¶ A profitable and necessary doctrine, with certain homilies adjoined thereunto set forth by the reverend father in God, Edmund Bishop of London, for the instruction and enformation of the people being within his diocese of London, & of his cure and charge.  
Declina a malo, & fac bonum. Presis, ut profis.    

The Preface of the Bishop of London to the reader.  
WHere as in the time of the late outrageous and pestiferous 〈◊〉, being here in this Church, and realm of England all godliness, & goodness, was despised, & in manner banished, and the catholic trade, & doctrine of the church (with a new envious and odious term) called, & named papystry, like also as devout religion, and honest be haviour of men, was accounted and taken for super stition, and hypocrisy. And thereupon (by sundry ways and wiles pernicious, and evil doctrine, was sown, planted and set forth, sometimes by the proceeding preachers sermons, sometimes by their printed treatise, sugared all over with lose liberty, a thing in deed most delectable and pleasant unto the flesh and unto all unruly persons, sometimes by reading playing, singing, and other like means and new devices, by reason whereof, great insolency disordre, contention, and much inconvenience daily more and more: did ensue to the great dyshonor of God, the lamentable hurt, and destruction, of the subjects, and the notable reproach, rebuke, and slander of the hole realm. The people whereof, by sundry wicked persons, were borne in hand that they had gotten God by the foot, and that they were brought out of tyranny darkness, and ignorance into liberti light, and perfect knowledge, where in very deed, they were brought from the good to the bad. And from god's blessing (as the proverb is) in to a warm son: infected with all error, & naughtiness, drowned in sensuality and malice, and armed with unshamefast boldness, presumption, and arrogantye, taking upon them to be guides, instructors, and tea cheers of other, where they themselves were in very deed utterly blind, ignorant, & void of knowledge, only bend to destroy all good rule, and order. I have for these causes, and other honest consyderatyons, thought (considering the cure and charge I ha●e of all such as are of my diocese of London) it to be meet, convenient, and necessary for my part, earnestly to travail and labour, with my chaplains and friends, both that errors, heresies, and naughty opinions may clean be weeded, purged, and expelled out of my diocese (a great help whereunto is given by diverse provisions made by the Kings and Queen's most excellence Majesties, and especially by that godly proclamatyon, which of late was sent forth by their graces, concerning the bringing in of certain heretical and naughty books) and also that a very pure sincere, and true doctrine of the faith, and religion of christ, in all necessary points of the same, faithfully, plainly, and profitable, be set forth within my said diocese, to the good erudition, and instruction of all the people within the same. And therefore have at this present, for mine own diocese, caused this present book with homilies there unto adjoined, to be set forth: that the said people (according to the will and commandment of the great king and prophet David) may decline from evil, and do that thing which is good. And the order of this book is this. first because without faith it is impossible to please God, there shallbe, in the beginning, some thing spoken of faith, to know what it is, and how it is to be taken here in this book. Secondly because the some and pith of our christian faith is briefly collected, and comprised in effect, in our comen Crede, therefore the said Crede, to teach us what, and how to believe, shallbe plainly and truly set forth, and also declared. thirdly, because there are. seven. Sacraments of Christ's catholic church, wherein God doth ordynarily work and participate unto us his special gifts, and graces, here in this life, therefore in the third place, the said. seven. Sacraments shallbe set forth, and expounded. fourthly, because the. x. commandments are the high way, ordained by God, in which every one in this life must walk, if he will come unto the bliss of heaven: therefore the said ten commandments, shall orderly be set forth, and have also their declaration. fifthly, because we ourselves, as of ourselves are unable to do good, and therefore need always the assistance, grace, aid and help of almighty God, without which we ne 〈◊〉 can continue in this life, nether yet do any thing acceptable in the sight of God, whereby to attain the life to come: therefore in the 〈◊〉 place there is a rowine for prayer, as whereby to obtain grace and help at God's hands. And that prayer is there set forth, which christ himself, being here in this world, did make and give to his disciples, that is to say: the Pater noster, which containeth in it all things necessary for a christian man here in this life: and this Pater noster hath also his exposition.  
Sixtelye, because the ave Maria is a prayer taken out of Scripture, and containeth in it a blessed matter, and a joyful rehearsal and magnifienge of God, in the work of Christ's incarnation, wrought in the womb of the blessed virgin Mary, and she thereby worthily to be honoured and worshipped, therefore the said ave Maria, with the declaration there of, is in ordre following the said Pater noster.  
Seventhly, because persons, vicar's, and curates, are commanded by the law, to read and declare unto their parishioners the. seven. deadly sins, the viij. beatytudes, and certain other things, therefore in the. seven. and, viij. places, there are set forth at length the said things, with exposition and declaration of the same. And albeit these things so set forth, being red and declared 〈◊〉 the people, delyberately, and plainly, may seem sufficient, and the people thereby bound of reason, to be content therewithal, as having all those things, which in 〈◊〉 wise are requisite and necessary for their soul health. yet to th'intent they shall have no cause to murmur or grudge, for lack of certain books in the english tongue for their instruction, or yet for lack of preaching unto them, they shall in the. ix. place of this book, though they cannot read, have certain homilies, to be on the Sundays and holy days, by their persons, vicar's, or curates, red unto them in the english 〈◊〉, trusting that the people thus ordered and taught, will take this my doing in good part, and study as well to profit them selves thereby, as I and my chaplains have been studious and careful herein to do them good. And the King of Kings, and Lord of Lords, give us also plentifully of his grace, that every one of us, in all parts, may do our duties, and that we all may live in rest and quietness, and specially in the unity of Christ's catholic church, and his religion, loving and serving God, with all our heart in holiness and righteousness, all the days of this our life, so that finally we may attain to the life that never shall fail, but continue for ever, which grant unto us the father, the son, and the holy ghost, preserving our good king and queen in all joy and felicity, long to continue, to their glory and our comforts.  
Amen.   

¶ concerning faith, what it is, and how it is to be considered, and taken, here in this book.  
accomplishing the promise made in my preface, for as much as faith is the foundation & ground of all our Christian religion. I shall now entreat, and speak thereof. And know you, that although this word faith, be diversly taken, both in profane Authors, and also in scripture, sometimes signifying trust, sometimes truth, sometimes conscience sometimes 〈◊〉, sometimes credulity, sometimes credence, sometimes promise, sometimes proof, sometimes help, sometimes the gift or grace of God, and such like: yet here in this book or process, there shall not be chiefly and principally entreated, or spoken of every kind of faith, as in every way it may be considered: but only of two kinds or acceptions thereof.  
And first do you understand, that faith may be considered by itself, as it is a several gift of god, separate, and distinct from hope, and charity, and being so considered, and taken, it signifieth and importeth a persuasion, and belief, wrought by god in man's heart, whereby man assenteth, granteth, and taketh for true, not only that God is (which knowledge is taught, and declared, by the marvelous work of the creation of the world, as S. Paul saith in his epistle to the Romans) but also that all the words and sayings of God (which be relieved and opened in the scripture) are of most certain truth, and infallible verity. And not that these things one lie are to be credited and assented unto, but also that all things else (which were taught by the Apostles, and which have been by a whole universal consent of the Church of christ, ever sith that time continually taught, and taken always for true) ought to be received, accepted, taken and kept, as a true and perfect doctrine apostolic.  
This then is the first acception of faith, which man hath of God, and wherein man doth not leave to his own natural knowledge (which is by reason) but he leaveth to the knowledge attained by faith: without which faith, man is ignorant and blind, and cannot understand, according as the prophet Esay affirmeth in his. seven. Chapter, saying: Nisi credideritis, non intelligetis. That is to say: unless ye believe, ye shall not understand. This faith is the beginning, the entry, and the introduction unto all Christian religion, & Godliness: For as S. Paul sayeth in his. xi. Chapter of his epistle to the 〈◊〉. He that cometh to God must believe that he is, and that he is a reward unto them which do seek to please him.  
And this faith, although it be such a beginning such an entry, and such an introduction, very necessary for the beginning of all righteousness, yet if it do proceed no farther, adjoining with it, hope and charity, it is called in scripture, a dead faith, be cause it is void and destitute of life, and wanteth the help, and efficacy of charity. And this much for faith as it is considered in the first acception.  
Faith as it is considered in the second acception, may not be alone, but must needs have hope, and charity, annexed and joined unto it. And faith so taken, doth signify not only the belief and perswa sion which was before mentioned in the first acception, and taking of faith: but also it signifieth a sure confidence, and hope, to attain all whatsoever god hath promised for Christ's sake, and it signifieth, and comprehendeth also, a hearty love to GOD, and an obedience to his commandments.  
And faith thus considered, is a lively faith, and worketh in man a ready submission of his will to God's will. And this is the effectual faith which worketh by charity, and which (as S. Paul testifiet), unto the Galathians) is of value & strength in christ Iesu.  
By this faith, Abraham, not knowing whither he should go, went out of his country, and dwelt in the land of behest, or promise, as in a strange land, looking, and trusting for a city, founded, and builded by almighty God.  
By this faith also, Abraham, when he was tempted, was ready to offer up his only begotten son 〈◊〉, in whom he looked for the promise, nothing doubting, but that God who made the promise, was able to raise him up again from death.  
And in this sort and wise, faith is taken, in the most part of the examples, which be recited of S Paul, in the. xi, chap of his Epistle to the Hebrews  
And this faith so considered and taken, every christian man doth promise, profess, and covenant to keep, when he doth receive the Sacrament of baptism.  
And here is to be noted and considered, that all the promises of god, made at any time to man, after the fall of Adam, for Christ's sake, are not absolutely and poorly made, but under this condition, that is to say: that man should believe in God, and with the grace of God given for christ, endeavour himself to accomplish, and keep the commandments of God: so that if man do believe in God, and with the said grace, do endeavour himself to the best of his power, to keep and accomplish the said commandments, man may justly then challenge the said pro mises, so graciously made unto him on god's part: and if on the other side a man will not believe in God, and with the said grace endeavour himself to the best of his power, to keep and accomplish the said commandments, than man can not justly challenge in any wise the said promises, or the benefit thereof, in asmuch as he hath not fulfilled and kept on his part the said commandments, which were part of the promise and convenant, made no other wise by God unto man, but under condition, as the Prophet david plainly declareth, in the. lxxx. and lxxxviii. Psalms, and christ in the. nineteen. of Mathe w. 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 mandata. That is to say: 〈◊〉 thou wilt enter into life, keep the commandments. The Church therefore, according unto the same, intending that man should always have this in good mind, that is to say: that the promises of god to man, be made but upon condition, and that with out keeping of the condition, no man is partaker of God's promises, hath taught, and ordained, that men before they do receive baptism, shall promise and convenant, to fulfil the said condition, and to forsake the devil, and the world, and to serve only GOD. Of which promise and special convenant, whereby man thus bindeth himself to God, man is called in latin, infidelis, that is to say: Faithful: And on the other side, if he never made the promise or con venaunt, or after that he hath made it, he doth renounce and refuse it, than that man in that case is amongs the christian people, called in latin, Infidelis, That is to say: Unfaythfull, or Heathen. And because God (as before is declared) hath made promise and convenant with man, and is ever in his words & pro myses most true, most just, most constant, and will (as we must most assuredly believe and think) perform and accomplish the same, so far forth as he hath promised in any wise, therefore God is call led (as he is in very deed) Fidelis et verax, that is to say: Faithful and true, observing and keeping his faith, that is to say: his promise to man: requiring that man should like wise keep his faith and promise towards him.  
Now of these things that are before spoken, it is manifest that faith as it is taken in the second accep is the perfect faith of a true Christian man containing the obedience to the hole doctrine, and religion of christ. And after this sort is faith taken of S. Paul in his epistle to the Romans, and in other places of scripture, where it is said that we be justified by faith. In which places man may not think that we be justified by faith, (as faith is a several virtue, separated from hope, and charity, from fear of God & from repentance) but by faith there is meant not the late invented and devised faith that is to say, only faith, or faith alone, but faith with the foresaid virtues, coupled, and joined together, containing as is aforesaid the obedience to the hole doctrine and religion of Chryst.  
And here by the way is to be noted, that every man that doth offend God, doth not utterly lose his faith thereby, for both they that do sin by frailty & sudden motions (from which even the just men are not holly free, and be taught therefore of christ to say with other. forgive us our trespasses etc.) And the other also which advisedly fall into deadly sin (as they that do commit murder, adultery, and other abominations, albeit they be fallen from the lively and perfect faith, for that they are disobedient to the doctrine and religion of christ which they did know, yet there doth remain in them so offending, the certain and assured knowledge of God, and his doctrine, which is the faith, after the first sort and acception of faith.  
And that these. two. things (it is to wit, knowledge and obedience) are sometime separated and a 〈◊〉 christ in the. xii. chapter of Saint Luke's Gospel, doth plainly declare it, speaking of a servant that knoweth the will of his master and doth it not. And likewise S. James in his epistle sayeth, that faith may remain without charity.  
Wherefore the truth being thus, a transgressor of the law of almighty God, after baptism, doth keep a remorse of conscience & the light of knowledge by faith, whereby he seeth the remedies, how to at tayne the remission of sin, and by a special gift of further grace, is moved to use the same remedies, and so by faith walketh the ways ordained to at ta'en remission of sin, as in the Sacrament of penance shallbe more perfectly hereafter declared.  
Thus have you hard the. two, acceptions or takings of faith, & that the faith of knowledge, may remain in him that hath fallen from the perfect faith of a Christian man. But whether there be any special, particular knowledge, which man by faith hath certainly of himself, whereby he may testify to himself that he is of the predestynates, which shall persever to the end in their calling, there is not spoken as yet of, nor 〈◊〉 can by the Scriptures, or Dectoures, be proved that any such faith can or aught to be preached, 〈◊〉 taught.  
Truth it is, that in the Sacraments 〈◊〉 by christ, and used in his Catholic Church, here in earth, we may constantly and assuredly believe the works of god in them, and the application of his grace and favour therein (to our present comfort) with assurance also, that he will not fail us if we fall not from him: And therefore we so contynewing in the state of grace with him, have warrant and may believe undoubtedly that we shallbe saved.  
BUT FORASMUCH as our frailty, & naughtiness, ought ever to be feared in us, it is therefore expedient for us, to live in contywall watch, and in continual fight with our enemies, the devil, the flesh, and the world, and not to 〈◊〉 to much of our perseverance and continuance in the state of grace (which on our behalf, is uncertain & unstable) but diligently and oft to remember the godly and wise lesson of S. Paul in the. x. chapter of his first epistle to the Corinthyans', where he sayeth. Qui se existimat 〈◊〉, Videat ne 〈◊〉, that is to say: he that thinketh or judgeth himself to stand, let him take heed that he fall not. For all though GOD'S promises made in CHRIST be immutable, yet (as it hath been said afore) he doth not make them to us, but with condition So that his promise standing we may yet fail of the effect of the promise, hicause we keep not our promise. And therefore if we assuredly do reckon upon the state of our 〈◊〉 (as grounded upon God's promises) and do not remember therewith that no man shallbe 〈◊〉, unless he lawfully fight, we shall tri umphe before the victori, and so look in vain for that which is not other wise promised, but under a 〈◊〉, and after this sort every christian man must and ought assuredly believe.   

¶ Here followeth the creed, or the. xii. Articles of the Christian faith.  

i. I believe in God, the father almighty, maker of heaven and earth.  
two. And in 〈◊〉 Christ his only son our Lord.  
iii. Which was conceived by the holy ghost borne of the 〈◊〉 Mary.  
iiii. Suffered under Ponce Pilate, was crucifted, dead, and buried, & descended into hell.  
v. And the third day he rose again from death.  
vi. He ascended into heaven, and sitteth on the right hand of God, the father almighty.  
seven. From thence he shall come to judge the quick and the dead.  
viii. I believe in the holy Ghost.  
ix. The holy Catholic church.  
x. The 〈◊〉 of saints. The forgiveness of sins.  
xi The resurrection of the body.  
xii. And the life everlasting.   
Amen.   

Here followeth th'exposition, and declaration of this creed.  
AS concerning this creed, there are. v. points generally to be marked and observed, first that all christian people ought and must constantly believe maintain and defend all those things to be true, which be comprehended in this crede, & in the other two credes, whereo● the one is used to be said at Mass, being approved and established by ancient general counsels, and the other was made by the great clerk & holy man Athanasius. And likewise we must also constantly believe, maintain, and defend, all other things which are comprehended in the whole body, and canon of the Bible.  
secondly, that all things contained in this crede, or in any of the other. two. credes, or in the whole body and canon of the said bible, are so necessary to be believed for man's salvation, that whosoever will not constantly believe those things, or will obstinately believe the contrary of them, cannot (in that state remaining) be the true and very members of christ, and his espouse the Church, but either are very infideles, or heretics, and members of the devil, with whom if they repent not, they shallbe per petually dampened.  
thirdly, that all Christian people ought, & must not only believe, maintain, and defend, all the said things as most certain and infallible truths of God's word, never by any contrary opinion, or authority, to be altered, or convelled, but also must take and interpret, all the same things, according to the same sense, understanding and meaning, which the Holy ghost hath given thereto, and which also the approved Doctors of the Catholic Church, have received and agreeably defended.  
fourthly, that all true christian people, must utterly refuse, and condemn all those opinions which were of long time passed condemned in the iiii, holy Counsels. That is to say: in the Counsel of nice. constantinople, Ephese, and Calcedonense.  
fifthly and finally. That although all things as they are now pertyculerlye used in the catholic Church here in Earth, are not so distinctly, particularly, and expressly in all words, fashions, circumstances, and points, set forth, taught and expressed in scripture, yet the pith, the substance, the matter, the foundation & ground, with the effect thereof in general words are not only comprehended and contained in scripture, but also by express words confirmed by other sufficient authority. And saying the catholic Church hath so received, believed, allowed, and approved, the said things, time out of mind, therefore it shallbe a very great presumption and an uncomely part, any man to control or contemn any such things so received, believed, allowed and approved by the said catholic church, and in so doing the same is in deed not worthy to be taken or reputed for a faithful member or obedient child of the said Church, but for an arrogant, naughty, and very wicked person.  

¶ Here followeth the exposition or declaration of the first article of the Crede, which is.  I believe in God the Father almighty, maker of heaven and earth. 
FOr the better, and more plain understanding of this article, ye must know, that this word (Believe) taken by itself, generally, and simply spoken, is to have faith, after the first acception, or taking of faith, as it hath been before already decla red, and showed unto you, but these words (I believe in) have a farther, and more particular understanding, it is to wit, to have faith, after the second acception, manner, or taking of faith. And therefore when we are commanded to believe in God, we must not only assent, grant, and take for true, this one thing, that God is (which in deed the very devils themselves do acknowledge and confess) or this second, that all the words and sayings of God revealed in scripture, are of most certain truth, and unfallible verity, or this third, that all things which were taught by the Apostles, and which have been by a whole universal consent of the catholic Church, 〈◊〉 taught, and taken always for true, aught to be received, and kept, as a perfect doctrine apostolic. But also we must have a sure confidence and hope, to attain whatsoever God hath promised for Christ's sake, and we must also have an hearty love to God, with obedience to his commandments, & then we do not only 〈◊〉 God but also we do believe in God. This manner of 〈◊〉 that is to say: I believe in, we ought to have on 〈◊〉 in God, and not in any other creature of God else, be it neverso excellent. And therefore in this crede, the said manner of speaking I believe in is used only in ye.. iii. articles which concern the three persons in trinity, that is: the Father, the Son, and the holy ghost, for we do, and aught to say: I believe in God the Father: I believe in God the Son: and I believe in God the holy ghost: & we do not so say in any thing else, as more at large shallbe said, when it shallbe spoken of the catholic Church.  
We must further note, that as by this article we are bounden to believe steadfastly that both God is, and that he is true in all his words and promises and as we are bounden to believe like wise that god is omnipotent, and creator of heaven and earth, and that we must with this our belief, love god, & cleave only to him with all our heart and power, continuing, and dwelling still with him in love, and obeyinge unto his will, aswell in all our inward thoughts and affections, as also in our outward acts and deeds, so must we abhor, and forsake all vice and naughtiness. and not wish or desire of God, any evil or ungodly thing. And over this, we must con stantly betake, and commit ourselves, and all ours wholly unto God, and fix all our hole hope, trust, and confidence in God, and we must quiet our selves in him: believing perfectly, and assuredly, that he 〈◊〉 in 〈◊〉 show no less goodness, love, mercy, grace and favour unto us, than he promised by his word to do with us, using ourselves, as afore is said.  
〈◊〉 we must note, touching this article, that God is a spiritual, and an invisible substance or nature, of infinite power, & eternal, without beginning or ending, and of incomprehensible knowledge, wisdom, goodness, justice, and mercy. We must also note for farther declaraiton of this article, that albeit there be but one very true God, beside, or without which there is no other God, yet there are in the godhead three distinct persons, the Father, the Son, and the Holy ghost: and though they are three persons, yet they are not three gods, but all ove God, one nature, one substance, all one everlasting essence or being, and all like and equal in might, power wisdom, knowledge, righteousness, and in all other things else, belonging to the deity. And moreover we must know & believe, that God the Father is the first person in this trinity & godheadde, yea, and the Father of his only begotten Son, which is the second person in Trinytie, and that he the said Father did beget of his own substance the said second person, by eternal generation, that is to say: by generation that never had be ginning.  
And where this article containeth farther, that God the father is (almighty) it is to be noted that this word almighty, is as much to say as that God the father may do all things that he will, in heaven, and in earth, and that nothing to him is impossible, and that his godly power and might, doth, excel infinitely, and incomparably, all powers, in Heaven, earth, and hell: So that all other powers which be in Heaven, earth; or hell, be nothing as of themselves, but have all their might, force, and strength of him, and be all subject unto his power, and cannot resist, or let the same.  
And here with farther is to be learned, that although God be omnipotent, and of infinite power, yet he is not the author, or worker of any sin, for whensoever any sin is done by any creature, the same is wrought by the malice of the devil, or free will of man, or by both, God only suffering and permiting the same to be done, and not by his power and work, stirring up, ferthering, or assisting, the malice, or the evil thought or deed in that behalf.  
finally, concerning those last words of this article, it is to wit. Maker of heaven, and earth. we are taught and instructed thereby to be leave that God the father almighty did at the beginning create, form, and make of nought, Heaven, and Earth, and all things visible, and invisible and that he did give unto them all their power, and might, and that he so, from time to time, continually doth preserve, govern, sustain, and maintain, the whole world, and all the creatures therein, by his only goodness, and high providence, that without his continual working, nothing is or can be able in any wise to endure.   

¶ The exposition or declaration concerning the second Article of the Crede, which is.  And in jesus Christ, his only son our Lord. 
IN this article. iiii. things are specially to be noted first that the second person in Trinity, is very jesus, the second, that he is Christ. The third, that he is an only Son, and the fourth, that he is our lord For the better understanding of which four points ye shall know that jesus is asmuch to say, as a (Saviour) S. matthew bearing witness thereunto in the first Chapter of his Gospel, where the Angel of God appearing to joseph in a vision or dream, and speaking to him of the blessed 〈◊〉 mary, and of the notable birth that she should be beautified withal, doth say: Pariet autem filium & vocabis normen eius 〈◊〉, ipse enim saluum faciet populum suum a 〈◊〉 corun. That is to say: She shall bring forth a son and thou shalt call the name of him jesus, for he shall, make his people safe, from their sins. According whereunto S. Luke in the first chapter of his Gospel sayeth, that the angel of god 〈◊〉 unto the said Uyrgin these words. Ne time as Maria, 〈◊〉 enim gratiam apud deum, ecce 〈◊〉 in utero et paries 〈◊〉 et vocabis 〈◊〉 〈◊〉 〈◊〉 That is to say. Fear thou not Mary, for thou hast found grace before God. Lo: or behold, thou shalt conceive in thy womb, and bring forth a son, and thou shalt call the name of him jesus. And agreeable hereunto S. Luke in the second chap. of his said Gospel sayeth. 〈◊〉 postquam 〈◊〉 〈◊〉 dies octo ut circumcideret 〈◊〉, puer, vocatum est nomen cius jesus, quod 〈◊〉 est ab angelo priusquam in utero conciperetur. That is to say: And after that eight days were perfected or ended, that the child should be circumcised, the name of him was called jesus, which was called or named of the Angel before that he the said child was conceived in his mother's womb.  
Now forasmuch as the second person in trinity was eternally preordained, and appointed, by the decree of the whole Trinity to be our redeemer, and Saviour, therefore in this second Article here, he is called jesus, And as concerning this other name christ, (wherewith also the said second person in trinity is called and named) ye shall know that christ is asmuch to say as anointed, And by cause that God hath anointed christ (as the great Prophet david in his. xliiii. Psalm, doth testify) with the oil of gladness above his partakers or fellows, and hath both anointed him king and priest therefore the said second person in Trinytye, is and aught to be called Christ. And where the said second person is called also here in this article, an one lie son, ye shall for the better understanding here of know, that although almighty God the father, be the father of all people, by creation, and general grace yea and the father of all christian people by creation, adoption and also special grace, yet concerning the godhead of our Saviour Christ, and the eternal generation of him (whereof mention is made amongs other places. Psalm. 2. Psalm. Cvi. and joh. i) god the father, in that respect is the father of christ, only by divine nature, begetting him of his godly nature, and substance, eternally, christ being therein very God, and of the same substance with God the father, and with God the holy ghost, unto whom he is equal in all things of the Godhead. Where as concerning the humanity of christ, God the father is greater than christ, according to Christ's own sai ing, testified in the. xiiii. Chapter of S. John's gospel, Patermaior me est. That is to say: The father is greater than I meaning his own humanity. And in this respect, God the father, is the father of christ by creation also adoption, and grace.  
And where moreover the said second person is called here in this Article (Our Lord) as in deed he is, ye shall nothing there at marvel at all, conside ring that by the said decree of the whole trinity, it was also eternally preordained, and appointed, that the said second person, should be our Lord, redeeming and bringing us from the thraldom of the devil, and sin, unto his kingdom, lordship, and governance worthily therefore to be called a king, a pryest, and a Lord, as having done, and fulfilled, for all mankind, the very office of a priest, of a king and of a Lord.  
Of a priest for that he offered unto almighty God, a sacrifice, even his very body and Blood, which he being a priest after the order of Melchisedech, did at his maundy (which was the night before he suffered death) offer, under the visible forms of bread and wine, instituting there, the Sacrament of his Body and Blood (commonly called the Sacrament of the Aultare) and commanding his body and blood, in the said Sacrament, to be offered unto the worlds end, fulfilling thereby the saying of God the father, spoken to christ the son. Tues Sacerdos in et ernum secundum ordinem Melchisedech. psal 106. That is to say: Thou art a priest for ever after the order of Melchisedech. And christ did also fulfil the office of a priest, in that he upon good Friday (which was the day next following) did offer the same Body and blood upon the Cross, in the visible forms of flesh and Blood, suffering his natural body there to be slain, and his blood 〈◊〉 visibly to be shed, for the remission of sin, nodifference at all being in the substance of the things so diverse lie offered, at the maundy, and upon the Cross, but the difference standing in the manner, form, and outward doing thereof. And as for the office of a king and Lord, that he did fulfil, & accomplish, in that he most mightily conquered, overcame, and utterly oppressed his enemies, & hath spoiled them of the 〈◊〉 session of mankyud which they won before by fraud, deceit, lying and blaspheming. And he hath brought us now into his possession and domination, to reign over us in mercy, like a most loving 〈◊〉, and governor, and therefore in this Article, we call him also: (Our Lord.)  
finally there is to be considered in this matter, that although this word DOMINUS, diverse times is translated into our english Tongue, (The Lord) (which the place and circumstance of Scripture many times so requireth, and may well bear) yet amongst us Christian men, in our con men speech, when we speak of christ, and do call him Lord, it is most meet, and convenient, that we call him: (Our Lord) to 〈◊〉, and admonish us that we be his peculiar people, redeemed by him, and delivered from the dominion, and the captivity of the devil, and be made his own proper, & obedient servants. After which fort the heathen people (because of their infidelity) be nether his servants, nor partakers of his benefits, and therefore cannot say and call him (as christian men do) (Our Lord) And (the thing thus being, & so great pith, effect and comfort, consysting in this word (Our) what an injury do these new fangled wits, who for a singularity, or for a glorious badge of a protestant, do in all their talk (speaking of Christ our Lord) use this peculiar fashion of speaking, the Lord, the Lord, the Lord?   

¶ The exposition, or declaration of the third article of the Crede, which is.  Which was conceived by the holy Ghost borne of the virgin mary. 
IN this article two things are specially to be considered, the first is, that christ was conceived by the holy Ghost. And the second is: that christ was borne of the Uyrgyn mary. And concerning the first, ye shall learn that when we say, that christ was conceived by the holy Ghost, we give not there in such gross and 〈◊〉 unreverent understanding as though the holy Ghost did therein work as man do the with woman in carnal generation, (which God forbid we should conceive or think) for his holy work of the incarnation of christ, was not wrought by the seed of man, but by the virtue and power of the holy ghost, in the said most blessed virgin, without any motion of any concupiscence, or spot of sin, and was accomplished with out any violation, or detriment, of the virginity of that blessed virgin S mary, who both in the conception, and also in the birth & nativity of her child our saviour jesus christ: yea and ever after, did retain still her pure and immaculate virginity, as clear, and without blot, as she was at the time that she was first borne. But when we do say that christ was conceived by the holy Ghost, we do consider therein as Scripture doth. That Mense sexto meaning of that sixth month that S. Elizabeth, S. John Baptistes' mother, had gone with child with S. john) missus est Angelus Gabriel a deo in civitatem Galilee, cui nomen Nazareth ad virginem desponsatam viro, cui nomen erat joseph, de domo David, & nomen virginis Maria, et ingressus Angelus, ad eam dixit. ave gratia plena dominus tecum, Benedicta tu in mulieribus. Que cum audisset turbata est in sermone eius: et cogitabat qualis esset ista salutatio, et ait Angelus ei, Ne timeas Maria: invenisti enim gratiam apud deum, ecce concipies in utero, et paries filium, & vocabis nomen eius JESUM, hic erit magnus, & filius altissimi vocabitur, & dabit illi dominus deus sedem david patrisleius, et regnabit in domo jacob ineternum, & regni eius non erit finis. Dixit autem maria ad angelum, Quomodo fiet istud: quoniam virum non cognosco? & respondens Angelus dixit ei, Spiritus sanctus superueniet in te, & virtus altissimi obumbrabit tibi: Ideoque & quod nascetur ex te sanctum, vocabitur filius dei Lucae primo That is to say: In the sixth month the Angel Gabriel is sent from God, into the city of Galilee to whom the name was Nazareth, to a Uyrgin despoused unto a man, whose name was joseph, of the house of David, and the name of the virgin was mary, and the Angel entering in said to her: All hail, full of grace, the Lord is with thee, blessed art thou among women. Which words when she had hard, she was troubled in his saying, and thought what manner salutation this was. And the Angel said unto her. Fear not Mary, for thou hast found grace with God: Behold, thou shalt conceive in thy Womb, and thou shalt bring forth a Son, and thou shalt call the name of him jesus, he shallbe great, and shallbe called the Son of the highest, and the Lord God shall give to him the seat of David his Father, and he shall reign in the house of jacob for ever, and no end shallbe of his Kingdom. And mary said unto the Angel, How shall this be, for I know not a man? And the angel answering, said to her The holy Ghost shall come from above into thee, and the power of the most high shall overshadow thee, and therefore, even that holy one which shall be borne of thee, shallbe called the Son of God. Luke the first. According whereunto, the angel of our Lord (as S. Matthew testifieth in his Gospel. Math, 1) saith: Cum esset desponsata matter JESV Maria joseph, ante quam convenirent, inventa est in utero habens de spiritu sancto. That is to say. When mary the mother of jesus was despoused to joseph, and before they came to dwell together, she was found having in her womb of the holy ghost. And immediately it followeth in the same place. joseph autem vir eius cum esset justus & nollet eam traducere, voluit occult dimittere eam. Haec autem eo cogitante: Ecce Angelus Domini apparuit in somnes joseph, dicens: joseph fili David, noli timere accipere Mariam coniugem tuam, quod enim in ea natum est, de spiritu sancto est. That is to say: And joseph the husband of her, when he was a just man, and would not slander her, he purposed secretly to leave her. And he thus thinking: Behold the angel of the Lord appeared to Joseph in a vision or dream, saying, O Joseph the Son of David, fear thou not to take mary thy wife, for that which is borne in her, is of the holy ghost. So that the second person in Trinity which is the Son of God, by eternal generation, did, in the womb of the blessed virgin Mary, by the virtue and working of the holy ghost, take upon him, of her very flesh, the nature and substance of man, and being conceived by the holy Ghost, was borne of her body, and did unite, and conjoin together the same nature of man (so taking of the substance of the said most blessed virgin) with his godhead in one person, with such an indissoluble and inseparable knot, and bond, that he (being one person Jesus christ) was, is, and ever shallbe, in the same person, very perfect God, and very perfect man.  
Now concerning the second thing, which is considered in this Article, that is to say: that Christ was borne of the virgin Mary. Albeit in a great part, it is proved already by such things as before have been rehearsed, yet for the more full declaration and exposition thereof, having spoken of Christ's conception by the holy ghost, ye shall now here how he was borne of the virgin mary. For knowledge whereof ye shall understand, that when the time was come, in the which it was before ordained, and appointed, by the decree of the whole trinity, that mankind should be redeemed, and saved, than the Son of God, the second person in trinity, being very God, did descend from Heaven, into this world, to take upon him the very nature, habit, and form of man, which he did of the very flesh and substance, of the blessed virgin mary, and in the same nature did also suffer his glorious passion, for the redemption, & salvation of mankind. For after the fall of Adam, and before the coming of christ, (man being so blinded, and drowned in sin, that the true knowledge of God, was everywhere in the world forgotten, and his laws broken, not only by the gentiles in all other nations, but also by the Jews, the chosen people of God to whom God by his servant Moses, had given his laws, whereby they might know how to avoid sin, and how to please him) almighty God having from time to time, sent unto his people his advertisements, and admonitions by his prophets, inspired with his holy spirit, both to admonish men of their sins, and also to teach them how they should truly understand, and observe the said laws, given by his servant Moses, did finally after those laws, advertisements, and admonitions, little regarded of the said people, send, of his infinite goodness, and inestimable mercy and love, borne to mankind, his only begotten Son into this world, (by whom in the beginning he had created the world and all creatures in it) to take upon him man's nature, and to redeem man, who by disobedience, had cast himself into perdition. And for testimony here of, there are among other prophecies in Scripture expressed, the prophecy of 〈◊〉 the. seven. And the prophecy of Ezechtel, the. xliiij. chapter. And there are the testimonies of the Gospel (amongst other) Math. i and. two. and Luk. i. and. two: and so forth, by the which appeareth clearly, that this third article of the creed is fully true, and approved by scripture.  
And if any man here for curiosity would demand why christ intending to be borne of a Uyrgyn, would have her yet despoused, and betrothed he may herein satisfy himself, reading the comen tarries of S. Jerome, upon the first chapter of S. Matthew, where he saith thus. Quare non de simplici virgine sed de desponsata concipitur. Primum ut per generationem oseph, origo Marie monstraretur. Secundo ne lapidaretur a judeis, ut adultera. Tertio ut in Aegiptum fugiens haberet solatium. Martyr Ignatius, etlam quartam addidit causam cur a desponsata conceptus sit. Vt partus (inquiens) eius ce laretur Diabola, dum eum put at non de virgin, sed de uxore generatum. That is to say: Wherefore is he (meaning Christ) conceived of a virgin betrothed or despou sed, and not of a virgin unbetrouthed? The first reason is, that by the generation or genealogi of Joseph, the original of Mary might be showed. Secondly that she should not be stoned by the Jews as an adulterous person. thirdly, that fleinge into egypt, she might have help or comfort. And the mar tir Ignatius hath added also a fourth cause, why christ was conceived of a person despoused, to th'intent (saith he) that Christ's birth might be hid from the devil, whiles he thinketh christ to be gotten not of a v yr begin, but of a married wife. Thus saith Saint Jerome, in the place before rehearsed. And S. Augu styne very handsomely and in few words, in a certain sermon made upon Wytsonday, concerning the exposition of the Crede, saith as followeth. Natus est ex virgine, ut nos nasceremur execclesiae virginis utero, That is to say. christ is borne of a Uyrgin, that we might be borne of the womb of the church being a virgin.   

¶ The exposition or declaration of the forth article of the Crede which is.  Suffered under Ponce Pilate, was crucified dead, buried, and descended into hell. 
IN this forth article. vi. things are to be considered. first, that christ our saviour Suffered. Second that he Suffered under Ponce Pilace third, that he Was crucified. fourth, that he Died fift that he was Buried. sixth, that he Descended into hell. Concerning the first, we must understand that christ very God, and very man, after he was conceived, and borne of his bless said Mother, did continue hear in this world until he came unto the, xxxiii, year of his age, and that in all this time of his life, he suffered and endured for our sakes & our wealth, and also for our examples, much bodily affliction, much labour, much travail, much hunger, thirst, and poverty, much injury, and ignominy, and many such other miseries, and infirmities, as all mortal men are subject unto (sin & ignorance only excepted) and so passed over all the whole course of his life, even from his nativity, until his death, in such perfect obedience unto the laws of god and man, according to the will of his father, and in such perfect innocency of living, that no fault offence, or transgression, could justly and truly be laied against him. And yet the blind, ignorant, and obstinate Jews, full of envy, and malice (as the very members of the devil, by whom they were provoked and induced thereunto) laboured continually, by all mean and craft they could, to destroy him, and at length, conspiring together, they took him, searching and procuring false witness to accuse him and after they had bet him, and spit in his face, and used all the villainy they could against him they bound him and brought him to judgement, of all which things ye shall find testimony in scripture, reading S. Matthew S. Mark, S, Luke, S. John, in this behalf, And thus much for the first point.  
For the second point ye shall understand, that our saviour christ having suffered diverse ways as before is declared, yet, concerning that notable & special suffering (understand and 〈◊〉 here in this article, which was his passion) he suffered that under one pilate, whose surname was Pontius, and at that time, was chief judge in Jherusalem and president or governor of Jurye, under Tiberyus Themperor and gave judgement upon christ, being most falsely accused, as a subverter of the laws of god, and as a person that seduced the people, and that moved sedition amongst them, and as a traitor against Themperor of Rome, upon which accusacions, our said saviour and redeemer Jesus christ, was grievously scourged, by the commandment of the said pilate, and had a crown of thorn put upon his head, by the soldiers of the garrison, and was by them not only most spitefully mocked and scorned, but also most cruelly tormented, and afflicted, and after this he was at the last, in public and open judgement, by sentence of the said pilate, con dempned to die, as the. iiij. Enangelistes' wholly, and S. Luke partly in the acts, do plainly testify and declare. ¶ And as concerning the. iij. point in this article (which is of the crucifying of christ, a thing which was pronounced in the condempnaty on and judgement of pilate) you shall understand that this kind of death, was ever amongst the Jews, most abhorred and detested, as accounted and taken for the most cursed and shameful of other. And (the con demnation & judgement thus given & passed) the soldiers of the garrison did take christ, and did nail him through the hands and feet unto the Cross: And also did hang with him upon. ij. other crosses, two thieves, on a certain hill called Caluerye, and this to be true is testified by the said evangelists. And that christ did die (which is the. iiii. point in this article) it is evident also by the said Evangelist, for S Matthew in the. xxvii of his Gospel, speaking of this matter saith. jesus autem iterum clamans voce 〈◊〉 emisit spiritum. That is to say: Jesus crying again with a great voice did give up the Ghost. The like doth S. Mark in the, xvi, chapter of his gospel, and S, Luke in the. xxiii. and S. John in the. nineteen.  
Moreover concerning the burying of our blessed Saviour Christ, (which is the fift point in this article) ye shall know that the evangelist S. matthew in the xxvii. of his gospel. S. Mark in the xv. chapter, S. Luke in the xxiii, and S. John in the, nineteen. do tell this story in effect after this manner: it is to wit, that after christ was thus dead, one Joseph of Aramathia, being ove of Christ's disciples, 〈◊〉 licence of pilate to take down the blessed Body of our Saviour Jesus christ from the Cross, and that done, he and an other of Christ's disciples called Nichodemus, wrapped and folded the same body in a clean syndon, or fine linen cloth and so laid and buried it in a new grave, or Sepulchre, which the said Joseph had made of stone, and wherein there was never any buried before, & by this is proved this article to be true.  
And finally concerning the discense or going down of christ into hell (which is the last point of this article) ye shall know that though to some men upon some their vain and foolish grounds, imaginations and devices, it may seem an absurdity, and a thing unseemly, that Christ, being virtue itself, and of all perfection and power, should descend into hell, which is a place of wicked persons, and of punishment for them, and a place finally, from whence there is no regress, nor yet redemption in, as who saith, if christ descended into hell, he should both there suffer punishment, and also not return from thence, nor redeem there, yet if these men would consider, how diversely in scripture hell is taken, and withal would consider the will and omnipotency of christ, who is God and man, and who can do all things, in heaven, earth, and hell, that pleaseth him to do (nothing to him being impossible) and finally would consider withal, what the catholic Church ever from the beginning, hath in this behalf believed and taught, taking her beleyfe, of christ, and his doctrine, generally, and specially set forth in scripture, this thing should not appear to them so strange, or so incredible, as percase it doth. And therefore let us with the scripture, and the Catholic Church, firmly, and steadfastly believe 〈◊〉 our saviour christ, after that he was crucified, and dead upon the cross, did descend in soul, knit with the deity, into hell, (his body remaining, and lying iy the grave) and did lose the pains or sorrows thereof, in which it was not possible that he should be holden, ne yet to see corruption at all: and he did also 〈◊〉 and oppress, both the Devil, and hell, and also Death itself, where unto all mankind was condemned, by the fall of our forefather Adam into sin. A proof whereof is taken out of Zachary the. ix. Oze the. xiii. Luke the. i Math. the. xii. Luke. in the Acts, the. two. Of Paul to the Ephesians the iiii. and in other diverse places of scripture.  
Now the process of the life of our blessed saviour jesus christ, thus declared, with his passion, death, burial, and descence to hell, it is specially to be noted, and to be believed for a certain truth, that our saviour, in all the time of his most bitter, and grievous passion, and in suffering his most painful and cruel death, not only did, most patiently without resistance, and like an innocent lamb, endure and sum stain for our redemption, all the pains, and injuries, and all the opprobries and ignominies, which were done to him: but also that he did willingly 〈◊〉 gladly suffer this cross, and this kind of death for our example, that we should follow the steps of him in patience and humility and that we should bear our own cross, as he did bear his, and that we should also hate and abhor all sin, knowing for surety, that whosoever doth not in his heart, hate and abhor sin, but rather accounteth the breach and violation of god's commandment, but as a light matter, and of small weight, and impartaunce, he estemethe not the price. and value of the passion and death of christ, according to the dignity and worthiness thereof.   

¶ The exposition or declaration of the fift article of the Crede which is.  And the third day, he rose again from death. 
IN this article two things are specially to be considered, the first, is touching the time, in which our saviour christ, did rise, that is, the third day. The second, is touching the rising of christ, with declaration, that that rising was from death.  
Concerning the first, S. Matthew, in the. xii chapter of his Gospel (comparing the being, or lying of jonas in the whales belly jonas. two. with the being, or lying of christ in his sepulchre, or grave, saith thus. Sicut enim fuit jonas in 〈◊〉 ceti tribus 〈◊〉, et tris bus noctibus, sic erit filius hominis in cord terre, tribus diebus & tribus 〈◊〉 That is to say: As jonas was in the belly os the whale, three days and three nights, so shall the son of man be in the heart of the ground, three days, and three nights. According whereunto Saint Paul in his oration made to the princes & Israelities, of the synagogue being at Antiochia Pisidie, and amongst other things speaking of the inhabitants of jerusalem, & the princes thereof, who put christ to death, and of christ himself, sayeth (as S. Luke in the. xiii. of the Acts doth testify) thus: Cunque consummassent omnia, que 〈◊〉 〈◊〉 〈◊〉, deponentes cum de ligno, posuerunt cum in 〈◊〉 deus autem sustitavit cum a mortuis 〈◊〉 die, qui visus est per dies multos his qui simulascenderant cum co, de Galileo in Iherusalem qui usque nune sunt testes eius ad plebam, That is to say. And when they had fulfilled or perfected all things that were written of him, they taking him down from the tree, did put him in a Sepul chre, and God did raise him up again the third day from the dead and he was seen many days to them which came uppetoge there with him from Galilee to jerusalem, who even till now be witnesses of him, to the people. Like wise the said S. Paul writing to the Corinthians, and earnestly minding to prove the resurrection of the dead, doth in his first epistle written unto them, and in the xv, chapter thereof, say as followeth. Tradidi enim Vobis in primis quod et accepi, quoniam Christus mortuus est propeccatis nostris, secundum Scripturas & quia sepultus est: et quia resurrexit tertia die 〈◊〉 Scripturas. etc. That is to say: I have delivered unto you specially that which I received, how that christ died for our sins, according to scriptures, and that he was buried, & that he rose again the third day, according to the Scriptures. etc. And s. Augustine, concerning this matter, hath in his, cxxiij. sermon, this comfortable saying. Site 〈◊〉 luano 〈◊〉 sepultura conturbet, gloriosa resurrectio confirmet, quicquid enim infirmitatis audis in Christo nostrae 〈◊〉 necessit 〈◊〉 'tis, nostre redemptionis est causa quicquid gloric cius est proprie potesta 〈◊〉 quiid co mortuus est, ut vos 〈◊〉, 〈◊〉 resurrexit. ut vos ad 〈◊〉 〈◊〉 resuscitaret eternam. That is to say. Of the three days burial, or lying in grave of our Lord, do trouble thee, let his glorious resurrection con firm the. In deed whatsoever weakness or infirmity thou dost hear in christ, that is for cause of our necessity, the is for cause of our redemption: whatsoever glory thou hearest of him, that is of his proper or own power: who therefore was dead that he might revive us, and therefore did rise again, that he might resuscitate us unto life everlasting.  
Likewise S. augustine again in his. cxxxi. sermon speaking o. this matter, saith, after this ma ner. Triduane sepulture mora, evidenter ostendit quod duncorpus isepulchro iacuit, anima illa de infernis triumphavit. That is to say: The ta rying or abiding of the three days in the grave, doth evidently declare or show, that the while that the Body (of christ) did lie in the sepulchre or grave, that soul of his did Triumph over the Helles. And that christ did rise again from death (which is the second part of this Article) is most manifest, aswell by such testimonies as are all ready here in the former part of this article alleged, as also by these special testimonies following. first, Actuum. two. S. Peter (as S. Luke there testifieth) Doth say as followeth. Hunc jesum resuscitavit deus, cuius nos omnes testes sumus. That is to sai This Jesus hath God raised up again whereof we all are witnesses. secondly, actuum. three S. Peter there hath these words. Quem deus 〈◊〉 a mortuis cuius nos testes sumus. That is to say, christ whom God hath raised from the dead of the which we be witnesses.  
thirdly actuum. iiii. S. Peter there hath both these words, Quem deus suscitavit a mortuis (being englished as before) as also these words. Et Virtute magna reddebant Apostoli testimonium resurrectionis 〈◊〉 Christo domini nostri. That is to say, The Apostles with great power did give witness of the resurrection, of Jesus christ our Lord.  
Fourthly, actuum. v. S, Peter and the Apostles have these words: Deus patrum nostrorum suscitavit jesum 〈◊〉 vos interemistis, suspendentis in ligno. That is to say, The God of our fathers hath raised up Jesus, whom ye (the Jews) did kill, hanging him upon the tree.  
Fyftelye Actuum. xvii. S Paul preaching in the synagogue of the Jews at Tessalonyca, hath these words. Quia oportuit Christum pati, et resurgere a mortuis. That is to say: That christ must needs have died, and to rise again from the dead.  
Syxtely S. Paul in his first epistle to the 〈◊〉 rinthyans, & in the. xv. Chapter thereof hath amongst other these words. Si Autem Christus non resurrexit, inanis est predicatio nostra, inanis est & 〈◊〉 vestra. etc. That is to say: If christ hath not risen again, then is our preaching vain, and your faith is also in vain. etc. And hereof also he speaketh, Ad Romanos. forth, et. two. ad Timotheum. two. and in many other places. But what need is it to heap any more testimo eyes hereof, seeing all the Evangelists do clearly testify the matter, matthew the. xxviii. Mark the xvi. Luke the. xxiiii. and John the. xx. By this than it appeareth how that our saviour Jesus christ after he had conquered and spoiled the devil and hell, he returned again from thence, like a most mighty King and Conqueror, in triumph and glory and so reassumed and took again his blessed natural Body, the third day after his said death. And so doing rose out of the Sepulture in his natural and perfect manhood. That is to say in his soul and in the self same body, which was borne of the Uyrgyn Marry, and did hang upon the cross. After which resurrection he was conversant in the world, by the space of forty days, and did eat and drink with his Apostles, and his disciples and pray ch unto them, and authorized them to go fourth into the world, to manifest and declare, that he was the very christ the very Messiah, and the very God and man, which was promised in scripture to come to save and to redeem all those, that believing in him, ordered themselves in obeying and following his precepts and commandments accordingly. In this article of Resurrection, it is to be noted, that there is nothing that can in all adversirye & trouble be more joyful and comfortable unto us, than the 〈◊〉 of this article. That christ rose again from corporal death to life, and that we shall also do the same. The faith and belief of this (if we continue in living well) is our victory and triumph over the devil, hell and death, and a special remedy, to put away the horror and fear of them. Forasmuch as hereby we be assured that as death could not hold christ, even so it cannot hold us, which are by a christian faith, the very members & body of christ, but that we shall rise from death, and live again in glory with him everlastingly, if we order and conform our will in this world to his precepts. And the only hope here of, should make us not to fear the adversities in this world, because we (〈◊〉 as afore) be assured to have a better and more glorious life after this, as S. Paul writeth to the corinthians the. xv. saying: If we christian men had no hope of other life, than this that is present, than were we the most miserable, of all men. But now christ is risen again from death. Whereby is declared that there is a life after this life which all christian men hope to come unto. According where unto saint augustine saith. All the hope of our faith standeth in this point that we shall rise again. This made the faithful and good men (of whom S. Paul the. xi. to the He brews speaketh) to refuse to be preserved from bodily death, because they looked assuredly for a better resurrection. Which Resurrectyon as it was by many and sundry apparytions, and other infallible arguments declared and provede unto the Apostles, so they being besides other names pertaining to their office specially called the witnesses of Christ's resur rection, did in all places, and at all times, open and inculcate the same as a special, and a chief article of Christ's doctrine, wherein should depend, and rest the great comfort and solace of all true and faith full believers in christ.  
finally, by this article is not only confirmed unto us how the natural body of man, shall after the corporal death and departing 〈◊〉 of this present life rise again, as is before expressed, but also by this resurrection of our saviour 〈◊〉, we be admonished, that as Christ after his death, rose again so we dying from sin, should rise 〈◊〉, and walk in a new life of spirit and grace.   

¶ Thexposition or declaration concerning the sixth article of the Crede, which is.  He ascended into heaven, and sitteth on the right hand of God the father almighty. 
IN this. vi, article, two things are to be considered the first is that Christ ascended into heaven, the second that he sitteth on the right hand of god the father almighty. Concerning the first ye shall note, that as we by daily experience do see, when an ambassador is sent from some great prince, to ac cheve any great affair or business, as for example, to conclude and make a peace, or any other such like thing this ambassador having finished his business, according to his commission, comenli with gladness, and joy do the return again unto him from whom he was sent, like wise passyngers by water, or by land, yea and soldiers to, being sent forth in warfare, so soon as there business is sped, they do return commonly into there country, or unto those that did send them fourth. So likewise our blessed saviour jesus christ, being sent ambassador from God his father, into this world, upon an high and notable worthy message, that is to say: to take flesh of the glorious virgin S. mary, and by his passion and death, to overcome the Prince of this world, and Hell, and to remove and take away all other impediments, and lets, and finally to redeem also mankind, who by disobedience and sin had lost the joyous possession of paradise, did diligently and faithfully travail, to accomplish his ambassade and message, and when he had done it, he with great triumph and joy did ascend 〈◊〉 return again to God his father, having overcome the old enemy, by humility, patience, and obedience Of whom, and his said ambassade, the great king and Prophet david in his. xviii. Psalm thus doth say: Exultavit ad Gigas, ad currendam viam That is to say: He (meaning christ) hath rejoiced or been glade as a giant to run his course, or way. And immediately in the same Psalm the said Prophet doth farther say: A summo coeloegressio cius & occursus cius, usque ad sum mum cius. That is to say: The going forth of him is from the highest heaven, and the recourse of him is to the highest of it. According whereunto, very laudably and justly it is uttered in the divine service of the Church. Egressus 〈◊〉 a patre, regressus 〈◊〉 adi patrem, 〈◊〉 usque ad inferos, recure susad sedem Dei. That is to say. The going forth of him is from the father, the return of him is to the father, the excourse of him is even to the hells, and the recourse of him is unto the seat of God.  
Being then convenient (as is aforesaid) that christ should ascend into heaven (as also by this article it appeareth he did) well it shallbe to declare how and in what fort that ascension was. For knowledge whereof you shall understand, that our saviour christ, after his resurrection and before he did ascend into heaven, did eat with his Disciples, aswell to show therein a very sign and token of hearty love (which friends departing from friends, are accustomed to do) as also for to declare unto them, the verity of his flesh after his resurrection (which was a thing then very necessary to be done, aswell for that he would not afterward give unto them any further sign or token of his resurrection, as also for that some of the Disciples, not withstanding that they had seen and felt him, would not yet believe that he was so risen And therefore. s. Gregory in an Homely made hereupon saith: Christus comedit & ascendit, ut per effectum commestio 〈◊〉 〈◊〉 〈◊〉 carnis That is to say. christ did eat and ascend, that by the effect of eating, the verity of his flesh might be manifested. And moreover after the said resurrection, and before this said ascension, our saviour christ did rebuke and blame his disciples of their incredulity, and 〈◊〉 nes, or hardness of believing the said resurrection, which thing he did, as 〈◊〉 Gregory sayeth: Vt 〈◊〉 que recidens diceret, in cord audientium arctius impressa remanerent. That is to say: To th'intent that the words which he departing would say, might remain in the heart of the hearers more deeply imprinted. Besides this our saviour Christ having opened their wit or sense to understand the scriptures, and having enjoined unto them the office of preaching the gospel throughout the hole world to all creatures, he went fourth with them into Bethany unto mount Olyuete, and lifting up his hands he did bless them (which blessing was well figured by the patriarch jacob, who when he should die, and leave this world, did bless his children, as appeareth Genelis. xlix. And likewise was it figured by Moses who before his death did bless the children of Israel, as appeareth. duty. xxxiii) And this being dove, christ in the 〈◊〉 sight was lifted up and (a cloud taking or receiving him from their eyes) he was carried up into heaven: ascending as the Psalmist in his. lxvii, Psalm, doth say. Super 〈◊〉 〈◊〉 ad orientem. That is to say: Above heavens, unto the east. And the said Disciplies adoring him, did return unto jerusalem. These things beforesaid are specially testified by S. Mark in the xvi. chapter. Luke in the. xxiiii. john in the. xx. & by S. Luke also in the first chapter of the Acts, and by sundry other parts of the scripture.  
By the way it may be noted that this elevation of christ into Heaven did much differ from his elevatyon unto the Cross, for there (as Esay in the. lxiii. chapter doth say) christ alone did tread the Press where here (as david in his. lxvii. Psalm and S. Paul in the. iiii. Chapter to the Ephesians, doth say) Christ ascending into Heaven, did lead captivity captive with him, and gave gifts to men. Furthermore the elevation upon the cross was with most bitter sorrow, and pain, where the ascension into heaven was with most unspeakable joy and wonderful gladness. And it is not to be forgotten here, that amongst other causes why christ would no longer tarry here upon earth, but ascend into Heaven, there are five specially noted. The first, that Christ's body being glorified, Heaven and not the Earth, was a place convenient & meet for it to be conversant in. The 〈◊〉 that by the said ascension he might glorify the humane nature which before that time was never admitted unto heaven. The third that ascending into Heaven he might be an advocate and an intercessor continually for us. Hebre. ix. i. johannis. two. The fourth that so ascending he might show us the way and prepare us a place. Michee. two. & 〈◊〉. iiii. The fist and last that he might send the Holy Ghost unto us, which he said he would not except he departed. joannis. 19 And thus much for the first part of this Article.  
For the second part of this article which is that christ Sitteth on the right hand of God the father almighty, ye shall understand, that to sit on the right hand of God the father, is not after a carnal and worldly fashion to be understanded, as who saith, that God the father, had (like men) a right hand, and a left hand, but by the sitting of Christ, on the right hand of God the father, is understand and meant, that christ hath, and ever shall have, communicated unto him, of God the father, glory, honour, power, felicity, and everlasting monarchy, governance, rule, and dominion, over all pryncypates, potestates, powers, dominions, and over all creatures that can be named, either in this world, or in the world to come, ordained to be king of all kings, and Lord of all Lords, and all things both in, and also in Earth to ve cast under his feet, and made subject to him, and he appointed to be the chief and principal head of the universal and hold catholic Church, which is his mystical Body, having under him in his Church here in Earth such ministers, and after such order and fashion, as liked him to appoint and ordain in the same. And albeit that christ is ascended into Heaven, and sitteth on the right hand of God the father almighty, yet we may not (as the 〈◊〉 do) gether 〈◊〉 upon contrary to the 〈◊〉 〈◊〉, that the 〈◊〉 of christ, in substance is not really and truly in the Sacrament of the Aultare, but contrary 〈◊〉, 〈◊〉 christ is both God and man, and so 〈◊〉 〈◊〉, or almighty, and hath by his godhead 〈◊〉 〈◊〉 〈◊〉 unto his manhood, taken up his Body and his 〈◊〉 nitie into heaven (which to do is above the 〈◊〉 and reach of only nature, to accomplish and bring to pass) we ought with the catholic Church, firm lie, and steadfastly believe, that, 〈◊〉 as our Saviour christ both promised to give his body in a Sacrament, and also (performing his promise) did it so in deed, as the 〈◊〉 and S. Paul also doth testify, and declare: the body therefore of christ doth both sit on the right hand of God the father almighty in heaven in the visible form of a man, according to this article, and is also verily, real lie, and truly in substance in the Sacrament of the Aultare, under the forms of bread and wine. And where in the. seven. chapter of the acts it is written of S. Stephan that he did see, jesum stantem a dexteris virtu 'tis 〈◊〉. That is to say: jesus standing on the right hand of the power or virtue of God. Whereby some have gathered a contrary: ie in Scripture, 〈◊〉 shall understand that these words Christ to sit or Christ to stand at the right hand of God the father, are not to be understanded, after the carnal and worldly manner and gesture of man, but spiritually, to signify his equality with God the father & the partycipating of all glory with the same, 〈◊〉 equality and partycipatyon in 〈◊〉 and the catholic doctors, is as well understand by 〈◊〉, as by standing. Thus have you hard the hole exposition of this. vi. Article, containing in effect, how our Saviour jesus christ, after that he had perfectly accomplished and performed the hole mystery of the redemption of mankind, by his incarnation his birth, his passion his death, his burial, his discendyng into Hell, and rising again from death to life and after he had been here in Earth conversant with his Apostles, and Disciples, by the space of forty days after his resurrection, being amongst his Apostles, and he in their sight, ascended into heaven in the very fame his natural body, (which was borne of the blessed virgin his mother, and was cru cified upon the cross) and so did withdraw his accustomed visible conversation, from the presence of his Apostles, and from the bodily sight of all other creatures. By remembrance whereof, both they & we should here in earth elevate and lift up our hole hearts, minds, desires, & all affections, from earthly things, and from all carnal and worldly cares, towards heavene, and heavenly things, and so should by his grace prepare our hearts, and make ourselves 〈◊〉 and apt to receive his spiritual gifts, which he sendeth into the world. Wherefore the thing thus being, let us in deed lift up our hearts and minds unto christ thus sitting at the right hand of God the father, and there praying continually for us. And let us so in mind now from henceforth dwell in contemplation of heavenly things (during all the space of this mortal life) that we may hereafter for ever dwell with the holy trinity in glory everlasting Amen.   

¶ Thexposition or declaration of the. seven. article of the creed, which is.  From thence he shall come to ' judge the quick and the dead. 
IN this Article two things specially may be con sidered, the first is that christ being ascended into Heaven. Shall come from thence. And thesecond is that coming from thence. He shall judge both the Quick and the Dead. For the proof of which first part, we have besides other testimonies of scripture, the special testimony of Saint Luke, in the first chapter of the Acts, where he (spea king of the Disciples who did behold our Saviour christ when he did ascend) saith thus. Cunque iutuerentur in coelum euntem illum, ecce duo viri astiterunt juxta illos, in vestibus albis, qui et dixerunt, viri Galilei, quid statis aspicientes in celum? HicIESVS quia assumptus est a vobis in celum sic veniet quem admodum vidistis eumeuntem in celum. That is to say: Whenthey did behold, or look upon him, departing or going into Heaven, Lo two men did stand by them in white garments who also did say, 〈◊〉 men of Galilee, what do you stand looking up into Heaven. This jesus who is assumpted or taken up from you into Heaven, shall so come as ye have seen him going or departing into heaven.  
And so ye see, that into Heaven he is ascended, and from heaven he shall descend, or come. And here shall ye learn that there are two special comings of christ into the world, mentioned and spoken of in scripture, and they be very divers in themselves the first coming of christ into this world, was to be borne of the virgin Marry, and by his death & passion to redeem the world, of which is spoken fully and largely, in the exposition, or declaration of the third Article of this Crede. The second coming of christ into this world, shallbe to judge, both the quick and the dead, as is contained in this. seven. article. And concerning the second part which is his coming to judge the quick and the dead, ye shall understand that our saviour and redeemer Jesus christ, being ascended (as is declared afore) into heaven, shall come from thence, that is to say: from heaven into this world, and he shall come in his glory and majesty, and shall then, in the very visible form of his natural body, appear unto the bodily eyes of all the people of the world, in his perfect manhood, and in the self same body, wherein he ascended, to the inestimable comfort and rejoice of the good, and the extreme terror, and confusion of the wicked. Where being accompanied with his holy Angels his ministers, waiting upon him, he shall sit openly in the clouds of the air, and shall judge all, quick and dead, according to truth and justice & according to his holy word expressed in scripture, that is to say: according to every man's own works and deeds, done by him in his life time, which works and deeds shallbe then examined dyseussed, & tried, not after means own fantasy and invention, without authority and ground of scripture: but according to the commandment of God, and the teaching of christ, and his Apostles: For at that day of judgement, all the people of the world, quick and dead, that is to say, aswell all those which shall be found on live in the world at that day, as also all those, which ever sith the creation of Adam, lived here in this world, and died before that day shall come and appear afore the presence of Christ, in their very bodies and souls.  
And when they shall be so gathered and assembled together, our saviour JESUSCHRIST, shall pronounce the final sentence and judgement of everlasting salvation upon all those persons, which in their life time obeyed and confirmed themselves unto the will of God, and excused the works of right belief and charity, and so persevering in well doing sought in their hearts and deeds, honour, glory, and life immortal. And contrariwise, upon all those, which in their life time were coutentions, and did 〈◊〉 against the will of God, and followed in justice, and iniquity, rather than truth and virtue, our saviour christ shall than and there pronounce the sen tense of everlasting punishment and damnation. In which sentence there shallbe made a perfect sepa ration or division, between these two sorts of people that is to say: between the sheep and the goats, the come and the chaff, the good and the bad, the blessed and the cursed, the members of his body, and the members of the devil, and so the good and the blessed, being upon his right hand he shall clearly, and perfectly deliver them for ever, from the power & ma lice of the wicked, and from all pains and evil: and so take them all up with him into heaven, there to be crowned and rewarded in body, and soul, with honour, and glory, and everlasting joy, and peace, which was prepared for them from the beginning of the world. And all the other which shallbe judged to everlasting pain, and death (being upon his left hand) he shall send them down into Hell, there to be punished in body and soul eternally, with fyér that never shall have end, which was pray pared from the beginning of the world, unto the devil and his Angels.  
And here it is specially to be remembered how this article was for great considerations added immediately, and conjoined unto the former articles, and chief, to the intent that no man should in his life time, 〈◊〉 upon the said benefits of christ, or take occasion of carnal liberty or security, and so live without fear to transgress, or without regard to observe the commandments of God: but rather that every good christian man, should in every part of his life, have a continual remembrance, and respect, unto the last day of judgement, and so be in continual fear to commit any thing contrary to the will of God, for the which he might deserve to have the sentence of everlasting damnation pronounced upon him. For this is certainly true, that at that day, every man shallbe called to an account of his life, and shall be than finally judged, according to his works, good or bad, done in his life time, that is (as S Paul sayeth, to them that persever in well doing, and labour to attain glory, honour, and immortality, shall be given life everlasting: and to them that be contentious, and obey not the truth but follow and do injustice, shall come indignation, ire, affliction, trouble, and pains, everlasting.  
In this article it is further to be noted, that like as there is nothing more certain unto us, than that we be all mortal, and shall once die, and yet no man 〈◊〉 knoweth the time when he shall die: even so there is nothing more certain, than that this day of judgement shall once come, and yet the hour, and time when it shallbe, is hidden, and kept secret from the knowledge of all men and angels, and is reserved to the knowledge of God only, which thing precedeth only of his goodness towards us, and is done, to the intent we should always here in our life time, flee from sin, and employ all our hole stu dy and endeavour to walk in the ways of God, that is to say, in such faith hope, and charity, as God requireth of us, and so prepare ourselves, and order our 〈◊〉 towards God, that we may be in a readiness at all times, whensoever it shall 〈◊〉 God to call & summon us to appear before him in the said general judgement, there by his mercy and goodness, to receive the crown which he promised unto all men that 〈◊〉 〈◊〉 〈◊〉, and love him and walk in his ways, This article & the declaration thereofhath many and most manifest testimonies both in the old Testament, and in the new, of which among many other, these places following may for this present suffice, Psal 92. Eccle. 11. Esa. 13. 51. Zach 14. Mala. 4. Soph. 1. johel. 3. Math. 13 16. 24. 25. Mar. 9 13. Luc. 9 17. 21. Act. 1. 1. Corrinth. 1. 2. Corin 〈◊〉 2. Tessa. 1. &. 2. 1. Thesi. 4. Phil 4. 2. Pet 3. Heb. 10. Apo. 3. &. 22.   

¶ Thexposition or declaration of the eight article of the creed, which is.  I believe in the holy ghost. 
FOr the better understanding of this article, ye shall note that as there is in the trinity, one 〈◊〉 son, which is, and so also called, God the father, and as the same trinity, there is an other person, which is and so also called God the son: so in the same Trinity, there is a third person, which is and so also called, God the holy Ghost. And know you also that it is not enough to believe only that there is an holy Ghost: but we must also believe in him likewise as we do concerning God the father, and God the son, for it is not enough for us only to believe, that there is a God the father, and that there is a God the son. But we must believe in them all, as is more specially and largely declared before in thexposition of the first Article. And this holy Ghost being the third person in Trinity, is in deed, very God and Lord, author, and former of all things created, and doth proceed both from God the father, and from God the son, of one with them in nature and substance and of the same everlasting essence or being which the father and the son be of, and is equal also unto them both in absoluteness of power, and in the work of creation, and in all other things pertaining unto the deity or Godhead, wherefore he is also to be honoured and glorified equally with them both.  
This holy Ghost, which is the spirit of God, is of his nature all holy, yea holiness itself, That is to say, he is the only Ghost or spirit, which with the father and the son, is, was, and ever shallbe the author, causer, and worker, of all holiness, purytye, and sanctimony, and of all the grace, comfort, and spiritual life, which is wrought, and cometh into the heart of any man, in so much that no man can think well, or do any thing that good is, but by the motion, aid, and assistance of this holy spirit, neither is it possible, that the devil, or any of those evil spirits, which do possess and reign in such per sons as be subject unto 〈◊〉, can be expelled or put out of them, but by the power of this holy spirit, neither is it possible that the heart of any man being once corrupted & made as profane by sin can be purged, purified, sanctified, or justified, without the work and operation of this holy spirit, neither is it possible for any man to be reconciled unto the favour of God, or to be made and adopted in to the number of his children, or to obtain that in comparable treasure, which our saviour jesus christ 〈◊〉 purchased and laid up for mankind, whiles this holy spirit shall first illumine and lighten his heart, with the right knowledge and faith of christ and stir him by grace, to have dew 〈◊〉, & penance for his sins, & shall also instruct him, govern him, aid him direct him, and endue him, with such spiritual gifts and graces, as shallbe requisite and necessary to that end and purpose.  
Moreover this holy spirit of God, is of his own nature full of all goodness and benignity: 〈◊〉 goodness itself, from whom proceedeth all and singular graces & gifts of fear, wisdom understanding, counsel, strength, faith, charity, hope and all other which be given, conferred, and distributed, unto us mortal men here in the Earth, at his own will and dispensation, and that no man can purchase or obtain, ne yet receive, retain, or use any of them, without the operation of this holy Spirit, which gifts nevertheless he giveth not, nor dispen seth the same equally and to every man a like, but he divideth them particularly and specially to every member of the Church, as is most necessary for the hole body, and in such plenty and measure, as unto his Godly will and knowledge is thought to be most beneficial and expedient for the same, All which things he doth of his mere mercy and goodness freely and above our deserving.  
Furthermore this holy spirit is of his own nature full of charity & holy love, yea charity itself, from whom proceedeth all charity, & so by his godly operation is the bond & knot, wherewith our saviour jesus Christ and his most dear espouse the Church (which is also his mystical body) be united, knit and conjoined together, in such perfect & everlasting love and charity that the same cannot be dissolved or separated: And over this, is also the very bond and knot, where by all and every one of the very members of Christ's Church and Body, be united, coupled, & conjoined, the one of them with the other in mutual love and charity.  
Also this holy spirit of God is the spirit of truth, and the author of all holy scripture, contained in the hole canon of the bible, and did not only inspire, and instruct all the holy patriarchs and prophets, with all the other members of the Catholic Church, that ever were from the beginning of the world, in all the Godly truths and verytyes, that ever they did know, speak, or writ, but also descended and appeared in the similitude and likeness of fiery tongues, and did light upon the Apostles & disciples of christ, and inspired them with the knowledge of all truth, and replenished them with heavenly gifts and graces: and shallbe continually present in the catholic Church, and shall teach and reveal unto the same Church, the secrets and mysteries of all truth, which are necessary to be known, and shall also continually from time to time, rule, direct, govern, and sauctyfye the same Church, & give remission of sins, and all spiritual comfort aswell inwardly by secret operations, as also outwardly by the open mynystratyon and efficacy of the word of God, and of the holy Sacraments, in the said Church: and shall endue it with all such spiritual graces and gifts, as shallbe necessary for the same.  
〈◊〉 shall also note, that albeit holy scripture doth worthily attribute, unto the holy Ghost, our sanctification, our justification and all other benefits which christ by his passion hath merited and deserved for us, yet nevertheless the same be also the works of the hole trinity, and be not to be separated in any wise, although Scripture commonly doth attribute them unto the holy Ghost: For in like 〈◊〉 doth scripture artribute power unto the father, and wisdom unto the son, which nevertheless be common unto all three.  
FINALLY ye shall note the manner of the speech here in this article, where it is not said. I believe the Ghost or spirit, but it is said, I believe in the holy Ghost, and so holy is adjoined unto the Ghost, which is done not only to declare that here is not mente of every thing that is or may be called a spirit or a Ghost, but here is only meant of that spirit, which by excellency, and by peculiar name in scripture both is and so also called, the holy spirit or Ghost which is the third person in trinity, and therefore though many times in scripture, an incorporal thing is called a spirit, and also both Angels and the minds of men diverse times have that appellation or name, yet here aswell for the said peculiar name, as by a certain excellency, the said third person in trinytie, is called the holy spirit, or holy Ghost, for he it is that doth make holy or sanctify all creatures, that are called holy.   

¶ Thexposition or declaration of the ninth Article of the Crede, which is.  The holy catholic Church?. 
IN these few words, of this ninth Article four things are to be considered, first what hear is meant by this word, Church. secondly why or for what cause the same Church is called Holy. thirdly why it is called, catholic. And forthely what it is To believe the holy Catholic Church Concerning the first ye must understand that though in our english tongue we by this word Church, sometimes do mean the place wherein the word of GOD is commonly preached and the sacraments ministered, and used, yet in this present article it doth signify the hole multitude of people, which being called of GOD do come, to one faith, one doctrine, the self same Sacraments according to the apostolic, and catholic tradition, in an indivi sible bond or knot of concord, and unity, whether the said multitude be of the clergy, or of the laity. Concerning the second ye shall consider that albeit in the said church or multitude of people, there be many evil men, many sinners, many that turn by true penance to grace, and sometimes yet do fall again: some after their turn by true penance, still persever and continue in goodness, many also that fall and never rise again, so that spots, blots, and imperfections, do appear 〈◊〉 in this Church, and many times in the more part thereof yet nevertheless because the calling is of itself holy the caller also most holy, and the end of calling, holiness itself, with this 〈◊〉 that the people so called do profess holiness, and make a body, where of the chief headde our Saviour christ is most holy or rather holiness itself, by the merits of whose 〈◊〉 the said people are relieved, and nourished with the seven holy sacraments, and be in their calling endued with most special holy gifts, and gra ces of almighty God, being author thereof, and finally by his holy spirit are directed, and governed in the sane, so long as they (by following their concupisbence, the devil, or the world) do not fall from that state. For these causes, I say, the Church is called Holy, taking this name Holy, of that, that christ the high head thereof is Holy, God the caller, Holy, The profession and calling, Holy, & the end Holiness. which of very duty, aught to be in all them that be called, and is in deed ', in such members as do continue and persever in that holy calling. touching the third ye must understand that this word. catholic, being orygynally taken out of the Greek tongue, and now used in our english tongue, is asmuch to say as universal or whole. And forasmuch as God of his goodness doth call all people (as is afore) without all acceptyon of 〈◊〉, or acception of Country, therefore this Church is called, catholic, in as much as all people of all manner of estates, of all places and countries throughout the hole world, may (professing the foresaid one faith, one doctrine, and the self same sacraments, according to the said apostolic and catho like tradition) be of this catholic church, and continue in the same, except they willingly, by heresy & schism, do go out of it, or for other their offences be cut of and cast out thereof. And here by the way is to be noted, that although in the world there be many particular Churches, and several multitudes of people, having the said faith, the said doctrine, and the self same Sacraments according to the said tradition, and therefore are commonly called every one of them, catholic, yet they all together make but one catholic universal Church, of which one catholic universal Church, all the rest be called catholic, as being partakers and members, of the said one catholic universal Church, and fully agreeing in all necessary points with the same. And now as concerning the fourth which is, What it is. To believe the catholic Church. Ye shall understand that to believe the catholic Church, is not only to believe that here in earth is and shallbe continually to th'end of the world, such a holy catholic Church (as before is declared commonly called the Church Mylytante) but also to give credit and belief unto the whole Doctrine, faith, and religion of the said Church.  
And for the farther understanding of this whole article, here may most fruitfully and very well to the purpose, be brought in one most notable place of S augustine, written upon this same article of the Crede, in his, clxxxi sermon de tempore, where he sayeth in this manner. Sciendum est, quod Ecclcsiam credere, non tamen in Ecclesiam credere, debemus, qui Ecclesia non Deus, sed domus dei est. Catholicam dicit toto orb diffusam quia diuer sorunhaereticorum ecclesic idio catholicae non dicuntur, quio per loca atque per suas quasque provincias cantinentur. Haec vero a solis ortu usque adoccasum unius fidei splendore diffunditur. Nullasunt maiores divitiae, nulli the sauri, nulli honores, nullae huius mundi maior substantia quam est cacholicafides, quae peccatores homines saluat saecos illuminat, infirmos curate, Cate chuminos baptizat fideles justificat, poenitentis reparat, justos augmentat martyris coronat, clericos ordinat, sacerdotes consecrat, regnis celestibus preparat, & in aeterna haereditate cum Angelis sanctis communicate. Quisquis ille est, & 〈◊〉: ille est Cristianus nonest, qui in Christi Ecclesia non est. Solaquippe est perquam sacrificium dominus libentur accipiat sola quae pro errantibus fiducia liter intercedat. unde etiam de agni hostia dominus praecepit dicens. 〈◊〉 〈◊〉 Domo commeditls, necefferetis de carnibus eius 〈◊〉, In unananque domo agnus come ditur, quia in una Catholica ecclesia vera hostia redemptoris immo latur. De cuius carnibus divinaiussio efferriforas prehibet, quia dari sanctum canibus vetat. Sola est in qua opus bonum fructuose peragitur, unde merre dē de narum non nisi qui intra vine Turrian laboraverunt acceperunt. Sola est quae in ra se positos vaelid a charitatis compage custodit. unde & aqua dilwii arcam quidem ad sublimiora sustulie omnes autem quos extro arcam invenit extinxit. Sola est in qua mysteria superna veraciter contemplemur. unde ad Moyses Dominus dicit, Estlocus apud me, & stabis suprapetram, 〈◊〉 Paulo post tol lammanum mean & videbit posteriora mea Quia enim cx sola catholica Ecclesia ucritas conspicitur apud se esse locum Dominus perbibet de quo ui 〈◊〉 in petra Moyses ponitur ut Deispeciē contempletur, quia nisi quii fidei soliditatem tenuerit, 〈◊〉 presentam non agnoscit, Auelle, inquit, radium solis a corpore, divisionem lucis unitas non capit. Frange 〈◊〉 ab arbore, fractus germinare non poterit. A font praecide riwm praecisus as rescit, In his Cipriani verbis intelligimus lucem non capere divisionem nisi in sanctis regno Dei praedestinatis qui dividi ab Ecclesia nullo modo possunt 〈◊〉 non germinare ramum sructum salutis 〈◊〉 germine accipimus, Ariditatem vero rivi a font praecisi, in co quod spiritu sancto 〈◊〉 qui 〈◊〉 unitate seperantur 〈◊〉. That is to say: We ought to believe the church, and not in the church: for the church is not God, but the house of god. This church he calleth catholic, that is to say, spread throughout the whole world, because the churches of sundry heretics, be ing but in particular places and provinces, can in no wise be called catholic. But this church from the East to the West, glyttereth and 〈◊〉 with the brightness of one faith. No greater riches no greater treasures, no higher honours, no greater substance, can be in this world, that is the catholic faith, which saveth sinners, giveth sight to the blind, doth heal the sick, maketh younglings to be baptized, justfieth the faithful, restoreth penitent sinners, increaseth righteous men, crowneth martyrs, doth admit clerks to orders, doth consecrate priests, maketh preparation to the kingdom of heaven, and maketh men partakers of the everlasting inheritance with the holy Angels. Who so ever he be, and of what quality or condition soever he be, he that is not in this church of Christ, is no christian man: for this church is she only by whom our Lord willingly receiveth sacrifice, she only it is which may confidently make intercession for such as do err. Wherefore our Lord speaking of the sacrifice of the lamb: did command 〈◊〉 In one house shall ye eat, and of the flesh thereof ye shall carry nothing out of the doors forsooth in one house is this lamb eaten, for asmuch as in one catholic church, the true sacrifice of our redeemer is offered. Of whose flesh the commoundement of God forbiddeth any thing to be carried out, for that he forbidden death that which is holy, to be 〈◊〉 〈◊〉 dogs, She only it is in whom a good work is done fruitfully, for which cause only, they that laboured within the vine yard had the reward of the penny. She only, it is that all such as are once placed in her doth keep together with a strong joint, or knot of charity, Wherefore the water of the flood, bore up the ark to the 〈◊〉, but all such as were found without the same ark, it drowned, She only it is in whom we do behold truly the heavenly mysteries, Wherefore our Lord sayeth unto Moses' Exod. xxxiii There is a place with or byme, and thou shalt stand upon the rock. etc. and by and by after he saith. I will take away my hand, and thou shalt see my back part. And because in deed out of this catholic church alone, the truth is seen our Lord sayeth, a place to be with him from which he may be seen, Moses is set upon the rock, that he may behold the form of God, for unless a man have and hold the steady substanciales of faith, he knoweth not the divine presence, Take away saith he (meaning S. Cyprian) the beam of the son from the body of the son, the unity of the light, can not suffer no division: break a bough from the tree, the bough so broken, can flourish and bud no more, cut of the river from the spring, the river so cut of, drieth up. In these words of Cyrpian we perceive that light doth not admit any division in the saints predestinate to the Kingdom of God, which can by no means be divided from the Church, and that the bough broken of, can not bud with a bud of everlasting salvation. And finally we know the drying up of the river being cut of from the spring or head, in that they are made void of the holy ghost which are separate from the unity. Thus much sayeth S. augustine, whereby it appeareth that though we must believe in God the father, in God the son, and in God the holy Ghost (as was declared here afore unto you in the exposition of the first article of this creed) yet concerning the Catholic Church, we must believe it. That is to say: give credit to it, but not to believe in it: for to believe in it, were to make it God, as more at large shallbe declared in some Homilies, hereafter specially to be made thereupon, & also by what signs & tokens the true catholic church is continually known.  
And forasmuch as this catholic militant church of which this article entreateth, hath for the preservation of the unity thereof, by the ordinance, and appointment of our saviour christ, one principal head or chief governor, here upon earth, which being the chief vicar, and substitute of christ, in his said church, doth, and aught, with other ministers under him attend, and give head, to the good order, and rule of the said militant church (S. Peter the Apostle being the first general vicar and governor, therein, and having to him, and to all his lawful successors in the apostolic see, the governance, rule and charge thereof, chiefly committed and given, which in very deed, both he and they, by the continual help, and assistance of the holy spirit of God, from time to time in their succession, always hither to have done, and thereby have preserved, and kept the unity of the said church) therefore all they which have, or do refuse to acknowledge the said governor, government, and authority, can not in any wise be accounted or taken for catholic persons, but for such as in deed are disobedient, seditious schismatic, and very wicked people, as more at large shallbe declared in some homilies to be specially made thereupon.   

¶ Thexposition or declaration of the tenth article of the Crede which is.  The communion of saints, The forgiveness of sins. 
IN this article be taught two special fruits and benefits, which all men called of God, and obeying to the same, calling in their will and works, do obtain by God's grace, in the said catholic church, that is to say. The communion of saints and forgiveness of sins. And here is to be noted, that although this word, Saints, in our english tongue signifieth properly them that be departed this life, and be established with glory in Chryst. 〈◊〉 the same word Saints, (whereby in this article we express the latin word, Sanctorum,) is here extended to signify not only those that be so departed this life and established, but also such as being in life here in earth, be called into this holy assemble and Church, and be sanctified in our saviour jesus christ. Accordyuge whereunto S. Paul in sundry his epistles, to the Roma. 12. to the Epher. to the Philip. 4 to the Colos. 1. and to the 〈◊〉. 14. useth the said word, Saints, and so doth he in dynerse other places else.  
And as touching the first of the said. two. fruits or benefits, which is. The communion of saints. That is to say the mutual participation of saints, ye shall understand that like as all the 〈◊〉 parts and members of the natural body of man, do naturally communicate and be participant of one spirit or soul which govern the said body, and every lively part thereof, even so do all good christian men, participate of one holy ghost, which always governeth the catholic church, and allyvely man bres of the same, and doth give to sundry members, sundry spiritual gifts, to the intent the whole body should thereby be edified, according to the saying of S. Paul in the, xii. Chapter of his first epistle to the Corynthians, where he sayeth in this manner.  
unicuique autem datur manifestatio spiritus ad utilitatem. Alis quidem per spiritum datur sermo 〈◊〉, alijautem sermo 〈◊〉 secundum eun dem spiritum. Alteri fides in 〈◊〉 〈◊〉, alij gratia sanit at  in eodem spiritu, aly operatio virtutum, alii prophetia alii discreto spiritum, alii generalinguarum alii interpretatio sermonum. Hec autem omniaoperas tur unus a que idem spiritus, divi dens singulis prout vult. That is. The gifts of the holy ghost are given to every man, to profit other withal, to one is given through 〈◊〉 spirit the utterance of wisdom. To another is given the uttetaunce of 〈◊〉 by the same spirit to another, faith by the same spirit, to another the gift of healing by the same spirit, to another power to do miracles: to another prophecy, to another judgement to discern spirits, to another diverse tongues, to another interpretation of sayings. And all these things worketh the self same spirit, dividing to every man as he will. By which place of Saint Paul, it is evident that all the lively members of the Church do communycate and participate of one common spirit.  
And this participation being one of the hygheeste benefits, that men receive in the catholic Church, is comprehended in this article of the communion of saints. Of which communion the Prophet David in his. cxviii. psalmedoth also speak saying. Particeps ego sum omnium timentium te, et 〈◊〉 man data tua That is to say. I am partaker with all such as fear thee, and keep thy 〈◊〉. But besides this foresaid participation or communion of the holy ghost, being common to all the lively members of the Church, there is also an other communion comprehended likewise in this article, which is the 〈◊〉 or union that all good christian men have with christ, who is the head of the church and who hath for his mystical body the whole church. And of this kind of communion of saints, S. Paul likewise speaketh, in the foresaid twelfth chapter of his first epistle to the corinthians, saying. In uno spiritu omnes nos in 〈◊〉 pus baptizati sumus, sive dei, siue gentiles, sive servi, sive liberi & omnes in uno spiritu potati sumus. That is to say: In one spirit are we all baptized to make one body, whether we be jews or Gentiles, free or bond, and have all drunk of one spirit. And likewise doth he in the fift to the Ephesians where spea king of the same he sayeth. 〈◊〉 sumus corporis eius, de car ne cius, et de ossibus cius. That is to say: We are membres of his body (meaning of the body of Christ) and of his flesh and of his bones.  
And forasmuch as the most blessed sacrament of the altar (wherein by the mighty operation of God's word, is really present in the forms of bread and wine the natural living body and blood of our saviour and redeemer jesus christ) doth increase and work in all them that worthily do receive it, the communion and conjunction in body & soul of them to christ, and of christ to them, with a mutual conjunction also in love and charity, of each good man in Christ to other. Therefore the said Sacrament may also worthily be called the communion of Saints. And so hath the first part of this article been by good devout and learned men expounded long ago.  
Now touchy nge the second fruit or benefit in this article which is the remission of sins, you shall understand, that only in the catholic church, and no where else the remission of sins is to be had. And there undoubtedly it is to be had: and that by two means, that is to wit by baptism, and after baptism by due penance and 〈◊〉 of the keys, given unto the church. And as for baptism it washeth clean away all the former sins as well actual as original: so that they shall never after that be imputed unto us. But in case after baptism we fall into sin then the remedy must be by the wholesome sacrament of Penance, which sacrament is of so great force and virtue, that how heinous so ever our sins and offences be, yet by the mean of the same, the said sins may be and are released & forgiven unto us. And for to take away all doubting on our behalf herein, and that no man should need to despair, our saviour christ openly and by express words, in the twenty of saint john after he had breathed upon his Disciples, said unto them, and generally to their Successors. 〈◊〉 the holy ghost, whose sins ye release or forgive they are forgiven or released unto them and whose ye withhold or retain, they are withholden or retained. And also with a special 〈◊〉 assigned unto saint Peter, gave unto him and his lawful successors, the full 〈◊〉 of releasing and withholding of sins, saying unto him (as it is written in the. xvi. of matthew. Tibi dabo claves regni celorum: quodcunque ligaveris super terram crit ligatum et in celis: et quodcumque solueris super terram erit solutum et in celis. That is to say: Unto thee will I give the Keys of the kingdom of heaven, whatsoever thou dost bind upon earth, shall also be bound in heaven, and whatsoever thou losest upon earth, shall also be loosed in heaven. Which 〈◊〉 all christian men should to their great comfort most gladly embrace, and by all means be most careful and wary (to the uttermost of their power) to keep themselves in such state that they may still enjoy the fruit of this so comfortable a privilege. Wherefore good people (according to the exhortation of the Prophet ezechiel, in the eighteenth chapter) Turn and do penance for all your iniquities, and your iniquity shall not be your destruction. But you shall undoubtedly (according to this article) be unburdened of your sins, and made partakers of the communion of saints both in this world and in the world to come.  
Amen.   

¶ Thexposition or declaration of the eleventh article of the Crede which is.  The resurrection of the Body. 
Concerning this eleventh article, for asmuch as it may seem itraunge to some men why: this word Body, is here placed in the English, seeing the Latin is. Carnis resurrcctionem, That is to sai. The resur rection of the flesh. 〈◊〉 shall know that in 〈◊〉 ture many times this word (flesh) doth signify the hole man, as for example, where it is written in the first of S. John. Verbum caro factum est. that is to say The word was made flesh. the meaning is that the son of god took upon him the hole nature of man. Again, 〈◊〉 the first chapter of saint Paul's first epistle to the Corynthians, it is written in this manner. Vt non glorietur omnis caro, that is to say That no flesh should glory, the meaning is that no man should glory. Likewise, where in the third of S. Luke it is written. Videbit omnis caro salutare dei. That is. All flesh shall see the saviour sent of God, The meaning is, that all men shall see the saviour sent of god. And many times also this said word (Flesh) doth in scripture, signify only the body of man without any respect of the soul thereof, as in the first chapter of Genesis, where Adam speaking of his wife Eve, saith in this manner. Caro de carne 〈◊〉. that is. Flesh of my flesh. meaning that her body was made of his body. Likewise in the. xxi, of Job, where Job sayeth. Concutit carnem 〈◊〉 tremor. That is, Trembling doth shake my flesh. meaning there by his flesh his body. And according to this second acception, this Latin word. Carnis, Which is to say: Of the flesh, is taken here in this article of the latin Crede, and by cause the body, and the flesh, here in this article, do signify and mean one thing, we may both say the resurrection of the body, and also the resurrection of the flesh.  
And thereby we do understand that at the day of the general doom or Judgement, when christ shall come (as in the. seven. article of this Crede is contained) and sit to judge the quick and the dead: almighty God shall stir and raise up again the very flesh and bodies of all men, women, and Children, both good and bad, christened and heathen, that ever lived here in this world, from the beginning of the same, and died before that day. And although the said flesh and bodies were dead and buried, yea, and consumed, or by any means destroyed, yet God shall of his infinite power make them all at that day, whole and perfect again. And so every man generally shall resume and take again, the very self same body and flesh in substance, which he had why les he lived here on earth, and so shall rise from death and live again in the very self same body and soul which he had before.  
〈◊〉 which time, man thus being made perfect in conjunction of body and soul, shall at that day, appear before the high judge our saviour Jesus christ and there shall make an account of his works, and his deeds such as he did (good or evil) while he lived here in this world. And for proof that the contents of this article are true, these authorities and testimonies both of the old and the new testament, shallbe sufficient for this present, that is to wit, the. nineteen. of Job. Esay. xxvi. Ezechi. xxxvii. Daniel. xii. Matthew. xxii. John. v. Rom, xiiii. i Cor. xv, two. Cor. v, i, Thes, iii. and. iiii. Philip. iii. and thee, two, to Timoth. two.   

¶ The exposition or declaration of the twelft Article of the Crede, which is.  And the life everlasting. Amen. 
In these few words is the most comfortable and joyous knitting up of this Crede that may be. For two excellent things are here set fourth to be believed, the first is Life, which all things do desire: the second, is the Eternity, and continual lasting of it. which is a thing that maketh it most pleasant, and most sweet and most profitable. And when I do say that there is a life, and also an everlasting life, I do mean both concerning the body and also concerning the soul, for unto them both this everlasting life shall without any ending continue and abide.  
B V T H E R E must ye mark, that like as the good shall enjoy for ever, this most 〈◊〉 estate of everlasting life to their unspeakable comfort and gladness, so also the naughty and wicked shall both in body, and also in soul receive for ever punishment and torment incessantly, according whereunto our Saviour christ in the. xxv. of saint matthew sayeth. Et ibunt hi in supplicium 〈◊〉 〈◊〉 'em in vitam eternam. That is to say. And they (meaning the naughty and wicked) shall go into everlasting punishment, but the just shall go into life everlasting. And hereupon may be 〈◊〉, that though the naughty, and wicked shall continue for ever, and have immortality, yet forasmuch they so continuing shall never have joy but everlasting torment of body and soul, without hope of forgiveness, and without any end: Therefore their continuance and immortality is rather to be called everlasting death, than everlasting life, or life at all, according whereunto S. Paul in the. vi chapter of his epistle to the Romans, doth say. Stipendia enim peccatimors, gratia autem dei vita 〈◊〉, in CHRISTO JESV domino nostro. That is to say: The reward in deed of sin is death, but eternal life is the gift of God through Jesus christ our lord. So that such as have led their lives, in obedience & observation of God's commandments. and die in true faith and charity, shall then be perfectly 〈◊〉 tified. purified, and delivered from all contagion of sin, and from all corruptible and mortality of the 〈◊〉, and shallbe perpetually glorified, and receive both in body and soul together, everlasting life, which life everlasting, though it passeth all men's wits, to express how pleasant and joyful it is, and that man's capacity, can not comprise and understand the same (as S. Paul witnesseth in his 〈◊〉 epistle to the Corinthians the. two. chapter saying: That which the eye hath not seen, nor the ear hath not herd, nor hath not entered into man's heart, GOD hath ordained for them that love him, 〈◊〉 holy scripture speaketh of it, after our capacity, and intelligence, but far under the worthiness & excellency thereof. For the prophet Esay sayeth, in the. xxxv. chapter. everlasting gladness shallbe over their heads, they shall have joy and gladness, sorrow and wailing shall forsake them. And 〈◊〉 John in the seventh chapter of his 〈◊〉 sayeth, God that sitteth on his throne shall dwell over them They shall not hunger or thirst any more, neither son nor heat shall hurt them, for the lamb that is in the mids of the throne, shall feed them, and bring them to the fountains of the water of life: and God shall wipe away all weeping & tears from their eyes, death shall endure no longer. There shallbe no wailing, nor crying, nor sorrow any more, 〈◊〉 there is no joy or comfort, that can be wished for, but it is there most plentifully. There is true glory, where praise shallbe without error or flattery. There is true honour which shallbe given to none, unless he be worthy, there is true peace, where no man shallbe molested or grieved, neither by himself, nor by others. There is true and pleasant fellowship, where is the company of blessed angels, and the elect and chosen 〈◊〉 of God. There is true and perfect love, that never shall fail. For all the heavenly company is linked and fastened together, by the bond of perfect charity, whereby also they be united and knit to almighty God everlastingly.  
finally there is the true reward of all Godliness, God himself, the sight and fruition of whom, is the end and reward of all our belief, and of all our good works, and of all those things which were purchased for us by christ, He shallbe our satiety, or fullness, and desire, he shallbe our life, our health our glory, our honour, our peace, our everlasting rest and joy, he is the end of all our desires, whom we shall see continually, whom we shall love most fervently, whom we shall praise and magnify incessantly, and world without end.  
And forasmuch as most firmly and without all doubt we believe all the foresaid articles of this creed and every thing concerning the same, and in them comprehended to be most true: And moreover for that we likewise believe all things which concern either our creation, redemption, or sanctification, of the heavenly father, by his son, and with the holy ghost, to be fully wrought, and that they shall most certainly through the mercy of God, come unto us. Therefore in the end of this creed we say. Amen. Which is a word confirming a saying, and a praying that it may so be allowed and established, the very signification of which word being, be it so, most certainly.    

Of the seven Sacraments.  
Forasmuch as there are now two parts performed of the promise made unto you in the preface of this work, it is to wit, of the acception or ta king of this word Faith, and also of the articles of the 〈◊〉 with exposition, or declaration of the same. The next matter to be set forth and declared, is the treatise of the. seven. Sacraments, with their expositions. And forasmuch as it is expedient before the special entreaty thereof, to speak somewhat, aswell of the signification of this word Sacrament being taken in his generalty, as also to define in specialty how this word Sacrament, shallbe taken and understanded here in this treatise, therefore here in the beginning, these two things shallbe set fourth and opened unto you.  
And as concerning the first, ye shall understand that this word Sacrament, is diversely taken, for amongst them that have a respect to the propriety of the Latin tongue, & do seek the signification thereof in profane writers. A sacrament among other 〈◊〉, is principally called an obligation or promise made and confirmed by an oath, of which thing S. Augustine in his. clxxxi. Sermon maketh mention. And amongs them that have a respect un to scripture, and the writers thereof, a Sacrament doth signify a mystery, that is to say, a secret or hidden thing appertaining to the religion: and so being considered, it is sometimes taken in a more larger signification, and sometimes in a more straiter: and being taken in the larger signification it doth signify every secret mystery appertaining to religion, and every holy thing hidden, though it be not a sign or token of another thing, as when we use to name and say, the sacrament of the godhead, meaning thereby the very godhead itself, whythe is a hid and secret thing, and yet not a sign or token of any other thing. And in this signification also S. Paul doth use it in the first Chapter of his epistle to the Ephesians, where he sayeth that God hath revealed or opened unto us the Sacrament of his will, meaning there (by the Sacrament of his will) the secret eternal will of God, whereby he appointed from the beginning, that the gentiles should be incorporated, and made partakers of his promise in jesus christ, in whom we all have trust, and in trust, have an access by faith unto him. And likewise he doth in the third chapter of his first epistle to Tymothe, where be writeth 〈◊〉 this manner. Et manifest 〈◊〉 est pictatis Sacramentum, quod mainfestatum est 〈◊〉 〈◊〉. etc. That is to say: And undoubtedly, great is the Sacrament of godliness, which is she wed in the flesh. etc. Meaning thereby, that christ himself is a great Sacrament of godliness, for that he being the invisible son of God, is manifested or opened in the flesh.  
And this word sacrament, being taken after the straiter manner or acception, (in which most commonly it is) it signifieth the sign of a holy thing, which beareth the similitude or likeness of the thing, whose sign it is. After which sort the signs and figures of the old testament are called sacraments, & so the ancient fathers, speaking of the signs of the old testament, do use commonly and frequently to name them. According whereunto S. Augustine in the. xiii. Chapter of his. nineteen. book against Faustus doth say. Prima Sacramenta gue obseruabantur & celebrabantur ex lege 〈◊〉 erant Christi venturi. That is to say: The first Sacraments which were observed and celebrated by the law, were prenunciatyve of Christ to come. Now to consider the signification of this word sacrament, as it shallbe con sidered and used in this treatise, (which is the most straytest signification of all other) ye shall note, that it being so taken, is defined after this sort. That is to say Asacrament is a visible sign of an invisible grace of God, which grace, God effectually and certainly, doth work in it, so that the same be duly handled, and not unworthily received. According to which definition, and the word sacrament being so taken, there are. seven. sacraments of the church and no more, it is to wit, Baptysine, confirmation, Penance, Eucharistie (or the sacrament of the aultare) Order, matrimony, and extreme unction. And these seven to be such sacraments, and mysteries, and so truly and properly to be accepted and taken, the old ancient fathers of the catholic church, have prudently and godly observed, & noted especially, for that they so be sensible signs of the invisible grace of God, that they both bear the image, or similitude, and be also the cause of the invisible grace of God that is given, Which to make more plain and manifest unto you let us for declaration hereof, consider external things. 〈◊〉 know that external things may sometimes be considered as done for them own selves, and the same external things may also be considered as done for other things, to be signified and noted by them in that respect in which they are in deed, and be called signs or tokens. As for example, a ring is sometime given not as a sign or token of an other thing but only for it own self, & sometimes it is given as a convenient and fit sign or token of fidelity, as when the Lord doth give 〈◊〉 his vassal a ring, for a token of the investiture of possession or livery of his fee or gift, which ring being so given and received, the vassal not only is ascertained of the benevolence or benefit received of his Lord, but also there is contracted and made thereby, between the said vassal, and his said Lord, a certain covenant and bargain, so that the said vassal, having received the same ring, may say, I have now a title of inheritance, and not a ring only. After the same manner must you think and believe (which is the chief point in this matter) that our lord jesus Christ, did chose and ordain signs, by which God in the virtue of his word, might cure or heal our sins, and (as it were) investe us of his grace, and bind us unto him by a spiritual bond or covenant. For so commonly it seemed good to God almighty, by sensible things, and signs to lead and train us to invisible and spiritual things. And such also is the dullness of our understanding (being derived unto us from our first parents Adam and Eve, through their transgression) that of ourselves we are not able to rise up, or climb to the knowledge of God, or by the force of our reason, to attain to the knowledge of gods will, in releasing or forgiving sins.  
Wherefore God always both by words and also by outward or external signs, hath dealt with us, whereby he might open or 〈◊〉 himself unto us, and also declare his will by the same. In so much that where as in old time God by many means & by sundry ways did speak in his prophets, & gave counsel as by word, by the law, by signs and wonders, he hath now last of all spoken in or by his only son our lord, whom his will was to take our flesh on him and be crucified for us, that we casting our eyes and considerations upon him, being made like unto us visible, palpable, and as a most mighty sign, sent and given of god, and hearing him speak, might begin in him to know god, believe and put our whole confidence in god, & finally to love god above all things else. For in him the power, wisdom, and goodness of God, do shine most perfectly and clearly, in whom the fullness of the divinity doth dwell corporally. And by what sign else could God more myghtylye or effectually have declared that he had a special care for us, them to send his son & declare that whosoever believeth i him perisheth not, but hath everiastinge life. And for that all the virtue & effect of the passion of our saviour jesus christ (as much as concerneth us) doth consist in the application thereof (that is to wit, that we may be made partakers of that grace, which christ on the Aultare of the Cross, deserved or merited unto us by his death,) for this said intent and end, Christ himself hath vouchsafed to leave 〈◊〉 him certain Sacraments, which he hath confirmed and established unto us by his word and promise: that by the dew and lawful use of them, we might know, and be assured, the fruit of his passion effectualiye and moste certainly to be imparted and communicated unto us. True it is that without any manner of visible form he could endue us with his grace, but because we are carnal and very dull to comprehend spiritual things, and the force of our soul being weakened and cumbered with the clog and busy working of our corrupt body, we often times fall from faith, hope, and charity: Therefore the fraylcnes of our flesh must under a visible form be repaired, stirred up, instructed, nourished and comforted. And least any man should doubt of the virtue and efficacy of the visible Sacraments, God hath added to the visible 〈◊〉, his word of promise: and moreover at the beginning when Sacraments were first ministered, he adjoined manifest visions and miracles, to the intent that such things as we once see done, we should with an earnest faith believe, by the same spirit of Christ. daily to be done in the same Sacraments As to induce the with most constant faith to believe, that when thou art baptised, the holy Ghost doth come upon thee, the holy Ghost did therefore appear upon christ, in the form of a Dove when he was baptized. And that thou shouldest likewise believe, that when thou art confirmed, the holy Ghost is given the for thy strength and force. Therefore upon the whitsunday among the apostles, there was made a great sound, and there did appear cloven tongues as fire, sitting upon the apostles. As likewise also (Acts the. ix.) by the imposition of Paul's hands upon such as were before that time baptised the holy ghost came upon them, yea, and they prophesied. And so likewise concerning the other Sacraments: which evident tokens and signs daily now to be repeated is not need, for that a good and strong faith must here serve, which utterly would decay and vanish away, if that we would not believe the force and virtue of the Sacrament, having Christ's words adjoined unto it, unless ever a manifest miracle must thereat be wrought unto us.  
The Sacraments therefore of the new testament, are especially for this intent instituted, that they might be certain and effectual signs to our outward sense, of the will and grace of god: (admonishing and instructing us, most firmly to believe that, that thing which we see out wardlye done by a visible sign, is effectually wrought inwardly by the virtue of God,) And they are also most ready remedies against sin, and do far pass those of the old law. For they were the shadows of things to come and as signs and figures were abolished, (christ after his coming having fulfilled them) and they were therefore abolished, because they were fulfilled But these of the new testament were instituted, both as greater in virtue, better in profit, easier in ministration, and fewer in number (as being but seven) and that they should not only signify, but purge and sanctify also. In every of which seven sacraments, the minister or dispenser of the same, doth not execute in his own behalf or name, but doth represent the person of our saviour jesus Christ, to whom be honour and glory. Amen.  

¶ Of the Sacrament of baptism, and the exposition or declaration thereof.  
BEcause the Sacrament of Baptism, is in order the first of all Sacraments, and the gate or entry, by which we must and do entre into the church and unto the other Sacraments thereof, to obtain remission of our sins, and is a thing so necessary, that without it no man can enter into the kingdom of God, as Christ in the third chapter of S. John's gospel doth plainly testify, saying: Nisi quis renatus 〈◊〉 ex aqua 〈◊〉 spiritu sancto, non potest 〈◊〉 in'reg 〈◊〉 dei. That is to say. Except one be borne again of water and the holy ghost, he can not enter into the kingdom of God Therefore in this noumbre of seven. Sacraments, the Sacrament of baptism for these respects shall occupy the first place.  
For the better understanding whereof, ye shall amongst other things consider, and note four points.  
first ye shall note that in the Sacrament of Bap tysine there are certain formal words necessary and requisite to be used in the ministration thereof. second that in the said Sacrament of Baptism besides the said formal words there is required all so an outward visible thing or element to be concur runt therewith. third is to be considered, the virtue, force, and effect of the said Sacrament. And iiii. is to be declared, what rites solempnities, or ceremonies, are required for the dew administration of the said Sacrament. Now concerning the first of these four things to be noted in baptism, ye shall know that our saviour christ, when he did send his apostles to preach throughout the hole world, he did say unto them, as is testified in the xxviii. Chapter of saint Mathewes Gospel. Data est mihi omnis potestas in coelo & in terra, euntes ergo docete omnes 〈◊〉 baptizantes cos in nominc patris, & filii, ci spiritus sancti. That is to say, All power is given unto me in heaven and in earth, go you therefore and do you teach all nations baptizing them in the name of the father of the son, and of the ho lie Ghost. By which plainly appeareth, that our 〈◊〉 christ, in his commission given unto his apostles, did prescribe certain formal words unto them, which they in administration of Baptysine should use, according whereunto the minister of the Church being therein the successor of the apostles, doth and must use in the administration of the Sacrament of Baptism, these formal words, I do baptize thee in the name of the father, of the son, and of the holy Ghost, and this much for the first point. For the second point considered in baptism, ye shall note the special words of our sa vyour Christ in the foresaid, iii. Chapter of Saint john's Gospel, where speaking of regeneration or Baptism, he useth these words. Aqua et spiritu sancto, saying. Nisi quis renatus fucrit ex aqud & spiritu sancto non potest 〈◊〉 〈◊〉 regnum dei. Whereby it is evident that water, which is a visible element, and an open thing, is a substantial part of baptism, & must needs be concurrent with the formal words used in the administration of Baptism. According whereunto we 〈◊〉 read in the. viii chapter of the acts, that when Philip, which was one of the seven deacons (acts: vi) had converted unto the faith of CHRIST a certain noble man being in great authority and office with Candate the Queen of Ethiope, he did baptize the said noble man with water, so that water is required in Bap tisme. The like whereof appeareth thee, x. Chapter of the acts, where it is evident that saint Peter, the apostle, baptized in water one Cornelms a centurion and others with him.  
touching the third thing to be considered in baptism which is the virtue, force, and effect there of, ye shall know, that the forgiveness or remission of sins, and the grace of the holy ghost, is the virtue force, and effect of baptism, as is manifest in the second chapter of the acts, where the blessed apostle S. Peter sayeth thus. Penitentiam agite. & baptizes tur unusquisque vestrum in nomine JESV CHRISTI, in remissionem peccatorum vestrorum, et accipietis donum spiritus sancti. That is to say. Do you penance, & let every one of you be baptized in the name of jesus Christ in remission of your sins, and ye shall reccave the gift of the Holy Ghost. This effect and grace hath this Sacrament of baptism by the virtue and working of almighty God, there in by his minister, according to his own promise annexed & adjoined to this Sacrament, as plainly appeareth in the. xvi. chapter of S. Mark, where Christ giving commission to his Apostles to go in the whole world to preach the gospel, saith these words. Qui credideret & baptisatus fuerit saluus erit. that is to say. Who shall believe and be baptized, shallbe saved. And as concerning the. iiii. thing to be considered in baptism, ye shall note that albeit of late, some have untruly preached, and reported that the manner of baptysinge or christening, now used in the Church, is not the same which was used in the primitive Church, but hath been of late years invented and devised, yet the ancient fathers both of the Greek & of the latin Church, have in their works declared the contrary, for proof whereof amongs many other, ye shall read Denyce the Areopagyte in his book De ecclesiastica hierarchia, in the title, De perficiendis in baptismate, of whose authority none needeth to doubt, seeing that S. Luke in the. xvii. of the acts, maketh mention of him: ye may read also S. Cyprian in his first book and. xii. Epistle where he saith thus. 〈◊〉 vero mundari & sanctificari aquam prius a sacerdote ut possit baptismo suo, peccat a hominis qui baptisatur abluere. that is to say. The uva: ter must first be made clean & sanctified of the priest that it may cleanse the sins of him that is baptized. Read also S. Ambrose in his treatise, De ijs qui initiantur misteriis, and in his first book all so De sacramentis. And if you list read chrysostom in his Homely entitled of Adam & Eve, where amongst diverse other his notable sayings ye shall find these words following. Illud etiam quod circa baptizandos in unluerso mundo sancta ecclesia, sive sunt paruulisiue iwenes uniformiter agit, non ocioso contemplemur intuitu, quod cum ad regenerationis veniunt sacramenium non prius fontem vite ingrediuntur quam exorcismis et exufflacionibus clericorum, spiritus ab eis immundus abigatur. That is to say: This thing also which the holy Church through the hole world uniformelye doth practise in persons that are to be baptyled, whether they be little children, or young folk, let us, not with idle consideration behold, how that when they do come to the Sacra meant of regeneration or baptism, they do not enter into the font of life before that the unclean spirit be driven away by the exorcisines, and exsufflations of the clerks or mi nisters. agreeable whereunto S. Austyne in his second book. De gratia Christi. And in his. xl. chapter doth say thus. Ipsa sancte ecclesie sacramenta que tam prisce traditionis authoritate, concelebrat, satis indicant paruulos a partu etiam recentistimos per gratiam CHRISTI, de diaboliseruitio liberari, excepto enim quod in peccatorum remissionem, non fallaci sed fidcli misterio baptizantur, etiam prius exorcizatur in eyes et exufflatur potestas contraria, cui, etiam verbis eorum a quibus portantur, se se renunciare respondent. that is to say. The very Sacraments of the holy Church which she by so old or ancient tradition, together with other doth celebrate, sufficiently do declare. young children, even most newly or freshly cummen from birth, to be by the grace of christ, delivered from the service of the devil. For besides that they be baptized, not with the deceitful, but with the true mystery, there is also first in them exercised, and exufflate the contrary power (meaning there by the devil) which contrary power, the children (by the words of them that did bear them) make answer that they do renounce it. The same S. Augustine also in the. iiii. book, & xxiiii chapter of his work entitled, De baptismo contra Dona tistas, writeth in this manner. Et sicut in illo latrone, quod exbap tismi sacramento defuerat complevit omnipotentis benignitas, quia non 〈◊〉 perbia vel contemptu sed necessitate defuerat. Sic in infantibusqui baptiza timoriuntur, eadem gratia omnipotentis implere credenda est, quod non exa impiavoluntale, sed ex etatis indigentia, nec cord credere ad institiam possunt, nec ore confiteri adsalutem, ideo aliipro eisrespondent, ut impleatur erga eos celebratio sacramenti, valet utique ad eorum consecrationem, quid ipse respondere non possunt. That is to say. And as the be nignitie of the almighty did fulfil in the these (specially mentioned in the, xxiii. of S, Luke) that thing which wanted, as touching the sacrament of Baptisine, because it wanted not of pride, nor of contempt, but of necessity. So the same grace of the almighty, must be believed to fulfil that thing in infants, who do die being baptized, which they not of wicked or naughty will, but of lack of age, neither with heart were able to believe to justice, nor with mouth confess to salvation, by reason whereof other do answer for them that the celebration of the sacrament (meaning baptism) may be fulfilled towards them, which in deed is available to their sanctification, because they cannot answer.  
Now this sacrament of Baptism being instituted and ordained by our Saviour CHRIST, in the new testament: and the effect and virtue of the same being the forgiveness of sins: and it having with it the grace of the holy ghost: and finally it not only appertaining to all such as have the use of reason, who thereby have all kind of sins, both original and actual, committed and done before their baptysine, clearly taken away from them: but also ap pertaining and being offered unto infants, who being borne in original sin, have need to be chrystened, and being offered in the faith of the church, do both receive the forgiveness of their sin, and also such grace of the holy ghost, that if they die in the state of their infancy, they shall by the said baptism be undoubtedly saved. Ye shall note (touching this original sin in infants) that as the said infants do take of their parents their original and natural qualities, even so they receive from them, original sin, by which they are made the children of the ire of God, and by the same have a natural inclinati on to sin, by lusts and desires, which in fnrther age and time, sensibly do move and stir them to wickedness. For although the parents be never so clean purged, and pardoned of their original sin by baptism, and grace given in the same, yet nevertheless the children of them begotten, be conceived and borne in original sin. Example we may take of corn, which though it be never so clean wynowed and purged from the chaff, yet if it be cast into the ground and sown, the new which springeth of it, is full of chaff again, until it be also winnowed and cleansed: So likewise the children of christian men be full of the chaff and corruption of original sin, until that by baptism, they be washed, cleansed, and purged from the same as their parents were.  
AND although certain heresies have risen up and sprung in our days, against the christening of infants, yet as the ancient fathers, and holy 〈◊〉, of the church do testify, the universal consent of the churches in all places, and of all times using, and frequenting the christening of infants, is a sufficient witness and proof, that this custom of the Church in baptyzing of infants, was used by Christ's Apostles themselves, and by them given unto the church, and in the same hath been always continued even unto these days. And this custom and perpetual usage of the church even from the beginning is agreeable with the saying of S. Paul. Ephe v. christ loved his Church, and hath given himself to the death for his Church's sake to sanctify her and make her holy, in cleansing her by the fountain of water in his word. etc. So that no man is nor can be of this Church, but he which is cleansed by the Sacrament of baptism: Like as the text before alleged, showeth, where christ sayeth: Whosoever is not borne again of water and the holy Ghost shall not enter into the Kingdom of Heaven. Wherefore seeing that out of the church, nether infants, nor no man else can be saved, they must needs be christened and cleansed by baptism, and so incorporated into the Church. And as the infancy of the children of the hebrews, in the old testament, did not let, but that they were made participant of the grace and benefit given in Circumcision.  
Even so in the new Testament, the infancy, of Children doth not let, but that they may and ought to be baptized and so receive the graces and virtues of the same.  
AND albeit baptism be of this great efficacy, yet ye shall understand, that there remaineth in us that be baptized, a certain infirmity, or inclination, to sin, called concupiscence which by lusts, and desires, doth move us many times to sins, and wickedness, nevertheless, almighty God of his great merci and goodness, hath 〈◊〉 us such grace in this his holy Sacrament of baptysne, that such carnal and fleshly lusts and desires, shall not, ne can in any wise hurt us except we do first consent unto them By which grace also we be made more strong, and able to resist, and withstand the said concupiscences and carnal desires, than another man is that never was christened.  
BUT this shall you note by the way, that children, or men being once duley baptised, ought not in any wise (as the Anabaptists have taught) to be baptised again, for saint Paul in the sixth chapter of his Epistle to the Hebrews saith thus. Impossibile enim 〈◊〉 〈◊〉 qui semel sunt illuminati, gustaverunt etiam donum celeste, et participes factisunt spiritus sancti, gustaverunt nichilominus bonum dei verbum, vir tutes que seculi venturi, et 〈◊〉 sunt: rursus renovari 〈◊〉 penitentiam. That is to say: Impossible in deed it is, those who once be illuminate, and also have tasted the heavenly gifts, and have been partakers of the holy Ghost, and have tasted besides the good word of God, & the virtues or power of the world to come, and be fallen: to be renewed again unto penance. Where, (by such renewing) Saint Paul understandeth baptism.  
AND because aswell this sacrament of baptism, as all other sacraments instituted by christ, have all their virtue, efficacy and strength by the word of God, which by his holy spirit, worketh all the graces and virtues, which be given by the sacraments, to all those that worthily receive the same: Therefore we must understand and know, that although he which doth minister the sacrament, be of a sinful and evil conversation, yet the virtue and effect of the sacrament, is thereby nothing diminished or hurted, neither in infants, nor yet in them which being endued with the use of reason, come there unto truly contrite, and penitent of all their sins done before, believing and confessing all the articles of the Crede, and having a sure faith and trust in the promises of GOD of remission of their sins, and purposing ever after to live a christian life.  
FINALLY ye shall note concerning this Sacra meant of Baptism, that it may well be called, a cove naunte between GOD and us, whereby GOD testifieth, that he for his son Christ's sake, justfieth us, that is to say: forgiveth us our sins, and endueth us with his holy spirit, and giveth us such graces that there by, we be made able to walk in the works of Justice, ordained by God to be exorcized of us in this present life, to the glory and praise of GOD And so persevering, to enjoy the fruit of the life everlasting. And we again upon our part, ought most diligently to remember and keep the promise, that we in baptism have made to almighty God, that is, to believe only in him, only to serve him and obey him, to forsake all 〈◊〉, and the works of Satan, to mortify our affections of the flesh, and to live after the spirit in a new life. Of which promise and convenant by us made to GOD S. Paul putteth us in remembrance, saying. Rom. vi. Know ye not that all we, which are baptized in jesus christ, are baptized to die with him? for we be buried with him, by baptism to die, that likewise as christ was raised up from death by the glory of his father, even so we should walk in a new life. By the which words. S. Paul giveth us to understand that all we which be baptised in christ, That is to say which are incorporated into the mystical body of christ have professed and 〈◊〉; ourself in baptism, to die from sin, and utterly to abstain from the corruption of our old sinful life, and to walk and proceed in a new life of grace, and the spirit, into the which we are called by the word of God, and by faith, and due receiving of this holy Sacrament, are brought and set into the same.   

¶ Of the Sacrament of confirmation and th'exposition or declaration thereof.  
HAVING last entreated of the Sacra mente of baptism, by the which all manner of sin, aswell original as ac tuall, is remitted, and the holy ghost therein given, which doth regenerate us into a new creature, & doth thereby so weaken & attenuate the foam, or rage of concu piscence in us, yea & so help the weakness of our corrupt nature, that the said foam of concupiscence can in no wise hurt us except we will again consent unto sin, meet and convenient it shallbe to entreat of confirmation, which is the second Sacrament above touched and rehearsed. For albeit that the Sacrament of baptism alone, to all such as have received the same, and been thereby regenerated by water and the holy ghost, is sufficient to salvation and to bring them to heaven, if in that state of innocency recovered and gotten by 〈◊〉, they should by and by departed this world. Yet if they having passed the red sea should enter into the great wilderness, and desert of this large and miserable world, in asmuch as they should encounter, & have much to do, with their outward and inward enemies, aswell the flesh, the devil, and the world, before they should come to the land of promise, requisite and expedient it, were for them to be armed at all points and made apt unto the battle, and to abide all assaults that their enemies would go about to make against them.  
In consideration whereof, likewise as in the old testament, almighty God, was beneficial and good to the children of Israel, whom he caused safely to pass the red sea, drowning their enemies, and comforting the said Israelites many ways, aswell in spreading abroad over them the cloud in the day, for their protection, as giving them fire, to light them in the night, over and besides the feeding of them with celestial food, and refreshing of them with water that issued out of the hard rock. So our blessed saviour jesus christ, having fulfilled the figures and shadows of the old law, doth after baptism, give unto his Isralites, the christian people, divers gifts of the holy Ghost, and manyfoide graces, whereby he doth hold up, and confirm, or make strong his said people, that they are able, to abide & to overcome all the assaults of their 〈◊〉 and amongst other he giveth unto them his holy Sacraments, of the which confyrmatyon is one succeeding in order after Baptism.  
〈◊〉 this Sacrament of confirmation (albeit the physics in our time have foolishly, busily, and maliciously gone about to deface it, scant 〈◊〉 taking, or allowing it for a rite or ceremony, and utterly denying it to be a Sacrament) yet ever in the catholic Church and 〈◊〉 the faithful christian people it hath been (as in deed it ought) taken, accepted, used, and allowed for a Sacrament, yea and for one of the seven Sacraments to. For the 〈◊〉 whereof, besides the testimonies of the said faith of the catholic Church, and of the most holy; and most ancient fathers thereof, we have diverse most plain and evident open places of Scripture, by continual usage, acceptyon, and interpretation, so allowed, ratified, and approved. And first ye shall for proof thereof have the testimony of S, Luke, in the viii, chapter of the acts, where he sayeth thus.  
Cum autem 〈◊〉 Apostoli qui erant in Hierosolimis quod recepisset 〈◊〉 maria verbum DEI, miserunt ad eos, Petrum et 〈◊〉: Qui cum venissent 〈◊〉 pro ipsis ut acceperent spiritum 〈◊〉 (non dum enim in quemquam illorum venerat, sed baptizati tantum erant in nomine Domini 〈◊〉) tunc imponebant manus super illos; et 〈◊〉 spiritum sanctum. That is to say. And when the Apostles which were at Jerusalem, had heard that Samaria had 〈◊〉 the word of God, they did send unto them Peter and John: Who when they were comen did pray for them that they might receive the holy ghost (for as yet the holy ghost was not comen into any of them, but only they were baptized in the name of our Lord Jesus) than they did put, or lay their hands upon them, and they did 〈◊〉 the holy ghost.  
According where unto S. 〈◊〉 in the. nineteen. chapter of the Acts, sayeth thus. Factum est autem cum 〈◊〉 〈◊〉 〈◊〉 set 〈◊〉 ut Paulus (peragratis superioribus patribus) 〈◊〉 et Ephesum et invenire quosdam discipulos, dixitque ad eos, Si spiritus 〈◊〉 〈◊〉 credentis? At illi dixerunt ad eum. Sed neque sispiritus sanctus ost audivimus. ille vero 〈◊〉 in quo ergo baptisati estis? qui dixerunt in joannis baptismate. Dixit autem Paulus. joannes baptiz avit baptismo 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicens, in 〈◊〉 qui venturus 〈◊〉 post ipsum ut 〈◊〉 〈◊〉 est in jesum hijs auditis baptisati sunt in nomine 〈◊〉 〈◊〉, et cum 〈◊〉 illis manus Paulus, venit spiritus sanctus super coset 〈◊〉 〈◊〉 et 〈◊〉. That is to say. And it came so to pass when Apollo was at Corinth, that Paul (having travailed through or passed the over parts of the country) did come to Ephesus, and did find there certain disciples and he demanding said, unto them. Have you since you believed received the holy ghost? And they answering said no: nor yet have heard whether there be any holy ghost at al. Then Paul said: In whom then are ye baptized? and they said in the baptism of 〈◊〉. Then Paul said. John did 〈◊〉 the people with the baptism of Penance, telling them, that they should believe in him that should 〈◊〉 after him. That is to say: in jesus, these things being heard they were baptized in the name of our Lord jesus And when Paul had laid his hands upon them, the holy Ghost came upon them, and they did speak with tongues and did prophecy.  
By which authorities, being of all catholic writers unifourmely ever taken and understand of this sacrament of confirmation, it appeareth most manifestiye that by the outward visible sign of imposytion or laying on of the hands after baptism, not only grace is given and conferred, but also the spirit of grace itself, according whereunto we read in the. xx. chapter of Saint Ihons' gospel, that our Saviour christ, albeit after his resurrection he did breath upon his apostles saying, take you the holy Ghost (which yet nevertheless in some degree they had received before in baptism) yet for all that our said saviour being ready to ascend into heaven: did promise to his Apostles and by them to all that by baptism should be regenerate, an other gift saying. Luce. 24. Ego 〈◊〉 promissum patris mei in vos, vos autem sedete in civitate quoadusque induamini virtute ex alto. That is to say: I will send into you the promise of my father, do you sit or tarry in the City until ye be endued with virtue from above. Likewise (as is testified Actorum. 1.) Our Saviour (having eaten with his apostles and having bidden them to tarry at Iherusalem, and not to depart from thence, but look for the promise of God the father) sayeth: Accipictis virtutem 〈◊〉 spiritus sancti in vos, etc. That is to say. 〈◊〉 shall receive the virtue of the holy ghost coming upon you.  
And this gift so promised, was performed most evi dently upon whitsunday, by visible signs and tokens feetlye resembling, and lively answering, to this sacrament: wherein ye may consider that as in baptism the holy ghost came down in the form of a Dove, declaring thereby that as the Dove is of all other, simple and innocent, so by baptism innocency is purchased and obtained: So fiery tongues be ing sent down upon the Apostles on whitsunday, did signify the ardent zeal, and great boldness that the apostles and christian people should have to express and declare their profession and faith. Therefore, as in baptism we are regenerate to life, so by confirmation succeeding baptism, we are armed & strengthened to fight and battle. In baptism sin is forgiven and grace is given, in confirmation the grace given, is 〈◊〉. In baptism we do profess the faith and religion of christ. In confirmatyon we have grace and 〈◊〉 boldly to maintain and to stick to the same, so that he which is baptized and confirmed hath more abundant grace and glory than he which is baptized only. Example hereof we have in the apostles. For Peter the head of the apostles although he had seen christ, tasted also of his glory in the mount, had hard the voice of his heavenly father, had seen with his eyes the wonderful works that christ had wrought, and had himself done miracles, walked upon the water, and been very familiar with christ. 〈◊〉 and after that he was washed and pronounced also to be pure & clean, and finally after he had made a brag that he would with christ go into prison and suffer death, yet after all these things the said Peter was afraid at the voice of a wench, and did by and by deny christ, and the like also he did at the voice of an other wench: yea and moreover after Christ's resurrection, when he had seen Christ and received great comfort at Christ's hands, he did with the other Apostles for fear of the jews hide himself, and also when the said Peter with other the Apostles had seen Christ gloriously ascending, and had been by the sight of the angels greatly comforted, yet he durst not show his face abroad, but tarried and looked for the coming of the holy Ghost, to make him strong and bold. At whose coming both he and the rest of the apostles were so confirmed and boldened that they shrank not before all the jews, and all creatures under the sky, ye before the kings & princes, to preach the name of jesus. And professing their christian faith, with all boldness and constancy, did rejoice to suffer displeasures and rebukes inflicted and done unto them therefore. And because we here do speak of confirmation, some peradventure do look that we should give some diffynytyon of confirmatyon; wherein to satisfy their appetites, this may be said. That Confirmation is a certain, consignation or marking, made with chrism, in the forehead of the person that is baptized, with a certain form of words, to the intent that the person confirmed, should boldly give the name of Christ: or else thus may be said to them.  
CONFIRMATION, is an anointing in the forehead of the party that is baptized, made in the figure or form of the cross by a bishop, with holy chrism for the strength, or increase of the faith, to be boldly by the said party confessed. And this chrism is made of oil and balm. The said oil (which is a clear or clean thing of itself) to betoken, the clearness or cleanness of the heart, or conscience in ourself. The balm (which is a thing very fragrant, and of a sweet smelling) to signify the sweet and good savour, of good name and fame, towards our neighbour, and the said oil and balm being mingled together to signify, that the party confirmed should have truly in himself, both clearness of conscience and also with his good works to have a good name, and to stir there by his neighbours to the like.  
And we ought not to think that this enoyntinge is a new invention, in asmuch as Dionyse and Clement, being in the apostles time, and besides them, Fabian, and 〈◊〉, being very nigh the said Apostles time, and Cyrpian, Jerome, and saint augustine not being much from the Apostles time, with other 〈◊〉 writers, do unyformely agree, that this sort of anointing came from the Apostles. For as concerning Dionyse, he besides many other places doth affirm it in his book De ecclesiastica hierarchia, and in the. iii. chapter. And amongst many other notable things, doth say thus Deinde chrisma summus sacerdos accipiens 〈◊〉 ponit divino altari. etc. That is to say: The chief priest afterwards taking the chrism, doth put it upon the divine altar. etc. And Clement doth speak hereof in the. iii. book of his recognitions in the second epistle thereof. Fabiane also in his second epistle written to all the bishops of the east, doth most plainly affirm the like. Tertullian likewise in his first book against Martian doth the same.  
And to speak of S. Cyprian, he also in his sermon, De unctione Chrismatis, in diverse places doth testify it most largely. Likewise S. Hierom most plainly in his commentaries upon the xvi. chapter of Ezechiel, and upon the. xxxiii. of job.  
And as for S. Augustine, he most largely, plainly, and effectually approveth it, specially in his second book and. iiii. chapter, Contra literas 〈◊〉 〈◊〉. And in his xv. book and. xxvi. Chapter, De Trinitate. And so doth Euse bius in his. vi. book, and. xliii chapter, 〈◊〉 〈◊〉. where speaking of Novatus, who was baptized only in his bed not having other things usually observed after the order & rule of the church, he saith thus. 〈◊〉 exorcistis curatus in 〈◊〉 morbum incidit, et quoniam iam moriturus putabatur, inipso lecto quo decumbebat baptismi infusionem accepit, sitamenhancillum accepisse dicendum est. Imo nec 〈◊〉 consecutus est post verbum quae juxta 〈◊〉 〈◊〉 consequidebebat, obsignationem videlicet ab episcopo 〈◊〉, cum autem illa potitus non sit, quomodo spiritum sanctum est consecutus. That is to say: Novarus being cured of the exorcists, did fall into a grievous disease, and because it was thought that he would die out of hand, he did in the same bed upon which he lay sick, receive the infusion of baptism, if a man may say that he received that, but as concerning things which as yet remained undone, and which he aught according to the order and rule of the Church to have had, that is to say, the consignation or 〈◊〉 to be given or conferred by the by 〈◊〉, those things after his disease he received them not and forasmuch as he had not that, how than hath he received the holy ghost.  
CONCERNING the latter writers, in as much as they be innumerable, and uniformly do agree here upon. I will not rehearse them at all, but by them, a greing with the ancient and holy fathers of the church, ye may undoubtedly see and perceive, that this sacrament of confirmation, or imposition of the bishops hands, is received, approved, and specially commended of all Catholic men, and at all times.  
Seeing then that this Sacrament of confirmation, for many considerations is so greatly to be esteemed and regarded, not only for the authority of christ, that did institute it, and the authority of the church and of the Apostles that did receive and use it, but also for the commodity and profit which the said Sacrament doth bring with it. Therefore they do very wickedly, that in any wise do contemn it. And those may be seen, and judged to contemn it, which either do rail at it or else having opportunity to have it ministered, do refuse it, or willingly neglect it.  
And the formal words used in Confyrmatyon, (which in old time was called Impositio manuum) are these. Signo te signo crucis, & confirmo te 〈◊〉 salutis, in nomine patris, & filii, & spiritus sancti. That is to say. I sign, or mark the with the sign of the Cross, and confirm the with the chrism or ointment of health. In the name of the father, of the son, and of the holy Ghost. And of this imposition of hands, we have (besides many other places expressed in scripture) a notable example in the. x. of saint Mark, practised and used by christ himself. And this Sacrament of Confirmation, or laying of the bishops hands, was instituted ordained, and used in the catholic Church, to remedy the weakness that riseth of the foam or rage of concupisbence, which weakness remaineth in us for our exercise, and is of two sorts, that is to say, inward and outward. The inward, is a certain shamefastness, or timorousness, whereby we do not boldly confess the name of christ, as christ requireth of us, saying in the tenth Chapter of Saint matthew. Omnis qui 〈◊〉 me coram hominibus, 〈◊〉 & ego 〈◊〉 〈◊〉 patre meo 〈◊〉 in coelis est: qui autem negaverit me coram hominibus, negabo & ego 〈◊〉 coram 〈◊〉 meo qui in coelis est. That is to say. Every one that will confess me before men I will also acknowledge him before my father which is in heaven. And who will deny me before men, I will also deny him before my father which is in heaven. This inward shamefastness rising without fail of the inward weakness, is taken away by confirmation, where in the forehead is made the sign of the cross, in which place is disclosed our fear, and shame, in asmuch as we stricken with fear, do wax pale, and being ashamed, we do blush and wax red. Wherefore he that is baptized, is afterwards armed in confirmation, with the sign of the cross, to the intent he may thereby remember that he shall overcum by vertne thereof, all manner his enemies, as before him did his chief capitain jesus christ, under whose 〈◊〉, he is now become to be a soldier, and likewise thereby boldened and assured that as the distroyinge angel, did forbear and pass by those houses in egypt, whose door posts, and lyntell, he did see to be anointed with the blood of the lamb, so the wicked spirit beholding the person baptized, and confirmed with the triumphant sign of the cross is discouraged to make any hot assault against him.  
And the other weakness which is outward, is a certain instablenes or 〈◊〉, to stand and abide earnestly, both in words and deeds, before all persons, and estates, to the defence and maintenance of the christian religion and faith, to the best of his power, that the saying of S. Paul in his epistle to the Romans, the tenth chapter, may be ve refied in him, Where is said: cord creditur ad adiustitiam ore autem confessio fit ad salutem. That is to say: Beleyfe with heart, is to justice, but confession is made by the mouth to salvation.  
And this outward weakness, is also expelled in confirmation, by the Chrism of health, which maketh the person ennointed, to be in courage, and boldness, having therein the aid and assistance of the holy Ghost: against all manner of enemies bodily or ghostly.   

¶ Of the Sacrament of Penance, and Thexposition or declaration thereof.  
HAVING now spoken of the Sacra meant of Baptism, whereby alsynnes original and actual, are remitted and forgiven: And having also spo ken of the Sacrament of confirmation, whereby the party so baptized and confirmed is made able to resist and abide, yea and to overcome the assaults of all his enemies. It shall now be convenient (Forasmuch as man having all these great helps, and remedies at God's hands doth for all that many times, by his own fault, fall into sin, and then can neither by baptism, nor confirmation be purged, or quit hereof, but must needs in that case have the benefit and help of Penance, which as S Jerome sayeth, is after shypewracke the second table or plank, to be helped and socored by) that consequently, and keeping the due promised order, we do speak hear next of penance. For as it is necessary for the body when it hath surfyted and lost his prystyne health, to have physic to restore the same again: so necessary it is for the soul, when by sin it is spotted or defiled, to be made clean and bewtyfyed a fresh by penance. For an entry unto which matter of Penance and for the more clear understanding thereof ye shall note. two. things, the first is how this word Penance is here to be taken.  
THE second is, what is properly mente by the 〈◊〉 of Penance. And as concerning the first ye shall note that this word Penance, as it is here in this treatise to be taken, doth signysye an inward sorrow, and grief of the heart for the sins 〈◊〉 us done and committed, and an hatred and detestation of the same, with an earnest desire to be purged and rid from them, and finally to recover and get again the grace and favour of GOD, by such means and remedies, as God hath appointed for the obtaining thereof, with a steadfast purpose & mind never to offend again. For without such purpose and mind, he that sayeth he is sorry for his offences committed against the high majesty of GOD, and yet still continueth or intendeth to continue in the same, is no penitent, but a 〈◊〉 〈◊〉 〈◊〉 a deryder of Penance. And in this sort & after this acception Penance is commonly taken, aswell in the new as in the old Testament. And this sort or kind of Penance is so necessary for manes salvation, that without it no man that offendeth GOD, can be saved or attain unto everlasting life. And as touching the second thing it is to wit, what is mente by The Sacrament of Penance, 〈◊〉 shall understand, that it is properly the absolution pronounced by the priest upon such as be penitent for their sins and so do acknowledge and confess themselves to be. For the obtaining of which absolution or sacrament of Penance, there are required, iii. several things, it is to wit Contrition: confession, and sa tisfaction, as being ways, and means most expedient and necessary to obtain the said absolutyon. And here to begin with Contrition, which is the first part to perfect penance, ye shall learn that it is a sorrow willingly taken for our sins, with a purpose and intent, to confess them, and to satisfy for them, and never to commit them again, with out which contrition it will not be that any person can be truly and perfectly penitent, or yet have hope of remission or forgiveness of his sins, nor yet ought the priest to absolve any that wanteth this contrition.  
Wherefore necessary and expedient it is for the sinner, willing to have absolution of his sins, to consider these things following. First to have a continual remembrance of his sins. Isaiah, 38. and Psaline. 37. second to consider the vileness of the sins, and to have thereupon a shame in himself to have committed them. prover. 12. Joan. 8. 2. Petri. 2. Jerome. 2. third to have in consideration both the terrible day of judgement, and also the eternal pain of hell that is due for sins, and the loss of the joys of heaven, from the which unrepentante sinners be excluded, sapienty. 5. Luce, 16. 1. Petri. 4. Ecclesi. 7. Which things being so considered on the behalf of the said sinner, and 〈◊〉 thereupon ferther remembering, what a filthy and vicious life he hath led, and how he thereby hath provoked the high indignation and wrath of GOD, considering also with himself the dignity and purytye of that state whereunto he was called in baptissne, with his promise there made unto GOD, 〈◊〉 and besides that manifold benefits daily by him received of God, 〈◊〉 engender in the sinner an earnest sorrow, for that he leaving so loving a Lord, hath by sin made himself thrall to the devil.  
AND here upon being thus moved and troubled in spirit, & lamenting with himself the miserable estate, which he is now in by his own default, he shallbe pricked and stirred in his heart according to the teaching of the scripture, & the instructing of his mother holy Church, to repair to a pryeste being the minister which God hath ordained, and ap pointed therein, to pronounce the sentence of remyssis on of sins in this behalf. According aswell to the counsel of Saint James (Jacobi. 5) as also to thex ample of them that were converted at Ephesus, who believing did come, confessing and showing their acts and deeds. Actorum. nineteen. And because here we do touch and speak of confession, which is the second thing towards perfect Penance, ye shall therefore know, that albeit, this word confession both in scripture and in profane authors doth signify many things and in diverse sorts, yet Confession (as it is hear to be accepted and taken) is a voluntary, lawful, and sufficient declaration, or ut tering of sin, to be made unto the priest having sufficient authority to give absolution therein. And when I do say Adeclaration or uttering: I do use the same to exclude mental confession, which though it may and aught at all times to be made unto God, yet that is not that sacramental confession of which we hear speak. And when I do say Uo Uoluntarye, I do put in that to declare that like as willingly the sin is committed, so also willingly and without compulsion the confession ought to be made. And when I do say, Lawful and sufficient. I do put in that, to declare that it is not I 'nough to make a bare or naked confession not caring how or after what sort it be made, but to make it in such wise that it may be lawful and sufficient, That is to say, after dew deliberation and consultation for seen and had, to so order the same, that it may be done as is comprehended in these verses following.  

Sit simplex, humilis confessio 〈◊〉, fidelis.  
Atque frequens, nuda, discreta, libens, verecunda  
Integra secretalacrimabilis 〈◊〉.  
Fortis et accusans, et fit parere parata.   
That is to say: Let confession be plain, humble, pure, faithful, and often, not cloaked, discrete, voluntary, having shamefastness, hole, secret, lamentable, speedy, strong, accu satorye of himself, and ready to obey.  
AND when I do put in this word Sin. I do that, to declare that he who cometh to confession must not do as the proud pharisee did, who prai sed himself and condemned the publican Luce. 8. But humbly and lowly (as is beforesaid) he must declare and show his own sin, verefying in himself the saying of Solomon in the. xvii. chapter of his proverbs. justus prior est accusator sui. That is to say: A just man is first an accuser of himself.  
AND finally when I do say those words Unto the priest having sufficient authority to give absolution therein. I do purposely put in them to declare that he who shall give absolution must be both a priest and also have sufficient authority to give absolution.  
NOW conçerning satisfaction, which is the third thing that appertaineth to perfect penance, ye shall know, that albeit this word. Satisfaction, is diversely taken aswell in scripture as other where: yet as is shallbe here considered, and as it is taken in the public and common use of the catholic Church in this matter, it is a chastement or punishment which is inflycted or put by the priest upon the penitent sinner (so confessing himself) according to the nature and quality of the offence by him committed And hereby appeareth that when we here do speak of satisfaction, we do not mean that the penitent sinner by any pain, or punishment by them to be suffered, can worthily either merit remission of his sins, or make unto God any just or full recompense equivalent to the sin, which he hath committed against God, and so satisfy God thereby, (which in deed after that fort he never can do, for that sort of satisfaction only appertaineth to our saviour CHRIST, who alone by his glorious passion hath worked and purchased the same. But to satisfy (as here is meant by satysiactyon) is, the sinner after 〈◊〉, and confession, to submit humbly himself to such discipline and ways of reformation, as the priest hearing his sins and offences, shall by his 〈◊〉 and wisdom, agreeable to the word of God, think meet and convenient, which humble submission (with consent and agreement to receive discipline) made by the penitent unto the priest being the ghostly father, either to the giving of alms, making of prayer, using of fasting or of doing any such like works of penance, shall make the said penitent an apt vessel to be partaker of that only satisfaction procured merited, and gotten by the precious death of our Saviour CHRISTIESUS and it shall give great occasion and good matter to the penitent sinner always after, to lead a new life declining from vice, and embracing virtue, yet it shall induce him not only to restore to all men, a-that ever he hath unjustly taken or retained from them, and to recompense all hurts and injuries in any wise done unto them, according to his ability and power. But also to forgive unto all mean for CHRIST'S sake all such injuries and trespasses as they in any wise have committed, or done against him. And the penitent sinner being content thus to do (wherein he shall undoubtedly much please almighty God, who by virtue of Christ's satisfaction will accept, & allow, of his infinite goodness this satisfaction, & contentment so done by man) the said penitent sinner may desire to hear the comfortable words of remission of sins, and to have absolution thereof given and ministered unto him by the priest. According to whose desire, the preyste being God's 〈◊〉 therein must (ensuing the Gospel) pronounce and give unto, and upon the said penitent 〈◊〉, the fentente of absolution, unto the which sentence the said penitent must give credence, with perfect faith and belief, that his sins are now freely forgiven, by the merits of Christ's blessed passion in this sacrament of Penance, having this contrition, Confession, satisfaction, and absolution, which we have spoken of. And albeit in the late pesti ferouse 〈◊〉, that overwhelmed this realm, this Contrition, Confession, satisfaction, and Penance were condemned and 〈◊〉; or at the least wise in manner neglected of all folks, yet in very deed they so ought not have been 〈◊〉 they are allowed & approved by scripture (as anon shallbe declared, and showed 〈◊〉 you) and have been ever continually received, used, and much set by, as things most ne cessarye and profitable in the catholic Church, for the amendment of men's lives, and for their atonement with almighty God 〈◊〉 to be kept in good estate and order, to their great comfort, and spe ciall relief. And amongst a great numbered, of commodities, that do come by confession, this is not the least, that where by custom or otherwise men be drowned in 〈◊〉, and do not see the abomination and filthiness 〈◊〉, and therefore many times, do want Contrition, and consequently remedy and help against their sin, they having a discert honest ghost lie father, and 〈◊〉 coming to him may by his good instruction & exhortation grounded upon the word of God, be stirred & moved to detest their sin, & to lament their naughty 〈◊〉, & thereupon to enter into a new life & to use godly conversation, and honest be haviour in all their doings. And albeit this wai before describe be the ordinary way & means for sinners, to obtain remission of sin, & to be reconciled to the favour of almighty GOD, yet in case there do lack a preyste to make this confession unto, and so to obtain ofhim being God's minister, the said absolution: or that the sinner by extreme necessity cannot do and fulfil (as of duty he ought & gladly he should) the said works of Penance in confession so enjoined unto him: them in that case & having this good will, and being otherwise truly with all his heart repentant of his hole former naughty life, not wanting therewith a harti mind & unfeigned purpose through God's grace to do the same, when such necessity shall cease & good occasion or opportunity shallbe given, the said sinner undoubtedly shall have at Gods hands pardon & forgiveness of all his said sins & misdoing, for (as S. Cipryan doth say in his first book, contra 〈◊〉,) even in the hour of death when the soul is ready to depart out of the body, the great merciful goodness of God doth not despise Pe naunce, so that neither the greatness of sin, nor the shortness of time, nor yet the enormity of life, do exclude that sinner from the mercy of God if so be, ther be true contrition & unfeigned change of the heart from 〈◊〉 conversation. An example whereof we have of the thief that did hang upon the cross, who asking mercy with a contrite heart was in that case forthwith made a cetezen of Paradise, & where as he deserved condemnation & punishment, this his contrite heart did change his pain into martyrdom, and his blood into baptism: yet this not withstanding no man ought, upon hope of God's mercy still to continue in sinful living (like as no man would be sick in his body upon hope to recover health) for such as will not forsake their wickedness, and yet do think that GOD will forgive them, are full many times, and commonly, so prevented with the just plague of GOD, that neither they have time to convert, nor yet grace to receive the benefit of forgiveness. For consideration of which danger, scripture (Eccle. 5.) doth say thus. Non tardes converti ad dominum, et ne 〈◊〉 de die in diem: subito enim 〈◊〉 〈◊〉 illius ct in 〈◊〉 vindicte disperdet te. That is to say: Thou must not slack to convert or turn to God, and thou must not differ or linger from day to day, for in deed his anger will come suddenly, and in the time of vengeance he will destroy the. Wherefore embracing the mercy of God on th'one side, and fearing the justice of God on tother side, let us at no time neither despair of forgiveness of our sins nor yet presumptuously remain 〈◊〉 in our sins, knowing that the justice of God will straitly exact and require the debts of all men, which be not forgiven or pardoned by his clemency Here in this matter, amongst many other things two points are specially to be noted and considered The first is that although the death of Christ be a satisfaction, deserving and meryting the remission of our sins, and not only our sins: but of the sins of the hole world (as saint John sayeth. 1. John. 2.) Etipse est propitiatio pro peccatis nostris, et non pro 〈◊〉 〈◊〉 tantum sed etiam pro totius mundi. Whereby everlasting death is sufficicientlye of Christ's part abolished, yet on our behalf it taketh not always effect, by reason that we endeavour not ourselves that it may be duly applied unto us. For such is the mercy of CHRIST that he would have all to be savede, and therefore when he approached nigh unto the city of Jerusalem and saw the great enormities and wickedness thereof he wept upon it and said. Si cognovisses et tu et quid 〈◊〉 in hac dei tud quae ad pacem tibi: nunc autem abscondita sunt ab 〈◊〉 Luce, 19 That is to say, And thou if thou haddest known, and that in this thy day, those things which belong unto thy peace, but now are hid from thine eyes. Luke the nineteen For which cause also christ like wise in the reproach of Jerusalem cried unto it saying Mathei. 23.  
Jerusalem hierusalem qui occidis prophetas et lapidas cos, qui at te missi sunt, quoties volui congregare filios tuos, quemadmodum 〈◊〉 congregat pullos suos sub alas suas, et noluisti? That is to say: O Jerusalem Jerusalem, which doth kill the Prophets and dost stone them which are sent unto thee, how often would I have gathered thy children together, as the hen gathereth her chyckenes under her wings, but thou wouldst not, matthew. xxiii. According whereunto Christ also said unto his Disciples Mathei. 16. Si quis vult post me venire: aboget semetipsum, et to 〈◊〉 lat crucem suam, et sequatur me. That is to say: 〈◊〉 any man will come after me let him deny himself, and take his Cross and follow me. And immediately there doth follow. Qui enim voluerit animam 〈◊〉 〈◊〉 saluam 〈◊〉 perdet came. Qui autem perdiderit animam suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say: For in deed he that will save his soul, shall lease it: and he that will lose his soul for my sake, shall find it agreeable where unto S. Paul, not contented to have said that, no damnation is to them that are in corpate to CHRIST, and which do not walk after the flesh, but after the spirit, nor being contented to have called them the children of GOD, the heirs of GOD, and coheir of CHRIST, doth in the. viii. chapter to the Romans, knit up all those things together and concludeth all the same to take effect conditionally, saying. Sitamen compatimur, ut et 〈◊〉. That is to say, 〈◊〉 yet we do suffer with himthat with him also we may be glorified And this to be true it well appeared for that, that at the day of Judgement when the son of man shall come in his glory, and all his holy Angels with him, and on the one side of him there shall stand the ship, & on the other the goats, it shall not be sufficient or enough to say to christ: Sir you have sufficiently redeemed us by your passion, we need not for our part to do any thing at all, saving to believe you so to have done, For christ then shall say otherwise unto them, for unto the blessed children of his father he shall say: Venite benedicti patris mei, 〈◊〉 paratum nobis regnum a constitutione mundi. surivi et dedistis mihi manducare. etc. That is to say: Come you the blessed of my father do you possess the kingdom prepared for you from the creation of the world. I have been hungry and ye have given me to eat etc. And unto the wicked standing on his left hand he for the omitting of the said works of mercy, shall say. Discedite a me maledicti● in ignem eternum qui paratus est diabolo et angelis eius? Esurivi enim et non dedistis mihi inanducare etc. That is to say. Go ye from me ye cursed, into everlasting fire, which is prepared for the Devil and his angels, for I was hungry and you gave me not to eat. etc. finally in few words S. Paul to the Galathians the. vi. Chapter, doth tell us what is our parts in this behalf to do saying. Bonum autem fac●entis non de ficiamus, Tempore enim suo metemus, non deficicutis ergo dum tempus habemus operemur bonum ad omnes, maxime autem ad domesticos fidei. That is to say. Let us not be weary of well doing, for in the convenient time we shall reap without ceasing or weariness. Therefore while we have time, let us do good unto all folks and specially unto them which are of the household of faith. So that by all these scriptures it doth most evidenlye appear, that besides the passion of Christ, there is some what also required of us: so that we may not lay all the burden on Christ's back, though he be able to bear it, but we must take part of the burden ourselves, and lay it also upon our own necks to, as whereby we may be partakers and accepted to enjoy that thing, which of Christ's part is fully purchased all ready. The second thing most needful also here to be declared unto you is, that although the guilt of sin, be in this sacrament of Penance through the bountifulness of CHRIST, clean taken away, yet by the justice of GOD there remaineth a temporal pain. An example whereof we have in the. two. book of the kings in the. xii. chapter (where not withstanding that Nathan, the messenger, and prophet of GOD had declared to david, that his sins were forgiven him, yet for all that, temporal punshement was inflicted. And so likewise Exodi. 22. & Numeri 14. Besides these, we have an other evident example in our own selves, for albeit all sins original and actual be in our baptism remitted unto us, as hath been before in the Sacrament of baptism declared unto you: yet the pains do remain which are inflicted by God himself for original sin, as all the incommodities we have therefore in our body, and death also of the same, as appeareth Genesis tertio. And though this thing thus plainly declared may seem to suffice for the full instruction of the ignorant in this said Sacrament Penance, or in the parts thereof, or at all, yet if any shallbe desirous upon promise made before to have further testimonies of scripture and of the fathers, they shall here follow orderly.  
And first as concerning penance in gerneall, we read in the. xviii. of Ezechiel thus. Si autem impius egerit poenitentiam, ab omnibus peccatis suis quae operatus est, & custodierit pre●cepta mea et fecerit judicium & justitiam, vita vivet, & non morietur. That is to say: If the wicked do penance from all his sins which he hath committed, and keep my commandments, and do judgement and justice, he shall live with life and shall not die. And in the. xi. chapter of Sapience, is written. Misereris omnium quia omnia potes, & dissimulas peccata hominum propter poenitentiam. That is to say, Thou Lord have mercy upon all, for thou canst do all things, and dost make as though thou didst not see their sins, for penance sake. And in the, viii, of the acts, Simon Magus going about, and thinking that he might buy the holy ghost for money, was by S. Peter rebuked therefore, and also after that was counseled, or rather commanded thus. Penitentiam age ab haec nequitia tua, & rogae deum, si forte remittatur tibi haec cogitatio cordis tui. That is to say. Do penance from this thy wickedness, and pray to God, if peradventure this thought of thy heart may be forgiven thee. And farther in the second of the Apocal. the church of Ephesus is admonished and provoked unto penance after this manner. Memoristo, unde exideris, & age poenitentiam: & prima opera fac, sin autem venio tibi cito & movebo candelabrum tuum de loco suo, nisi poenitentiam egeris. Which is to say. Remember from whence thou hast fallen, and do penance, and do thy first works, but if not I come unto the quickly, and will remove thy candlestick from his place, unless thou do penance.  
Of this penance you may fyude other testymo eyes in the holy Scriptures, as Ecclesia, two, Mat, iii, Luke, xiii. xv, xvii, Rom. two, two, Pet, iii, Apoca, ix. etc.  
And as touching contrition, which is the second thing here considered, what more may be said therein, then that which the holy Ghost spoke by david's mouth (Psal, xxxi.) saying. Dixit confitebor ad versum me iniustitiam me an domino, & tu remisisti impietatem 〈◊〉 That is to say. I did purpose with myself and said: I will confess unto God mine unrightfulnes against myself and thou haste forgiven the wickedness of my sin. According to which sense the self same david (craving the 〈◊〉 of God after his sin) did say. 〈◊〉 contritum & humiliatum deus non despicies That is to say. A contrite and an humble heart (thou God) wilt not despise. Moreover Achab, although he was never so evil a man, yet having remorse of conscience for his evil deeds, and humbling himself with a contrite heart he did hear these words of God's mouth, spoken unto the Prophet Isaiah. Nun vidisti humilitatem Achab coram me? quia igitur humiliatus est coram me, non inducam malum in 〈◊〉 cius, sed in 〈◊〉 filii sui in feram malum domui 〈◊〉. 3. Reg. 21. That is to say. Hast thou not seen Achab humbled before me? Therefore because he is thus humbled or contrite before me I will not bring this plague or evil in his days, but in the days of his Son I will bring mischief upon his house, or family.  
Of this contrition and sincere sorowfulness of heart a great number of places are in the holy scryytures and amongst the rest, ye may consider, the, two, cor, seven. Pal. vi, xxxvii. cxviii, johel, two. Math, v. etc.  
thirdly concerning this Sacramental confession to be proved by Scriptures and aucthorityes, yea and to have been of christ and his Apostles left and commended unto us, albeit a very great number of places might be brought in as the. 5. and. 16. of Leuit. Numer. 5. Proverb. 28. 1. joan. 1. etc. 〈◊〉 these following for this present may suffice: And first of all consider you that the old testament (according to the teaching of S. Paul ad Hebreos. 10) is a figure of the new, and hath not the very light itself, And seeing that in the old testament all those that should be healed were commanded to offer their gifts, & show themselves to the priests. levit. 14. so also in the new testament christ 〈◊〉 that to be done Mathei. 8. to signify that thing which in the old law was figured by the showing of the persons unto the levitycall priests, to be now in the new testament by auryculer confession accomplished and fulfilled, or else should there have been a shadow 〈◊〉 out a body, and a figure without a verity. 〈◊〉 unto this sense S. augustine, chrysostom, Bede and other, entreating upon the same place or matthew, do fully agree. secondly Solomon the wisest of all men (Proverb. 27) doth say. 〈◊〉 agnosce vultum pecoristui. That is to say: diligently know and be hold the countenance or behaviour of thy 〈◊〉, Not 〈◊〉 thereby a brute or 〈◊〉 beast, but as S. Paul in the. ix, to the Corinthians by oxen, doth understand reasonable creatures, so he in the said place by the beast, doth understand such reasonable creatures, as are under the charge of other, the pastors and governors whereof be bound diligently to look upon them, perfectly to know them and discreatelye to use them: discerning scab from scab, and lepre from lepre: Which thing man (not knowing the heart or conscience of man) cannot do unless it be by the party that is infected, so confessed and revealed unto him. Which thing openly to do 〈◊〉 is not commanded nor the matter so requireth, and yet not to do it secretly and, in confession, it is sinful and dangerous. Wherefore S. James not requiring that men should openly diffame themselves by uttering to other their sinful life, and yet nevertheless willing that we should unburden our constience 〈◊〉 mind penitently by confession, after that he hath spoken of the bringing in of priests to anoint the sick, he by and by (lest parchance any man should think that mental confession to God only were sufficient) doth say: Confitemini ergo 〈◊〉 〈◊〉 vestra. etc. Which is to say. Confess you there for one to another your sins. Not meaning that every man to other indifferently should confess himself, but referring the matter to the priest, of whom immediately before he did speak, 〈◊〉 of the visiting of the sick and the anointing of them and thus doth Saint augustine Saint Bede, and Eusebius, understand those Scriptures. And 〈◊〉 you may be assured (if ye accordyngelye do confess your sins) that from and by Gods own mouth 〈◊〉 are absolved, & that all priests in the Apostles, received full authority both to bind and louse the sins of the people, ye shall for a proof here in consider amongst other things, the fact of CHRIST in the reviving of dead Lazarus, which is notable, recorded in the. xi. chapter of saint John, where Christ thinking it not sufficient to revive Lazareth, and to call him out of his grave, said Lazare veni foras. Lazarus come forth: And there upon lazarus by and by revyuing, and in his wyndinge sheet rising, being bound hand and foot, did come forth. And yet to 〈◊〉 by a visible sign the Authority to remain with Christ's 〈◊〉 and their successors to louse men bound with sin, christ did say to them. Solui 〈◊〉 vos eum et sinite abire. That is to say. Lose you him and suffer him to go his way. And as for that place of the. xvi. of saint matthew, where the power of the keys, is promised to be given unto priests and ministers to absolve and forgive sins and also for the place in the. xx. of John, where christ after his resurrection breathing upon his disciples, and performing his promise did say. 〈◊〉 spiritum sanctum quorum remiserites peccata remittuntur eyes, et quorum 〈◊〉, 〈◊〉 sunt. That in. Lake ye the holy Ghost, whose sins ye forgive, or release, those are forgiven or released, and whose sins you withhold, they are with holden. These places I say are so evident, that no man can with any learning, or christian conscience, withstand or deprave them, but they must be most vay leable for this present purpose.  
And for the establishing of all means faiths herein, here followeth farther the consent and determination of three of the most godly and ancient fathers of the primative church in this case, to whose determi nation all other catholic (almost 〈◊〉) writers do agree. And first Clement (the successor of S. Peter) in his first epistle to S. James the brother of christ, saith these words. Quod st fort alicuius cor 〈◊〉 〈◊〉, vel insidelitas, vel 〈◊〉 malum, latenter irripserit, non 〈◊〉 (qui 〈◊〉 suae curam gerit) confit eri 〈◊〉 〈◊〉 qui 〈◊〉 est, ab ipso per 〈◊〉 Dei, & consilium salubre curetur: quo 〈◊〉 integra 〈◊〉. et operibus bonis poenas 〈◊〉 〈◊〉 effugere, & ad 〈◊〉 〈◊〉 〈◊〉 proevinere. That is to say? If peradventure any rancour or infidelity or any other evil hath privily crept into any man's heart, let not him (which esteemeth his own soul) be ashamed to confess those faults unto him which hath charge over him, that he may of him be cured by the word of GOD, and wholesome 〈◊〉 that he may through perfect faith, & good works, avoid the pains of eternal fire, and come to the perpetual reward of eternal life,  
In like sort Orygen upon the. xxxvii. Psalm and in his second Home lie, doth compare sin (not confessed to a priest) unto raw and undigested meat distemperating very sore the stomach, and the hole body, which if it be vomited up easeth the stomach and restorith health: so saith he sin 〈◊〉 privily kept, doth inwardly trouble the conscience: & therefore he willeth us to confess the same, and also diligently to look about, and take good heed in choosing our spiritual yhisition, which may minister unto us, a convenient medicine for the purging of our consciences.  
And to knit up this place of private, or auricular confession, we will now bring only one place more, which is written in the second book of Saint augustine, De 〈◊〉 infirmorum, in the. iiii. chapter, & written to his Nephew, lying on his death bed, where he saith thus. Sunt quidam 〈◊〉 sibi adsalutem 〈◊〉 〈◊〉, si solideo, cui nihil 〈◊〉, est, quem nullius later conscientia, 〈◊〉 〈◊〉 crimina. Nolunt enim, aut crubescunt, sive 〈◊〉, 〈◊〉 dear se sasardotibus, quos tamen inter lepram et 〈◊〉 〈◊〉 per 〈◊〉 constituit dominus. Sed nolo ut ipsa decipiaris opinion, quatenus confundaris confiteri 〈◊〉 〈◊〉 vicario 〈◊〉 praerubore, vel cerui cosus indignatione: nam ipsius 〈◊〉 subeundum est judicium, quë domi nus sibi non dedignatur vicarium. Ergo ad te 〈◊〉 rogue's 〈◊〉, & sacipsum conscientarum tuarum penitus 〈◊〉 Non seducat te somni atium illa superstiti quae visitando confirmat, quia saluat sacerdote 〈◊〉, 〈◊〉 deum peccatorum confessio. Nos autemnon abne gamus quinsit ad deum frequenter 〈◊〉 confessio peccatorum, Beatus etenim qui 〈◊〉 〈◊〉 allidit 〈◊〉 〈◊〉 suos ad Petram, Petra autem Christus est. Sed 〈◊〉, & testatur illud sana doctrina (〈◊〉 tibi applandeutium 〈◊〉 auribus) quoniam prius 〈◊〉 sacerdotis qui mediator sit ad deum 〈◊〉 salubri judicio: alioquin & sublege & sub gratia, 〈◊〉 & ostendite vos 〈◊〉 dotibus (〈◊〉. 17) 〈◊〉 divinum, quomodo consummaretur? 〈◊〉 alterutrum peccata vestra (jaco. 5) quomodo 〈◊〉? Ergo 〈◊〉 tuarum arbiter dei uice adhibeat ur 〈◊〉, & 〈◊〉 ci vias tuas, & ipse, exhibebet antidotum reconciliationis, etc. which is to sai. Truly there are some which think it sufficient for their soul health, if they confess their faults and sins to God only, to whom nothing is hid, and every manes conscience is known. For they will not, or they are ashamed, or else they disdain to 〈◊〉 themselves to the priests, to whom God by his lawbearer, appointed the office to judge between leper and leper, but I would not thou shouldest be deceived with this opinion, so that thou shouldest be confounded to confess thyself before God's vicar or deputy, either pining for shame, or stiffnecked with disdain, for thou must humbly stand to his judgement, whom our Lord disdaineth not to be his vicar or substitute. Therefore desire the 〈◊〉 to come to thee, and make him privy, throughly of all thy conscience. And let not that superstition of the dreamers deceive thee, which in visiting, doth confirm or bear the in hand, that confession of thy sins to God the priest not being made privy) doth save thee: Truly we deny not but oftentimes we must rehearse the confession of our sins to GOD, for he is blessed which will keep under, and all to 〈◊〉 his little ones, or his great ones, against the rock, and the rock is christ. But we do testify, and the true perfect doctrine doth testify the same (which we do say, lest thou 〈◊〉 favour the ears of them that do flatter thee) thou needest first the wholesome censure, or judgement of a priest, which may be a 〈◊〉 diatour unto God. For else how could that answer of God, Go and 〈◊〉 yourselves to the priests (Luk. xvii) being given both under the law, and also under grace be fulfilled? And also how could that saying of S. James, Confess your sins one to another, 〈◊〉. v. be accomplished? Therefore in the stead of God, let there be had the priest, an arbiter or judge of thy scars or wounds, & do thou open or disclose unto him thy ways or faults, and he shall give unto the a medicine of reconciliation. etc.  
This confession to be private, or (as it is termed) auryculer, you may (marking the place well) evidently perceive. For S. augustine in the foresaid place (noting the penitent, and the priest to be alone) sayeth these words: Non te pudeat coram uno 〈◊〉. quod non pu duit forsitan coram multis facere. etc. And again. Melius est coram 〈◊〉 aliquantulum ruberis tollerare quam in die judicij, coram tot 〈◊〉 hominum gravi depulsa denotatum, 〈◊〉. That is to say.  
Be not ashamed to declare that before one man which thou waste 〈◊〉 ashamed to do perchance before many, or rather with many. Better it is to abide some shamefastness before one man, then in the day of judgement before so many thousands of men, with, or by a grievous repulse noted, to perish.  
But now finally to speak touching the groun des and authorities for satisfaction, both by the scriptures, and also by the other catholic, and 〈◊〉 host ancient writers of the Church, let us first consider Job, who in the. xlii. chapter sayeth. Ego me reprehendo & ago poenitentiam in favilla, & cinere. That is to say. I rebuke myself, and do penance in dust and ashes, signifying by that, to make a satisfaction for his 〈◊〉, and that he would outwardly declare his contrite heart by his bodily affliction, after the customable fashion used in scriptures, in sack cloth ashes and dust. etc. After which manner christ, in the Gospel (Math. xi) when he reprehended Corozaim, and Betzaida (sinful Cities) in whom he had wrought miracles and preached of the kingdom of heaven said: Simo in 〈◊〉 & Sidone 〈◊〉 essent virtutis 〈◊〉 fac tae sunt in vobis, olim in cilicio & cincere 〈◊〉 egissent, Which is. If in tire and Sydon had been wrought the wonderful works, which hath been done in you long ere this, they would have done penance in sack cloth and ashes. Whereby appeareth that christ did not reprove the 〈◊〉 of the body, but rather allowed it, as being a mean and way to make satisfaction.  
Further we may consyd ere the third chapter of s. Luke, where unto a great company coming to John to be baptized of him, he said, reproving their hard hearts. Genimina viperarum quis 〈◊〉 vobis 〈◊〉 aventuraira? Facite erga 〈◊〉 dignos 〈◊〉. That is to say.  
You adders brood, who hath given you warning to fly from the wrath of GOD to come, Do ye therefore the worthy fruits of penance. Upon which place S. chrysostom sayeth thus. We shall do the worthy fruits of penance if we do things contrary to the faults before committed, as if thou hast taken away other men's goods, restore them, and begin now to give thine own, if thou haste been a long time and adulterer, suspend thyself from thine own, and from the lawful use of matrimony, and for a time bind thyself to chastity, if thou hast hurt thine neighbour either by word or deed, make him a sufficient amends, and speak well by him, for it is not sufficient for a man that is wounded to pull out the dark out of his body, but he must also get medicines to heal the wound.  
To these things shall ye adjoin the Counsel of saint Paul in the. vi. chapter to the Romans where he saith thus. Sicut 〈◊〉 exhibuistis membra vestra servire immunditiae ct iniquitati ad iniquitatem, ita nunc 〈◊〉 membra 〈◊〉 servire 〈◊〉 in sanctificationem That is to say: Like as in deed you have given your members to serve to uncleanness, and from one wickedness to another, so now give your members to serve righteousness unto sanctification.  
And finally of this satisfaction over and besides these plain and manifest scriptures the holy fathers & ancient writers as Cyrpian in his. v. sermon de lapsis, Orygen, in his 4. hom. upon the. 36. Psa. and in his 2. Homely upon the. 37. Psal. Cyryll, in his third book upon levit. Jerome upon the. x. chapter of Ecclesiastis, and upon the Prophet malachi, and the residue in sundry of their treatises, have left most sufficient testimony. And because that they all in effect do agree together, one here alone shall be alleged for them all, and that is the holy Martyr Cyrpian who in his. v, sermon entituled, de lapsis, saith thus. Nec cesset in agenda poenitentia atque in domini misericordia 〈◊〉 canda, 〈◊〉 quod minus esse in qualitate delicti videtur: in neglecta satisfactis one cumuleter. which is. Let not the sinner cease in doing penance and calling for the mercy of God, lest that which in the quality of the fault itself doth seem to be little, should be accummulated or made greater, in the neglecting satisfaction. Whereupon he concludeth a general lesson of all men easily to be borne away in these words. Confiteantur singuli quaeso vos sratres delictum suum, dum adhuc qui deliquit in seculo est dum 〈◊〉 confessio eius potest, dum satisfactio & remissio facta per saccrdotes, apud dominum grata est. That is to say: I beseech you brethren let every man make confession of his fault, while he that hath offended is yet here in this world, and while his confession may be admitted and while the satisfaction and remission given by the priest is acceptable before GOD. 〈◊〉 he sayeth further. Let us convert unto God, with all our mind, and expressing our penance with true sorrows & lamentynges for our sins, let us call for the mercy of God. In which two brief sentences of this most excellent and famous Martyr, ye do see comprised and contained, the hole and penitent conversation of man to God, by contrition, Confession & satisfaction, (which three points or parts must of necessity be in the doer of true Penance, & so it is required of the said penitent, as we before have proved) And the sacrament of Penance itself, being the absolution pronoun ce by the priest upon such true penitentes in the said sentence of. S. Cyprian is likewise comprehended.   

¶ Of the Sacrament of the Aultare with Thexposition or declaration thereof.  
HAVING 〈◊〉 spoken of three notable Sacraments instituted by christ and always solemnly used in his catholic Church, it is to wit, of Baptism, Confirmation, and Penance, having also first entreated of the Sacrament of Baptism, whereby we have a spiritual regeneration, having consequently and secondly spoken of the Sacrament of confirmation, commonly succeeding Baptism, and giving unto us a spiritual augmenting and increase of grace, boldly to maintain and defend the profession of our faith made at the time of our Baptism, and having thirdly set forth the sacrament of Penance, which purgeth and cleanseth us, falling by sin 〈◊〉 our baptism, and confirmation: Meet and convenient it shall now be, that we do entreat of that excellent spiritual food, and nourishment, which in the said catholic church is ministered, and given unto us being so baptized, confirmed, and purged.  
And because in the sacrament of the Altar there is that excellent spiritual food, and true nonryshment that passeth all other, it is to wit, the most precious body and blood of our saviour Jesus Christ, there fore as was promised in the preface of this book: here now shallbe entreated of that most excellent sacrament of the Aultare. And in deed right convenient & meet it shallbe to entreat diligently and fully of this sacrament, in asmuch as it both in worthiness, and dignify, doth greatly surmount and pass all the other Sacraments of the Church, as also for that of late years it hath most of all other, been assaulted, and impugned, and yet of no good man, but of the wretched sort alone.  
And to begin, this order, in some respect, may herein be thought convenient: first to declare the institution of this sacrament. second to set forth the use of it.  
And thirdly, to declare the notable, or rather the unspeakable fruit thereof. And as concerning the syrste, this, amongst other, is chiefly to be marked, that after our saviour JESUS CHRIST had (according to the rite and usage of the old law) eaten with his twelve Apostles the figurative or tipical pascal lamb, & (being risen from 〈◊〉) had was shed his disciples feet, he (sitting down again) did take bread, into his blessed hands & (giving thanks) did break it, and gave it to his disciples, saying. Take and eat, this is my Body which shallbe given, or delivered for you. Likewise, He took the cup, and gave thanks, & gave it unto them saying: Drink ye all of this for this is my blood of the new testament, which shallbe shed for many to the remission of their sins Do this in the remembrance of me. These words, being spoken by the mouth of the son of Gob, who is equal in godhead with the father and the holy ghost, and testified also by his holy Euaugelistes, over and besides the faithful continual testimony of Christ's espouse, the catholic church, who is he that can with any good ground of Scripture or lawful authority say, but that which christ gave to his Apostles, at the maundy, was Christ's very body and blood, yea that self same body and blood which was given and shed upon the cross, the next day for them and all mankind. The verity of which Article, the catholic Church, being ruled and governed by the holy ghost hath always most constantly believed, and taught, declaring that in this sacrament of the Altar there is, by the omnipotency of God, and the virtue and force of his word, the very body and blood of our Saviour Christ, really, truly, substantially, and in deed.  
AGREBLYE whereunto that blessed instrament of God Saint Paul (being instructed by a secret revelation from God of the truth of this his mystery, and speaking of this most blessed sacrament) doth in the eleventh chapter of his first Epistle to the Cyrynthyans' say in this manner: Ego enim accepi ao domino quod et 〈◊〉 vobis: Quoniam dominus jesus in qua 〈◊〉 trade datur accepit panem: et gratias agens fregit, et dixit. Accipite et manducate, hoc est corpus meum, quod pro nobis credetur, hoc facite in meam 〈◊〉, similiter et calicem, post quam caenavit dicens, hic calix nenum testa mentum est in meo sanguine, hoc facite quotie scunque biberitis in meam commemorationem, That is to say: I in deed have taken, or received of our Lord, that which I have delivered unto you, that is to say. That our Lord Jesus, in that night in which he was betrayed, did take bread, and giving thanks, did break it, and said. Take ye, and eat, this is my body, which shallbe given or delivered for you, Do you this in my remembrance. Like wise also he did take the cup after he had supped saying, This Cup is the new Testament in my blood do you this as often as ye shall drink of it in my remembrance.  
Besides these most plain words, aswell of our saviour himself, at the institution of this sacrament, as of S. Paul also, in the writing of his said secret revelation, which alone might suffice to content and certify any godly heart herein, there are so many and most evident Authorities and testimonies of the ancient holy fathers, aswell of the greek as of the Latin Church, concerning the very true and real presence of Christ his body and blood, in this sacrament of the Aultare, that to rehearse them all, it would be a great and an infinite labour. And yet for the establishing of good men's minds herein ye shall bear have in a few, the full and uniform consent of them all.  
And first, chrysostom who was 〈◊〉 of 〈◊〉, (not four hundreth year after Christ) writing in the Greek tongue upon the. x. chapter of Saint Paul's first epistle to the Corynthians, and (expending these words of the Apostle calix 〈◊〉 cui benedicimus. That is to say: The cup of blessyuge which we 〈◊〉 he doth speak thus, Quid est in chalice, id ipsum est quod 〈◊〉 latere 〈◊〉, 〈◊〉 etus participes sumus Which is to say: That which is in the cop or Chalice, is the very self same thing that issued or ran out of Christ's side, thereof wear partakers. Scconde S. Basyll being also a Greek, doth in his book called his rules, and in the. 127. question, put forth this demand, it is to wit, with what fear and persuasion a man ought to 〈◊〉 to participate of the body & blood of Christ? and he doth make answer in this wise. Timorem 〈◊〉 docet nos ap 〈◊〉 dicens. Qui manducat et bibit indign, judicium sibi man ducat et bibit, persuasionem vero sirmam giguit in nobis fides verborum domini dicentis, hoc est corpus meum quod pro vobis traditur etc. Which is to say: The fear in deed doth the Apostle teach us saying, who that eateth and drinketh unworthily, doth eat and drink his own damnation, and as concerning the firm persuasion or constant belief, that doth the faith of the words of our Lord engender in us, who 〈◊〉. This is my body which is given for you. etc.  
thirdly the great clerk Cyryl being also a Grecian, and archbishop of Alexandria, above a thousand year ago, doth in his treatise, sent to one called Calosyryus affirm and say, that he should not doubt of the real presence of Christ's body in the sacrament, concluding, after many profess had in that behalf, and saying after this manner. Nec dubites an boe 〈◊〉 sit, eo manifest dicente, hoc est corpus meum, sed potius suscipe verba salvatoris in fide, cum enim sit ue ritas, non mentitur. That is to say. And thou must not doubt whether this be true or no, seeing he (that is to say Christ) manifestly doth say, This is my body, but do thou rather receive the words of our saviour in faith, seeing he is the truth, he doth not lie,  
Now having hard the testimony of certain greek authors, with whom the rest do agree. Ye shall consequently hear the testimony of certain notable authors of the Latin Church, with whom the rest do also consent and agree.  
And first ye shall hear the most ancient 〈◊〉 of the Latin church, 〈◊〉, who in his treatise De resurrectione carnis. (speaking of the blessed Sacra mente of the Aultare) doth say in this manner. Caro corpore et sanguine Christi 〈◊〉, ut et anima de deo saginetur. That is to say: Our flesh doth eat, or feed upon the body and blood of Christ, that our soul also may be made fat with God.  
Secondly in order shallbe saint Hylarye who is called of Saint 〈◊〉, Tuba latini eloquij and he in his. viii. book. De Trinitate, doth say thus De veritate carnis et sanguinis non est relictus ambigendilocus. Nunc enim et ipsius domini pro 〈◊〉 side no stra vere earo est et vere sanguis est, et 〈◊〉 acceptd atque 〈◊〉 stayed efficinat, ut et nos in CHRISTO, 〈◊〉 CHRISTUS in nobissit. An ne hoc 〈◊〉 nonest? Contingat plane his, verum nonesse, qui CHRISSUMIESUM verum esse deum negat. That is to say Of the verity of the flesh and blood (speaking of the flesh & blood of Christ in this sacrament) there is not left a place to doubt For now both by the profession or declaration of our Lord, & by our faith also, there is truly flesh, and there is truly blood, which being received or taken & drunken, do cause or make this, that both we are in Christ, and Christ also in us. And whether is not this the truth? let it chance not to be true unto them who do deny jesus Christ to be true God.  
By all these most evident testimonies of ancient fathers, it appeareth, that in the Sacrament of the Aultare are truly and really contained the body and blood of our Saviour jesus Christ, according to the said institution of Christ. But because Christ took bread into his hands, and saint Paul also calleth the sacrament bread, and that thereupon the heretics have grounded their opinion that the thing contained in the said sacrament is nothing but bread it shallbe meet to open and declare this matter further, and in what sort the Sacrament may be called bread: for the understanding whereof you must know that albe it our Saviour Christ took very material bread into his hands, yet by his omnipotent power he changed the nature and substance of bread, into the substance of his body. And likewise he changed the substance of wine into the substance of his blood, saying: This is my body, This is my blood.  
And this is evidently proved first by the. vi. of john, where our saviour Christ himself thus sayeth. The bread that I will give unto you is my flesh, which flesh I will give for the life of the world. In which words it is most manifest that Christ promised two things: the one that he would give a bread that should be his flesh, and the other is, that he would give that flesh for the life of the world: Now if christ gave not at his maundy a bread that was his flesh, and on good Friday gave the flesh upon the cross for the life of the world, than he kept not his promise, for in no place else he did it, therefore, either must we say that Christ made a promiss and performed it not (which is a wicked thing to think or say of Christ) either else must we say that keeping his promise, he did at his maundy give a kind of bread, which was his very flesh in deed contained under the form of bread, and that the same flesh he gave the day following under the visible form of flesh upon the cross: & so he performed both his promises, that is to say giving a bread or 〈◊〉 that was his flesh, & also giving that flesh for the life of the world. And for a more plain & full declaration of Christ's words herein, ye shall note, that in the said sixth of saint john, there is mention made of four kinds of bread.  
first of the bread wherewith he miraculously said five thousand in the wilderness, which was in deed very material bread and made of barley.  
Secondly there is mention made of a bread called Manna, which was a kind of food that God sent from above, to the children of Israel, when they in the wilderness did travail toward the land of promise, with though it be there called bread, yet bread in deed made of any kind of grain or corn it was not.  
thirdly there is mention made of bread, which is the second person in Trinity, that is to say, the son of God sent down by his father from heaven hither into earth to be incarnate.  
fourthly there is mention made of bread that our saviour Christ promised to give, which is his flesh, and the self same in substance which suff read for us upon the cross, and yet there called bread though in deed no material bread in substance. and as for the calling of it bread it is not material, for the godhead of Christ, and also manna, in the said chapter are called bread, and yet no bread in substance. And here is not to be omitted that where our saviour Christ speaketh of the foresaid four kinds of bread he doth not speak of them all 〈◊〉 one fashion, for touching the first saith, that he himself a little before had given that bread unto the people, and touching the second the jews did boast that it was given by Moses to their forefathers in wilderness, Likewise concerning the third christ doth affirm that it was at that present scent from the father of Heaven down to the Earth. But touching the fourth, he said that it should be of his own giving vuto them, and that in time to come, yea and ferther that the same 〈◊〉 be his flesh, and lest any man might mistake this his saying, in such spiritual or mystical sense, as thereby to exclude the very substance of his feshe and body, he addeth (to take away all doubt and cavillation) that it should be the same flesh which should be given for the life of the world, as appeareth before. And hereby may you learn that by this, word bread mentioned in the. vi. chapter of Saint John, & as it is here taken in this fourth acception, and in the other two next going before, our saviour christ doth mean nothing else but a food, and a food may it be though there be no substance of material bread at all.  
After which sort is the word bread to be understanded in the tenth and eleventh chapters of the first epistle of saint Paul to the corinthians: where diverse times also he useth this word Panis, which ought to be englished food.  
And that in very deed there is not the substance of material bread remaining in the sacrament of the Altar, ye shall beside those things which you have hard all ready out of the scripture hear also out of the ancient and catholic fathers, who do witness as followeth. first chrysostom in his sermon made in 〈◊〉. speaking of the Sacrament of the 〈◊〉 (wherein in deed to our senses there do appear the ormes of bread and wine) doth write in this manner. Nunc vides 〈◊〉; num vinum? num sicut reliqui cibiin secessum 〈◊〉 〈◊〉. Nesiccogites. Quemadmodum enim siceraigniiniecta illi assimilatur nibil substantiae remanet, nihil superfluit. Sat & high puta mysteria 〈◊〉 mi corporis substantia, That is to say: dost thou see bread? dost thou see wine? do they pass into the siege from us, as other meats do? God forbid that any man should so think. for even as the wax which is cast into the fire, is made like unto the fire, and no substance of the said wax then remaineth, or is left, even so do thou think here, the mysteries meaning the substance of the bread and the wine) to be by the substance of Christ's body consumed.  
Eusebius Emissenus also, a Greek author (and writing above twelve hundred years ago) in his fift homily or sermon De corpore domini or De pascha, 〈◊〉 thus. Nec 〈◊〉 quisquam primarias 〈◊〉 potentiae, praesentiamaiestatis, in dominici corporis transire posse naturam. Which is to say. Let not man doubt, but that the former creature speaking of bread and wine) even by the winking or 〈◊〉 of his power, by the presence of his majesty are able to pass into the nature of Christ's body And again within a little after he 〈◊〉: Quanta 〈◊〉 & quam celebranda 〈◊〉 〈◊〉 divinae benedistionis operatur attend, & 〈◊〉 & impossibile non debeat videri, quod in Christi subantiam, terrena & mortalia commutantur which is to say: How great then, and how notable benefits the force and virtue of the divine benediction doth work, or bring to pass, do thou consider, & to the in no wise it ought to seem new or impossible, that into the substance of Christ, earthly and mortal things are changed.  
And with these two ancient and notable fathers of the greek church, the blessed martyr Cypryan doth agree, saying in his sermon. De coena Domini in this manner Panis istequem dominus discipulis porrigebat, non effigit sed natura mutatus, omnipotentia verbi sact us est caro. That is to say. That same bread or food which our Lord reached or gave to his disciples being changed not in form or shape, but in nature, was by the omnipotency of the word made flesh.  
And because christ him self (who then did in the foresaid manner institute this Sacrament) did also at the same time appoint and command, both his Apostles, and in them their successors, to do the same which he himself then and there did saying, Luc. xxii. Hoc faciat in 〈◊〉 commemorationcm. That is to say: Do you this in my remembrance. Therefore no man may doubt, but at this present also (and so until christ come to judge the world) so oft as the minister, so authorized (intending to do as, the church believeth) doth take bread into his hands, and giving thanks, doth duly pronounce the words of Christ, saying. This is my body, and taking the cup, and giving thanks, doth like wise duly say the words of christ, This is my 〈◊〉 of the new testament, so oft the substance of bread and wine, by the will and power of christ, so commanding and aucthorizing the said minister, is turned into Christ's very real and natural body 〈◊〉 blood: and the said body and blood is there so present under the forms of bread and wine. For it is not the visible priest, thatnowe worketh this high mystery, by his own power or strength, but it is Christ himself, the invisible priest, that doth work it by the mystery of the visible priest. Likewise as christ it is, and not the priest, that giveth virtue in baptism, though the 〈◊〉 of the priest, both in Baptism and also here in the Sacrament of the altar be required, and that by the special appointing and ordaining of christ, the same so to be.  
And here do you note, that the aforesaid working of christ, and ministry of the priest, here touching the Sacrament of the altar, is, and hath always in the catholic church been called Consecration. Of which consecration. S. Ambrose above an eleven hundred year ago, writeth most notably and fully, in his fourth book, Desacramentis. Cap. iiii saying after this manner. Tu 〈◊〉 dicis, meus panis est 〈◊〉, said panisiste panis est autem verbasacramentorum ubi accesserit consecratio, de 〈◊〉 〈◊〉 caro Christ, 〈◊〉 igitur astruamus, Quomodo potest qui panisest, corpus esse Christi consecratione. Consecr atio igitur quibus verbis est, et cuius ser 〈◊〉? Domini jesu Nam 〈◊〉 omnia 〈◊〉 dicuntur laus deo 〈◊〉 oratione petitur propopulo, pro regibus pro 〈◊〉? Vbivenitur ut 〈◊〉 〈◊〉 〈◊〉 sacran entum, iam non suis sermonibus sacerdotes fed 〈◊〉 sermonibus Christi. Ergo servo Christihoc conficit saeramentum. That is to say: Peradventure thou christian man wilt say, my bread is usual or common bread. But I 〈◊〉, before the words of the Sacrament, it is bread, but when the consacration cometh, of the bread there is made the flesh of christ. Let us then prove how that which is bread can by 〈◊〉 become to be the body of Chryst. And by what words then and by whose sayings is consecration: by the words of our Lord jesus (meaning there by as he doth declare in the chapter following, these words, Ho est corpus meum, & hic est sanguis meus. etc.) For in all other things that are said praise is given to God, and petition by prayer is made for the people, for the kings and for other, but when it is come to that point that the blessed Sacrament must be made, than the priest doth not use his own words, but he useth the words of christ. The speech therefore or saying of christ doth make this Sacrament.  
And by and by after, the 〈◊〉 S. Ambrose doth conclude, answering to the former question as followeth 〈◊〉 ut respondeam. Non erat corpus Christi ante consecrationem, sed post 〈◊〉, dico tibi, quodiam corpus est Christi. ipse dixit & 〈◊〉 est, ipse mandavit &, creatumest, That is to say, Now to make answer unto thee, it was not the body of Christ before the consecration but after the consecration, I tell the that now it is the body of christ, He that is to say christ said it, and done it is, he commanded, and made it is.  
In these two places of S. Ambrose, out whole process hither to made of this sacrament (that is to wit concerning the real presence of the very body of christ in the sacrament, concerning also the transubstantiation or change of bread and wine into the body and blood of christ, and finally concerning the consecration continually ministered by the priest) is most evidently confirmed and proved. And to the self same purpose doth Eusebius 〈◊〉 write in his fift 〈◊〉 or sermon De pascha. where amongst other 〈◊〉 of the sacrament, he saith thus: invisibilis 〈◊〉 visibilis creaturas insubstantiam corporis & 〈◊〉 sui, verbo suo, secreta potestate convertit it a dicens: A ccipice, & commedite, hoc est enim corpus meum, & sanctisicatione repetia, Accipite (〈◊〉) & bibite, 〈◊〉 est sanguis 〈◊〉. Argosicutad nutum: praecipient is domine repent ex 〈◊〉 substit erunt excelsa coelorum, 〈◊〉, vasta 〈◊〉 paripotentia inspiritualibus, Sacramentis verbi praecipit virtus & seruit effectus. That is to say: The invisible priest doth turn or convert the vifible creatures into the substance of his dodye and blood by his word through his secret power thus saying Take ye, and eat, this in deed is my body, and the sanctification or consecration 〈◊〉 repeated, he sayeth, take ye and 〈◊〉 this is my blood: Therefore 〈◊〉 as at the beck of our Lord, giving commandment suddenly of nothing the beyghtes of the heavens had there being, and also the dep thes of the wateres or floods, and the largeness or greatness of the earth, so by the like power, in spiritual Sacraments, the virtue of the word doth command and the effect doth serve or is obedient 〈◊〉.  
And more over the said Eusebius Emissenus in the said homily doth say thus. Sicut quicunque ad fidem Christineniens ante verba 〈◊〉 ad 〈◊〉 in 〈◊〉 est ucteris debiti, hijs vero memoratis, moxexuitur omni face peccati ita quando 〈◊〉 verbis 〈◊〉 creatura 〈◊〉 altaribus imponuntur, ante quam inuocatione sui 〈◊〉 consecrantur substantia illic est panis & vini, post verba 〈◊〉 Christi, corpus & sanguis est Christi Quid autem mirum est, siea 〈◊〉 〈◊〉 potuit crerare, verbo possit creata convertere imo iam minoris videtus esse miraculi, siid quod de vihilo agnoscitur, condidisse, iam 〈◊〉, in me lives vale at commutare.  
That is to say: Like as whosoever coming to the faith of christ, before the words of baptism is as yet still in the bond of the old debt, but after the words of baptism be spoken, he by and be is delivered or 〈◊〉 of all the 〈◊〉 or uncleanness of sin, so when the creatures, be laid or put 〈◊〉 the holy Aultats to be blessed with the 〈◊〉 〈◊〉, there is before they be 〈◊〉 〈◊〉 the 〈◊〉 of Christ's name, the substance of bread and wine, but after the words of christ, there is the body and Blood of christ. And what marvel is it if those things which by his; word he could 〈◊〉 of nothing, that those things so created, he may by his word convert or change? Nay no we it seemeth to be of a less miracle, if that which he is known to have made of nothing, he be able to turn or change into better, being already made.  
To these before rehearsed testimonies we may adjoin two other testimonies of saint chrysostom, whereof the one is in his. 83, Homely upon saint Mathe we where he writeth in this manner. Non sunt human virtutis haec opera: quae tunc in illa coena 〈◊〉, ipse nunc quoque operatur, ipse perfecet: ministorum nos ordinem tenemus qui vero hec sanctificat, et 〈◊〉 ipse est. That is to say  
These words (Meaning of theose works which christ did at his maundy) are not of man's virtue or power: those things which in that supper or feast, he then did, he also now it is that 〈◊〉 work or do this matter: we do keep the order or place of ministers: but he it is (meaning christ) that sanctifyethe these things and changeth them. The same saint chrysostom in 〈◊〉 homily. De proditione jude. sayeth also in this manner. Et 〈◊〉 〈◊〉 est CHRITUS, qui illam ornavit mensam, ipse istam quoque consecrat Non enim homo est qui proposita de consecratione mensae domini, corpus faciet sanguinem, sed ille qui 〈◊〉 est pronobis 〈◊〉. 〈◊〉 ore verba proseruntur, et dei 〈◊〉 consecrantur et 〈◊〉: hoc est ait corpus meum, Hoc verbo proposita 〈◊〉. Et sicut illa vox quae dicit, Crescite et multiplicam ni & replete terram, semel quidem dicta est, sed omni tempore sen tit effectum ad generationem, 〈◊〉 natura 〈◊〉 et 〈◊〉 illa semel quidem dicta est, sed per omnes mensas, ecclesiae usque ad 〈◊〉 〈◊〉 〈◊〉. ad eius adventum, praestat socrificio firmitatem. That is to say. And now he the same christ is present, who did beautify or garnish that 〈◊〉, he also it is that doth consecrate it, for it is not 〈◊〉 that maketh the things set forth or proposed in the consecration of the table, to be the body and blood of christ but it is christ himself, which was crucified for us: by the priests mouth the words are pronounced or spoken, but the things are consecrated by the power of GOD, and his grace, for he (meaning christ) sayeth this is my body, and by that word the things set forth or proposed are consecrated. And like 〈◊〉 that voice which sayeth, do you increase and be 〈◊〉 & do you fill or replenish the earth, was but once spoken, and yet in, or at all times taketh his effect to generation, nature therewith working, So that 〈◊〉 of christ once in deed was spoken, and yet it, through out all the tables of the 〈◊〉, even until this day, and until his coming (meaning of Christ's last coming) doth give strength unto the sacrifice. And thus much have we spoken to declare unto you both by the scriptures, and also by most ancient and plain authorities, that our saviour christ in the institution of this Sacrament, did turn the substance of bread and wine into the substance of his own body and blood, & how also he doth the same daily, by the ministry of the priests in consecration. And now to come to the second part, which is concerning the use of this sacrament, ye shall note that this use doth consist specially in two points. It is to wit, in the oblation or offering of the said sacrament by the priests unto all mighty God, and in the 〈◊〉 of the same. And here before we do entre any further, it seemeth most convenient to note unto you one singular privilege (among many other) where in this 〈◊〉, passeth all other, and that is this, where all other sacraments do consist only in the use of them, that is to say, in the very act of ministration and receiving of them, this sacrament hath his perfection out of hand even as soon as the words of christ in the con secration be pronounced, 〈◊〉 the sacrament be offered nor received, according as it is here before proved. And as touching the offering thereof (commonly called the sacrifice of the mass) ye shall understand that no one point of Christ's religion was more notably prophesied of, & set forth in the old testament and before the coming of Christ, then was the continual oblation, that is to say, this foresaid sacrifice of the Mass: for the prophet Malachye in his first chapter (speaking in the name of almighty GOD, and declaring that in time to come, the sacrifices of the old law should cease, and no more to be received or allowed at God's hands, but that there should another kind of sacrifice be throughout the hole world offered up unto him) doth write in this manner. Non est mihi voluntas in vobis, dicit'dominus 〈◊〉, et munus non suscipi. 〈◊〉 de manu vestra, abortu enim solis usque ad occasum, magnum est nomen meum ingentibus, et in omni loco sacrificatur, et offertur nomine 〈◊〉 ablatio munda, guia magnum est nomen meum 〈◊〉 gentibus. That is to say. Pleasure is not to me in you, sayeth the lord of hosts. And offeting will I not take or accept at your hands, for from the rising up of the son 〈◊〉 the going down of the same, my name, is great among the gentiles, yea in every place sacrifice is done, and a clean meat offering is offered up unto my name, for my name is great among the heathen.  
The which place of the said Prophet Malachye to be meant or understand of no other kind of sacrifice in the new testament, but only by the sacrifice of the body and blood of our Saviour jesus Christ offered up thorough the hole catholic church in the Mass, the most famous and ancient author Ireneus, being immediately after the apostles time, doth most manifestly witness in the xxxii. Chapter of his iiii. book written 〈◊〉 the 〈◊〉 of 〈◊〉, and other like 〈◊〉, where he sayeth in this manner. Sed et suis discipulis dans consilium primitias deo offerre ex suis creaturis, non quasi indigemi, sed ut ipse 〈◊〉 〈◊〉, nec ingrati 〈◊〉 cum qui ex 〈◊〉 & panis est, accepit, et gratias egit, dicens: 〈◊〉 est 〈◊〉 corpus: et 〈◊〉 〈◊〉 qui est ex 〈◊〉 creatura, 〈◊〉 est secundum nos, 〈◊〉 〈◊〉 confessus est: et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblationem, 〈◊〉 Ecclesia aò Apostolis 〈◊〉 in universo mundo offert deo, qui alimenta nobis prestat, primitias suorum munerum, in novo Testamento: de quo in 〈◊〉 prophetis Malachias sic praesignificavit. Non est 〈◊〉 〈◊〉 invobis. etc. That is to say. 〈◊〉 and also he giving counsel to his disciples to offer unto GOD the first fruits of his creatures, not as that god had any need thereof, but that they themselves should neither be unfruitful or unthankful, he did take that bread which was of the creature of GOD, and did give thanks, saying. This is my body. And taking like wise the cup or chalice, which also is made of that creature which amongst us is commonly (That is to say wine) he did confess it to be his blood. And of the 〈◊〉 testament, he did teach a new oblation or sacrifice, which oblation the church taking or receiving of the Apostles, doth throughout the hole world offer up to GOD, who giveth us our food as the first fruits of his gifts in the new testament, of which offering Malachias one of the xii. prophets did prophesy in this manner. I have no pleasure in you. etc.  
And this foresaid sacrifice of the body and blood of our saviour christ in the sacrament of the Aultare was not only long before Christ's coming in most plain sort prophesied of, by the prophet Malachy (as you have heard) but also it was in manner even in the beginning of the world 〈◊〉 by the oblation of Melchise dech the Priest of almighty GOD, in that he offered bread and wine and did bless Abraham the patriarch, as itis written in the xiiii. chapter of Genesis. And that this oblation of Melchisedech being one of the most notable figures of the old testament, was fulfilled and performed of christ himself, when he instituted this sacrament and daily is in the Mass (by the commandment of christ at the time of the institution thereof) performed and fulfilled, ye shall here by the undoubted 〈◊〉 of the fathers, which were in the primative church, and first ye shall note what the blessed Martyr 〈◊〉 Cyrpian doth write hereof in his treatise De 〈◊〉 〈◊〉, where he speaking of the institution of this sacrament hath these words.  
〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉, et filijs 〈◊〉 〈◊〉 facientibus operaeius, summus sacerdos panem profert et 〈◊〉. Hoc est (inquit) corpus meum Manducaverant et biberant de eodem pane et 〈◊〉 louse secundum formam visibilem, sed 〈◊〉, cibus ille communis, 〈◊〉 nutriendo corpori commodus erat, et. 〈◊〉 corporali subsidium 〈◊〉: sed ex guo a domino dictum est, hoc facite in meam commemorationem, Haec est caromea, & hic est sanguis meus. Quotiescunque hijs verbis, et 〈◊〉 fide actum est. Panis illi substantialis, & calix benedictione solenni sacratus ad totius hominis vitam salutamque proficit simul medicamentum 〈◊〉 ad sanandas infirmitates, et purgandas iniquitates existens.  
That is to say: The sacraments in times passed from the time of Melchisedech, prefigured do come forth. And the most high priest unto the children of Abraham doing his works doth bring forth bread and wine. This is saith christ my body: they did eat, and they did drink of the same bread and of the sane cup, after the visible form, but before these words, that common food or meat was apt or fit only to 〈◊〉 the body & did give sustenance to the corporal life: but after that it was said of our Lord, do you this in my remembrance, this is my 〈◊〉, and this is my blood, as often as with these words, and with this faith, the thing is done, that substantial food, and that cup consecrated or sanctified with the folempne benediction or blessing, doth profit unto the life and health of the whole man being both a medicine and also a principal offering to 〈◊〉 our 〈◊〉, and also to purge our iniquities.  
The same saint Cyrpian also in his second book of epistles and his third epistle (speaking of this sacrifice) sayeth thus. Si lesus Christus domiws et deus noster ipse est summus sacerdos dei patris, et sacrificium deo patri ipse primus obtuli, et hoc fieri in 〈◊〉 commemorationem precipet. Vtique ille sacerdos uice Christi vere sungitur qui id quod Christus fecit, simitatur. Et sacrificium verum et plenum tunc offered in eeclc siadco patrisi 〈◊〉 offer secundum quod ipsum Christum videat obtulisss.  
That is to say. 〈◊〉 jesus christ our Lord and GOD, be himself the high presste of God the father, and he himself did first offer the sacrifice to god his father, & did command also that to be done in his remembrance, truly that priest doth verily occupy the place or stead of christ, who doth follow that which Christ did. And then doth the priest in the church offer 〈◊〉 to GOD the father a true and a full sacrifice, if he so begin to offer, as that he hath seen christ to have offered. Thus much sayeth Cyrpian.  
And here to omit many, or rather 〈◊〉 authorities, and sufficient proses, as concerning this 〈◊〉 or 〈◊〉 of though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one 〈◊〉 of S. Ambrose; who was 〈◊〉 〈◊〉 eleven hundred years ago, and by him also ye shall well 〈◊〉, that the name of Mass is not so strange a thing or so a new an invention as men would make it. For S. Ambrose in his fift book of epistles and the. xxiii, epistle, writing unto his sister Marcel lina, of a certain trouble and tumult, 〈◊〉 in the city of milan where he was bishop, did chance upon a sunday in the moruinge, while he was at divine service, doth say thus. Ego tamen 〈◊〉 munere: Missan facere capi, 〈◊〉, raptum 〈◊〉 populo 〈◊〉 〈◊〉 (quem praesbyterum dicerent Arriam) hunc autem in 〈◊〉 offenderant 〈◊〉 tes: 〈◊〉 fiere et orare in ipsa oblatione deum coepi, ut subucuiret.  
That is to say. 〈◊〉 for all that I did abide in mine office or divine service, I did begin to say Mass, And when I was at the oblation, I did understand one called Castulus (whom the Arrians would take for a priest) to be violently taken of the people Him in deed they 〈◊〉 in the street had found, most 〈◊〉 I began to weep, and to pray to god even in the very oblation, that he would succour or help.  
According where unto the blessed martyr Ignatius in his 〈◊〉 epistle written, to the Smyrnians doth say thus. 〈◊〉 sine episcopo, neque offerre neque 〈◊〉 immolare, neque 〈◊〉 celebrare, That is to say. It is not lawful without the 〈◊〉 neither to offer, neither to immolate the sacrifice, neither to celebrate or say Masses. And the thing being so it may greatly be marveled, that this word Mass, being so ancient in the catholic church and so termed amongst the ancient fathers thereof should be taken for so great an eye sore, or so odious a thing, as amongst our late scymaticall preachers, it hath been impudently taught, who to blind the people's eyes, and do deceive there ears, have erroneously, and maliciously said, that neither the word Mass, nor the thing therein contained, have been of old time allowed or used in Christ's church Shortly to make an end of testimonies, or proof of the first use of this sacrament, which we do say to consist in the sacrifice thereof, ye shall have only one testimony more in this part, in which testimony, besides the proof of the sacrifice, it is further also declared, that the words of christ, being duly by a lawful priest pronounced, whatsoever his life or conversation be, better or worse, the words always, if there be no other let, do take their full effect, and operation: 〈◊〉, and moreover that the said sacrifice of the Mass doth stand in his full force not withstanding. And the said 〈◊〉 is the saying off. Chrysoltome, in his second homily upon the second cpystle of S. Paul to Tymothy, where he writeth thus. Volo quidem adijcere mirabile, & nolite mirari, neque: turbemini, Quid veroistud est? Sacraipsa oblatio, sive illam Petrus, siue Paulus, sive cuiusuis meritisacerdoes. offerat eadem est, quam dedit Christus ipse discipulis quamque sacerdotes modo quoque conficiunt. Nihil habet esta quam illa minus. 〈◊〉 id? quia non hanc sanctificant homines, sed Christus qui illam anted sacraverat. Quemadmoàum enim verba guae locutos est Christus, 〈◊〉 sunt quae sacerdotes nunc quoque pronunciant, ita & oblatio 〈◊〉 est: That is to say. And in deed I will add plain lie a marvelous thing, and yet do you not wonder, nor be you troubled. But what is that, will you say? The sacred or holy oblation, whether Peter doth offer it or Paul, or of what soever merit the priest be, it is the very same thing which christ himself did give unto his disciples, and the same which the priests now do make. This hath no less than it: And why so 〈◊〉 men do not sanctify this but christ who sanctified or consecrated that before. For like as the words which christ did speak be the self same which the priests now also do pronounce, even so the oblation or sacrifice is the same.  
AND now to come unto the other use it is to wit, of the receiving of the Sacrament, ye shall note, that although our Samoure jesus Christ, at the first institution of this sacrament, did minister it unto his disciples, which were than present, under both the kinds of bread and wine, Yet that fashion and manner of ministering is not so necessary to the receiver (except it be to the priest, when he doth consecrate) that without the due observation of that way, man might not receive that blessed sacrament to his salvation. For the benefit or hurt that cometh to a christian man, by receiving of this sacrament, standeth not in the fashion or manner of receiving of it, under one or both kinds, but in the wor thyor unworthy receiving of the thing contained in the same. For he that receiveth this Sacrament worthily, under the one kind, as under the form of bread only, receiveth the hole body and blood of christ, and as many and great benefits of Christ as he that receiveth it in both kinds. And therefore if any man should teach, that the lay people (which by the ordinance and ancient custom of the catholic church, have used to receive this holy sacrament in form of bread only) be seduced and so cause them to think, that the holle body and blood of christ, where not comprehended in that only form of bread, as well as in both the kinds, this doctrine ought utterly to be refused and abjected, as a very pestiferous and duly she doctrine. For surely scripture teacheth the contrary, and also natural reason, although it cannot comprehend the hole mystery of this sacrament, yet herein it teacheth us agreeably with scripture, that that lively body cannot be without blood and therefore men ought to be led from that fond opinion (if any such be) both by that faith, and credit which they do owe unto scripture, and in this point also by natural reason. And christian men knowing this, ought not to grudge at this form and manner of receiving of this sacrament under one kind, used and allowed by the catholic church, both to avoid that error afore rehearsed, and also for many other weighty considerations, concerning both the honour of the sacrament, and the liberty, and commodity of the hole church, seeing that not only lay men, but also priests (saving when they do consecrate) do use to receive this Sacrament none otherwise Let christian men therefore humbly apply themself, to put all erroneous fantasies clean out of their hearts, and satisfy themselves with this, that when they receive the sacrament worthily, though it be but in one kind they lose no part of the profit and benefit promised by virtue of the said Sacrament. And yet to stably she this point (touching the receiving of this sacrament under one kind) both with testimonies of scripture, and also otherwise, ye shall understand, that when our saviour Christ did deliver this sacrament under both kinds, in the institution thereof, he of purpose had only his twelve Apostles with him, to declare unto us that he there did rather prescribe unto them being priests, how they and their successors should consecrate, and offer, and also they themselves in their ministry receive the same, than how it should be received of other, not being of the same vocation as the Apostles were of. And therefore it was never yet lawful, but very straightly to be punished if a priest when he did consecrate, and offer the same, did not withal receive it under both kinds. Wherein appeareth (the circumstances of the institution being well marked and considered, that the cammaundement and charge given at that time by our saviour jesus Christ, doth not of necessity bind the lay men, no nor yet the priest, (but when he sayeth mass) to receive under both kin des. Therefore many time in scripture, mention is made but of one kind only, as appertaining generally unto all men, it is to wit, of the sacrament to be received under the form of bread, without any mention made of the other kind or form. As in the. vi. of john, where our saviour in a great multitude of people, (besides his apostles) making promise of this sacrament to be given by him, in time then yet to come, sayeth. Panis quem ego labo caro mea est, 〈◊〉 dabo pro mundi vita That is to say. The bread which I will give is my flesh, which 〈◊〉 I will give for the life of the worlde-Saynte Luke all so in his. xxiii. chapter of his gospel, telleth how that our saviour Christ after his resurrection, did appear in a strange form or shape, to two of his disciples going toward Emaus, and when he had a good while walked and talked with them, and yet they knew him not, at length they came to Emaus, where Christ sitting with them, took bread, blessed it, and broke it, and gave it unto them, and by and by their eyes were opened, and they knew him, and he vani shed out of their sight. This bread so given in Emaus to the two disciples, S. Augustine in his third book, Deconsensu evangelistarum And saint chrysostom in his xvii. homily upon matthew, and Theophilus also, ancienter than any of them both, do expound to be the Sacrament of Christ's body? and yet there the scripture (as in sundry other places else) doth make no mention of the other kind or form, (it is to wit, of the Sacrament under the form of wine) to have been given unto them.  
To this consideration appertaineth also, the wonderful feeding of the children of Israel, in wilderness, the space of. xl. years, with a strange bread called Manna, being a figure of this sacrament, as it belongeth to all christian people, who through the huge wilderness of this world do pass toward the true land of promise. And yet farther to confirm this thing by an ancient and weighty testimony ye shall here what is recorded by the excellent Author Nicephorus Calistus, who being about a thousand year ago, in his work called Ecclesiastica histo ria in the. xiii. book and in the seventh chapter thereof (writing of a certain woman, who obstinate lie long time refused to receive the catholic rites, of Christ's Church, and so obstinately, that although her husband most earnestly laboured with her in that matter, and diverse times sore did fall out with her yea and threatened her ferther displeasure, if she would not uniformly receive the christian religion and saramentes, yet in her heart she would not be persuaded, nevertheless at length dissemblyngly, she feigned herself to be by him herein persuaded, and thereupon intending by fraud to cloak her doings and to perform more easily her purpose, she made one of her maids (whom she trusted very well pryveye of her intent and purpose) he thus writeth. Mulier, post 〈◊〉 persimulationem annuit, ex ancillis (quam 〈◊〉 sibi esse credebat) uni quid factura esset, credibit: ut per fraudem virum falleret 〈◊〉 sacrorum 〈◊〉 tempore accedens illa, donum sicuti mors erat (qui 〈◊〉 instituti sunt quid dicam intelligunt) accepit, at que id retinens, perinde atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉: mysteriumque sacro sastum occul 〈◊〉, et que 〈◊〉 ancilla, pro 〈◊〉 panem communem domo allatum obtulit, quem illa ori admovens, in lapidis naturam induratum esse, dum dentibus atterere conatur, sensit. etc. That is to say: This woe man (after that she by dissimulation had granted, or agreed) did unto one of her handmaidens (whom she thought to be faithful unto her) tell or show what she intended to do: to the intent that by fraud she might deceive her husband. And she the said woman coming in the time of the holy mist ryes, did take the gift as the custom or manner was, (what thing I say or mean when I say that, they that are instructed in christian religion do understand well) And keeping it, as though she would have fallen to prayer, leaning downward, bowed herself and did hide the most holy mystery And her handmaiden which stood by her, delivered unto her for the said mystery, the common bread which she had brought with her from home, which common bread she the said woman putting it to her mouth did the mean while she went about to have broken it with her tethe, feel or perceive it to be hardened, as turned into the nature of a stone. etc.  
By which most notable history (besides other goodly matters there in recorded) it appeareth most evidently that even at the same time, the sacrament of the Aultare was ministered unto the lay people under one kind only, it is to wit, under the form of bread. For if ye consider well the words which do express the fact, and there with do note and remember the intent of that woman to deceive her husband in the receipt of this sacrament, there can be no doubt herein Over and besides all this it is evident by ferther record, that all the hole body of Christendom with long and most diligent deliberation examining this matter above. seven. score years ago, by reason of certain disordered persons in the kingdom of Boheme, which stirred up amongst the people of the said realm, great unquietness (the like whereof ye know well enough hath by other in some other places with tooth and nail, been attempted and set forth) touching this manner of receiving under one kind, did then find, that lay men and women had of very ancient time before those days, used the same fashion of receiving the sacrament only under the form of bread, and that use in the church, to have been also in the former ages, generally commended and allowed, as may appear both in the xiii. session of the general counsel holden at Constans, & also in the thirtyth session of the general counsel holden at basil, about sixth score years ago, where thus it is written.  
Laudabilis quoque consuetudo communicandi 〈◊〉 populum sub una specie ab 〈◊〉 et sanctis patribus rationabiliter introducta, 〈◊〉 hastenus diutissime obseruata, & a doctoribus divinae legis, sacrarum scriptuarum, atque canonum, multam peritiam habentibus, iam a longeno tempore commendare pro lege habenda est. nec allicui 〈◊〉 cst eam reprobare, aut sine authoritate ecclesiae ipsam immutare. That is to say. The law dabble custom also to communicate or howsel the lay people under one kind or form being by the church and holy fathers with good reason brought in, and hitherto of most long time kept or observed: and also of the doctors having great knowledge of the divine law, of the holy scriptures, and of the Canons now of long time commended, must be had or taken for a law: nor lawful it is to any man for to reprove it, or without the authority of the church to change it. The thing thus being meet & convenient it is that the authority 〈◊〉 the church (which is as Saint Paul sayeth in his first epistle and third chapter to Timothe. Columna & firmamentum veritatis. That is to say. The Pillar and stay of truth. do content & satysiye us well in this behalf. Having now spoken of the institution of this sacrament, and also of the use thereof, consequently there remaineth (according to the promised order) to speak of the third and last part, which is of the inessimable fruit proceeding of the right use of the said sacrament. And because the use is (as we have sufficiently here before proved) in two fortes, it is to wit in offering and in receiving thereof, it shall therefore be expedient severally to entreat of the special fruit of them both. And first touching the fruit of the sacrifice of the mass, we must understand, that 〈◊〉 the sacrifice which was made upon the cross, & the sacrifice of the mass, as concerning the substance of the thing offered, there is no difference, for as much as in that respect, it is one and the same, though the manner of offering be diverse, as hath been showed and proved heretofore unto you. For in the sacrifice made upon the Cross, there was the visible form and shape of Christ's body being man, yea and the visible flesh and 〈◊〉 of christ in the native form of 〈◊〉 & 〈◊〉 but herein this sacrament the same flesh and blood of christ being truly in substance, is set 〈◊〉 not in the native forms of flesh and blood, but under the forms of bread and wine. And therefore amongst the most ancient fathers, being of the Greek church, & also of the latin. The one sacrifice (made upon the cross, is called a bloody sacrifice, because vi sibly, there, out of the side of christ blood was shed. And the other (which by the priest is offered at mass upon the Aultare) is named. Incruentum sacraficium, that is to say: A sacrifice unbloudye or without bloodshedding. not because there is no 〈◊〉 there, but because there is no visible effusion 〈◊〉 blood being there nevertheless in substance (as we at large before have proved) both the flesh and blood, of Christ. And because ye shall not think, that this distinction or diversity is an imagination or a new invention, ye may for the try all hereof, read the great and notable famous Counsels, and other very weighty authorities of the Catholic Church. And 〈◊〉 ye may find in the epistle sent to Ne storius. from the Counsel of Ephesus this same difference noted, in which Counsel, saint Cyril at that time was president, and that difference or distinctyon is 〈◊〉 again by the same 〈◊〉 in his treatise against, 〈◊〉, 〈◊〉 undecimo. and in the general counsel kept at 〈◊〉, there is used in the Canons thereof, the same distinction, which is before specified. Nazianzen like wise in his verses to the bishops, and in his first 〈◊〉 against julian hath the same distinction. And so have sundry other right 〈◊〉 fathers. And passing from this distinction to declare unto you, the effect and fruit that cometh of the due oblation of the body & blood of Christ in the sacrifice of the mass, ye shall understand that nothing being so acceptable unto the father of heaven, as is the body & blood of our saviour Christ his son, the catholic church therefore in all the conclusions of prayers & petitions, that are made unto the father is accustomed commonly to say. 〈◊〉 Christum Dominum nostrum. that is to say. Through or for the sake of our Lord christ. or such like words, tending ever to the same purpose, nothing doubting but that the thing which is so asked in his name, shall the sooner be attained, in asmuch as christ himself, both learned us so to do, and adioyved thereto the promise of obreyning the same, as may appear in the. xvi. of john, where christ sayeth thus. Si quid petieritis patrem in nomine meo, dabit vobis that is to say: 〈◊〉 ye ask my father any thing in my name he will give it unto you. Now the catholic church doth in the sacrifice of the mass, not only pray in the name of christ (as in other her prayers) but with prayer doth also offer up, and exhibit therein unto the father in heaven the body & blood of his dearly beloved son our 〈◊〉 jesus christ, by that mean (as being the very 〈◊〉 and iucomparable mean, passing all other means) to obtain most fruitfully, most habundantlye, & most assuredly all the merits, and benefits of Christ's death to be applied unto us, and that such prayers as are made in the time of the mass, and the sacrifice thereof, are special and above all other effectnall S. augustine proveth by scripture, dicusling most exactly this place of S. Paul in the second chapter of his first epistle to Timothe, where Saint Paul thus writeth. Obsccro igitur primum omnium fieri obsecrationes, 〈◊〉 tioncs, postulatioms, gratiarum actiones, pro omnibus hominibus, pro regibus et ommbus qui in 〈◊〉 consti uti sunt, ut quietam et tranquillam vitam 〈◊〉, 〈◊〉 omni pietate et chastitate: 〈◊〉 〈◊〉 bonum est et acceptum coram saluatore nostro 〈◊〉 qui omnes homines vult saluos fieri et ad 〈◊〉 nem veritatis venire  
That 〈◊〉 to say. I beseech you therefore above all things that obsecrations, 〈◊〉, supplications, and thanks giving, be made or had for all men, for kings, and for all them which are in high authority, that we may live a quiet and a peaceable life, in all godliness and honesty. For that is good and acceptable before GOD our saviour whose will is all men to besaved and to come to the knowledge of the truth. Upon which place S. augustine discoursing very diligently in his, 〈◊〉 epistle written unto Paulina's, doth say that by those four severali words of Saint Paul, it is to wit, obsecrations, obtestations, supplications and thanks giving, are mente the four several parts frequented in the hole catholic Church. in the divine celebration which is done at God's board. As by the first word obsecrations, to be understand all that which is said at the altar before that the bread and the chalice set upon the aultare be blessed. By the second word (Which is ob testations) to be mente all those prayers which be said from thence unto the fractions of the hounes, in declaration of which part. Saint Augustine doth expressly call this sacrament the 〈◊〉 of the holy Aultare. And by the third word Supplications to be understanded that part wherein the bishop, after the foresaid fractions doth turn unto the people and bless them and wherein also the sacrament is received. And finally by the fourth word. Which is thanks giving, to be meant, the very end and conclusion of the divine celebration. All which things concerning the mind of S. 〈◊〉 upon those four words of S; Paul, 〈◊〉 may more at 〈◊〉 sinned in the foresaid epistle of S. Augustine. So then this place of Scripture, thus understanded doth most manifestly and evidently declare the great fruit and commodity of the mass, and the oblation of the same, for immediately in S. Paul followeth, that these four parts should be executed to the end. Vt quietam et tranquillam vitam 〈◊〉 in omni 〈◊〉 & chastitate. That is, To the end that we might live or lead a quiet and peaceable life in all godliness and honesty. Where is to be noted that when saint Paul gave this exhortation to Tymothy, christian men every where did live under the dominion of heathen princes and yet S. Paul would these four parts to be among the christian men frequented and used, yea for the said heathen princes that they either should perfectly be converted there by, or at the least some what relent from their so out ragious and cruel 〈◊〉 with the christian men, being their subjects. But now farther to proceed in declaration of the inestimable 〈◊〉, and fruit which cometh of this sacrifice of the mass, it shall be necessary here to note unto you that the fruit thereof doth not only extend itself to people being yet here upon the earth living, to 〈◊〉 〈◊〉 vuto them (having good heart & mind to take and receive the profit thereof) grace and mercy at gods hands, but it is also fruitful unto as many as departing this present life, are not utterly excluded from the favour of God, and the hope of the fruityon of the godhead, 〈◊〉 asmuch as such are membres of Christ's mystical body, having builded upon christ the foundation, not only gold, silver, and precious stones, but timber, hay, and stubble also which by fire must be consumed, before they can enter into the kingdom of heaven, where is all purity cleanness and perfection. And that these sorts may by the sacrifice of the Mass, be relieved, and the sooner delivered out of their pains, and thereupon be received into eternal joy, there are beside the very Scriptures of God, infinite authorities, of the most ancient fathers of Christ's catholic Church, of which authorities, we here now allege certain of the most notable unto you. And first we will bring in saint chrysostom in his. 96. homily, ad 〈◊〉 antiochenum. where he writeth in this manner. Non temere ab apostolis hec sancita fuerunt ut in tremendis mysteriis, defunctorum agatur commemoratio. Sicunt enim illi sinde multum contingere lucrum, utilitatem multam. Stante sequidem universo populo 〈◊〉 nus in coelum extendente coetu item sacerdotali, verendoque posito sacrificio 〈◊〉 deum non 〈◊〉 pro istis 〈◊〉, sed hoc quidem de hiis qui in fide migratunt. that is to say. Not without great cause, of the Apostles these things were decreed, that, in those dreadesul mysteries. (meaning the sacrifice of the Mass, where there is presented and offered to god the father the body & blood of his most dear beloved son Jesus christ: in the presence or handling of whom, we ought to tremble least by our unworthiness or misorder, we should otherwise behave ourself then the worthiness and dignity of that sacrifice 〈◊〉) the commemoration of the dead should be had or made, for in deed they know well that great commodity and profit doth come to the dead thereby. For when all the people doth stand holding up they haudes to heaven, andthe company of the priests likewise, and also the dreadful sacrifice be laid upon the Aultare, how can it be, but we shall appease or mitigate GOD praying for the said dead? but this yet is to be done for such as do die in the faith. This faith Chrifostome.  
And the same chrysostom also, in his. xli. homily upon the first epistle of S. Paul to the Corinthians reproving such as did immoderatlye lament the death of their friends, writeth in this manner.  
Sed qou abiret inquis ignoras? vel recte vixit vel secus. utrinque, quo profectus sit, constat. Idipsnmest quod perturbat, inpuis, quia decesserit peccator sunt haec subfugium & praetextus. Nam situ idcirco mortuum do les, formare & componere viventem oportebat, Verum tuas tu vices, non huius deploras. Arbiret peccotor sane, gaudere decct peccata 〈◊〉 esse & non accumulatum malum? utique quaotum fieri potest, ut iwetur, non lachrimis, sed prece, supplicationibus, eleemosinis, oblationibus. Non est temere hoc excogitatum nec frustramemoriam mortuorum inter sacra misteria celebramus, aut accedimus pro istis agnum illum iacentum, & 〈◊〉 mundi tollentem deprecantis sed ut his consolatio hinc aliqua sict, Nec temere qui altari assistit inter horrenda mysteria clamat. Pro omnibus in Christo dormientibus, & pro his qui memoriam celebrant illorum. etc.  
That is to say. But thou sayest, I can not tell why there he is gone. Canst thou not tell? either he lived well, or else otherwise, on both sides it is certain whither he is gone. But than saith thou) that is it, that troubleth me because he departed a sinner. Let this be your excuse and pretext. For if therefore thou art sorry for him now dead, thou shouldst have informed and redressed him while he was alive, but thou lamenteste thine own cause and not his. Although truly he be gone a sinner thou oughtest to rejoice, that his sins are stayed or letted, and that vice is no more or increased, and thou oughtest to endeavour thyself by all means possible, that he may be helped, not with tears, but with prayer, with supplications with almsdeeds and oblations. It is not unadvisedly or with out cause devised, ne yet in vain do we celebrate the memory of the dead, while we be at the holy mysteries, or do come praying for the dead) unto that lamb there dying, which taketh away the sins of the world but that thereby some comfort, may be unto the said dead, yea not without a great cause it is, that he which standeth at the aultare, while he is about the dreadful mysteries, doth cry, saying. For all them which sleep in christ, and for all them which do celebrate their memory etc. S. augustine also in the, xxii, sermon De verbis apostoli, writeth thus. Crationibus vero sanctae ecclesiae & sacrificio salutari, & 〈◊〉. sinis quae pro eorum spiritibus erogantur non est dubit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut cum eis misericordius agatura domino quam eorum peccata meruerunt. Hoc enim a patribus traditum, universa observat ecclesia, ut 〈◊〉 〈◊〉 qui in corporis & sanguinis communione defuncti sunt cum abipsum sacrificium loco suo commemorantur, oretur, ac pro illis qu●que id efferri commemoretur, cum vero eorum commendandorum causa, opera misericordiae 〈◊〉, quis eis dubite suffragiari, pro quibus 〈◊〉 〈◊〉 〈◊〉 allegantur? 〈◊〉 omnino ambigendum est, ist a prodesse defunctis sed talibus qui ita vixerint ante mortem, ut possint eis haec utilia esse post mortem etc., That is to say we ought not to doubt but that the dead by the prayers of the holy church, by the wholesome sacrifice, and by the alms which are given for their souls, are helped, that GOD may be more merciful unto them, than their sins have deserved, for the universal church doth observe or keep this, as a thing delivered or left unto her from the ancient fa there's, that for them which have departed this life in the communion or fellowship of the body and blood of christ, prayer should be had or made, when at the 〈◊〉 of the very sacrifice, the people departed, are in their peculiar place remembered & mentioned also to be made, that the sacrifice is offered for them. And when the works of mercy are done for the departed, they thereby to be commended or betaken to the mercy of God who can doubt those works to relieve them for whom prayer is not vainly alleged or made, it is not to be doubted at all these things to profit or avail the dead, and yet but to such who so have lived before their death, that these things may be profitable unto them after their departure or death. etc.  
Hereunto may be added one notable discourse of S. augustine, nothing so long as fruitful which is written in his treatise called Enchiridion ad Laurentium in the. 〈◊〉 chapter of the same in these words. Neque negradun 〈◊〉 functorum animas pietate suorum viventium relevari, cum pro illis sas 〈◊〉 〈◊〉 offertur, vel eleemosynae in ecclesia siunt. Sed eis haec prosunt, qui cum 〈◊〉, ut haec sibi prodesse possint, emeruerunt: Est 〈◊〉 quidam vivendi modus non tam bonus ut non requirat ista post mortem nec tam malus ut ei non prosint ista post mortem. Est vero talis in 〈◊〉, ut ista non requirat, & est rursus talis in malo 〈◊〉 nec his valeat, cum haec 〈◊〉 transicrit adiwari 〈◊〉 circa hic omne meritum comparatur quo possit post have vitam, relevari quispiam vel gravari. Nemo autem se speret, quod hic neglexerit cum obieret apud 〈◊〉 promereri. Non igitur ista quae pro defunctis 〈◊〉 〈◊〉 〈◊〉, isti apostolicae sunt Christi, ut referat unusquisque secundum ea 〈◊〉 per corpus gessit, sive bonum, sivi malum, Quia etiam hoc meritum sibi quisque cum in corpore viveret, comparas vit, ut ei possint ist a 〈◊〉 non 〈◊〉 omnibus prosunt. Et quare 〈◊〉 omnibus prosunt? Nisipropter 〈◊〉 〈◊〉, quam quisque gessit in corpore, Cum ergo 〈◊〉 altaris, sive quarumcunque 〈◊〉 〈◊〉 defanctis 〈◊〉 offerantur, pro non valde bonis, gratiarum actiones sunt, pro non valde 〈◊〉 〈◊〉 sunt, pro 〈◊〉 malis & si nulla sunt adiumenta 〈◊〉 qualesc unque vivorum consolationes sunt. That is to say. And it is not to be denied that the souls of the dead, through the devotion of their friends being yet alive, are relieved or eased, when as for them, either the sacrysyce of our mediator is offered up, or alms is given in the church. But these things are available to such, as in their life time, did deserve. that the same might do them good. For there is a certain manner of life and conversation, neither so good or perfect that it requireth or needeth not these things after death, nor yet so bad, that after the departing out of this 〈◊〉 life, it may not thereby have profit and commodity. But there is such state of life in the good man that it requireth not such things And again in the extreme wicked man, such as the state of his life, that when he goeth out of this world he can not by any devotion of the living be helped. Wherefore here in. this life, all desert or merit is purchased. Whereby a man after this life may either be relieved or grieved. And let no man hope, that he can after his decease, obtain of God that thing, which he here hath neglected. And therefore these suffrages which the church doth use or frequent for the dead to be received into more favour or mercy with god, are nothing contrary to that saying of the Apostle saint Paul, where he sayeth: For all we shall stand before the judgement seat of christ that every ove of us may receive, (according to the deeds which he himself hear in body did.) either good or evil. Because every man while he lived in the body, did procure to himself this merit also (it is to wit) that these suffrages may be profitable unto him. For undoubtedly these things are not available to all men, and why is that? But by reason of the difference in the life and conversation of everich man, which he did use while he here lived on the earth, wherefore, when the sacrifices either of the altar or of any manner of alms, are offered for all christian souls departed, the said sacrifices for very good men departed, are thanks gevings and for such as deceased, being not very evil, they are propritiations, and finally, for the wicked or very evil, though they are no helps to them, being dead, yet they are to them which are alive, some kind of comforts.  
And now forasmuch as we have thus fully & plainly by sufficient authorities declared, that the sacrifice of the mass, or (as saint augustine. in his foresaid process doth call it) the sacrifice of the Aultare, is a vayleable for the dead, no man ought or can doubt but that the same is also available to men yet living which with faith and devotion most humbly pray almighty god especiaily in the time of this sacrifice to apply unto them by christ, that remission and 〈◊〉 which was purchased and deserved by his passion before. And yet as we have in all other the former points concerning the sacrament of the 〈◊〉, so will we hear also allege some plain and pithy testimonies for the confirmation of this part And first you shall call to your remembrance the saying of the Prophet Malachy (which is here before in this process, alleged for the proof of this sacrifice) and note that forasmuch as god therein doth say that the sacrifices of the old law should cease & give place to this pure and clean sacrifice (which is offered up to him throughout the hole world) as to a most excellent and most acceptable sacrifice in his sight, therefore all those sundry commodities which are in Moses' law reckoned, to have come unto the Jews by the said sacrifices of the old law, must now much more plentifully and fruitefullye, come unto us christian men, by the meave of this so singular a sacrifice, so that we be worthy to enjoy the effect and fruit thereof. Ye shall secondly also call to your remembrance the place of saint Paul in his first epistle to Tymothie, and the second chapter before of us alleged, with the exposition of S. augustine upon the same place, in which his exposition he noteth unto us the four parts of the mass, and those to be dove (according to Saint Paul's mind there) Pro omnibus hominibus pro re gibus, et omnibus qui in sublimitate constituti sunt, ut quietam et tranquillam vitam agamus, in oms ni pietate et castitate. etc. That is to say. For all men, for Kings, for all which are in high authority, to the intent that we may lead a quiet and peaceable life, in all godliness and honesty. And according hereunto Saint basil (be king above an eleven hundred year ago) in his mass setteth fourth (as used in the Church at his time) this prayer following Da domine ut pro nostris 〈◊〉 〈◊〉 populi ignorantijs, acceptum sit sacrificium nostrum. That is to say.  
Grant o lord that for oursynnes, and the ignorances of the people, this sacrifice may be accepted of the. And the like hath Saint chrysostom also in his mass, with 〈◊〉 Saint Augu styne fully agreeing, doth in very many places make mention of this sacrifice, & in the fruit thereof but most notable in the eight chapter of his, 22, book De civitate dei.  
But now to come to speak of that fruit which the worthy receiver of this sacrament enjoyeth, three or four words may in this behalf suffice, partly for that never any christian man to this day yet there of did doubt, and partly for that the scripture most plainly in the, vi: of John doth say. Qui manducat me & ipse vivit propter me. That is to say. He that eateth me (meaning of the worthy receiving of the sacrament, as the process there declareth) he shall also live through me. And what greater profit joy, comfort, or bliss can come to any man then to live through christ, which is as much to say, as both in this world to be a lively member of christ, and 〈◊〉 the life to come, to be coherytoure with him in the kingdom of heaven According whereunto Saint Cyril in his, 4, book and, xvii, chapter upon John sayeth. Nos vero si vitam eternam consequi volumus, si largitorè immortalitatis habere in nobis desideramus, ad recipiendam benedictionem libenter concurramus. That is to soye. 〈◊〉 we will obtain everlasting life, if we desire to have within us immortality, let us 〈◊〉 run to receive the qenediction, (meaning there by this 〈◊〉 Benediction, the sacrament of the Aultare, as he commonly doth in that process made upon the vi, of John) And the same Cyril in his third book and, xxxvii, Chapter upon 〈◊〉 sayeth thus.  
Vivisicat enim Corpus Christi, 〈◊〉 ad incorruptionem sua participatione reducit. and by and by after in the same chapter he saith. Ad coelestem gratiam accedamus, Corporisque Christi participes efficiamur. Sic enim sic inquam, diabolum fugabimus, & 〈◊〉 inaturoe participes ad vitam et incorruptibilitatem ascendemus. of which two places the first is thus in english. Truly the body of christ doth give life and doth reduce or bring again them that particyparte or be partakers thereof, to incorruptyon. The second thus. Let us come unto the heavenly grace, and be made partakers of the body of christ, for so, even so (I say) we shall chase away the devil, and being so made partakers of the divine nature, we shall ascend to life, and incorruption.  
To these foresaid comfortable places, we will yet adjoin two other of the holy martyr saint Cyprian in his sermon. De coella domini, Where he sayeth thus. Panis iste angelorum oinne delectamentum habens 〈◊〉 mirifica, omnis bus qui digni et devote sumunt; secundum suum de siderium sapit, ct amplius quam manua illud cremi implet & satiat edentium appetitus, et omnia carnalium saporum irritamenta, & 〈◊〉 exuper at dulcediwm voluptatis. That is to say.  
This bread or food of Angels, having all delight with marvelous power or virtue, doth savour unto all them which worthily and devoutly receive it, according to their hearts desire, and more fruitfully doth fulfil and satiat the appetities of the eaters, than did that Manna in the wilderness, and doth far pass fragantnes of all earthly savours, ye and the peasures of all sweetness. And shortly after sayeth thus.  
Verum, his quiverbo tenus cord 〈◊〉 aridi, sacris inter sunt, veletiam participant donis, lambunt quidem 〈◊〉, sed inde necmel sugunt 〈◊〉 oleum, qui 〈◊〉 aliqua Charitatis dulcedine, 〈◊〉 spiritus sancti 〈◊〉 〈◊〉, necse iudicannt, nec sacramenta diiudicat? sedsicut cibls communious, irreverenter sacris ut utuntur muncribus, et dominice 〈◊〉 in veste lutulenta se in 〈◊〉 〈◊〉, 〈◊〉 mclius erat vola as naria collo 〈◊〉 mergi in pelagus, quamillota 〈◊〉 de manu domini buccellan accipere, qui usque body 〈◊〉 ssimum et sanctissimum corpus suum crcat, ct sanctisicat, ct 〈◊〉, ct pie 〈◊〉 dividit. In buius prae sentionon superuacue mendicant lachrymae veniam? nec unquam partitur contriti cordis holocaustum, repulsam. etc. That is to say.  
But they which either be present at these holy mysteries, or else receive these gifts only according to the outward word, being dry in heart, & withered in their mind, they truly do lick the rock, but thereout sock they neither honey nor oil, which nethere be quickened or nourished with any sweetness of Charity, nor fatness of the holy Ghost, nor do judge themselves, nor yet discern the sacraments, but irreverently do use these holy gifts, as they would other comen meats, and impudentli 〈◊〉 or thrust themselves in, to come to God's board in a filthy garment. For whom it were better, that they had a milne stone 〈◊〉 abute their neck and so were drowned in the sea, then to take with an unclean conscience, a morsel at the hand of our lord: who until this day doth create and sanctify, and bless, and to the worthy receivers, doth divide this his most true, and most holy body. In the presence of this body the tears of man doth not beg forgiveness in vain, 〈◊〉 the sacrifice of a contrite heart doth suffer repulse or denial.  
Wherefore confidering the most excellent grace efficacy and virtue of this sacrament, it were grate lie to be wished and prayed for that all christian people, had such devotion there unto, that they would gladly dispose and prepare themselves, to the more often worthy receiving of the same. But saying that in these last days, Charity is waxed cold and sin doth abound, as 〈◊〉 sayeth in the gospel matthew, xxiiii. that it should, yet if christian men will avoid the great indignation of GOD, it shall be good for them, whensoever they receive this sacrament themselves, or be present, where it is ministered or used, as specially in the time of mass to behave themself reverently, iu 〈◊〉 devotion and prayer, and not to talk, or walk up and down, or to offend other by any evil example of unreverence to the said Sacrament: except they will declare themselves to have small regard to our Saviour christ, there bo dy present, of which unreverencye and contempt, may ensue, not only spiritual punishments of god, by withdrawing his grace from such ungodly persons, but also bodily and open scourge, as saint Paul showeth in his first epistle to the corinthians the xi. chapter. That for the unworthy entreating and using of this sacrament, many amongst them were weak, sick, and died.   

¶ Of the Sacrament of Orders, and the exposition or declaration thereof.  
FORASMUCH as our promised order doth now require that we should next speak of the said sacrament of Orders, first of all touching the said sacrament, this is to be noted, that though sometimes in scripture in some respect all christian men and women are called priests, for that they ought and must continually offer to almighty God the spiritual sacrifices of faith prayer and other godly virtues (which kind of priesthood Saint Peter speaketh of, in the second chapter of his first epistle, and saint John like wise in the, xvi. chapter of the Apocalypse) yet is their 〈◊〉 that general priesthood, a certain special & singular vocation or function of priesthood and ministratyon appointed by our saviour christ, to be executed only of such as being baptised, have by the imposition of the bishops hands, received a certain grace and power to be public ministers in the catholic church. And of this special kind of priesthood, saint Paul in his first chapter of his epistle to the Nebrues dyth speak saying. Nec quisdam 〈◊〉 〈◊〉 sibihonorem sed qui vocatur deo quemadmodum Aaron. That is to say. Nor any man doth take the honour unto him, but he which is called of GOD 〈◊〉 as Aaron was. According whereunto christ himself, being the high priest of the new test 〈◊〉 meant, first sayeth of him 〈◊〉 in the eight of John. Neque enim a meipso veni, sed ille me misit. That is to sai. Of myself truly I came not, but he (meaning the heavenly father) did send me. And secondly in the. xx. of John (appointing to his apostles this special office or ministration, and authorizing them in the same) he also sayeth. 〈◊〉 misit me pater & ego mitto vos. That is to say. As my father sent me, I also send you.  
The giving of this special authority of ministration and priesthood by the bishop, unto such persons as by due examination shallbe thought meet for that bocation, is called here the sacrament of orders: and hath always so been called, taken, and reputed from the beginning of christian religion unto this day, as appeareth most evidently by saint Augustine who in his second book. Contra epistolam parmenianis, & the xiii. chap. thereof, doth often times call it by the name of a sacrament: and jointly speaking of it, and of the sacrament of baptism, affirmeth that both of them are given by a certain sanctification, and that neither of them can be iterated or again taken, saying thus 〈◊〉 enim sacramentum rst etc. that is to say: Truly both of these are Sacraments etc.  
And where the said 〈◊〉. augustine in the foresaid place sayeth that this sacrament of orders is given with a certain sanctification, no better or plainer proof thereof can be had, than out of the very scripture, as in the. xx, of Sainete John, where our saviour christ after his resurrection giving unto his apostles authority to release or retain sins, did say unto them in this manner. Accipite spiritum sanctum, quorum remiseritis peccata remittuntur eyes, et quorum retinueritis 〈◊〉 eataretenta sunt. That is to say. Receive ye the holy Ghost, whose sins ye remit, they are remitted are forgiven them, and whose sins you retain are retained. To this purpose appertaineth also that saying of S. Paul in his first epistle to Tymothe, and thee, iiii, Chapter, where he sayeth thus, Noli negligere gratiam queinte est, que data est tibi per prophetiam cum imposuione manuum praesbiterij. That is to say. Neglect not the grace that is in the which is given unto the through prophesy with the imposition of hands of priesthood, And again in the second epistle to Tymothie and the first chapter thereof, the said Saint Paul doth say thus. Admonco te ut resuscitis gratiam dei, quae est in te, per impositionem 〈◊〉 nuum mearum. That is to say. I adinonyshe thee, that thou stir up the grace of god which is in the by the imposition of my hands. By which words of Saint Paul in the both these places farther ye may note, how this sacrament of Orderes 〈◊〉 that perfection to make it a sacrament, which in the definition of a sacrament before given was required, it is to wit, a visible sign (which is the imposition of the hands) and therewith effectually concurraunt and annexed grace.  
And for the better understanding of this grate, ye shall mark that the same doth consist in three general points. The one to pray in the name of the hole church, and for the hole Church. An other to preach and teach the word of GOD to all people The third to minister the Sacraments, where ye may note that the priests being amongst other things called to the minystration of the sacraments and the chiefest and most precious of all sacraments being the sacrament of the Altar, in mynystratyon whereof (as before in the exposition of the same sacrament, is sufficiently proved, the priest ought both to consecrate, and to offer. Therefore the late made ministers in the time of the scysine, in their new devised ordination, having no authority at all given them to offer in the mass the body and blood of our 〈◊〉 our christ, but both they so ordered (or rather dysordered) and their scysmatycall orderers also, utterly despising and impugning, not only the oblation or sacrifice of the mass, but also the real presence of the body and blood of our saviour christ in the Sacrament of the Altar, therefore I say, that all such both damnably and presumptuously did offend against almighty God, and also most pitetullye beguiled the people of this realine, who by this means were desrauded of the most blessed body and blood of our saviour christ, and the most comfortable fruit thereof, and also of the sacrifice of the mass, and of the inestimable fruit which cometh thereby. Of which things the truth at large and sufficiently in th'exposition of the sacrament of the Altar is already taught and proved. And seeing that every man (be he never so simple) may sufficiently hereby perceive how these late counterfeited ministers, have in so weighty a matter deceived the people, concerning eternal salvation, and greatly abused them and brought them into a most lamentable state, you may thereby consider both what thanks you own to almighty God who hath restored unto you, the right use of the Sacraments again, and also how much you ought to esteem the right 〈◊〉, now brought home again, by which as an ordinary means, God his graces amongst you, & do you not herein forget for your part, the saying off. Paul in his first epistle to Tymothie the first chapter which is this. Quibene praesunt 〈◊〉 byteri duplicihonere digni habeantur, maxime qui laborant in verbo, et doctrina. That is to say. Those priests which rule well, let them be counted or judged worthy of double honour and specially they which labour in the word and teaching. And thus much we think suffi cient for the lay people to be instructed herein   

¶ Of the Sacrament 〈◊〉 matrimony, with the exposition or declaration thereof.  
Having hitherto observed and kept the ordre promised in the preface of this book, entreating of baptism, Confirmation, Penance, and of the Sacrament of the Altar, which all in their due consideration, are sacraments of necessity, having also spoken of the sacra ment of orders, whereby a spiritual multiplication of the church, is induced, though no man herein be enforced or compelled but of his voluntary election and choice doth take and receive it. This place now requireth that we shall here entreat of the sacrament of matrimony, which doth follow next in order, whereby a carnal multiplication, very expedient in a common wealth is induced. And this sacrament of Matrimony doth differ a great deal both in matter and form, and also in diverse respects else from the other before said, and specially it differeth from baptism, confirmation, Penance, and the sacrament of the Altar, for that this Sacrament of Matrimonye is not of that necessity as they are, but is in the free will of the man, and also of the woman which freely may choose to mary, or not to mary, and neither of them is compelled of precise necessity to come unto it, and being besides in that estate, that without it they may be saved.  
And very expedient it shalve, diligently to speak of this sacrament of matrimony, aswell for that the persons, vicar's, and curates may, to all such persons as lawfully may be coupled in matrimony, declare, both the institution of matrimony, the holiness and efficacy there of, the mystery of this Sacrament, and all other things thereto appertaining, as also for that this sacrament of Matrimony (which in our late schismatical time, hath been by seditious carnal preachers, or rather praters greatly impugned) may hereafter for the worthiness and dignity thereof be better esteemed, accepted, & taken And to make a ground, it shallbe well to discrybe and tell you what matrimony is, who is the author thereof, where it was instituted, what was the cause of the instytutyon, who may contract it, how it is contracted, how it ought to be used, and the gifts or treasures of it, with other such like, as they shall come in their place, and for the first ye shall know, that the learned do define. or describe matrimony, to be a lawful conjunction of a man and of a woman, having in it an individual or unseparable bond or knot of living, whereby either to other must do as that vocation requireth.  
And when I do say Lawful I do speak that to exclude such conjunctions as are made betwixt man and woman contrary or against the oroer of the law comprehended in effect in these four verses following.  

Error, conditio, votum, cognatio, crimen.  
Cultus disparitas, vis, ordo, ligamen, honestas.  
Si sis affinis, siforte coire ne quibis.  
Hec sacienda vetant connubia, facta 〈◊〉.   
That is to say. error, servile condition, a vow, kindred, a notable crime, diversity of faith or religion, violence, holy order, bond to another wife or husband, public honesty, affinity, and impotency, which things do let or forbid matrimony to be made, and do disannul it, if it be already made.  
And when I do say conjunction, I do put in that to declare that in this conjunction between the man and the woman, there must be a voluntary consent of mind between the said man & the said woman, 〈◊〉 being willingly content to take other, and to join in this state of life. And when I do add and say, of a man, and of a woman. I do put in those words, aswell to declare that matri money can not be betwixt any, except the one be a man, and the other a woman, as also to exclude pluralitics of husbands & wives, and when I do say, having in it an individual or inseparable 〈◊〉 or knot of living I do put in those words aswell to exclude that conjunction between man & woman, which is 〈◊〉 by fornication or other wise unlawfully, and therefore hath not in it an inse parable bond or knot, as also to declare, that after the conjunction made between the man & the woman, it is not lawful for either of them, during their life to take an other, and where I do say, whereby either to other must do as that vocation requireth. I do declare thereby the office and duty of the man to the woman, and of the woman again to the man accordyngelye, as that state of Matrimony e doth require, and albeit as touching the bond, the man and the woman are sometimes upon reasonable causes, approved by the law, separated, yet that separation breaketh not the bond or knot of matrimony.  
Nowethat ye know what matrimony is, ye shall also have declared unto yond, who was the author thereof. For knowledge whereof ye shall understand, that the blessed trinity, having newly made the world and beautified it with creatures, and last of all made man, did consider that it was not expedient man to be alone, and therefore as scripture doth declare Genesis. two. did put Adam to sleep & there in the time of his sleep, did take one of his rib bes, supplying flesh for it, and in conclusion did make thereof a woman, called Eva, bringing her to Adam that by both their consents (and the holy trinity aiding and assysting therein, and being the very author thereof) a bond or knot of matrimony might be made betwixt Adam and Eve, whereupon Adam beholding the said woman being brought unto him, and being undoubtedly inspired by the holy ghost, did say these words following.  
Hoc nunc os ex ossibus meus & caro de carne mea. Hec vocabitur virago, quoniam de viro sumpta est, quam ob rem relinquet homo patrem suum, & matrem & adherebit uxori sue: & erunt duo in carne una. that is to sai This now a bone of my bones, and flesh of my flesh, she shallbe called Virago, because she is taken of the man: Wherefore man shall leave or forsake his father and mother, and shall adjoin or cleave to his wife, and they shall be two in one flesh. By which words it evidently appeareth, that God is the author, inventor and maker of Matrimony: which thing to be so, Saint matthew in the. nineteen. chapter of his gospel, saint Mark in the. x. & S. Paul in the. vi. and. xi. of his first epistle to the Corynthians, and the said Saint Paul in his first chapter to the Ephesians, do plainly affirm and testify, and so have you this point sufficiently opened and proved unto you.  
And as touching the third thing, it is to wit, where Matrimony was instituted, ye shall soon learn that in the first and second chapter of Genesis, where Moses declareth that almighty God having planted paradise, a place of great pleasure, and therein putting man, whom he had form, did not only join man and woman there together, as is before said, but also did bless the said man and woman, saying. Crescite, & multiplicamini & replete terram. that is to say. Do you increase, and be you multiplied, and do you replinyshe the earth, or world. Which words were ofsuche effect and virtue, being spoken of almighty God, that always continually from the time that they were spoken, they do and shall to the worlds end work, and be available, in the generation of things, as the great learned man chrysostom in his homily, De proditione jude. doth plainly testify.  
Now concerning the fourth point, it is to wit, Wherefore was matrimony instituted, ye shall know that considering the state of matrimony, as it was in the time of innocency, and before sin was committed by Adam and Eve, so the cause of institution of matrimony was double one concerning the persons married, and the other concerning the issue that should come of them. And as touching the persons married, the cause in them is that there should be thereby, the first and chief copulation of human society, having a true and an amiable conjunction in it, of man and woman, the one to rule, & the other to obey. And as touching the issue the cause of marriage in that respect, is both in honest love to bring forth children, and also Godly and virtuously to bring up the same, both which causes we have expressed and set forth in scripture, the first Genesis, two, where God sayeth. Faciamus ei adiutorium simile sibi. That is to say. Let us make an aid or help unto him like unto himself. And the second Genesis. i. where God sayeth, Crescite & multiplicamini & replete terram. That is to say. Do you increase, and be you multiplied & replenish you the earth. And considering the state of matrimony as it was after the sin or fall of Adam and Eve, then besides the foresaid ii causes there was a third, it is to wit to avoid fornication and that human weakness and infirmity might have therefore, the honest remedy of marriage and lawful copulation, according whereunto saint augustine. De Genesi ad literam. in his ninth book and seventh chapter, sayeth thus. Denique utriusque sexus infirmitas propendens in ruinam turpitudinis recte excipitur honestate nuptiarum, ut quod sanis possit esse officium, sit egrotis medium. That is to say. Finally or for conclusion, the infirmity or weakness of both the kinds (it is to wit, of man and woman) prone or ready to fall into the ruin or 〈◊〉 of filthiness, is well holden up or preserved by the honesty of matrimony, that that which might be unto the innocent or hold per sons an office or duty, might be unto the sick or weak persons a remedy or help.  
And here by the way ye shall note, that if our fore fathers Adam and Eve had not sinned, them they and their offspring should not have been troubled with the pricking or stirring of the flesh, nor with the fervour or rage of carnal lust, but should have begotten or procreated children without any such stir or rage, and without any sin at all, yea and with me rite also, where after their fall, both they and their posterity by the deadly law of concupiscence, inhe ting unto their members, (without the which carnal conjunction is not done) had not that liberty, so that need it was, both them and their posterity to have some good aid and help, to excuse carnal copulation (otherwise culpable) and to make it lawful. And hereupon S. Augustine considering well the matter doth attribute two offices unto matrimony before the fall of man, and the third he doth attribute unto it after the fall of man. But yet besides these cause or ends, for which matrimony was by god in paradise instituted, there is another not the lest but rather and principal (if we consider and regard the purpose of God herein) which is, that matrimony or marriage should be a fit sign or mystical token, of that most assured and strong conjunction, that should be between Christ (yet, then to come) and the church, which church everlastingly before the creation of the world, and from the beginning, God did preordeyne, chose and elect unto himself: as Paul witnesseth in the first chapters of his epistles to the Ephesians and to Tyte. For the unspeak able wisdom of God, forcing and knowing before, that man after his creation through the wiliness and deceit of the devil, would fall, and deserve eternal death, did most mercifully in this his foresyght 〈◊〉, cast, determine, and dispose with himself, a mean, how man being fallen, might again be restored and regenerated. And therefore appointing unto christ (who should be the father, and parent of this generation) a marriage meet thereun to, did to man's great and marvelous comfort in the miraculous couping, and conjoining of Adam (representing christ, then to come) and Eve, being form and made of the rib of Adames side, Adam being a sleep, did (I say) as in a shadow, and a figure, show before, and express the same knot and bond of marriage of Christ and the church. And this (as it were) plyghting of troth, for this marriage to come, was farther by a promise made by God to man confirmed and ratified, when he said in the third chapter of Genesis, that the seed of the woe man should with his foot tread down the serpent's head. Which promise from the beginning, continually, and from time to time, God almighty renewed to the holy fathers and patriarchs, & willed his prophets to open and publish it.  
And to pass over all other testunonyes, how notably and plainly doth the prophet Oze in his third chapiter speak hereof, sayiug. Et sponsabo te mihi in sempiternum et sponsabo te mihi in justitia, in judicio et misericordia, et in miserationibus Et sponsabo te mihi sed. etc. That is to say. And I will mary the unto my own self for evermore, yea unto myself will I marry the in right wiseness, in judgement, in mercy and in come passion. And in faith also will I mary the unto myself. etc.  
According whereunto Solomon, in his notable and excellent book called Cantica Camicorum, did sing and prophecy of this marriage, than yet to come, where he declaring the great desire and longing that the bride had, that the day of solempnyzing the marriage (standing yet between her bridegroom and her, in only handfasting or plyghting of faith & troth) might come sayeth thus 〈◊〉 me osculo oris sui. That is to say. Oh that he would kiss me with the kiss of his mouth. But finally when the day drew 〈◊〉, and the bridegroom was come down into the world, how did John baptiste, the most holy brideman, rejoice of this the bridegrooms come ming and that the time was full run out. And said as witnesseth S. john the evangelist in his Gospel and in the third chapter in this manner. Qui habet sponsam sponsus est, amicus autem sponsi qui stat & audit. eum 〈◊〉 gaudit, propter vocem sponsi: Hoc ergo gaudium 〈◊〉 impletum est That is to say: He that hath the bride is the bridegroom. And the friend of the bridegroom who standeth and heareth him, rejoiceth greatly to hear the voice of the bridegroom. This my joy therefore is fulfilled. So that here 〈◊〉 〈◊〉 〈◊〉 how from the beginning of the world, the church hath been berrouthed to christ. His servants the prophtes were sent, which should call them, that were bidden to the marriage. At length came christ the bridegroom, more beautiful than the children of 〈◊〉, to whom while he did ascend or go up to the bride chamber of the cross, and there falling into sleep, the heavenly father out of his sons side, being opened with the spear of the soldier, did 〈◊〉, and as it were shape unto christ his betrothed bride, the church, and so beautified her and coupled them two together in such an indissoluble band or knot, that everlasting they shall continue and cleave together, as two in one flesh. And so is fulfilled and consummate that marriage, so long before prefigured, so often promised to the patriarchs, so plainly spoken of by the prophets, and continually in the lawful marriage of man and woman, mystycally represented and remembered, of which S. Paul sayeth. Ephes. 5. Sacramentum hoc magnum est: ego autem dico in Chisto et ecclesia.  
That is to say. This (speaking of matrimony) is a high or great mystery, I mean it truly in Christ and the Church. And thus much have we spoken to declare, what matrimony is, who is author thereof, where is was first 〈◊〉, and what were the causes of the institution. next there fore according to our proposed division in the begin ning of this 〈◊〉, is to speak of the. v. point that is, who may contract matrimony. For know ledge whereof ye shall understand, that the law or ordinance made concerning persons which are to be allowed unto, or rejected from matrimony, is an ordinance, or law prohibytorye, that is to say, forbidding some, and permyttinge, suffering, and all lowing all the rest not being forbidden, so that who soever is not forbidden specially, or generally, to contract matrimony, the same is consequently to be ad mytted and allowed unto it, and this resolution to be true, may be proved by the rule of contraries, which here also doth take his place, for if I do well know who cannot mary (which knowledge I have had all ready given unto me in the declaration of the impediments or lets to contract matrimony) I shall by and by know who may contract matrimony. Quia contrariorum cadem est disciplina & cognito 〈◊〉 de contraijs cognoscitur et 〈◊〉. In deed certain persons there are forbidden both by the 〈◊〉 and also be the Canon laws, to mary together, as appeareth amongst many other places in the titles 〈◊〉 〈◊〉. et de consanguinitate et affinitate. In so much that between those persons that are in linea ascendenti ucls descenden ti, Marriage is utterly forbidden, and between those persons that are in the collateral line, marriage can not be made, if either of the persons which is to be married, be of 〈◊〉 or alliance unto the other in the forth degree or under. And of special prohybyty onhis concerning matrimony, ye have mention made in scripture both in the, xviii. and. xx. chapters of Levytycus, and also in the. xxii. of Deuteronomij, which places shall sufficiently and plainly open & declare this matter unto you. And now concerning the six point which is how matrimony is contracted, ye shall understand, that if matrimony 〈◊〉 considered as touching the bond and knot thereof only, so matrimony is contracted and made by the only lawful consent of the man and of the woman, that may be coupled, and 〈◊〉 together in matrimony, for the proof whereof, words of the present time, or sufficient and equyvalente signs, are by the order of the law necessaryelye required to testify that consent.  
And if matrimony be considered as touching the full and hold perfection thereof, then matrimony may be seen so contracted, when not only such con sent is had, but also carnal copulation, there upon doth follow. Example after the first consideration may be taken of our first parents Adam and Eve, who by our Lord in paradise, were before thereupon and in the state of their innocency, joined in matrimony, by conjunction of minds, though there then between them was no carnal copulation at all, and yet true matrimony, for as the law saith: Nuptias non concubitus sed consensus facit. That is to say, Consent doth make matrimony, and not the carnal copulation or lying together. And as for exam ple also the second consideration of matrimony, it may also be taken of our said parents after their fall and when they were for their transgression expulsed out of paradise, for being man and wife, they did then carnal know each other, and had thereby generation of childer, as appeareth in diverse places of scripture, and especially in the. v. and sixth chapters of genesis. And touching this diversity of considerations in matrimony, with the divers sygnifications thereof, and of many things else appear teyning unto the same, who lysteth, may have recourse to the. xxviii cause & second question, where he may see the judgement of Saint chrysostom S. Ambrose, S. augustine and or many other in this matter, and likewise he may have in the chapter Expublico, de conuersione coniugatorum. And as touching the seventh point which is how matrimony ought to be used ye shall note herein the council of S. Paul in the. seven chapter of his first epistle to the Corinthians, where speaking to married persons, and exhorting them to use themselves in their vocation after a good and per foot sort he doth say thus. Hoc itaque; dico fratres, tempus breve est, reliquum est 〈◊〉 quihabent uxoris tanquam non 〈◊〉 sint.  
That is to say. Therefore brethren I say this unto you, the time is 〈◊〉, there remaineth that they which have wives be as though they had 〈◊〉. And the same Saint Paul declaring how purely and cleanly married folks should use themselves in matrimony, doth in the fourth chapter of his first epistle to the Thessaloni senses say thus. Hec est enim voluntas dei sanctificatio vestra ut ab stineatis vos a fornication ut sciat unusquisque vestrum, vas suum possidere in sanctificatione & honore, non in passione desiderij sicut et gentes quae ignerant deum. That is to say: This in deed is the will of GOD, your sanctification, that ye do abstain from fornication, that every one of you may learn or know to possess his vessel in sanctification, and honour, not in the possion of desire or lust, as the gentiles also who do not know GOD.  
And the self same Saint Paul also declaring father how married folks should use themselves the one unto the other, doth in the fift chapter of his epistle to the Ephesians say thus. Mulieris viris suis subdita sunt sicut domino, quoniam vir caput est mulieris sicut Christus caput est ecclesiae, ipse salvator corporis, sed sicut Fcclesia subiecta est Christo ita et mulieris viris sivis in omnibus. Viri diligete uxoris vestras sicut & Christus dilexit ecclesiam. That is to say Let women be subject unto their husbands as to our Lord, for the husband is the head of the woe man, as christ is the head of the Church, he is the saviour of the body, and as the church is subject unto christ, so let women be unto their husbands in all things. 〈◊〉 husbands do ye love your wives as christ hath loved the Church. Moreover the same S. Paul in the sixth chapter 〈◊〉 the said epistle, teaching married folks to whom God hath sent children, how they should use their children, doth say thus. Educate illos in disciplina, & correptione domini. That is to say. Bring up your children in the discipline, and chastisement of our Lord. diverse examples we have of this, in the ho lie scripture as of Sara the daughter of Raguel, and of young Thoby her husband, of whom mention is made in the. viii chapter of Thobye, and also of that godly and modest matron Sara, and Abraham her husband, of whom S, Peter in the third chapter of his first epistle, sayeth thus. Sit enim aliquando & sanctae mulieris, sperantes in deo, ornabant se, subiecta proprijs viris, sicut Sara obediebat Abrahae, dominum eum vocans. That is to say.  
For so sometimes holy women also trusting in God, did 〈◊〉 themselves, being subject or obedient to their own husbands, and Sara did obey Abraham, calling him master, or Lord.  
Like examples are of the godly couples, Isaac, and Rebecca (Gene, xxv) Helcana and Anna (i Re. i) with sundry other, which all did use themselves so in the state of matrimony, that they continually lived in the fear of God in the chaste love of wedlock, in the honest affection or mind towards the bringing forth of children, and did also diligently look unto the godly education of the same. And as concerning the. viii. and last part of our foresaid division, it is to wtte, of the treasures, gifts, and 〈◊〉 of marriage, ye shall understand that S. augustine in his. ix book upon the Geneses, and the. seven. chapter thereof, teacheth us, that matrimony containeth in it three gifts, graces, or benefits, it is to wit a sacrament, a faith, and an of spring or issue.  
Concerning the Sacrament, he saith that this is specially herein to be observed, it is to wit, that between the man and the wife there be no separatyon and that nether the man or the wife, being each from other dismised, do mary or couple themselves with any other, and so the virtue of this sacra ment doth consist properly, and specially in the inse perable, or unbreakeable bond of the marriage covenant, which (as we said before) is the 〈◊〉 or chief point belonging to marriage. This covenant, God assysteth, and this knot he knittethe and being once knit, he maketh it strong, and establisheth it, yea, and further doth give such grace with it, that they which abuse not that grace, may be able to keep the marriage covenant unuyolated, and mutually so to love one the other, as christ hath loved, and doth love the church, And by the aid of the same grace, they shall and will frankelye, truly, and most lovingly, communycat one to an other, all things according to God's law, and man's law, and all manner of chances, good or bad prosperity, or adversity, they shall most contentedly and quietly, receive, bear, and use together, till death them departed. This benefit of this sacrament doth engender an assured boldness, or confidence and trust of good conscience, by the which both the man and also the wife, are made sure that the state of matrimony (into the which they, in the fear of God, and for honest and virtuous respects only, have entered and truly and holy observed of their parts) is not void of the grace of God, but that GOD hath a care over them, yea and that this their state of Matrimony is also meritorious: according where unto S. Paul to Tymothey. i. Epistle. 2. Cap. saith. Mulier 〈◊〉 fiet per liberorum generationem, si 〈◊〉 in fide.  
That is to say: The wife shallbe saved by the bringing forth of Children, so that 〈◊〉 continue or persever in the faith. And again in the last chapter to the hebrews, he sayeth thus. Honorabile connubium in omnibus. & thorus imaculatus. That is to say: Marriage in all is honourable: and a bed undefiled. And saint Ambrose also in his second book of the Patryarche Abraham 〈◊〉 in the. ix. chapter doth say that a notable gift of chastity will follow marriage, 〈◊〉 the persons so married do think verily that this marriage where in they are 〈◊〉 is provided, procured, and done of God. This gift of this sacrament to them that diligently will ponder and consider the same, will especially edify their consciences to themselves, and will also kindle mutually the fire of chaste love between them. The second benefit or gift of matrimony (Saint augustine saith) is faith, not meaning that faith and 〈◊〉 confidence which we have in God, but that faithful true and honest dealing, which is required to be between man and wife, in not having carnal knowledge with an e other: the man not with any other, then with his true and lawful wife, and the wife not with any other, then with her true and lawful husband: which singular gift, only God in this sacrament imparteth and giveth of his goodness to them, which (in such sort as we have declared) are married, or else what man or woman is there, of many thousands, that being as they are 〈◊〉 with the snares, 〈◊〉, and alluerments of the world, the flesh, and the devil, would not offelide, and break that bond of faith, and fidelity, at the least, in heart and mind, which christ himself (Math. v) judgeth to be no less adultery, than the filthy and adulterous carnal copulatoin.  
Now the third gift or benefit which saynete augustine say the to be in Matrunonye is issue or offspring, for which cause chiefly matrimony is contracted, whereunto the man and the 〈◊〉, coming in the fear of God, ought so to respect and regard their issue and of spring, that in chaste and mutual love, they may be get and bring forth children, and in the saith, fear, and religion of God bring up, and instruct the same. And in so doing, matrimony not only is void and clear from all manner of fault, but also hath his certain merit at God's hands. These three gifts concurring in matrimony, and causing the accompanying of man and woman together in carnal knowledge, to be by this means without sin, yea, and well used to be meritorious to, how great a grace then is annexed to this sacrament of Matrimony, of which hitherto we have entreated.  
And here to conclude this counsel seemeth good to be given to those that hereafter shallbe minded and disposed to mary, that they do choose to them such a mate, as neither Gods jaw, nor man's law do prohibit them to take, and with whom they may conceive good hope that they being joined in matrimony, shall lead an holy Godly, and comely life, ever to continue inseperablye, during their lives, which is like they shall do, when they not rashly and indeliberatlye but with good advise considering equality and virtue more, than either carnal lust, worldly honour or private respects, do in the fear of God enter into this honest state of matrimony, intending thereby to serve God there country and friends, living also themselves in honesty, justice, and temperance, and finally bringing up their children, and governing there famylye in virtue and Godliness.  
FINIS.   

¶ Of the sacrament of extreme unction, and th'exposition or deciaration thereof.  
Having entreated sufficiently of six of the sacraments used in the catholic church, and none of them remaining indiscussed, saving one, which is the sacrament of extreme unction, we will now of it, being the last in number and order, speak lastly & briefly And though it be last in number and order, as is a foresaid, and also commonly is called the extreme unction, that is to say: the last unction, yet ye shall not understand thereby that this sacrament can not be ministered at any time, but when a man is clean without hope of life, and shall in no wise escape the death: nor ye may not thereby understand, that after this sacrament of extreme unction, no other Sacrament, at any time else, can be ministered unto the person so anoyled. For in deed this sacrainente may be ministered in the entry of the sickness, and also many times else, whensoever any great malady or perilous sickness, shall come to any man, in so much that he who is dangerously sick, and therefore anoyling and anointed, receiving and using this sacrament, may (if he escape the danger and after fall into it again, or into any other such like) have ministered unto him again this laudable and notable sacrament of extreme unction, which of itself is both iterable (as Penance eucharist, and matrimony is) and not always ministered in the catholic church, that the sick person so soon as he hath received it should incontinently depart out of this world, and want his life. But contrary wise that the said person both in soul, and also in body may (if it so be seen good unto 〈◊〉 God) recover and get health again. And this to be so those notable prayers full of all godliness and savouring antiquity used now in the catholic church agreeing with the counsel and commandment of S. James in the last chapter of his epistle, do evidently, and plainly declare and show unto us.  
And although in our wicked time small is the number of them that do escape death, having received this sacrament of extreme unction, yet that is not to be ascribed unto the lack or fault of this sacrament but rather unto the want and lack of steadfast and constant faith, which ought to be in those that shall have this sacrament ministered unto them: by which strong faith the power of almighty God in the primitive church, did work mightily, and effectually in the 〈◊〉 persons anointed, receiving this holy and comfortable sacrament, and now for the lack of like faith in our time, doth not work after like sort. According where unto we read in the. vi. chapter of S. Mark after this sort, Et non poterat ibi virtutem 〈◊〉 nisiquod 〈◊〉, impositis manibus curavit, & 〈◊〉 propter incredulitatem 〈◊〉. That is to say.  
And he (that is to say christ) could not do any miracle there, saving that he did cure a few sick persons, 〈◊〉 his hands upon them, and he did marvel or wonder for the 〈◊〉 or unbelief of them. This sacrament 〈◊〉 is not called the sacrament of extreme or last unction for that that death always doth follow it, or for that that no sacrament can be minystcred after to the person anointed, but for that specially that all other unctions being used in the admynystratyon of the sacraments, do go before, & this unction doth follow them. And here by the way forasmuch as we do speak of extreme unction, ye shall understand, that there are (as the master of the sentence in his fourth book and. xxiii. distinctiou doth testify) three kinds or sorts of unctions, accustomed and used in the church, the first unction, in time, is that where with younglings (coming newly to be instructed and taught in the faith and religion of christ, called in Latin Cathecumini) are by the priest to be anointed with all upon the breast, and between the shoulders, and this unction is made only with oil olive, being, first sanctified or consecrated by the bishop, and afterwards used by the priest in ministration.  
The second unction is, that which is made or done, not with oil alone, as the former is, nor with balm alone, but it is made and done with Chrism, which is made of oil olive and of balm, and so of two liquors mingled and mixed together, the oil to signify the cleansing & purging of the conscience and the balm to signify the sweet savour of good name & same, required to be in the party that is there with to be anointed. And this unction, so made with chrysine, is a principal, and a chief unction, and the holy ghost principally, or chiefly, is given in or by it. And with this 〈◊〉 the heads of kings and bishops are to be anointed, yea and the heads of the children baptized, are here with above their foreheads by the priest to be anointed. 〈◊〉 and finally the children which by laying on of the bishops hands, are by the said by shop to be confirmed, must also by the said bishop be signed with the cross, and with the said Chrism in their forehead be also by him anointed. And the third unction, of which we now have to speak and to entreat upon, is that wherewith sick persons in the places accustomed are to be anointed withal. And this unction is made also of oil olive only, being sanctyfied or consecrated by the by shop which commonly and customably the said by shop according to the old tradition of the church doth in dic coenae domini As saint Cyrpian in his sermen the unctione doth testify. And Sayncte Dyonyse also in his book the 〈◊〉 hierarchia in the fourth chapter. And now concerning the institution of this sacrament, we do read Marci. vi. how christ calling unto him his. xii. apostles, and sending them forth by two and two, did prescribe unto them a certain form of embassadge or message and did also give unto them a certain power, which they should occupy and use.  
And we do read also there, that the Apostles so going forth die preach unto the people penance, and that they did cast forth devils, and also that they did anoint 〈◊〉 oil many that were sick, who there by were healed and cured. And we may not here think, as many vain foolish persons, following their own fancies and dreams, have reported and said) that these apostles of christ were in this behalf as common chirurgeons, and that by 〈◊〉 they did heal and cure the sick, for as ye shall perceive anon by the testimony of S. James, this healing and curing was many times both concerning the soul and also the body, wherefore the oil, where with the Apostles did anoint the sick per sons, was sacramental and mystical sanctified oil, and therefore did so work both in the body and also in the soul o; the sick person. And after this sort the catholic church even from the beginning hath accepted and taken this to be a sacrament of Christ's institution and ordinance, and so always continually hath retained and kept it, taking for a testimony of the foundation and ground thetof, the said. vi. chapter of saint Mark, so by the ancient fathers of the church most learnedly and godly expounded and interpretated, where unto is adjoined the testimony of saint James in the last chapter of his canonical epistle, where he being a blessed apostle, & clearly expressing and uttering the manner and form of the administration of this Sacrament, which he had received of christ, and delivered unto the people to be of them observed and kept, doth say thus. Infirmatur quis in vobis iudic at 〈◊〉 〈◊〉 & orent super eum nugentes eum oleo in nomine domine, et 〈◊〉 fidei saluabit infirmum, & 〈◊〉 eum dominus, & si in peccatis sit 〈◊〉 〈◊〉 ei. That is to say: Is there any sick amongs you? let him bring in 〈◊〉 priests of the church, and let them pray overhym, anointing him with oil in the name of our Lord and the prayer of faith shall save the sick, and our Lord will lighten or ease him, and yfhe be in sins they shallbe remitted unto him. Which words of S. James do manifestly declare this unction or annealing to be a sacrament, as having a visible sign, and a promise of grace annexed thereunto. And if ye besides the things before rehearsed, and expressed in scripture, be desirous to have the testimonies also of the ancient fathers of the church, concerning this sacrament of 〈◊〉 unction, as ye already have had in all the other, ye shall hear certain of them, both of the greek and also of the latin church. And first I will begin with S. chrysostom, who in his. three 〈◊〉 De sacerdotio and in the sixth chapter thereof, entreating of the great gifts and graces given by almighty God unto his faithful people by the ministry of the priests aswell in regeneration as also afterward in the 〈◊〉 of sins, doth incontinently for the proof thereof bring in the saying of Saint James in the last chapter of his said canonical epistle saying Infirmatur (inquit apostolus) quis ex vobis? etc. Theophylacte also in his exposition made upon the. vi. chapter of saint Mark, sayeth thus: Quod 〈◊〉 oleo Apostoli, solus Marcus narrae, quod & frater domini lacobus, in Catholica 〈◊〉 dicit, 〈◊〉 tur, inquit quis in 〈◊〉 inducat, etc. That is to say. That the Apostles did anoint with oil, only Mark (of all the evangelists) doth show, which thing (meaning this holy annealing) James the brother of our Lord in his canonical epistle, doth speak of, saying: Is any sick amon guessed you. etc. Whereby also appeareth this place of S. James, and that 〈◊〉 S. Mark to be both under stand of this sacrament of anoyling.  
And further in the same place, he (consequently declaring the mystery of the visible and material oil, used in the ministration of this sacrament) saith. Estigitur oleum & ad labores utile, & lucis fomentum, & hilaritatis 〈◊〉 fectiwm significatque misericordiam dei & gratiam spiritus per quam a las bore liberamur, & lucem & gaudium hilaritatemque 〈◊〉; aceipimus.  
That is to say: For oil being good against labour or weariness, being also the nourysshement of light, and the cause or provocation of gladdenes doth signify the mer cye of GOD, and the grace of the holy ghost, by the which we are delivered from labour or weariness, and do receive light joy and spiritual gladness. With which two places of Theophilacte, Oecumenius also a greek author fully doth agree.  
To these foresaid ancient fathers of the greek church shall now be adjoined also other of the Latin Church, and first saint Jerome upon the said vi. of S. Mark doth say thus. Cum ungebant oleo aegrotos, infirmitatem, fidei 〈◊〉 corroborant, That is to say: When they (meaning the disciples sent fourth by christ) did anoint the sick folk with the oil, they by the virtue of faith, did make them strong. According whereunto saint augustine also in the. iiii. chapter of his second book Devisitatione infirmorum. writing to his Nephew, dying on his death bed, giveth him this counsel saying. 〈◊〉 praetermittendum est illud apostoli jacobipraeceptum, infirmatur quis in vobis? inducat praesbiteros ecclesiae ut 〈◊〉 super eum, ungentes eum oleo 〈◊〉, in nomine domini I E S V, & oratio fidei saluabit infirmum Ergo sic roges dete, & protefieri, sicut dixit apostolus, Imo per Apostolum suum dominus. Ipsa videlicit olei sacrati delibutio, intelligitur spiritus sancti typicalis unctio That is to say: That commandment of Saint James the Apostle is not to be omitted or overpassed of the. Is any man sick amongst you? let him bring in the priests of the church that they may pray ovet him, anointing him with the holy oil in the name of our Lord Jesus, And the prayer of faith, shall save the sick. Therefore desire thou, that of thee, and for thee, so it may be done, as saint James the Apostle, yea rather, our Lord by his Apostle did say for surely the anointing with the consecrate oil is understand to be a typy call anointing of the holy Ghost.  
Having now brought forth sundry authorytyes both of scripture and also of the fathers, we shall (to satisfy you so far forth as we can, and for the plainer opening of this sacrament of extreme unction) give unto you hear the definition of the same sacrament which is this.  
The Sacrament of Extreme Unction, is the dew annoylinge of the penitent sick person done by the priest, with consecrated oil, for the remedy or easing of the said penitent, in soul, and for the recovery of corporal health if it be so thought expedient to God. In which definition when we say (the penitent sick person) we do mean thereby that this sacrament is ministered fruitfully, only to those that be members of Christ's church, and to such as, being once fallen out of the state of grace by deadly sin, have been by penance restored again to the said grace, and there upon by this sacrament are strenghethened and comforted in their agony and fight against the devil, who in the time of sickness and vexation of man's body, is most busy to assault him. And albeit that this sacrament be of this notable effect, yet no man ought to conceive this vain false hope of the effect of the same, that he having lived in 〈◊〉 and abominable sin and not caring to be from it delivered by true penance shall by the only ministration of this sacrament of extreme unction, have all his sins forgiven him.  
And where further, in the said dyfinition, is contained, (for the remedy or easing of the said penitent) ye shall note that concerning the soul, no man may doubt, but that at all times the infirmity thereof in the sick person duly repenting may the sooner by the virtue of this sacrament be eased, according to the promise of the holy ghost in the above rehearsed words of saint James, And as concerning the infirmity of the body, it also may be hoped and looked for the sooner by the worthy receiving of this sacrament, if God (who knoweth our necessities, and can, and also will dispose all things sweetly and also pleasantly to the attaining of everlasting comfort, which all good men chiefly desire and pray for) so think it expedient for the sick person. And here to knit up the matter, where an end is made of all the. seven. sacraments, we can do no less then of christian charity to wish that all those (who in this late schismatical time have undoubtedly by the instigation of the devil, either utterly contemned or little regardrd these sacraments, and amongst them specially this sacrament of extreme unction, will now after our joyful reconciliation to the unity of the catholic church, regard all the said sacraments as they ought to do, and so live hear in this transitory world, that they conuning to there extreme passage, which at one time or other they can not escape, may from death come to life, and from death of the body have everlasting life of the soul, and in conclusion after the general resurrection, have the body joined unto the soul, in bliss everlasting which almighty God grant unto us all.    

¶ Here now do follow the ten commandments of almighty God, which are taken out of Exodus the. xx. out of Leviticus the xxvi. and out of Deuteronomie the. v. chapters.  

i Thou shalt not have strange Gods before me.  
ii Thou shalt not make to the any graven thing, nor any likeness of any thing that is in heaven above, and that is in earth beneath, nor of them that be in the water's 〈◊〉? der the earth, Thou shalt not adore them, nor honour them with godly honour.  
iii Thou shalt not take the name of thy Lord God in vain.  
four Remember that thou keep holy the Saboth day.  
.v. Honour thy father, and thy mother.  
vi Thou shalt not kill.  
vii Thou shalt not commit adultery.  
Thou shalt not steal.. viii.  
Thou shall not utter or bear false witness against thy neighbour.. ix.  
Thou shalt not covet thy neighbours. x. house, nor desire thy neighbour's wife nor his servant, nor his maiden, nor his ox, nor his ass, nor any thing that is his.   

¶ The preface of the. x. commandments.  
THree parts of our promise, being now performed, it is to wit, first what faith is, and how it is to be taken in this book, secondly the exposition of the twelve articles of the christian belief, theyrdely the declaration of the. seven. sacraments, the promised order nowerequyreth, that in this fourth place, the ten command dementes, with their declaration, be set fourth unto you, for an introduction unto which ye shall note four points: first, what is the law, or the commandment of God, secondly, how the commandments of God must be observed, to the plea sure of God, and our salvation: thirdly, what gre vous punishments God, doth in holy Scripture threaten and menace vudoutedlye to be inflycted to the breakers of his commandments, and fourthly, what great rewards the keapers of his law, & commandments, shall receive at God's hands. touching the first point, which is, what the law and commandment of God is you shall know that the law of God, is a rule given to us, of God for the good guiding of ourselves. Which rule declareth, and showeth to us, what is the will and plea sure of God for us to do, or not to do, in thought word. and deed. And when I call it a rule, I mean that as the bryckelayer cannot make a wall even and straight, without the direction of his line nor a mason can not hew any coin or assler stone, with 〈◊〉 the direction of his squire and rule, nor the 〈◊〉 master can guide or stir his ship safely to good haven, or harborough, without the direction of the compass, so neither man nor woman can order, guide, and rule their life evenly, directly, & straightly, to the will and pleasure of almighty God, without the knowledge and direction of his law, and commandments, which are the line, rule, squire, and compass, whereby we may rear our works uprightly, frame ourselves in virtue constantly, and govern the course of life into the haven of felicity prosperously. And where I say, that the command dementes are given to us of God, I declare thereby, that only God hath, both (through the law of nature) in our hearts printed them, and also in the law of Moses with his own finger, (that is to say, by the virtue of the holy spirit) in two tables of stone written them. And last of all our saviour christ, being both God and man, hath ratified and expounded them in the new law of the Gospel: to the intent that with all diligence we should study to observe and keep the said commandments, not only because they are so expedient and profitable unto us, but especially because that they are given to us of God, who thereby doth declare to us his godly will and pleasure, unto whom both we, and all creatures else, are bound to be obedient.  
And as touching the second point, which is how we must observe and keep the commandments of God to his pleasure, and thereby obtain of him reward in heaven, ye shall here note, that we must keep the 〈◊〉 three manner of ways, first holy and 〈◊〉 in their perfect number, being ten, according whereunto in the first chapter of S. Luke, in the high and great commendation of Zachary and Elyzabeth, the parents of Saint John baptist, it is written. Erant autem justi 〈◊〉 de 'em, incedentes in omnibus mandatis et iustificationibus domini, sine querela That is to say: And they both were just before GOD, walking or lyvyngem all the commandments & justifications of GOD without any complaint against them.  
And I do say those words Holy and fully, forasmuch as it is not enough to keep part or some of the said commandments of God, and to leave part of them unkept: But as in a harp, a lute, or a viol (being instruments of 〈◊〉) every string with other must be tuned, and none left untuned, lest thereby some unpleasant sounds, and discords might be uttered, so we must put all and every the commandments of God, to their tunable fashion and practise, lest that if any be left unused or 〈◊〉 of us, there might to the pure and clean ears and judgement of almighty GOD, come thereby some unpleasant sound, and unsweet report of our lives and doings.  
According whereunto Saint james in the. two. chapter of his epistle sayeth. 〈◊〉; totam legem 〈◊〉 rit, offendat autem in uno, factus est omnium reus. That is to say: whosoever shall keep the hole law, and yet offend in one point or part thereof, is become guilty of all.  
The second way by which we must keep the commandments of God, is that we do keep them with a right intention: that is for the love, for the honour, and for the glory of God only, and not for any honour or glory, to be given to us, of man in this life.  
For whosoever in doing of his good deeds, intendeth principally to get honour, glory or reward of man, hath a wrong intention, and his deed so done (yea although it be commanded of God) is not pleasant or acceptable unto God. And of this right intention speaketh our saviour christ in the vi. chapter of saint matthew saying. Lucerna corporis tui est oculus tuus, Sioculus tuus fuerit simplex, totum corpus tuum lucidum erit. Si autem oculus tuus fuerit nequam, totum corpus 〈◊〉 〈◊〉 nebrosum erit That is to say: The light of thy body is thine 〈◊〉. 〈◊〉 thine eye be simple or 〈◊〉, than all thy body willbe bright or clear but if thine eye be evil or nought, all thy body willbe full of darkness.  
Hear by the eye is understanded the intent, the regard, or purpose of man's heart, and by the body, is meant the words, acts and 〈◊〉 of man, proceeding from the heart, and by that intent directed and ordered.  
Therefore Saint Paul agreeing hereunto doth exhort us, in his first Epistle to the corinthians, and in the. x. chapter, saying thus. Sive manducatis, sive bibitis, sive aliud quid facitis, omnia in gloriam dei facite That is to say: Whether ye do eat, whether ye do drink, or whether ye do any other thing else, do ye all things unto the glory of GOD  
Now the third way whereby we must observe the commandments of GOD, is with constancy and perseverance to continue in the doing of them. For as our Saviour christ sayeth in the. x. of matthew. Qui persever averit usque in finem, hic saluus erit. That is to say: He that doth persever, or continue, until the very end shall be saved. And in deed so constantly we should keep God's commandments, that no temporal pain threatened or put unto us in this world, should move us to break any of them. Such a constant servant to God was Susanna of whom we read in the. xiii. chapter of Danyell, that when she was provoked to the sin of adultery by two old judges, under no less pain then to be accused in open judgement, which was death by the law, she would not grant to that sinful deed, but said these words. Angustie sunt mihi undique, sienim hoc egero, mors mihiest: siautem non egero non effugiam manus 〈◊〉. Sed melius est mihi absque opere incidere in manus hominum, 〈◊〉 peccare in conspectu domini. That is to say: Alas I am in trouble on every side, for if I commit this deed it is death to me, and if I do it not, I cannot escape your hands. Well it is better for me to fall in to the hands of men, than to sin in the sight of GOD.  
We will pass over the honourable ancient father Eleazar mentioned of in the second book and the. vi. chapter of the Maccabees. We will not stay upon the. seven. brethren and their mother, spoken of in the. two. book and seventh chapter of the Maccabees, of which one of the children said. Parati sumus magis mori. quam patrias deileges prevaricari. That is to say: We are ready rather to die, then to break or transgress the laws of God which our fathers kept. But of late days, in the time of our pestiferous schism, the new broached brethren, rather would tumble to hell headelonge, than they would do as the catholic Church from Christ's time hitherto hath done, concerning the laws of GOD, and the rites of the said catholic church. And yet forsooth they will challenge martyrdom, but those seven innocentes do condemn them in this case. And this now have ye heard how ye should keep the commandments of GOD to his pleasure, first in keeping them all and every of them, and not in keeping some, and to offend in the other. Secondly in keeping them with a right intention, which is for the love of God, and eternal reward, which is God himself. And thirdly in observing the same with constancy and perseverance to the 〈◊〉 of our life. In which doing, ye keep 〈◊〉 to the pleasure of God, and to your eternal 〈◊〉 & without keeping of them ye neither can please him, nor have life everlasting, according to Christ's own sentence and judgement, when he said. Si vis ad 〈◊〉 ingrediserua 〈◊〉. That is to say: 〈◊〉 thou wilt entre to life, keep the commandments.  
Now to come to speak of the third part or point of our division, made in the beginning of this preface, it is to wit, of the grievous pains punishments, and afflictions that God in scripture doth threaten and menace to be inflicted upon such as break his commandments, ye shall understand first that the trangressours of God's law, & commandments are generally accursed of gods own mouth, as the prophet david in the. 118. Psalm declareth, saying: Maledicti qui declinant a mandatis tuis. That is to say: Cursed be they which do decline or 〈◊〉 from thy commandments. And of the particular, sharp, and dreadful scourges, punishments, and plagues, which do light upon the trangressours of these commandments, ye may read in the. 〈◊〉 chapter of Leviticus, and in the. xxvii and. xxviii. chapters of Deuteronomy. And how that (to the terrible example of other) almighty God hath from time to time executed his justice upon aswell private men & women, as also upon mighty rulers, princes, kings, and emperors, besides them upon Towns, Cities, ye, & hole countries and kingdoms, in scourging, 〈◊〉, afflyeting and plaguing them, for breaking & transgressing of his laws & commandments, the scriptures most abundantly do testify. As that some were of the earth swallowed up quick even unto hell and everlasting pain, and that other some (yea fine hole Cities) with fire & brymestone, poured down from heaven were quite brent up and consumed, and ferther that a great number of children by bears sent by God suddenly were devoured, for their lewd and wicked behaviour, with very many other such like terrible examples in the Scriptures at large sufficiently expressed, which were to long, particularly here to rehearse, and are easy there to be found. Wherefore to conclude this third part, we advise all men to have continually before their eyes, that dreadful saying of S. Paul in the. vi. to the Romans. Stipendia peccati mors That is to say. The stipend or reward of sin is death. Meaning thereby, not only here in this world, temporal death of the body, but also after this life, death eternal & pain in hell fire.  
And as concerning the fowerth and last part of our first proposed division, it is to wit, of the great reward and blessings which shall come to them that in such sort as before we have expounded keep the laws and commandments of almighty God, first ye shall note those comfortable words of almighty God in the twentyth chapter of Exodus, where he saith of himself thus. Faciens misericordiam in millia, 〈◊〉 qui diligunt me 〈◊〉 custodiunt precepta mea. That is to say: Doing mercy unto thousands, to them that love me, & keep my commandments. And again in the. xxvi. of Leviticus, he saith, Si in prae ceptis meis ambulaveritis. & mandatamea custodieritis & feceritis 〈◊〉: dabo vobis pluuias temporibus suis, & terragignet germen suum, & pomis Arbores replebuntur. That is to say. If ye walk in my precepts, and keep my commandments and do them. I will give unto you rains in their due seasons: and the earth shall bring forth her seed, and the trees shallbe replenished with fruit. In the. vi. chapter also of Ecclesiasticus, it is written, Cogitatum tuum habe in praeceptis dci, & in manc datis illius maxime assiduus esto, & ipse dabit ubi cor, & 〈◊〉 〈◊〉 dabitur tibi, That is to say: Have thy thought in the precepts of God, and be thou continually occupied in his commandments and he will give the a heart, and desire of wisdom shallbe given to thee. Which thing is well proved by the testimony of king david, who saith of himself in his. cxviii. psalm. Super senes intellexi, quia mandata tua qu. esivi. That is to say: I have had understanding more than the old men, because I have sought thy commandments.  
And here omitting infinite testimonies of scripture, which declare, that not only in this world, all health, wealth, and prosperity is promised to the keepers and observers of Goddeslaw, and commandments, but also after this life acrowne of immortality, and eternal joy and bliss: we will here conclude repeating again one short sentence of our saviour christ in the. nineteen. of matthew, where he saith thus. Si vis ad vitam ingredi, serva mandata. That is to say. Of thou wilt enter into life, keep the come mandments.   

¶ Thexposition or declaration of the first of the ten commanndementes which is.  Thou shalt not have strange goods before me. 
HAVING in this matter first set forth unto you the number of Gods come maundements, that perfectly knowing them ye may both keep them yourselves, and also of christian charity teach them to other, especially of your family and household. And having in the pre face of these commandments declared unto you, what is the law and commandment of GOD, how also the commandments of God must be observed, what punishments God doth menace & inflict to the breakers or 〈◊〉 〈◊〉 of his commandments. And finally what reward the keepers of God's commandments shall at God's hands receive. Meet and convenient now it shall be to expound and declare the said commandments, according as heretofore in the preface of his book hath been promised unto you, and for the better knowledge of this matter, ye shall understand that this doctrine of commandments contained in Dicalogo, that is to say in ten sentenses, was first written in two tables of stone, by the hand and power of almighty God, and delivered unto Moses in a mountain Called Savai, to be declared unto the Israelites or jews, which were forbidden to come up to the Mountain, and were beneath standing at the foot of the hill, the circumstance of which matter is wonderful large and notably set forth in 〈◊〉. 16. and in Deteronomye. 4. where amongst other things, dotne clearly appear, that in the giving of this doctrine contained in these two tables, there was a terrible or a fear full fire, a great smoke, and notable thunder and lightening, partly to signify the stony hearts of the jews, partly to declare the great burden and he vynesse of the law, not able of herself and by her own power to justify, and therefore needing farther help of grace therein, and partly also to put in fear the hearts and consciences of the people, and to stir them up to seek and labour for help at God's hands, to fulfil the said Law, which fashion and manner of giving the said Law in the old testament, doth much differ from the fashion & manner of giving the evangelical law in the new testa meant, and yet in this there is a great agreement in both that aswell in the giving of these ten commandments in the old testament, as also in the giving of the evangelical law, in the new Testament, that was a high place in which the law was given, and also there was fire. In the old testament the law was given upon a gross and earthly moun ta'en which was called Syna, or Sinai, taking the name of a precepts or commandment, in asmuch as the precepts or commandments were given in it, to bridle and keep under the heady rebellions and stiffnecked people, not suffered to come up to it, but commanded to be under it. In the new testament the law is given in deed in a mountain but yet not called Sina or Syani, but called Sion, which by interpretation doth sound or signify a beholding place, from whence all 〈◊〉, lie things may be considered or looked upon, and from whence being high and nigh unto heaven, heavenly and celestial things may be holden. And therefore the blessed Apostles being, in their conclave, in the said mount Zion, were of one mind and quiet, praying together and looking for the heavenly gift promised before unto them by Chryst. In the giving of the law in Mount Syna, there was fire, light ning, and thunder, and diverse other things very terrible, to signify the chief strength of the law to consist in terror, and fearfulness, according whereunto saint Paul in the forth chapter to the Romans, doth say Lexiram oper. 〈◊〉. That is to say:  
The law doth work or bring fourth wrath. In the giving of the law in Mount Zion, there was a vehement spirit or blast, but yet bringing with it alacrity and joy, and a fire there was, but yet not brenning the body, but light ninge the blind heart or mind of man, and kind linge his slothful and dull will unto goodness, so that not by terror or fear compelled as in the old law, but incited & moved by hearty love, he runneth in the way of the commandments, forgetting the things behind, and stretching him toward the things being before him, that pleasing God by keeping his commandments he may according to christes promise. Mathei Deeimo nono. enter into life and reign with christ.  
In the first of these two tables there are contained in effect all those things which we ought to do unto god, and wherein we ought to be occupied with god, that is to say the very true service of God aswell internal as external. And in the second table are contained, all those things which we own unto our neighbour, and how we on our part ought to behave ourselves to him. And yet hear must ye mark that this second table doth issue or come from the first table, so that the works of the second table cannot truly be done without the works and deeds of the first table. For then in deed we may be seen rightly and well to love our neighbour, when without consideration of any private poffytte coming unto us, and without any wordly or carnal respects, we do only love him for God's sake, and do embrace and cherish him as our own selves, because that God, in whom is all our hope and trust, and to whom in heart and mind, we have joined ourselves, doth so will us and commaude us to do. The great clerk Orygen (whom also Saint Hyerome followeth) doth allot or appoint unto the first of these two tables 〈◊〉 commandments, making of Non babebis deos 〈◊〉 coram me And of. Non facies tibi sculptile. two commandments (as we do) understanding in the first to be forbidden all Idolatry spyry 〈◊〉 or internal, and in the second, all idolatry external or bodily. And unto the second table he doth allot or appoint six precepts or commandments knitting and putting together for one precept or commandment, the prohybytyon of 〈◊〉 the wife, or Goods of thy neighbour. But Saint augustine in his second book of 〈◊〉, upon Exodus, in the. lxxi. chapter, and as many as do follow Saint augustine, do appoint unto the first table, three precepts or commandments only, joining our two first in one, and unto the second table, appointing. seven. precepts or commandments dividing 〈◊〉 ten or last commandment, which is concerning the unlawful desire of the wife and Goods of our neighbour, into two special 〈◊〉 dementes it is to wit.  
Non concupisces 〈◊〉 proximi tui and Nec desiderabis uxorumeius, non 〈◊〉 ancillam non bovem non 〈◊〉, ne comniaque illius sunt. Which division or order saint augustine doth allow and follow, especially for that it setteth fourth 〈◊〉, and representeth very lively the mystery of the holy Trinity, in that, that the first commandment is referred to the father, the second to the Son, who is the name and word of God, and the third to the holy Ghost, by whose working in us, we do keep a sabbath, and do rest from all servile works, which the flesh, destitute of the spirit, doth ingen 〈◊〉 and bring forth in us. And forasmuch as saint augustine himself, even in the same place before all leged, doth declare that both these manners of joining, or parting the two first, or the two last commandments, were used and allowed in his tyme.  
And for that also neither in the one, or in the other manner of dividing or reckoning these ten commandments, either the sense, the word, or any one 〈◊〉 of the matter is altered, no nor yet any more or less in either of the said. two. tables thereby contained. Therefore no man ought with this our division (wherein for certain good consideratyons, we follow Origene, & Saint Jerome to be in any wise, offended.  
Following then this ourorder, ye shall note that this commandment. Thou shalt have no strange Goods before me. as it is the first in order, so is it the most chief and principal amongst them all, for in this commandment God requireth of us these four things in which consisteth his chief and principal honour, it is to wit, fear, faith, hope, and charity, and they to be given of us unto him. as being our only and true God. And as concerning the first, that is to say, fear, how necessary a part of our secuyce & duty towards God that is, Solomon in the. ix. chapter of his proverbs plainly and briefly declareth, saying, Principium sapientiae timor domini, That is to say. The beginning of wisdom, is the fear of God. And of this fear also our saviour christ 〈◊〉, speaketh in the. xii of Luke, declaring there that God chiefly and principally is to be dread and feared, where he saith thus 〈◊〉 eum qui postque occiderit corpus, habet 〈◊〉 mittere in 〈◊〉 hennem. I ta dico vobis hunc timete. That is to say. Fear him who 〈◊〉 that he hath slain or killed the body, 〈◊〉 power to put or cast into hell, thus I say unto you, fear him. And this kind or sort of fear, is commonly called servile. But there is an other kind or sort of fear due unto god, where of the prophet david in his. xviii, Psalm, speaketh saying: Timor domini sanctus, permanet in seculum seculi. That is to say. The holy fear of God, continueth or abideth for evermore.  
And as concerning faith, which is the second part of our duty toward God, there is written of it in the. two. chapter of Ecclesiasticus, after this sort. Qui timetis dominum, credit ille, & non evacuabitur mercis vestra.  
That is to say. 〈◊〉 that fear our Lord, have faith in him, or give credit to him, and your reward shall not be frustrate. And to entreat further offayth in god here in this place, we need not but do refer you to the declaration thereof, made before, both upon the acceptions of faith, & also upon the first article of the creed. And as touching the third part of our bounden duty, required on our behalf toward god, which is Hope, there is written of it in the said second chap. of Ecclestasticus, after this sort Qui 〈◊〉 dominum, sperate in illum, & in oblectationem 〈◊〉 〈◊〉 〈◊〉. That is to say: 〈◊〉 that fear our Lord, do ye hope in him and his mercy shall come to you, to your comfort, or delectation. And the prophet also in his. 〈◊〉. psal. speaking hereof sayeth thus. Beneplacitum est domino super timentis eum, & in eyes qui sperant super misericordia eius That is to say: Our Lord hath pleasure unto them that fear him, and in them that do hope upon his mercy Of which hope S. Paul in the. v. chapter of his epi stle to the Romans, doth say thus, Gloriam in spe gloriae filiorum dei. That is to say: We retoyce or triumph in the hope of the glory, promised to the children of God. But most notably of this hope, the same s. Paul speaketh in the. viii. cha. of the same epi stle to the Romans, saying: Spe enim salui facti sumus, spes autem quae 〈◊〉 non est spes: Non quod vidit quis, quid sperat? si autem quod non videmus speramus per 〈◊〉 expectamus. etc. That is thorough hope truly we be made safe: but the hope which is seen is not hope. For where fore doth one hope or trust for that which he doth se? but if we hope for that which we see not, them do we look for or tarry by 〈◊〉. etc. Now concerning the fourth point or part of our duty towards God, it is to wit, Charity, ye shall understand that this is the most excellent & sovereign virtue that belongeth to any christian man or woman. And of this virtue there is written in the foresaid second chapter of Ecclesiasticus where it is said, Qui timetis dominum diligite illum, & illuminabuniur corda vestra.  
That is to say. You that fear our lord, love ye him, and your hearts shallbe 〈◊〉. But how or in what sort we may or ought to perform this true love and charity towards god, that doth our saviour christ himself in the. x. chapter of Saint Luke teach us, saying. Diliges 〈◊〉 minum 〈◊〉 tuum ex toto cord tuo & ex 〈◊〉 anima tua, & ex omnibus viribus tuis, & ex omni 〈◊〉 〈◊〉. That is to say. Thou shalt love thy Lord GOD, with all thy heart, with all thy soul, with all thy strength, and with all thy mind. Which in effect is asmnche as if he had plainly said, let all thy thoughts all thy wits, and all thy understanding all the parts or powers of thy soul, all thy strength, 〈◊〉 and labour, be directed to the service and pleasure of God, of whom thou hast received body, soul, and all the gifts wherewith the said body and soul are endued, yea and not only thou haste received them, but also besides, thou haste received all thy temporal goods, fruits, and commodities whatsoever. Wherefore the thing thus being, let us now conclude with saint John in thee, iiii. Chapter of his first epistle saying. Nos 〈◊〉 diligamus deum quontam prior dilexit nos. That is to say. Let us therefore love GOD because he first hath loved 〈◊〉. And for as much as of bounden duty we do 〈◊〉 to almighty God, the foresaid four things, fear, faith hope, and love, or Charity, we may truly say that all they do transgress this first commandment, who do not above all things, fear, God believe in God, hope in God, and love God. And here for your better and plainer instruction, we will particularly set forth unto you the most notable trans gressoures of this commandment, wherein first shallbe placed the pagans, infideles, and the heathen which believe not in the only true God, but in many false and strange Gods. Secondly the jews shallbe placed, as they who in this behalf highly do offend God, not believing in our saviour christ cru cified, neither taking him for very God, whereupon followeth that they do not fear him, they do not put their trust or hope of salvation in him, nor yet love him, but most spitefully, do hate and blaspheme him and his name, to their endless 〈◊〉, unless they in time do duly repent. thirdly the Turks shall have here their place, and all they also that do keep Machometes abominable law being most contrary to the law of christ, and against the honour and glory of almighty god. fourth shall follow all heretics, for that they do not honour God with the true belief, as christian people are bounden to do Fyftelye shall succeed all those, who set their hearts and minds upon any wordly thing above God. For whatsoever we love above God, setting our minds upon it, more than we do upon God, or for the love of it, offending God truly we make that, for the time, our God. As the covetous man maketh his goods his god, according to the saying of S. Paul Col. 3. And the glottenous man maketh his belly his God, according to the saying of S. Paul Phil iii And the fond parents many times, make their children their God: in conclusion finding them no gods but devils, and given to all ungodliness: And so of the rest who in any wise do commit any spiritual idolatry inwardly in their heart. sixthly there shallbe here a place for all them, aswell such as do presume so much upon the mercy of God, that they fear not his justice, and by reason thereof do still continue in their sin and noughtiness, as also for them that do so fear the justice of god, that they have no trust or confidence at all in his mercy & goodness. seventhly they must here have a room, that do use witchcraft, Necromancy, enchantment, or any other such like ungodly, and superstitious trade, or have any confidence in such things, or do seek help of, or by any of them: And without doubt such witch's Conjurers, enchanters, and all such like, do work by the operation and aid of the devil, and unto him for the attaining of their wicked enterprises, they do service, and honour, of which abomination we are warned, & expressly commanded to take heed, & fly from Leu. nineteen where thus it is written. Non 〈◊〉 ad magos. That is Turn ye not to them, which do use magical acts, or work with the devil. For with out all doubt most grievously do they offend against the honour of God, who having in their baptism professed to renounce the devil & all his works, do yet nevertheless make secret pacts and covenants with the devil, or do use any manner of conjurations, to raise up devils for treasure, or any other thing hid or lost or for any manner of cause, whatsoever 〈◊〉 be: for all such commit so high offence and treason to God, that there can be no greater. For they yield the honour dew unto God, to the 〈◊〉, God's enemy and not only all such as 〈◊〉 charms, withcraftes, and conjurations, transgress this chief and high commandment, but also those that seek and resort unto them, for any counsel or remedy, according to the saying of God when he said. Deuterovo, xviii.  
Let no man ask council of them, that use false divinations, or such as take heed to dreams or chattering of birds. Let there be no witch or enchanter amongst you, or any that asketh counsel of them, that have spirits, nor of southfayres, nor that seek the trougthe of them that be dead, for god abhorreth all these things. finally all kind of unfaithfulness, unpacientnes, murmuryuge and grudging against God specially in time of adversity, is a manifest and open breaking of this commandment. And though this much might seem sufficient for declaration of this first commandment, yet are there other things appertaining to the fuller understanding hereof, not to be of us omitted. As first to declare what is meant by the words, before me, expressed in this commandment. The exposition whereof in few words is this, because nothing can be so secret, pryvye, close or hid from god but that it is seen with his most persinge eyes, who (as the prophet david in the seventh Psalm doth say) is the searcher of manes heart, and of his inward lusts, and desires, and who also eternally is present everywhere, therefore we may not either in deed word, or in any secret thought, at anytyme, or in any place: commit or offend against his honour and omnipotent majesty. For if we so do, it is undoubtedly done, before him, that is to say, in his sight, who will not fail, for our so doing, to power his wrath and his indignation upon us. secondly you shall note that God beginneth his law or commandments at himself, being the most worthy and without all comparison, and afterward he proceedeth to instruct us in our duty toward our neigh bower. thirdly ye shall note, both touching this, & the rest of the commawdementes, that they are for the most part uttered in the negatyne and not in the affirmative speech, not only for that the negative doth bind ever and for ever, and is more vehement than is the affirmitive. But also for that the negative doth accustomably require, on the contrary side the affirmative, and denying or forbidding doth employ in it a contrary commandment: and therefore in these precepts it is not alonely to be considered what is forbidden and denied unto us, but also what God (though therein he 〈◊〉 not use for mail or express words) doth require in the contrary of us. And therefore where in this precept in the negative speech it is said. Thou shalt not have strange Gods before me There must by this negative, be understand the affirmative, that is to say. Thou shalt only have me for thy true God.  
And in deed if this precept hade been 〈◊〉 and made in an affirmative speech only, than the Samaritans would have gathered here of some excuse, who though they worshipped one God, yet withal they worshipped many Gods to, as appeareth: 4. Begum. 17. Like wise might the jews the gentiles, the heretics, yea and the noughetye persons of the world, who though they did and do know one to be God, as saint Paul in the first chapter of his epistle to the Romans doth testify, yet they did not honour and worship him duly as they ought to do, as Saint Paul in the said epistle and chapter doth evidently declare.  
And finally ye shall understand and note, that where this first 〈◊〉 is of late diversly out of the hebrew tongue translated, both into Latin and also into Engiyshe, (every one of such translator following his own judgement and fantasy therein) we have (as becometh us to do) followed the latin translation commonly received throughout the hole catholic Church.   

¶ Thexposition or declaration of the 〈◊〉 Commandment, which is  Thou shalt not make to the any graven thing, nor any likeness of any thing that is in heaven above, and that is in earth beneath, nor of them that be in the waters under the earth, thou shalt not adore them, nor honour them, with god's honour. 
BEcause heretofore by diverse 〈◊〉 and ungodly translations, this commandment hath been brought in and alleged, not only against images set up in churches and used with due reverence of the people, but also against the most blessed Sacrament of the Aultare, callyuge it an Image or Idol, and other most 〈◊〉 terms to bring the people into contempt, and hatred of it, ye shall sire hear how almost eight score year agone our own country men even in time of heresy did out of 〈◊〉 translate this place into english, and ye may the better believe me herein for that I have this book in parchment fair and truly written to be showed at all times to any well disposed person that shall desire it, and thereby shall indifferent men perceive that the proceeding preachers or rather praters, taking 〈◊〉, and dolum, for an Image, & confounding the one with the 〈◊〉 have greatly abused, & deceived the people, first in the xx. chap. of Exodus where the. x. commandments are 〈◊〉, and 〈◊〉, thus is it written.  
And the lord speak all yts words, I am the lord yi god, that hayt lad the out of the land of egypt, from the house of yraldome, thou schalt not have alien goddies before me ye schalt not make to the graven ying, ne any likeness the is in heaven a bown & that is in ery ᵗ beney ᵗ ne of 'em yat been in waters under ery ᵗ, thou schalt not anoure hem he herye hem.  
And so fourth, Moreover in the, xxvi. chapter of Leviticus, where the commandments be also touched, there is it also written thus. Ze schuln not make to zou a mawmette and graven ying, netytles ze schuln rear, ne huge stone zeschuln putten in zor ery, that ze honour.  
And so 〈◊〉, Besides this in the, v, chapter of Deuteronomy it is written thus. 〈◊〉 shalt not have have alien Goddies in my syzt, thou schalte not make to ye graven yinge ne likeness of all yinge that in heaven been above. And in ery byneye, and that dwellen in waters under ery, thou schalte not honour 'em ne herye.  
By these places so translated even in the naughty time, it is evydeute that men were not then so impudent and false as they in our time have been, for they neither could nor durst as some in our time falsely have done, translate an Idol or a graven thing, in 〈◊〉 any Image, for you must understand, that between an Image (which is a name of reverence) and an Idol (which always with the good is abominable) there is a very notable and great difference: and the difference is this. The Drygynales, first forms and parents of Idols, to represent by, are very untrue and clearly false, for having the inscriptyon of gods (as for example of god jupiter of god Mars and of such like) they are in deed the pictures of devils, and not of Gods (god being but one) and (as the Prophet saith Psalm. cx) Ommes dii 〈◊〉 demonia. That is to say. All the gods of the gentiles are dyveles and yet with folly she erroneous people one taken for God jupiter, one for God Mars, and so forth, all being false. But the origynales first forms or patterns of the images, to represent the very thing signified by them, are faithful and true this of christ, that of Christ's Mother, an other of saint John baptist, and of every saint a peculiar Image, and so to be called, because in deed there is a christ to have an Image of, and likewise there is a mother of christ to have of her an Image, and so of the rest, which to be so, we can not deny, except we will falsely say, that there is no christ at all, nor no mother of christ nor yet no saint. And that the catholic church hath always even from the beginning, put great difference between an Idol and an Image, utterly abhorring and 〈◊〉 testing the one, and devoutly and godly receiving and allowing the other, it is most evident to them that will consider what the church did in this matter about eight hundred years ago: at which time there was great controversy in this matter where upon the chief and most learned men of all christendom did assemble 〈◊〉 of all parts of the world to the city of nice in the country of Bethinia, being in Asye the 〈◊〉, where they, after long deliberatyon 〈◊〉 searching, and most advised pursuing of the books 〈◊〉 by the ancient fathers, which were before those days, did conclude that the use of images in the catholic Church is in no wise repugnant, which the second commandment, it is to wit, Thou shalt not make to the any graven thing. etc. Yea and further to open and confirm this point, they also did then plainly declare that in the old testament were many images and likenesses or similitudes, not only without the tabernacle and the temple, but also within the same made, had, and used by Gods express command mente: at which assembly also was clearly proved that there is a great difference between the Images, which christian men do use in their churches, & the Idols unto which the gentiles and some times also the jews themselves did give God's honour and worship. And that the images used in the church were signs and memorials of christ and the holy saints. And that the reverence which is done before the images, is not done or mente to be done to the wood, stone, silver, gold, or any other such stuff or matter where of any Image is made, no 〈◊〉 yet to the workmanship or beautiful shape thereof as though there were any such worthiness or dignity therein, but we beholding the pictures or Images, might be brought thereby in remembrance of them, their lives, doings, and deaths, whose Images they are, or whom they represent, and there upon imitate, and diligently follow to our power, all the same: as when we earnestly and intentively do behold the Image of the Crucifix, we then have good occasion to remember, the incarnation, life, passion, and death of our Saviour christ. And when we behold the Image of the blessed virgin Mary mother of christ, we then are stirred up to think in our hearts how that blessed mother being of our mortal human nature, did in her womb conceive (by a means far passing the capacity of man or angel, to comprehend) our saviour christ being both god and man, and that therefore we do praise, magnify, and extol her above all creatures, visible and invisible: and that for like reason and cause, the Images of the prophets apostles 〈◊〉 & other 〈◊〉 and dearly beloved servants of God, are certain signs, by which as in a glass, we behold their godly conversation, life, affliction, and death that by the beholding of their Images we may stir up and renew in us that affection, and love which we have to the very saints, for their godliness and virtues sakes. And besides this in the said assembly or general counsel, this similitude following was than thought meet, to open and declare some what the matter and the manner of Images in the Churthes of christian men, with the use thereof. That 〈◊〉 as when we do receive letters from an emperor, a king or great prince, we do kiss the seal of the said letters not for the wax sake, but giving thereby our dew honour and reverence to the emperor king or prince whose letters we do receive. Even so when christian men are before an Image, (as for example before the image of the crucifix) there kneeling, or kissing the same having in their hearts, and minds godly intention and affection, they do not intend or mind thereby to adore or worship the very Image self, being of wood stone 〈◊〉 other matter (which in deed being 〈◊〉 mouldered a way, for the oldness of it, or other wise being consumed or defaced they do regard it nothing at all, nor have it in any estimation) but beholding the said Image of the Crucifix being as a seal, and a token or remembrance of the passion of christ, they are thereby admonished and 〈◊〉 in remembrance, to salute & adore him, who for alour sakes suffered death upon she cross, nailed and crucified, as the Image of this 〈◊〉 doth effectually represent, and therefore, that is to say; for christ and his passions sake, that sign of the cross may be, and is, set up & erected in churches, houses, market places, in hyghewayes and else 〈◊〉, yea and woven in garments or other clothes for such godly purposes and intentes that by the oft seeing and beholding of the same, we at all times and in all affairs may be mindful of our Saviour and redeemer jesus christ, and of his most bitter passion, which he for our sins dydsuffer.  
The same counsel also hath this other example; that like wise as when we do kiss the book of the Gospels, we have not such affection, and love, to the parchment, paper or letters made with ink, as for their sakes to kiss the book, but having only respect to those wholesome comfortable and holy sayings which are in the book contained, do for that respect and for their sakes, with all our hole hearts & minds kiss and embrace, the book most joyfully. Even so when we do worship the Images of saints, we do not worship those outward shapes or figures, but we do worship the gifts, graces, and virtues which god hath wrought in those saints whose Images they are: for we do praise the godliness of their lives and stir up ourselves thereby, to imitate and follow their foot steps, and there withal we do make prayer unto almighty god that he willbe merciful and bountiful unto us, through the intercession and merits of them. And in deed we do not speak to, nor pray unto the Cross of Christ, or the image of any saint in this wise.  
Dijnostricstis. Exod. 32. cap. That is to say. 〈◊〉 are our Gods. For we know full well and are most assured what they are, and that they are not nor yet can be Gods, being but only similitudes and images of Christ and hyssaynctes, which saints we do reverence and worship for God's sake, as when we worship any martyr, we glorify God and his gifts in the same Martyr, and when we honour the blessed virgin Mary, mother of christ, we honour, in her, christ, whose mother she is. And when we honour the apostles, we honour, in them, him that sent them. Besides all these foresaid things expressed in the foresaid ancient general counsel, and there, with unyforme consent agreed upon, and decreed, you shall find in the same Counsel, faithfully, and truly alleged a great number of testunonyes for this purpose, out of Athanasius, Eusebius, Pamphili, Basilius Magnus, Gregorius Nizenus, Gregorius Theologus, Isodorus Pelusiota, Cyrillus, Nilus, Asterius 〈◊〉, Theodorus Myrorum, A nastasius, Sophromus Euagrius, Theodorus lector, Germanus, patryarche of Constantinople, being all ancient fathers of the Greek Church. And out of the latin Church, there be testimonies, there cytcd and brought out, as of Ambrose, Jerome, and Gregory, of which foresay testimonies, we will, for your better contentation, and satisfaction, allege some, out of the very acts and records of the same Counsel. And first of Athanasius there is this saying noted and expressed. Qui in alicuius typum, 〈◊〉, aut effigiem, ignominiosus est, in illum cuius est typus, iniuriam factam 〈◊〉. That is to say. whoso ever is ignominious, or spiteful to the form, image, or picture of any, we think that injury done to him whose form Image, or picture it is. second of Basilyus magnus. there is in the said Counsel, this testimony or saying recited.  
Quemadmodum adeo Christianam & inculpabilem nostram fidem, veluti 〈◊〉 〈◊〉 〈◊〉, Sic confiteor, & in comaneo. Credo autem in 〈◊〉 deum omnipotentem, deum patrem, deum filium, spiritum 〈◊〉 〈◊〉 deum hec 〈◊〉 adoro, & glorisico. Confiteor 〈◊〉 filii 〈◊〉 〈◊〉: Deinde sanctam Mariam, 〈◊〉 secundum 〈◊〉 〈◊〉 〈◊〉 hanc deiparam 〈◊〉, suspicio ctiam sanctos apostolos, prophetas, & 〈◊〉 tires, qui pro me apud deum supplicant, quo per illorum mediationem, pro pitius sit deus noster benignissimus, & remissione peccatorum mihi gratis largiatur, quam ob causam & historias imaginum illcrum honoro, & palam adoro, hoc enim nobis, a sanctis apostolis traditum, non est prohibendum sed in omnibus ecclesijs nostris eorum historias erigimus. That is to say. Even as we have received of GOD, our Christian and inculpable faith, as it were by right of inheritance, so do I confess it, and abide in the same. I verily do believe in one God almighty, God the father, GOD the son, and GOD the holy ghost, these three being one God I adore and glorify. I confess also, the hole dispensation of christ, in carnate and next the holy virgin mary, of whom Christ took flesh, and was borne, I calling her mother of God. I reverence also the holy Apostles, prophets, and martyrs, which do make intercession to God for me, that through their mediation, our most benign god may be merciful, & freely grant unto me remission of sins. For which cause I do honour, and openly adore also their Images, for this thing being of the holy apostles delivered unto us is not to be let or bidden, but in all our churches we erect or set up their Images.  
Besides all these, there was in the said 〈◊〉 general counsel alleged the authority of Germanus patriarch of Constantinople who said thus. Non offendat quenquam quod ante sanctorum imagines, lumina & 〈◊〉 〈◊〉 accenduntur, Simbolice enim ista fieri, non lignis aut 〈◊〉 bus, sed in honorem illorum opinandum est, quorum cum Christo requies: quorum honor adipsum recurrit, hoc ipsum testante sapiente Basilio, quod ergo conseruos bonos honour, erga ipsum dominum, common 〈◊〉 signum exhibet. Sensibilia enim lumina 〈◊〉 sunt, immateriales illius 〈◊〉 a deo datiluminis, Aromatum autem incensio, sincerum & totum sancti spiritus afflatum in replitionem significat. That is to say.  
Let it offend no man that before the images of Saints, Candles and 〈◊〉 savouting incense are brent. For we must think that these things are done mystically, not unto the very wode or stones, but in and for the honour of them whose rest is with Christ, the honour of which saints repaireth or cometh again unto Christ, the sage basil testifiing the same, and saying, that the honour done to our fellow servants being good doth give or exhibit a common 〈◊〉 or sign of benevolence to our Lord, or master himself. For the sensible lights or candles, are a sign of that pure and immaterial light given of God. And the burning of frankincense, doth signify the pure and the full or hold inspiration, and 〈◊〉 of the holy ghost.  
There was also in the said assemble or counsel, an other testimony or saying of the said patriarch Germanus, and that is this. Deunsepe 〈◊〉 designasse mi racula hominibus qui admonitione imaginum argente ergadeum & sanctos eius affectu commoti fuerint. That is to say. God oftentimes 〈◊〉 have wrought or showed wonderful miracles to men, who, by the contemplation of Images, have, with an ardent affection, or love to God and his saints, been moved. and stirred. And the said patriarch Germanus amongst very many miracles there by him recited both say. that in the ecclesiastical history of Eusebyus it is written how that in the 〈◊〉 Panneada (called in the Gospel Caesarea Philyppi) before the door of that woman which had the bloody 〈◊〉. & was cured thereof by touching the hem of our saviours garmet (as Mark in his. v. chap. witnesseth) there was an image of brass erected, which was made according to the form and shape of christ, wearing a long garment, and that before the same image was set direct ye the image of the said woman kneeling devoutly and humbly holding up her hands to the said image of christ, and that at the feet of Christ's image a certain unknown herb & of a strange form did grow, and that ever as it came in growing to touch the hem of the said long garment of christ, then had it the power and virtue to cure and remedy all manner of diseases. Further the fathers at the said seventh counsel assembled, do in the acts and records of the said counsel testify and record that this matter of images was entreated of and debated in the sixth general counsel, kept, and holden at Constantinople, declaring how that in the said sixth general counsel, it was defined and determined that it was a christian usage to have the Image of the crucifix, to the intent that hereby we should be brought in remembrance of christ, which took away the sins of the world, And at length the said seventh general counsel, concluding doth say, that the honour and reverence given to Images is not that kind of honour which is call led Latria. That is to say. Gods honour. which only is due to God, and must of us creatures be given to none other, but only to our creature, but it is another kind of honour done in remembrance of their virtues, godliness, and conversation, and for other godly respects before expressed. And this determination as concerning Images, with all other things then and there agreed upon, was of all and every of the patriarchs, and catholic bishops then and there being, aswell of the Greek, as of the Latin Church (being in all above three C. bishops, besides other degrees of the clergy) with an uniform consent well allowed gladelye received, and earnestly and obediently observed. 〈◊〉 these premisses duly considered and weighed, all men ought to conform themselves, to the use of the catholic Church herein, and to follow the rule and counsel of saint Paul in his third chapter of his epistle to the colossenses, where he sayeth thus. Omne 〈◊〉 facit is in verbo aut in opere: 〈◊〉 in nomine domini 〈◊〉 stri 〈◊〉 Christi, gratias agentes deo & patriper ipsum. That is to say: Every thing whatsoever ye do in word or in deed, do ye all things in the name of our Lord jesus christ, giving thanks to GOD and the rather by or through christ. Which rule who that followeth in the use of these Images (as the hole catholic Church, heretofore hath, and no we doth) can not justly, nor ought not to be reprehended or misliked, nor reckoned to have done a miss, or to break this second commandment. For by the very words therein contained, we be not forbidden to make or to have similitudes or Images, but only we be forbidden to make 〈◊〉 to have them to the intent to give God's honour unto them, or to take them as Gods, as it appeareth in the. xxvi. chapter of Leviticus.  
And therefore although Images of christ and his saints be the works of men's hands: yet they be not so prohibited, but that they may be had and set up both in churches, and in other places to the intent, that we, in beholding and looking upon them as in certain books and signs, may call to remembrance, the manifold examples of virtues which were in the saints, whom they do represent: And so we may the rather be provoked, kindled, & stirred, to yield thanks to our lord & to praise him & his said 〈◊〉 and to remember and lament our sins and offences, and to pray God, that we may have grace to follow their goodness and holy living. 〈◊〉 for an example, the image of our saviour hangeth on the Cross of the road, or in painted clothes, walls or windows, as an open book, to the intent that besides the examples of virtues, which we may learn at christ, we may be also many ways provoked to remember his painful and cruel passion, and also to consider ourselves, when we behold the same image, and to 〈◊〉 and abhor our fin, which was the cause of his cruel death.  
And furthermore considering what high benefits we receive by his redemption, we may be provoked in all our distresses and troubles, to run for comfort unto him. All these lessons with many more, be brought to our remembrance by the book of the 〈◊〉, if we being first well instructed and taught what is represented and mente thereby, do diligently behold and look upon it. And as our saviour christ is represented by this image of the road, even so the holy saints, which followed him be represented unto us by their images, and therefore the said images may well be set up in churches, to be as books for unlearned people, to put them in remembrance of those saints, of whom they may learn examples of faith, humility, charity, patience, temperance and of all other their vertuus and gifts of GOD, which were in them. For which causes, images may be set in the church, and ought not to be despised, but to be used reverently, although we be forbidden to give goods hovoure unto them. These lessons should be taught by every curate to their parysheners. And where as we use to sense the said Images, and to kneel before them, and to creep to the cross. with such other things: 〈◊〉 must know and understand that such things be not, nor aught to be done to the image itself, but to God & in his honour, although it be done afore the image whether it be of christ, of the Cross or of our Lady or of any other saint. Again this commandment did offend generally before the coming of christ, all gentiles, and people that were not of the nation of Israel, For they did give god's honour unto Idols, and worshipped false gods some one some another, of the which fort there was a great number. For besides their common goods, every country every city or town, every house and family, had their prayer and peculiar goods, where of is much mention made in authors, both christian and heathen. And these gentiles though they had knowledge of a very god, yet (as saint Paul saith Rom. 〈◊〉) they had 〈◊〉 and vain fantasies, which led them from the truth, & caused them where they counted themselves wise, to become fools. And against this commandment offended the jews also many and sundry times, yea almost 〈◊〉. For notwithstanding, that they professed the knowledge, and worshipping of the very true god, yet they fell to the adoration of Idols, and false gods, as the holy Scripture maketh, mention in many places. And here we make an 〈◊〉 touching. this second commandment.   

¶ 〈◊〉 or declaration of the third Commandment, which is.  Thou shalt not take the name of thy Lord God in vain. 
FOr the better and more 〈◊〉 under standing of this commandment, you shall briefly call to your remem branch, that as in the first commandment there was a prohybytion to have strange Gods, and therein implied that we must have one God only. And as in the second commandment there is a prohibition to make to the any 〈◊〉 thing. etc. to adore or honour it with gods honour, and therein implied that we must adore and honour God only, with his due and peculiar honour. So likewise in this commandment being also a negative, there is a prohibition to take the name of thy Lord GOD in vain, and therein is employed this affirmative that we must take and use the name of God rightly, and revetently. And hereby appeareth how one of these commandments doth depend upon another, in very good order. As first to have one God only, the second to give unto him his due honour, and the third to use his name with reverence.  
And here you shall learn that albeit the 〈◊〉 of God, being of itself fully perfect and most holy cannot, in itself, either receive increase of honour, and sanctification, or decrease and diminutyon of the same, yet concerning the use, and abuse of it, amongst men, it may be taken and counted on the one side for sanctified and honoured as being well used.  
And on the other side for polluted and dishonoured as abused, and not well handled. And here shall you note, that the p ythe and 〈◊〉 effect of this commandment doth consist in this, that we must rightly use the name of GOD, and in no wise abuse it, and rightly we 〈◊〉 and do use it, and 〈◊〉, it by nine special sorts and means, amongst other.  
first by confessing openly the name of God, and of our saviour jesus christ, opening and expressing, by our mouth, the saith of christ before all men of what sort, state, or condityou they be, when the case so requireth, and not to cease 〈◊〉 〈◊〉 of the same, for any pleasure or pain that may grow and be given to us, or inflicted by them. Of which sort and manner, our saviour Chrysts in the 〈◊〉 chapter of S, matthew, doth speak saying. 〈◊〉 〈◊〉 〈◊〉 me coram hominibus, 〈◊〉 & ego eum coram, patre 〈◊〉 qui in 〈◊〉 est saying also in thee, 〈◊〉, of Luke. Qui me 〈◊〉 & meos sermons, hunc filius hominicis erubescet, cum venerit in maiestate 〈◊〉 & patris, & sanctorum angelorum, And Saint Paul also in the, x. chapter to the Romans 〈◊〉. cord 〈◊〉 ad justitiam, ore dutem consessiofit ad salutem: The English of these three sentences is this: Every 〈◊〉 that will confess or acknowledge me before men, I also will confess, and acknowledge him before my father which is in heaven, And who is ashamed of me, or will not acknowledge me, and my sayings, him also the son of man, when he shall come in his majesty, and in the majesty or presence of his father, and of the holy angels, shallbe ashamed of, and not acknowledge. By heart or mind one doth in deed believe to justice, but by the mouth confession is made to health or salvation.  
According where unto the prophets david sayeth. Confitemini domino & invocate nomen eius, 〈◊〉 〈◊〉 gentes 〈◊〉 〈◊〉. psal. ciiii. That is to say. Do you make or give conseffion or praise to our Lord, and call upon his name, do you show or declare amongs the gentiles or people his works.  
The second sort and manner of right using, and 〈◊〉 the name of God, is not only with out 〈◊〉 but also with our mouth to praise God, and glorify him at all times, both in prosperity and in 〈◊〉 saying with the Prophet david in his. xxxiii, psalm. Benedicam dominum in omni tempore semper laus 〈◊〉 inore meo. That is to say. I will bless our lord, at all times his praise shallbe always in my mouth. And again the same prophet in the, C. two. Psalm doth say. Benedic anima me a domino, & noli 〈◊〉 〈◊〉 〈◊〉 etc. That is to say. O (my soul) do thou bless our Lord, and do thou not forget all his gifts or rewards etc.  
Not disagreeing with the saying of 〈◊〉 his second chapter. Sibona 〈◊〉 de manu domini mala autem quare non suscipiamus. That is to say. If we have received good things at the hand of our Lord, why should we not also take adversities or affliction? And of this second sort or kind, saint Paul in the. x. chapter of his first epistle to the Corinthians, doth write thus Omnia in gloriam dei facite, That is to say. Do you all things unto the glory or praise of God.  
The third sort and manner of right using and taking the name of God, is when his holy words, are truly set fourth both privately and openly. privately I say, when the father teacheth his children the master his servants, the schoolmaster his sco lers, and every one having governance, doth instruct them of whom he hath governance, aswell how to beieve the articles of their creed, & to know and keep the commandments of God, (flying from all sins) as how also to pray for grace, and to lead a godly and a christian life. And openly I say, when the true ministers of God's word do preach and declare it sincerely, and 〈◊〉, to the edifying of the people, in faith, hope, and charity, so that the glory of God, and the verity of his word may be lively and fruitfully set forth to the people After which sort christ did saying, (joannis. 17) I have clarified or glorified thee (O father) upon the earth, And shortly after again, saying in the said chapter. I have made open, or decla red thy name unto men, etc. And after the like sort Saint Paul did sanctify the name of christ, (christ so testifying and bearing witness of him) Actuum. ix. where he sayeth. Vas electionis est mihi ut portet nomen meum coram gentibus, & regibus, & filijs Israel. That is to say.  
He (meaning and speaking of Paul) is unto me a vessel of election, or choice to carry or bear my name before the gentiles, and kings, & children of Israel.  
The fourth sort or manner of right using and taking of the name of God, is by adoration, and worshipping, or honouring it, not only by inward, and mental but also by outward and external ado ration. And of this sort and manner, S. Paul in the second chapter of his Epistle to the Phylypyans, doth mean saying. Dedit illi nomen quod est supra omne nomen, 〈◊〉 in nomine 〈◊〉 omne genu flectatur, 〈◊〉, terrestrium, et infernorum That is to say. God hath given to him (mea ning Christ) a name, which is above all names, that in the name of him, every knee may be bowed, of the celestial, of the terrestrial, and of the infernal.  
The. v. sort or manner of the right using, and taking of the name of God, is by invocation. And of 〈◊〉 kind or sort, you have many times mention made in Scripture, both in the old Testament and also in the new, amongst other. two. Regum. xxii. ye have Laudabilem invocabo dominum, & ab inim icis 〈◊〉 saluus ero and there also ye have. In tribulatione mea 〈◊〉 dominum, & add 〈◊〉 〈◊〉 clamabo, & exaudiet de templo sancto suo vocem meam. That is to say. I will call upon our prayseable, or laudable Lord, and I shall be safe from mine enemies. I will invocate, or call upon our Lord in my tribulation, and I will cry to my God, and he will hear my voice from his holy temple. Like wise is it written Psal. 4 7. Et invoca me in dietribulationis, eruam te, & honorificabis me. That is to say: And do thou call upon me in the day of tribulation I will deliver thee, & thou shalt honour me. And concerning the new testament, ye have. Joh. vi. Amen amen dico vobis si quid petieritis patrem in nomine 〈◊〉, dabis vobis. usque 〈◊〉 non petistis quicque, petite & accipietis.  
That is to say. verily verily I say unto you, if ye will ask my father any thing in my name, he will give it you, hitherto ye have not asked any thing, ask, and ye shall receive.  
Likewise ye have John. xiii. Si quid petieritis me in nomine meo, dabo vobis. That is to say. If ye ask me any thing in my name, I will give it you: And here for the true understanding of this word invocation, I would ye did mark that this latin word, Inuocare, if it be taken properly, and in his straight signification, than it is as much to say, as to call upon one, as the chief and principal author of health, salvation (& comfort and by whom, ye of his own virtue, & power, one doth receive comfort succour & help. And the word invocation, coming thereof, & being so taken & considered there aught no invocation after the sort, to be made unto saving to god alone: For he it is (as saint James in his epistle & first chapter doth testify) from wheme. Omne datum optimum, & omne donum persectum. doth come. And this is proved by the. nineteen. and the. xxii. of 〈◊〉 Apocalypse, and by the tenth and xiiii. chapter of the acts. In deed god may and ought after this sort, and in this consideration be invocated and called upon as the author of all our health, salvation, and comfort as our only refuge, and strength, as our only helper, and socourer in tribulations, and adversities, who alone, by his own virtue and power, and none so beside him, can save, and protect us, who can kill, and yet cause to live, who canue smite, and yet can heal, of whom the holy man Job writeth thus in his first chapter. Dominus dedit, dominus abstulit, sicut domino placuit, ita factum est, sit nomen domini benedictnm. That is to say: GOD hath given, and God hath taken away, as it hath pleased GOD, so is it done, the name of our Lord let it be blessed. But if this word invocare, be taken largely and out of his proper sygnyfycatyon, then doth it signify to make intercession or prayer to one, and humbly to call for help unto him, as in any wise he can, by any manner of means, by himself, or otherwise help: and after this sort and consideration, we without any offence, may make invocation to other then to GOD, as both to his saints in Heaven, and also to his reasonable creatures, being here memberes of his 〈◊〉 church, in earth, as The 〈◊〉, upon the xv. chapter of saint Matthew doth plainly declare, and saint augustine in his book De cura 〈◊〉 es gerenda besides many other. The sixth sort or kind of right using and taking the name of God, is by the virtue and power thereof, to exorcize & cast out devils and wicked spirits, and also to show and set forth by the said power, and virtue, miracles & wonders. And of this kind or sort there is mention made Marci. 16. where it is said. In nomine meo demonia eijcient, linguis loquentur novis, serpents tollent, & 〈◊〉 quid biberint non eis nocebit, super aegros manis imponent et bene 〈◊〉. That is to say. They (meaning his disciples) shall in my name cast forth devils, they shall speak with new tongues, they shall put or take away ser pentes, and if they have drunken any deadly, or dangerous thing, it shall not hurt them they shall lay their hands upon the sick, and they shall be well.  
The seventh sort or kind of the right using and ta king of the name of God, is by the virtue and power thereof, to sanctify or bless creatures. And of this saint Paul in the fourth chapter of his first epistle to Tymothye, doth writ saying, Omnes creatura dei 〈◊〉 per 〈◊〉 bum et 〈◊〉. That is to say. Every creature of god is 〈◊〉, or blessed by the word of God, and by prayer. The eight sort or kind of the said 〈◊〉 and taking, is by dew 〈◊〉 of thanks. And of this kind or sort saint Paul in the third chapter of his epistle to the 〈◊〉 writeth thus. Omne quodcunque facitis in 〈◊〉 〈◊〉 in opere, omnia in nomine domini nostri jesu Christi facite gratias agentes deo, et patri per ipsum. That is to say: All thing whatsoever ye do in word or in deed, all things do you in the name of our Lord jesus Christ giving thanks to God, and to the father by him.  
The ninth or last sort of the right using and taking of the name of God, is when we being constrained (and especially when we be put thereto by a magistrate, or office, having 〈◊〉 in authority) do swear by the name of God (making him by our so doing, witness of the thing 〈◊〉 we do swear) the necessity or weyghtynesse of the cause, requiring the same. And this our oath, besides judgement, must have ever concurring and annexed with it (as god himself by his prophet jeremy doth testify & command) verity and justice. For in thee, iiii. chap of jeremy it in written thus, Et iurabis, Vivit dominus, in veritate, in judicio & justitia, That is to say: And thou shalt swear, our Lord liveth, in truth, in judgement, and in justice. Whereby appeareth, that the first consideration of our oath must be the Truth, which ought to be the chief cause, and 〈◊〉 foundation of our oath, that by such our oath taken, untruth (which is the work of the devil) may be destroyed, & the truth be brought to light, and opened. The second consideration in an oath is tl, at it be given in judgement, and when I do say in judgement, I do not only mean how that it is sometimes, and many times given before a judge, but also I do mean that when and wheresoever an oath is given, the said oath must be given with a great discretion and deliberation, that is to say, when we come to take our oath, we must first consider the trouths of the matter, and then consider whether the weightiness or necessity of the matter do require an oath, with the due circumstance of the time, and of the place, and withal, when we do give an oath, to consider whether we be able, lawfully to perform it or no, not omitting to consider, whether any uncharitable or partial affection, provoke and induce us thereunto. The third consideration to be had in an oath, is that we swear not but for justice sake. equity, honesty, and rightwiseness.  
And he that duly useth these three considerations, when 〈◊〉 he for the infirmity that is in an other man, is forced to use gods name in testimony of his saying, or for charytyes sake, is required, or by lawful authority of Magistrates is compelled or put to swear any oath, either by the name of GOD or by his holy evangelies, etc. He shall not do evil or sin in taking, or giving the said oath, either in matters of religion, or else in other wordly affairs. Forasmuch as by such a needful oath, Truth, Peax, Concord, and justice, are maintained, and doubtfulness, or 〈◊〉 is taken away, and destroyed, upon which condityons, the manner 〈◊〉 swearing, hath been allowed to christian men, & borne withal. And therefore though in daily or familiar communication, and speech our Saviour Christ would not have oaths frequented, whereupon saint james also in ye.. v chapter of his epistle sayeth. Nolite jurare omnino That is to say. Swear not at all Yet in serious matter, and in things of importance an oath is by Scripture, allowed, to prove and make manifest, things, that need the testimony. According whereunto Saint Paul in the sixth chapter of his epistle to the hebrews, doth say. Homines enim per maiorem sui iurant, et omnis 〈◊〉 coranfinis, ad confirmationem est juramentum, That is to say. In deed men do swear by their better, and the end of all their contro versye, to confirmation is an oath. And the same Apostle himself (Galathi. i) doth swear saying Quae autem scribo vobis, ecce coram deo, quia non mentior. That is to say. The things which I do writ unto you behold before God that I lie not. Again the same Apostle (two. Cor. i) like wise swearing doth say. Ego autem testem deum invoco in animam mcam, etc. I indeed do call God unto witness upon my soul. etc. And again (two. Corin. two. he sayeth. Deus & 〈◊〉 ter domini noster jesu Christi (que est bene dictus in secula) scit quia non mentior, That is to say. God the father of our Lord jesus christ (who is blessed for ever) doth know that I lie not. And again he sayeth. Ro. i) Testis est mihi deus cui seruio in spiritu meo. God is a witness unto me, whom I do serve in my spirit.  
Thus somewhat by the way we have opened after what sort and for what considerations an oath may be taken by god's name. And by the premisses you may understand and perceive generally how the name of God may rightly be used and 〈◊〉 ken. And albeit you may thereby have also a great furtherance to know when the name of GOD is abused or not rightly taken, according to the rule of contratyes of which heretofore, hath been spoken and showed unto you, yet nevertheless for the more evident, and plain understanding hereof, ye shall know, that diverse ways one doth abuse and unryghtly take the name of God; and so doth transgress this commandment. And first, all such do it, who either with fair words, and flattering enticements or for pain, torment, or other means, being overcome do deny the true God or christ our Lord, or his true, holy, and catholic faith, unto whom Christ in the tenth of matthew, giveth threatening after this manner. Qui me 〈◊〉 coram hominibus, negabo et ego 〈◊〉 〈◊〉 patre meo. That is to say.  
Who shall deny me before men, I will deny also him before my father. And it shall not be taken for a good excuse, if they say, that in heart they did not so deny, though by mouth or outward act they did it so in deed, for written it is (as before is said) Cord creditur ad justitiam, ore dutem confessiofit ad salutem, 〈◊〉 10 And that ungodly by saying. jurata lingua est, animns iniuratus. That is to say: My tongue is sworn but my heart or mind is unsworn, is cast out of doors and dyssalowed, abhorred, and rejected, of all true and catholic people. So that herein Solomon most grievously offended, who for the sake, and love of his wife did boiled a temple to the Idol Moab, and also to Moloche the Idol of the 〈◊〉 of Aminon. And secondly against this commandment do offend alsuch, as do bear, and will have the name of christian men, and yet in their manners, life and conversation, do all things contrary to a christian man's profession. For which cause, as saint Paul (Ro. 2) doth say, the name of God is blasphemed amongst the 〈◊〉 for the christian men, do say that they do know God, and yet in their doings they do deny him (Tit. 1) 〈◊〉 they transgress this commandment, who 〈◊〉 seek one lie their own honour, and glory, in their doings, and give not god the praise, and honour, but ascribe only to themselves the goodness, glory, and wisdom. Of whom the Psalmistc in the. 48. Psalm sayeth. 〈◊〉 nominasua in 〈◊〉 suis, That is to say.  
They have called or pute their own names 〈◊〉 their lands. Fourthly althey do break this commandment, that do not thankfully acknow ledge the goodness, bountifulness, and mercy of God, or call not upon his name, as they ought to do, both in prosperity and adversity. fifthly 〈◊〉 such as throu ghe their unpacience do curse and 〈◊〉 themselves or almighty God which thing specially amongst hasarders, and dyceplaers is frequented and used, All such the scripture in the. 24. of Leviticus, adjudgeth to death. sixthly, all they that do use to betake themselves to the divii (as commonly diverse do) in their talk, or do wish unto themself, a 〈◊〉 at their heart, and that they never may come in heaven, or other such like terrible things, if it be not so or so as they say, they do greatly abuse and mistake the name of God. seventhly all they which do disho nest or dyshonor the name of God, either their own selves doing it, or else not again saying and rebu king other the doers. The comen flatterers also which frame their tongue to talk as liketh their lords and Masters, though it be in very balsphemy and horrible vice. Preachers also, such as only be men pleaseres, and do omit to tell the people their faults, such also as being not lawfully called and sent do thrust themselves in, to preach the word of God, yea and they which wrest and mangle the scripture with untrue and uncatholic expositions. They also that do deride the holy mysteries and sacraments of christ. And briefly all they that either do think or teach otherwise then the catholic church (being decyved by succession from the Apostles unto our time) hath thought and taught, or else under the pretence of preaching God's word, do in their sermons and collations sow dissension, tumults. and rebellion, especially against their governors, do grievously abuse the name of God, and therefore worthy of great punishment. The like pu nishmeut or rather greater the perjured persons are worthy to have, and they also (most offending and worthy much punishment) who in their common take, by an ungodly usage, and lewd custom, do at every other word swear, either by god or his death or other such like greatly blaspheming the name of god And who so list to have this matter of swearing fulli & learnedly examined, discussed, and declared, Let him repair to the chapter, Et si Christus de jure iurando, & there at length he shall find how the saying of christ, Matthew v and the saying of Saint james cap. v. with other places, that seem to forbid swearing, may stand with other places of scripture, that do suffer and allow the giving of oaths.  
They (finally do offend) and that very grievous lie against this commandment, who do break their vows made to almighty God. For it is written in the xxiii. chapter of Deuternomye after this manner. When thou haste made a vow unto thy lord God, thou shalt not slack or make delay to perform or pay it. And in the fift of Ecclesiasticus, it is written thus. Multo melius est non vovere, quam post autem promissa non reddere. That is to say.  
It is great deal better not to make a vow then after the vow made, not to accomplish or do the things promised. And because amongst other things which christian men do vow to God, one is chastity, you shall know, concerning the same, that from the very beginning of Christ's church, such kind of vow was taken, judged, and esteemed for lawful, honest, and godly, and that not only by the determination of man but chiefly also by the determination of our saviour christ himself, as appeareth in the xix chapter of saint matthew. And therefore they which of late contrary to their vows did take women unto them, under the name, and colour of matrimony, have grievously, 〈◊〉 〈◊〉, offended almighty God as appeareth. i. Tymoth. v. where it is written. Adolos centiores autem viduas devitd, cum 〈◊〉 〈◊〉 〈◊〉 in Christo nubere 〈◊〉, 〈◊〉 damnationem, 〈◊〉 primam fidem 〈◊〉 secerunt.  
That is o say: The younger widows do thou refuse, for when they have played the harlots, against Chyste, they will then marry, having damnation, because they have frustrated or broken their first faith or promise. And here to conclude upon this commandment ye shall note that the hebrews, or jews, to express, and signify, the ineffable, and wonderful majesty of GOD, and his most high, and everlasting domination, and power, do use, & give diverse names thereunto, with which being translated into english, we do use to name, and call God sometimes saying, the God of virtues, sometimes the Lord of hosts, sometimes almighty, sometimes the maker of heaven and earth, sometimes the king of glory, sometimes the king of kings, sometimes the Lord of Lords etc. Of whose majesty both heaven and earth also are fully replenished.   

¶ Therposicition or declaration of the fourth Commandment which is.  Remember that thou keep holy the sabot day 
FOr the better and more manifest understanding of this commandment, ye shall know that this word Sabbotte, used in the english tongue, being referred to the interpretation or understanding and con mon usage of the hebrews, or jews, doth signify rest upon the seventh day, which we call Satur day, and 〈◊〉: Is to take rest upon the said seventh day, in which seventh day both they their children, there servants, and beasts, did take rest, and 〈◊〉, from all bodily sernyle labour, that they were wont to do. This rest & quietness, with the said hebrews, or jews, was but the rest of the body, insomuch that if an Hebreve or jew did never so much occupy, or exercise his mind in caring, or thinking upon worldly business, yet if he did not there with exercise and occupy his body with all, he was accounted to keep the letter of this commandment. But with us christian men, there is required a greater perfection in this behalf, for we must besides the due obsering of the sabbote in abstaining ourselves from bodily labour, have also our minds quiet and free from all such cares and give our said minds entirely and holy unto god, & the contemplation of godly things, not only prynatelye with ourselves, but also publykelye, 〈◊〉 duly to the church, and being godly assembled with other, there to hear the divine service, approved, used, and observed in the catholic church and withal to give good ear to the word of GOD being there preached, and to give thanks unto god for his great benefits, which to receive we are most unworthy, considering our naughty living and the abusing of his said benefits. And as in the churches we must in the time of divine service on the sabbothe day thus occupy ourselves devoutly, So in all other places, during the time of the said sabbothe day, we abstaining from bodily labour, and other our 〈◊〉 elye business, by law not allowed, must occupy ourselves in thought, word & in deed as may be to the glory of God, with the spiritual edifying both of ourselves, and also of our neighbours. And amongst other things upon the said sabbotte day we must visit the sick persons, and show and do the works of mercy to them & other, both bodily, and ghostly, every one instructing and teaching his children, servants, and family in ver tue, and goods. And albeit this commauddement when it was first given to the jews, did first bind them, and their successors, to keep holy the Saturday, being then taken and accepted for their sabot day, yet to us christian men the sunday is our Sabbote day, called in latten Dominica dies, and so termed and named by saint John, in the first chapter of his Apocalypse, or revelation, where he sayeth. 〈◊〉 in 〈◊〉, que appellatur 〈◊〉, 〈◊〉 verbum dei & 〈◊〉 〈◊〉 jesus, fui in spiritu in dominica die, etc., That is to say.  
I was in an Island, which is called path mos, for the word of God, and the testimony of jesus Christ, I was in spirit on the son day, or the day of our Lord,  
Of this sunday, or day of our Lord, Saint Augustyne in his. 251. Sermon, maketh a very notable and godly process, as well concerning the right use of it, as also of the altering of the sabbotte day, as it was used amongst the jews, upon the Saturday to the use and keeping of it upon the Sonnedaye, as emogest the christian people it is observed and kept, And he the said Saint augustine, speaking in his said sermon unto the people sayeth thus.  
Sciendum est fratris charissmi, etc. Which his sermon there (to avoid superfluity, and tediousness here, in first rehearsing the latin, and then afterwards putting there unto the english) we will only english, & faithfully translate here unto you, and most worthy it is to be hard and learned. And it is this.  
Most dearly beloved brethren, it is to be known that therefore, of our holy fathers, it is ordained and commanded to christian men, that in the solempnyties of saints, and most especially on the Sundays, the said christian men should take rest and cease from earthly business, that they might be the more readier, and prompter, to the divine service, as not having any impediment, or incommodytye which might stay, or withdraw them from it, and might leave or forsake, at that time, earthly care or thought, to the intent that more easily they might take 〈◊〉 unto or consider, the will of God, of which thing our lord himself by his prophet. Psalmo. 45 doth say. Be you still or quiet, and do you consider or see that I am GOD. But they who being entangled with diverse cares, and businesses, do despise this sentence, or saying of God, and will not give, or apply themselves, to divine contemplation, I fear me, that in the judgement to come when they shall knock at the gate of our lord and require to be opened, our Lord will answer, and say, verily I say unto you, I know you not depart from me all you that do work iniquity.  
And such as now do neglect to seek God, are then of him to be refused. Therefore my brethren, let it not be painful, or grievous unto you, upon the Sundays, and upon the festival days of the Saints, to give your study unto the divine service. The apostles in deed, and the apostolical men, did therefore decree, or determine, the sunday to be kept, with devout solemnity, for that our redeemer did upon that day, rise from the dead. And that day therefore, is called in latin. Dominicus. That is to say. The day of our Lord. That in it we abstaining from earthily works, and the enticementes or flattering pleasures of the world, may bend ourselves to divine services only, giving I say to this day honour, and 〈◊〉, for the hope of our resurrection, which we have in, or by it. For like as he (our Lord jesus christ and saviour) did rise from the dead, so also we do trust ourselves to rise at the last day. And moreover it appeareth even in the holy Scriptures, this day to be 〈◊〉, or high, for it is the first day of the world In it the elements of the world were made, in it, angels were created, In it also christ did rise from the dead. 〈◊〉 it, the holy Ghost did from the heavens descend upon the apostles, and Manna, also in the wilderness was from heaven first given in it: And by these figures and such like tokens this day of our Lord (called sunday) is notable. And therefore the holy doctoures of the Church have decreed, or determined, to translate, or bring all the glory of the judaical Sabbote (kept on the saturedaye) into the said sunday, that we might celebrate in the verity, or truth, that which they did keep in figure, for then shallbe our true rest, when the resurrection shall be done, and perfect reward, in body and soul together: therefore (brethren) let us observe, or keep the sunday or day of our Lord, and let us sanctify it, as it was commanded unto them of the old time concerning the sabot, the law maker saying (Exodi. 20) From evening to evening you shall celebrate your Sabbottes. Let us mark, or see, that our rest by not vain, or frutlesse, but that we, being fequestred, or separated from all rural works, and from all business, do from the evening of the saturday, until the evening of the sunday, give ourselves to divine service only, and after such sort we do duly or well satisfy the Sabbote of our Lord. Our lord saying. Ye shall do no work in it. Therefore let every one to whom it is possible, come to the evensong, and noctunall service, and let him there in the assembly of the church, pray to God, for his sins, and he that can not this do, let him at the least, pray in his house, and let him not neglect, to perform his vow, and to yield the dew or task of his service unto God. And in the day let none separate, or absent, himself, from the holy celebration of Masses, nor let any remain idle at home, when other do go to the churches, nor occupy 〈◊〉 in huntynge, and be bounden or thrall to a 〈◊〉 she office, wandering or going about the field & woods, lifting up, or exalting with his mouth, crying or shooting, and 〈◊〉 loud laughing, and not uttering, from 〈◊〉 bottom of his heart unto God sighing, and words of prayer. Moreover yet some (which is more detestable) coming to the church do not occupy or give themselves to continual prayer nor with silence do tarry out the holy celebration of Masses, but while divine lessons are red within the church, they than without do apply, or set their minds, to plead causes, or with sundry false accusatyons, or sclaunderes to pick quareles, or forsooth at the dice, or unprofitable games, or sports to swear lustlye.  
And some times also (which yet is worse) with overmuch wrath are set on fire, & most bitterly do chide, or brawl, insomuch that they assault, or lay at one an other with weapons, or clubs: And often times do commit murder. And this thing is most of all, committed or done of those, who being replenished with envy, and hatred, (the 〈◊〉 being there guide) do go to the assembly of the church not for to help themselves but to hurt, or endamage other. Such in deed, if they by murder there do perish, or be taken away by sudden death, whither do they go else, but with him, whose steps they have followed, into everlasting torments. Do ye not these things my brother, do not deceive yourselves, do not in your assembly or coming together, give place unto the devil, but rather prepare yourselves to be a ledginge, or dwelling place, to christ, do not you therefore give yourselves without the church to 〈◊〉, but within it give yourselves to psalmody. & prayers. Do not babble, or talk together in the church, but be ye still, or quiet, for there are very many and specially many women, which do so chat, in the church, and do so babble, that neither they themselves, do hear the divine lessons, or service, nor yet suffer other to hear. Ought such coming together, with such an order be in the house of God. Or is it so decente to stand, or be present in the sight of God, and holy angels. Besides this also (which is greatly to be lamented) I will with you complain that there are some, and specially the great, or mighty men, of this world. Who when they come to the church, they are not devout, or given to celebrate the praises of God, but constrain the priest to make short the mass, and to sing according to their lust or pleasure, neither can he follow the ecclesiastical manner or trade, for their glotteny, and covetousness that one moment of the day might unto the service of God, and all the rest of the day, with the night, be appointed, to their pleasures. Do not these things my most dearly beloved brethren do not consent to the doers of the same, for not ovelye they that do these things, but they also which consent to the doers shall perish. Wherefore above all other things, Do you not upon the festival days plead nor here causes, but at an other time, and that with justice, nor do you not with receiving gifts subvert just judgements, for according unto the saying of our lord with what judgement ye shall judge other, shallbe judged of you. Let none of you drink himself drounken, for the drunkard is most like to the mad man: do you not by drinking among men put your names out of heaven. There are verily many (which is worse) who not only do drink themselves drunk, but also constrain and adjure other to drink more than is expedient: and thereof many times amongst them do rise, brawlings, and manslaughter.  
Do you not consider, brethren, whose will these men herein do follow, for drunkards and manquel lers (sayeth the apostle in the first epistle to the Corinthians the sirt chapter) shall not possess the kingdom of heaven. I beseech you most dearly beloved fathers, and Mothers, Brethren, and Systeres, by the name of our Lord jesus christ, and by his kingdom and judgement to come, that you will withdraw yourselves, from every man walking mordinatelye, and that you walk worthy of the vocation, with which you are called, and that you neg lecte not your honour, nor little esteem the redemption which is in christ jesus. Ye are called the children of God, because the true son of God, hath delivered you. Study you to please, with good manner, so great, or mighty apparent: that he do not deliver you, as most wicked servants, to perpetual pain but as most dearly beloved children, do bring you to the heavenly country above, that ye may be coheritours with his son jesus christ, with whom he liveth, and reigneth God, in the 〈◊〉 of the holy Ghost, for ever and ever. Amen.  
Now leaving here Saint augustine (who of troth in this matter, doth, almost twelve hundredth year ago, speak of such sort, that he may be seen either to have had as naughty ordered persons in his time, as we have now in our days, either else by spirit of prophecy, to have seen our times and doings. Let us return again to our process, and let us, by scripture, declare how the. seven. day of the week is peculiar, and specially appointed unto rest, & therefore called the Sabbote: for proof whereof ye shall first have the second chapter of 〈◊〉 where it is evident, that God did bliss the seventh day, and sanctify it. secondly ye shall have for this purpose the. xvi. chapter of Exodus where we doorede that the rest or quietness of our Sabbotte is sanctified unto God, and likewise in the. xxiii. of the same book, where it is commanded, that on the seventh day, both the Ox, and the Ass, shall cease from work, and the son of the bond maid, and the stranger, must be refreshed. And also of this we have in the. xxxi. chapter of the same book where almighty God did by Moses give commandment, to the children of Israel to keep the sabbotte and that so straightly, that he commanded the 〈◊〉 thereof to be put to death, the 〈◊〉 whereof is expressed in the. xxxv. of the said Exodus. And for example thereof, ye may read in the. xv. chapter of Numeri. That a poor man having gathered a few sticks, upon the Sabbotte day, was by the commandment of God, stoned to death: and besides these places, ye have a great numbered of other places of scripture, but these here already alleged are sufficient for this purpose, to prove that the Sabbote day or sunday, aught to be kept as is before declared. But yet besides the foresaid Sabbotte day or Sunday, christian men have always, even from the time of the Apostles, used to keep holy sundry feasts, aswell of our saviour christ, and of the blessed virgin Mary his mother, as also of other saints, in which feasts also men ought to cease from world lie business, and occupatyon, yea and to spend the same in God's service and contemplatyon of heanenly things, doing such good works as are meet and convenient, for the holy day, of which feasts you shall hea〈◊〉 certain ancient authorities of the ho lie fathers, for your better instruction herein. And 〈◊〉 S. 〈◊〉 in his. 118. 〈◊〉 written to januatius sayeth thus. 〈◊〉 autem 〈◊〉 non 〈◊〉 〈◊〉 custodimus, qui quidem toto terraram orb obseruantur, datur intelligi, 〈◊〉 ab ipsis Apostolis, vel plenarijs 〈◊〉, (quorum est in ecclesia saluberrima authoritas) 〈◊〉 atque 〈◊〉 retincri, sicutiquod domini passio, & resurrectio & ascensio in coelum, & 〈◊〉 us de coelo spiritus sansti, annivarsaria solempnitate celebrantur. That is to say. Concerning those things which we do keep, or observe, not being written, but by tradition left unto us, being such which in deed are kept througheoute the whole world, it is to be understanded, the same either of the apostles themselves, or of general counsels (whose authority in the church is most wholesome) commended & established or decreed to be retained or kept, as that the passion of our Lord and resurrection, and ascension into heaven, and the coming of the holy ghost from heaven, are 〈◊〉 anniversary, or yearly solemnity, celebrated. And the same saint augustine in his. 244. sermon, De tempore, Doth there not only declare most mavifestly, that the feasts of blessed martyrs, were in his time solemnized, and kept holy, but also that the people did, on such feasts, with great devotion repair to the church, and for that their devotion, he there doth declare himself grossly to have rejoiced saying. Magnummihi gaudium facitis, (fratris charissimi) dum insolempnitatibus martyrum, tanta devotione fidei, ad 〈◊〉 cons 〈◊〉. That is to say: You (most dearly veloved brethren) make unto me great joy, whiles you, on the solempnities of the martyrs, with so great devotion of faith do come together to the church. And immediately after that he doth further instruct them, and in them us how they should use themselves on the festival days, to the pleasure of God, and their own 〈◊〉, saying in this manner. Sedsivultus deo auxiliante, & vestrum profectum, & nostrum gaudium, spiritualiter adimplere, ita 〈◊〉 vos, & pacem & charitatem, inspirant domino, conseruare, ut contra hominem nullum odium habeatis in cord, probonis orate, ut semper ad meliora proficiant pro malis assidue supplicare, ut cito se corrigamt, & secundum ponceprum domini. Quecunque vultis ut faciant nobis homines, he & vos facite omnibus. Tunc enim in veritate pax & justitia, & misericoraia, custoditur 〈◊〉 non solum nullis hominibus malum facimus, sed etiam ubicunque poterimus adiuuare contendimus. 〈◊〉 go hec Christo adiuuante fidcliter agas mus, beatos martyres in hijs quae supra diximus, praecipius et preclaris operibus imitantis, partem eum illis in eterna beatitudine habere proterimus, Et tune pro nobis absque ulla dubitatione sancti martyrs intercedunt, quando in nobis aliquid de suis virtutibus recognoscunt That is to say. If ye by God's help will spiritually fulfil or make perfect, both your own profit, and also my joy, so do you among, or be between yourselves, keep peace and charity, (God inspiring you) that against no man ye have any hatred in your heart, pray for the good men, that they may always increase to better, and for the ill men make sup: plications continually, that they may quic kely amend themselves, and according 〈◊〉 the commandment of our lord, Math. 〈◊〉, Whatsoeverye would that men should do to you, do you the same unto al. For then in truth or verity, is kept peace, justice, and mercy when not only we do not evil to any man, but when we endeavour ourselves, or labour to help whensoever we may. So that if we (Christ helping us do these things faithfully imitating or following the blessed martyrs, in those principal and notable works, whereof we did speak before we may have part with them in everlasting bliss. And then with out any doubt the holy martyrs do make intercessions for us, when as they do perceive or know any of their virtues in us.  
To the foresaid places of S. augustine, we will here for the same purpose now, join the testimony of S Jerome, who in his exposition made upon the epistle ofs. Paul to the Galathians (and declaring these words written in the, iiii, chapter of the same epistle. Dies obseruatis & mensis, & tempore, & annos, That is to say. Ye observe days and months, and times and years) doth write in this manner. Dicat aliquis, si dies observare non licit, & menses, & tempora, & annos, non quoque simile crimen incurrimus, quartan sabbati obseruantes, & parasces 〈◊〉, & diem dominicum, et icunium quadragesimae, & paschae festivitatem. & pentecost lctitiam, & provarictate regionum diversa in honorem 〈◊〉 〈◊〉 tempora constituta. That is to say. Some may peradventure say, if it be not lawful to observe days, & months, and times and years, than we also (meaning christian men) run into like fault, observing the wednesday, and the friday fasting days) and the Sunday holy day, and the fast of Lent, and the festivity of Easter, and the joyful solemnity of Whitsonday, & according to the diversity of countries divers times appointed in the honour of martyrs. By which objection besides many other notale things this is most evident that no man was so lewd in those days, but that he did observe besides the sunday diverse other holy days, also aswell in the special honour of christ himself, as of his holy saints and martyrs, but because the self same objection of late time, not by supposing to be objected (as s. Nierome 〈◊〉) but in deed hath by duly she persons, for abrogatyon of ho lie days been alleged: therefore we thy nke it good (besides referring the learned amongst you to the said place ofs. Nierome, where they may find this objection answered and disproved at large by two manec of answers) briefly to answer the same ob iection in this manner. That is to say, that we christian men should not think ourselves in conscience bound to the ceremonyalles of 〈◊〉 law, as the Galathians did think, to whom saint Paul did write the said words before rehearsed. And in deed to consider a day, in no other respect then as it doth contain a time, so no man ought to observe in religion more one day then another. 〈◊〉 to consider a day in respect of a thing done in the day by God in christian religion, so we may and ought to observe and keep days. And so do we observe and keep the sunday for the resurrection sake done in it, and likewise Christmas day for the birth sake of christ, being borne on 〈◊〉 day, & so of the other days, aswell of christ as of his blessed martyrs, & saints. And to conclude in this matter, whosoever list to read the works of Cyrpian, saint Bafyll Chysostome, and saint augustine, shall find most godly sermons of theirs, made by them in the Church to the people upon the festival days, both of our saviour christ, & the blessed virgin mary, and of the rest of holy martyes and saints.  
And against this commandment do they most grievously offend which in their hearts hate that divine service done in the church, or the cath olyke preaching of the word of God, and by reason of such hatred, do absent themselves from their parish Church in time of matins, mass, evensong, and sermons, or other divine service used in the church, of which sort there hath of late been in this realm, a great number, and if any yet be left, God give them grace hereby to know there 〈◊〉 offence, and thereupon speedily to convert them from such their wicked trade, and so to avoid the wrath of God and eternali damnation.  
Secondly against this commandment they also do offend, who though they do not hate the said divine service, yet for gain and lucre's sake, they do work on the holy day, not giving them selves holy to godly contemplatyon and divine service as they ought to do. Finally all they do transgress this commandment of God, who in time of common prayer, or preaching, not only do not themselves give diligent ear and good attendance thereunto, but also by walking, talking, and other evil demeanour, do let other that would use them selves devoutly and Godly.   

¶ Thexposition or declaration of the fift commandment. which is.  Honour thy father and thy mother. 
IN the four commandments which are declared in the former process (being the commandments of the first table) you have hard that duty, which we do owe unto almighty god. In all these other following (which are the commandments of thee, two, table) you shallbe instructed of that duty which we do owe to our neighbour, in thought word & deed. And in the first of them, we are instructed how we shall do our duty to our parents, fathers and mothers, and elders here in this world to whom next after God, and above all other neighbours we do owe honour and obedience. For the better understanding of this commandment, you shall note that under the names of father & mother are here signified, not only our natural parents, but divers other also, as first they which have cure and charge of our souls, who by their office, do beget us to the faith of christ, and do nourish, and bring us up in the same, after which sort and manner, Saint Paul calleth himself father of the corinthians, in the fowerth chapter of his first epistle to the said Corynthians. And secondly we understand by those names (father and mother) all civil or public magistrates and thirdly all other who have in any wise power authority, or government over us, as the master over the servant. etc. To all these foresaid sorts being comprehended in this commandment under the names of father and mother) we are bounden to give due honour, which standeth specially in three points, it is to wit, in love in obedience, and in reverence. And herein, as touching our natural parents, our saviour christ in the seventh of Mark doth say thus. Honour thy father and thy mother. He that doth curse father or mother, shall die the death. And christ himself gave herein unto us example, both of our subjection, and also of obedience, to be given and done unto our natural parents, as appeareth in the second of Luke, where it is written thus. And he (that is to say christ) did go down with them, and came to Nazerethe, and was subject or obedient unto them. and that all 〈◊〉 do owe unto their natural parents, obedience and honour, Saint Paul witnesseth in the vi, chapter to the Ephesians saying. Children be you obedient to your parents in our Lord, for that is just, or right. Honour thy father and thy mother which is the first commandment in promise that it may be well with thee, and thou mayst be long lived on the earth.  
The 〈◊〉 whereof S, Paul also doth write in his third chapter to the Collossians. And moreover it is written in the third chapter of Ecclesiasticus, after this manner, Son receive with reverence the old age of thy father, and make not him sad in his life etc. And in the same chapter shortly after doth follow this saying. Of how evil fame or name is he, that forsaketh his father, and cursed is he of God that 〈◊〉, or angreth his mother. And in the, nineteen of the proverbs it is 〈◊〉. He that doth afflict his father, and doth fly from his more: there, shallbe infamous and wretched.  
And in the. xx, of the said proverbs, Solomon saith thus. He that curseth his father and mother, his light shallbe put out of the midst of darkness. In the, ix. of Genesis, Chamthe son of Noah, brought the curfe of God, or maledictyon, to himself, and his posterity, for that he did dishonour and deride his father, & in the, xxxv. and, xlix. chapters of the same book, appeareth of the dishonour which Reuben, the first begotten son of jacob, did to his father, and how he therefore was accursed. And in the second book of the kings, and the. xviii, chapter we read how Absalon who intended to have thrust his father out of his kingdom was by a notable, and most miserable death plagued.  
And of the duty, that we do owe unto our spiritual fathers, we do read, in the. xiii. to the Hebrews. Be ye obedient to them who have the oversight of you, and submit your selves to them for they do diligently watch, even as they, that must geue account for your souls. And in the. x. chapter of Luke our our christ sayeth, touching his apostles, and 〈◊〉 successors. Qui vos audit, me audit, qui vos spernit me spernit, que 〈◊〉 me spernit 〈◊〉 quimisit me. That is to say. He that heareth you heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him who sent me. And moreover Saint Paul, in his first epistle to the 〈◊〉, and the first chapter, sayeth thus.  
Rogamus nos fratres, ut noveritis cos quilaborant inter vos, et praesunt nobis in domino, & monent vos, ut habeatis illos abundantius in haritate propter opus illorum, et pacem habete cum cis. That is to say.  
We do beseech you brethren, that you will know them that labour amongst you and are your overseers in our Lord, and do monish you that you will have them more abundantly in Charity, for their works sake and have you peace with them.  
There are of spiritual diso bedience, terrible examples, in the, xvi. 〈◊〉 of the book called Numbers where it is written, how the earth did suddenly open, and swallow up Chore Dathan, and 〈◊〉, with their 〈◊〉 and their substance, for their disobedience, and rebellion, against Moses, & Aaron the high priest. And how also fire camme from God, and did destroy. 350. men which were of that rebellion. Further we do read in the 〈◊〉 book of the kings, and the second chapter thereof, how that two and forty children at one time, were devoured of bears, suddenly sent of God, for that they did mock Helyzeus, the prophet, and minister of God. And how then can they think, to escape the great wrath, & indignation of god which of late most spitefully, not only in 〈◊〉 words, but in deeds, also most unchristian like have despised, unreverently used, and dishonoured the ministers of Christ's Church.  
And as concerning the civil magistrates, the said Saint Paul in the. xiii. of his epistle to the Romans sayeth thus. Let every soul be obedient to the higher or supper or powers, for there is no power but of God. And the powers which be, are ordained of God, therefore he that withstandethe the power doth tseist yeordinaunce of god. And they who do resist or withstand that, do get, or purchase unto themselves, damnation: for princes, or rulers, are not to be feared for good, but for evil works: wilt thou in deed not fear the power? do thou that which is good & thou shalt have praise, of the same power, for he is the minister of God, for good to that: But if thou do evil, do thou then fear, for he doth not without cause, carry, or bear the sword, for he is the minister of God, avenger, & 〈◊〉 of them, that do evil. Therefore you must of necessity be obedient, not only for wrath sake, but also for conscience sake, there fore verily do you pay tributes. etc. A not able example of the obedience and duty that every subject oweth to his sovereign, we have in the behaviour of david towards king Saul written in the 2. 9 &. 2 chap. of the first book of kings. And S. Peter, in his first epistle, &. two. cha. speaking of the obedience due to kings & magistrates, writeth thus. submit yourselves to every creature, or ordinance of man, for our lords sake, whether it be to king as one that precelleth, unto or governouresor rulers, as being sent of him, to the punishment of evil doers, and the commendation, or praise of the good. And in the foresaid. xiii. chapter to the Romans, it is written, give you unto all men that which is due unto them, to whom tribute belongeth, tribute, to whom custom custom to whom fear, fear, to whom honour, honour. And as concerning the duty of the servant to the master, thereof S. Paul speaketh, Ephe. vi. saying in this manner. Ye seruawtes, be ye obedient unto your carnal masters, with fear & trembling, in singleness, or simplicity of your heart, as unto Christ, not serving in the eye sight, or presence only, as men plesers but as the servants of christ, doing the will of God, from the heart, with good will, doing your service as unto God our Lord, and not unto men. The like hereof he hath also, in the third cha. to the colossenses: and in his second chapter to Tite, he doth say thus.  
Teach servants to be obedient unto their masters, pleasing them in all things, not contraryeng them, not deceiving or defrauding, but in all things, showing good faith, that they may set forth the doctrine of God our saviour in all things  
Against this commawdement first do all they offend, which think scorn of their natural parents, for their poverty, sickness, adversity, or any misfortunes sake, or do deny unto their said parents necessary relief, sustentation, or succour, with food, cloth, or harbour, in time of their necessity, if that they be able to help their said 〈◊〉 in this case. But most of all they do break this commandment which do curse their parents strike them, backbite them use contumelyouse, or opprobryouse words unto them, and hate them. Secondly all they do break this commandment, who do not love, reverence, obey and duly honour their spiritual parents, and governors, as prelate's, pastors and all that have cure and charge of souls, nor payt unto them their tithes, and duties, accordyngelye as they are bound. thirdly they do offend, and that grievously against this commandment who make sedition against their prince, ruler or country, And they also that do rebel or cause other to rebel, against any of them, they also that are false or negligent in doing their commandments. And whosoever will not love, reverence, obey, or serve them with his true, and unfeigned service, but will think imagine, or speak any untruth, lie or evil against them 〈◊〉 or consent unto the same, or bear there with as (the more it is to be lamented) of late hath 〈◊〉 used amongst us to the great offence, and displeasure of almighty GOD, and the dishonour of this hole realm, they all do break and transgress this commandment.  
fourthly all such servants are 〈◊〉 of this commandment who do not faythefullye obey their masters commaundemenees, and fulfil them, nor use their masters, with due reverence, side litie, & diligence, both to please them, & also in all their affairs, wherein they are charged, to be trusty and faithful to the uttermost of their power. And here is not to be omitted that reverence, and honour is due also unto such, as are ancient, aged, or (as we commonly do call them) fatherly men. Although they have none of the foresaid aucthorytyes over us: which cummelye and civil reverence, and honor GOD by Moses commanded us, to observe and keep, as appeareth in the nintene of Leviticus, where it is written thus. Coram cano capite consurge & honora, personam sevis, & time dominum deum tuum. That is to say. Before the door head rise thou up, and honour the per son of the old man, and fear thy Lord GOD.   

Thexposition or declaration of the sixth commandment which is.  Thou shalt not kill. 
Intending now consequently to declare unto you this sixth command meant, we think it good, first of all to note unto you, how aptly and in how dew place it followeth immedi atlye upon those going before, for in the commandments of the first table, we are taught and instructed of our hole duty towards god which of all dutyes'is principal at man's hands required, and in the first commandment of the second table (which is now last expounded unto you) we are taught our duty towards our patents both natural, spiritual, civil, and other, to whom next unto God, before all other men we ought to have respect to perform our duties. And in this sixth, and the four other that do follow, we are instructed, & warned that by no manner of means, we hurt or endamage our neighbour. And because of all hurts and displeasures that may of man to man be done, the greatest in some dew respect, is murder therefore or all hurts that thing is in the second table, first and chiefly forbidden us in these words Thou shalt not kill. In which words we are not only restrained from Actual murder, and unlawful killing of the Body, but also we are forbidden from committing the same in word or, thought yea and all the means leading or disposing us towards the same, as malice, wrath envy, disdain, and other like evil affections of the heart, and as they are prohibited so also is all slander backbiting, scolding, banning, railing, scorning, or mocking, and all other evil behaviour of our tongue, against our neighbours, which all be forbidden by this commannement, as being the roots and occasions of murder and other bodily hurt.  
And by the rule of contraries (spoken of before) like as these things are forbidden and prohibited unto us, so are their contraries implied and commanded to be fulfilled and performed of us. It is to wit. To love our neighbours life and health with all our hearts, and with our tongues to wish the same, and with our acts and deeds, to maintain and defend it. Of this commandment, and the duty of us christian men by the same required, our saviour christ doth speak in the fift of matthew saying. You have hard how it was said unto them of the old tyme. Thou shalt not kill, he that kyllethe shallbe in danuger of 〈◊〉, but I say unto you, that every one which is angry with his brother shallbe in danger of judgement, and he that sayeth to his brother Racha shallbe in danger of Counsel, and he that sayeth unto his brother thou fool, shallbe in staunger of hell fire. By these words of our saviour Christ ye do understand that hatred wrath, and Envy, are as greatly forbidden, and as grevoussye punished in us christian men, as was amongst the Jews very bloodshed and murder. For he that is wrath or angri against his neighbour in his heart and desire, doth kill him. And here do you consider well the words of this precept, for God doth not say, thy hand shall not kill, or thy sword shall not kill, or thy gone, or thy Crossbow shall not kill, or commit murder, but he sayeth Thou shalt not kill, That is to say. Thou thyself, what soever thou art, and which is properly thine, and of the as all the parts of thy body all thy inward thoughts, thy affection thy words and thy deeds, shall not kill. But some man may hear say, why then, what shallbe done with thieves, traitors either against God, or their Prince, and other such wicked offenders, shall they not, nor may they not lawfully be put to death. Yes, so it be done by magistrates thereto 〈◊〉: for when according to justice, they do ponyshe offendors, they do not exercise their own Judgement, but the judgement of God. For of Magistra taes it is written in the thirteen to the Romans. Non 〈◊〉 〈◊〉 gladium portat dei enim minister est, vindex in 〈◊〉 ei qui male agit. That is to say: For he (the magistrate) caryethe or beareth not the sword in vain he in deed is the minister of God, an avenger unto wrath, to him that doth evil. And though the magistrate may do that, yet if any other shall presume without lawful 〈◊〉, or 〈◊〉 to kill, or bodily to hurt or grieve any man, the same undoubtedly doth break this commandment, and is to be judged a manqueller, according to the saying of christ, in the. xxvi. of Mthew, 〈◊〉 qui acceperint gladium, gladio peribunt. That is to say: All they that take the sword, shall perish with 〈◊〉 sword, meaning hereby, that whosoever of private 〈◊〉, shall use any manner of means to endamage other shall by just judgement perish himself. And all that we hitherto have spoken, is specially by us meant, of such damage, as by our words, thoughts, or deeds, may come to our neighbours body: but because the soul, being the chief part of man, doth incomparably 〈◊〉 the body, therefore ye shall here note, that, by this commandment we are much more forbidden to kill or murder our neighbours soul: which kind of murder and slaughter of the soul, they do commit, who by pernytious, heretical, and ungodly doctrine, or by evil counsel, seduce the soul of their neighbour, causing it thereby to die everlastingly in hell. And specially they herein do offend, who not only in their life time, with their teaching by mouth, do infect their hearers, but with their most venomous books left behind them, do sting to death the souls of as many, as by the reading thereof do consent to their devilish doctrive, and so long as such their books or writings do remain, infecting other, so long doth the damnation of the authors of such books, and heresies, continually more and more increase. The example whereof is put specially concerning the damnable and pernicyouse heresy of Arrius, the pain of whom shall not be fully determinate, until the day of judgement, but ever still doth and shall until that day, increase more and more. And here is not to be omitted, that they also are manquellers, and most miserably, and lamentably offend against this commandment, who in word, thought, or deed, desperately do murder themselves. And having thus declared unto you three several kinds of murder, forbidden by 〈◊〉 commandment, it is to wit, the murdering of our neighbours body, the murdering of his soul and finally of the murder whereby one doth kill himself, it shallbe convenient to recite here unto 〈◊〉 the terrible pains which are in sundry places of Scripture, menaced for murders, and upon several murderers. And the first shallbe taken forth of the. iiii. of Genesis, where it appeareth that when Cayn had murdered his brother Abel, almighty GOD said unto him in this manner. 〈◊〉 voice of thy brother's blood, doth cry unto me from the earth, wherefore thou shalt be accursed upon the earth, who hath opened her mouth, and received thy brother's blood of thy hand: when thou shalt labour or till the earth, it shall not give to the her fruits. Thou shalt be a wanderer and vagabond upon the earth. And in the. ix. also of Genesis it is thus written Whosoever shall shed the blood of man upon the earth, his blood shallbe shed, for man is made to the similitude of God and in the, xxi, of Exodus, almighty God doth say. He that shall strike a man, willing to 〈◊〉 him, shall die the death.  
Moreover in the third book of the kings, and the. xxi. chapter it is written, how that when king Achab by the devilish counsel of his wife jefabel had procured the death of Naboth for covetousness of his vineyard, god sent the prophet Elias unto him, and bade him say these words.  
This doth the Lord say: Thou hast killed yea, and moreover thou haste taken possession. And shortly after followeth how God bade him say. In this place in the which the dogs have licked the blood of Naboth, they shall lick thy blood, and shortly after there followeth Thus saith the Lord, I will bring upon the evil or misery, and will cut down they posterity, and will destroy of Achabes, every one that pisseth against the wall. etc.  
And touching wicked jesabel his wife, it there followeth, Dogs shall eat jesabel under the walls of jesraell. And of Achab likewise is there said. If Achab die in the city the dogs shall eat him, and if he die in the field, the fowls of the air shall devour him. Moreover in the second book of the kings, and the. xii. chapter, almighty God said unto king david by the Prophet Nathan in this manner. Thou hast stricken with the sword or killed Urias the Ethyte, and hast taken his wife to be thy wife and hast slain him with the sword of the children of Ammon, wherefore the sword shall not depart from thy house for ever.  
These terrible threatenings and punishments ought to move all men to be delygente and wary in observation of this commandment, and in no wise either in thought, word or deed, to commit any kyude of murder, being assured, that although they may chance to escape the due civil punishment of magistrates, yet in no wise shall they escape the grievous punishment at God's hands for such their murder: yea they shallbe most well assured, that (unless they, by due means, do repent, and be reconciled to God) they shall have after this life (for their transgression) everlasting damnation.   

¶ Therposition or declaration of the seventh Commandment which is.  Thou shalt not commit adultery. 
AS the greatest injury which a man can do to his neighbour, is murder whereby he taketh away his life from him, so the next injury or wrong is to violate, or to defile his neygheboures' wife, which is become one flesh with him, through the sacrament of matrimony. And therefore in good order doth here now follow this commandment. Thou shalt not commit adultery. And this commandment our saviour christ himself doth in deed expound in the Gospel, as he did the sixth, teaching us in the fift of Matthew, that this commandment not only forbiddeth all outward adultery, committed in deed, but also all inward occasions of adultery, as lecherous thoughts, desires, lusts of concupisbence, consentyuge in heart, and all other means inducing thereunto. And here ye shall note that although this word, adultery, doth signify properly the unlawful comixion of a married man, with any other woman, than with his own wife, or else of a married woman with any other man, than her own 〈◊〉 yet in 〈◊〉 〈◊〉, it is not taken only for that, but also for all manner unlawful copulation between man and woman, married and unmarried, and all manner of unlawful 〈◊〉 of those parts which be ordained for generation, whether it be by adultery fornication, in crest or any other means.  
And a man may even in lawful matrimony with his own wife break this commandment, and live unchaste, if ye do unmeasurably or inordinately serve his or her fleshly appetite or lust. And upon such persons the devil hath power, as the angel Raphael said unto Thoby (Thoby. ix.) They that mary in such wise that they exclude GOD out of their hearts, and do give themselves unto their own carnal lusts, as it were an horse or a mule, which have no reason, upon such persons the devil hath power. Also all christian people ought highly to regard the observation of this commandment, considering how much God is displeased, and what vengeance he hath always taken, and ever will take for the transgression of the same. For confyrmatyon whereof you shall understand, that God in the time of Moses' law, commanded that whosoever 〈◊〉 adultery should be stoned to death. And that almygh ty God after the children of Israel had committed adultery with the women of Moab, and Madyan, commanded first, that the heads and rulers of the people should be hanged, for that they suffered the people so to offend God. And afterward commanded also every man to slay his neighbour, that had so offended. In so much that there was slain of that people the number of. xxiiii. M. and 〈◊〉 moo should have been slain, had not Phinees the son of Eleazar the high priest, turned the indignation of God from the children of Israel. For this Phinees when he saw Zamry, chief of the tribe of Simeon in the presence of Moses, and all the people, go unto Cosby, a notable man's daughter of the Madyanities, to commit fornication with her, he arose from amongst all the multitude, and taking a sword in his hand, went into the house where they were, and thrust them both through the bellies, whose fervent mind and zeal, God did so much allow, that he did therefore both cease from the farther punishment of the Israelites, and also granted to Phinees, and his successors for ever, the dignity of the highest priesthood.  
Also the tribe and stock of Benjamin was so punished for the maintenance of certain persons of the City of Gaba, which had contrary to this commandment, shamfullye abused a certain man's wife that of. xxv. M. and. seven. C. men of arms, there remained on live but. vi. C.  
Moreover almighty God for the transgression of this commandment, caused brimstone and fire to rain down from heaven, upon all the 〈◊〉 of Sodom and Gomor, and so destroyed the hole region, both men, women, and beasts, and all that grew upon the earth, reserving only Loath & his two daughters.  
These terrible examples & many other like, almighty GOD did show in times passed, to the intent we should have them in our continual remembrance, and should ever stand in awe & fear so to offend god: for though be doth not presently punish us hear in this as he did the persons afore 〈◊〉. Yet his long patience and forbearing, is no allowance, or forgiveness of our offences, if we continue still in them but a sore accumulation, and heaping together of God's wrath and indignation against the day 〈◊〉 judgement. At which time in stead of this temporal pain, we shall receive everlasting pain, and be (as saint Paul. 〈◊〉, sayeth) Excluded from the everlasting kingdom of heaven. And as christ saith in his Gospel, Math, two. Luke. xxii. and Saint John in the Apocalypse. We shallbe cast into the burning lake of hell, where is fire brimstone, weeping wailing, and 〈◊〉 of tethe, without end.  
Furthermore in this commanudement not only the vices before rehearsed be forbidden and prohibited, but also the virtues contrary to them be required and commanded, that is to say. Fedelytpe and true keeping of wedlock, in them that be married, continence in them that be unmarried: and general ye in all persons, shamefastness and chastenes not only of deeds, but of words and manners, countenance and thought. And moreover fasting, temperance, watching, labour, and all lawful things that conduce and help to chastity.  
And therefore against this commandment they all do offend who do take any single woman, or other manes wife, or that in their hearts do covet or desire unlawfully to have them. For as christ saith (Math, the fist. Whosoever beholdeth a woman coveting her unlawfully hath already committed adultery with her in his heart. They also do offend against this commandment that take in marriage, or out of marriage, any of their own kindred, or affinity, within the degrees forbidden by the law of God.  
They also do offend against this commandment who do abuse themselves, or any other persons against nature, or abuse their wives in the time of their menstrual purgation.  
They also that do nourish, stir up and provoke themselves, or any other, to carnal lusts, and pleasures, songs, sights, touchings, gay and wanton apparel, and lascivious decking of themselves, or any such wanton, behaviour and enticements.  
And also all those, who do procure any such act, or that minister house, licence, or place thereunto. And all counsellors, helpers, & consenters, to the same, do grievously offend, and do transgress this commandment. Likewise all they that avoid not the causes hereof, so much as they conveniently may as surfeiting, sloth, idleness, immoderate sleep, and company, of such, either men or women, as be unchaste, and evil disposed, they I say be guilty of the transgression of this commandment.   

¶ th'exposition or declaration of the eight commandment which is.  Thou 〈◊〉 not steal. 
AFter that almighty God hath in the. vi, commandment forbidden all hurts, damages, and injuries, to be done against our neighbour in his own person, and in the seventh commandment hath also forbidden all injuries, against him in the person of his wife, which next unto his own body is, and aught to be, most dearly beloved unto him, here now in this eight commandment which is. Thou shalt not steal, he doth forbid all injuries & wrongs to be done to our neighbour, in his wordly riches goods and Substance. And for the better under standing of this commandment, you shall note that under the name of theft or stealing, in this commandment, is understand all manner of unlawful taking a way, occupying, or keeping of an other man's goods, whether it be by force, extortion, oppression, 〈◊〉, usury, simony, unlawful chevisance, or shifts, or else, by false buying and selling either by false weights, or by false measures, or by selling of a thing counterfeit for a true as guilt, copper, for true gold, or glass for precious stones, and generally all manner of fraud and deceit.  
And not only they that do these foresaid things do commit theft, but they also which either give counsel, consent, or aid, to such their doings and they likewise which wink at 〈◊〉, ededes done and reveal them not accordingly.  
And like as the vices before rehearsed be forbid den by this precept, Even so sundry virtues contrary to the said vices be commanded by the same, as to deal truly, & plainly with our neygheboures in all things, to get our own goods truly, to spend them liberally upon them, that have need to feed the hungry, to give drink to the thrystye, to clothe the naked, harborowe the harbourless, to comfort the sick, to visit the prisoners: And finally to help our neighbours, with 〈◊〉 learning, good counsel, and exhortation, and by all other good means that we can.  
Against this commandment they all do 〈◊〉, who by craft, or violence, upon sea or land, spoil, rob, or take away any other manes servant or child, land or inheritance, horse, sheep or cattle, fie she foul, conneyes, or dear, money jewels, apparel, or any other thing, which is not their own.  
Likewise they all do offend against this commandment, who have goods given to an use, and put them not to the same use, but keep them to their own advantage, as Masters of hospitals, and false executors, who either do forge councounterfeyte or else adulterate the last wills, & testaments of dead men, or do suppress, and hide true made wills, or Testaments, they also who do convert the goods given to the sustentation of the poor folks, or to other good and chartable uses, unto their own proffecte. And also all they who do receyverent or stippend, for anyeoffyce spiritual or temporal, and yet do not their office belonging thereunto, they (I say) are trangressoures of this commandment.  
And so likewise all they who do take wages, or 〈◊〉, pretending to deserve it, and yet do not in deed, as labourers, and hired servants, who do loiter, and do not apply their business. And likewise advocates, proctors, Attorneys, counsellors in any of the laws, who some time, for little pain, take much stipend, or by their default and negligence, mar good causes, or maintain false and evil causes, or do any thing to the hindrance of speedy justice, for their advantages, they (I say) do transgress this commandment.  
Also all Idle vagabonds, and sturdy beggars who being able to get their living, by labour, take such alms, where with the poor and impotent folks should be relieved, and sustained, do offend against this commandment.  
Moreover all they do transgress this commandment, who do buy any stolen goods, knowing that they be stolen, or that do buy things of them that have none authority to sell them, or alyenate them, if they know the same. And likewise do they offend this commandment, who do withhold goods stolen, or that do find things lost, & knowing the owner thereof, will not restore them, or will not do their diligence to know the owner.  
They also which do defraud their hired servants of their due wages, and they that borrow any thing, or retain any thing 〈◊〉 unto them upon trust, and will not restore the same again And they that use false weights or measures, or deceitful wares, or sell their own wares at an unreasonable price, far above the just value.  
And they also that do engross, and by any kind of wares wholly into their own hands, to the 〈◊〉 that they may make a scarceness thereof in other men's hands. And sell it again as they list.  
And generally also all covetous men, who by any means unlawfully do get, or unmercyfullye do keep their goods from them that have need, be transgressors of this commandment.  
And here (not to omit our accustomed manner in alleging scripture for the confyrmatyon of assertyons made in this book) ye shall have first some testimonies of holy scripture, speaking of theft in general, and afterward some other speaking of certain particular and special kinds of thefts, and as concerning theft in general, ye shall find thus written in the first chapter of Ecclesyastycus. Super 〈◊〉 est confusio. That is to say. confusion or 〈◊〉 doth fall upon the thief. and in the fift of Zacharye there is thus written. God said to me, what dost thou see and I said, behold I see a book flienge the length of it. xx. cubits and the breadeth of it. x. cubytes, and he said unto me, this is the malediction or curse which goeth forth upon the face of the whole earth, for every thief, as it is there written, shallbe judged. And in the second chapter of Thoby we do read how that Thoby being blind, and hearing the voice of a kid crying within his house (which kid his wife had earned with her labour and he knowing that he had no kid of his own before did say. Lake heed, least perchance this be a stolen kid, restore him to the 〈◊〉 owners, for it is not lawful for us to eat, or touch any thing of theft. Moreover S. Paul in his first epistle to the corinthians, & thee, vi, chapter, doth amongst other things say thus. Nother thieves nor pollers, nor covetous men, shall possess the kingdom of God. And as concerning certain special kinds of theft, we do read in the. x, of Isaiah. Woe be to them who do make 〈◊〉 or unrighteous laws, and writing do write unjustice, to oppress in judgement the poor, and do violence unto the cause of the humble amongst my people, that the widows might be their pray, what will ye do in the time of visitation, and destruction, which shall come from far? To whom wylyou run for help, or where will you leave your honour, that ye be not made stoup under the bond, and fall with them that are slain. And in the, viii. chapter of Amos we do find this terrible saying. The end is come upon my people of Israel: I will no more give my mind to come amongst than, and the hingles of the temple doors shall make a kryking saith the lord God, many shall die, and in every place shallbe cast forth secretly. Hear this Oye, who do oppress the poor, & do destroy the needy on the land saying, when will this month 〈◊〉 past, that we may sell our wares, & the Sabbote, that we may hide our corn, that we may make the bushel less and may make the sickle greater, and that we may set up false weyghts or balances to get the poor under us with money, and the needy also for 〈◊〉, and may 〈◊〉 the chaf of the corn, And according here unto Solomon in the. xi. chap. of his proverbs doth say. He that doth hide up his corn shallbe accursed amongst the people, but blessing shallbe upon the head of them that do sell. And of another special kind of theft we do read in the, viii. of joshua, a terrible example how one Achan (which had contrary to the commandment of almighty God conveyed certain things away at the destruction of 〈◊〉) was stoned to death, and with all that ever he had burnt God commanding it so to be. Further in the. xxiii, of Exodus we read of such as receive bribes (& thereby commit theft) in this manner. And thou shalt take north wards, for they do blind even the wise and subvert the words, or judgements of the just. And in the, xvi, chapter of deuteronomy, the like is written. There is an other grievous kind of theft, and that (the more is the pity) commonly used, which is called simony taking name of Simon Magus, who first attempted with money to purchase spiritual office or function (which either to sell or buy is damnable) and was most bitterly reproved and accursed of the holy apostle S. Peter who said unto him. Pecunia tua tecum fit in perditionem, quoniam donum dei existimasti pecunia possidere, non est tibi pars neque sors in sermone isto. That is to say. Thy money be with the unto perdition, because thou diddest think that the gift of God may be obtained with money. Thou hast no part or fellow 〈◊〉 in this word. Now amongst other 〈◊〉 kinds of thief, none was ever more dread fully punished in scripture, than sacrilege (which is theft, spoil, and robbery, committed in such things, as are dedicated or given to the honour of GOD specially, as are all churches, and all the ornaments, plate, treasure, lands, and goods to the same belonging) as appeareth in the. v. of Danyell, by the example of king Balthasar, and in the second book of the Maccabees, and the third chapter, of Helyodorus, who going about the spoil of the temple of Jerusalem, for the threasores sake of the same soodenlye was thrown down to the ground, and being sore stricken with blindness, was carried speech les also out of the temple half dead. Which kind of punishment, if it had been used in England, so oft as sacrilege hath been committed, what a number should there have been of them that should have been punished. But the thing being of that sort that it hath been, and we not able to amend it, we will yet here admonish all men from henceforth, to make, & keep their hands pure from all sacrilege And thus we make an end of the declaration of this commandment.   

〈◊〉 Thexposition or declaration, of the ninth commandment which is.  Thou shalt not utter, or bear false witness against thy neighbour. 
Besides the foresaid injuries, which often times be done to 〈◊〉 neigh bowers, this commandment being the. vi. of the second table, doth admo nyshe us to avoid and eschew the do ing of an other great and grievous injury towards our neighbour, which is in bearing false witness against our said neighbour. And in this matter, there is here in kept a very good order for not only we are bounden to forbear the hutting or endamage of our neighbour's body, the misusing of his wife, and wrongful taking away of his goods, but also by the will, pleasure, and come maundement of almighty GOD, we are bound not once to open our mouth, to diffame, or misreport our neighbour, or to bear untrue witness or falsely to depose in any matter against our said neighbour.  
And like as by this commandment all evil use of the tongue, to the hurt of our neighbours, is forbidden, so o in, and by the same commandment (by the oft mentioned rule of contraries) there is commanded the good and chartable use of the tongue, all manner of ways, to the benefit of our neighbonrs, as to be true and plain in our words with him, and towards him, to be faithful to him in all covenants, bargains, and promises. To testify the truth in all courts, judgements, and other places, to report well of them that be absent, to give true and faithful counsel and exhortation to all goodness, yea and to dysswade from all evil.  
And here concerning this commandment we have most just cause to lament and to be sorry for the malice and evil disposition that in these our days raygnethe both in men and women, whose tongues are so venomous and wicked, in 〈◊〉, lying backbyting, and mysreporting, as the like thereof hath not been hard sense the beginning of the world, in whom truly that sayiug of S. James in the third chapter of his epistle may and doth take place. Omnes natura bestiarum, volucrum, & Serpentium, et cetorum, domantur et 〈◊〉 sunt 〈◊〉 humana, linguam autem nullus hominum 〈◊〉 mare potest, inquietum malum, plenum 〈◊〉 mortifero. That is to say. All kind of beasts, birds, serpents, and fish of the sea, are tamed and have been made tame by man, but the tongue no man can tame, it is an inquyet or unruly evil, full of deadly poison.  
And to th'intent that such persons may hereafter (if they will not for Love of Virtue, and Charytyes sake, yet at the least for the fear of punishment at GOD'S hand) refrain and forbear such their damnable, and wicked spe king, we will recite here both in general, and also in special, sundry the offenders of this commandment, and also the punishment hanging therefore over their heads. And first in generalty we will bring in the. xiii. of the proverbs, where it is thus written. Qui custodit os suum, cuctodit animam suam, qui autem inconsideratus est adloquendum sentiet mala. That is to say.  
He that keepeth his mouth, keepeth his soul, and he that is unadvised or rash to speak shall feel hurts or evils. And in the third chapter of the first epistle of S. Peter, it is written thus. He that doth love life, and to see good days, let him refrain his tongue from evil, and his lips, that they do not speak de: ceyte. Also in the. xii. chapter of the proverbs, the wise Solomon writeth in this manner. For the faults of the lips, destruction or ruin draweth near unto the evil man. Moreover in the. xviii. chapter of the same book, is this saying. Life and death lieth in the tongue, and they that love it, shall eat the fruits of it. And in the. xxvi. chapter of the said proverbs Solomon sayeth thus. A slipper tongue worketh ruins or destructyons. And to speak somewhat more in particular of transgressors of this commandment, you shall first note, that some of them do bear false witness in open judgement, and of them the wise Solomon in the. nineteen. chapter of the proverbs, doth speak thus. Testis falsus non erit inpunitus, That is to say. A false witness shall not be unpunished. And yet more terribly he sayeth in the. xxi. chapter following. Testis mendax peribit. That is to say. A lying witness shall perish. And further in the. xxv. chapter of the same book, it is written in this wise. 〈◊〉, et gladius, & sagitta acuta, homo quiloquitur contra proximum suum falsum testimonium. That is to say A dart, and sword, and a sharp arrow, is that man that speaketh against his neighbour false witness. How heinous an offence this is, appeareth in the. xiii. chapter of Danyell, where the two false witnesses (who wickedly deposed against the Godly Susanna) were both miraculously detected, and also of the people presently stoned to death. And no marvel though both they and all other bearers of false witness be, by authority of scripture, punished in such grievous sort, seeing that every one so offending, in bearing false witness, doth trespass against three sundry persons. first against almighty God, whose presence the false witness bearer doth contemn. secondly against the judge, whom by lying he doth deceive. thirdly against the innocent party, whom by his false witness bearing, he doth hinder and hurt.  
Another sort, and special kind of transgressors against this 〈◊〉 commandment is when a man doth maliciously, backbite, or slander his his neigheboure, though it be not in judge mente, of which sort and kind of transgressors, the prophet in his 100 Psalm doth say thus. Who that doth secretly backbite his neigheboure, him do I persecute. And in the. 24. of the proverbs it is said thus. Abhominatio hominum detractor. That is to say, A detractor or backebiter, is abomination ainongeste men. And in the first Chapter of the book of wisdom it is written. A detractione parcite linguae. That is to say Keep your tongue from backbiting. And saint Paul in the fift chapter of his epistle to the galatians doth say thus. If ye bite and devour one an other, take heed least ye be consumed one of an other. Besides the foresaid special sorts of transgressors against this commandment, there are other also and amongst them secret tale bearers, and sowers of dissension between man and man, by their privy malicious whyspearinges, of whom the wise Solomon doth notably speak in the. xxvi. chapter of the proverbs saying. Cumdefeccrint lingua extinguetur ignit & Subtracto susurrone 〈◊〉 conquiescunt: That is to say.  
When wood wanteth, the fire will go out, and the talebearer or whysperer being taken away, strifes or dissensions shall cease, and by and by after, the say: e Solomon doth say. The words of the talebearer, or whysperer seem simple, but they pierce even to the heart 〈◊〉. And in the. xxi, chapter of 〈◊〉, 〈◊〉 written thus. The talebearer shall defile his soul, and shall be odious in all his doings, Moreover in the. xxviii, chapy. of the same book there is this saying. Susurro, &. bilinguis maledictus, multos 〈◊〉 〈◊〉, pacem habentes That is to say. A talebearer, or whisperer, and a double tunged person is accursed, for he hath troubled, or set at strife, many, that before were in peace or friendship, And to conclude touching this commandment, you shall note three or four places more of scripture, for your further edifying in this behalf. First in the xxi, of the proverbs Solomon doth say. He that keepeth his mouth and his tongue keepeth his soul from trouble. Secondly our Saviour christ in the twelfth of matthew doth say. I say unto you that men shall give account in the day of Judgement, for every idle word which they doospeake. thirdly in the said, xii, chap. it is written. Ex verbis tuis iustificaberis, et ex verbis tuis condemnaberis. That is to say. Of thy words thou shalt be justified & of thy words thou shallbe condemned. fourthly. & finally ye shall note, that in the, xx. of that 〈◊〉 calipse it is written of all liars thus. 〈◊〉 erit 〈◊〉 no ardenti igne et sulphur quod est mors 〈◊〉. That is to say. Their part shallbe in the lake, or pole that doth burn, with fire, and brimstone, which is the second death.   

〈◊〉 Thexposition or declaration of the tenth commandment which is.  Thou shalt not covet thy neygheboures' house, nor desyrethy neighbours wife, nor his servant, nor his maiden, nor his ox, nor his ass, nor any thing that is his. 
FOr the better understanding of this tenth, and last commandment, ye shall note, that as the fift commandment (which is the first of the second table) under the names of father and mother are understanded all sup 〈◊〉 rs, and as in the sixth commandment, under the name of killing, is understanded all wrath & revenging, and as in the seventh commandment under the name of adultery, is understand all unchaste living, and as in the eight commandment under the name of theft is understand all deceitful dealing with our neighbours, and finally as in the ninth commandment, under the name of false witness, is understand all misuse, and untrue use of our tongue. So in this tenth and last command mente under the name of desiring of an other man's wife, servant, and goods, is understand all manner of evil; and unlawful desire of anyething. Yea and as in this precept all evil desires are forbidden, even so in the same are employed and command ded all good desires, and the perfect obedience of our hearts unto God's will in all payntes, which although we shall not fully and absolutely, attain unto, while we be in this life, yet this commandment doth bind us to enforce and endeavour our felt there unto by continual fighting and resysting against concupiscence & evil lusts or desires, 〈◊〉 as by them man is continually tempted to evil deed and vytyouse living, 〈◊〉 witnesseth Saint James in the first chapter of his epistle where he sayeth thus. Nemo cum tentatur, dicat quoniam a deo tentaturdeus enim intentator 〈◊〉 est, ipse autem neminem tentat, unusquisque vero 〈◊〉, a concupiscentia sua abstractus, et illect us, de 〈◊〉 concupiscentia cum conceperit, paret 〈◊〉. That is to say: Let no man say when he is tempted to evil that he is tempted of God, for god temptethe not to evil, neither tempteth he any man, but every man is tempted, drawn, and allurcd of his own concupisbence. Than when concupiscence 〈◊〉 conceived, it bringeth fourth sin. This concupisbence (whereof the apostle saint James doth speak, which is a motion, stirring provoking, or alluring of man to sin) is routed in man from his infancy, and continually doth remain in him, more or less (during the hole state of this mortal life) be he never so perfit, and yet is it no sin, so long as he doth not delight therein, and consent thereunto. And therefore it is written in the seventeenth chap. of Ecclesiasticus, in this manner. Post concupiscentias tuas non eas, That is to say.  
Do thou not go after thy concnpyscences, and in the same chapter it followeth. Si praestes animaetuae concupsicentias eius, faciette in gaudium inimicis tuis. That is to say. If thou perform or fulfil to thy soul her concupiscences, or lusts, she will make the to be a rejoicing stock to thy enemies. So that though we do feel in our selves a motion or suggestion to 〈◊〉, either by evil thoughts remembrance, sight, hearing, smelling, tasting and touching, or by any evil counsels, given unto us by our enemy, or any other, yea and though we begin to have some pleasure in the said motion or suggestion, yet if we do incontynentelye refrain our will, so that it do not consent or grant thereunto, we then not only do not commit any deadly sin, but we please God, in so resisting and suppressing such concupisbence, and by this manner of resisting, we shall also put to flight our enemy the devil in his most crafty or violent assaults against us, according to the comfortable encoraging and promise of almighty God, declared by his Apostle saint James, in the fourth chapter of his epistle, where it is written. Resistite diabolo & 〈◊〉 〈◊〉. Appropinquate deo & appropinquabit vobis. That is to say: resist the devil, and he shall, or will fly from you, draw you near or approach to God and he will approach unto you.  
And agreeable hereunto sayeth saint Paul in the, vi, chapter of his epistle to the Romans. Let not sin reign in your mortal body, that you obey the concupiscences thereof.  
But here may be moved a question, what should be the cause that concupiscence being the mother and nurse of sin, should remain in a christian man or woman, after baptysine or penance, how good how holy, or perfect, soever they be, seeing it seemeth to be an impediment to do the laws of God perfectly and full force to be again the will of good folk, who would fain be quite of it, and can not, and therefore do lament and mourn daily for the continual encumbrance they have by it: for answer to which question no doubt ye shall know that almighty God by his righteous judgement and infinite wisdom doth permit concupiscens to remain in us after baptism, and penance, not for our evil or bynderaunce, but for our good and furtherance, not to our destruction, but to be to us an occasion of saluatyon. For none shallbe crowned in heaven with honour & glory, except in this life they get the victory. 2 ad Timoth. 2. and victory they can not get except they fight stoutly and manfully, and no man doth fight but with his enemy. So if there be no enemy there is no battle, if no battle, no victory, if no victory, no Crown, for this cause god hath permitted concupisbence to remain in us, that we through grace over coming the same, may obtain the crown of glory in heaven. And that you may the better avoid the danger of concupisbence (being always so busy with men) we will here declare unto you four special means greatly aiding to the avoiding of the said danger. The first is to use earnest prayer, the second to forbear all occasions of sin, as to fly evil company, and to have regard to the use of our senses, by which as by windows death doth enter into our soul, arcording to the saying of Job, in his. xxxi. chapter. Pepegifoedus cum oculis meis ut ne cogitarem quidem de virgine.  
That is to say. I have made a covenant with mine eyen, that I would not once think of a virgin. The third is to tame our flesh and to keep it under, and bring it unto bondage, according to the example of saint Paul, declaring in the ninth chapter of his first pistle to the Corinthyans' where he saith of himself thus. Subigo corpus meum, & in servitute redicd, ne cum alijs predicem, ipse reprobus efficiar. That is to say. I chastise or tame my body, and bring it in subjection or bondage least while I preach to other I myself become a cast away. The fourth is to avoid Idleness, for Idle persons are full of lusts and concupiscence. And as it is written in the. xxiii, chapter of Ecclesyasticus. Multam malitiam docuit 〈◊〉. That is to say: Idleness hath taught much evil. As may well be exemplyfyed in Sodoma, of which it is written in the, xvi. chapter of Ezechyell. Behold this was the iniquity of Sodom thy sister pride, saturity, or eating to the full, excessive wealth, and the idleness of her, and her daughters. And here you shall note that when we advise you to fly evil company and Idleness, we employ therein that you should always haunt the company of honest and godly persons, and also ever to be ententivelye occupied in some virtuous ex excise or meditation. And by the way we think this good to note again unto you as concerning concupisbence, that all be it not to have it at all in this life, is a thing to us impossible, yet to consent unto it, or by the grace of God to dissent from it, is a thing well possible unto us. And in deed to dissent from or resist concupiscence we ought to the uttermost of our power, and using the special means before rehearsed or some of them, we by the grace of GOD shallbe able so to do. And to proceed further concerning the declaration of this tenth commandment, ye shall know, that all they be transgressors of this commandment who by delyberation and full con sent, do cast, or set their minds, and bartes, to accomplish the concupisbence, and desire which they have to obtain, and get unlawfully an other man's wife child, servant, house, land, cattle, or any thing that is their neighbours. secondly also they do transgress this commandment, who through envy be sorry for their neighbours wealth & prosperity, or be glade of their sorrow hindrance or adversity. thirdly and finally all they do transgress and break this tenth commandment who doonot set their minds and studies to preserve maintain, and defend unto their neygheboures, as much as in them lieth, their wives, children, servants, houses, lands, goods, and all that is their neighbours. And thus endeth the ten commandments with their expositions, which almighty God grant that we may observe and keep, for than we shallbe sure to have the kingdom of heaven and to live eternally in joy and felicity.    

¶ Here now doth follow the prayer of our Lord, called the Pater noster (divided into seven petytions) being written in the, vi, chapter of saint matthew.  
Our father which art in heaven, hallowed be thy name.  
Thy kingdom come.  
Thy will be done in earth, as it is in heaven.  
give us this day our daily bread.  
And forgive us our trespasses as we do forgive them that trespass against us.  
And let us not be led into temptation.  
But deliver us from evil. Amen.  

¶ The preface to the prayer of our lord called the Pater noster.  
BEfore we shall enter unto the special declaration of the petitions contained in the prayer of our lord called the Pater noster, we (calling to our remembrance the godly counsel most needful to be followed in this behalf written in the. xviii. chapter of Ecclesiastycus, in these words. Before prayer prepare thy mind, will (for your good instruction) declare first of all unto you in what sort you ought to prepare your minds before you begin to pray. Know ye therefore that concerning our dew preparation unto prayer three things are (amongst other) specially requisite on our behalf, the first is, Faith, the second is Hope, and the third is Charity, and as concerning, Faith, Ye shall understand that forasmuch as Prayer is an elevation, or lifting up of the heart to God, to ask of him all such things as be necessary. And to lift up one's heart or mind is unfruitful and unpossible without faith, according to the saying of saint Paul who in the tenth, chapter to the Romans writeth thus. How shall they invocate or call upon him, in whom they have not believed. Therefore above all things faith, yea and strong faith must be in us, whensoever we do go about to pray, for faith teacheth us, two things, the one to know our own infirmity, and miserable estate both in body and soul, the other to know the majesty of God his almighty power, and good will towards us. And of faith with the great virtue thereof in prayer, our saviour christ speaking in the xxi. of Saint matthew saying. Omnia quecunque petieritis in or 〈◊〉, credentis, accipietis. That is to say. All things whatsoever you ask in prayer, believing or having faith, you shall receive them.  
And as concerning Hope, Sayncte James in the first chapter of his epistle writeth thereof saying thus. Si quis autem vestrum indiget sapientia, postulet a deo quidat omnibus affluenter, & non improperat & dabitur ei, postulet autem in side nihil hesitans, qui enim hesitat similis est fluctui maris qui avento movetur. & circumfertur, non ergo existimet homo ille quod aliquid accipiet a domino, That is to say. If any of you have need of wisdom, let him ask of God (who giveth to all haboundantlie, and doth cast no man in the teth) & it shallbe given unto him But let him ask in faith, nothing doubting, for he the doubteth, is like unto the wave of that sea which is moved & tossed of the wind. Therefore let not that man think that he shall receive any thing at God's hands.  
The property of hope, in prayer, is to cause a man patiently, with long sufferance, to abide the will & pleasure of God in the obteynaunce, & performance of his request, and prayer. For we may not prescribe to God any determynate, or special time to accomplish our prayer, but we must commit unto his holy will, both the manner how and the time when to help us. According as 〈◊〉 prophet david doth counsel us in his. xxvi, Psalm saying:  
Expecta dominum, viriliter ageconfortetur cor tuum, & sustine dominum. That is to say: Look for our Lord or abide the pleasure of him, do thou manfully let thy heart be comforted, and patiently do thou sustain our Lord. And of this patyence in hope, and of hope in prayer, we have a notable example in the seventh and, viii. chapters of the book called Judyth, where it is written, how that a certain town of Jewrye called Bethulia, was sore assaulted of the assyrians, in so much that the people of the said town, despairing of all aid, and succour against their enemies, did earnestly solicit, and move Ozais their chief ruler, to render up the town to the Assyrians, who than besieged them.  
And that the said Ozias did exhort then the people to be quiet and patient, and to abide the mercy of GOD, during the space of 〈◊〉 days, promising them that after five days if God did not succour or aid them against their enemies, he then would according to their desires, render up the town, upon which answer of Ozias, the Godly wydówe Judyth misliking greatly the same, did rebuke Ozias sharply for that he would and did presume to ap point God any time, in which he should deliver them from the danger that they were in, and how also she said to Ozias and to other that were with him, in this manner. Quod est hoc 〈◊〉 in quo consensit Ozias, ut tradat civitatem Assyris, si intra 〈◊〉 dies non 〈◊〉 vobis 〈◊〉 Et qui estis vos, 〈◊〉 tentatis 〈◊〉? 〈◊〉 onest iste sermo quimisericordiam provoces, sed potiut 〈◊〉 iram exitet, et 〈◊〉 accendat. Posuistis vos tempus miserationis domini, & in orbitrium vestrum, diem constitu istis ei? That is to say. What thing is this whereunto Ozias hath consented, that he would deliver the city to the assyrians if within five days there come no succour or aid unto you? And who are you, that tempt our Lord God? this speech or saying is not such as may provoke the mercy of GOD, but rather such as may stir up his anger, and kindle his fury, have you put or set a time of the miseration or merci of our Lord, and have appointed or prescribed unto him a day after your will or pleasure?  
Now concerning charity, which is the third thing required in prayer, you shall understand, that without it, no prayer 〈◊〉 be in any wise acceptable before the face of GOD. And therefore our saviour christ sayeth in the 〈◊〉 of matthew in this wise. If thou offer thy gift at the altar and there dost remember that thy brother hath any thing against thee, leave thy gift there before the Altar, and go and be first reconciled to thy brother, and than come and offer thy gift. Thus you see, how that if you will have your prayer hard and accepted of almighty God, you must of necessity be first prepared thereunto, by faith, hope, and charity, More over in the scriptures left for our instruction, and edifying, there are sundry examples, teaching us that prayer, accumpanyed with fasting and alms deeds, is made thereby a great deal the more acceptable in the sight of almighty God, as apearethe in the twelve chapter of the book called Thoby where the Angel of God doth say unto Thoby th'elder, as followeth. Bona est oratio cum jeiunio & 〈◊〉, magis q thesaurus 〈◊〉. That is to say. Prayer with fasting and alms deeds is good, rather than to heap up threasures of Gold. Other examples also there are 〈◊〉, as of King josaphat and the jews in the. ix. 〈◊〉 of the second book of Paralipomenon of Judith, and the children of Israel (in the, iiii chapter of judythe) of the Ninivites (in the third chapter if the prophet jonas) & of Cornelius the conturion in the x. chapter of the acts of the Apostles, but these are sufficient. And to proceed further concerning 〈◊〉, ye shall note that when (when we do pray) our intent, and the hole desire of our heart ought to be joined alway with the prayer of our mouth, else that reproches, written by the pro phete Isaiah, in his. xxix. chapter, (recited also in the. xv. chapter of Matthew) may well be verified on us, which is. Populus hic lahijs me honorat, cor autem corum long esta me. That is to say. This people honourethe me with their lips, but their heart is far from me. And to draw near to our purpose, and specially to speak of our lords prayer, called the Pater noster you shall understand, that amongst all the prayers, which a christian man may make to God, there is none so worthy, and so excellent a prey ere as it is. For it was not made, and taught us by any earthly creature, no nor by any angel of, but by the very son of God, our saviour jesus christ, who is the eternal wisdom of God the father. And the prayer is so compendious and short, that it may easily be learned, and borne in mind of all men, so that excuse of ignorance, or of not knowing of it, or of omitting the frequent use and saying of it, is clean taken away from all persons having the use of reason. And though this prayer be short in words, yet it is exceeding long, and pro found in sense. For in. seven. petytions comprised in it, it doth contain all things that we can desire of God, whether it be for the wealth of our soul or of our body or otherwise, and not only concerning this life, but also concerning the life to come. And it doth keep the self same order which we ought to keep in alloure desires, and petytyons. For first and above all other things we should desire that God be known, honoured, glorified, and magnified, both of us, and also the people of the world.  
And that is it, which we do desire of GOD, in the first petition, saying. Hallowed be thy name, secondly, we should desire at God's hands, all things that are good, and that do we in the three petitions next following, for in the first of the three which is. Let thy kingdom come. we do ask eternal good things, in the second, which is, Let thy will be done in earth, as it is in heaven, We do ask spiritual good things. And in the third, which is. give us this day our daily bread. We do ask temporal good things, appertaining to our bodily sustentation.  
thirdly as we ought to desire God, to deliver us from all evil, so do we in the three last petitions, for in the first of them, which is. forgive us our trespasses, as we do forgive them that trespass against us. we do desire God to deliver us from sin and eternal death, which is the reward of sin. And in the second which is. And lead us not into temptation, We do desire to be delivered from our spiritual enemies, and in the last, which is. But deliver us from evil. We do desire (be sides other things) that we may be delivered from evils temporal. Briefly this prayer of our Lord is so profound, so abundant and so plenteous, that there is no prayer, whether it be wryttrn in the old testament, or in the new; but the sum and effect thereof is contained in some of these seven petytyons Wherefore we exhort all people to say this prayet oft, distinctly, and 〈◊〉; and well to note, the particular declaration thereof, which here followeth.   

¶ The exposition or declaration of the first petition of the Pater noster which is.  Our father which art in heaven, hallowed be thy name. 
WE cannot comprehend in our mind the great goodness of God towards us, in that he hath taught us here in the begynnyuge of our prayer; to call him Our father. Of truth this was not used in the time of the old testament, amongst the jews, for they lived under the bondage of Moses' law, as servants, and durst not call God, their father, but Lord, which is a 〈◊〉 of majesty and power, but we christian men are taught by our saviour christ himself the author and maker of this prayer, boldly to call God our father, which is a name of be 〈◊〉, mercy gentleness, and great love. And if the holy patriarch Abraham (who was called the friend of god) did call GOD his Lord, when he made his prayer unto him, saying in the. xviii. of genesis, Shall I speak to my Lord, saying I am but dust and 〈◊〉? How much less durst we have called God our father, except that he had so taught us, and commanded us to 〈◊〉. In why the his doing, he hath given us right great cause to put our hole con fidence in him, and to look and trust for all good, at his hand. But ye will percase ask, how hath almighty God made himself to be our father? truly it is not by natural generation, for after that sort he only is father unto jesus christ but he hath made himself to be our father, by adopting us 〈◊〉 him, through faith in christ jesus which thing he doth in the time of our baptism, according as it is written in the first of S. john. 〈◊〉 eyes 〈◊〉 〈◊〉 〈◊〉 dei fierihijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say. 〈◊〉 He (christ) gave unto them power to be made the sons of God, to them who believe in his name. And in the. viii. to the Bomaynes S. Paul sayeth. 〈◊〉 have received the 〈◊〉 of Adoption, to be the sons of God, in which 〈◊〉 we do cry Abba father. And in the 〈◊〉 to the ephesians S. Paul sayeth. Be ye followers of God as most dearly beloved sons, and walk in love as christ hath loved 〈◊〉. And in the fift of Matthew, our saviour. Christ saith. Be ye perfect as your heavenly father is perfect. And here is to be noted a lesson, that as 〈◊〉 word father, doth declare the great 〈◊〉, mercy, and love of GOD towards us as well in creation as also in the redemption of man so it 〈◊〉 sheath us again of our duty towards him, and how we be bound to show again unto him our hole heart, love obedience, and readiness to fulfil with all gladenes and humility all his precepts, and commandments. And therefore whosoever presumeth to come to God with this prayer, and to call him father, and yet hath not full intent, and purpose, to use himself in all things like a kind, and an obedient Son, he cometh to him as judas came to Christ with a kiss, pretending to be his friend and his ser vaunt, in calling him master, and yet he was in deed a traitor to him, and a deadly enemy. And for this consideration every christian man that intendeth to make this prayer, ought inwardly and thoroughly, to search and examine himself, and if he find in himself, any notable crime, for the which he ought to be ashamed to call GOD his father, let him accuse himself therefore to God, and recognize his unworthiness, saying as the prodigal son said father I have offended thee, I am not worthy to be called thy son. And with due repentance 〈◊〉 purpose, and intent, to amend his naughty life, let him light up his heart to God, and calling for his grace of reconciliation, let him humbly say. Our father. etc.  
Neither is it without great cause, that our saviour christ teacheth us to say. Our father, and not My father, For thereby he giveth us clearly to understand that as we ourselves be the sons and children of God, by adoption through faith, so are all other christian men and women the children of GOD by the same faith, and therefore we ought to love them all with perfect love and charity, as brethren and sisters in God. Our heavenly doctor in this word doth give us instruction of unity, concord, and peace, and to pray to God for all christian people, known and unknown, for and friend. And for that purpose and effect, he hath not learned us to say. My father which art in, but he hath taught us to say: Our father which art in heaven: Likewise we say not give me this day my daily bread, but Give us this day our daily bread, nor we say not forgive me my sins, and trespasses, but forgive us our sins and trespasses.  
Likewise we say not deliver me from evil, but deliver us from evil, To signify that through faith in jesus Christ, we are all the sons of God: and therefore should not the gentleman despise the yeoman, nor the rich the poor, Malachye (Malach. 2.) doth say. Nunqui non pater unus omnium nostrum? 〈◊〉 non unns deus creavit nos? quare ergo unusquisque nostrum despicit fratrem suum. That is to say. Have not we all one father? hath not one God made us all? wherefore than doth every one of us despise his brother?  
The prayer in deed that the proud Pharisey made (Luke. 18) 〈◊〉 not acceptable unto God, because he despised his neighbour, the publican. Let us all 〈◊〉 know ourselves to be brethren in god & through saith equally to be his children. And as concerning these words, which art in heaven. we may not by them understand, that God is contained, and included within the heavens, as the angels, and holy saints are, for (as Solomon sayeth in the third book of the kings and the eight chapter.) The heavens of heavens do not comprehend or include him. But in this respect he is said to be in heaven, because he, by his almighty power, doth contain, keep, hold up, and maintain, all the heavens, and also all other creatures, which are enclosed, and shut under the cope, or compass of heaven according as S. Paul sayeth. Collos. i. Omnia in ipso constant. That is to say: All things in him have their being. And therefore unto god only we do say, which art in heaven. Because that god only as he hath made heaven, and all things under heaven, so he only is in all the heavens, and with his almighty power conserveth, and keepeth them in all their being. And here must we note, that we may not think, that god is so in heaven, that thereby he can not be, or is not in earth also, as shall please himself. For truly he is in all places, by his essence, by his presence, and by his power, according as he sayeth (Hieremye. xxiii.) Nun coelum & terram ego impleo? That is to say, Do not I fill heaven and earth? and he is said specially to be in heaven, for as much as in heaven, he is manifest, and showeth his godhead, his divine majesty, power, glory, joy, and bliss eternal, which he hath promised to give, as a reward, to all such as do persever in his faith, and obedience, according as he sayeth, Math. v. Merces vestra multa est in coelis. That is to say. Your reward is great in heaven. And here do you mark that these words, which art in heaven, are so placed and set forth, to stir up our hearts to God, and to cause in us an inward desire, and a great care, and study to come to the place where our heavenly father is: yea, and much to covet his sight and presence. For like as a loving child is ever desirous to be where his father is, even so ought we ever to desire to be with our heavenly father, and to endeavour ourselves, that our conversation be all withdrawn from the world, the flesh, and the devil, and be set upon heaven and heavenly things, as S. Paul teacheth, Phil. iii. And therefore we should continually wail, and lament, because we be not with our heavenly father, saying with the prophet. Psal. cxix. woeful am I, that my dwelling upon the earth, is so much prolonged. And by these words should there be engendered in us, a strong hope, of eternal glory. And how can we fail thereof, if we will, saying our heavenly father hath both the will, and also the power to perform it? His will we clearly understand, in asmuch as he made himself to be our father: his power is well known, for that he is a God of power, and glory, and maker, and preserver of Heaven, Earth, and of all that in them is. And here shall you further note that these words. Our father which art in heaven. are put like a prologue before all the seven petitions, (yea and every one of them may have prefixed, before them the same prologue) declaring plainly, that no man can say this prayer truly, and duly, that no pleasure of god, and his own merit, except he have faith, hope, and charity, for without faith, nor can say truly, O father, and without charity to his neighbour, no man can say truly and meritoriously, Our father, and without hope, no man can say truly, Which art in haven do thou remit us our sins. And in these words Hallowed be thy name, it is to be noted, that by the name of God, is understand God himself, the power of God, the might, the majesty, the glory, the wisdom, the providence, the mercy, and goodness of God, and all such other good things, as in scripture be attribute unto God. And this name is hallowed, when it is praised, glorified, set forth, honoured, and magnified of us, both in word and deed.  
And where in this petition we pray that his name may be hallowed, it is not to be taken or thought that this name of God, which in itself is evermore most holy, most glorious, most marvelous and full of majesty, can be either advanced or dymynished by us, or any thing that we can do: but we desire here, that this most holy name may (according as it is in itself most holy) be so taken, used honoured, and hallowed of us, and of all others as well heathen as chrystened, like as on the contrary part, this name is said to be polluted, and defiled, when we do either in word, or in deed, contumelyouslye, and contemptuously, or otherwise dyshonor the same. We desire therefore in this petytion, that all false faith, by the which men either mistrust god, or put their confidence in any other thing more than in him, may be destroyed. And that all witch crafts and false charms & conjurations, by the which Satan and other creatures, be enchanted, may cease; and give place, to gods holy name: and so likewise, that all heresies, and false doctrines, may vanish away, so that god's holy word may be truly interpreted, and purely taught and set forth, unto all the world, and that all infidels may receive the same, and be converted to the right catholic faith, whereby all disobeyed, hypocrisy, and counterfeiting of truth, of righteousness or of holiness may clearly be extincted.  
Furthermore, we do beseech, and pray god here that his name may be hallowed, so that no man should swear in vain by it, or otherwise abuse the same, to lie or deceive his neighbour. And generally that none should fall into pride, or ambition, into desire of worldly glory and fame, into envy malice covetousuesse, adultery, gluttony, sloth, backbiting, sclaundering of his neighbours, ne into any other evil or wicked thoughts, and deeds, whereby the name of god may be dishonoured and blasphemed. In this prayer also we do require god to grant us that in all perylls, and dangers, we ruime unto him, as unto our only refuge, and call upon his holy name, and that in our good word and works, we may please and magnify him, and be by him preserved from the most damnable sin of unkindness towards him. And also that we who do all ready profess the right faith, may still continue therein, and may do, and express the same aswell in our outward conversation, as in confessing it with our mouth, so that by our good life, and our good works, all other may be moved to good, and that by our evil works and sins, no man may take occasion, to sclawder the name, or dimynyshe the laud, and praise of God, but that all our works and doings, may redound to the honour praise, and glory of God's name.   

¶ The exposition or declaration of the second petition, which is.  Thy kingdom come. 
This second petition very orderly, doth follow upon the first, for as in the first we do ask of God our eternal father, that his glorious name may be known through out all the world, and be of all people, (whether they be turks, Jues, or heathen) loved, magnified, and glorified always, aswell as it is of us christian men, which is a thing aperteyning to the dew honour and glory of God, and which we ought of duty first and principally to desire, So in this second petition we ask of God our heavenly father, that he will vouchsafe to bring us to his eternal kingdom, evermore to be with him, and partycypante of his enerlasting glory, and heavenly inheritance, with christ Jesus our Saviour (which is a thing of all other that a man may wish to his own self, the chief & most greatest.) And for the declaration of this second petition, you shall understand that there are two kingdoms, the one contrary to the other, it is to wit, the kingdom of god, and the kingdom of the devil. For as concerning wordly kingdoms and dominions, they 〈◊〉 they be well governed, and guided by order of Jystyce, do pertain to the kyngoome of god, as saint Paul testifieth in the. xiii. chapter to the Romans. And 〈◊〉 they be misordered, through want of 〈◊〉, & using tyranny they do pertain to the kingdom of the devil. Now concerning the kingdom of god, it is of two forts, it is to wit, the kingdom of grace in this world, and the kingdom of glory in the world to come: and of the kingdom of grace, S. Paul doth speak in the. xiiii. to the Romans, in this wise. Règnum dei est justitia & pax, & gaudium 〈◊〉 spiritu sancto. Qui enim in hoc seruit Christo placet deo, & probatus est hominibus. That is to say: The kingdom of God is justice, and peace, and joy in the holy ghost, for he that in this serveth christ, pleaseth God, and is allowed with men. Likewise the said Saint Paul speaking of this kingdom of grace, doth in the first chapter of his epistle to the colossenses, say thus. He hath translated, or carried us, from the power or kingdom of darkness, into the kingdom of his dearly beloved son, in whom we have redemption, and remission of sins. And moreover we do read in the fift of the Apocalypse after this manner, Fecisti nos deo nostro regnum. That is to say. Thou haste made us a kingdom unto our God. For doubtless so long as we remain in grace, god doth reign in us, as in a spiritual kingdom, and we as his faithful people, do obey him therein. And as concerning the kingdom of glory in the world to come you shall understand that our Saviour in his second coming, which shallbe at dones day, shall give entrance & perpetual possession thereof, to 〈◊〉 elect: whenhe shall say unto them (as it is 〈◊〉) Comeye the blessed of my father, do you posselle the kingdom prepared for you, before the creation, or beginning of the world! Now concerning the kingdom of the devil, which is clean contrary to the kingdom of God, that in deed is a dominion, or rule, and sovereignty, which the devil hath in the hearts of the wicked men and women, who according to his pernicious will and entycynges, do transgress the commandments of God, and do make themself bond, and thrass to sin, willingly consenting to the denyles temptations, and drawn thereby to his service, and holden also therein, by concupisbence of the flesh by concupisbence of the eye, and by pride of life. And of this kingdom of the devil, S. Paul. Ephe. two. doth speak saying. He (God the father) hath revived you all at ones, when you were dead through your trespasses, wherein, in times past, you did walk according to the course of this world, after the prince of the king doom, or power of this air, the spirit which now worketh upon the children of unbelief. According whereunto our saviour also, John. xii. doth call the devil the prince of this world, that is to say, of all evil and wicked people, living in the world. And in the. xli. chapter of Job, the devil is called the king of all proud men.  
And forasmuch as it is not in our power to deliver ourselves from the 〈◊〉 of the devil, but only by Gods help (For our perdition and undoing is of ourselves, but our help and faluation is of God. as sayeth the Prophet Ozee cap. 13.) therefore it is very necessary for all true christian people, to make this petition, incessantly unto our heavenly father, and to beseech him, according to this doctrine of christ, that by his grace, & help we may escape the dominion and power of the devil, and that we may be made subject unto his heavenly kingdom. Therefore in this petition we dysyre God to give us afore all things, true, and constant faith in him, and in his son Jesus Christ, and in the holy Ghost, with pure love, and charity towards him, and all men, to keep us also from infidelity, desperation, and malice, which might be the cause of our destruction, and to deliver us from dissensions, couctuousnes, lechery, and evil desires and lusts of sin, and so the virtue of his kingdom to come, to reign within us, that all our heart, 〈◊〉 and wits, withal our strength inward and outward, may be ordered and directed to serve GOD to observe his commandments, and his will and not to serve our 〈◊〉, the flesh, the world, or the devil.  
We desire also that this kingdom, ones in us begun, may be daily cucrcased, and go forward more and more, so that all subtle and secret hate, or sloth, which we have to goodness be not suffered to rule so in us that it shall cause us to look back again and to fall into sin, but that we may have a stable, purpose and strength, not only to begin the 〈◊〉 of innocency, but also to proceed earnestly forth in it, and to perform according to the saying of Saint Paul (Colosse. i.) where he prayeth that we may walk worthily pleasing god in all things being fruitful in all good works, & growing and increasing, in the knowledge of god. Also (Eph. iiii) he doth say. Work and do the truth in charity, and increase and go forward in Christ. Therefore in this prayer desiring the kingdom of god to come. we require also, that we being already received and entered into the kingdom of grace and mercy of god, may so continue and persever therein, that after this life we may come to the king doom of glory, which endureth for ever, and this is that great and fervent desire, where with good men being mortified from worldly affections have been and be always kindled and inflamed, as appeareth by saint Paul, when he said (Philip.)  
I would be loosed from this body and be with christ. and he saith (Rom. eight) We that have received the first fruits of thy spirit, do wail and mourn, in ourselves, 〈◊〉 and looking to be delivered from the mortality & miserles of this body, into the glory of the children of God.   

〈◊〉 Thexposition or declaration of the third petition which is.  Thy will be done in earth, as it is in heaven. 
AFter that in the second petition we do ask of God our eternal father that his kingdom of grace, may come unto us in this world, & that we may finally come to his eternal kingdom in heaven (which is the highest degree of man's filicitye) there doth by right order follow this third petition, wherein we do ask of God our eternal father, that his will may be fulfilled here in earth, by the fulfilling, and keeping of his commandments, which is the best and most perfect means, to procure unto us the foresaid high degree of our felicity. And for the better and plainer understanding of this third petition, you shall note that by disobedience, and sin of our first father Adam, we be, as of our nature only, without the grace of God, unable to fulfil the will, and precepts of God, and so are inclined to love ourselves, and our one wills, that we can not heartily love, neither god, nor man, as we ought to do. And therefore (we being once christian men) it is requisite for us to pray, that like as the holy angels and saints in heaven (in whom GOD reygnethe perfectly, and holy) do never cease, ne shall cease, to glorify him, to praise him, and to fulfil his will and pleasure in all things, and that most readylye and gladly, without any manner of grudging, or resystinge there unto, knowing certainly and clearly, that his will is 〈◊〉 the best even so that we the children of God, in earth, may daily and continually praise God, and by our holy conversation in good works, and good life, honour and groryfye him, and that we may from time to time so mortify our own natural corrupt and sinful appetite, and will, that we may be ever ready like loving children, humbly, lowly, and obe dientlye, to approve, allow, and accomplish the will of God our father in all things, and to submit ourselves with all our heart unto the same, and to acknowledge that whatsoever is the will of GOD, the same is most perfect, most just, most holy, and most expedient for the health and wealth of our souls, we (I say) ought also for these things to pray.  
Wherefore in this petition also, we desire of God true and stable patience, when our will is letted or broken. And that when any man speaketh or doth contrary to our will, yet therefore we be not out of patience, 〈◊〉 curse, or murmur, or seek vengeance against our adversaries, or them which let our will but that we may say well of them, and do well to them. We pray also that by god's grace we may gladelye suffer all diseases poverty, dispysynges, persecutions, and adversities, knowing that it is the will of God, that we should crucify and mortify our wills. And when any such adversity chanceth unto us, to attribute all unto the will or sufferance of GOD, and give him thanks therefore who doth order all such things for our weal and benefit, either for the exercise and the trial of the good to make them stronger in goodness and virtue, or else for the chastysement and amendment of the evil, to suppress their evil motions and desires.  
And also we pray that whensoever it shall please god to call us out of this transitory life, we may be willing to die, and that consyrming our will to the will of God, we may take our death gladly, so that by fear, or 〈◊〉, we be not made disobedient unto him.  
We desire furthermore, that all our members, eyes, tongue, heart, hands, and feet, be not suffered to follawe the desires of the flesh, but that all may be used to the will and pleasure of GOD, and that maliciously we rejoice not in their troubles, which have resisted our will, or have hurt us, nor that we be enviously sorry, when that they prosper and have welfare, but that we may be contented and pleased, with allthing that is gods will.   

¶ The exposition or declaration of the fourth petition which is.  give us this day our daily bread. 
AFter that in the three former petitions we are orderly taught first to desire & pray for such things, as do concern God, to glorify, & hallow his name Secondly to desire and pray for the chief and principal bliss that man may have, which is the kingdom of God. And thirdly to desire & pray for such chief means, by which that 〈◊〉 bliss is obtained that is to say by the fulfilling here in earth of gods will and pleasure. Now next and four we are here taught to desire of God, things that be necessary for the food and 〈◊〉 both of our body & also of our soul, so long as we shall here 〈◊〉 upon the Earth. And first as touching the sustenance of the body you shall note five things in this petition. The first is that our lord teacheth us in this petition, not to ask any superfluous thing of pleasure, and vain delight, but only things necessary, & sufficient & therefore he biddeth us ask only bread, wherein is not meant 〈◊〉, great substance, or abundance of things above our state & condition, but such things only as be necessary for every man in his degree that it should be one ordinary & daily manner of sustenance 〈◊〉, & trade of living, & nether inordinate nor excessive And therefore if we christian men have meat and drink and cloth, that is to say, things sufficient let us hold ourselves content, for they that set there minds on riches, and will have superfluities more than needeth, or is expedient to there vocation, they fall into dangerous temptatyons and into snares of the devil, and into many unprofitable and noisome desires, which drown men into perdityon and everlasting 〈◊〉, for the spring and root of all evils, is such superfluous desire. The wiseman also making his petition to our lord. Proverb. 35. saith. give me neither poverty nor excess, but only things sufficient for my living, lest that having to much, I be provoked to deny God, and to forget who is the Lord, and on the other side, lest that by poverty constrained, I fall into theft and forswear the name of my God.  
Whereby is declared that we should desire only things necessary, signified here by bread, and refuse and renounce superfluities unprofitable, dangerous, and noisome.  
The second thing to be considered in this petiti on is, that we do desire and pray, not absolutely for bread, but we do desire and pray for. Our bread. By which words appeareth, that, that bread only is ours, which we do get, by true just honest and lawful means, for if we do get aught by deceit, fraud, craft, or any unlawful or 〈◊〉 ways, that is in no wise ours, but other men's. So that in this word Our, is most evidently implied and contained a great reproach to all those persons, which eat not their own bread, but devour other men's bread: of which sort be all those that live of theft, robbery, ravin and spoils, extortion, or craft and deceit. They also are of this sort who neither do labour with their hands, nor otherwise apply their study, their industry or diligence to some thing which may be good and profitable to the common wealth, and to the honour of GOD but do live in case, rest, idleness, and wanton pleasure. They likewise are of this sort, and worthy therefore to be reproved, who being in any room, or vocation of authority or service, do not fully truly and faithfully fulfil and perform the duty of their vocation. The third thing to be noted in this petition touching our corporal sustenance, is, that we must say unto almighty God, 〈◊〉, That is to say: give thou, to the intent that we should not think that out meat drink, cloth, or any other wordly sustenance is won or gotten only by our own industry, wit, and labour (though we be bound by the law of God, to labour and travail in our vocation, to the uttermost of our 〈◊〉, for the maintenance & sustenance of ourselves and all ours) but that when we have played and done our part, 〈◊〉 we must firmly believe that all things so coming unto us, are given us, by the liberal hands of almighty God, who doth feed both man and beast: for of ourself, we can not 〈◊〉 nor assure or promise ourselves any thing, but whatsoever we have, we have it in deed at the hand of almighty God, as the prophet David doth say in his. cxxx. psalm. All things do wait or look for at thy hand that thou shouldst give them meat in tyme. And when thou dost give unto them, they shall gather. And when thou dost open thy hand, all things shallbe filled with goodness: and when thou dost turn away thy face, they shallbe in trouble or distress. And the same prophet in the. cxliiii. 〈◊〉 doth say. The eyes of all things trust in thee (o lord) and thou givest them food in dew seasonne: Thou dost open thy hand, and dost fill every lie ve thing with thy blessing. Now the fourth thing here in too be considered, is the word Us, which noteth unto us that no man ought to say in prayer. give me my daily bread but give us our daily bread. Being thereby taught that what things soever. God doth give or send unto us, he giveth them not to us for our own private commodity and use only, but that we also, should give to other, some part or portion, and some fruit thereof, especially to such as 〈◊〉 ways by no means possible can yearn or get their living. And therefore 〈◊〉 such wicked people do pray in vain, who knowing this to be the petition, give us this day our daily bread. do not only refuse of that thing which God hath sent to them, to impart some what unto the the poor. But also will and do, rather rob and spoil them, by fraud, deceit, extortyon or otherwise, that they themselves may increase their private wealth, not caring how unjustly, or ungodly they come to goods, nor how they keep them, or spend them, and this sort of people almygh ty God abhorreth greatly. The fift thing herein to be considered is this word. hody, That is to say:  
This day. Whereby is meant, partly the hole continuance & time of man's life, 〈◊〉 inuste be referred to the disposition of almighty God, concerning his bodily sustenance, and partly, (yea and that most specially) that we having things sufficient for our 〈◊〉 necessity, should not be over careful for the time to come. Of which thing our saviour christ in the. vi. of matthew doth speak, saying.  
I say 〈◊〉 you, beye not careful for your living what ye shall eat, ne for your body what clothes ye shall wear, is not light better than meat? and your body, better than your clothing? 〈◊〉 upon the birds of the air: they 〈◊〉 not, they reapenot, they bring nothing in the barn, & yet your heavenly father feedeth them, are not you of more price than they? upon the lilies of the field, how they grow they labour not, they spin not, and yet I tell you Solomon in all his glory, was not so clothed as one of them. Now if god so cloth that, which to day is grass of the field and to morrow is cast into the furnace, how much more will he consider you, O ye of little faith: Wherefore be you not careful or pensive, saying what shall we eat, or what shall we drink, or where with all shall we be clothed, for all these things the heathen do seek after. But your father, doth know that ye have need of all 〈◊〉 things, wherefore seek ye first for the kingdom of god, & the righteousness thereof, and all these things shallbe given or cast unto you. Be ye not then careful for to morrow. For the morrow shall care for itself.  
And secondly as concernyninge the sustenance of the soul which also is meant and contained in this petition, ye shall understand, that this kind of food is of two sorts. The one is that incomparable and most excellent food, whereof Christ maketh promise in the. vi, of John saying. The bread or food which I will give is my flesh, which I will give for the life of the word. Which bread or food is contained truly, and 〈◊〉 〈◊〉 the blessed Sacrament of the altar, wherein under the forms of bread and wine (as we have heretofore sufficiently declared) is the very body and blood of our Saviour Christ, the other food is the word of God: according as our Saviour doth testify in the fourth of matthew saying. Not only with cor porall food is the life of man sustained, but with every word that proceedeth from the mouth of God. And agreeable to this exposition saint augustine in his. 135, sermon, de tempore, expounding this fourth petition of thee, Pater noster, doth say in this manner. Siquetur in oratione, panem nostrum 〈◊〉 anum, da nobis hody. Sive exhibitionem corpori necessariam petamus 〈◊〉 patre, in pane significantes quicquid nobis est necessarium, sive quotidianum panum, illum intelligamus quem accepturiestis de altar, petimus bene ut det nobis eum. Quid est enim quod oramus nisi ne male aliquid admittamus, unde a tali pane separemur, & ucrbum dci quod quotidie praedicatur, panisest, non enim, quia 〈◊〉 panis est ventris, ideonon est panis mentis Cum autem ista vita transierit, nec panem illum querimus, quem queric fames necsacramentum altaris habemus accipere, quiaibi, erimus eum Christo cuius corpus accepimus nec verba ista nobis dici habent, quae dicimus nobis, nec 〈◊〉 legendus est, quando ipsum videbimus quod est verbum dei, per quod facta sunt bmnia, quo pascuntur angeli. quo 〈◊〉 angeli, quo sapientes fiunt 〈◊〉. etc.  
That is to say. It doth follow in our lords prayer. give us this day our daily bread, whether we do ask of our father, necessary sustenance of the body: in, or by bread, meaning, whatsoever is necessary for us: or whether that by our daily bread, we do understand that, which you have to 〈◊〉 from the altar, we do ask well of GOD, that he will give it unto us. For what do we pray, but that we commit not any offence whereby we must be separated from such food, or bread? And the word of God, which is daily preached, is bread, or food. For it followeth not, that because it is not the bread, or food of the belly, therefore it is not the bread or food of the mind, or soul. And when this life shall be once passed, we neither do seek that bread, which hunger seeketh for, nor we have need to receive the sacrament of the altar, for there we shall be with Christ whose body we have received, neither these words are to be spoken unto us, which we do speak, or utter unto you, nor the book is there to be red, because we shall see him who is the word of God, by whom all things are made, on whom the angels do feed, by whom the angels are illuminated, by whom angels do receive wisdom etc. And hereby ye do plainly perceive that in this petition, our saviour teacheth us, not only to ask our heavenly father for daily sustenance of the body, but also to ask for the sustenance of the soul.   

¶ The exposition or declaration of the fift petition which is.  And for give us our trespasses, as we do forgive them that trespass against us. 
FOr asmuch as the end, and scope, of all prayer, is only to obtain things which are good, or to be purged preserved or delivered, from things which are evil. And that this our lords prayer, is not only a most perfect, fruitful, and ample prayer in sense, but also a most perfect form, where by all manner of prayers, either in part or in the hole, are framed, or shapen. Therefore after the former four petitions, in which we do ask all that good is, there doth follow in very good order, the other three petitions, in which we do ask the avoiding of all evil, as first of sin committed, and pain due to the same (it being the greatest evil of all evils). secondly of tentation, which is the chief means, whereby man is induced to sin. thirdly and lastly, we do ask the avoiding of all other things, that may be hurtful, damageable, or 〈◊〉 unto us, and especially for the avoiding of the devil, who is to us most dangerous. And the order of the three last petitions of the 〈◊〉 noster, being thus opened unto you, meet it shall be now to entreat of the first of them, which is. forgive us our trespasses, as we forgive 〈◊〉 that do trespass against us. In which petition we have two profitable lessons given unto us. The first is that we should learn always to be lowly, and meek in heart considering that we are all sinners in the sight of God. Saint john so testifying, in the first Chapter, of his first epistle, and saying. If we say that we have no sin, we do beguile ourself, and there is no verity or truth in us, whereunto agreeth Solomon in the. xx. of his proverbs saying. Who can say my heart is clean, and I am pure from sin. And again he saith in ye.. iiii. of Ecclesiastes. There is no man, so good upon the earth, but that he sinneth. And moreover, in the. 24. of the pronerbes, he saith. Aiuste man shall fall, seven times a day, and shall rise again.  
By consideration of which our own infirmity & 〈◊〉 to sin, we should humble ourselves in the sight of God, knowing (as Saint James doth say in the fourth chapter of his epistle) God will resist the proud, and 〈◊〉 the humble 〈◊〉 doth give grace. The second lesson which we should learn in this petition, is that the forgiving of other men's offences done against us, is a cause, & means to obtain remission of our sins, at God's hands, according where unto our saviour sayeth in the. vi. of Luke. forgive and ye shallbe forgiven.  
And in the sixth of. matthew, he saith. 〈◊〉 you forgive to men their offences, than shall your heavenly father forgive you, your offences and sins. But if you do not forgive men neither shall your father forgive you your sins. And moreover in the. xviii, ' of matthew it is written how when Peter came to our Lord, and demanded of him how oft he should forgive his brother, which had offended him, and whether it was not sufficient to forgive him seven times. Our Lord answered him and said. I tell the Peter that thou oughtest to forgive him not only seven times, but seventy times seven times. Meaning thereby that from time to time, we must continually forgive our brother, or neighbour, with all our heart, although he trespasseth against us never so often. And christ also in the same place declareth the same by a parable. There was saith christ, a king, which calling his servants unto an account, and finding that one of them did owe unto him the sum of ten thousand talentes, and had it not to pay, he commanded that the said debtor, his wife and his children, & all that he had 〈◊〉 be sold, but when the debtor came unto the king & prayed him on his knees to have patience whim, promising him to pay all, the king had pity of him, & forgave him the hole debt, Now it fortuned afterward 〈◊〉 this man being thus acquitted, met with an other of his fellows, that aught him but one hundredth pence, and with violence almost he strangled him and said unto him. pay that thou owest. And the said servant his fellow, fell upon his knees, and prayed him to have patience, promising to pay all, but his fellow would not, but cast him in to prison, until all was paid. And when the rest of his fellows, seeing this cruelty, had told the king thereof, the king forthwith sent for this cruel fellow, and said to 〈◊〉. O wicked man, I Forgave thee thy hole debt, at thy suit and request, it should therefore have beseemed thee, to have showed like compassion, unto thy fellow, as I showed to the. And the king being sore disposed with this cruelty, committed him to torments, that should roughelye and straitelye handle him in prison, till he had paid the whole debt.  
Upon this parable christ inferreth and sayeth. Even so shall your heavenly father do with you, if you will not forgive every one of you his brother, from the heart.  
Thus it appeareth plainly, that if we will be forgiven, and will escape everlasting damnation, we must put out of our heart all rancour, malice, and will to revenge or to satisfy our own carnal affections, referring the punishment of the offenders, which in their offences have transgressed the laws of God or of the prince, to the order of justice, where of under God, the princes and rulers be ministers in earth, in which doing we utterly forgive our own private grudge and displeasure.  
And if any peradventure will think it to be an hard thing, to suffer and forgive his enemy, which in word and deed hath done him any displeasures, let him consider again, how many hard storms our saviour christ suffered, and aboode for us, what were we when he gave his most precious life for us, but horrible sinners, and his enemies? Now meekly took he for our sake all rebukes, mocks, binding, beating crouning with thorn, and the most approbryouse death, It is undoubtedly above our frail and corrupt nature to love our enemies that do hate us and it is a dead of greater perfection than man hath of himself, but GOD that requireth it, will give grace that we may do it if we ask and seek for it. And therefore in this petition our saviour Christ teacheth us to ask this grace of our heavenly father that we may forgive us our enemies, and that he will forgive us our trespasses, even so as we forgive them that trespass against us.  
It is farther to be noted, that to forgive our brother his fault, is also to pray to GOD that he will forgive him and will not impute his offence to him and to wish to him the same grace and glory, that we desire unto ourselves and also ourself when occasion shall come to help him, as we be bound to help our christian brother.  
And here we think it expedient, that like as in the former part of this petition we have declared, the part and duty of him, which should for charityes sake forgive, so to declare the part and duty of them to whom forgiveness should, be made, least evil doers and naughty minded people might, by the former declaration take occasion still to persever in their naughty minds an d doings, and yet claim for gevenes of their neighbour.  
Wherefore ye shall understand, that forgiveness afore spoken of, is not so mente in scripture, that by it justice, or laws of princes, should be broken, condemned or not executed. For although our saviour christ in this petition doth teach us to remit and forgive all injuries and trespasses, done against us, yet he which hath done the injury, or trespass, is nevertheless bound to acknowledge his fault, & to ask forgiveness therefore not only of God, but of him also, whom he hath offended, and to intend to do no more so. And furthermore to recompense, and to make amends, unto the parties against whom he hath trespassed, according to his habilytye, and power, and as the grievousness, and greatness of the offence requireth. And in case he which hath committed the offence, or trespass, be obstinate, and will not do these things before rehearsed, which he is bound to do by the law of God: than may the party which findeth himself grieved, not withstanding any thing that is said before in this petition lawfully and without offence of God's commandments ask, and seek, recompense of such injuries as be done to him according to the order and provision of the laws of the Realm made in that behalf, so that he alway have an eye and respect unto charity, and do 〈◊〉 for rancour or malice or for sinister affection, neither bear any hatred in his heart towards him whom he sueth, but only upon a zeal and love, of the 〈◊〉 of 〈◊〉, correction of vice, and reformation of the party that hath offended, remembering always that he exceed not or go beyond the limits and bonds of this general rule, taught by our Sanioure christ in the gospel (matthew. seven.)  
As ye would that other men 〈◊〉 do unto you, even so do you unto them, for this is the law and the prophets.  
And thus we christian folk, weighing forgiveness on the one party, and the duty of him that is forgiven on the other party (as here now we be taught) 〈◊〉 the better know how to endeavour ourselves to observe both ways, in such sort as we are bounden to observe and follow.   

✚ The exposition or declaration of the sixth petition, which is.  And let us not be led into tentation. 
FOr the better understanding of this petition you shall note first that there be two manner of tentatyons whereof one cometh, and is seen to us by GOD, who suffereth those that be his, to be tempted by one means or other, for there probation, or trial, albeit he so assystethe and aideth them in all such temptations, that he turneth all at the end unto their benefit, and profit. For as the wise man saith (Eccl. xxviii) Like as the oven trieth the pottets vessel, so doth tentation of trouble try the righteous man. And with this manner of tentation, God tempted sundry wise, our holy father Abraham: he tented also job with extreme poverty, horrible sickness and sudden death of his children, and daily he tenteth and proveth all such as he loveth.  
The other tentation cometh chiefly of the devil which like a furious and a wood lion rageth, and runneth about perpetually seeking how he may devour us. And it cometh also of our own concupisbence, which continually inclineth and styrrethe us to 〈◊〉, as Saint james sayeth. (jacob. i.) Every man is tented, drawn, and 〈◊〉 ' by his own concupisbence Of which concupisbence albeit, we have somewhat spoken before, yet here in no wise we may omit to speak of it again. And therefore know ye that this 〈◊〉 is an inclination, and pronity, of our inordinate nature to sin, which imperfection man hath by the fall of Adam, so that although original sin, is taken away by baptism, and the displeasure appeased betwixt God and man, yet there remaineth a disorder and debate, between the soul and the flesh, which shall not be extinct but only by bodily death. For there is no man so mortified, so sequestered from the world, and so ravished in spirit, in devotion or in contemplation, but that some concupisbence is in him, how be it by god's grace and mercy it reigneth not, nor is of God accounted for sin, nor is hurtful, but only to them that by consent yield unto it. It will never cease but one way or other it will ever assault us, and if we do not fight with it and resist it continually, it will overcome us, and bring us unto bondage, so that by this our concupiscence, and our consent, all vice, and sins be engendered: according to the saying of saint james, (jacob. i.) Concupiscence 〈◊〉 she doth conceive, she bringeth forth sin, and that of all sorts, that is to say, first acts and deeds, contrary to the laws of God, and after that use and custom of the same deeds, and at the length she bringeth forth blindness and contempt. For so the wise man sayeth (Prover. xviii.) The wicked man when he cometh to the bottom of sin, setteth nought thereby. But blinded with evil custom either think the sin, that he useth, to be no sin, or else if he take it for sin, yet he: careth not for it, but either upon 〈◊〉 trust of the mercy of GOD (which is in deed no right trust, but a very presumption) he will continue still in purpose to sin; or else upon vain hope of long life, he will prolong, differ, and delay to do penance for the same, until the last end of his life. And often times prevented with sudden death he dieth without repentance.  
Wherefore considering how dangerous it is to fall into sin, and how hard it is to arise, the chief and the best way is, to resist (with God's help) the first suggestion unto sin, and not to suffer it to prevail with us, but assoon as may be, to put it out of our minds. For if we suffer it to tarry any while in our 〈◊〉, it is a great peril, lest that consent, and deed will follow shortly after.  
Secondly ye shall note, that our saviour jesus christ doth not teach us in this sixth petition, to pray unto God our father, that we should be clearly with out all tentation: but that he will not suffer us to be led into tentation, that is to say, that when we be tented, he will give us grace to with stand it and 〈◊〉 〈◊〉 us to be overcome therewith, according where unto Saint Paul saith (i Corin. (x.) God is true and faithful and will not suffer us to be teneed, above that we may bear, but he will so moderate the tentation, that we may sustain and overcome it. And S. james sayeth (jacob. i.) Think that you have a great cause to joy, when you be troubled with divers temptations. For the triing of your faith bringeth patience, and patience maketh perfect works, so, that you may be perfect and sound lacking in nothing. And almighty God also exhorteth us, and calleth upon us to fight against temptations saying (Apo. two.) He that getteth the victory against them, I shall give him to eat of the tree of life. And again he sayeth. He that overcometh them shall not be hurt with the second death. And Saint Paul sayeth (two. Timothy. two.) No 〈◊〉 shallbe crowned except he fight lawfully. That is to say. Except he defend himself and resist his enemies at all points to his power, & our saviour giveth us a good courage to fight in this battle, where he sayeth, joan. nineteen. Be of good comfort, for I have overcome the world, that is to say: I have had the victory of all sins and temptations, and so shall you have if the fault be not in yourselves. For ye fight with an adversary, which is already vanquished and overcome.   

✚ The exposition or declaration of the seventh and last petition of the Pater noster, which is.  But deliver us from evil. Amen 
WOncerning this, seven. petition ye shall note, that like as in the. vi. petition christ taught us to desire and pray our heavenly father that he would preserve us from the dangerous temptations of the flesh, the world & the devil, and not to be overcome with them, even so now in this seventh and last petityon, he doth teach us to pray that if by our frailness and corrupt nature, we through tentation, do fall into the thraldom of the devil by sin, yet that he will soon delyner us from it, not to let us continue in it, not to let it take root in us, not to suffer sin to reign upon us, but to deliver us and make us free from it.  
Sin is the exceeding evil, from the which in this petition we desire to be delivered: and though in this petition, be also comprehended all evils in the world as sickness, poverty, death, with other like adversity, yet chiefly it is to be understanded of sin, which only of itself is evil, & ought ever without condition to be eschewed. And as for other adversities, neither we can ne ought to refuse when god shall send them, neither we ought to pray for the eschuinge of them, otherwise then with this condition, if gods pleasure so be. Many things we suffer in this world, & take them for evil but they be not evil of themself: All afflictions, diseases punishments and torments of the body, all the troubles of this world: and all adversities, be good and necessary instruments of God, for our salvation. For God himself, who can not say other than truth, sayeth: Apocalip. iii. Those that I love, I chastise. And again the apostle, Hebre. xii. sayeth, He receiveth none but whom he scorgeth. This is a time of scourging, and the time to come, is the time of rest ease and bliss. And surely it is a great token, that we be in the favour of God when he doth scourge us, and trieth & fyneth us like gold in the fire, whiles we be in this world As contrary it is a great tooken of his indignatyon towards us to suffer us living evil, to continue in prosperity, and to have all things after our will and pleasure, and never to trouble or punish us with adversity. Therefore our saviour christ jesus (who knoweth what is best for us) teacheth us to pray and to desire to be delivered, not chiefly from worldly afflictions, trouble and adversity, (which GOD sendeth habundantlye even to them whom he best loveth, and with whom he is best pleased) But the evil which we most chiefly should pray to be delivered from, is 〈◊〉, which of itself is so evil, that in no wise god can be pleased there with.  
And because our ancient enemy the devil, who is the well and spring of iniquity and is not only himself an homicide, a liar, and hater of the truth from the beginning: but also is the very root, and occasion of all sin, & the common provoker & stirrer, of man to the same, yea and the letter or 〈◊〉, of all virtue and goodness, because this enemy never cesseth, but continually serchethe by all crafts and wiles to induce us to sin, and so to 〈◊〉 us, and to bring us thereby to everlasting damnation: Therefore like as we desire here to be delivered from sin, so also we desire that our heavenly father will save us, and defend us from this evil, the causer of sin, that is to say, the devil, and from his power, & tyranny, so that he shall not by his malice and guiles, entice and draw us into sin, whereby we may finally be brought unto everlasting damnation, from the which also we pray here to be delivered. And finally touching this word. Amen. ye shall note that it is here, added unto the end of this most excellent prayer, to teach us thereby, that if we do come so as we ought to be prepared for to make this prayer (which due preparation we before have declared in the preface of this Pater noster) that then undoubtedly we shall receive of our Lord those things needful for us, which in this prayer of the pater noster, we do ask, which that we may do, grant unto us the father the son and the holy ghost, to whom be all honour and glory world without end.   
Amen.   

¶ Here followeth the Salutation of the archangel Gabryell made to the blessed virgin Mary, taken out of the first chapter of Saint Luke commonly called the ave Maria, with the exposition or declaration. thereof.  Hail Marry full of grace, our Lord is with thee, blessed art thou amongst all women. And blessed is the fruit of thy womb. 
IT is not without great and weighty considerations, that our forefathers, throughout the universal or catholic Church have next after the Pater noster, set fourth and commended the Salutation of the archangel Gabryell, where with he saluted the blessed virgin mary, mother of our saviour jesus christ, called the ave maria, the same to be frequented & devoutly used and said of all 〈◊〉 〈◊〉. For saying that the high messenger of almighty God, and heavenly spirit Gabriel, did most joyfully with this salutation greet the virgin mary, being then a mortal woman living on the earth, and not having then conceived in her 〈◊〉, and chaste womb, our saviour christ, how much more ought we mortal earthly and synnesull creatures, with all promptness and 〈◊〉, to salute with the self same words, that 〈◊〉 〈◊〉 now, when as not only she hath brought forth our saviour & 〈◊〉 christ, but also she herself is exalted in heaven above all angels, and archangels: Besides this also the matter itself contained in this Salutation, is of such worthiness, comfort and spiritual fruit to the faithful rememberer, and devout frequenter of the same, that all good men have always found themselves by meditation hereof greatly edysyed.  
And this thing to no man can seem strange that will duly mark the pith, effect and weighty sense in the same salutation contained, which 〈◊〉 will here 〈◊〉 declare unto you. And first you shall understand how that it was decreed of the hole 〈◊〉 that after the fall of 〈◊〉 first father Adam (by which mankind was exiled out of heaven) the second person in trinity should take upon him the perfect Nature of man, to redeem mankind from the power of the devil, and to reconcile the same again unto his Lord God. And for this purpose (as S. Luke in his first chapter declareth) the angel Gabryell, was sent from God to the Uyrgin Mari, with the highest message that ever was, which was to treat and conclude a league of peace, between God and man. And when this angel came unto this blessed Virgin, he said these words. Hayleful of grace our lord is with thee, blessed art thou amongst women. And truly this word Hail or be joyful, is a word most meet and convenient for the angel, coming on a message, to begin his Salutation withal. For never was there Creature, that had so great and just cause, to rejoice for any benefit, received at gods hands, as had the blessed byrgyn mary, for that it pleased almighty God to choose specially and appoint her to that most excellent and incomparable dignity, that of her should be con ceived and borne, christ being both god and man the saviour and redeemer of all mankind. And not only for this cause or purpose, the angel began with this word of high comfort, but also for that he perceived the virgin being alone would be much abashed and astonied, at his marvelous and sudden coming unto her. And therefore thought it expedient first of all to utter this word of joy, and comfort, which might also put away all fear from the blessed Uyrgynne. And by these words Our lord is with thee, is signified that GOD, was in the virgin Mary not only by essence, power and presence, (as he is in all creatures) nor only with his special grace (as he is in all holy men and women) but he was also in her by receiving of our nature and flesh of her substance, yea the hole Trinity was with her by a singular and special sort, for the son of god was with her in that she conceived & bore him. The holy ghost was with her for that she by his power and virtue did conceyne. God the father was with her, because she in time conceived his son, being of him begotten by eternal generation before all tyme. And by these words, blessed art thou amongst all women, was mente that there never was, nor shall be woman so blessed as she was.  
And truly she may well be called most blessed 〈◊〉 guessed all women for that she had great and high prerogatives which never other woman ever had, hath, or shall have. Is not this a high prerogative, that of all women she was chosen to be a mother to the son of God? And what excellent honour was she put to when not withstanding the decree was made of Christ's nativity by the holy Trinity, yet the thing was not done and accomplished, without or before her consent was granted, for the which so solemn a messenger was sent? and also how high grace was this that after the default made through the persuasion of the first woman Eve, by whom Adam was brought into disobedience, and thereby all mankind to state of damnation, this blessed virgin was elect to be the instrument, of our reparation, in that she was chosen to bear the Saviour and redeemer of the world. And is not this a wonderful prerogative, to see a Uyrgyn to be a mother and conceive her child without sin? the archangel might therefore worthily say that she the said Mary, was the most blessed of all other women. And with these words the angel Gabryell made an end of this salutation. But yet ye shall note that the words following. which are And blessed is the fruit of thy womb. Be not the words of the angel, but of S. Elyzabeth mother of John Baptist, for when after the departing of the angel Gabriel the virgin mary being conceived 〈◊〉 Christ, came to salute her cozen Elizabeth, she the said Elyzabethe being inspired with the holy Ghost, & thereby knowing that the virgin Mary was conceived with christ, spoke the aforesaid words of the fruit, being in the virgins womb, it is to wit, of our saviour 〈◊〉. And here is also an other wonderful thing to be noted, for (as it appeareth in the first chapter of saint Luke) the child in S. Elizabethes' womb, that is to say, Saint John baptist (which yet had scant life) gave testimony to this fruit, that it should save him and all the world, and as a prophet he did leap for joy, in his mother's womb, and although he could not than speak, yet nevertheless he declared by such signs, and tokens as he could, that blessed was the fruit of that womb. And worth lie the thing is called the fruit of her womb, in that the substance of the nature of man, which our saviour christ took upon him, was taken of the nature of the most blessed virgin, and of her womb. And so therefore it is called the fruit, of her womb. And he may well be called the blessed fruit, for that he hath saved us, and given us light, contrary to the cursed fruit, which Eve gave to Adam, by which we were destroyed, and brought to death: But blessed is the fruit of this womb, which is the fruit of life everlasting. And it is here to be noted that although this falutatyon be not a prayer of petition, supplication, or request, or suit: Yet nevertheless, the Church hath used, to adjoin it to the end of the Pater noster, as an hymn or prayer, of laud, and praise, partly of our lord, and saviour jesus christ, for our redemption, and partly of the blessed virgin, for her humble consent, given, and expressed, to the awgell at his salutation. In deed, laudes, praises, & thanks are in this 〈◊〉 Maria, principally given, and yielded to our Lord, as to thavetor of our redemption: but yet here withal the virgin lacketh not her laudes, praise, and thanks, for her excellent and singular virtues, and chyefiye, for that she believed, and humbly consented, according to the 〈◊〉 of the holy Matron S. Elizabethe, when she said to this virgin. Luce. i. Bessed art thou, that didst give trust, and credence, to the angels words: for all things that have ben spoken unto thee, shallbe 〈◊〉. Who is there now that hath a good christian heart and considereth the meaning, the effect following the author, and other the circumstances of the ave Maria, that will not count, and judge them unworthy of the name of christian men, who of late years, not only have in all their books, and other printed papers, of purpose left out this godly salutation, disdaining at the honour of the blessed virgin Mary here in contained, but have also to the uttermost of their power, by their envying against the common commendable and devout: use thereof, gone about to pluck it clean on't of men's hearts, and minds, and so for ever to abolish the memory 〈◊〉 her blessedness, most contrary to the determination of the holy ghost, by the mouth of the same virgin declared when she said (Luk. i.) Fece enim ex hoc 〈◊〉 me dicent omnes generationes That is to say, Behold 〈◊〉 from hence forth all generations shall call me blessed, which thing like as the angel of God, and the godly matron Elizabeth then did, the virgin mary, as then, being in mortal estate, and neither christ of her then borne, nor man kind then by christ redeemed. So now, for that the son of this blessed virgin, hath both redeemed us, and also all mankind, from eternal damnation, and she herself now is most gloriouselye placed in heaven, in state of immortality: And thirdly that such notable examples also herein set before our eyes, by the Angel and Elizabeth: And finally for that the holy ghost did plainly say that all generations should from thenseforthe call her blessed, for these respects, I say, the hole catholic church doth most joyfully use and frequent the said salutation, and so must we do, if we will be true members of the catholic church.   

¶ Of the, seven. deadly sins, and of the. seven. pryneypall virtues, and also of the eight Beatitudes.  
Having according to the promise which was made in the preface of this book entreated of faith, as it is to be taken and considered, in this book, having also set forth the sumine and vythe of our christian faith, which in effect is comprised in our common Crede, making also declaration thereupon, 〈◊〉 thirdly set forth the seven sacraments, with their expositions. And like wise fourthly having entreated of the ten ' Commandments, and made their declaration. And consequently after that having set forth first the pater nocter, and afterwards, the ave Maria, with their 〈◊〉, and declarations, and thereby (for so far forth, and forsomuch) accomplished the promise, made in the said Preface, there remaineth only now specially to be spoken, of the seven deadly sins, and the seven principal virtues, with the eight beatitudes which here shallbe set forth (but yet briefly) because good hope is conceived, that at this next parliament, which (God willing) shall begin the. xxi. day of the month of October, next coming, or at the Conuocatyon of the clergy of the Province of canterbury, which is accustomed to follow immediately the same, some Godly order and dyrecty on, 〈◊〉 be taken amongst other things, for such matters of religion, to be so fully set forth, as may stand both with the laws of God, and also with the honour profit, and wealth of this realm, And briefly therefore to knit up here this matter, ye shall know that there are seven capytal or principal deadly sins, it is to wit.  
Pride, Envy, Wrath, or anger, sloth, covetousness gluttony, and lechery.  
And also there are seven principal, or chief, virtues, it is to wit. Faith, hope, charity, prudence, temperance, justice, and fortitude or strength.  
Pride, is an inordinate love of our own advancement and proper excellency of which do rise, boasting, ostentation, hypocrisy, scysines, and such like.  
Envy, is a grudge or hatred at another's felicity faring well or good hap. Of which do rise.  
Detractation, Murmuration, dissension perverse judgements, and such like.  
Wrath or anger, is an appetite or desire of bengeaunce or other hurts, which appetite or desire if it do continued in the heart, is properly called Hatred, Of which wrath or anger do rise, Brau lyng, and persecutions of words and deeds and some times, Wounds, stripes, Manslaughter, and such like.  
Slothfulness, is a weariness or tediousness, of any godly or spiritual thing, which one ought for god's sake to do. Of which slothfulness, do rise, Sluggishness, pusillanimity, or weakness of mind, desperation. and such like.  
Covetousness, is an immoderate love oftemporall riches or goods, either in the unlawful getting of them, or in the unlawful keeping of them, Of which covetousness do rise deceit, theft, Sacrilege, 〈◊〉, usury, and all filthy lucre or gain.  
gluttony, is an immoderate delcctatyon, or pleasure especially taken in meats or drinks. And in gluttony one doth specially offend in five sorts, or manner. first concerning the time as when one doth eat or drink, either over early, or overlate, or to oft. Secondly one doth offend in qualytye as when one doth immoderatlye desire, over delicate meats or drinks. thirdly one doth herein offend in quantity, as when one doth eat or drink overmuch whereof the body is overcharged and the senses thereof hindered or grieved, or the powers of the soul impeached or letted the body being made more unable to serve the soul, & the soul made also more unable to serve God. fourthly, one doth herein offend in greediness or voracity, as when one doth over gredilye and over hastily, take his meat and drink. fifthly and last one doth offend herein, when he to accomplish his delectation 〈◊〉 pleasure, in meats or drinks doth cause them to be prepared, over curiously.  
And as concerning Lechery, there is no need here to declare it, with his branches & circumstances, in asmuch as it is at large opened before in the exposition of the. seven. commandment, and sore it is to be lamented that it is a thing so well known, and so much used in our days as it is, hindering wonderfully many godly affairs in the common wealth.  
The seven principal or chief virtues are, faith Hope, Charity, Prudence, Temperance, justice, and fortitude, or strength. And three of these, that is to say, Faith, Hope, and charity, directly & immediately do tend to God who is the end of all. And the rest, that is to say: Prudence, Temperance, justice and Fortitude, do tends directly and immediately to the means, whereby the said end is 〈◊〉, and directly and immediately, to the aforesaid end. And moreover the said three first are to be considered touching 〈◊〉, the inward motion of the mind, and the other four remaining, are to be 〈◊〉 specially touching the outward acts, or deeds. And besides this the three first do concern 〈◊〉 doings towards God, and the four other do concern our acts, both towards ourself, and also towards our neighbour, or even thrysten.  
The office of Prudency, is to choose, or embrace the good refusing the evil.  
The office of justice is to do uprightly and straightly.  
The office of temporance is not to be overcomed or stayed or letted, by any wordly pleasures or vanities.  
The office of Fortitude or strength is not to omit or leave undone, any good thing, which ought to be done, for 〈◊〉 worldly grieves or troubles.  
And by the way we do here note that these four Prudence, temperance, justice, and fortitude. are commonly called Cardinal virtues, for as much as they are the principal and do contain under them many other virtues.  
Now concerning the eight beatitudes forasmuch as they are most plainly and orderly set forth in the. v. chapter of. S. Matthew, we will here rehearse the same unto you, as they of him are rehearsed, desi 〈◊〉 you seriously and oft to mediate the same, as whereby you may both know wherein felicity doth consist, and how also to attain and come unto the same.  
And concerning this matter of the beatitudes S. matthew in the said. v. chapter doth thus 〈◊〉 forth the process thereof  
Videns autem 〈◊〉 turbas ascendit in montem, & cum sedisset, 〈◊〉 ad 〈◊〉 discipull cius, & apericns os 〈◊〉, docebat 〈◊〉 dicens. Beati 〈◊〉 spiritu, quoniam ipsorum est 〈◊〉 celorum. 〈◊〉 mites, 〈◊〉 ipsi 〈◊〉 terram Beati qui lugent, quoniam ipsi consolabuntur. 〈◊〉 quiesuriunt & 〈◊〉 justitiam, 〈◊〉 ipsi saturabuntur. Beati 〈◊〉 〈◊〉, 〈◊〉 ipsi 〈◊〉 consequentur, 〈◊〉 mundi cord, quoniam ipsi deum videbunt. Beati 〈◊〉 〈◊〉 filii dei vocabuntur. Beati qui 〈◊〉 patiuntur propter 〈◊〉 〈◊〉 ipsorum est regnum celorum. That is to say.  
And jesus, 〈◊〉 the multitude, did go up unto a hill, and when he was set his disciples came unto him, and he opening his mouth, did teach them saying. Blessed are the poor in spirit. for theirs is the king doom of heaven. Blessed are the meek for they 〈◊〉 possess the earth. Blessed are they that do mourn, for they 〈◊〉 receive comfort. Blessed are they who do hunger and thirst the justice, for they 〈◊〉 filled.  
Blessed are the merciful for they 〈◊〉 obtain, or get mercy. Blessed are the pure, or clean in heart, for they shall see God. Blessed are the peace makers, for they shallbe called the sons or children of GOD. Blessed are they, who do suffer persecution, for justice sake, for theirs is the 〈◊〉 of heaven.  
And thus now having, for the time, done so much, as one man, with this chaplains, and friends could do, and wishing that it were much more better, and more exactly done than it is finally, submitting the whole, unto the judgement of the catholic church, and the see apostolic, in all points. I will now add hereunto certain collects, to be said, and rehearsed daily by the priests in their Mass, concerning both our holy father the Pope, with his most reverend Legate, the Lord Cardinal pool, and also concerning the kings and Queens most excellent majesties, whose health and wealth, are our great safeguard, and assurance. And yet over, and besides this, a special collect, or prayer, severally, for the kings prosperous journey, both in going, in tarrying, and in well returning, to be had, which the holy Tryny ye, the father, the son, and the holy Ghost, mercifully do grant, and bring to pass. Unto whom be all honour praise, and glory, for ever and ever.  
Amen.   


¶ The three collects, or orations for the most holy father the Pope.  

DEus omnium fidelium pastor, & rector, famulum tuum Paulum papam eius nominis quartum, quem pastorem ecclesie tue precesse voluisti, propitius respice, da ei que sumus verbo, & exemplo, quibus pre est proficere, ut ad vitam, una cungrege sub credito, per veniat sempiternam, Per.   

Secreta.  
Oblatis quesumus, domini, placare muneribus, & famulum tuum Paulum papam eius nominis quartum quem pastorem populo tuo esse voluisti, assidua protectione guberna. per.   

Poctcommunio.  
Hec nos quesumus, domini divine sacramenti perceptio protegat, & famulum tuum Paulum 〈◊〉 〈◊〉 nominis quartum, quem pastorem populo tuo esse voluisti, una cum commissio sibi grege saluat semper & muniat, per.    

¶ The three collects or orations for the most reverend Lord cardinal Poole.  

REge quesumus, domini famulum tuum Reginaldum Polum, Cardinalem, sacro sancte sedis apostolice a latere legatum, & intercedente beata dei genitrici Maria cum 〈◊〉 sanctis tuis, gratiae tue in eo dona multiplica, ut ab omnibus liberetur offensis, & temporalibus non destituatur auxiliis, & 〈◊〉 ternis gadeat at institutis. per.   

Secreta.  
Suscipe quesumus, domini, tibi munus oblatum, & intercedente beata dei genetrice Maria, cum omnibus sanctis tuis, famulum tuum Reginaldum 〈◊〉, Cardinalem, sacro sancta sedis apostolicae a latere legatum, tua propitius ubique miseratione 〈◊〉, at que ab omnibus quas 〈◊〉 adversitatibus redde securum, ut tranquillitate precepta, ab omnium visibilium, & invisibilium inimicorum 〈◊〉 liberatus, devota tibi menta de seruiat. Per.   

Post communio.  
Subiectum 〈◊〉 famulum tuum Reginaldum Polum Cardinalem, sacro sanctae sedis Apostolicae a latere legatum, quesumus domine inter cessione beatae deî genetricis Mariae cum omnibus sanctis tui, propitiatio celestis amplificet, ut & presentis vitae periculis 〈◊〉, & perpetuis donis firmetur. Per.    

¶ The three collects, or orations, for the king, and queens majesties, and their counsellors.  

Oratio.  
DEus in cuius manu sunt corda regnum, qui eis humilium consolator, at fidelium fortitudo, et protector omnium in te sperantium, da regi vostro Philippo, & reginae nostrae, Mariae, eorumque consilitatis, & populo Christiano triumphum virtutis tue scienter excolere, ut part semper reparentur ad uenian. Per.   

〈◊〉  
Suscipe quesumus domine precis, & 〈◊〉 〈◊〉 tuae, quas pro salute samili tui, regis nostri Philippi, & Regine nostrae Mariae, eorum que 〈◊〉 rum, ac protectione fidelium populorum, tuae maiestati offerimus, sut plicantes, ut antiqua 〈◊〉 〈◊〉 ope rante miracula, super at is inimicis, secura t. bi 〈◊〉 Christianorum libertas Per.   

Postcommunio.  
Presta quesumus omnipotens deus, ut per 〈◊〉 〈◊〉 steria sancta quae sumpsimus, rex noster Philippus, & regina nostra Maria, 〈◊〉 〈◊〉 〈◊〉, ac populus Christianus, 〈◊〉 rationabilia meditantis, que tibi placita sunt, & dictis 〈◊〉 antur & factis. Per.    

¶ The three collects, or orations for the prosperous voyage, and safe return of our most noble king Phylyppe.  

Oratio primo.  
APesto domine supplicationibus nostris, & viam 〈◊〉, ac pij famuli tui, Philippi regis nostri, et omnium 〈◊〉 qui in eius sunt comitatu, in salutis tuae prosperitate dispone, ut inter omnes 〈◊〉 & vitae 〈◊〉 marietatis, tuo semper protegantur auxilio. Per   

Secreta.  
Propitiare domini supplicationibus nostris, & has oblationes, quas tibi offerimus, pro devoto, & 〈◊〉 tuo, Philippo rege nostro, & omnibus illis, qui in eius sunt comitatu, benignis assume. Vt viam illorum & precedente gratia tua, dirigas, & subse quente comitari digneris, ut de actu atque incolumitate eorum se cundum 〈◊〉 die tue presidi agaudeamus. per,   

Postcommunio.  
Sumpta quesumus domine celistis, mysterij 〈◊〉, ad prosperitatem iteneris, devoti, & pij famuli tui, Philippi, reges nostri, & omnium eorum qui in eius sunt comitatu, proficiant, & eos ad salutaria cuncta perducant. per.    

¶ The three collects, or orations, for the bishop of London.  

Oratio.  
COncede quesumus, domine 〈◊〉 tuo 〈◊〉 episcopo nostro, ut predican do, & extendo, quae recta sunt exemplo bonorum operum, animas suorum instruat subditorum, & eterne remunerationis mercedem, a 〈◊〉 pastore, perciplat, per.   

Secreta  
Munere nostra quesumus domine placatus suscipe & famulum tuum Edmundum Episcopum nostrum 〈◊〉 sibi. commissum, benignus semper, & ubique misericorditer protege per   

Postcommunio.  
Hec nos communio domine purget a crimine, & famulum tuum Edmundum, episcopum nostrum, & commissum sibigregem, benigna quesumus, pietate, conserua. Per.     

¶ A prayer in verses, for the prosperous voyage, abode, and return of our most excellent and noble king, king Phylyppe.  

1. Prosper eat noster, terraque, marique Philippus Prospera sint, ut iter, sic mora, sicreditus.  
2. Prosper eat noster, maneat, redeat que Philippus Prospera sint terra cuncta, mari, atque polo  
3. Sit tibi rex noster, terraque marique Philippe Tam bene, quam tua, quam nostra Maria, cupit.    

Ad lectorem.  
vive, vale & siquid novistis rectius istis,  
Candidus imparti, sinon, hijs utere mecum.  
ED E MUNDUS ESTO, BONUS ESTO BONIS, DAE GLORIAM DEO.  
FINIS.   

EXCUSUM LONDINI IN EDIBUS 10 hannis Cawodi, Typographi Regiae Maiestatîs.   


Homilies set forth by the right reverend father in God, Edmund Bishop of London, not only promised before in his book, entitled, A necessary doctrine, but also now of late adjoined, and added thereunto, to be read within his diocese of London, of all persons, vicars, and curates, unto their parishioners, upon sundays, & holidays.  
Anno. M. D. LV.  
I. C.    

The Table.  

i. Of the creation and fall of Man.  
two. Of the misery of all mankind and of his condemnation to death.  
iii. Of the redemption of Man.  
iiii. How the redemption in christ is apliable to man.  
v. Of christian love and Charity.  
vi. How dangerous a thing the break of Charity is.  
seven. Of the Church what it is, and of the commodity thereof.  
viii. Of the authority of the Church.  
ix. Of the Supremacy.  
x. Of the Supremacy.  
xi. Of the true presence of Christ's body & blood in the sacrament of the Aultare.  
xii. Of transubstantiation.  
xiii. Of certain Answers against some common objections, made against the sacrament of the Aultare.    

¶ The bishop of London to all persons, and curates, within his diocese of London.  
FOrasmuch as the people of my diocese, being within your several cures, & charge, do (as in deed of reason they may) look for to have at their pastors hand, or at the least way, by his provision, & mean, good instruction, and teaching, especially how to serve and please God, and how also otherwise to do their duty, as to any one of them in their degree doth appertain. And forasmuch also as there is not now a days that multitude, and plenteth of preachers, which in times past hath been, and by God's grace, hereafter shallbe. And finally, for that every one of you in your own person, is not able to discharge the office of preaching, which many good folk do greatly wish, and desire ye could, and would. Therefore desiring to have something dove onward, till God of his goodness provide something better, I have laboured with my chaplains, & friends, to have these Homilies printed, that ye may have somewhat to instruct, and teach your flock withal, requiring, and charging every one of you, that diligently, upon the sundays, and holidays, ye read to your flock, fruitfully, and deliberately, one of the said Homilies. And thus far you well. Given at my house in London, the first day of July. M. D. LU.   

¶ An Homely, of the creation and fall of man.  
THe prophet, David in his fore score and nintenth psalm, exhorting all people to sing praise to almighti god, to serve him in gladness, and rejoice in his sight, allegeth this as a sufficient cause thereof. Scitote quoniam ipse est dominus, ipse fecit nos, et non ipsinos. which is to say. 
Psalm, cxix.  Know you that he is our Lord, it is he that made us, and we made not ourselves. And in deed, who that diligently weigheth the creation of man, can not but therein most highly laud, & praise almighty god, his creator. For where in the creation of all other visible things, he did but only command, & will that they should be made, and incontinent they were made; in the creating of man, he used great solemnity, and many notable circumstances. first touching man, he said, let us make man, which words 
Genes. i.  be as it were the words of god the father, to God the son, & to the holy ghost, spoken after the manner of men, when they go about some great matter, at what time they take good advisement or they begin, and do join with the best, & wisest counsellors, that they can get. This circumstance (not being necessary of god's part, as without the which he might have created man) doth most manifestly declare the special favour, of almighty god towards mankind: but that next circumstance, which doth immediately follow this first, is a more surer proof, and declaration of gods tender love, towards man, when he saith, Let us make man to our own similitude & likeness, Now mark, good people, how much god did for us in our creation. He made us in very deed like unto himself; & in so doing what could he have done more for us? A wonderful excellent benefit & comfort is it unto us, to consider that man was made like unto god. And to understand this thing the better, you shall know that the similitude, and likeness of man to god, was not in the body of man (for this you must most certainly believe, that the godhead is a spirit, & not a bodily substance) but this similitude and likeness was in the soul, which was endued, with most heavenly & godlike qualities, as understanding, memory, and will; with sundry gifts also of grace. And here is to be noted by the way; that where almighty god sayeth, Let us make man to our own similitude, & likeness, he giveth us to understand, that there be three parsons in trinity, & yet but one god. For in that he sayeth let us make man, therein is signified, a plurality, or number of persons: again, in that he sayeth to our similitude and likeness, and not to our similitudes and likenesses, by this is signified the unity also of one nature and substance. But to proceed further concerning the creation of man; ye shall understand, that the second chapter of Moses' 
〈◊〉. 2.  book, called 〈◊〉, in special manner doth record the several making, as well of the body of man, by itself, as also of the soul by itself. And as touching the body, scripture doth there say, that. God formed, or shaped it, of the earth Noting thereby the excellency of man's body, above the bodies of other living creatures. For we read not of any other living creature, that god shaped, or formed, the body of it, but only that he made it; and that at the commaundement mandment of almighty god, the earth brought 
Genesis. 1.  fourth four footed beasts, & the water, in like manner, brought fourth fishes, & fowls. Only of that body of man scripture wituesseth that God shaped it. And as concerning the soul of man, it is written of it, in the said second chapter of genesis, how that god breathed 
Genesis. 2.  it into the body; which. two. circumstances, as they import a marvelous excellency of man, above other bodily creatures, so they most clearly declare thexceeding great goodness of God, towards man. Now when god had, in such a singular fashion, creted man, he gave him sovereignty over all the fishes of the sea, over the fowls of the air, and over the beasts of the land, yea and made him a King, and Emperor on the earth. And yet not satisfied with all this, he placed man in paradise, that is in a most pleasant garden, where he had planted all kind of fruit, beautiful to behold, and delicious to eat, for man to feed upon; only one kind of fruit he charged him on pain of death, (and that not of the body alone, but of the soul also) utterly to refrain from; which was the fruit of the tree called in scripture, the tre of knowledge of good, and evil. And like as in a most marvelous sort he made Adam the fyrsteman, so in as marvelous, & strange a sort he made Eve the first woman, even of a rib taken out of Adam's left side; and her he made perfect, and furnished her with like gifts as he had done Adame the first man: What can we then think, or devise, that God might have done more for us in our creation, than herein he did: He made the soul immortal, that is such as should continue for ever without end. He furnished it with most singular gifts both of nature and of special grace also The body of man, in the estate of original innocency, had in it health, strength, 〈◊〉, and other like qualities, in the highest degree of perfection; it had in itself then, no fond lust, or concupiscens; no pronity or inclination to evil; no 〈◊〉 in doing good, no infirmity or weakness, no lack or want of any quality fit and decent for it. The body of man was then obedient to the soul; the soul altogether obedient to God. So that on God's part, our maker and creator, there is nothing towards us but all perfection, all great kindness, all fatherly love, & favour, Holy scripture most evidently affirmeth that all creatures were made good in their creation, saying. Vidit deus 〈◊〉 fecerat et erant valde bona, 〈◊〉. That 
Genesis. 〈◊〉.  is. God saw all things which he had made, and they were very good. Which thing as it is generally true in all creatures concerning their creation, so is it in a certain degree of excellency to be verified in man touching the estate of his original innocency. Thus we may perceive that in the creation of man, all was excellent & perfect; which ought greatly to inflame us the more to love and serve almighty God our most loving creator. But for asmuch as that blessed estate is lost, & mankind by that loss thereof, fell into extreme misery and wretchedness, it is consequently to be well considered of our part, by what means man was brought from so good and blessed a case, to so evil and miserable an estate; which point well weighed, is a sufficient ground to cause us on the other side utterly to detest & abhor all sin. For that grievous fall of man came of sin. Sin it was, for which God thrust man out of paradise; sin it was that caused the flesh to strive against the spirit, and the spirit, against the flesh; sin it was that brought unto mankind necessity of bodily death, and all the infirmities and diseases, which man in this transitory life sustaineth; sin finally it was, that caused all the posterity of Adam and Eve to be borne in state of damnation. But some perchance are desirous fardar to know, by what means man was first brought to commit sin. For the understanding whereof, let us have recourse to the 
Genes. 3.  three chap. of Genesis, where it is written: how that that wily serpent the devil came unto Eve and said unto her: Why hath God given you commandment not to eat of every tree in paradise? where unto the woman answered and said, of the fruit which is in paradise we eat, but of the fruit of that tree that groweth in the midst of paradise, GOD hath charged us not to eat or touch it? lest, per chance we die. Then said the serpent to the woman: Nay, you shall not die. For God knoweth that whatsoever day you shall eat thereof, your eyes shallbe opened, and you shallbe like Gods, knowing good and evil. The woman therefore saw that the tree was good to eat of, and beautiful to the eye, and pleasant to behold, and she took of the fruit thereof and d d eat, and gave part to her husband, who also did 〈◊〉.  
Thus through the provocation of the devil, man first fell into sin. Wherefore as we must always abhor sin and forbear it, because of the great misery it brought us unto; so should we no les 〈◊〉, and to the uttermost of our power, fly the 〈◊〉 and all his suggestions, knowing that thereby we 〈◊〉 first induced to commit sin. For as this our adversary was busy at the 〈◊〉 with our first parents; so is he no les, but rather more busy with us at this present; as 〈◊〉 Saint Peter 
Peter. 5.  in the v. chapter of his first 〈◊〉, saying. 〈◊〉 〈◊〉 the devil as a roaring lion goeth about, seeking whom he may devour. This adversary of mankind, disdaining at the great 〈◊〉 that Adam and Eve were in, never ceased questyoning, and craftyug with the woman, being the weker and frailer vessel, until he 〈◊〉 made them disobey gods commandment: by which their doing, they lost, the original great innocency which they had at there creation; which being lost, nether the body would be obedient to the soul, nor the soul to god, but all was in man turned upsidoune: yea thereby they fell also into necessity of temporal death of body, and (which is worst of all) into the estate of eternal damnation, and everlasting death, both of body and soul. But now, because it may peradventure seem in some man's judgement, that seeing the thing that Adam and Eve did, was but the eatyuge of an apple, therefore their fault was not great, nor deserved so grievous punish meant; 〈◊〉 us consider the circumstances, and we shall soon perceive the offence not light, but very sore and heinous. first the thing which god commanded man to forbear, was a thing most easy for him to forbear, and so much was his fault the greater. Besides this, when a man is told before of great peril and danger that shall light upon him if he do this or that, in case after such warning he offend therein, his fault is thereby made the 〈◊〉. thirdly, the less inclynatyou a man hath to any sin, the more he sinneth yfhe do the same, Now Adam and Eve, had in them no inclination at all, neither to one vice nor to other. Fourthly, when a man hath late received great benefits at his soveraygns hands, if he incontmently break his express will, the contempt and disobedience is made thereby the greater. The thing that Adam and Eve did eat, was in deed but an apple, yet the eating thereof in that case, was an high disobedience against god, and the corrupting of all mankind, for as much as they two were the very rout, whereof all men must rise; and the rout being once naught, how can the tree or branches, coming of that rout, be good? Therefore S. 〈◊〉 in his epistle to the Ro 
〈◊〉. 50  manes in the. v. chapter thereof sayeth. By the of fence of one man, sin came upon all men, to condemnation, and in the same chapter 〈◊〉 after, he sayeth to iyke 〈◊〉, through the disobedience of one man many became sinners. And within a little after he saith. Sin came into this world by one man, & through sin came death, & so death passed to all men. Thus have you hard first the 〈◊〉 kindness of God to man, in that he created him in so worthy a manner; next ye have hard the mischief that cometh to mankind by sin; and thirdly what an extreme enemy 〈◊〉 the 〈◊〉 is unto us. In an other homily hereafter, ye 〈◊〉 hear of the exceeding great mercy of god, in 〈◊〉 mankind by a marvelous manner, out of the estate of this damnation. Wherefore to conclude for this present time, this shallbe to exhort you, that you fail not daily and howtelye to give most hearty thanks to almighty God, for that he of his mere goodness created you; & created you, not without sense, as the stones, not without reason as the brute beasts, but hath given you, all notable qualities and powers that other corporal creatures have, and besides, hath particularly planted in you reason and understanding, and 〈◊〉 goodly qualities of body and soul, several to the nature of man only, and not common to man, and other earthly creatures. This is furthermore also to exhort you, that remembering what misery came to mankind by sin, and by such a sin, as in some men's judgement might 〈◊〉 to be but very small, it is to wit by eating of an apple, you will be circumspect in a voiding of all kind of sum, and disobedience, be the thing in his own nature never so small a 〈◊〉, which is by God himself, or by such as we own obedience unto commanded. finally and last of all, this is to exhort you, to consider diligently that we have a deadly cnnemy, which is that devil, who desireth our destruction, and doth most craftily and busily travail by all means with us, to work the same; of whose most subtle and wily trains, we must principally take heed of; which grant unto us all, the blessed trinity, the father, the Son, and the holy ghost; to whom be all honour and glory world without end.  
Amen.  Io. Harpesfeld sacrae theologiae Professor Arch. London.  

¶ An homely of the misery of all mankind and of his condemnation to everlasting death, by his own sin.  
THe holy ghost, in writing the holy scripture, is in nothing more diligent, then to pull down man's vain glori, and pride, which of all vices, is most universally graffed in mankind, even from the first infection of our first father Adam. And therefore, we read in may places of scripture many notable lessons against this old rooted vice, to teach us the most commendable virtue of humility; how to know ourselves, & to remember, what we be, of ourselves. In the book of Genesis, almighty God giveth us all, a title & name in our great grand father Adam, which ought to admonish us all, to consider what we be, where of we be, from whence we came & whither we shall, saying thus. In sudore 〈◊〉 tui vesceris pane tuo, donee revertaris in terram 
〈◊〉. 3.  de qua sumptuses: quia pulvis es, 〈◊〉 in pulverem revertcris. That is to say, In the sweat of thy face thou shalt eat thy bread, until thou retournest into the earth, out of which thou waste taken: for dust thou art, & into dust thou shalt return, Here (as it were in a glass) we may learn to know ourselves, that we be but ground, earth, and dust. and that to ground, earth, and dust, we shall return again; which name and title of earth, and dust, appointed, and assigned by God, to all mankind, the holy patriarch Abraham, did well remember: and therefore he calleth himself by that name, when he maketh his earnest prayer for Sodom and Gomorre, saying in the. xviii. of 〈◊〉. 
Gen. 18.  Cum sim pulvis et cuius. that is to say, seeing I am dust and ashes. And we read that judith, Hester, job, Hieremie, with other holy men and women, in 
judith. 3 and 9  the old testament, did use sack cloth, and did cast 
job. 13.  dust, and ashes upon their heads, when they bewailed 
Heir. 6. 〈◊〉. 23.  their sinful living. They called and cried to 〈◊〉 for help, and mercy, with such a ceremony of sack cloth, dust, and ashes, that thereby they might declare to the hole world, what an humble, and lowly estimation, they had of themselves, and how well they remember their name, & title 
〈◊〉. 7  aforesaid, their vile, corrupt, frail nature, dust, earth, and ashes. The book of wisdom also, willing to pull down our proud stomachs, moveth us diligently, to remember our mortal, and earthly generation, which we have all of him, that was first made: and that all men, aswell kings, as subjects, do come into this world, and do go out of the same in like sort, that is, as of ourselves, full miserable, as we may daily see. And almighty God 
〈◊〉. 11.  commanded his Prophet Esay, to make a proclamation, and to cry to the 〈◊〉 world: that all 〈◊〉 is grass, and that all the glory of man, is as the flower of that field, the grass is withered, and the flower doth fall away, for the wind of our Lord bloweth upon it. The people sure lie is grass, which drieth up, and the flower fadeth away, but the word of our Lord abideth for ever. According whereunto, the holy prophet job, having in himself great erperience of miserable and sinful estate of man, doth open the same to the 
job. 14.  world in these works. Homo natus de muliere, brevi 〈◊〉 〈◊〉, repletur multis miserijs, qui quasi flos egreditur, et conteritur, et fugit velut umbra, et 〈◊〉 in eodem statu permanet et dignum ducis super 〈◊〉 aperire oculos tuos, et adducere cum 〈◊〉 in judicium? qui potest 〈◊〉 mundum de immundo conceptum femine? That is to say Man beyngeborne of a woman, living a wort time, is full of manifold miseries; he springeth up like aflower, & fadeth again, vanyshing away (as it were) a shadow, and never continueth in one state. And dost thou judge it meet (O Lord) to open thine eyes upon such a one, and to bring him to judgement with thee? who can make him clean that is conceived of an unclean seed? In deed all men of their evilness and natural prones, were so universally given to sin, that God (as the scripture testifieth) repent the ever he made man. And by sin, his indygnatyon was so much 
Gene. 5. and. 7.  provoked against the world, that he drowned all the world with noah's flood (except Noah himself and his little household.) It is not without great cause, that the scripture of God, doth so many times call all men here in this world earth, saying. (O thou earth, thou earth, thou earth, hear the word our Lord.) Heir. xxii. This, 
Heir. 22  our right name, vocation, and title: earth, earth, earth, pronounced by the prophet, showeth what we be in deed, by what soever other style, title, or dignity men do call us. Thus, he plainly nameth us, who knoweth best, both what we be, & what we ought of right to be called. And thus he dyscribeth us, 〈◊〉 king by his faithful Apostle S. Paul to the Romans the. iii. Chapter, saying. All men, Jews 
Roma. 3.  and Gentiles, are under sin: there is none righteous, no, not one; there is none that un derstandeth, there is none that seeketh after God, they are all gone out of the wai they are all unprofitable, there is none that doth good, no not one, their throat is an open se craft and deceit, the pyoson of serpents is under their lips, their mouth is full of cursing and bitterness, their fet are swift to shed blood, destruction and wretchedness are in their ways, & the way of peace have they not known, there is no fear of God be fore their eyes. And in an other place, that is to 
Gala. 3. i.  wit, Galathians. iii. S Paul writeth thus: (God hath wrapped all nations in unbelief, that 
Roma, 〈◊〉  he might have mercy on all. The scripture concludeth all under sin, that the promise by the faith in Jesus Christ, should be given 
Gala. 〈◊〉  unto them that believe. S. Paul in many pla ces, painteth us out in our callours, calling us the children of the wrath of God, when we be 〈◊〉; saying also, that we cannot think a good thought of ourselves, much less, we can say well, or do well of ourselves, And the wiseman sayeth, in the book 
Pro, 24.  of proverbs the just man falleth seven times a day. The most tried and approved man Job, feared all his works. S. John the Baptist, being sanctified in his mother's womb, and praised 
Luce. i.  before he was borne called an angel, and great before the Lord, replenished even from his birth with the holy ghost, the preparer of the way for our saviour christ, to be more than a Prophet, and the greatest that ever was borne of a woman, yet he plai nely granteth, that he had need to be washed of christ, he worthily extolleth and glorifieth his lord and master christ, and humbleth himself, as unworthy to unboukle his shows, and giveth all honour and glory to God, So doth saint Paul both oft, and evidently, confess himself, what he was of himself, ever giving (as a most faithful servant ought to do) all praise to his master and saviour. So doth blessed saint John the 
john. i. and 〈◊〉  evangelist, in the name of himself, and of all other holy men, be they never so just, make this open con session. If we say, that we have no sin we deceive ourselves, and the truth is not in us. If we knowledge our sins, God is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness: If we say. we have not sinned we make him a liar, and his word is not in us. Wherefore the wiseman, in the book called Ecclesiastes, openly declareth 
Eccles. 7. , that there is not one just man upon the earth, that doth good, and synneth not. And saint 
Psal. 2  David is ashamed of his sinew, but not to confess his sin, How oft, how earnestly, and how lamentable doth he desire Gods great mercy, for his great offences, and that God should not enter in to judgement with him. And again, how well weigheth this holy man his sins, when he confesseth, that they be so many in number, and so hid, and hard to 〈◊〉, that it is in manner unpossible, 
Psal. 19  to know, utter, or number them. Wherefore he having an earnest, and deep contemplation, & consideration of his sins, and yet not coming to the 〈◊〉 of them, maketh supplication to god, to forgive him his prinye, secret, hid sins, to the knowledge of the which, he cannot attain.  
He weigheth rightly his sins, from the original root, and spring head, 〈◊〉 inclinations, provocations 〈◊〉, stynginge, budes, branches, dregs, infections. tastes feiynges, & sentes of them, to continued in him stil. Wherefore he sayeth. 
Psal, 2.  Mark, & behold I was conceived in sins He saith not sin, but in the plural number, sins: for asinuche, as out of one, as fountain, springeth all the rest.  
And our saviour Christ saith, there is none good 
Math, 〈◊〉.  but God, and that we can do nothing that is good, without him, or no man can come to the father but by him. He commandeth us all to say, that we be unprofitable servants, when we have done all that we can do. He preferreth the penitent Publican, before the proud holy, and glorious Pharysey, He calleth himself a physician, not to them that be hole, but to them that be sick, and have need of his salve, for theyrsore. He teacheth us in our prayers, to reacknowledge ourselves sinners, and to ask forgiveness, and deliverance from all evils, at our heavenly father's hand. He declareth that the sins of our own hearts, do defile our own selves. He teacheth that an evil word, or thought, deserveth condemnation, affirming, that we shall give an account, for every idle word. He sayeth he came not to save, but the sheep that were utterly lost, and cast away. Therefore, few of the 〈◊〉, just, learned, wise, perfect, and holy pharisees, were saved by him, because they justified themselves, by their counterfeit holiness, before men. Wherefore good people, let us beware of such Hypocrisy, vain glory, and iustifienge of ourselves, Let us look upon our feet, and then down our Peacocks feathers, down proud heart, down vain clay, frail, and brittle vessels. Of ourselves, we be crab trees, that can bring forth no Apples. we be of ourselves, of such earth as can bring forth but weeds, nettles, brambles, briars, cockle and darnel. Our fruits 〈◊〉 declared in the fift chapter to the Galathians. We have neitherfayth, Charity, hope, patience, chastity, nor any thing else that good is, but of God: and therefore, these virtues be called there, the fruits of the holy ghost, and not the fruits of man. Let us therefore, acknowledge ourselves before God, (as we be in deed) miserable and wretched sinners. And let us earnestly repent, and humble ourselves heartily, to cry to God for mercy. Let us all confess with mouth, and heart, that we be full of imperfections. Let us know our own works, of what imperfection they be, and then we shall not stand foolishly, and arrogantly, in our own conceits. For truly, there is imperfections, in our best 〈◊〉: we do not love God, so much as we are bound to do, with all our heart, mind, and power: we do not fear God so much as we ought to do: we do not pray to, God but with great and many imperfections. 
〈◊〉. 5,  We give, forgive, believe, love, and hope unper fectlye, we speak, think, and do unperfectly, we fight against the devil, the world, and the flesh unperfectly, Let us therefore, not be ashamed to confess plainly, our 〈◊〉 of imperfection, yea let us not be ashamed to confess imperfection, even in all our works, Let none of us be ashamed, to say with holy S, Peter: I am a sinful man. Let us all say with the holy prophet David. We have sin 
Psal, 190  ned with our fathers, we have done amiss and dealt wickedly. Let us all make confession with the prodigal son to our father, and say 
Luee. 〈◊〉  with him: We have sinned against heaven, and be fore thee (O father) we are not worthy to be called thy sons. Let us all say with holy Baruche: 
Baruch, 〈◊〉  O lord our God, to us is worthily ascribed shame and confusion, and to thee, righteousness. We have sinned, we have done wicked lie, we have behaved ourselves ungodly, in all thy righteousness. Let us all say with the holy prophet Danyell. O Lord, righteousness belongeth to thee, unto us beldngeth confusion. 
Daniel, 9  We have sinned, we have been naughty, we have offended, we have fled from thee, we have gone back from all thy precepts and judgements.  
So we learn of all good men, in holy scripture to humble ourselves, and to exalt, extol, praise, magnify, and glorify God.  
Thus ye have heard, how evil we be of our selves: how of ourselves, & by ourselves, we have no goodness, help, nor salvation, but contrary wise, sin damnation, and death everlasting; which if we deeply weigh, and consider, we shall the better understand, the great mercy of God, and how our salvation cometh only by chest; for in ourselves, as of ourselves, we find nothing, whereby we may be delivered from this miserable capti vitie, into 〈◊〉 which we were cast through the envy of the devil, by transgression of Gods commandment, in our first parent Adam. We are all become unclean: but we all of ourselves, are not able to cleanse ourselves, nor to make one an other of us clean. We are by nature, the children of God's wrath: we are not able of ourselves, to make us the children and inheritors of God's glory, We are sheep that 〈◊〉 astray: we cannot without gods grace, and help, come again to the sheepfold: so great is our imperfection and weakness. In our 
1. Peter 2  selves therefore, may not we glory, which of ourselves are nothing but sinful; neither may we brag of our works that we do, which all be so unperfect and unpure, that they are not of themselves, able to stand before the righteous throne of GOD, as the holy Prophet david sayeth. Enter not into judgement with thy servant, O Lord, for no man that liveth: shallbe found righteous in thy sight. To God therefore, must we sty, or else shall we never find peace, rest, and quietness of conscience, in our hearts. For he is the father of mercies, and God of 
Psal. 126  all consolation; he is the Lord, with whom is plen teouse redemption. He is the God, which of his own mercy saveth us and setteth out his charity, and exceeding love towards us, in that of his own voluntary goodness, when we were perished, he saved us, and provided an everlastyuge kingdom for us. And all these heavenly treasures are given us of his mere mercy, freely. And for whose sake: truly for jesus Christ's sake, that pure, and 〈◊〉. Lamb of God. He is that dearly beloved son, for whose sake, God is fully pacified, satisfied, and set at one with man. He is the Lamb of God, which 
i. Peter. 〈◊〉  taketh away the sins of the world, of whom it may be truly spoken, that he did all things well, and in his mouth was found no craft, nor subtlety. Likewise he may say, the prince of the world came, and in me hath nothing. He may say also: which of you shall reprove me of any fault. He is that high and everlasting priest. which hath offered himself to God, when he instituted the sacrament of the Altar, and once for all, in a bloody sacrifice, done upon the cross, with which oblation he hath made perfect for evermore, them that are sanctified. He is the mediator, between God and man: which paid our ransom to God, with his 
i. john. 3  own blood, and with that, hath cleansed us from sin. He is the Physician, which healeth all our diseases. He is that saviour, which saveth the people from all their sins. To be short, he is that flowing and most plenteous fountain; of whose fullness, all 
〈◊〉. 〈◊〉.  we have received. For in him are all the treasures of the wisdom, and knowledge of God hidden. And in him, and by him, have we from God the father, all good things, pertaining either to the body, or to the soul, O how much then, are we bound to this our heavenly father, for these, his great mercies which he hath so plenteously declared unto us, in christ jesus our Lord, and saviourer What thanks worthy, and sufficient, can we give to him. Let us all with one accord, burst out with joyful voices, ever praising, and magnifying this Lord of mercy, for his tender kindness showed to us, in his dearly beloved son jesus christ our Lord. Let us now iearne to know ourselves, our frailty, and weakness without any ostentation, or unasting of our own good deeds, and merits, Let us also knowledge the exceeding mercy of God, toward us; and confess, that as of ourselves cometh all evil, and damnation, so likewise of him, cometh all goodness and salvation, as God himself saith by the Prophet Oze. O Israel thy 
Cze. 13  destruction cometh of thyself, but in me only is thy help and comfort. If we thus humbly submit ourselves in the sight of God, we may be sure, that in the time of his visitatyon, he will 〈◊〉 us up, into the kingdom of his dearly beloved sonne-Chryst jesus our Lord; to whom with the father, and the holy ghost be all honour and glory, for ever.  
Amen.  Io. Harpesfeld sacrae theology professor. Arch. London.  

¶ An Homely of the redemption of man.  
IT was declared unto you, good christian people, in the last homely, how our first parents Adam and Eve, were by the singular goodness, and especial favour of almighty God, created right worthy creatures, and in the estate of perfect innocency. It was also showed how thorought disobedience to their creator, they brought themselves, and all mankind, into the estate of everlasting damnation. Now shall you consequently hear, of the deliverance of man, out of that damnable estate, that is, of our redemption. For the understanding whereof, you must perfectly bear in mind that the whole nature of man, both in body and soul, was through original sin, greatly defiled. For the soul (which is the chief part of man) lost thereby the especial gifts of grace, with which it was endued in the creation; and besides that, it was also 〈◊〉 in the gifts of nature, as in memory, intelligence, will, and other like. And the body (which is the inferior part) it also was by the means of original sin, brought to the necessary estate of mortality, so that it must needs die, and was through that sin of our said first parents made week, and brought to be subject, to 〈◊〉 dry kinds of infirmities, and sickness: and neither could God, of his justice, receive man again to favour, and state of eternal life (being thus in body and soul, by his own default desyled) vules he were first made pure, and clean again: nether man was able to help himself herein, no, nor yet any angel at al. Wherefore, almighty God (whose mercy exceedeth all his works) pytienge the wretched case that mankind was in, did appoint, even from the beginning, his only son, the second person in trinity, to be the saviour of the world, and to restore man again, to perfect cleanness, both in body, and soul; and that by the way of very justice, in making a full amends, and paying a sufficient ransom for sin. And this son of God (according to the will of his father,) did take upon him the nature of man, joining to his everlasting godhead, the whole, and 〈◊〉 nature of manhood; not making that nature of man, which he took, a new of nothing as he did heaven and earth; nor yet making it, of a clod of earth, as he did that body of Adam, but he 〈◊〉 the nature of man, of the very substance of the virgin Marry his mother; that like as Adam and Eve, brought themselves & all their posterity, through sin, into the estate of eternal damnation: so Christ taking upon him, the very self same nature, being descended from Adam and Eve, unto the 〈◊〉 Mary, and of her being taken, and joined in him to the 〈◊〉, in 〈◊〉 of person, should by his in, nocency, & through death, willingly suffered in that his most innocent body, not only himself, become immort 〈◊〉, & have glory everlasting, but make so many also, partakers of like blessedness, as should en joy the merits of his passion. Wherefore, it is a very pernicious error, to think that christ took not his flesh, of the very flesh of the blessed Uyrgyne Mary his mother. How could his death have done me good, if it were not of the same nature that I am of? & therefore S. Paul in his second chapter of 
Heb. two.  his Epistle to the hebrews sayeth. Qui sanctificat, et qui sanctificantur, ex uno omnes, that is. He that santyfyeth, and they which are sanctified, are all of one. and within a little after he sayeth farther, Debuit per omnia fratribus assimulari, ut misericors fieret, fidelis 〈◊〉, ad 〈◊〉, 〈◊〉 repropitiaret delicta populi, that is Christ must in all points, become like to his brethren, that he might be a merciful & fruithfull bishop to God ward, to procure merci for the sins of the people. If christ took not the flesh of that Virgin mary, how is that promise fulfilled, which God made immediately after the fall of our first parents, when he thrust them out of paradise, at which time, he said unto the serpent (as it is written in the third 
Gene. 〈◊〉.  chapter Genesis.) I will set 〈◊〉 betwixt thee, and the woman's seed, and it shall tread down thy head: Lo, how mercifully God dealeth with mankind, He promised that one should be borne of the seed and stock of Eve, which should banquyshe our ghostly enemy the devil. Now in that he calleth him the seed of the woman, he most plainly declareth, that he must needs have in him the self same nature that the woman had. Again God making the second promise of the same seed, to come of the stock of Abraham the patriarch said unto Abraham, (as is witnessed in the. xxii. of genesis) In thy seed shall all the nations of the 
Gen. 122.  world be blessed; & many hundred years after that, he promised like wise to 〈◊〉 david, that, the seed should come of him to. Which promises of all mighty God, were not to be verified in christ, if he took not that substance of his flesh, of the Virgin Mary his mother. But here it may seem strange to some, that almighty god (seeing he intended from the beginning, to sand his son into that world, to be incarnate for man's redemption) did defer the sending of him so long, that is, the space of four thousand years or thereabout. To whom it is to be answered, that the long tarrying of christ, before he was incarnate, came not of lack of good will in god, towards us; but of unredines, and lack of good disposition, to 〈◊〉 him on our parts. For if christ should have comen in the beginning of the world, men would have thought, that if God had suffered them to use their own natural powers, they would have attained 〈◊〉 well enough, without any other help on Gods part. Again, though after long experience, and travail of man, following the only light, of nature, it was evident, that he ne ded a special aid from God, to the attaining of everlasting life, yet the world might have deemed, that in case God of his goodness, had given unto man some special light, and knowledge of his will and pleasure, that then undoughtedlye, without farther help, he following such special light, and knowledge, might be able well enough to attain to everlasting life. Therefore, to take all such excuses a way, and that we should plainly understand, that after we once fell into sin, neither the light of nature in us neither the knowledge of the will of God, by special revelation opened unto us, was able to help us; god suffered mankind to travel, first by the light of nature, secondly by the law of Moses, and yet man ran still farther, and farther, into damnation. Whereby it appeareth, that though knowledge of the truth be necessary, to the attaining of 〈◊〉 life, yet such knowledge (be it never so great) being in a man cor rupted with sin, is to feeble and to weak to purge him of sin. For purgation & cleansing of sin, cometh by some other means, besides that knowledge of the truth: and therefore S. Paul in the first chapter of his epistle to the Romans, most plainly 〈◊〉meth, that in the time of that law of nature, men knew enough of God, but yet, not withstanding their know ledge, they fell into abominable idolatry. The words of S. Paul, in that place are these. So much as may be known of god, is manifest in them (that is to say, in those which lived under the law of nature, from Adam unto Moses) For his invi sible things, even his eternal power, & godhead were seen of them, being understanded by the works of the 〈◊〉 of the world; so that they are without excuse, because, that when they knew God, they glorified him not as god, nether were thankful, but became full of vanity in their imaginations. And as that light which men had by the laws of nature, was not of force, to keep them from sin, so nether the law of Moses, being opened from god himself by special revelation could suffice to ride man from sin (as S. Paul in the second chapter of his foresaid epistle 
Roma, 〈◊〉  testifieth saying) Behold thou art a Jew, and thou dost rest in the law, and dost glory in god, and dost know his will and plea sure, & being instructed in the law, thou dost allow that is best, and dost trust that thou art a guide of the blind, a light to them which art in darkness, an instructor of the folly she, a master of the ignorant, and that thou knowest by the law the fourine of sciens & truth: but yet thou that teachest other teachest not thyself; thou the preachest against advoutri, art an adulterer thyself, thou that doest defy Idols, commyttest 〈◊〉 thyself; thou that dost glory in the law, through transgressing of the law, dost dyshonor God, for the name of God, through you, is blasphemed amongst the gentiles.  
Thus it is 〈◊〉, by the doctrine of saint Paul, that neither by the common law of nature, nether by the special knowledge of the law of Moses, man was able to avoid eternal damnation; but that he needed, besides such konwledge, of some other help, that is, of amends, to be made for his sins, and thereby, to be reduced into the favour of god again, and to have abundance of grace 〈◊〉 unto him, by which grace he should both in his know ledge be that better established, & be able also, according to knowledge of the truth, to walk in the truth. For this amends to be made, the second person in trinity, being god immortal, became mortal man, & was made in all parts like unto one of us (sin only ex cepted) 〈◊〉 he did unite unto his godhead, the body and soul of man, in unity of person, in such a marvelous sort, that as in us, the body being of 〈◊〉 nature and the soul being of an other nature, do make yet but one person, so in him the nature of God, and the whole perfect nature of man, do make but one person. Of this 〈◊〉 union of that godhead, & manhood in Christ, S. john speaketh in the first chapiter 
john. 〈◊〉  of his gospel, saying. 〈◊〉 〈◊〉 factum est, ethabitavit in nobis, the word (that is the son of God) was made flesh.) (that is man) & dwelled amongst us. he dwelled here on the earth, (as scripture declareth,) above. xxxiii. years, and when he had fulfilled all things, according to the sayings of the holy prophets, which were to be fulfilled of him before his passion, than he suffered death willingly, yea the death of the cross, by such pain, (wrongfully procured of the devil again him) to ransom man kind out of captivity, which it sustained under the devil most justly: and that this rannsome should be perfit, he suffered sundry sorts of most spytefui wrongs, and intolerable pains, & torments, in his most pure, and innocent body; as buffeting, binding, scourging, platting on his head, a crown of thorn, hanging on the cross, piercing of his hands and feet with nails, opening of his side with a spear, and shedding of his most precious blood; which passion of his, as it is a most perfect mirror, and glass for us, there in to behold the exceeding great love of god toward us, which spared not his only son, but for us all gave him to die, so it is a sufficient occasion, to bring all men in extreme hatred of the devil, and sin: from danger of whom, mankind could not be rid, but only by so playnefull a death, of the son of God.  
What can we look for at gods hands, if we sin from hence forth, but wrath and vengeance, seeing he hath once delivered us from sin, by so merciful a means: All that our saviour Christ suffered, he willingly suffered for our sins, himself having never deserved any whit of pain, as who never sinned. And yet his passion, though it be in itself a sufficient ransom, for the sins of the whole world, yet it taketh not place in all men: not for insufficiency in itself, but for default in them, that should condignly receive the merits thereof. For this you must know; that God requireth in us certain things, to be accomplished by our own wiland consent, without the which, we can not ve saved, no more, than if Christ had never died for us. What things these are, shallbe hereafter declared unto you. In the mean season, life up your hearts, and open them awyde, to receive in unto them, a great love towards God, who so nobylye created us and when we, through our own default were fallen into the estate of endless miseri, and wretchedness, so mercifully redeemed us, by the passion, and death of his only son our saviour Christ. Remember that sin, and nought else, brought us first out of God's favour; and that to take away sin, the son of God was incarnate, and suffered most painful death on the cross; and therefore hereafter, flee you all kind of sin, and fight incellantly against your ghostly enemy the devil, who being vanquished by Christ, is not able now to overthrow us, if we, in the right faith of Christ, valiantly with stand him; which to do grant unto us, the blessed 〈◊〉, the father the son, and the holy ghost, to whom be all honour, and glory, world without end.  
Amen.  Io. Harpesfelde theologiae professor. Arch. London.  

¶ An Homely declaring how the redempti on in christ is apliable to us  
ALthough the death & passion of our saviour christ be in value a sufficient ransom for the sins 〈◊〉 the whole world, yet i effect it taketh not place in the whole world. For neither Turk, Jew, nor infidel, wanting belief in Christ, can take good by the death and passion of christ, the scripture 
〈◊〉. 16.  most manifestly affirming in the. xvi. chapter of s. Mark, that, Whosoever dothnot believe shall be dampened, Again, evil life, bringeth to the evil liver, eternal death, believe he never so well. As 
Gala. 3.  S. Paul wituesseth, in the. v. chapter of his Epi stle to the Galathians, where he saith: Walk after the spirit, and fulfil not the lusts of that flesh. For the flesh lusteth contrary to the spirit and the spirit contrary to the flesh. These are contrary one to another, so that you do not what ye would: But and if ye beled of the spirit, then are ye not under the law. The de des of the flesh are manifest which are these adultery, fornication, uncleanness, wantonness idolatry, witchcraft, hatred, variance, 〈◊〉, wrath, strife, sedition, sects, envy murder drunkenness, glotteny, and such like; of which I tell you before as I have told you in time past, that they which commit such things, shall not inherit the kingdom of heaven. Thus you perceive that to the enjoying of the death and passion of christ, these two points are requisite of our behalf; the one, to believe rightly, that other to live uprightly; which two points, no man is able otherwise to know (except it be by special revelation from God) but only by the catholic church; which catholic church, our saviour christ hath appointed to be the only school, for all men to come and repair unto, to learn such truth, as is meet for them to know, for the attaining of everla sting life. This catholic church, and no other company, hath that true understanding of scripture, & the knowledge of all things necessary to salvation. To 
john. 16.  this church. Christ maketh promise, in that xvi. of Thom saying, When that spirit of truth shall come, he shall teach you all truth. To this church also he maketh that other promise, written in the, xxviii, of matthew, where he saith. Behold I am with 
Math, 28  you, to the end of the world. This Catholic church, thus governed by the holy Ghost, & assured always, of christ himself, never yet failed, from that time of the Apostles, hitherto, ne shall fail to the worl des end; nether can it be deceived in any necessary truth, 〈◊〉 as christ promiseth in the. xvi. of Mathe we saying. That hell gates shall not pre 
Math. 16  veil against the church. where by hell gates he meaneth error, as if he had said, that the catho like church shall never be overcome with error. For this cause S. Paul in the third chapter of his first epistle to Timothe, calleth the catholic church 
〈◊〉 1.  the pillar and ground of truth. This catholic church, must in all ages needs be an open known church, and such a company as among which the truth is openly preached, else christ would not have said. (as it is written in the. v, of Matthew) 
Math. 5.  A city that is seton a hill, can not be hid, ne there do men light a candle, and putit under a bushel but on all candlestick and it giveth light unto all that are in the house. Wherefore they do great injury to christ, which say, that the catholic church is an unknown church, seeing it is that city, which our saviour there mente, & that candle, of which he there speaketh. So many as divide themselves from this open known Church of christ, and refuse the doctrine thereof, though they be never so diligent in reading ofscripture, yet shall they never truly understand scripture, but run continually farther and farther into error and ignorance; cven as a man that is once out of his way, the farther, and faster he goeth forth the more 
〈◊〉. Peter 1  he loseth his labour. Saint Peter therefore in the first Chapter of his second epistle, giveth us a most certain an. sure rule, which if we follow, we shall not fail, rightly to understand scripture; his rule is this. We have (saith he) A right sure word of prophecy, whereunto if ye take 〈◊〉, as unto a light that shineth in a dark place, you do well until the day dawn, and the day star arise in your hearts. So that you first know this, that no prophecy in the scripture hath any private interpretation, For that scripture came never by the will of man, butholy men of God spoke, as they were moved by the holy ghost. Here you see, how S. Peter willeth every man, first of all, to know, that scripture must be understanded after the general meaning of Christ's church, and not after the private interpretation of any several man, or company. And in 
2 Peter. 3  the third chapter of the same epistle, he sayeth further, that in S. Paul's epistles, are many things hard to he understanded, which they that are unlearned & unstable, do pervert, as they do also the other scriptures to their own destruction, ye therefore beloved (seeing you be 〈◊〉 afore hand) beware, least ye with other men, be also plucked a way through the error of the wicked, & fall from your own steadfastness. Lo here. S Peter telleth the 〈◊〉 cause, why men my sunderstand scripture, which is lack of knowledge, and lack of constancy, when men either thorough ignotaunce, or through inconstancy, swerver from the catholic meaning, and follow private interpretation. Such men, he sayeth, do pervert the scriptures to their own destruction. saint Paul also writing to Tymothe, and willing him to be earnest 
i. Timon 9  in the study of scripture, giveth him withal this foresaid rule, saying in the very end of his first epistle: O Limothie, keep sure that, which is committed to thy custody, & avoid new fangled terms, and boasting of science, falsely so called which science while some did profess, they have erred from the faith. The thing, which S. Paul sayeth was committed to 〈◊〉 custody, was the truth of the catholic faith, which he saith, some fell from, by reason of new fangeled terms, and by reason aiso, that they took upon them knowledge, being in deed ignorant. And in the third chapter of his second epistle to Timothy, he farther sayeth. Continue 
〈◊〉. Timon 3  thou in that things which thou hast learned which also were committed unto the. S. I reneus also (a blessed martyr, and very nigh to the time of the Apostles, a man of great learning, and no less virtue, and such a one, as by the consent of all men, had the perfit knowledge and understanding of scriptures) in his third book 〈◊〉 〈◊〉 the arch heretic, and in the fourth chapter 
〈◊〉. in his third 〈◊〉 as  of the same book sayeth, touching the catholic church in this manner. We must not seek the truth among other, seeing we may easily take 
〈◊〉 V 〈◊〉 tine ch. 〈◊〉  it of the church, for as much as the apostles have fully left with it (as in a rich treasury) all truth, the who so listeth, may thence take the drinks of life, for this is the entre to life. All other are thieves, and robbers, wherefore them must we avoid: & that doctrine that the church teacheth, we must love, & with great diligence embrace the tradition of the truth For what & if a controversy should happen to rise upon never so 〈◊〉 a question; ought not men in that case to have recourse to the most ancient churches, in which the Apostles were conversant, and there learn the truth in that controversy? ye, what & if the Apostles had left behind them no writing at all, must we then not have followed the order of tradition, delivered by them to such as they committid the churches unto? to which tradition many barbarous nations, believing in christ, do give credit with out any other writing, then that which is in their hearts written. All this writeth Irene us; and within a little after he sayeth. If to these barbarous nations, any man 〈◊〉 preach in their own language, these inventions of heretics, by and by they would stoup their ears, and 〈◊〉 as far as they could from him, and not once here his blasphemous talk, thus saith S. 〈◊〉. Now if christian people at this 〈◊〉, would follow this trad, which this blessed 〈◊〉 here speaketh of, than should no manrunne into heresy, but all men should cleave fast unto that wholesome doctrine of the catholic church, & abhor and detest, whatsoever any preacher would utter to them, contrary to the same. For whosoever preacheth any doctrine, not agreeable to that general 〈◊〉 doctrie in the open known church, he it is, & such as be like to him, of whom our 〈◊〉 biddeth us to 〈◊〉, sa 
〈◊〉, 7  king in yt. seven. of matthew. Beware of false prophets, which come to you in sheeps clothing but inwardly they are ravening wolves. Our saviour calleth them wolves, for that they devour that souls, of so many as give credit unto them; he sayeth farther of them, that they come in lambs skins, because they pretend the word of God, and therewith blear the eyes of poor simple men, and make them believe, that it is as they say, where in 〈◊〉, whatsoever is taught contraty to that, that all 〈◊〉 openly teacheth, and from time to time hath taught, is false, and cannot possible be true, 〈◊〉 les we would 〈◊〉, that christ him self were not true. For he promiseth that himself willbe for ever with the church, and that the holy ghost, shall for ever govern the same. Forasmuch than, as there is no other school on the earth, for men to learn their duty, towards god, and the world, but the catholic church, nor no other doctrine, avay leable to eternal life, but that which the catholic church teacheth, therefore all christian people are required, to make a solemn vow at their baptism, to believe the catholic church. And he that so doth. is in an assured trade 〈◊〉 salvation, if in his conversation, he follow the same; but contrary wise, he that 〈◊〉 it not, is in a most certain estate of everlasting damnation.  
〈◊〉, that you may know, what the 〈◊〉 church doth in all points believe, there shallbe hereafter particularly, set forth unto you the several matters, requisite to be believed, & practised of all christian people, that no man, may have just cause hereafter, to pretend ignorance; but all men being sufficiently instructed, may, by following such doctrine, attain to everlasting life; which send unto us all, the blessed 〈◊〉, the father the Son, and the holy 〈◊〉, to whom be all honour, and glory, 〈◊〉 without end.  
Amen.  Io. Harpesfelde, sacrae theologiae professor, Arch London.  

¶ An homely of Christian love or Charity.  
FOrasmuch as that pith, and sum, of all things, which be contemned, either in the law, or in the prophets, doth stand and consist, in the love of God, and in the love of 〈◊〉 neighbour, as our 〈◊〉 Christ doth 〈◊〉 〈◊〉 stifye, in the. xxii. Chapter of saint matthew saying. 〈◊〉 of the 
Math. 22.  Pharisees being a doctor of the law, temping, did ask him and say, master, what is the great commandement in the law? Jesus, 〈◊〉, 〈◊〉 unto him. Thou 〈◊〉 love thy 〈◊〉 God, with all thy heart, with all thy soul, and with althy hole mind this is (sayeth he) the greatest, and first 〈◊〉. And the second is like unto it. Thou 〈◊〉 love thy neig hboure, as thyself and of these two commandments all the law doth 〈◊〉, and the Prophets. And forasmuch also, as we can not love God well except we do love our neighbour, in a due order ne yet love our neighbour, well, except we do 〈◊〉 God, in that due order, that we ought to do, (Saint John the evangelist so testifying, and declaring, 
john 〈◊〉 and. 〈◊〉  in the third and fourth chapters of his first canonical Epistle.) And finally, forasmuch as he that loveth not after this sort, is (by the testimony of the said saint John, in the said third Chapter) judged to be in death, therefore it is right expedient, and necessary, to have alwyes this love, which now in our vulgar tongue, and common talk, is oft named, by the name of Charity, but very megerly, and coldly practised, and set forth in deed, as it should be. And of truth, if we would judge uprightly, and well, we ought to say, that of all things that be good, to be taught unto Christian people, there is no thing more necessary to be spoken of, and daily called upon, than charity: as well for that all manner of works of righteousness, be contained in it, as also, that the decay thereof, is the 〈◊〉 of the world, the banish ement of virtue, and the cause of all vice. And forasmuch, as almost every man maketh, & franeth to himself a charity, after his own appetite, and how 〈◊〉 so ever his life be, both unto God, and man, yet he persuadeth with himself still, that he hath chatitye: Therefore you shall here now a true, and plain description of charity, not of men's imagination, but of the very words, and example of our saviour Jesus Christ. In which description, every man (as it were in a glass) may consider himself, and see plai nely, without error, whether he be in the true charity or not. charity is to love God, with all our heart, withal our life, with all our powers, & with all our strength With all our heart. that is to say, that our hearts, mind, & study, be set to 〈◊〉 his word, to trust in him and to love him above all other things, which we do love best, in heaven or in earth. With all our life that is to say, that our chief joy, and delight, be set upon him and his honour, and our hole life given unto the service of him, above all things, with him to live, and with 〈◊〉 to die, yea, and to forsake all other things, rather than him. For he that loveth his father or mother, son, or daughter, house or land, more 〈◊〉 me (saith Christ) is not worthy to have me. 〈◊〉 all our powers. that is to say, that with our hands, and feet, with our eyes, and ears, 〈◊〉 〈◊〉 and tongues, and with all other parts & powers, both of body and of soul, we should be given to the 〈◊〉 ping, and fulfilling of his commandments. This is is the first, and the principal part of charity but it is not the whole. For charity, is also to 〈◊〉 every man, good, and 〈◊〉, friend, and foe: And 〈◊〉 cause be given to the contrary, yet nevertheless, to bear good will, and heart unto every man, to use ourselves well unto them as well in words, and countenance, as in all our outward acts, and deeds. For so christ himself 〈◊〉 & so also he performed in deed. And of this love that we ought to have amongst ourselves, each to other he instructeth us thus. (matthew. v.) You have hard it taught in times past? Thou shalt love thy friend, and hate thy foe: but I tell you love your enemies, speak well of them that diffame you, & do speak evil of you: do well to them that hate you, pray for them that vex & persecute you, that you may be 〈◊〉 children of your father, that is in heaven. For he maketh the sun to rise both upon the evil, and good, and sendeth rain to the just, & to the unjust. For if you love them that love you, what reward shall you have. Do not the publicans likewise? And if you speak well only of them, that be your brethren, and dearly beloved friends. What great matter is that? do not the heathen that same also. These be the very words of our savi our christ himself, touching the love of our neighbour. And forasmuch as the pharisees (with 〈◊〉 most pestilent traditions, false interpretations, and gloss) had corrupted, and almost clearly stopped up, this pure well, of God's iyvely word, 〈◊〉 that this love, and charity, pertained only to a man's friends, and that it was sufficient for a man to love them which do love him, and to hate his foes: therefore Christ did open this well again, purged it, and scourged it, by giving unto his god lie law of Charity, a true and clear interpretation, which is this: that we ought to love every man, both friend, and foe: adding thereto, what commodity we shall have thereby, and what in commodity by doing the contrary. What thing can we wish so good for us, as the heavenly father, to repute, and take us, for his children? And this shall we be sure of (sayeth Christ,) if we love every man, without ex ception. And if we do otherwise (sayeth he,) we be no better than Phariseis, Publicans, and heathen persons, and shall have our reward with them: that is, to be excluded from the number of gods elect children, and from his everlasting inheritance in heaven. Thus of true charity, Christ taught, that every man is bound to love God above all things and to love every man, friend, and foe.  
And thus likewise, he did use himself, exhorting his adversaries, rebuking the faults of his adversaries, and when he could not amend them, yet he prayed for them. first he loved God his father, above all things, so much, that he sought not his own glory, and will, but the glory, and will of his father: Iseke not (said he john. v.) mine own will, but the will of him that sent me: Nor he refused not to die, to satisfy his father's will, saying. Math. xxvi. 〈◊〉 it may be, let 
john. 5  this cup of death go from me, if not thy will be done, and not mine. He loved also not 
Math. 26  only his friends, but also his enemies, which in their hearts did bear exceeding great hatred against him, and in their tongues spoke all evil of 〈◊〉, and in their acts, and deeds, pursued him with all their might, and power, even unto death. Yet all this notwithstanding, he with drew not his favour from them, but still loved them, preached unto them, of love rebuked their false dortrine, their wicked lining, and did good unto them, 〈◊〉 accepting whatsoever they spoke, or did, against him When they gave him evil words, he gave nove evil again, when they did strike him, he did not 〈◊〉 again. And when he suffered death, he did not 〈◊〉 them, nor threaten them, but prayed for them and referred all things to his father's will. And as a sheep that is led unto the shambles to be slain 
isaiah. 〈◊〉 Act, 〈◊〉  and as a lamb that is shorn of his flese, did make no noise, nor resistance, even so went he unto his death, without any repugnance, or opening ofhies mouth, to say any evil. Thus have I des cribed unto you, what charity is, aswell by the doc tryne, as by the example of christ himself, whereby also, every man may without error, know himself, what state and condition he standeth in: when there he be in charity (and so the child of the father in heaven) or not. For although almost every 〈◊〉 persuade) himself to be in Charity, yea let him ex amyne none other man, but his own heart, his 〈◊〉, and 〈◊〉, and he shall not be deceived, but truly decern, and judge, whether he be 〈◊〉 perfit charity, or not. For he that followeth not his own appetite, and will, but giveth himself earnestly to God, to 〈◊〉 all his will, and commandments, he 〈◊〉 be sure, that he loveth God, above at things, and else surely he loveth him not, whatsoever, he pretend, As christ said, If ye love me keep 
〈◊〉. 14.  you my commandments, For he that knoweth my commandments, & doth keep them, he it is (sayeth christ) that loveth me. And again he sayeth. He that loveth me, will keep my word, and my father will love him, and we will both come to him, and dwell with him. And he that loveth me not will not keep my words. And likewise he that 〈◊〉 good heart and mind, and useth well his tongue, and deeds unto every man, friend, and foe, he may know thereby, that he 〈◊〉 charity. And then he is sure also that almygnty god taketh him for his dear beloved son, as Sayute 〈◊〉 sayeth, in the third chapter of his first canonical epistle. Hereby, manifestly are known, the children of God, from the chilorens of the dcuyll. For who soever doth not love his brother, belongeth not unto God. But that perverse nature of man, corrupt with sin, and desti tute of God's word, and grace, thinketh it against all reason, that a man should love his enemy, and hath many persuasions, which induceth him to the contrary. Against all which reasons, we ought aswell to set the teaching, as the living of our saviour christ, who loving us (when we were his enemies) doth teach us to love our even myes. He did patiently take for us many reproaches suffered beating, and most cruel death. Therefore we be no memberes of him, if we will not follow him. For as S. Peter sayeth, christ suffered for us, leaving us an example, that we should 
i. 〈◊〉. 〈◊〉  follow him. Furthermore we must consider that to love our friends, is no more but that which thieves, adulterers, homicides, and all wicked persons do: in so much that jews, Turks, jufidels, and all brute beasts, do love them that be their friends, of whom they have their living, or any other benefits. But to love our enemies, is the proper condition only of them, that be the children of God, the disciples and followers of Christ. Notwithstanding man's froward and corrupt nature, weigheth over deeply many times, the offence and displeasure done unto him by enemies, and thinketh it a burdenintollerabel, to be bound to love them, that hate him. But the burden should be easy yvoughe, if (on the other side) every man would consider, what displeasure he hath done to his enemy again, & what pleasure he hath received of his enemy. And if we find no equal recompense, neither in receiving pleasures of our enemy, nor in rendering displeasure unto him again: then let us ponder the dyspleasu res, which we have done against almighty God How often, and how grievously, we have offended him. Whereof, if we will have of God forgiveness there is none other remedy, but to forgive the offences done unto us which be very small in comparison of our offences done a 〈◊〉 God. And if we consider that he, which hath off 〈◊〉 us, deserveth not to be forgiven of us, let us consider again, that we much less deserve to be forgiven of God. And although our enemy deserve not to be forgiven for his 〈◊〉 sake, yet we ought to forgive him, for god's 〈◊〉, 〈◊〉 how great, and manifest benefits we have received of him, without our deserts, and that christ hath deserved of us, that for his sake, we should forgive them their trespasses, committed against us.  
But here may rise a necessary question, to be dissolved. If charity require to think, speak, and do well unto every man, both good and evil, how can magistrates execute justice upon malefactors, with charity? How can they cast evil men into prison, take away their goods, and sometime their lives, according to laws: if charity 〈◊〉 not suffer them so to do? Hereunto, is a plain and brief answer, that plagues and punishementns be not evil of themselves, if they be well taken of innocentes: and to an evil man, they are both good and necessary: and may be executed according to charity, and with charity should be executed. For declaration whereof, you shall understand, that charity hath two offices, the one contrary to the other: and yet 〈◊〉 necessary to the used, upon men of contrary sort, and dysposion. The one office of charity, is, to cherish good, and innocent men. Not to oppress them, with false accusations, but to encourage them with rewards to do well, & 〈◊〉 in well doing: defending them with the sword, from their 〈◊〉. And the office of Bishops, and pastors, is to laud good men, for well doing, that they may persever therein, and to rebuke and correct, by 〈◊〉 word of God, the offences, and 〈◊〉 of all evil disposed persons.  
The other office is, to rebuke, correct, & punish, vice, without acceptation of parsons, and this is to be used, against them only, that be 〈◊〉 men, and malefactors. And it is aswell the office of charity, to rebuke, punish, and corrocte them, that be evil, as it is to cherish, and reward them that be good, and innocent. saint Paul so declareth, writing to the Romans, and saying, the 〈◊〉 poweres are ordained of GOD, not to be dreadful to 
〈◊〉. 13.  them that do well, but unto malefactors, to draw the sword, to take vengeance of him that committeth the sin. And saint Paul biddeth Tymothye constantly, and vehemently, to rebuke sin, by the word of GOD. 
i Timo. 〈◊〉   
So that both offices should be diligently executed, to impuge the kingdom of the devil: the preacher with the word, and the governor with 〈◊〉 sword. Else they love neither God, nor them whom they govern, if for lack of correction, they wilfully suffer God to be offended, and them whom they govern, to perish. For as every loving father correcteth his natural son, when he doth amiss, or else he loveth him not: So all governors of Realms, Countries, Towns, and houses, should lovingly correct them, who be offenders under their governance. And cherish them who do live innocently: if they have any respect, either unto God, and their office or love unto them, of whom they have governauce,  
And such rebukes, and punishments, of them that do offend, must be done in due times, lest by delay, the offender fall headlings into all manner of mischief, and not only be evil themselves, but also do hurt unto many men, drawing other by their evil example, to sin, & outrage, after them. As one thief may both rob many men, and also make many thieves, and one seditious person may allure many, and noye a hole town or country. And such evil persons, that be so great offenders of god, and the common wealth, charity requireth to be cut of, from the body of the common weal lest, they corrupt other good, and honest persons: like as a good surgeon cutteth away a putrefied, and festered member, for the love he hath to that hole body, lest it infect other members, adjoining to it. Thus it is declared vuto you, what true charity, or christan love is, so plainly, that no man need to be deceived.  
Which love whosoever keepeth, both towards God (whom he is bound to love above all things) and also towards his neighbours, aswell friend as foe, it shall surely keep him from all offence of God, and just offence of man. Therefore bear wellaway this one short lesson, that by true christian charity God ought to be loved, above all things, and all men ought to be loved, good and evil, friend, and foo, and to all such we ought (as we may) do good those that be good, of love we ought to encorag, and cherish, because they be good: And those that be evil, of love, we ought to procure unto them their correction, and dew punishment, that they may thereby, either be brought to goodness, or at the jest, that god, and the common wealth may be the less hurt, and offended, hating always, the vice, or offence, but loving the person always, as the creature of God, and as one who by nature is joined in kindred unto us. And if we thus direct our life, by christian love and charity, than christ doth promise, and assure us, that he loveth us, and that we be the Children of our heavenly father, and reconciled to his favour, being very members of Christ, and that after the short time, of this present and mortal life, we shall have with him, eternal life, in his everlasting kingdom of heaven: therefore to him, with the father, and the holy Ghost, be all honour and glory now & ever  
Amen.  E. B.  

¶ An Homely declaring how dangerous a thing, the breach of charity is.  
Ur Saiyour Christ in ye.. v. of Matthew, setteth forth an universal 
Math, 5  doctrine, that is, a doctrine, appear teyning indifferently to all christian men and there he declareth, how great per fection of life, aught to be in one of us, saying in this manner. Nisi abundaverit justitia vestra plus quam Scribarum, & pharisaeo rum, nonimrabit is in regnum 〈◊〉. That is to say: Except your righteousness exceed the righteousness of the Scribes, & the pharisees, ye cannot entre into the kingdom of heaven, For the right understanding: of which words, it is to be noted, that righteousness in this text, doth signisye all kind of virtue, and goodness, and that by the Scribes, and pharisees, christ doth here mean, certain companies, which were among the jews, and did live according to the letter of Moses' law, so uprightly, in the face of the world 
Oecumeupon the fift of Ma 〈◊〉.  that they were commonly taken for perfect men. Decumenius, an ancient father of the greek church doth so declare the foresaid words. Wherefore, when our saviour requireth of us, that we, in right tuousnes, should pass the Scribes and Phariseis, he meaneth, that we Chrsten folk should not only outwardly, seem good in the sight of the world, (as did the Scribes, & the Pharisees,) but inwardly also in our hearts, should be like wise good, in the sight of almighty God, which they were not. And because no fault is more grievous, than the breach of Christian Love, and Charity, therefore immediately after the foresaid general sentence, he instructeth us, after all other things, in our durye, touching Charity, saying: Dictum est antiquis, non occides, qui 〈◊〉 occiderit, reus erit judicii, Ego autem dico vobis, 〈◊〉 omnes qui irascitur fratri suo, reus erit 〈◊〉. That is to say.  
It was said to them of old time, Thou shalfe not slay whosoever doth slay, shallbe in danger of judgement. But I say unto you that whosoever is angry with his brother, shallbe in danger of judgement. Behold, good Christian people, how perfect a charity Christ requireth in us. For to us he maketh the least breach of Charity, as dangerous, as in old time, was the greatest breach to the jews, The greatest breath of Charity, is murdre, and the 〈◊〉 thereof amongst the jews, was judgement. The least breach of charity, is anger, and yet the punishment appointed for it to us Christians, by our saviour himself, is like wise judgement. How great difference of life then, I pray you, must be between us, now living under the new law, and them that of old time, lived under the old law, that is under that law of Moses, when as, the self same pain that was then prescribed unto them, for the highest degree of uncharitableness, is now dew to us, for the lowest degree thereof? How is it that men flatter themselves, with the pleasant name of Christian 
Math, 11  liberty, and think that, because Christ saith in the xi of Matthew. jug in meum suave est, et onus meum leave. That is to say. My yoke is sweet, and my burden light: that therefore such straightness of life, and playnefull travel is not required of us, as was before time of the jews? True it is in deed, that Christian men are not at this present, bound to be circumcised, or to offer up unto almighty GOD, calves, oxen, sheep, and Goats, or to go thrice a year to jerusalem, or to forbear swines flesh, or to keep other like observations of Moses' law, but as touching the ten commandments, and all mortal Precepts contained in the old testament, we christians are bound to the observation of them, & of all other things, belonging to the estate of the new testament, and so bound, as that in performance, and fulfilling of them, we must be much more perfit, and more exact, then ever was the jews in obeying Moses' law. Nether is the yoke of christ called sweet, nor his burden light, for any ease or remission, that we may take in our condition, but for two other considerations, of which the one is, the abundance of grace, given now in the time of the new testament, far exceeding, the measure of grace given to the jewees, following Moses' law: the other is, the greatness of reward, promised to us, above the jews, as witnesseth among many other ancient 
Oecumen upon the fift of Matthew  fathers, Oecumenius also, who writing upon the v. of Matthew, sayeth after this sort. Quoniam infantia in ●irilem iam transierit etatem, et copiosa hominibus data sit gratia et maxis maproposita sunt premia (neque eumiam possioterrae terrenorum, quem bonorum, aut prolis faecunditas aut long a vita, seu victoria contra hostas premittitur, sed reguum caelorum, adoptio et victoria contra damones) me pi●o magna exiguntur certaminan. That is to say. For as much as now infancy is passed into man's age, and grace is plenteously given to men and most greatest rewards are promised (for now nether possession of earth, & earthily goods, nor long life, nor fecundite of children. nor victory against our mortal enemies, is promised, but the kingdom of heaven, adoption to God, and victory against devils therefore of good reason, great fights are required of us. Thus saith Oecumenius concluding that we christian men must more painfully, and manfully, fight against our ghostly enemy, than did the jews, because we receive more grace than they received, and have promise made to us of greater rewards, than they had made to them. For these two causes, we christian men must think the yoke of christ, sweet, and his burden easy, be the things which are required of us, never so hard to do, as this is one, that we may not break charity, so much as in the lowest degree that can be, that is in anger, which word, in the foresaid place of Matthew, doth signify a violation of breach of charity, not uttered or showed forth by any sign but only conceived secretly in the heart, and there dying hid, from knowledge of man, but open, and manifest to the eye of almighty God, who seith even the inward thoughts of the heart: this breach of charity, though it seem to many a small fault, yet christ declareth it to be a grievous faute, and maketh it in the pain, equal with murder, committed of old time by the jews. Now if christian men, having conceived anger in their hearts, do not by and by suppress the same, but proceed to a fardar breach of charity, that is, to utter their anger by any sign or token, than is this their fault greater than the other, and the punishment due for the same, greater also, according to the words of christ who in the. v. of matthew saith. Qui autem dixerit Racha ●eus erit concilio, that is to say. He that saith to his brother Racha, shallbe in danger of counsel. 
Math. 5.  Where, by Racha, we must understand an outward sign, uttered by the mouth with breach of charity, and yet such a sign as doth signify, no express or particular reproach, as to thou our brother or to tush at him. And by council we must understand a great punishment, than was judgement After this our saviour proceedeth to the third degree 
M●●●● 5.  of uncharitableness, which is in word to call our neighbour, by any evil name, as to call him fool. Of this third degree, christ sayeth. Qui autem dixerit fratri suo fatue, reus erit gehennae ignis, that is to say. He that calleth his brother fool, shallbe in danger of hell fire. behold Christian people, your life in this lesson, as in a glass, and you shall see what danger you stand in. Who is there almost amongst us, but that uncharitably calleth his neighbour fool, or some like evil name? yea who is there in manner that doth not far pass this degree of uncharitableness? And yet our saviour nameth no more degrees, partly, because the pain of this third degree being hell fire, no greater pain could be named, for such as should pass the same degree: partly, because the christian man should at the least be so wary, & circumspect, in keeping brotherly love, and charity, that though he did, perchance so far forget himself, as to call his brother fool vucharitably, yet fardar than so, he should not so much as think throughout his 
Cicero 〈◊〉 his oration for sext Roscius, Amerinus  whole life. It is written of one Solon an infidel, but yet a very politic man, how when he made laws for the government of that famous city of Athens he in all his laws, appointed no punishment for a parricide, that is for such a one, as should kill his father or mother: and when he was demanded, why he provided not for that case, he answered, that he verily, thought and believed that no one being brought up in Athens, under his laws: would at any time attempt such an heinous sin. Even so may we say of our saviour, that he speaketh but of those foresaid three degrees of 〈◊〉, for that it is not likely, christian men, being traded in Christ's most perfect religion, would at any time proceed in the violating of 〈◊〉 charity, fardar then so But here may be moved a question whether our saviour hath so forbidden us to be angry, to say Racha, or thou fool, one to an other, that in no wise any man may so do, but thereby he falleth in danger of judgement, of council, or of hell fire. For answer to this question, it is to be noted, that our saviour in this place, forbiddeth us all kind of uncharitableness, and nothing else. For as much then, as in that third of matthew. S. John Baptist calleth the scribes 
Math. 3.  and pharisees, adders broad, and S, Paul calleth the Galathians fools, and men without understanding, in the second chapter of his epistle written to 
〈◊〉. 2.  them: yea christ himself in the. xxiiii. of Luke calleth his dear beloved apostles, fools, and 〈◊〉 of belief, 
Luc. 24.  and the thing which they did, cannot be judged uncharitable, therefore we must say, that when such as have authority, upon a good and Godly zeal, rebuke trespassoures, & offenders, thereby to make them ashamed of there evil doings, and the rather to leave the same, that this kind of rebuking is lawful, and in no wise meant in the foresaid talk of Chryst. But the only thing that is there forbidden, is the breach of charity, when one man meaneth ne good at all, to an other but for the only satisfying of his uncharitable heart, wished him hurt in his heart, or uttering his secret uncharitable mind, doth thou him, or tush at him, or finally speaketh contumelious words, expressly unto him calling him fool, idiot or by other like opprobrious names, Wherefore to conclude, seeing you now know what perfect love and charity, our saviour christ doth require to be in us, let all accustomed tancour and malice from henceforth be utterly banished from amongst us, that we dwelling in charity, may dwell in God, and have here in this life, GOD dwell in us, and in the world to come, dwell in heaven with him for ever, which grant unto us, the blessed trinity, the father, the son, and the holy Ghost, to whom be all honour and glory world without end.  
Amen.  Io. Harpesfeld sacrae theologiae professor, Arch. London.  

〈◊〉 An Homely of the church, what it is, and of the commodity thereof.  
Whosoever (good people) will call to his remembrance, that inestimable goodness of almighty God, and his inesti mable mercy, towards us nothing deserving the same if there be any spot of heavenly grace in that person, he shall be ashamed of his own unthankfulness, and disobediences, and be compelled to fall down in body & soul, before our Lord, to ask pardon for his transgression. Of the which goodness, and mercy of god, you have a sufficient, and most evident declarati on, in these godly, and devout homilies, that are set fourth to you, of the creation, & redemption, of man Nevertheless, for your further instruction, & ghostly comfort in this behalf, I have thought good to let you understand, an other high benefit, given to us, by our saviour, and redeemer, jesus christ, that we, having perfit knowledge of God, may evermore praise, and magnify him, according to our most bounden duty. And this high, and heavenly benefit, is the holy catholic church, which our dear, and dreadful Saviour, both before and after his painful death, did ordain, and ap point, to be for ever to us, a most loving, & tender mother, a perpetual preservation for our soul health and a pillar of truth, in all our doubtful dangers Which church, forsomuch as he hath been lately assaulted, by sundry sects, and heresies, and so sore shaken, that many (more is the pity) had separate themselves from the same, and wilfully have run astray, being led, and carried with every wave and wind of new learning, I purpose, by Gods grace, to open shortly to you, what this church is, what manner of church it is, and what commodity we have by it.  
first, the church is a convocation of all people throughout the whole world, professing one faith of God, and one use of all the holy sacraments, which church, because it is purchased, and sanctified, by the death of our saviour jesus Christ, it is most dearly beloved to God the father, and is called in holy Scripture, by most high, and excellent na mes, as Corpus Christi, Sponsa Christi, Regnum celorum. etc. that is to say. The body mystical of christ, the spouse of christ, the kingdom of heaven. 
Ephes. 4.  For S. Paul, speaking of christ, sayeth, That he hath appointed sundry officers, to maintain the holy ones, into the work of ministration, to the edifying of the body of Christ. And king Solomon, taught by the holy ghost did foresee the dignity, and beauty of his holy Church and said in the name of GOD thereby. 〈◊〉 est 〈◊〉 mea, perfectamea. That is to say: One is my dove, and my perfit one. With many 
Cantic. 4  other such loving words: as my sister, my spouse, etc.  
And Saint Paul biddeth husbands to love their wives, even as christ loved the church. Likewise in the holy Gospel, our saviour christ 
〈◊〉. 5.  doth compare the 〈◊〉, to 〈◊〉 things, under the name of the 〈◊〉 of 〈◊〉, as unto a king which made o marriage for his son: sometimes to ten Uyrgynes, and many such other by all which 
〈◊〉. 20  names, & callings, we may learn that the church is a high and excellent thing, and dearly beloved to almighty God, who for his church sake, did give 
〈◊〉. 25  his only son, to most vile death, & for that which also he hath prepared the kingdom of heaven.  
Now forasmuch as we read of an other church in the holy scripture, which is called. Ecclesia malignanti 'em. The church of the malignant & enough 
〈◊〉. 25  tie people. And yet of late, a great number of schismatical persons, being in very deed members of this malignant church, have usurped to them selves the name of the true church: I intend to give you sufficient instruction, to discern and know the true church of christ, from all heretical and scysmaticall congregations. first this holy and true church of christ, is called in our Crede, as it is in deed, the catholic church. That is to say, the universal church, because it is not lurking in any corner, or any one country, but is in all countries dispersed, neither is this catholic church, hid 〈◊〉 us, or invisible, or unknown, but we may ease lie discern, and know the same. For christ doth call it. Civitatem supra montem. A city upon an hill. And 
Math. 5,  in the Gospel of Saint matthew also, teaching the order of brotherly reconciliation, he sayeth. If thy brother trespass against thee, go and tell him his fault, between him, and the alone, 
Math. 〈◊〉  but if he hear not thee, yet take with the one or two, if he hear not them, than tell the church. Oh Lord, how shall he tell that church if it be not known, as the evil do contend Likewise Saint Paul speaking, to the priests and elders at Ephesus, doth warn them to take head to themselves, and to all the flock, among whom 
〈◊〉, 〈◊〉  the holy ghost (saith he) hath placed you to rule the church of God. Thus plainly the scripture declareth that the catholic church is and aught to be, manifestly 〈◊〉, yet lest you should any thing doubt of the understanding of these scriptures, hear I beseech you, how plainly, Saint August 
Contra 〈◊〉 till lib. 20 Cap. 13.  〈◊〉, doth write hereof. Sicut per 〈◊〉 〈◊〉 nonimus ubi sit plantatus paradisis, sic per verbi 〈◊〉, ubi 〈◊〉 〈◊〉 didicimus.  
As by the words of God, we know where paradise was planted, so by the words of christ, we have learned, where the church is. Mark here (good people) that Saint Austen in this place, doth write, against an heretic being one of the donatyste sect, who denying the catholic church, did ascribe the faith, of christ, and all salvation, to themselves only, being a small part of Aphrica, like as all scismatical congregations, in this late time, have done: some saying in germany here is christ, here is the church, some in Heluctia, here is christ, here is the church: other in Bohem, here is christ, here is the church, and we in England, here is christ, and here is the church. Where of every one dyssenting, from an other, and that in matters of great weight, doth declare, that the spirit of God, which is the spirit of truth, and unity promised by Christ, to the catholic church, doth not lead nor govern such sects, neither ought they to maintain, and set forth, false 〈◊〉, to the people, under the name of the church, yet saint 
〈◊〉.  Austen in the same place, addeth his, or rather gods threatening saying. Ab isto universo, ad partem, quamlibit, quis quis separat hominem ille diaboli filius, & homicida convincitur, whosoever doth separate one man, from this whole, to any part, he is proved to be the son of the devil, and a very manqueller. Alas than in what heavy case, are those, that have separate from the catholic church, not one man only, but many thousands? surely in heavy and miserable case: unless, they do speadelye and in due time repent, and do penance. Moreover to know more manifestly, the catholic church of christ, we ought to consider what Saint Paul writeth, of the foundation thereof. For all scismati call congregations, though they 〈◊〉 themselves, apparently, upon the holy scripture, yet have they there profession, severally, taken, of some noug hty man, as saint augustine saith. They are called every one by proper names, which they dare not deny. But the catholic church though 
Aug. 〈◊〉 utilitate. cred. Co 7.  heretics have named it papistical, yet received it never any other name, but catholic, and christian, but all men that read, may see how gloriously some have used the name of 〈◊〉, Ebion, Arrianus Manicheus, 〈◊〉 Donatus, and in our time likewise the name of Luther, Zwinglius, Carolstadius, with thousands such other,, which heretical fashion S. Paul doth rebuke, in his epistle to the Corinthyans', who were even in like case, and boasting upon men said. Ego Pauli, Ego apollo. I hold of Paul, and 
1 Cor. 〈◊〉.  I of Apollo. But the holy apostle rebuketh them saying, As long as there is among you, envying and strife, or 〈◊〉, are you not carnal? So that every christian man, and woman, may plainly see by the scripture, that these having such division, and sundry sects among them selves, are by S. Paul, accounted altogether carnal and far unworthy to use the name of the church which is the only, and chaste spouse, of Chryst. But 
Ephes. 〈◊〉.  of the catholic church, saint Paul saith. Now therefore, ye are not 〈◊〉, and foreigners but you are citizens with the saints, and of the household of God, and are builded upon the foundation of the Apostles, & prophets jesus christ himself being the head corner stone. And further, because saint Paul through the holy Ghost in him did foresee, that all heretics would calling to themselves the authority of the Apostles, & prophets, & that they 〈◊〉 without authority or knowledge, wrest their wri tinges, every one to there own sense, therefore this 
〈◊〉. 4.  holy apostle, in the same epistle, telleth us the order which christ hath appointed to be observed in his church, for he saith, that christ ascending 〈◊〉 〈◊〉, did give gifts to men, and that he made some apostles, some prophets, some evangelists, some shepherds, and teachers, declaring thereby, that in the catholic church, there are orders, and officers some higher, some lower, whom the rest ought both diligently to hear, and humbly to obey 
〈◊〉. Timo. 4  So did the same S. Paul, before his death, appoint 
Tit. 1.  Timothe, to the office of a Bishop, and also 〈◊〉 he did leave in Creta, that he should ordain priests in every city, which priests, and bishops should not be disdained, or little regarded (as in this time of many they are) but they should (doing there duty) have double honour, and faithfully 
〈◊〉, 20  govern the church, as S. Paul 〈◊〉. And writing 
Tit, 2.  to Tite, he biddeth him exhort, and rebuke with all seruentnes of commanding, by these places of the holy scripture, you may easily see, and under stand, that in the catholic church, there are and aught to be degrees and orders, & that whosoever doth break, contemn, or deny the same he denieth and forsaketh the very truth, and ordinance of christ, and his Apostles.  
Now further, we ought to consider, that as S. Paul 〈◊〉 ordain Timothe, and Tyte, yea and other bishops, and priests, in his time, ordain other, delyuringe also to them, the doctrine which they have received of Paul, and by continual discurse of time every one hath delivered the faith, that they from the Apostles have received, and so even from christ, to this present day, one faith hath ever stand steadfast. Which though it hath sundry times been assayed, and sore pinched, yet ever hath it prevailed at the last and had the up per hand, according to Christ's promise, neither 
Math. 〈◊〉  ought any man less to credit the catholic church because there are in the same, divers evil, & wicked sinners. For Christ himself, doth compare the 
〈◊〉. 〈◊〉.  church to a net, cast into the sea, which taketh both good and bad fishes, but at th'end, the good shallbe reserved, and the evil cast away. Was not twelve chosen by Christ, yet one of them, he calleth a devil: Doth not Christ allo say, that Scribes 
Math. 23  and Phariseis, do sit in Moses' chair, nevertheless, he would the people should obey their lessons? Even so though some members of Christ's catholic church, do not live according to their vocation, yet ought no man therefore the less to regard the faith and doctrine of the same church. These things, good people, though they are suffi cient, to declare the holy Church, what it is and how it may be known, yet I beseech you most diligently, to note, and carry away one rule, which shall never deceive you, but is a sure trial of the ca tholyke church, and the faith thereof. This rule is not mine, but taken out of a learned, ancient, and right godly father in Christ's Church. He sayeth. 
〈◊〉.  There are three means to try a church, or 
〈◊〉.  doctrine the first is antiquity, the second, is universality, the third, is unity. By the first we are taught, that a true doctrine must be known by that it is not lately sprung up, or risen, but cometh from christ, and his apostles, and hath continued still in the church. By the second, we may understand, that a true faith, or doctrine, of the church is that only, which universally, in all countries hath been taught, & believed. By the third we ought to learn, that a true doctrine, or faith of the church, doth always agree, and is always one Now those three things well noted, may instruct and teach any Christian man, to know the catholic church, which eversynce the Apostles time and in all countries, with one consent (in all things concerning our faith) hath showed herself the worthy spouse of Chryst. Contrary wise, false doctrine and heresy, everhath done, and shall do to the worlds end, 〈◊〉 arise, & 〈◊〉 in private cor ners & never agree with itself. Which things I might easily at large prove, and open to you by plain and manifest demonstration. But because 〈◊〉 the next homely, I intend to speak of the auctho city of the church, and also of the commodity, and profit that we have by the same, here I will make an end, beseeching all you (good and godly people) 
Roma. 13.  to give your bodies, and souls, an humble & holy sacrifice to almighty God, praying evermore that we may be altogether lively members, of our saviour jesus christ, and of his catholic church here upon earth, and after this life partakers of the joyful kingdom of heaven, through the same our 〈◊〉 jesus Christ, to whom with the father, and the holy ghost, be all honour and glory world without end.  
Amen.  H Pendilton sacrae theologiae professoris.  

¶ An homely, of the authority of the chutche declaring what commodity and profit we have thereby.  
Likewise, as in the last homely, it was declared to you (good christian people) what the church is, and how it may be known so now ye shall learn, the authority of the same catholic church, and the commodity, or profit that ensueth to us all, being members of the same church. first, when our saviour jesus christ, did send forth the twelve apostles to preach, who were, and are, the cheite, and principal pillars of this catholic church, he did give to them great power, and authority, as saint Matthew beareth 
〈◊〉. 10  witness, saying: jesus, did call together the twelve disciples, and gave to them power over unclean spirits that they should cast them out, and should heal all manner of diseases, and infirmities. And sundry times we do read in the holy Gospel, that our Saviour christ doth speak to his Apostles, after this manner. Qui vos 〈◊〉, me audit, & qui vos spernit me 〈◊〉. That is to say. He that heareth you, heareth me and he that 
〈◊〉. 〈◊〉 〈◊〉  despiseth you, doth despise me. Meaning, and 
john. 130  willing thereby, that all the world should know and confess, the authority of the catholic church which Christ himself did build in, and upon these his holy Apostles. And to the same purpose he said 
john. 〈◊〉  to them. I am non dicam vos servus, sed amicos etc. That is to sai. Now I will no more call you servants, but friends, for all things that I have herd of my father, I have declared to you. And again he sayeth, As my father sent me, even 
Ichn. 〈◊〉  so I send you By these, and many such other places, we may see, that our loving 〈◊〉, did give great authority to his apostles. But now it is expedient, and needful, to declare, in what special points this authority doth consist, and that the same authority was not only given to the Apostles of christ, but also to their 〈◊〉, in the catholic church, ever to endure. Which authority, 
The 〈◊〉 chc 〈◊〉 true 〈◊〉 of the 〈◊〉 prure and is 〈◊〉 thereof  though it be great, and manifold, yet these are the chiefest parts thereof, that 〈◊〉 do follow. first, almighty God, hath given power, and authority, to the catholic church, to have the true sense, and understanding, of the holy scripture, yea, and to approve also, or reprove all writing as Scripture, or no Scripture. Which thing. good christian people, you may well understand to be most true, if ye call to remembrance, who is the guide, and governor of the church that is to wit. the holy Ghost, as christ did promise, saying. Ego rogabo patrem et alium paraclitum dabit vobis, ut maneat 〈◊〉 ineternum, that is to say, I will ask my father, 
〈◊〉. 14.  and he will give to you an other comforter, that he may a bide with you for ever. And after that our lord and saviour had risen from death, he did breath upon his Apostles, and said A ccipite spiritum sanctum Take you the holy ghost and also, 
〈◊〉 20.  after his ascension into heaven, according to his merciful promise he did send down the holy Ghost upon his Apostles, as saint Luke writeth. Now that the holy ghost was not given to the Apostles 
〈◊〉. two.  only, but also to the catholic church, to the worlds end, it is manifest: forasmuch as christ did promise the comforter, ut maneat vobiscum ineternum. That he should abide (sayeth he) with you for ever. Now we are most 〈◊〉, that the Apostles of 
john. 14  christ did suffer death, for the faith of christ, and that within few years, after they thus had received the holy ghost. Nevertheless, Christ sending forth his Apostles to preach, and baptize, said to them: Ecce ego vobiseum sum omnibus diebus usque ad consummationem seculi That is, Behold, I am with you at all times 
Math 28.  even to the end of the world. Wherefore we may plainly see, that the holy ghost being promised to the Apostles, to abide for ever, and to the very end of the world, was promised and given to them and to their successors in the church, where he doth and shall abide for ever. Now forasmuch, as the holy ghost is the governor and ruler of the catholic church, we ought there only, and in no other corner, to search the true understanding, and discerning of the scriptures. And for this cause, the ancient fathers (were they never so godly, & so well learned) yet would they never presume upon their own judgements, but ever referred themselves, to the understanding, and interpretation of the catho lykechurche before them. Therefore the godly learned and ancient father 〈◊〉, writing against schismatical 
〈◊〉 li 3. cap 4  here syes, sayeth thus Quid enim si qui de aliqua modica, questione disceptatio esset, nun oporteret, in antiquissimas recurrere, Ecclesias. etc. that is to say, but what and if there were contention concerning some small que stion, were it not necessary to return to the most ancient churches? and immediately after he sayeth: Quid autem sineque apostoli quidem scripturas relis quissent nobis, 〈◊〉 〈◊〉 ordinem sequitraditionis quam tradiderunt hijs, quibus committebant Ecclesias? what (sayeth this holy father) if the Apostles had left to us no scripture at all, had it not been necessary to follow the order of that tradytion, which they delivered to those, to whom they did bequeatheth the church? Alas (good people) how far are many in these days gone from this old, and ancient rule? this blessed martyr, here exhorteth or, rather commandeth, that if any small discord, (though it be in a matter of little importance) do chance, that we would not, according to our 〈◊〉, judge therein, but though we have no scripture for the same, yet (saith he) we ought to follow, keep and observe the tradition of the ancient churches Where as in these late days, the impudent 〈◊〉, bave taught the zely people, that every man should, and may be a judge of controversies, and that we ought to observe no tradition, nor ceremo nigh, other than we find in the holy scripture. Of such, the same holy Ireneus doth speak thus, after 
Ireneus.  many other notable lessons to the same purpose 
Librt 4.  Omnes autem hij decidunt a veritate, et 〈◊〉 quidem alienum 〈◊〉 
〈◊〉. 〈◊〉.  afferentes ad altare dei, idest, altenas doctrinas, a celesti igne conburentur. etc. All these (sayeth he) do fall from the truth: and the heretics truly. bringing strange fire to the altar of God, that is to say, strange doctrine, 〈◊〉 brent with the heavenly fire. With such like thrratnynges in the same place, to those that disobey the 〈◊〉 of the church. Likewise saint augustine speaking of the baptysine of children, and now that sacrament can profit them, seeing many die before they know 
August de li, arb lib, 3 Cap 23.  the effect of the same, affirmeth, that the faith of those that bring the child to christening, shall profit the child that is brought, but for his probation, he bringeth thus. Hoc commendat ecclesie saluberrima 〈◊〉 thoritas. This thing the most wholesome authority of the church doth commend. And even with like reverence, the same saint augustine, doth many times submit all his judgements, 
〈◊〉, 7 Inproemi o liz. De Tri.  and works to the catholic church. And finally to declare his iudgemene, concerning the authority of the catholic church. He sayeth. hus Ego 〈◊〉 〈◊〉 non 〈◊〉 nisi me catholicae Ecclesiae 〈◊〉 〈◊〉. that is to say Truly, I would not believe 
August. comra cp Manich.  the Gospel, unless that the authority of the catholic church did move me thereto. 
Capi. 3.  And we ought here to consider, that after the ascension of our saviour Christ, for the space of certain years, there was no gospel at all written: but all things, concerning the faithful christians, were 〈◊〉, and governed by the disciples of Christ, being than the heads of the church. Afterward, we read that divers of the disciples of christ, did write Gospels: as saint Bartylmew Nicodemus, and an other Gospel was called evangelium Nazarcorum But the authority of the church, did only admite those 〈◊〉 evangelists: which now the whole church doth retain Which thing might well seem mar velouse, saying that both saint Bartylmew, and Nicodemus, were present, and did see the works of christ, and also did here his doctrine, where as saint Luke did learn his gospel of saint Paul, and other, and so kewyse did S. Mark but hereby it doth most plainly appear, that the catholic 〈◊〉 only hath this high authority, to 〈◊〉 scriptures, and that scriptures allowed by that church should not be refused of any particular persons. Now therefore, saying that the catholic church, both hath delivered, to us the scripture, and in all ages and times, hath been taken of all Godly learned men, for the true judge thereof. I exhort, and beseech all you (good christian people) that in all doubts, 〈◊〉, and 〈◊〉, ye would resort to that 〈◊〉 church, and there learn what the 〈◊〉 church hath believed, and taught, 〈◊〉 time 〈◊〉 time concerning doubts, or controversies, and 〈◊〉 with lowly and meek hearts ye will so do, surely the ho lie ghost will instruct you, he will comfort you, and he will lead you, into all truth. But if in such case, ye will fly from the catholic church, & ask coum sell of yourselves, or of any that doth serve from the said church, than for so much as the holy ghost is not your guide, you shall fall from ignorance to error, and from doubting, and dysputing, to plain 
An other. 〈◊〉 of the chu rch  heresy, and so from one, to another, to the utter con fusion, of both body and soul. Yet besides this great authority of the church, whereof you have heard there is an other given by God, of most high excellency, that is, power to forgive, and pardon the pe nitent sinner, and to punish, and correct, the obsti nate or fro ward sinner, which power and authority 
〈◊〉. 13. , as it was figured in the priesthood of the old law, as in judging of leprous persons, and in punishing to death, those that did not obey the priest 
〈◊〉. 17.  even so is it given by our saviour Christ in very deed in the 〈◊〉, to his Apostles, and to all their success sours. For after that our saviour had risen from death, he came amongs his Apostles and breathed upon them and said. Accipite spiritum sanctum, quorum dimi seritis 〈◊〉, dimittuntur eyes, et quorum retinueritis, 〈◊〉 sunt. 
〈◊〉. 20,  (That is) take you the holy ghost, whose sins you shall forgive. they are forgiven to them, and whose sins you do retain, they are retained. Which authority, by 〈◊〉 words given by Christ, though some hath or do, contemn, and set at nought, yet saint cyril biddeth them cease to marvel, that Christ should give 
ciril in john Libe 12 cap 20  such power, for he sayeth, Certe absurdum non est, 〈◊〉 〈◊〉 ab illis, qui spiritum sanctum in seipsis habeant surely, (sayeth he) it is no obsurdyte that sins are forgiven by them which have that holy ghost in them. Now if you will mark that not the pressed only, but also the holy Ghost doth work in remitting, and pardoning sins, than I trust you will see, & grant, this authority of Christ's catholic church, which thing every christian man doth 〈◊〉 daily in his creed, saying not only I believe the holy catholic church, the communion of saints, but addyth also, the remission of sins, to be in the 
i Timon, 〈◊〉  same catholic church. Do not we read that saint Paul did 〈◊〉 this authority, when he did excommunicate Hymeneus and Alexander? did not the holy bishop saint Ambrose, use this authority in every point, upon the emperor Theodosius? 
Theodori Liber. 50 hist Eccle caput. 18  Which holy bishop perceiving the Emperor had grievously offended, did not spare to excommunicate him: yca and though he offered himself obedyentlye to be received, yet was it after long penance, that he was absolved, this holy bishop did use the authority given to him by God, & this christian emperor, knowing the same, did with all humility obey. If the bishops and priests in time past, and also the 〈◊〉, had learned and practised their duties and vocations, by this 〈◊〉, surely the church of christ, should not have come to such great disorder as we see, neither should vice and wickedness, so freely have been used, but because this matter, is largely and learnedly, set forth in the sacrament of penance, I will cease to speak any more hereof, and now it remaineth to declare, what con moditie and profit we have by this catholic church, our lord and master christ in the gospel of saint 〈◊〉, doth compare himself to the vine tree, and all us to the branches and saith, 〈◊〉 is 
〈◊〉. 15.  me, et ego in vobis Abide you in me, (that is to say, in the faith of my church) And I will abide in you. Oh mercisul Lord, what comfort, and commodity is this, for a christian man, to have 〈◊〉 to abide with him: And farther he saith. If you abide in me, & my words abide in you, ask what you will, & it shallbe granted to you. Here are we sure, that if we abide in christes catholic church & embrace the faith, and doctrine thereof, both christ himself by grace, will abide in us, and also our prayers, shall evermore be heard. And without all doubt, there is no abiding in Christ, unless we abide in the unity of his catholic church. For as saint Cyprian sayeth. Non poorest habere deum patrem qui non 〈◊〉 〈◊〉 
Ciprianus de simpli. 〈◊〉.  〈◊〉 〈◊〉. He cannot have God his father that knoweth not the church to be his mother But a child of God, knoing that church to be his mother, & lying in the bosom thereof, may be sure that 
Gene. 78  Christ the spouse of the church, will never forget his needful requests. And as no lively creature, was saved from death, but such only as were in the ark of Noah, so is there none saved 
Gen, 7. 8  from damnation, but those that are in the unity of Christ's church. And therefore, to give us warning, the holy doctor Saint augustine, speaketh in this manner most plainly. 
August. cpist. 〈◊〉  Quisquis ergo ab hac catholica ecclesia fuerit seperatus 〈◊〉 libet lauda 〈◊〉 vivere existinet, hocsolo 〈◊〉 quod a Christi 〈◊〉 〈◊〉 tus est non habebit vitam, sedira 〈◊〉 〈◊〉 super 〈◊〉. that is in english Whosoever therefore shall be 〈◊〉 〈◊〉 this catholic church, although he think himself to live never so worthily, yet for this only crime the he is separated from that unity of Christ, he shall not have life, but that wrath of god abideth upon him. But what 〈◊〉 is it, to allege saint Augustine, or any other ancient father herein, seeing almighty God by his prophet Esay, hath, set forth 
isaiah. 〈◊〉  to us a little picture of his church, under the name of a vineyard, and the house of Israel? There may we see, that thing that we by experience do know. For almighty God, in that parable declareth by his Prophet, how much he had done for the house of Israel, a figure of Christ's church, in that he had planted to them in a batsome, and fruitful country, and had given to them good governors, and orders, wherein they might have lived, and pleased him, but forasinuche as they did wilfully break the laws of God, & his ordinance, he threatened them saying: Auferam sepem eius, et crit in direptionem. etc. I will (sayeth our Lord) take away the hedge of my 〈◊〉, that it may 〈◊〉. Even so hath our samoure Christ dealt with us, that people of his church. For where as by his precious death and passion, he did purchase us, and left us in the custody of his catholic church, as is before said leaving also to us, laws to observe, and sa cramentes wherewith we should be preserved. And we naughty people, have despised all his most godly, and wholesome decres, and ordinances, he hath of his justice and according to his promise, even in our time punished us: and hath suffered the wicked to pluck down the pale or hedge of his vineyard: I mean all good order, as well in the church, as in the common wealth, and that for the space of many years passed. Now here christian people though you do not consider the plague of sundry sins, that hath in this late seysme, possessed many men's souls, yet do not dissemble, nor forget the misery, that we all have suffered outewardelye, since we were separate from the church of Christ: alas, what Christian blood within this Realm, even by our own countrymen, hath been shed? Oh Lord, how many poor widows without comfort have been left? Now many fatherless children without succour? I leave here to speak, of the unshameles breaking of the dead men's testaments, and their most godly intentes, & ordinances: Abbais, are poulled down: Collegis, and Chantrees are overthrown: churches are rob, and poor Christ, (that is to say,) the hungry and needful people, famish, and cry out therefore. All these surely, with many more, have come upon us, because we have been out of the house of God. Wherefore, in the name of our Lord Jesus Christ, let us all together lament, and be sorry for our going astray, let us come, and fall down before God our father, and confess our, 
LKc. 15.  transgression, and humbly desire, that we may be received into his house, which is the church, though we should all the days of our lives, be but hirelings. Quiamelior est dies unus in 〈◊〉 tuis super millia. 
〈◊〉. 8;  One day (Oh Lord) is better spent in thy house, than a thousand otherwise.  
finally if we continue obedient children, in the bosom of our mother, the holy church: we shall be fed with lively faith, our of which will spring in us, much holiness of life, and quietness of conscience: and if at any time through our frailness, we happen to fall, we have ready, to raise us upagayne, the holy Sacraments: through the comfortable help whereof, we be made sironge: and so day by day more able to proceed in all kind of virtue: and thus having upon earth our mother, the holy church, which is the spouse of jesus Christ the Son of God, we may be bold to call upon GOD our father: and be assured, that he will hear us, as his dear-beloved children, and give us the inheritance of heaven, which is prepared for us, through our saviour jesus Christ. To whom with the father, and the holy ghost, be honour, praise and glory, world without end.  
Amen.  H Pendilton sacrae theologiae professoris.  

¶ An Homely of the Primacy, or supreme power, of the 〈◊〉 governor of the militant Church.  
AS in every natural, and politic 〈◊〉, so in the church militant, (which is a mystical body) superiority, and inferioriti, must neds be amongst that m mbers thereof, or else it cannot endure.  
And for this cause specially, our Saviour christ, when he was here conversant, on the Earth, did, himself, appoint his Apostles, & Disciples, and there successors, to have the oversight, cure, and high government of his church, to the worlds edde. And to the intent, that no man should contemn their authority, he doth say in 
john. 13.  the thirteenth of Saint John, Amen, Amen, Dico vobis, quis accipit si quem misero, me accipit. Qui autemme accipit, accipit eum qui me misit. That is to say. verily, verily, I say unto you, who that receiveth him whom I send, receiveth me. And he that receiveth me, receiveth him that sent me. And in the tenth of Luke he saith, Quivos audit me audit & qui vos 〈◊〉, 
〈◊〉. 10.  me spernit. Qui autem me spernit, spernit eum qui misit me. That is to say: He that heareth you heareth me, and he that despiseth yond, despiseth me and he that despiseth me, despiseth him that sent me. Of the Apostles also and their successors, and of their charge over Christ's flock, doth Saint Paul speak, in the fourth chapter to the ephesians, saying. 
Ephes. 〈◊〉   
Ipse dedit quosdam quidem A postolos, quosdam autem Prophetas, aliovero Euangelistas, alios autem pastors, et doctores, ad consummationem sanctorum, in opus ministerun, in edifieationem Corporis Christi donec 〈◊〉 omnes in unitatem fidei, & agnitionis filii dei, in virum perfectum, in mensuram etatis plenitudinis Christi ut 〈◊〉 non simus paruuli slew tuantes, neque clicuferamur omnivento doctrine, in nequitia hominum, in asturia ad circumuentionem erroris. That is to say:  
He (meaning christ) hath given or appointed some to be Ipostles, some, Prophets some Evangelists, some pastors, and teachers, to the perfyting, or consummating, of the holy ones, to do the work of the ministry, to edify the body of christ, until we all come together, in one unity of faith, and knowledge of the son of God, unto the estate of a perfect man, after the measure of the age of the fullness of christ, that from henceforth, we should not be as babes, wavering, neither should we be carried about with every blast of doctrine, in the wickedness of men, in the wiliness of them, who go about to deceive us.  
This place of Saint Paul most plainly setteth before our eyes, the authority, and government which our saviour hath appointed, to continue to the end of the world, in his church, and how the Apostles, Prophets, Evangelists, Preachers, and teachers, are given of christ, to his pleple, to govern them. And therewith all Saint Paul, in the said place, showeth to what end, such government, and authority is instituted, it is to wit, for the spiritual edifying of the hole body, in the faith, & for the defence of the hole body, from the poison of heresy. And in deed no one thing can so much suppress heresy, as if the authority, and government 〈◊〉, be accordingly thereunto esteemed, & obeyed, as 〈◊〉 saint Cyprian, the blessed 
Cyprian, 〈◊〉. i 〈◊〉 〈◊〉, 〈◊〉  Martyr, in his first book, and third epistle saying. Neque 〈◊〉 berese obortae sunt, aut 〈◊〉 sunt scismata, 〈◊〉 lnde, quod sacer 〈◊〉 dei non obtemperatur. 〈◊〉 unus in ecclesia ad tempus sacerdos, & 〈◊〉 tempus judex, vice Christi cogitatur, cuisi sneundum magisteria divi 〈◊〉, 〈◊〉 〈◊〉 universa, nemo 〈◊〉 sacerdotem collegia 〈◊〉 moveret. That is to say: Neither other where, or by other means, are heresies 〈◊〉 up, and scisines risen, than hereof, that obedience is not given to the priest of God. Nor one is considered, or thought to be in that church, for the time, the priest, and for the time the judge, in Christ's stead, unto which one, if the hole fraternity did (according to the heavenly commandments) 〈◊〉, no man would stir, or move any thing against the Colleges or companies of priests. Hereby you may perceive, that saint Cypryans' conclusion, or judgement is, that the government Ecclesiastical, and especially of one, to be caken, and reputed as Christ's vicar, is the best mean, to let and suppress heresies, and that such one governor, is 〈◊〉 be o beyed, of all christian people, which thing may be proved very plainly, and evidently, by the holy scriptures themselves. For the scriptures do witness, that our 〈◊〉 appointed S. Peter, to this high room, and charge, over his hole flock, and no one of the Apostles 〈◊〉. In the. xxi. of S. John 
john. 〈◊〉.  it is written, how, our saviour, after his resurrection, appearing at the sea 〈◊〉 Tiberias, to certain of his Apostles, amongst whom was Peter, did first take bread, and fish, and gave unto them, And when they had 〈◊〉 themselves, he said unto Peter. Simon johannes diligis me plus hijs? 〈◊〉 ei, 〈◊〉 domine tu scis, quia amore. Dicit 〈◊〉. 〈◊〉 as eagnos meos Dicit ei iterum, Simon 〈◊〉. 〈◊〉 diligis me? Ait illi. Etiam domine tu scis quia amo te Dicit ci Pasce 〈◊〉 meos Dicit 〈◊〉. 〈◊〉 〈◊〉 amas me? Contristatus est Petrus, qui a dixit 〈◊〉 tertio, amas me? & 〈◊〉 ci. Domine tu omnia nosti, tu scis, 〈◊〉 amote. 〈◊〉, 〈◊〉 oves meas. That is to say: Simon the son of joannes, 〈◊〉 thou love me more than these do? He answered unto him, Yea Lord, thou 〈◊〉 that I love thee. He said unto him. Feed my lambs. 〈◊〉 he spoke to him again, and said, Simon the son of joannes, dost thou love me? He answered: yea Lord, thou knowest that I love thee. Hesayde unto him again Feed my lambs. Then spoke he unto him the third time, and said: Simon the son of joannes, dost thou love me? Peter was sorry, because Christ said unto him now the third time, dost thou love me, and he answered said: Lord thou knowest all things, thou knowest that I love thee. He said unto him feed my sheep. This process of Scripture, hath in it, many circumstances to be noted. The first is, that (other Apostles being than present, and amongst them, even he of whom christ did even make very much of, that is to say, S. john) yet our Saviour Christ, did direct his speech, and talk, but to Peter only, sygnifyenge the matter, whereof he did speak, to appertain to Peter chiefly, and principally, and not in so special a sort, to any one of the apostles else. Another, and second circumstance to be here considered, is that our saviour, did ask Peter most earnestly, whether he loved him, more than did the other apostles. And the third circumstance is, in that christ did commit both his lambs, and his sheep, unto him. These circumstance (I say) and other such like, well considered, do convince, and clearly prove, that the high charge, over all the church militant, was especially committed to Peter.  
〈◊〉 saviour christ had not intended to give unto Peter a special authority, above the rest, what need was there to speak this, severally, unto Peter, seeing he had spoken it generally to them all before. 〈◊〉 what thing meant he else, when, in that pre sense of all the twelve, he promised to give unto Peter the keys of the kingdom of heaven saying a spe ciall 〈◊〉, or prerogative to Peter: Our saviour 
Acts. 〈◊〉  through his heavenly wisdom, perceiving, that it is most necessary, one to be over a hole multitude, specially being a multitude congregated of so infinite a number of people, and of so sundry nations, as is the catholic church, did appoint S. Peter, to that office, and Peter having received such charge at Christ's hands, did incontinently practise and exercise the same, and all the rest of the Apostles did give place unto him. And therefore in the first of the Acts it is written, how that after 
Acts. 〈◊〉  Christ's ascension, incontinently S. Peter rose up in the midst of the faithful, and 〈◊〉 them to go to the election of one, that should succeed in Judas'' room, with office he undoubtedly would not have taken upon him, but that oursaviour Christ had Authorised him in such sort, as is before declared. In the. two, of the Acts it is written how that 
Acts, 〈◊〉.  in the presence of all the Apostles, S. Peter took upon him to speak in all their names to the people on whitsunday in the mourning, straight after that they had received the holy Ghost, in the likeness of cloven tongues: In the third of the Acts, it is written, how that s. Peter healed a lame man, which was lame his mother's womb, and that when the people wondered at so strange a myrycle, the said Peter made an oration unto them.  
In the fourth of the Acts, and in the fift, and sixth 
Act. 4, 5 9  there is the like, and in many other places of the same book. All which places of scripture ought to persuade every godly heart, to think that our saviour did give unto saint Peter, that authority above all the rest of the Apostles, upon his hole church, for an unity, and good order, to be kept in the same. And yet for your better contentation here in, you shall here the authorities of the ancient fathers in this behalf.  
Origine, a greek writer, which was within 
Origenes  two hundred years after christ, in his exposition made upon the. vi. Chapter of S, Paul's epistle, to the Romans, writeth thus. Petro cumsumma rerum de pascendis ovibu straderetur, et super ipsum tan qsuper terr am fundaretur 〈◊〉 clesia, nullius confessio virtutis alterius, nisi charitatis exigitur, That is to say: When the highest authority, orfeedinge of Christ's sheep, was omitted unto Peter, and the church was builded upon him, as upon a sure ground, there was required or exacted of him, the profession of none other virtue save only of charity.  
The blessed martyr, saint Cyprian, in many pla 
Cyprian.  ces, affirmeth the same. and amongst other, in his epistle written: Ad inbalanum sayeth, Manifestum est, 〈◊〉. ct per quos, remissio peccatorum dari possit, 〈◊〉 dominusprimum petro su per quem edisicavit ecclesiam suam, et unde unit at is origenen institute, 〈◊〉 ostendit, potestatem istam dedit? That is to say, It is manifest where, and by whom, remission of sins may be given, for our Lord first unto Peter (upon whom he builded his church, and from whom he did ordain. and show, the beginning of the unity, to proceed) did give that power, or authority. And in the same epistle, (within a while after) he sayeth. Ecclesiam, que una 〈◊〉, sundavit super unum, That is to say, He did founbe his chuche, which is but one, upon one.  
Saint Basyl, in his book against Tavonius, writeth 
〈◊〉  thus. Perhanc vocem intelligimus 〈◊〉 filium, qui fuit ex Bethsaida, An dreae 〈◊〉, qui expiscatore, in Apostolatus ministerium vocatis est Qui quoniam fide, prestabatecclesiae in se aedificationem suscepit. That is to say, by this voice, we understand the son of Jonas, which was of Bethsaida, the brother of Andrew, which son of Jonas was called from a fyther, to the ministry of the apostleship, and because he excelled in faith he had the church buy 〈◊〉 upon him. 
Ambrosi.   
Saint 〈◊〉 in his fourth sermon sayeth. Petrus denique pro 〈◊〉 〈◊〉, ecclesiarum petradicitur, sicut ait dominus 〈◊〉, et 〈◊〉 hanc petram aedificabo ecclesiammeam Petraenim dicitur, 〈◊〉 〈◊〉 in 〈◊〉 fidei fundamenta posuerit 〈◊〉 〈◊〉 immobile, to 〈◊〉 operis Christiani compagem 〈◊〉 contineat (That is to say) finally, or for a conclusion, Peter, for the soundness, or substancialnes of his devotion, is called ' the rock of the churches, as our Lord sayeth. Thou art Peter, or of a rock, & upon this rock will I build my church. In deed he is called a rock because he was the first that did lay the foundation of faith amongst the gentiles, & as a stone, or a rock, that cannot be moved, he docth contain or keep, the frame and weight of the hole christian work. 
〈◊〉   
S, augustine hath the like in his six & twenty sermon, de sanctis, and in his xvi. sermon de tempore, but most notably in his, 124. sermon de tempore where he maketh a large process of saint Peter, & amongst other things, speaking of Peter's denial of his mai star, he writeth thus of him, Totius corporus morbum 〈◊〉 capite cura: ecclesie, et in ipso 〈◊〉 componit membrorum omnium sani tatem. That is to say. He (meaning christ) doth cure in the very head of the church (meaning Peter) the disease, of the hole body, & in the very crown, or top of the head, he frameth the health of all the members. Here ommytting infinite, other authorities of the ancient fathers, touching the primacy, or highest authority ecclesiastical, to have bene given unto saint Peter of our savioux christ himself, I exhort you in con sideration, partly of these testimonies, some whereof are taken out of the very, scripture, some out of the ancient and famous doctors of the church, and partly, and most especially, in consideration of the consent of the hole catholic church herein, nothing to doubt in this matter, but that that holy Apostle S. Peter was Christ's vicar on earth, and had higher, and more authority general, than any one of the Apostles else, and that the special purpose, why that Christ would have such authority to be in one man, was, & is, for thepreseruation of unity in his church, which church, is but one, and thus much for this time, shall now suffice you. In the next homely, you shall here further of this matter.  Io. Harpesfelde, sacrae theologiae professoris. et Archidiaconi London.  

another Homely of the primacy.  
IT is written in the. viii. chapter of 
Acts. 8.  the acts, how Simo mon Magus, did offer unto saint Peter money togive him power, that on whom soever he should lay his hands, the same parson might thereby, receive the holy Ghost. But being for this his most wicked request grievously reproved, and fearing withal, to continue any longer, in those parties, that is to say, in Samaria, so nigh thapostles, he the said Simon Magus fled to Rome, and there by his enchaunte mentes, did greatly delude the people, as justynus 
justinus 〈◊〉,  the martyr, a very ancient writer, in his second Apology, directed, or sent, to the Emperor Antonius, doth plainly testify: Ireneus also in his first book Contrahereses doth record the same. 
Ireneus,   
And the said Simon Magus, did so delude & blind the people, that they did esteem him for a God, and did set up his image, in the City, with this inscription. Simoni de sdncto, That is to say. To Simon the holy God. But it was not long, after those 〈◊〉, played by Simon Magus, thus seducing that, 〈◊〉 there, but God sent his great 〈◊〉 saint Peter thither, (that is to say, to Rome) who both did confound the said Simou Magus, and did also convert a great number of the people there unto the faith of christ, as is at large, set forth 
〈◊〉 〈◊〉.  in the. xiiii. chapter, and second book of Eusebius, 〈◊〉 history. Now this Apostle sayncte 
〈◊〉  〈◊〉, by the will, and providence of God, being brought to Rome, did there continue, bishop of that Sea, xxv. years, and there also did suffer a glorious martyrdom, in the last year of the reign of cruel Nero Themperor, which things saint 
〈◊〉 〈◊〉  Jerome in the very beginning of his work, De 〈◊〉 scriptoribus, doth witness in this manner. Simon Peter the son of joannis, of the province of Galilee, and of the town of Beth saida, the brother of Andrew the Apostle after his bishopric in 〈◊〉, and after his preaching in Pontus, 〈◊〉 〈◊〉, Asia and Bethinia to the jews which were dispersed abroad in sundry countries, came to Rome, to over throw Simon Magus, and there did keep his sea, five and twenty years, until the last year, it is to wit, the xiiii. year) of the reign of Nero, by whom he was crucified, and so crowned with a crown of martyrdom, his head being turned down to the ground, and his feet upward, because he said, or accounted himself unworthy, to be eruci fy in such form, and manner, as his master christ was. 
〈◊〉 〈◊〉. 〈◊〉.   
S. Ambrose in his lxr. sermon, speaking of that matyrdome of saint Peter, and saint Paul, at Rome, say eth thus. I think it not done without a great cause, that in one day, in one place, & under on 〈◊〉, they both did suffer. In one day, for that they should come to Christ together. In one place, that neither of them both, should be destitute of Rome, and under one persecutor, that like cruelty should slay them both. The day was for their merit, the place for their glory, the persecutor, for their virtue. And in what place I pray you did they suffer martyrdom? Even in Rome, which is the head, and chief city, of the world, to the intent that where the head of superstition was, there should rest the head of holiness, and where the princes of the heathen did dwell, there the princes of the church should lie.  
Thus sayeth saint Ambrose, whereunto agreeth Egesippus, an ancient writer, in his third book, of 
〈◊〉 〈◊〉 〈◊〉  the destruction of Jerusalem, and like wise Dionysius the bishop of Corinth, and Caius also which lived in the days of Zepherius the Bishop of Rome, as more at large appeareth, in the xxv. chapter, of the foresaid second book of Eusebius, Ecclesiastical history. Now that we have in the homely, going next 
〈◊〉.  before this declared, that our saviour did appoint saint Peter to a greater, and higher office than he did any other of his Apostles, and have in 
〈◊〉  this homely entreated, of the abode of saint Peter and martyrdom at Rome, we will consequently prove, that the bishops of Rome, have always in the catholic church, been esteemed, judged, and taken, for saint Peter's successors, even in that his special, and highest office, and that to him, and then by the will of God doth appertain the government of chest es hole stock, on earth. And first I will begin with the 〈◊〉 author 〈◊〉, who in the third Chapter of his third book against 
〈◊〉. 〈◊〉 〈◊〉. 〈◊〉 〈◊〉  heresies, doth say, that the church of Rome is the greatest, the eldest, and the best known, of all churches, and that it was founded, by the most glorious Apostles, Peter, and Paul & that through the succession of the bishops of Rome, from samct Peter, until his time, the truth was derived, from hand to hand, & that it might there easily be found and had. And hereupon he sayeth further these 〈◊〉 des. 〈◊〉 have enimecclesiam propter 〈◊〉 〈◊〉, necesse est omnem convenire ecclesiam, hocest eos qui sunt ubique 〈◊〉 That is to say. For unto this church (meaning, and pointing the sea of Rome) for the more mighty principalty of it, all that hole church of Christ, that is to say, all the faithful, wheresoever they be, must assemble, or repair unto.  
And saint augustine, agreeably hereunto, doth 
〈◊〉  in his. 192. epistle, say, that in the church of Rome, the primacy of the apostolic Sea, did ever flourish And the same saint augustine, writing against one Petilianus, which did blaspheme the sea of Rome (as heretics do now a days) doth more over writ in this manner, 〈◊〉 all the bishops of the world, were such men, as thou doest most falsely report, them to be, what hath the sea of Rome hurted thee, where Peter did sit, and now Anastasius sitteth? or what hath the sea of Jerusalem hurted the 〈◊〉 james did sit, and now at this present Ioannes doth sit, with whom we are in the ca tholyke unity joined and from whom ye have divided yourselves, in your wicked rage or fury why dost thou call the Aposto like sea, the sea of pestilence? If thou do it for the men's sake, whom thou thinkest to preach the law, and not to fulfil the law, did our saviour I pray thee, any such injury to the sea or chair of the scribes, and Phariscis, of whom he sayeth. They say, but they do not, etc.  
Moreover, the holy Martyr, saint Cyprian in 
Ciprianus  the third epistle, of his first book, speaking against certain, which did disobey, & 〈◊〉, Cornelius, the bishop of Rome, writeth in this manner. Neque enim aliunde heresis oborte sunt, aut natasunt seismata q inde quod sacerdoti dei non obtemperatur, nec unus in ceclesia ad tempus sacerdo, et ad tempus judex, vice Christi judicatur? Cui si secundum magisteria divina obtemperaret fraternitas universa, nemo adversus sacerdotum collegium, qule 〈◊〉 moveret. That is to say. Of none other cause are heresies sprung up, or scysines risen, than of this that the priest of GOD (meaning Cornelius, the bishop e of Rome) is not obeyed, and one is not taken in the church, to be the high priest for the time, and for the time in Christ's stead a judge, or Christ's vicar, unto whom if the hole fraternity were, according to God's commandments, obedient no man would any thing move, or stir against the colled ge or company of priests.  
Saint augustine also writing against the 
Augustinus  epistle of a Maniche, which epistle is entitled, or called 〈◊〉, giveth to the sea of Rome, a mer vaylous prerogative and doth build his faith, amongst other things, upon the succession of the bishops of Rome who after saint Peter did follow orderly, even to his time which was, 300. years after christ. And he writeth in this manner Multasum. que 〈◊〉 eccle sic gremio iustissime teneni, Tenet me consensio populoru, atque 〈◊〉 tenct authoritas mlraculis 〈◊〉 a, sperinutria charitate aucta vetustate firmata, tenet ab ipsa sede perri A postoli, cui 〈◊〉 〈◊〉 〈◊〉 post resurrectionem suam dominus comm endavit, usque 〈◊〉 present 〈◊〉 episcop 〈◊〉, successio 〈◊〉, That is to say. there are many things, which of very good reason, do keep me, in the laws of the catholic church. The consent of so many people, and nations, or countries, doth keep me, the authority of the church, begun 〈◊〉 miracles, nourished with hope, increased with charity, and confirmed with antiquity, doth keep me: the succession also of bishops, from saint Peter the Apostles seat, or time (to whom our Lord did after his tesurrection, commit his sheep to be fed) unto this present Bishopric (meaning Rome) doth keep me in the catholic church. 
〈◊〉 〈◊〉  Sainet Jerome also in his epistle to Damasius, doth set fourth very notably the premacye, and supremitre, of the bishop of Rome, as being saint Peter's successors, and amongst other things he saith thus, Si quis cathedrae Petri iungitur meus est That is to say. If any man be joined to Peter's chair or hold of Peter's seat (meaning that sea of Rome) he is mine, and I receive and join with him.  
Saint Ambrose also in his third book, of the 
Ambrosi,  sacraments, and in the first Chapter, doth say thus. Ecclesia Romana hane consuetudinem non habet, cuius tipum in omnibus Sequimur. That is to say. The church of Rome (whose form or trade we do follow in all points) hath no such custom. Other like authorities of the ancient fathers, for the primacy and suprymacy of the Sea of Rome, there are, and that infinite. But what need many authorities either of scripture, or of the fathers, in this behalf, seeing very experience, hath this thousand years, proved, that such, as dysobeied the sea of Rome, did fall soon after into abominable heresy, and thereupon into devi sion amongst themselves, and 〈◊〉, to destruction, or else, in process of time, were glad, and sayne, to return to there due obedience again. If you be desirous to have example in this matter look but one those countries, and those parsons, that now be in captivity under the great Turk, who in time past, agreeing with the sea of Rome, did flourish in christian religion, & all wealth, look also upon Germany, & take example thereby, how they prospered amongs themselves, since they declined from that obedience of the sea of Rome. And it is a world, to see how those, whom they took for their greatest doctors, have abused, seduced, and mocked them, even in this matter of the primacy, for where as Luther, especially, and above all other, was their 
〈◊〉  ringleader in this matter: yet when he was emon guessed learned men, and should talk of this matter, with them, he was so driven to the wall, that open lie in writing, to be showed at this day, he did in a book of his entitled, Resolutio Latheriana super propo sitione sua. 〈◊〉. de potestate 〈◊〉 confess and say plainly, as hereafter doth follow. 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, Ro, pontificem esse alijs omnibus, quos 〈◊〉 〈◊〉 se pontifices gerere, superiorum, est 〈◊〉 voluntas dei, quam in ip so 〈◊〉 videmus. Neque enim sino voluntate dei in haenc monarchian inquam 〈◊〉 potuisset. Ro, pontifex. At voluntas dei, quo quo modo nota fuerit cum reverentia sulcidienda est, ideoque non licet temere. Ro, pontifici suo primaturesistere. Hec autem ratio 〈◊〉 est, ut si etiam nulla scriptura. nul la alia causa esset, haec tamensatis esset ad compescendam temeritatem resistentium, et 〈◊〉 sola ratione gloriosissimus martyr Ciprianus, permult 〈◊〉 epistolas confidentissime gloriatur contra omnes episcoporum quorum cunque ad versorios sicut 3. Re. legimus, quod decentribus Israel discesserunt a roboam silio Salomonis, et tamen quia voluntate dei, sine au toritate factum est, ratum apud deum fuit, Nam et apud theologos omnes, voluntas signi, quam 〈◊〉 operationem dei, non minus quam alia signo voluntacis dei, ut prae 〈◊〉, prohibit etc. metuenda est, Ideo non video, quomodo sint 〈◊〉 ascismatis reatu, qui huic voluntati contravenienses, sest a Ro pontifieis autoritate subtrahunt, 〈◊〉 est una prima mihi in superabilis ratio, 〈◊〉 subijcit Ro pontifici et primatum eius confueri, cogir. that is to say The first thing, which moveth me to think or believe, the Romayve bishop to be superior to all other. whom at the least wise we do know to account themselves for bishops. is the very will of God which we do see even in the very fact or matter. For in deed without the will of God that Roman bishop, could not at any time have comen to this monarchy, or supreme rule, and the will of God, by what mean soever it be known is to be received, or taken with reverence, and therefore it is not lawful foolishly, or hedelye to make resistance unto the said Roman bishop, in his Bysshoppryke. And this reason is soogreat, or of such force, that although no scripture, nor no other cause were, yet this were sufficient enough to bridle, or keep under the temerity, or madness, of them, that make resistance. And by this reason alone, the most glorious Martyr Cyprian, in many epistles doth most boldly glory or rejoice, against all the adversaries of any of the bishops, according as we do read in the third book of the kings. Where although the. x. tribes of Israel, did depart from Roboam, the son of Solomon, yet because it was done by the will of God, it was without other authority firm, & stable. For also amongst all the divines, the will of the sign, which they do call the working of God, is to be feared no less, than other signs of the will of God as precepts and things forbidden etc. And therefore I do not see how they be excused from the offence, or sin, of scy sine, who doing, or coming against this will, do withdraw, or pull themselves, from the Authority of the Roman bishop.  
Thus much saith Luther himself, and so shall you find it, if ye read his said work, in the place aforesaid: and the thing so being, you may see, what a holy father that merchant was, to deceive the people as he did, and to bring them to that wonderful calamity, that the third or fourth generation (if that world so long do continue) shall feel, and smart for it, as other also shall, that be in the same case. And now to return to our own country of England, this may be truly spoken, that of all 〈◊〉 christian, there is none that hath (besides the general duty) so special cause to favour the see of Rome, as England hath. For from that see, came the faith into this Island, in the days of king Lucius, about an hundredth and fifty years after christ. And vi. Cyere after Christ, when the Saxons were spread 
Bede. 〈◊〉. hist, Angl. li, i,  over the hole realm, and were infidels, there were sent most notable, and godly preachers, hither into England, who converted and turned many thousands, to the faith. And what benefits we have in our days received of that see of Rome, all men do 〈◊〉, and feal in themselves, & do thank god therefore, or else the devil hath wonderfully blinded and seduced them. Now on the other side, what miseries have be fallen amongst us, since our disobedience against the see of Rome, and since the time, that temporal princes did take upon them, that office, which is spiritual, and not belonging to the regali power, but greatly distant, and different from the same, I need not in words to declare, 〈◊〉 as you have felt the smart thereof in deed. and to this day are not quite of God's plague for the same. Wherefore to conclude in this matter, this shall be to exhort you, and in God's name to require you. to esteem the primacy, and supremity of the sea of Rome, as an authority instituted by christ, for the quietness of the christian people, and for the preservation of christendom, in one catholic, true faith, & for the defence of it, against all heresy, and whereby quyeting yourselves, to serve God, in the catholic truth, you shall soonest appease his wrath, and purchase his favour and grace, in this life, and hereafter obtain the everlasting life, which send unto you: all, the father, the 〈◊〉, and the holy Ghost, to whom be all honour, and glory, world without end  
Amen.  Io. Harpesfelde, sacrae theologiae professor. Arch London.  

An homily declaring that in the blessed Sacrament of the aultare, is the very body, and blood of our saviour Chryst.  
AFter that men are once grafted in Christ and be made partakers of his death & passion, among other their duties, one of the chief is, diligently to prepare themselves to the worthy receiving of that blessed Sacrament of the aultare where unto are two things on our parts requisite 
basil in 〈◊〉 rules.  (as sayeth saint basel, & good reason confirmeth) the one, fear, the other, faith. The fear which men must have, when they prepare themselves to come to this sacrament, aught to be grounded upon that terrible saying of saint Paul, in the. xi, chapter of his first epistle to the Corinthians, where he 
aCorin. two  saith that whosoever doth participate thereof unworthily, doth eat and drink his own damnation: The faith, which we must have in our hearts, when we come to God's board, is to be builded like wise, upon the undonted authorities of scripture, which declare most plainly unto us what meat it is, that we there eat. For the perfect understanding whereof, let us consider, that our saviour christ, being here on earth, did first make a solemn promise of a meat, which himself would give unto us, and afterward in deed, he did give the same, according to his promise. In the promise making he said (as it is written in the. seven, chapter of S, Jhons' gospel. The bread 
〈◊〉. 6.  or food that I will give unto you, is my flesh, which flesh I will give for the life of the world. and in the same chapter he also saith My flesh is 〈◊〉 meat, and my blood is ve rely drink. And as he then promised, so he after ward performed, even the very last night that ever he companied with his Apostles, before his death, at which time, he took bread into his hands, and gave thanks, and break it and gave it to his disciples, and said. Take eat, this is my body, which shallbe given for you. If we con pair the words spoken by christ, when he made the promise of a meat, to be by him given unto us, with those other words, which he uttered in giving of that same, we need not doubt of the things which he gave. In the promise making, he said, that he would give us his flesh, in the performing of the promise, he giveth the same, saying, take eat this is my body. Again, in the promise making he affirmeth, that the flesh, which he would give us to feed on, should be the self same flesh, that should be given for the life of the world, and in the perfor mance of his promise, he said, that the thing which gave, was his body, which should be given to death for us. Now the circumstances being well considered, which our saviour used in the institution of this most blessed Sacrament, shall greatly confirm all godly hearts, in the true be lief of the same The time was the night before he suffered death, to signify unto us, that this meat, being differred to the last day, that ever our Saviour was conversant with his Apostles, must needs be his very body, and blood in deed, and such ameate as no other can be in any wise comparable unto it. Again, in that our saviour did eat of the paschal lamb with his Apostles, immediatli before he did institute this sacrament, it most plainly declareth unto us, that this sacrament is a marvelous worthy mystery and that veri thing, which the eating of the paschal lamb, in the old law did prefygurate, for which cause, when this was instituted that was abrogated Nether is it without a marvelous consideration, that christ at that heavenly banquet, would of purpose, neither have the blessed Uyrgin Mary his mother, present with him, nor any other of his dyseyples, save only the. xii. Apostles, whom he appointed to be the head ministers of all his mysteries here on the earth, and specially to be the ministers of this most blessed sacrament, and the iustructours of all other, touching the same. Now what meaneth it, that our Saviour was not content to offer them this sa crament only, but with the offering thereof, he said also unto them. Take eat, take and drink? Do men use, to offer to other, meat and drink, for any 〈◊〉 purpose, but only that they should eat and drink thereof, but because it was his body, and his blood, therefore he first biddeth them take, and not fear to eat and drink the same.  
Besides this, it is to be well noted, that that three evangelists, Matthew, Mark, and Luke, did all three agree in the manner of the institution of this sacrament they writing all three their gospels at some dry times, as Mathe we eight year after the ascension 
〈◊〉 and The 〈◊〉 philact 〈◊〉  of our saviour Chryst. Mark. x. years. Luke xv. years. And where in doubtful speeches of our saviour christ, some one or other of that Evangelists, evermore openeth plainly the very meaning of the speeches, yet touching these words, this is my body, no one of them, maketh any declaration upon the same, but they all leave them to be taken of us, as they sound, and (as of most plain words) they make no exposition or interpretation of them at all. Which point must be well considered, And therefore note th' at where christ said. It is impossible for a rich man to enter into the kingdom of heaven. (because that meaning of these words may be diversly 
Mark. 10  taken, thereof) S. Mark in his tenth chapter declareth the very meaning of them, saying: It is hard for them that trust in there substance to be saved. Again christ at another time said to the jews, lose you this timple, & in three days shall I build it again, Andfor that the sense of these words is doubtful, S. John there expoundeth them and sayeth, that christ by the tenyle meant his body, which should be by the jews put to death, and by him the third day should be raised from death to life. In thee, viii. of John, our saviour sayeth: He that believeth in me, as the 
john, 7.  scriptnre sayeth, there shall, rivers of quick water flow out of him, And because this saying is obscure. S. john to make it open, sayeth, that he spoke those words, of the spirit, which they that believed in him should receive. In the. xii. chapter of S, John, our saviour saith in this manner. If I be 
john. 12.  lift up from the earth, I will draw all things unto myself. And S, john by and by giveth us the exposition, saying, that hereby he signyfyed, what kind of death he should suffer. Many other like places are there in the new testament the matter of which places, is not so high, nor so needful to be rightly understanded, as that meaning of these words, this is my body, and yet of these words, no one Evangelist maketh any exposition because the words are plainly, and simply to be taken as they were spoken. Besides all this, we have in S. Paul in the, xi, Chapter of his first Epistle, to the Corinthians, a goodly, and a large process touching this Sacrament, and yet in that whole process, no matter to instruct us otherwise to be leave of it, than that there is in it the very body and blood of our saviour Chryst. For first he uttereth the words of oursaviour, even as the Evangelists do, as that he said this is my body. and he maketh no declaration upon the same. Secondly where none of the Evangelists make mention, of any pain due to the unworthy receiver. S Paul affirmeth that the unworthy receiving of this Sacrament bringeth judgement, and damnation, Thirdly, he telleth, that for the unworthy receiving hereof, God plagueth cities, and countries, with sundry grievous plagues, as with infirmity, with sickness, and with death also. Forthely, he giveth us counsel diligently to examine and try ourselves, before we come to god's board. If the very body and blood of our saviour christ, be not in deed in the sacrament of the aultare, why should our saviour so speak as he spoke in the promiss made thereof? why did he, as he did in the instituting thereof? why did none of the evangelists so declare christes words? why did saint Paul so terribly pronounce of the unworthy receiving of it, and so earnestly warn us, of due preparation to be made therefore? It is then most undoubtedly to be of all christian people believed, that in the Sacrameut of the aultare, there is the very body and bold, of our saviour christ, worthy of all honour and glory, the self same in substance, that is in heaven: which thing for christ to bring to pass, is a thing most casye, he being God almighty, maker of heaven and earth: and for him to do, is most seemly, that as he gave that body, 'to death to redeem us, so he should give the same in this heavenly bankitte, to feed us, that he might be all in all. The body of our saviour Christ to be in very deed in heaven, in the visible form of a man, and in the Sacrament of the Aultare, invisible under the visible 〈◊〉 of bread and wine, nether is impossible to his power, that made all things of nought, nether unseemly for his exceeding great love towards us, who so loved us, that for us, he did not refuse to suffer death, and that the death of the cross: neither yet is it against his will, who of his only mercy, so promised, and with his omnipotent word, so instituted it, neither is it finally unfit for his wise doom, saying he hath so ordained, that every natural mother, nourish her children, with the substance of her own body. And why then should christian men refuse to believe it? why do we not rather embrace it, and give God most hearty thanks for it, being the greatest jewel, that ever was among mortal men, why do we not prepare ourselves worthily to receive it, and as in all other points of the christian religion, so in the belief of it, give credit to faith and bring reason, and our senses, in subjection under faith, but suffer our ghostly enemy by carnal reasons, to bring us away into heresy, & quite and clean to pull the right faith out of our hearts? Let us all, good people, from hence forth be constant in the truth, and as all the catholic church believeth, and hath always believed, let us undoubtedly persuade ourselves, that in the blessed sacrament of the Aultare, there is under the forms of bread & wine, the seife same body of our saviour Christ in sub stance, which was borne of the Uyrgin Mary, and suffered death on the cross for us, to whom with the father & the holy ghost, be all honour & glory, world without end  
Amen.  Io. Harpesfelde, sacrae theologiae professors. Arch London.  

¶ An Homely of Transubstantiation.  
THere are in the sacra meant of the aultare, two. things specially to be considered, the one is, the body and blood of our saviour Christ, there really con teined, that other is the forms of bread & wine, under which the said body & blood are contained. Of the first part ye hard in the last homely. Touching that second, the general belief of the catholic Church (if there were nothing else) ought, and may be a sufficient ground, for every godly man, to build his conscience upon, which church, doth believe, that there is no substance of material bread, and wine remai ning, but only the forms of bread and wine, & the substance of Christ's body and blood, there so contained. And yet, because some have vainly, and curiously, of late years talked of this second part, and have put many fond doubts, and scruples into people's heads, concerning the same, ye shall now at large, and fully (I trust) be instructed therein, And first this is to be noted, that God hath 〈◊〉 the beginning of the world, many times appeared to man, some times in one sort, and sometimes in an 
〈◊〉 〈◊〉  other. In the. xviii. Chapter of genesis it is written how God and two Angels with him, did appear unto Abraham, in the likeness of men, and how Abraham feasted them. How vain a matter were it, (I pray you) for us here busily to reason, how God or Angel, could appear like man? and whether they had true bodies or no? and whether they did eat in deed or no? and if they had not true bodies in deed, how the appearance of bodies could be, where the substance of bodies was not? In the third chapter of the book called 
〈◊〉 3.  Exodus, we read, that God appeared to 〈◊〉 in the likeness of flaming fire, and that out of a bush. In the. v. of joshua it is recorded, how one suddenly appeared unto joshua like a man, having a 
joshua. 5.  sword drawn in his hand. What can any man say, how God should appear in a flame of fire, or what substance of a sword was, in that which appeared to joshua: Hereby it is easy to understand howdaungerous a thing it is, to go about by man's wit or reason, to discuss that manner of that works of almighty God. Who saith not, that by the mean of such presumptuous 〈◊〉, men have of late fallen into most detestable errors, touching the most blessed Sacrament of the aultare, and have most spitefully railed against the same, and with most vile terms have gested thereof, and 〈◊〉, most vilely have used the most precious body and blood of our saviour christ in the same: In which doing, how can they look for any favour at the hands of their heavenly father, seeing in such dispituous manner, they entreat the Body and blood of our saviour Christ his son. But now to proceed forth, touching ᵗ declaration of the second thing, to be conside red in the blessed Sacrament of the aultare: Ye must know that the presence of our saviour christ in this sacrament of the altar, is not to the intent, that christ should be conversant with us here in this Sacrament, in such sort and manner, as he was with his Apostles when he lived here on earth, that is to say: in the visible shape and form of a man, but his presence in the Sacrament, is to the intent to be to us an heavenly food, and therefore he is present in the sacrament, under the forms of bread and wine so that our outward eyes and senses, are certified with the outward forms, and sensible qualities, and the whole man with all, receiveth the very 
august 〈◊〉 〈◊〉 〈◊〉  body and blood of our saviour Christ. S. Augustine (as is written in a book called 〈◊〉 prosperi) doth say, that christian men do honour under the for mes of bread and wine, which they see with their bodily, eyes, the body and blood of our Saviour Christ, which they do not see. Eusebius 
Eusibius 〈◊〉.  Emissenus also, an ancient father of the Greek church, speaking of the foresaid two parts contained in the Sacrament of the altar, sayeth in this manner. This is the thing which by all means we intent to prove, that the Sacrifice of the church doth consist, and is made of two par tes that is, of the 〈◊〉 〈◊〉 of the elemen tes, and of the 〈◊〉 〈◊〉 & blood of our saviour Chryst. S Cipryan in his treatise en tituled. De coena domini doth moste plainly say, that 
Cyprian de coena domivi  the bread whrch our Lord did give to his does ciples, was by the omnipotency of god made flesh, & was changed in nature, but not in form. The forenamed Eusebius in a sermon of his made of the body of christ, doth farther say: that Christ the invisible priest doth turn visible 
Euse bius Emissenu in a sermon os the body os Christ.  creatures 〈◊〉 his word, through his secret power, into the substance of his body & blood. Now for to signify this change, to turning of bread and wine, into the substance of Christ's body and blood, the catholic church useth this word, Transsubstanciation, which is as much to say, as the changing of one substance into another: Neither is it to be counted unfit that there should in the Sacrament of the aultare, 〈◊〉 the form of bread, & yet not the 〈◊〉 of bread, seeing God is the doer & worker thereof, to whom nothing is impossible. We read 
Exo. 20.  in the 〈◊〉 Chapter of Exodus, how that when God came down from heaven unto Mount Sinai, there was heard a sound of a trumpet, and yet mate rial trumpet was there none. In the fourth book of 
seven. chapi 〈◊〉 of the fourth of the king.  the Kings, & the. seven. chapter, God caused a sound to be heard in the tents of the Syrians, as if it had been of horses, charets, and of a great army, & yet was there neither horse, chariot, nor army. In the third chapter of Daniel, it is recorded, how the three children were in the midst of the flaming furnes, and yet felt no heat, so that there was the substance of fire, and yet it did not bourn which to nature is impossible, but to GOD is an easy matter. In the. xvii. of matthew we read 
Math. 17  how that christ was transfygurated, and that his face did shine as the Son, and that his apparel was made as white as snow, In the. xxiiii. of Luke, christ appeared to two of his disciples 
Lu. 34,  going to Emaus, like a stranger. In all these foresaid examples, we see as strange a work as is transubstantiation, & yet no man doubteth of them because God is the worker, nor any man asketh how this, or that could be, but believeth it, and so ought we to do, concerning the change of the substawce, of bread and wine, into the substaunde of Christ's body and blood, and not ask how it may be. The blessed martyr justinus, affirmeth 
justinus 〈◊〉.  that this question, how, is a token of unbelief, and S. Ciril, writing upon the. vi. Chapter of S. John, blamethe the Capernaites, because they 
Ciril upon the Vi of S john,  did ask how christ was able to give them his flesh to eat. The words of saint Cyryll be these.  
They ask not without great impiety how can this man give us his flesh and they remember not that nothing is impossible to God, but let us (sayeth 〈◊〉) have firm faith in the mysteries, and let us never in so high matters. either think, or ask this how. When God is the worker, let us not ask how, but let us leave the knowledge of his work to 
Chrisostome upon Ioh 〈◊〉 V  himself. S. chrysostom likewise upon the said. v. Chapter sayeth, that when this question, how anyething is done, cometh into our minds, then with all, there cometh unbelyfe also But because in scripture the thing that we receive, when we come to the sacrament, is called bread, therefore men have fancied with themselves, that there must be the substance of material bread, deceiving themselves, by mistaking, the signification of this word, bread. For though in our common speech we use to signify by this word, bread, that one kind of material substance which is made of corn or grain, yet in scripture, it signifieth all kind of food, whether it be the food of the body, or the food of the soul, and so doth also the latin word, Panis, else when we desire god in our Pater noster, to give us our daily bread, we should make an unperfit petition, which yet is a most 
john, 6.  perfit petition, whereby we ask of our heavenly father, all necessary food. In the. vi. of John, Manna is called bread, and yet was it made of no kind of corn, or grain, and in the same chapter christ is called bread because he is the food of the soul, and there likewise the flesh of christ in the sacrament, is called bread and not there only, but in S. Pau les epistle also to the Corinthians, for that it is the food, whereon we feed, when we receive the sacrament. Again it is a comen trade in scripture, to call things by the name of that thing, which they 
〈◊〉. 〈◊〉,  once were, as Adam is called earth, because he was made of Earth, and christ sayeth, the blind see, the lame walk, that deaf hear, the dumb speak, meaning by the blind, lame, deaf, and dumb, such as before had been so, but then were otherwise. thirdly, for that the form of bread doth remain, it is in that respect too, called bread. For these causes, good faithful hearts, are nothing grieved with the calling of it bread in the scripture, but grounding themselves upon the words of our saviour christ, when he said, this is my body, and knowing that it to be both bread, and his body also at once is impossible, they undoubtedly believe, that by the power of GOD, the substance of bred, is turned into the substance of Christ's body, and so mnste all men believe, that will be lively members of the catholic church, and in that there belief, they must honour the body and blood of our saviour christ, in the sacrament of the Aultare, as always christian people have used to do.  
Saint Austen in his exposition made upon 
S. 〈◊〉 stin upon the. 99 Psalm.  the. 99 Psalmesayth, that it is sin, not to ho noure the body of christ, meaning in the Sacrament of the Aultare. And (as it is before in this Homily 〈◊〉) he also sayeth in the name of all men. We do honour under the forms of bread and wine, which we see, the body and blood of christ, which we do not see. Wherefore, good christian people, knowing now what is the right belief, touching the Sacrament of the aultare, embrace, and follow the same, and cleave fast to the catholic church, the spouse of christ, that you may be true 〈◊〉 of christ, to whom with the father, and the holy Ghost, be all honour, and glory world without end.  
Amen.  Io. Harpesfelde, sacrae theologiae professor. Arch London.  

¶ An Homely wherein is answer made to certain common objections, against the presence of Christ's body, and blood in the sacrament of the Aultare.  
Meet it were, dearly beloved in our saviour Christ, that we all should so fully, & wholly cleave to the faith of Christ's catholic church. that no appearance of reason to the contrari thereof, should cause us once to doubt or stagger, in any part of the same. For such a kind of faith, doth god require of us, and for such kind of faith, good christian people, are in scripture called Abraham's children: which Abraham (as it is written in the fourth 
Romo. 4.  to the Romans) contrary to hope, believed in hope, that he should be the father of many nations, according to that, which was spoken. So shall thy seed be. And he fainted not in the faith, nor yet considered his own body, which was now dead even when he was almost an hundred year old: nether yet that Sara was past child bearing, he staggered not at the promise of god, through unbelief, but was strong in the faith, & gave honour to god, fully certified that what he had promised, the same he was able to make good. If we than willbe the children of Abraham, we must not faint in faith, nor consider gods words after the course of nature. Saint Paul in the. x. chapter of his second epistle to the 
2 Corin. x  Corinthians, giveth us an example in himself, how we should always bring reason in subjection to faith, saying. The weapons of our warfare are not carnal, but mighty in God, to overthrow strong holds, to destroy counseles, and every high thing that exalteth itself against the knowledge of God, & to bring in captivity unto the service of christ, all understanding: What (think you) is the cause why the jews believe not in christ? verily first, because he was borue of a Uyrgyn, which is contrary to the course of nature. Secondly likewise, he was in unity of person, God & man which how it may be, no man's wit is able, by natural power, to conceive, thirdly, because he being God and man, suffered the death of the cross, which for God to be content to do, seemeth to natural reason a thing most absurd, but good christian folk giving place to faith, do most undoubtedly believe in christ, God & man crucified, according to that s. Paul writeth in his first Chapter of his first Epistle to 
2 Corin. 1  the Corinthians saying. We preach Christ crucified, to the jews a stumbling blhcke. to the gentles, a foolishness, but to so many of that ie was & gentles as are called, Christ the power & wisdom of God. And agreeably here unto, he sayeth also in the next Chapter following.  
My talk, & my preaching was not in that per suasible words of man's wisdom, but in showing of power, and of the spirit, that your faith should not rest in the wisdom of man, but in the power of God. This general advise and counsel of S. Paul, may and ought so to stay us in the faith of the catholic church, that nether carnal reasons, grounded upon the feeble intelligence of man's natural wit, nether the deceitful judgement of our senses, should make us once to doubt, of any one truth in Christ's religion, were it never so contrary to the course of nature, never so far above our capacities, and never so absurd to the appearance of our outward senses.  
But forasmuch, as through the iniquity of these later evil years, divers have had sundry fond doubts and scruples, put into their heads, especially, against the presence of Christ's body & blood, in the Sacrament of the aultare, and through such doubts have swerved from the true belief therein, therefore here shall follow answers, and solutyons to such doubts as have been most comen, that from hence for the no man shall need to be seduced by 
〈◊〉  them, or other like.  
¶ first it hath been objected, that our saviour Christ, immediately after that he had instituted, and delivered to his Apostles the sacrament, did say unto them. Do this in remembrance of me. Upon which words some have concluded, that the body of our saviour Christ, cannot be in the sacrament.  
¶ But let us duly way that words, and meaning of 
〈◊〉  the same, and we shall most plainly perceive their error, and mysunderstanding. Saint Paul in his first epistle to the Corinthians, and in the. xi. 
〈◊〉. xi  chapter of the same Epistle, entreating of the institution of the Sacrament of the altar, and there ope ning the true sense of that commandment of christ, saith in this manner. As oft as you eat of that bread, and drink of that cup, you shall show forth the lords death until he come So then the remembrance which our saviour there requireth of us, is the remembrance of his death, which is past, and not present, and therefore after most proper manner of speech, may well be remembered. Now this remembrance, can in no wise possibly be so lively, and so effectually work in our hearts, as when we most certainly believe, that in that sacrament of the aultare, is verily, the self same body in substance, which died for us, and therefore that Prophet David, foreseeing in spirit, this so excellent a memory, sayeth in his 〈◊〉. Psalm. Our merciful 
Psal. 110  gracious Lord, hath made a memori of all his marvelous works, and by & by, decla 〈◊〉 in what manner he maketh that memori, he addeth those words, he hath given a food to such as fear him. This food (which 〈◊〉 Prophet sayeth, that Christ should leave in remembrance of all his marvelous works, that is, of his incarnation, his passion, his ascension, and glory in heaven, and other like works) most chiefly is to be verified of the body and blood of our saviour Christ, in the sacrament of the aultare. Besides this, the body and blood of our saviour Christ (as it is in the sacrament under the forms of bread and wine) may in that respect also very weli be a remembrance of itself as it hung on the cross, in the visible form of a mortal man, and as it is now in heaven, in the form of an immortal man. furthermore, when our saviour said. Do this in the remembrance of me, he meant they should do the whole ministration, which he then did in remembrance of him, which whole ministration, cannot be accordingly, done otherwise, but that there must needs be present the very body and blood of our saviour Christ. 
〈◊〉 Math. 26   
¶ Another common objection, there is gathered of the words of Christ. Matthew. xxvi. when he said: Poor men ye shall have always with you, but me shall ye not always have with you. Some have upon these words concluded, that the body and blood of our saviour Christ, cannot be in the sacrament of the altar, for then (say they) Christ 
〈◊〉.  should be always with us, whereof himself saith the contrary. ¶ But if those men so concluding would no more, but confer saint Mark, and sayncte Ma thew together, tonching the foresaid words of Christ, and by that the one Evangelist sayeth, would sincerely judge what the other meant, they should soon perceive this ther objection to be of no force or strength at all, to prove, that they thereby go about to prove. For saint Mark in his. xiiii. Chapter, first telleth 
Mar. 14.  the story of the woman, which came to christ, and brought with her an Alabaster box of most precious ointment, and poured the ointmennt on his head next he telleth how certain of the disciples did murmur, and grudge at that fact of the woman, and said: What meaneth this loss, and waste of ointment? Might it not have been sold for more than three. C. pence & given to the poor? thirdly he telleth, how our saviour being offended with the disciples, for their murmuring against the woman, and how withal he allowing and commending her fact, did say in this manner. Let her alone: Why are ye grievous unto her? she hath done a good deed: for always shall you have poor men amongst you and when ye shall please, you may bestow your charity on them, but me shall ye not have always amongst you. This woman hath bestowed on me that she had, and she hath prevented to anoint my body, against it shall be 〈◊〉. By this process of S. Mark, it is evident, that our saviour in all that his talk, had a respect to the charity, which that womau then showed upon him, when she poured the precious ointment on his head, the like whereof, he sayeth, no man should be able to show on him in time to come, meaning, that when he should once rise from death to life, and have an immortal body, that then he would not look to 〈◊〉 the like at any man's hands, but that then men might at their pleasure bestow on the poor, who always are in the world in the mortal estate, and may by charity of good folk, be relieved and comforted. In such sort in deed, our saviour is not now amongst us, but the being of his body and blood in the Sacrament of the altar is atter another sort. For in the Sacrament he is, to feed us with his body and blood, and not visible to show himself unto us, as he then did to his apostles, nor to have ointment poured on him, as he then had. ¶ Another objection is there 
〈◊〉.  gathered, partly of S. Paul in the. x. of his first epistle to the Corinthians (where he speaketh of a 
1 Corin. 〈◊〉  spiritual meat, and spiritual drink) partly of Christ's words in the. vi, of John (where he sayeth that It is the spirit which giveth life, and 
〈◊〉 6.  that the flesh 〈◊〉 nothing) partly upon the common manner of speaking, used of the catholic church, which calleth the Body and blood of our Saviour christ, in the sacrament of the altar, a spiritual meat, and a spiritual drink.  
¶ For answer to which objection, it is syrste to 
〈◊〉  be understanded, that one self thing may be both spiritual, and yet nevertheless of a corporal substuunce to, As for example, the body of man after the 〈◊〉, shall (as S. Paul wytnessheth in the. xv. chapeter of his first epistle to the Corinthians) be spiri 
1, Cor. 15  tual, & yet it 〈◊〉 then the same in substance, that it is now. Again, Manna a meat which God 〈◊〉 to the children of Israel in the wilderness, is both in Scripture, and of the catholic church also, called a spiritual meat, and the water likewise which god gave them out of a rock, is called a spiritual drink, and yet as well Manna, as the water, were of a bodily substance. In the. vi. to the Galathians, saint 
Gala. 6.  Paul calleth mortal men, living then on the earth, spiritual. Wherefore spiritual, is not so to be taken always, as to exclude corporal, but that thing whatsoever it be, may be called spiritual, wherein is a work wrought by god, above nature. For as god is a spirit so are his supernatural works called spiritual, and the things also, on, and in whom, such works are wrought, are named spiritual things: and therefore. Manna, though it were of a bodily substance, yet for that it came miraculously from above, by the only power of God, and not of nature, is, and may well be called, a spiritual meat. And the drink which issued out of the rock, albeit it was in substance very water, yet for that God by his omnypotency, made it suddenly to issue out of a rock, it is armed a spiritual drink. 〈◊〉 bydyes likewise after the resurrection, shall have in them immediately of God, above that power of nature, immortality, incorruptibility, 〈◊〉 other like supernatural qualities, and for that cause, they shall after the resurrection, be spiritual bodies. Now than what necessity is there, that because the body of our 〈◊〉 christ in the Sacrament of the Altar, is a spiritual meat, therefore it should not be also the corporal substance of his body; When the catholic church doth say, that the body of christ in the Sacrament is a spirytaull body, it meaneth, that it is there only through the almighty power of God, and not by the power, or manor of nature, Likewise, when the catholic church sayeth, that the body of christ is to be received there spiritually, it meaneth not that therefore the very body of christ is not there to be received really & in very deed. For this word, spiritually, doth signify only the manner of the receiving, and doth not import the substance of the thing so received.  
Besides this, the catholic church, believing that in the Sacrament of the aultare, is always really the body and blood of our saviour christ, doth yet put a difference in the manner of receiving thereof, and useth to say, that when good men receive the sacrament, that they receive the body and blood of christ, both sacramentally, and spiritually to, but when evil men receive that, they receive the body of christ sacramentally only, & not spiritually, because they come unto it unworthily, and therefore do they procure thereby, to themselves damnation. But now to open fardar the very meaning of those worses of Chryst. It is the spirit that ge veth life, the flesh profiteth nothing, you shall understand, that these words are taken of the catholic church, in two most godly senses, the one is, to mean by the spirit, the godhead, and by the flesh the nature of man, as if he had said, it is the godhead that causeth my flesh to be able to give life, ne there is my flesh the flesh of a bare man, for than it being eaten could not profit you, but my flesh is united in unity of person to the godhead, so that it is thereby able to bring life to the worthy eater thereof. 
ciril.  Thus doth Cyryil upon the. vi. of saint John expound these words, And to like purpose saint augustine sayeth upon the. vi of John, that as 
Augussin  knowledge being separated from charity, maketh men proud, but being joined with charity doth edify: even so man's flesh not united to the Godhead, and b'ing eaten doth not profit, but the flesh of Christ, which is in him, in unity of person, inseparably united to the godhead, being worthily received, must needs highly profit. The other sense of those words, to mean by the spirit, a spiritual understanding of Christ's promise, made in Capernaum when he said, the food that I will give 
john 6.  unto you is my flesh: which words be then understand spiritually, when they be taken, to mean that thing which passeth the power of nature to do and manes wit by natural reason to comprehend likewise by the flesh, is to be meant, a fleshly under standing of the said promise, as to understand without faith in Christ's deity, as the Capernaites did, which took christ but for a bare man, & so conceived no otherwise of the eating of his flesh, then of comen meat bought in the shambles. This sense that S. chrysostom writing upon the. v. of 
Chrisosto  John, and S. augustine writing upon the same Chapter. ¶ An other objection is there, by occasion that this truth is not expressed in the comen creed, 
Objection  ¶ Which objection doth proceed of an ignorance, & lack of knowledge of the first institution of that creed. 
Answer.  For in the primitive church, when men of all ages did suddenly turn from gentility, to the christian religion, and yet then were not by and by, upon such there turn, admitted to any sacrament, but first were instructed in articles, necessary for them to believe, before they were baptized, this common cread was taught them, and they were for that time called Catechumni, that is younglings in Christ's religion, and beginner's admitted, but to the first principles of the christian faith, during which time they were not suffered, so much as to be present at the mass, but after the gospel, were quite excluded from the same, as by the undoubted writings of the ancient fathers in Christ's church may most evidently appear: So that this reason is fond and to no purpose to say, that because it is not in the 〈◊〉 creed expressly set fourth, that in the sacrament of the aultare, is the very 〈◊〉 and blood of our saviour christ, therefore no christian man is bound to believe it so to be. S. chrysostom, and S. augustine having occasion many times in 〈◊〉 sermons 
Chrisosto 〈◊〉.  made by them, to speak of this Sacrament, for as much as among their audience were as well young lynge, not yet baptized, as other faithful, already christened did use oft tosay. Quod 〈◊〉 norant, that is, which that faithful, or they that be already baptized know or such like thing, and would not then expressly declare the truth, touching the sacrament of the aultare, for that it was not the manner to reveal such mysteries to those younglings: but to them was in general, as sufficient for salvation, prescribed in that common creed, that they should believe the catholic church: which not only was sufficient than for them, believing the other articles of there creed, but is sufficient at this present also for us, confirming ourselves in all points to the common belief of the catholke church, which is the surest pillar that men may leanly unto, be they learned, or vulearned, and such a pillar, as who that most strongly cleaveth to. 
Objection  is in most assured state of everlasting life. ¶ There are other obiectyons upon. iii. particular articles of our creed which are, that Christ is ascended, and sitteth at the right hand of God the father, & from thence shall come to judge the quick and the dead. ¶ Which articles yet being rightly understanded, 
〈◊〉.  should rather confirm us in the true catholic belief, of the presence of Christ's body in the sacrament of the aultare. For as it is above nature for a manes body to ascend, and above the worthiness of manes nature, to sit at the right hand of God the father, that is, to be of equal power, and glory with God the father, and finally, as it is above the authority of man's nature, to give sentence of eternal death, and life, upon all mankind, and yet every good man steadfastly believeth all these supernatural powers in Christ, touching his manhood, because he is both God and man, and to god nothing is impossible, even so should we with like belief, knowing that Christ is omnipotent, credit all other things done, or spoken by christ, and be most certain, that how so ever they seem in apearaunce to our reason, yet in very deed they agree, and stand right well with those foresaid. three articles of our creed, & that though we cannot by our wits conceive, how christ is ascended, and is nevertheless in the Sacra meant also, yet they must needs be both believed, because gods word doth affirm them both, and the catholic church doth believe them both, which church hath always taught that christ is in heaven, in the visible form of a man, and in the sacrament, under the 〈◊〉 forms of bread and wine, his wisdom so ordaining, that with our hearts we would behold his golry, as he sitteth in, heaven, at the right hand of the father, and withal should feed on his very body in the sacrament, to receive the more grace, and there upon so to be governed with his spirit, that hereafter we also might be partakers of the like glory in heaven.  
And albeit these solutyons might suffice, and instruct sufficiently the unlearned people, to answer, both to these, and all other common 〈◊〉, made against the Sacrament of the Aultare, troubling much the heads of the simple people, by there folly, in crediting evil, and per nicious school masters, to their destruction, where giving credit to the catholic church, they might avoid all 〈◊〉, and merit a great deal, yet to open further the 〈◊〉, and naughtiness of the heretic teachers, in our time, and how glad, & willing they are to 〈◊〉 the simplicity of the unlearned people, ye shall have here added, some moo objections, and solutions given to them, to this end that if the said simple people have been infected with the said objections, or such like, they may be well satisfied in their conscience, & thereupon adhere unto the catholic faith, maintained, and observed in the catholic church, out of which, there is no salvation. And to prorede herein, this is one other common objection that much troubleth the ignorant people, it is to wit. ¶ How can that body and 
Objection  blood, of our saviour christ, be in the blessed sacrament of the altar, seeing that not only evil men do many times receive the same, but fire also may consume it, and other like chances may happen unto it? ¶ For 〈◊〉 to which objection, it is first & 
〈◊〉  principally to be said, that this objection proceedeth of a vain curiosity of them which rather delight, fond to talk of this high mystery, theu to prepare themselves to receive the same accordingly. Sure we are that our Saviour christ is now man incorruptible, and impassable. & nether by fire, nor by aught else, can suffer violence, and therefore where it pleaseth him of his tender mercy and goodness, & for our great comfort and soul health, by his omnipotent word, to turn the substance of bread and wine, into his most prerious body and blood, in the sacrament of the aultare, and yet so to make this turn that nevertheless he suffereth the forms & sensible qualities of the bread and wine to remain in there nature, as they were before the consecration, it is to be understauded, that the violence or force that is, or in ye be 〈◊〉 to this sacrament, is done only to the forms, and qualities sensible, which in deed are subject to passibilite, & corruption, but in no wise, to the uncorruptible body & blood of our saviour christ, under them contained.  
Do we not read, I pray you in the fourth of Matthew, how that our saviour suffered the devil, to take him, and carry him up into the pinnacle of the temple, & afterward to the top of an high mountain, and yet who doth not know that he suffered no villainy thereby at all? The son beams also many times, do shine on things impure, & unclean, yet are they no whit thereby defiled. The body of man is with a greater union joined to the soul, then are the forms of bread and wine, to the body and blood of our savionr christ, in the Sacrament of the altar, and yet we know that 〈◊〉, putrefaction, and other such like things chancing to our body, the soul hath in it no such passion, for that it is immortal. The very Godhead of our saviour christ, was in unity of person, united to his manhood, & yet none of the passions, pains, or griefs which he sustained in his manhood, brought violence, alteration, or change to his godhead. For the godhead is in alterable, & unpossible. The simplicity of christian people, in the primitive church, was such that they believing most certainly the body and blood of our saviour christ to be in the sacrament of the altar, under the forms of bread and wine, did without all curious talk of the forms, & accidents, bend themselves to be 〈◊〉 at mass where in the mighty work of consecration is wrought by god, and wherein our saviour Christ also is, in forms of bread and wine, offered up to the heavenly father, by the priest, for the sooner obtaining of mercy, and favour towards us, and the said people being at mass, they with most fervent devotion, did pray, and did honour, the blessed sacrament of the altar, the body and blood of our saviour Christ: and besides this they did oftentimes, with fear and trembling, prepare themselves to the worthy teceyte thereof, and by such their godly behaviour, they did purchase to themselves great abundance of grace, where we by the contrary, and most unchristian behaviour, provoke gods wrath daily, more and more, upon ourselves, and that whole realm. For nothing 〈◊〉 〈◊〉 God to avengeance, than the presumption of such as 〈◊〉 curiously enter into his hidden secrets, and thereupon do contemn all that, which by their feeble wits, they are not able to understand.  
¶ Another objection is of the words of our saviour, 
Obie ction  in the. vi. of john, where ne sayeth. Qui 〈◊〉 
John, 9  〈◊〉 earnem et bibit 〈◊〉 〈◊〉 habet vitam eternam That is to say. He that eateth my flesh, and drinketh my blood, hath everlasting life. Upon these words they gather, that two in the sacrament of the altar, be really the body and blood of our savionre Christ, than whoso receiveth the sacrament must needs enjoy everlasting life. But the scripture witnesseth, 
〈◊〉. Cor. xi.  that judas received it, and 〈◊〉 Paul in the. xi. of his first Epistle to the Corinthians saith, that. Whoso receiveth the sacrament unworthily, receiveth it to his damnation.  
¶ To this objection, it is to be answered, that many 
〈◊〉  sentences of scripture, are to be understand, with a certain restraint, or limittation, 〈◊〉 for example the scripture sayeth, Qui credit in me habit vitam eternam.  
That is to say. He that be leaveth in me, hath everasting life. And in the first Epistle of S. john, & 
1 john. 4  the fourth chapter it is written. Quisquis confessus 〈◊〉 〈◊〉 〈◊〉 est filius dei, 〈◊〉 in 〈◊〉 et ipst in deo. That is to say Who soever shall confess, that jesus is the son of God, in him dwelleth God, and he in God. There have been, and are thousands which believe in christ, and that christ is the very son of God, and yet shall not for all 〈◊〉 saved, but either for lack of true 〈◊〉, in other article of the Christian religion, or for lack of good life shallbe dampened. This condition than is to be added to the foresaid sentences, if in such belief a man die, and therewith is faithful, in the necessary articles and out of state of all deadly sin, he shall then with out any doubt inherit the kingdom of heaven.  
So in this present objection, we must make a lymitation, 
Augu. 〈◊〉 money xi, De 〈◊〉 domini  and say, that whoso eateth, and drinketh worthily etc. ¶ To the confirmation hereof. Saint Augustine saith, in his eleventh sermon. Deverbis domini. 〈◊〉 Profecto est quidam modus mandueandi illam 〈◊〉 quomodo qui 〈◊〉, in Christo manet, & Christus in eo. Noner go 〈◊〉 modo quisquam mauducauerit carnem Christi, 〈◊〉 biberit 〈◊〉 Christi, 〈◊〉 in Christo, et in illo Christus, sed 〈◊〉 quodam modo 〈◊〉 〈◊〉 utique ipse videbat 〈◊〉 ist a 〈◊〉. That is to say. verily, there is a certain manner of eating that flesh, after which manner, he that shall have eaten it, doth dwell in Christ, & Christ in him. Wherefore, not in what manner soever a man doth eat Christ's flesh, and drinketh his blood, he dwelleth in Christ and christ in him, but he that eateth, and drinketh after a certain special manner, to which manner christ had respect, when he spoke 〈◊〉 〈◊〉 words. The same saint Augustine in his first book. Contra Chrescovium gramaticus 
Idem con 〈◊〉 Cresco 〈◊〉 cumli, i.  and the. xxiiii. Chapter sayeth thus. Quid de 〈◊〉 corpore et 〈◊〉 domini, unico 〈◊〉 pro 〈◊〉 nostra, quamuis ipse dominudicat 〈◊〉 〈◊〉 〈◊〉 hominis etc. non 〈◊〉 〈◊〉 docet 〈◊〉 hoc perniciosum male 〈◊〉 fieri? That is to say. What of the very body and blood of our sa viour, the only sacrifice for our salvation? though there of our Lord doth say, unless ye eat that flesh of the son of man. etc. doth not that same Apostle (meaning Paul) teach that it also is pernicious to them, that do 
Objection  use it not duly, and rightfully?  
¶ An other objection there is also, and it is this, 
John 10. 15  Chryst. (john. x. and. xv.) doth say, I am a door 
〈◊〉. Cori. 〈◊〉  I am a vine, and 〈◊〉 Paul. (〈◊〉. ad. Cozi. x.) useth such like speech, which speech of christ, and of saint Paul, in those places, doth not import that Christ in every deed, by that saying was a door or a vine, or such like, but speaking after that figuratyfe speech, or manner did mean that he was a figure of a door, of a 〈◊〉, and such like, and that he had the property, of a door, of a vine, & so forth Semblably (say they) when christ at his last supper (taking bread, and 〈◊〉 it) did say. This is my body, And taking the cup, & gave thanks, did say, this is my blood of the new testament, etc., his speech so pronounced, and uttered, did not import, that christ thereby doth make of the bread and wine, his body, and blood but either he meant, that the bread and wine was signs, and tokens of his body, and blood, or else that they should be 〈◊〉 of his body, and blood 〈◊〉 not his very body, and blood in deed, and con sequently therefore, they say, that in the sacrament of the aultare, there is neither the body, nether the blood of christ, but bare material bread & wine being only signs, tokens, and 〈◊〉 of christes 
〈◊〉  body and blood ther. ¶ For solution of this objection this may be said, that it is truth, that Christ and saint Paul in the places before alleged, do so say, as is deduced in the 〈◊〉 of this argument, or objection, and truth it is also that the speech of christ I am a door, I am a vine, etc. doth not import that christ, by that speaking was in very deed a door, or a vine, but that he was a figure of a door, and of a vine, and had the 〈◊〉 of the door, and of the vine, But when it is said that the semblabe is of Christ's words, This is my body, this is my blood, that is neither true, nor doth follow, either by the rules of reason, or of scripture, for concerning reason, either must we reason, and say, that christ always in his speaking did use figures, metaphors, and tropes, (which to say, is most false, as it appeareth 
〈◊〉, 16,  in the. xv. of S. john) either else we must say, that christ did but only sometimes speak in figures and not so always, which being true, and there fore to be granted, it followeth not in reason, that though christ in the. v. and xv. of saint Ihon. etc., did speak fyguratyfiye, that therefore, here in these 
〈◊〉, 〈◊〉. 〈◊〉 16,  words of Chryst. this is my body this is my blood. he did also speak fyguratyfly, wherefore let these silly souls, that have been seduced by this kind of arguments, ask their teachers, whether they can maintain, and defend this their own argument, with so feeble a consequent, or no And if they can not, then tell them that they be very 〈◊〉 lets in deed, and as for the rule of scriptures, that is of the circumstance of that letter, and 〈◊〉 other places of scripture, 〈◊〉 with the same, to gather thereof that very meaning of the thing, an example, whereof we 
〈◊〉 2. 〈◊〉 16,  have johan, two. and. xvi. And here the unlearned at to be taught, that although in the prophets, and the histories of the old testament, tropes, and figures are received, and allowed, forasmuch as by such tropes, and figures, the thing spoken, is more vehemently declared, and set forth, yet (as the excel lent prelate, and notable great clerk, the Lord bishop of winchester, now most worthy Lord chauncelet of England, in his learned book of confutation of heresies, against the sacrament of the altar, doth prudently advertise us, & clearly affirm) in the doctrine & precepts of the now militant church, all things of our religion, & faith, aught to be taken simply, & plainly. And in very deed, if in the sacrament of the altar were not the true body of Christ, but a figure, & a signification only of it, than the sacraments of the new testament should have nothing more but rather less, than the sacraments of the old testament had, which is against the catholic doctrine of the church, & against all good reason ¶ An other objection is this, Christ at his last supper, 
Obiention  taking the chalice, or cup into his hands, did after that he had blessed it, say. This cup is the new testament, in my blood. And seeing these words must needs, as they say be taken figuratively, inasmuch as the very material cup itself, was neither the new testament, ne yet the blood of Christ, therefore likewise, these words also which Christ, taking bread into his hands, blessing it, saying. This is my body. must needs be taken figurative lie.  
¶ For answer whereunto, we may say, as we did 
Answer  say before, to the same objection, that this argument is nought, & very evil framed, for though we did admit a figure to be herein the cup, yet it followeth not thereby, that we must needs take the other speech, touching the body to be figurative also, especially for that in the one spache, it is to wit, touching the body, all the circumst ances of the text, & course of scripture, do enforce us to take the speech, properly wherein the other speech touching the cup, all the circumstances of the text, and course of scripture doth import the contrary.  
¶ An other objection is, that christ hath but one 
Objection  true natural body: now (say they) one true natural body can not truly be but in one place, therefore say they, seeing Christ's body, is truly in heaven, it can not be truly also in the sacrament of the altar.  
¶ For answer whereunto may be said, that in 
Answer  deed it is true, that Christ hath but one true natural body, and where they say, that one true natural body, can not be, but in one place, it is also true, after one, & the self same manner of being, but after diverse manners of being, one body, may be sundry where, yea, and at one time to, it is to wit, in heaven, in the visible form, and manner of man, and in the sacrament of the altar, under the form and manner of bread and wine, and in everich of them, really and truly to, in those respects, God being therein the doer, who is omnipotent.  
¶ There is also another objection, and that is this, 
Objection  GOD can make man, but man cannot make God: now say they, if the true body of Christ were, really, and in deed, in the sacrament of the altar, than the priest which is a man, should thereby make God, but man cannot make God, therefore in the sacrament of the altar, there is not the very true body of Christ ¶ For answer whereunto, is to be said, that this 
Answer  objection proceedeth of a great ignorance, for he that maketh this objection, taketh that the priest saying mass, and pronouncing the words of consecration doth make God, where in very deed, the priest goeth about no such things, and if he did, neither be, ne yet god himself c●n make God, but the truth is that the priest being the minister of God, and god being there the worker with his word, by the priest pronounced there, is caused the very body of christ to be there present, where it was not there before, & yet no new body there made, but that body ther present which long ago was borne of the Uyrgyn Marry, the same (I say) in substance, is there present only under the forms of bread and wine.  
¶ An other objection there is, and that is this S. 
Objection  Luke, in the. xvii. chapter of the acts, doth testify that S. Paul, being at athens, and in mars street, before the council there, did say, amongst other words, that God doth not dwell in temples made with hands, where upon the 〈◊〉, unlearnedly doth gather, that seeing the material temple is made with hands, and the sacrament of the altar is in the said material temple, it followeth (say they) that the body and blood of christ, can not be in it, because God doth not dwell in temples made with hands, And this objection hath been so much iiked, and commended amongst the proceeding preachers abusing the ignorant, that they thought it inevitable, & therefore abusing the said people they caused it to be set up, and painted for a gay show in the temples.  
¶ For answer whereunto, this is to be told you, that there is a great difference between being, & dwelling 
〈◊〉.  in a place, for a great many of you, (I 〈◊〉 not) have been both in the 〈◊〉 side, in Paul's church yard, yea and Paul's church to, where ye have not, with most due reverence, used and behaved yourselves, and yet I am sure that ye dwell not there. In deed, God is properly said to dwell in heaven, because he there doth show, and manifest his great glory, and in the hartcs of just, and good peo ple, he is also said to dwell by grace, but as for other places, he is in them being, but not dwelling. And as concerning the being of God in the sacrament of the aultare, forasinuch as there is the very substance of Christ's natural, and true body, and blood, taken of the Uyrgyn Marry, and that the di vinitie is, in unity of person, inseparably united, and joined to the said body and blood, therefore we must say and believe, that the godhead of Christ is in the sacrament of the altar, with his humanity, in a very special sort, and doth not thereby dwell in the said sacrament, and so this objection is not worth a 〈◊〉 button, for all the brags that hath been made of it.  
Other fond, and foolish objections, there are, which are not worthy to be answered unto, and therefore are not needful to be touched, exhorting you therefore in christ, 〈◊〉, and steadfastly, to believe the doctrine of the 〈◊〉 church herein, and so shall you avoid danger, please God, profit yourself, and (living well) come at the last to joy everlasting, which grant unto us the father, the son, and the holy ghost, to whom be honour and glory for ever.  
AMEN.   

Tetrastichon in immodicam praesentis temporis pl●uiam.  
Obsecro quid sibi ●●lt ingensque ab aethere nymbus  
Noctes atque dies sic sine fine ruit  
Mortales quoniam ●olunt sua criminia fler●  
Coelum pro nobis soluitur in lacrimas.   

A Dialogue between man and the Air of like effect.  

Man.  
These 〈◊〉 showers and raging 〈◊〉 that daily us molest.  
Alas ye heavens, what may this mean, is Nature now oppressed?   

The Air.  
Thou man thy case, thy wicked state, why wilt thou not lament.  
And speedily gods grace receive, and duly do repent  
Thy sins so great, and eyes so dry, thy woeful ruin nigh.  
For the our sircmes down cause to power, this plague doth cause us sigh  
All creatures cke with us now mourn, thy reckless stubourne heart.  
Alas weep thou, that we may cease, and thus ease thou thy smart.    
Domiat saluos facregem, et reginam et 〈◊〉 〈◊〉 been 〈◊〉.  

¶ Imprinted at London in Paul's churchyard, at the sign of the holy Ghost, by John Cawoode, printer to the King and Queen's Majesties.  
Cum privilegio maiestatis.