told you how you must use it, that is, you must in such sort believe in God the teacher of it, that you must be as children that Knoweth nothing but him,
Thyrdly, I haue shewed you howe nedefull it is to beware, & to take hede of the ghostly enemy the deuyl that he deceaue not the simplicitie of your fayth,
Thirdly, I have showed you how needful it is to beware, & to take heed of the ghostly enemy the Devil that he deceive not the simplicity of your faith,
And ageynste whome do we feyght trowe ye? Verely sayth saynt Paule our feyght is not ageynste ūeshe and blood, but ageynste the foule and myghty fiendes of hell,
And against whom do we feyght trow you? Verily say saint Paul our feyght is not against uneshe and blood, but against the foul and mighty fiends of hell,
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O howe terrible is that place, where there is no comfort to be founde? O howe greuous are those tormētes, where not one ioynt of our bodies or sowles shal be free? Do ye knowe what peyne it is to haue but one sore fynger? What is it then to haue al the body & sowle enwrapped in the endelesse sorowe and wo.
O how terrible is that place, where there is no Comfort to be found? O how grievous Are those torments, where not one joint of our bodies or Souls shall be free? Do you know what pain it is to have but one soar finger? What is it then to have all the body & soul enwrapped in the endless sorrow and woe.
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Do ye not se what preparaunce men vse to make, when they wyll feyght ageynst theyr temporall enemies? And shall not we do it much more in this battel with our ghostly enemies? Is there not greater danger in this, then in that.
Do you not see what preparaunce men use to make, when they will feyght against their temporal enemies? And shall not we do it much more in this battle with our ghostly enemies? Is there not greater danger in this, then in that.
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But howe then can we kepe our araye yf we haue no capytayne? Do ye not se that it is necessary in an army that he whiche is the chiefeteyne do appoynte some liefetenaunt by whose authoritie the souldiers maye be set in theyr aray,
But how then can we keep our array if we have no captain? Do you not see that it is necessary in an army that he which is the chiefeteyne do appoint Some Lieutenant by whose Authority the Soldiers may be Set in their array,
Euen so good people, it is necessary in the Church of God to haue heades and rulers, to kepe vs in an order whyles we feyght ageinst the deuyll, that when so euer the deuyll shall labour eyther by vicious behauour to brynge vs in a damnable condicion of lyuynge,
Eve so good people, it is necessary in the Church of God to have Heads and Rulers, to keep us in an order whiles we feyght against the Devil, that when so ever the Devil shall labour either by vicious behaviour to bring us in a damnable condition of living,
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We se nowe howe true it is that Salomon sayth, Vbi non est gubernator corruit ciuitas, that is to say, where there is no gouernour the cytie decayeth, seinge therfore both the swarmes of vyce and of opinions, that hath ouerwhelmed this region, which was before such confusion) one of the welthyeste regions in Chrystendome.
We see now how true it is that Solomon say, Vbi non est gubernator Corruit Cities, that is to say, where there is no governor the City decayeth, sing Therefore both the swarms of vice and of opinions, that hath overwhelmed this region, which was before such confusion) one of the welthyeste regions in Christendom.
and therfore must haue a spirituall head, and seinge we knowe nowe by experience (at the lest suche as haue regarde to god and to heauen) the euyls that ensue vpon our aray or order beinge broken,
and Therefore must have a spiritual head, and sing we know now by experience (At the lest such as have regard to god and to heaven) the evils that ensue upon our array or order being broken,
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At our first enterynge or goinge towardes this great and weyghty matter, I shall desyre you and charge you also in gods behalfe, that ye put from you the vayne opinion,
At our First entering or going towards this great and weighty matter, I shall desire you and charge you also in God's behalf, that you put from you the vain opinion,
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For there is no such fortune or ward in dede, but all thynges are ruled and disposed by god, in so much that Chryst our sauyour sayth, that not one sparrowe falleth into the fowlers net but by Gods appoyntment, much more then be the diuersities of mans callynge of God.
For there is no such fortune or ward in deed, but all things Are ruled and disposed by god, in so much that Christ our Saviour say, that not one sparrow falls into the fowlers net but by God's appointment, much more then be the diversities of men calling of God.
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Further where some do attribute the lucke that men haue, to the starres that men be borne vnder, god teacheth the contrary by the prophesye of the holy woman Anna,
Further where Some do attribute the luck that men have, to the Stars that men be born under, god Teaches the contrary by the prophesy of the holy woman Anna,
and sayth, Dominus pauperum facit, et ditat, humiliat, et subleuat, de stercore erigens paupetem vt solium gloriae teneat, that is, the Lord maketh poore,
and say, Dominus Pauperum facit, et ditat, humiliat, et subleuat, de stercore erigens paupetem vt solium Glory Tenet, that is, the Lord makes poor,
For the holye Patryarche Job saythe, Propter peccata populi facit regnarey pocritam, that is, for the sinnes of the people, he hath made the Ipocrite to rule.
For the holy Patriarch Job say, Propter Peccata People facit regnarey pocritam, that is, for the Sins of the people, he hath made the Hypocrite to Rule.
But what other I pray you was it to sitte in Moyses seate, but that the same God that had fyrste placed Moyses for his tyme, placed the Pharyses for theyr time,
But what other I pray you was it to sit in Moses seat, but that the same God that had First placed Moses for his time, placed the Pharisees for their time,
how that the scripture sayth, that god fashioned man vppon the earth, by the which is vnderstande that mans body (the which man hath common to hym, with the beastes who be lykewyse made of the earth,
how that the scripture say, that god fashioned man upon the earth, by the which is understand that men body (the which man hath Common to him, with the beasts who be likewise made of the earth,
and feadeth vppon the earth and earthly thynges as man doth) yet (saythe the scripture) god did inspyre into man the sprite of life, by the which is ment that mans sowle came frome god hym selfe,
and feadeth upon the earth and earthly things as man does) yet (say the scripture) god did inspire into man the sprite of life, by the which is meant that men soul Come from god him self,
and we in all those thynges obedient vnto them, yea though it do appere to our losse and hynderaunce accordynge to the sayinge of saynt Peter who doth say, Obedite omni humanae creature propter deum, sine regi quasi precellenti sine duci tanquā abeo misso. &c. That is sayth saynt Peter.
and we in all those things obedient unto them, yea though it do appear to our loss and hindrance according to the saying of saint Peter who does say, Obey omni humanae creature propter God, sine King quasi precellenti sine Duci tanquā abeo Misso. etc. That is say saint Peter.
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For howe can they account for vs, yf we wyl not be ordered by them? And the same saynte Paule also sheweth howe and in what sort god doth appoint them, sayinge, that as the body is one,
For how can they account for us, if we will not be ordered by them? And the same faint Paul also shows how and in what sort god does appoint them, saying, that as the body is one,
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Se here I pray you good Chrysten people, howe the blessed Apoitle of Chryst cōmendeth to vs the holy sacrament of orders, he compareth the Churche to a body, in the creation of which body, who knoweth not, that at the fyrst there is no distinction of members,
See Here I pray you good Christen people, how the blessed Apostle of Christ commends to us the holy sacrament of order, he compareth the Church to a body, in the creation of which body, who Knoweth not, that At the fyrst there is no distinction of members,
This thynge good people, is not easely sene but of vs that be faythfull, and doth knowe that almyghty God (who doth in the creation of all thynges deuyde the partes of the sede or matter wherof he wolde make any thynge, in sortinge and in disposynge them into dyuers places, geueth dyuers gyftes, accordynge as the place requyreth, gyueth mē placed in dyuers romes, vertues,
This thing good people, is not Easily seen but of us that be faithful, and does know that almighty God (who does in the creation of all things divide the parts of the seed or matter whereof he would make any thing, in sorting and in disposing them into Diverse places, Giveth Diverse Gifts, according as the place requireth, gyveth men placed in Diverse Romes, Virtues,
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And therefore no marueyle good people, though our newe deuines and fleshely gospellers, can not vnderstande the mystery of gods doyng in this holy sacramēt of orders,
And Therefore no marvel good people, though our new Divines and fleshly Evangelists, can not understand the mystery of God's doing in this holy sacrament of order,
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for as they vse the scripture with no lesse vnreuerent talke, gestyng, yea with wreathyng of it accordyng vnto theyr fonde braynes and phansies then they wolde or myght do a tale of Robyn hood,
for as they use the scripture with no less unreverent talk, gesting, yea with wreathing of it according unto their fond brains and fancies then they would or might do a tale of Robyn hood,
and onely almyghty god the hygheste and aboue all other? Do ye not se in the firmamente dyuers bryghtnes to be in the starres, and yet the sonne to be the bryghtest of them al? Are there not degrees amongst the fowles:
and only almighty god the hygheste and above all other? Do you not see in the firmament Diverse brightness to be in the Stars, and yet the son to be the bryghtest of them all? are there not Degrees among the fowls:
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Do not the beastes one excell another, and are not they all vnder the Lyon? What shulde I speke of the Cranes when they flye, haue they net theyr Capitayne and guyde:
Do not the beasts one excel Another, and Are not they all under the lion? What should I speak of the Cranes when they fly, have they net their Captain and guide:
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Is there not alnongst the bees one master bee, vnto whome all the residue be obedient? In the bodyes both of man and beastes, is there not one principal part commonly called the head? And where haue ye sene any common wealth well gouerned where there hath not byn one heade? Euen so good Christen men and wouren hath god done and styl dothe appoynte one to be heade and gouernoure in his Church.
Is there not alnongst the Bees one master bee, unto whom all the residue be obedient? In the bodies both of man and beasts, is there not one principal part commonly called the head? And where have you seen any Common wealth well governed where there hath not been one head? Eve so good christian men and wouren hath god done and still doth appoint one to be head and governor in his Church.
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As fyrst to begyn at Aron, dyd not God appoynt hym alone for his tyme to be the heade and chiefe of all the Leuytes and priestes? when he was departed was not Eleazer appoynted the chiefe byshop ouer the rest? what shulde I nede to speake muche of this matter? Is it not euident euen vnto the commynge of oure sauyour Chryst, that the principalitie or hygh degree of priest hodde dyd styll continue,
As fyrst to begin At Aron, did not God appoint him alone for his time to be the head and chief of all the Levites and Priests? when he was departed was not Eleazar appointed the chief bishop over the rest? what should I need to speak much of this matter? Is it not evident even unto the coming of our Saviour Christ, that the principality or high degree of priest hod did still continue,
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and that there was always one aboue the al residue? Whē Chryst came, dyd not he make lyke diuersitie of his disciples? Dyd not he choose out of the whole number that folowed hym.
and that there was always one above the all residue? When Christ Come, did not he make like diversity of his Disciples? Did not he choose out of the Whole number that followed him.
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for they onely were suffered to se his glorious transfiguration? And may we not se that aboue them and all the residue Chryst to haue appoynted saynt Peter? Fyrste consider howe all the Euangelistes when they number the Apostles.
for they only were suffered to see his glorious transfiguration? And may we not see that above them and all the residue Christ to have appointed saint Peter? First Consider how all the Evangelists when they number the Apostles.
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But he denyed not to gyue it to such as desired it not, for he sayth, he that wyll be the greatest amongst you, must be seruaunt to the residue, by the which he sheweth both a superitorytie to be,
But he denied not to gyve it to such as desired it not, for he say, he that will be the greatest among you, must be servant to the residue, by the which he shows both a superitorytie to be,
Further when our sauyoure before his death taught to them the greate daunger that they shulde be in at his death, sayinge, that the deuyll desyced to syft them,
Further when our Saviour before his death taught to them the great danger that they should be in At his death, saying, that the Devil desyced to syft them,
euen as wheate is syfted in the ryddle, yet he sayde to Peter, that he hadde desyred god his father that Peters fayth shulde not quayle, and therfore bad hym that when he was conuerted, that he shulde cōfirme and stay the residue, whereby doth appere that Chryst dyd preferre Peter fyrst, in that he had a speciciall promesse that he shulde not shrynke,
even as wheat is syfted in the ryddle, yet he said to Peter, that he had desired god his father that Peter's faith should not quail, and Therefore bade him that when he was converted, that he should confirm and stay the residue, whereby does appear that Christ did prefer Peter fyrst, in that he had a speciciall promise that he should not shrink,
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Ageyne when Chryste was rysen from death, dyd he not commyte the whole charge of his Churche more presently to Peter then to the other? Why els shulde he say rather to Peter then to the other louest thou me, yea and that thryse at euery aunswere that Peter made affirminge that he loued Chryste, he commaundynge that he shulde feede.
Again when Christ was risen from death, did he not commyte the Whole charge of his Church more presently to Peter then to the other? Why Else should he say rather to Peter then to the other love thou me, yea and that thrice At every answer that Peter made affirming that he loved Christ, he commanding that he should feed.
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Nowe yf that Chryst dyd specially charge Peter with feedynge, yea both the sheepe, and also me thynketh that Chryst made Peter his especiall and chiefe shepherde.
Now if that Christ did specially charge Peter with feeding, yea both the sheep, and also me Thinketh that Christ made Peter his especial and chief shepherd.
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Moreouer in the Actes when Chryste called forth Peter fyrste to preache the gospell to the gentyles, dyd it not apere that Peter was the chiefest of the Apostles,
Moreover in the Acts when Christ called forth Peter First to preach the gospel to the Gentiles, did it not apere that Peter was the chiefest of the Apostles,
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and that it was done bycause the Apostles and Disciples shulde with the better wyll receaue the gentyles to the felowshyppe of the gospell, seinge hym to be made a preacher and a teacher to the gentyles that was chiefest amongst thē.
and that it was done Because the Apostles and Disciples should with the better will receive the Gentiles to the felowshyppe of the gospel, sing him to be made a preacher and a teacher to the Gentiles that was chiefest among them.
Ageyne when the apostles were altogether at the receauynge of the holy ghoste, and when the councell of the Apostles was fyrste gethered together at Ierusalem, dyd not Peter onely speake,
Again when the Apostles were altogether At the receiving of the holy ghost, and when the council of the Apostles was First gathered together At Ierusalem, did not Peter only speak,
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But here they myght se, yf they lyste to marke, the vse that is and alwayes hath bin in the Church concerning the sacrament of confirmation, which is in dede the geuynge of the holy ghoste, that Peter muste therefore be chiefe,
But Here they might see, if they list to mark, the use that is and always hath been in the Church Concerning the sacrament of confirmation, which is in deed the giving of the holy ghost, that Peter must Therefore be chief,
For where haue ye sene good people, any prieste inferiour to a byshoppe to minister confirmation vnto your thyldren? Then as confirmation belongethe to the thiefest of the priestes,
For where have you seen good people, any priest inferior to a bishop to minister confirmation unto your thyldren? Then as confirmation belongeth to the thiefest of the Priests,
And it apperteyneth playnely by saint Augustin in sundry places of his woorkes, and specially by his .75. question that he wryteth vpon the newe testament.
And it appertaineth plainly by saint Augustin in sundry places of his works, and specially by his.75. question that he writes upon the new Testament.
Supra Paetrum fundatur ecclesia, licet idipsum in alio loco super omnes Aposto los fiat, et cuncti claues regni accipierunt et ex eaquo super eos fortitudo solidatur, tamen propterea inter duodecim vnus eligatur, vt in capite constituto scisinatis tollatur occasio. That is to say.
Supra Patrum fundatur Church, licet idipsum in Alio loco super omnes Apostle los fiat, et Cuncti Claws Regni accipierunt et ex eaquo super eos fortitudo solidatur, tamen propterea inter duodecim vnus eligatur, vt in capite constituto scisinatis Tollatur Occasion. That is to say.
The Churche is founded vppon Peter, althoughe the same thynge is sayde to be done in another place, vpon al the Apostles and al they tooke the keyes of the kingdome,
The Church is founded upon Peter, although the same thing is said to be done in Another place, upon all the Apostles and all they took the keys of the Kingdom,
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and strength is fastened indifferently vpon all, yet therfore one must be chosen amongst the.xii. that in the head appoynted, the occasion of discorde may be taken away.
and strength is fastened indifferently upon all, yet Therefore one must be chosen among the xii that in the head appointed, the occasion of discord may be taken away.
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wherefore seinge we ought to haue a heade, and stande as muche neede of a heade as euer dyd they, all good men must thynke it of necessitie, that a heade we must haue.
Wherefore sing we ought to have a head, and stand as much need of a head as ever did they, all good men must think it of necessity, that a head we must have.
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Ageyne we say that ageinst the commynge of our sauyour Chryste, God had made Rome the heade of the worlde in all temporalties, vndoubtedly as it is to be thought,
Again we say that against the coming of our Saviour Christ, God had made Rome the head of the world in all Temporalities, undoubtedly as it is to be Thought,
And nowe when the Churche was to be spredde through the worlde, he hath chosen Rome as it is to be thought to be aboue the residue, which appeareth by two causes.
And now when the Church was to be spread through the world, he hath chosen Room as it is to be Thought to be above the residue, which appears by two Causes.
as it maye apere by the decree of Constantine, that moste godly and Christian Emperour, which is sette before the councell of Nyce, wherein he confesseth the see of Rome to be the chiefest see,
as it may apere by the Decree of Constantine, that most godly and Christian Emperor, which is Set before the council of Nyce, wherein he Confesses the see of Room to be the chiefest see,
In so muche that in the tyme of Constantius the Emperour it was layed to the charge of the Arryans (who had made to them selues a councell at Antioche) that they had broken the olde cannons and decrees of the Church, which dyd forbydde that any councell shulde be gathered,
In so much that in the time of Constantius the Emperor it was laid to the charge of the Arians (who had made to them selves a council At Antioch) that they had broken the old cannons and decrees of the Church, which did forbid that any council should be gathered,
and pretedyng that he did it to meinteine peace, saith that there was no cause for hym to feare the breache of peace in that matter hauynge the consent of the see of Rome on his parte, in the which Church the chiefe of the Apostolyke see dyd floryshe.
and pretedyng that he did it to meinteine peace, Says that there was no cause for him to Fear the breach of peace in that matter having the consent of the see of Room on his part, in the which Church the chief of the Apostolic see did flourish.
and rebukynge the Luciferaunce for theyr scysme doth saye also that there must be a certeyne principalitie or chiefety amongst priestes or els there shalbe as many scismes as there be priestes.
and rebuking the Luciferians for their Schism does say also that there must be a certain principality or chiefety among Priests or Else there shall as many Sicms as there be Priests.
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First in that we say that we beleue the catholike church, we say that we do beleue the Church that is vniuersall and generally spredde through the worlde, wherby we refuse all heresy and pryuate doctrine,
First in that we say that we believe the catholic Church, we say that we do believe the Church that is universal and generally spread through the world, whereby we refuse all heresy and private Doctrine,
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so doth he to those whō he promoteth by the sacramēt of orders, ye knowe why it is called a sacrament, ye se what order God doth obserue in all his workes,
so does he to those whom he promoteth by the sacrament of order, you know why it is called a sacrament, you see what order God does observe in all his works,
and that they haue theyr ende in one chiefe or ruler, ye se that it was apoynted before Chryst to haue one heade, it was so ordeyned by Christ and so ye se that it ought to continue.
and that they have their end in one chief or ruler, you see that it was appointed before Christ to have one head, it was so ordained by christ and so you see that it ought to continue.
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WAsshe your selues, and be ye cleane, take away the euilnes of your thoughtes forth of my sight, sayth almyghty god in his prophet Esay, by the whiche wordes (good people) we be taught, that as suche must be very comely and honest in theyr apparell, that shalbe much conuersaunt in the houses of noble men and princes,
Wash your selves, and be you clean, take away the evilness of your thoughts forth of my sighed, say almighty god in his Prophet Isaiah, by the which words (good people) we be taught, that as such must be very comely and honest in their apparel, that shall much conversant in the houses of noble men and Princes,
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More ouer he commeth so to vs, that he dwelleth in vs, Is it not then necessary for vs, to wasshe oure selues and to make our selues honest, that be thus continually waytynge vpon god,
More over he comes so to us, that he dwells in us, Is it not then necessary for us, to wash our selves and to make our selves honest, that be thus continually waiting upon god,
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and with what diligence then shulde we prepare our selues to apere before our master? But ye wyl say this is the delicatenesse and nysenes of men, in god there is no such nyse curtesy,
and with what diligence then should we prepare our selves to apere before our master? But you will say this is the delicateness and nysenes of men, in god there is no such nyse courtesy,
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Blessed be the cleane in harte for they shall se God, but that they whose hartes be fowle, shall not be suffered to come to goddes syght? And howe greuous thynkeye, wolde it be to one that had bin of the priuie chamber, to be shutte out of the kynges syght? And howe wolde it greue the chylde to be put forthe of his fathers presence? Therfore (good people) as he that is clenly wyl neure be without water,
Blessed be the clean in heart for they shall see God, but that they whose hearts be fowl, shall not be suffered to come to God's sight? And how grievous thynkeye, would it be to one that had been of the privy chamber, to be shut out of the Kings sight? And how would it grieve the child to be put forth of his Father's presence? Therefore (good people) as he that is cleanly will neure be without water,
Nowe then to the intent that ye maye the better make your selues to apere honest and cleane in the presence and syght of God, three thynges are necessary to be considered, of the which the fyrst is, to consider what euyll and mischiefe there is in sinne, from the which we must purge and dyght vs, the seconde is, to know who must purge & dyght vs,
Now then to the intent that you may the better make your selves to apere honest and clean in the presence and sight of God, three things Are necessary to be considered, of the which the fyrst is, to Consider what evil and mischief there is in sin, from the which we must purge and dyght us, the seconde is, to know who must purge & dyght us,
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The thyrde is howe we muste vse and behaue our selues towardes hym when he is aboute to purge and dyght vs. Fyrst then for the euylnesse of sinne, it is to be knowen that sinne doth so offende god,
The Third is how we must use and behave our selves towards him when he is about to purge and dyght us Fyrst then for the euylnesse of sin, it is to be known that sin does so offend god,
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and aboue all thynges to be feared, that maketh God, whom we in our prayers do call father, to shut vp his eares ageynst our prayers? Is there any chyld,
and above all things to be feared, that makes God, whom we in our Prayers do call father, to shut up his ears against our Prayers? Is there any child,
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That is, O Lorde haue I not hated those that thou hatest? haue not I waxed wanne with anger towardes thyne enemies? With a deadly hate haue I hated them,
That is, Oh Lord have I not hated those that thou Hatest? have not I waxed won with anger towards thine enemies? With a deadly hate have I hated them,
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and dyd destroy the Egipnans that were his enemies, the fyre which is a comfortable elemente to all men, dyd it not contrary to his owne nature (which is alway to ascende and to go vpwarde and to burne) came downe and burned the Sodomites.
and did destroy the Egyptians that were his enemies, the fire which is a comfortable element to all men, did it not contrary to his own nature (which is always to ascend and to go upward and to burn) Come down and burned the Sodomites.
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bycause that he contrary to gods commaundemente dyd eate and drynke there? Did not beares destroy the children that mocked Elizeus? And yet Dauyd beinge a chylde slewe both a beare and a Lyon.
Because that he contrary to God's Commandment did eat and drink there? Did not bears destroy the children that mocked Elisha? And yet David being a child slew both a bear and a lion.
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and that do take our sustenaunce away from vs, and yet dyd not they fede Helias in the wyldernesse? To be shorte, the plages that come by the tempestuousnes of the ayer, by the vnfrute fulnesse of the grounde, by myse, rattes and other vermine, are not all these tokens of gods wrath towarder man? And therefore of it may apere to come that God hath so plaged vs Englyshe men of late, bycause we haue offended hym in leauynge of oure catholyke and true fayth,
and that do take our sustenance away from us, and yet did not they fede Elias in the Wilderness? To be short, the plagues that come by the tempestuousnes of the air, by the unfruit fullness of the ground, by mouse, rats and other vermin, Are not all these tokens of God's wrath towarder man? And Therefore of it may apere to come that God hath so plagued us English men of late, Because we have offended him in leaving of our catholic and true faith,
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and in steede therof haue eubrased presumptuous reasonynge vpon his holy mysteries and faythlesse heresy. Furthermore sinne maketh vs seruauntes to the deuyll, for as saynte Iohn sayth. Qui peccat ex diabolo est.
and in steed thereof have eubrased presumptuous reasoning upon his holy Mysteres and faithless heresy. Furthermore sin makes us Servants to the Devil, for as faint John say. Qui peccat ex diabolo est.
Doth not our sauyour saye also, that he that committeth sinne, is the seruaunt of sinne? And what bondage is to be compared to that bondage whereby a man is made thral to the deuyll? Is the greate Turke to be compared to the deuyl? Or were it not better to be bounde to the Turke then to the deuyll? And why do we so much feare to be in bondage to the Turke or to any other tyranne, and so lyttle to the deuyl.
Does not our Saviour say also, that he that Committeth sin, is the servant of sin? And what bondage is to be compared to that bondage whereby a man is made thrall to the Devil? Is the great Turk to be compared to the Devil? Or were it not better to be bound to the Turk then to the Devil? And why do we so much Fear to be in bondage to the Turk or to any other tyrant, and so little to the Devil.
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But alas, yf the lyinge mouth be a murderer of the sowle, what murder and slaughter of sowles shall we thynke to be nowe amongst vs, that vse nothynge els almost but lying and disceite? And this is also brought in,
But alas, if the lying Mouth be a murderer of the soul, what murder and slaughter of Souls shall we think to be now among us, that use nothing Else almost but lying and disceite? And this is also brought in,
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And yet we that be so busye in preseruynge of goodes, and in meinteynynge of the bodely lyfe, which wyll once haue an ende whether we wyll or not, be euery daye occupyed in murderynge of sowles,
And yet we that be so busy in preserving of goods, and in meinteynynge of the bodily life, which will once have an end whither we will or not, be every day ocupied in murdering of Souls,
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But se here (good people) what is to be thought vpon other vyces? For if lyinge be such an heynous and peryllous thynge, what then is murder? what is oppression? what is thefte? what is whoredome,
But se Here (good people) what is to be Thought upon other vices? For if lying be such an heinous and perilous thing, what then is murder? what is oppression? what is theft? what is whoredom,
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and all other kyndes of vyces? what woundes thynke you that they make in mans sowle? Wherfore the euylland mischiefe the which is in sinne thus consydered, it foloweth nowe that we muste learne vnto whō we may seke for remedy, that is, who must clense vs frō it,
and all other Kinds of vices? what wounds think you that they make in men soul? Wherefore the euylland mischief the which is in sin thus considered, it Followeth now that we must Learn unto whom we may seek for remedy, that is, who must cleanse us from it,
yea that he doth offer him selfe vnto vs? Is not this a wonderous phisition that is both so able and so wyllynge? Shall not we worthely peryshe that wyll not seeke remedye nowe when we haue it so frely offered vnto vs? Then ye wyl aunswere that ye wolde go vnto god to be ryd from your sinnes,
yea that he does offer him self unto us? Is not this a wondrous Physician that is both so able and so willing? Shall not we worthily perish that will not seek remedy now when we have it so freely offered unto us? Then you will answer that you would go unto god to be rid from your Sins,
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but ye knowe not nowe where to fynde hym, especially seinge nowe that the Turkes, the Iewes, the Artians, the Lutherans, the Oecholampadians, the Anabaptistes, the Libertines,
but you know not now where to find him, especially sing now that the Turkes, the Iewes, the Artians, the Lutherans, the Anchorets, the Anabaptists, the Libertines,
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And least peraduēture ye might be deceaued by suche as do falsely chalenge to them selues the kyngedome of God, sayinge here or there is Chryst, he and his kyngedome beinge nothynge lesse then amongste thē, he shewed then to you who they be that hath the kingedome of god remaynynge amongst them,
And least Peradventure you might be deceived by such as do falsely challenge to them selves the Kingdom of God, saying Here or there is Christ, he and his Kingdom being nothing less then amongst them, he showed then to you who they be that hath the Kingdom of god remaining among them,
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so that these be the meke as children amongst whom remayneth the kingedome of god, and vnto whom also the holy ghost is promised to be theyr schole master.
so that these be the meek as children among whom remaineth the Kingdom of god, and unto whom also the holy ghost is promised to be their school master.
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and the common beliefe of the whole worlde, or els syfteth them in suche sorte, that where the heretyckes listeth there they must serue, and where they lyst not to recraue the authours or councels, there they must be refused.
and the Common belief of the Whole world, or Else syfteth them in such sort, that where the heretyckes lists there they must serve, and where they list not to recraue the Authors or Counsels, there they must be refused.
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Yea yf ye wyll come into this Church to seke Chryst (for ye can not seke him there except ye come into it) you must make your selues lowely and meke, for our sauyoure saythe, that excepte you do humble your selues as Chyldren, ye shall not enter into the kyngedome of heauen, ye muste also leaue your desyre to be teachers and resoners,
Yea if you will come into this Church to seek Christ (for you can not seek him there except you come into it) you must make your selves lowly and meek, for our Saviour say, that except you do humble your selves as Children, you shall not enter into the Kingdom of heaven, you must also leave your desire to be Teachers and resoners,
as of wynter, sommer, and such other lyke, and hathe so ordeyned mens habitacions and dwellynges, that if they wold but once grope for hym, they myght fynde hym.
as of winter, summer, and such other like, and hath so ordained Mens habitations and dwellings, that if they would but once grope for him, they might find him.
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And without doubt (good Chrysten people) the knowledge that is gotten of Gods workes, is much more certeyne & sure then is the knowledge that cōmeth by syght.
And without doubt (good Christen people) the knowledge that is got of God's works, is much more certain & sure then is the knowledge that comes by sight.
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And lykewyse for the maner howe god doth gyue them, the husbande wyll say that god gyueth it by tyllage, the Prince wyll say that by the helpe of his army.
And likewise for the manner how god does gyve them, the husband will say that god gyveth it by tillage, the Prince will say that by the help of his army.
when we shall heare this greate physytion of our sowles god almyghty thus to speke vnto vs? who beinge deseased in his sowle wyll not make spede to heare this voyce? Nay,
when we shall hear this great physytion of our Souls god almighty thus to speak unto us? who being diseased in his soul will not make speed to hear this voice? Nay,
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For dost not thou reade in the.xx. Chapiter of saint Iohn, that Chryste saythe to his priestes, that whose sinnes the prieste forgeueth, he doth forgyue them,
For dost not thou read in the xx Chapter of saint John, that Christ say to his Priests, that whose Sins the priest forgiveth, he does forgive them,
when ye heare the priest say that by the authoritie whiche God hath gyuen vnto hym to absolute you, he doth absolute you, ye here that god doth gyue to hym authoritie,
when you hear the priest say that by the Authority which God hath given unto him to absolute you, he does absolute you, you Here that god does gyve to him Authority,
For yf there be any doubt at all, it must be of your selues, whether ye be worthy to receaue the benefite of the sacrament of penaunce or nay, be ye therefore sure of your selues,
For if there be any doubt At all, it must be of your selves, whither you be worthy to receive the benefit of the sacrament of penance or nay, be you Therefore sure of your selves,
Further when ye reade in the olde lawe, that the people when they had offended in breakynge of Gods ordinaunce, came to the priestes and confessed theyr faultes uppon the heades of a shepe,
Further when you read in the old law, that the people when they had offended in breaking of God's Ordinance, Come to the Priests and confessed their Faults upon the Heads of a sheep,
but that we shulde confesse our selues to the priest, and ley our hand (that is) stay our selues vpon our lambes heade, that is, the deitie of Chryst gods lambe, whom vnder the fourmes of breade and wyne, the priest doth offer for our sinnes.
but that we should confess our selves to the priest, and ley our hand (that is) stay our selves upon our Lambs head, that is, the deity of Christ God's lamb, whom under the forms of bread and wine, the priest does offer for our Sins.
and that our sauyour dyd bydde those that he had healed of the leprosy, to go and shewe them selues to the priest, are ye not taught therby that we Chrysten men shulde open the sores of our sowles to the sight and knowledge of the priest? And the priest is apoynted of god to deserue the sores of mens fowles,
and that our Saviour did bid those that he had healed of the leprosy, to go and show them selves to the priest, Are you not taught thereby that we Christen men should open the sores of our Souls to the sighed and knowledge of the priest? And the priest is appointed of god to deserve the sores of men's fowls,
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as the priestes amongst the Iewes dyd the sores of the bodye? Do ye thynke that these figures had not the truth signified by them? The Pharyseyes when they came to be baptised of saynt Iohn,
as the Priests among the Iewes did the sores of the body? Do you think that these figures had not the truth signified by them? The Pharisees when they Come to be baptised of saint John,
and dyd confesse theyr faultes, hauinge no such warrandes by god as our priestes haue, wolde not they rather haue come yf they had in mo•ed therto by promesse as we be:
and did confess their Faults, having not such warrants by god as our Priests have, would not they rather have come if they had in mo•ed thereto by promise as we be:
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Saynt Iames byddeth that we ••ulde confesse our fautes one to another, the which saynt 〈 … 〉, must be vnderstande that we shulde confesse oure lesse offences to our brethren,
Saint James biddeth that we ••ulde confess our Faults one to Another, the which saint 〈 … 〉, must be understand that we should confess our less offences to our brothers,
Chrysostome in his worke which he wrytethe of the dignitie of priesthod, saythe that the priestes of the new testament haue authoritie bothe to deserue,
Chrysostom in his work which he Writeth of the dignity of priesthood, say that the Priests of the new Testament have Authority both to deserve,
For the same purpose I myght resyte bothe saynte Ierome, saynt Ambrose, and many other that teach it to haue byn obserued euer sence the Apostles tymes, that Christen men and women shulde confesse them selues to a priest.
For the same purpose I might resyte both faint Jerome, saint Ambrose, and many other that teach it to have been observed ever sense the Apostles times, that christian men and women should confess them selves to a priest.
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Thus you seyng the scripture so comfortably to teach it, and that the holy Churche hath so longe obserued, iudge ye nowe whether it be more safe for you to folowe the doctryne of these holy fathers and gloryous sayntes,
Thus you sing the scripture so comfortably to teach it, and that the holy Church hath so long observed, judge you now whither it be more safe for you to follow the Doctrine of these holy Father's and glorious Saints,
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Furthermore towchynge the maner of your confession to be made, ye ought fyrst to consider, what daunger ye be in through synne, ye know that ye haue lost gods fauoure, ye know that all the creatures of god are than bente ageynst you, you know that then ye be the deuylles.
Furthermore touching the manner of your Confessi to be made, you ought fyrst to Consider, what danger you be in through sin, you know that you have lost God's favour, you know that all the creatures of god Are than bent against you, you know that then you be the Devils.
Howe shulde it make you to tremble and to quake? If one that had so greuously offended the king as ye haue offended god, shulde be a suter to the kinges owne person for his pardon, wolde he not trēble trowe ye? And if the kynge wold delyuer his great seale vnto the scollyan of his kytchen,
Howe should it make you to tremble and to quake? If one that had so grievously offended the King as you have offended god, should be a suitor to the Kings own person for his pardon, would he not tremble trow you? And if the King would deliver his great seal unto the scollyan of his kytchen,
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Thyrdely I beseche you to remember that Godde vnto whome ye make your confession knoweth all your doynges before that ye speake them, hym ye can not deceaue.
Thirdly I beseech you to Remember that God unto whom you make your Confessi Knoweth all your doings before that you speak them, him you can not deceive.
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Is it not more shame to do euyl thē to speake vppon it? Ought ye not to drede God more then man? If ye be nowe ashamed to say what ye haue done, in the hearynge of a man.
Is it not more shame to do evil them to speak upon it? Ought you not to dread God more then man? If you be now ashamed to say what you have done, in the hearing of a man.
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Learne you that be so lothe nowe that a man shulde knowe your fautes, she which are not vnknowē to god, what griefe wyll it be to you at the day of dome,
Learn you that be so loath now that a man should know your Faults, she which Are not unknown to god, what grief will it be to you At the day of dome,
why shulde ye not be content to beare shame for gods plesure when he moueth you to grace? Here is requyred of you but that ye wolde do so muche for god in your confession,
why should you not be content to bear shame for God's pleasure when he moves you to grace? Here is required of you but that you would do so much for god in your Confessi,
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Wherfore good people, to make an ende, I beseche you for gods loue to beare in your remembraunce howe honeste in our behauoure we Chrysten men ought to be:
Wherefore good people, to make an end, I beseech you for God's love to bear in your remembrance how honest in our behauoure we Christen men ought to be:
