And they are also most readye remedies agaynst synne and do farre passe those of the old law For they were the shadowes of thinges to come and as sygnes and fygures were abolyshed Chryst after his comming hauinge fulfylled them and they were therefore abolyshed because they were fulfylled But these of the new testament were instituted both as greater in vertue better in profyt easier in mynystration and fewer in number as beynge but seuen and that they shoulde not onelye signifye but purge and sanctifye also In euerye of whiche seuen sacramentes the minister or dispenser of the same doth not execute in his owne behalfe or name but doth represent the person of our sauiour Iesu Christ to whome be honoure and glorye Amen ¶ Of the Sacrament of Baptysme and the exposition or declaration thereof BEcause the Sacrament of Baptisme is in order the fyrst of al Sacramentes and the gate or entrye by whiche we must and doe entre into the churche and vnto the other Sacramentes thereof to obteyne remission of oure synnes and is a thynge so necessarye that withoute it no man can enter into the kyngedome of God as Christe in the thyrde chapiter of S. Johns gospell doeth playnlye testifie sayinge Nisi quis renatus 〈◊〉 ex aqua 〈◊〉 spiritu sancto non potest 〈◊〉 in'reg 〈◊〉 dei That is to saye Excepte one be borne agayne of water and the holye ghoste he can not entre into the kyngdome of God Therefore in this noumbre of vii Sacramentes the Sacrament of Baptysme for these respectes shal occupie the fyrste place For the better vnderstandynge whereof ye shall emongeste other thynges consyder and note foure poyntes Fyrste ye shall note that in the Sacrament of Bap tysine there are certayne formall wordes necessarye and requysyte to be vsed in the ministration thereof Seconde that in the sayd Sacrament of Baptisme besydes the sayde formal wordes there is requyred al so an outwarde visible thing or element to be concur runt therewith Thyrde is to be considered the vertue force and effecte of the sayde Sacrament And iiii is to be declared what rites solempnities or ceremonies are required for the dewe administration of the sayde Sacramente Nowe concernynge the fyrst of these foure thynges to be noted in Baptysme ye shall knowe that oure sauyoure Chryste when he dyd sende hys apostles to preach throughout the hole worlde he dyd saye vnto them as is testyfyed in the xxviii Chapiter of Sayncte Mathewes Gospell Data est mihi omnis potestas in coelo in terra euntes ergo docete omnes 〈◊〉 baptizantes cos in nominc patris filij ci spiritus sancti That is to saye All power is geuen vnto me in heauen and in earth go you therfore and do you teache all nations baptizinge them in the name of the father of the sonne and of the ho ly Ghost By whyche playnly appeareth that oure 〈◊〉 Chryste in hys commyssyon geuen vnto hys apostles dyd prescrybe certayne formall wordes vnto them whiche they in administration of Baptysine shoulde vse accordyng whervnto the minister of the Churche being therein the successoure of the apostles doeth and must vse in the administration of the Sacramente of Baptisme these formall wordes I doe Baptise thee in the name of the father of the sonne and of the holye Ghost and thys muche for the fyrste poynte For the seconde poynte consydered in Baptysme ye shall note the specyall wordes of our sa uyour Christ in the foresayde iii. Chapiter of Sainct Iohns Gospell where speakynge of regeneration or Baptisme he vseth these wordes Aqua et spiritu sancto say ing Nisi quis renatus fucrit ex aqud spiritu sancto non potest 〈◊〉 〈◊〉 regnum dei Wherby it is euident that water which is a visible element and an open thyng is a substancial part of baptisme must nedes be concurrēt with the formall wordes vsed in the administration of Baptisme Accordyng wherevnto we 〈◊〉 reade in the. viii chapter of the actes that when Philip which was one of the seuē deacons actes vi had conuerted vnto the fayth of CHRIST a certayne noble man being in greate aucthoritie and offyce wyth Candate the Queene of Ethiope he dyd baptyse the sayde noble man wyth water so that water is required in Bap tisme The lyke wherof appeareth the x. Chapiter of the actes where it is euidente that Saynte Peter the apostle baptysed in water one Cornelms a Centuryon and others with hym Touchynge the thyrd thynge to be considered in Baptysme whych is the vertue force and effect ther of ye shall knowe that the forgeuenes or remyssyon of synnes and the grace of the holye ghost is the vertue force and effecte of baptysme as is manyfeste in the seconde chapiter of the actes where the blessed apostle S. Peter sayeth thus Penitentiam agite baptizes tur unusquisque uestrum in nomine IESV CHRISTI in remissionem peccatorum uestrorum et accipietis donum spiritus sancti That is to saye Do you penaunce let euerye one of you be Baptised in the name of Iesu Christe in remission of youre synnes and ye shall reccaue the gyfte of the Holye Ghoste Thys effecte and grace hath thys Sacrament of baptisme by the vertue and workyng of almyghty God there in by his minister accordynge to his owne promyse annexed adioyned to this Sacrament as playnly appeareth in the. xvi chapter of S. Marke where Christe geuinge commission to his Apostles to goe in the whole world to preache the gospell sayth these wordes Qui credideret baptisatus fuerit saluus erit that is to say Who shall beleue and be baptysed shal be saued And as concernynge the. iiii thyng to be considered in baptysme ye shall note that albeit of late some haue vntruely preached and reported that the maner of baptysinge or christening nowe vsed in the Church is not the same whiche was vsed in the prymatyue Churche but hath ben of late yeares inuented and deuised yet the auncient fathers bothe of the Greke of the Latyn Churche haue in theyr workes declared the contrarye for profe whereof amonges many other ye shal reade Denyce the Areopagyte in his boke De ecclesiastica hierarchia in the tytle De perficiendis in baptismate of whose aucthoritie none nedeth to doubte seyng that S. Luke in the. xvii of the actes maketh mention of him ye may reade also S. Cyprian in his fyrst boke and. xii Epistle where he sayth thus 〈◊〉 uero mūdari sanctificari aquā prius a sacerdote ut possit baptismo suo peccat a hominis qui baptisatur abluere that is to say The wa ter must fyrste be made cleane sanctified of the priest that it may clense the synnes of him that is baptysed Reade also S. Ambrose in hys treatise De ijs qui initiantur misteriis and in his fyrste boke al so De sacramentis And if you list rede Chrisostome in hys Homely entituled of Adam Eue where
therefore in these precepts it is not alonelye to be considered what is forbydden and denyed vnto vs but also what God thoughe therein he 〈◊〉 not vse for mail or expresse wordes doth requyre in the contrary of vs. And therefore where in thys precepte in the negatyue speach it is sayde Thou shalt not haue straunge Goddes before me There must by this negatyue be vnderstande the affyrmatyue that is to saye Thou shalt onelye haue me for thy true God And in dede yf this precepte hade bene 〈◊〉 and made in an affyrmatyue speache onelye then the Samaritanes woulde haue gathered here of some excuse who thoughe they worshypped one God yet withall they worshypped manye Goddes to as appeareth 4. Begum 17. Lyke wyse mighte the Iewes the gentylles the heretykes yea and the noughetye persons of the world who thoughe they dyd and doo knowe one to be God as Saynte Paule in the fyrste chapiter of his epystle to the Romaynes doth testifye yet they did not honor and worshyppe him duelye as they ought to doo as Saynt Paule in the sayde epystle and chapiter doth euydently declare And fynallye ye shall vnderstand and note that where thys fyrst 〈◊〉 is of late diuerslye out of the hebrwe tongue translated bothe into Laten and also into Engiyshe euerye one of suche translaters folowinge hys owne iudgement and fantasy therein we haue as becommeth vs to do folowed the latin translation commonly receyued throughout the hole catholike Churche ¶ Thexposition or declaration of the 〈◊〉 Commaundement which is Thou shalt not make to the any grauen thinge nor any likenesse of anye thinge that is in heauen aboue and that is in earthe beneth nor of them that be in the waters vnder the earth thou shalte not adore them nor honor them with gods honoure BEcause heretofore by dyuerse 〈◊〉 and vngodlye translations this commaundemente hath bene broughte in and alleged not onelye agaynste images set vp in churches and vsed wyth due reuerence of the people but also agaynst the most blessed Sacrament of the Aultare callyuge it an Image or Idoll and other moste 〈◊〉 termes to bryng the people into contempte and hatred of it y e shall syre heare howe almost eyght score yeare agone our owne contrey men euen in tyme of heresye dyd oute of 〈◊〉 translate thys place into Englyshe and ye maye the better beleue me herein for that I haue thys booke in parchemente fayre and truely wrytten to be shewed at all tymes to any well disposed person that shall desyre it and thereby shall indifferent men perceyue that the procedynge preachers or rather praters takynge 〈◊〉 and dolum for an Image confoundyng the one wyth the 〈◊〉 haue greatly abused deceyued the people first in the xx chap. of Exodus where the. x. cōmaundemētes are 〈◊〉 and 〈◊〉 thus is it wrytten And the lord speek alle yts wordes I am the lord yi god that hayt lad the out of the londe of Egypte from the house of yraldome thou schalt not haue alyen goddys before me ye schalt not make to the grauen ying ne eny like nesse the is in heuen a bown that is in ery t beney t ne of hem yat bene in waters vnder ery t thou schalt not anoure hem he herye hem And so fourth Moreouer in the xxvi Chapyter of Leuiticus where the commaundementes be also tou ched there is it also wrytten thus Ze schuln not make to zou a mawmette and grauen ying netytles ze schuln rere ne huge stone zeschuln putten in zor ery that ze honourit And so 〈◊〉 Besydes this in the v chapter of Deuteronomy it is wrytten thus 〈◊〉 shalt not haue haue alyen Goddys in my syzt thou schalte not make to yee grauen yinge ne lyckenesse of alle yinges that in heuen bene aboue And in ery byneye and that dwellen in waters vnder ery thou schalte not honour hem ne herye By these places so translated euen in the noughtye tyme it is euydeute that men were not then so impudent and false as they in oure time haue bene for they neyther coulde nor durste as some in our tyme falsely haue done translate an Idole or a grauen thynge in 〈◊〉 anye Image for you must vnderstand that betwene an Image whyche is a name of reuerence and an Idol whych alwayes wyth the good is abhomynable there is a very notable and greate difference and the difference is thys The Drygynales fyrste formes and parentes of Idoles to represent by are very vntrue and clerelye false for hauynge the inscriptyon of goddes as for example of god Iupiter of god Mars and of suche lyke they are in dede the pyctures of deuyles and not of Goddes god being but one and as the Prophete sayth Psalme cx Ommes dii 〈◊〉 demonia That is to say All the goddes of the Gentyles are dyueles and yet with foly she erronyous people one taken for God Iupyter one for God Mars and so forthe all beynge false But the origynales first formes or paternes of the ymages to represente the very thynge signified by them are faythfull and true thys of Chryst that of Chrystes Mother an other of Sayncte Ihon Baptiste and of euerye Sayncte a peculier Image and soo to be called because in dede there is a Chryst to haue an Image of and lykewyse there is a mother of Chryst to haue of her an Image and so of the rest which to be so we can not deny excepte we wyll falselye saye that there is no Chryste at all nor no mother of Chryste nor yet no Sayncte And that the catholyke churche hathe alwayes euen from the begynnynge put greate dyfference betwene an Idol and an Image vtterlye abhorryng and 〈◊〉 testyng the one and deuoutly and godly receyuynge and allowynge the other it is most euidēt to thē that wyll consyder what the churche dyd in thys matter aboute eyght hundred yeares agoo at whyche tyme there was greate controuersye in thys matter wher vpon the cheife aud most learned men of al christendome dyd assemble 〈◊〉 of all partes of the worlde to the cytye of Nyce in the countrye of Bethinia beyng in Asye the 〈◊〉 where they after longe deliberatyon 〈◊〉 searchynge and moste aduised persuinge of the bokes 〈◊〉 by the auncient fathers whyche were before those dayes dyd conclude that the vse of ymages in the catholyke Church is in no wise repugnaunt wich the seconde commaundemente it is to wytte Thou shalt not make to the any gra uen thynge c. Yea and further to open and confyrme thys poynte they also dyd then playnelye declare that in the olde testament were manye ymages and lykenesses or similitudes not onely wythout the tabernacle and the temple but also wythin the same made had and vsed by Goddes expresse commaunde mente at whyche assembly also was clearely proued that there is a greate difference betwene the Images whych Chrysten men do vse in theyr churches the Idols vnto whych the Gentyles and some times also the Iewes them selues
Io. Harpesfelde sacrae theologiae professors Arch London ¶ An Homelye of Transubstantiation THere are in the sacra ment of the aultare ii thinges speciallye to be considered the one is the body and bloud of our sauiour Christ ther really cō teined that other is the fourmes of breade wine vnder whych the sayd body blud are cōteined Of the first parte ye hard in the last homely Touching that second the general belefe of the catholyke Churche if there were nothing els ought and may be a sufficient grounde for euery godly man to build hys conscience vpon which churche doth beleue that there is no substaunce of material bread and wyne remai ning but onely the fourmes of breade and wine the substaunce of Christes body and bloude there so contayned And yet because some haue vainely and curiously of late yeares talked of thys seconde part and haue put many fonde doutes and scruples into peoples heades concernyng the same ye shall nowe at large and fully I trust be instructed therin And fyrst thys is to be noted that God hath 〈◊〉 the begynnynge of the worlde manye tymes appeared to man some tymes in one sorte and sometymes in an other In the. xviii Chapiter of Genesys it is wryten howe God and two Aungelles wyth him dyd apeare vnto Abraham in the lykenesse of men and howe Abraham feasted them Howe vaine a matter were it I pray you for vs here buselye to reason howe God or Aungell coulde appeare lyke man and whether they had true bodyes or no and whether they dyd eate in dede or no and yf they hadde not true bodyes in dede howe the appearaunce of bodyes coulde be where the substaunce of bodyes was not In the thirde chapter of the booke called Exodus we rede that God appeared to 〈◊〉 in the lykenes of flamynge fyre and that oute of a bushe In the. v. of Iosue it is recorded how one sodenly appeared vnto Iosue lyke a man hauynge a sworde drawen in his hand What can anye manne saye howe God shoulde appeare in a flame of fyre or what substaunce of a sworde was in that which appeared to Iosue Hereby it is easy to vnderstande howdaungerous a thyng it is to go about by mans wyt or reason to discusse that maner of that workes of almighty God Who seyth not that by the meane of such presumptuous 〈◊〉 men haue of late fallen into moost detestable errours touchyng the mooste blessed Sacramente of the aultare and haue moost spytefully rayled agaynst the same and wyth moost vyle termes haue gested thereof and 〈◊〉 moost vily haue vsed the moost precious bodye and bloude of our sauiour Chryst in the same In whych doing how can they loke for anye fauour at the handes of their heauenly father seyng in suche dispituous maner they entreate the Bodye and bloud of our sauyoure Christ his sonne But now to procede forth touchyng t declaration of the secōd thyng to be conside red in the blessed Sacramēt of the aultare Ye must knowe that the presence of our sauyoure Chryste in thys sacrament of the aultar is not to the intente that Chryste should be conuersaunt with vs here in thys Sacramēt in such sort and maner as he was with his Apostles when he liued here on earth that is to saye in the visible shape and fourme of a mā but hys presence in the Sacrament is to the intent to be to vs an heauenlye fode and therefore he is presente in the sacramēt vnder the fourmes of bread and wine so that our outwarde eyes and senses are certifyed wyth the outwarde fourmes and sensyble qualityes and the whole man with al receaueth the verye body and bloud of our sauiour Christ. S. Augustine as is wrytten in a boke called 〈◊〉 prosperi dothe say that christen men do honour vnder the for mes of breade and wine which thei see with their bodely eies the body and bloude of our Sauiour Christ which they do not see Eusebius Emissenus also an aūcient father of the Greke churche speaking of the foresayd two partes conteined in the Sacrament of the aultar sayeth in thys maner This is the thing which by al menes we intend to proue that the Sacrifice of the churche doth consist and is made of two par tes that is of the 〈◊〉 〈◊〉 of the elemē tes and of the 〈◊〉 〈◊〉 bloud of oure Sauioure Chryst. S Cipryan in hys treatise en tituled De coena domini doeth moste playnely saye that the bread whrch our Lord did giue to his dis ciples was by the omnipotēcie of god made fleshe was chaūged in nature but not in fourme The forenamed Eusebius in a sermō of his made of the body of Chryst dothe farder saye that Christ the inuisible priest doth tourue visible creatures 〈◊〉 his word through his secret power into the substaunce of his body blud Now for to signify this chaung to turnyng of bread and wyne into the substaūce of Christes bodye and bloude the catholyke church vseth this word Trāssubstanciatiō which is as much to say as the chaūging of one substaunce into another Neyther is it to be counted vnfyt that there should in the Sacrament of the aultare 〈◊〉 the fourme of bread yet not the 〈◊〉 of bread seyng God is the doer worker therof to whom nothing is impossible We read in the 〈◊〉 Chapiter of Exodus how that when God came downe frō heauen vnto Mounte Sinai there was heard a soūde of a trumpet and yet mate rial trumpet was there none In the fourth boke of the Kynges the. vii chapiter God caused a sounde to be heard in the tentes of the Sirians as if it had bene of horses charets and of a greate armye yet was there nother horse charet nor armye In the thirde chapiter of Daniel it is recorded howe the three chyldren were in the myddest of the flamynge furnes and yet felte no heate soo that there was the substaunce of fyre and yet it dyd not bourne whych to nature is impossyble but to GOD is an easye matter In the. xvii of Mathewe we reade howe that Chryste was transfygurated and that hys face dyd shyne as the Sonne and that hys apparel was made as whyte as snowe In the. xxiiii of Luke Chryst appered to two of hys dysciples goyng to Emaus like a straunger In al these foresayde examples we see as straunge a worke as is transubstantiation yet no man douteth of them because God is the worker nor anye man askethe howe this or that coulde be but beleuethe it and soo oughte we to doo concernynge the chaunge of the substauuce of breade and wyne into the substaunde of Chrystes bodye and bloude and not aske howe it may be The blessed martyr Iustinus affyrmeth that this questyon howe is a token of vnbelefe and S. Ciril writing vpon the. vi Chapiter of S. John blamethe the Capernaites bycause they dyd
est pronobis 〈◊〉 〈◊〉 ore uerba proseruntur et dei 〈◊〉 consecrantur et 〈◊〉 hoc est ait corpus meum Hoc uerbo proposita 〈◊〉 Et sicut illa uox quae dicit Crescite et multiplicam ni replete terram semel quidem dicta est sed omni tempore sen tit effectum ad generationem 〈◊〉 natura 〈◊〉 et 〈◊〉 illa semel quidem dicta est sed per omnes mensas ecclesiae usque ad 〈◊〉 〈◊〉 〈◊〉 ad eius aduentum praestat socrificio firmitatem That is to saye And nowe he the same Chryst is present who did beautifie or garnyshe that 〈◊〉 he also it is that doeth consecrate it for it is not 〈◊〉 that maketh the thynges set forthe or proposed in the consecration of the table to be the bodye and bloude of Chryste but it is Chryst him selfe whiche was crucifyed for vs by the preistes mouth the wordes are pronoūced or spoken but the thynges are consecrated by the power of GOD and hys grace for he meanyng Chryste sayeth this is my body and by that worde the thynges set forthe or proposed are consecrated And lyke 〈◊〉 that voyce which sayeth do you encrease and be 〈◊〉 do you fyl or replenishe the earthe was but once spoken and yet in or at all tymes taketh his effecte to generation nature therewith workinge So that 〈◊〉 of Chryste once in dede was spoken and yet it throughe out all the tables of the 〈◊〉 euen vntyll this daye and vntyll hys commyng meaning of Chrystes last comming doth geue strength vn to the sacrifice And thus much haue we spoken to declare vnto you bothe by the scriptures and also by moste aunciente and playne aucthorities that oure Sauioure Chryst in the institution of thys Sacrament dyd tourne the substaunce of breade and wyne into the substaunce of hys owne bodye and bloude howe also he doeth the same daylye by the mynysterye of the preistes in consecratiō And now to come to the seconde part whiche is concernyng the vse of this sacramēt ye shall note that this vse doth cōsist speciallye in two poyntes It is to witte in the oblation or offeringe of the said sacrament by the preistes vnto al myghtye God and in the 〈◊〉 of the same And here before we do entre any further it semeth mooste conuenient to note vnto you one synguler priuiledge emonge many other where in thys 〈◊〉 passeth all other and that is thys where all other sacramentes do consist onely in the vse of them that is to saye in the very acte of ministration and receauynge of them thys sacramente hath his perfection oute of hand euen as sone as the wordes of Chryst in the con secration be pronounced 〈◊〉 the sacramente be offered nor receued according as it is here before proued And as touchyng the offering therof commonly called the sacrifice of the masse ye shall vnderstand that no one poynt of Christes relygion was more notably prophesied of set forthe in the olde testamente and before the commyng of Christ then was the continuall oblation that is to saye this fore sayde sacryfice of the Masse for the prophette Malachye in hys fyrste chapyter speakynge in the name of almyghtye GOD and declaryng that in tyme to come the sacryfices of the olde lawe should cease and no more to be receaued or allowed at Goddes handes but that there shoulde another kynde of sacrifyce be througheout the hole worlde offered vp vnto hym doth wryte in this maner Non est mihi uoluntas in uobis dicit'dominus 〈◊〉 et munus non suscipi 〈◊〉 de manu uestra abortu enim solis usque ad occasum magnum est nomen meum ingentibus et in omni loco sacrificatur et offertur nomine 〈◊〉 ablatio munda guia magnum est nomen meum 〈◊〉 gentibus That is to say Pleasure is not to me in you sayeth the lorde of hostes And offetynge wyll I not take or accepte at youre handes for from the rysynge vp of the sonne 〈◊〉 the goynge downe of the same my name is greate among the gentyls yea in euery place sacrifice is done and a cleane meate offerynge is offered vp vnto my name for my name is greate amonge the heathen The which place of the sayd Prophet Malachye to be ment or vnderstande of no other kynde of sacryfice in the newe testament but onelye by the sacrifice of the body and bloude of our Sauiour Iesus Christ offered vp thorowe the hole Catholyke churche in the Masse the moste famous and auncient aucthor Ireneus being immediatly after the apostles tyme doth most manifestlye wytnes in the xxxii Chapter of hys iiii boke wrytten 〈◊〉 the 〈◊〉 of 〈◊〉 and other lyke 〈◊〉 where he sayeth in thys maner Sed et suis discipulis dans consilium primitias deo offerre ex suis creaturis non quasi indigemi sed ut ipse 〈◊〉 〈◊〉 nec ingrati 〈◊〉 cum qui ex 〈◊〉 panis est accepit et gratias egit dicens 〈◊〉 est 〈◊〉 corpus et 〈◊〉 〈◊〉 qui est ex 〈◊〉 creatura 〈◊〉 est secundum nos 〈◊〉 〈◊〉 confessus est et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblationem 〈◊〉 Ecclesia aò Apostolis 〈◊〉 in uniuerso mundo offert deo qui alimenta nobis prestat primitias suorum munerum in nouo Testamento de quo in 〈◊〉 prophetis Malachias sic praesignificauit Non est 〈◊〉 〈◊〉 inuobis c. That is to saye 〈◊〉 and also he geuinge counsayle to his disciples to offer vnto GOD the firste fruites of his creatures not as that god had anye nede thereof but that they themselues shoulde neither be vnfruitful or vnthankful he did take that bread which was of the creature of GOD and did geue thankes sayinge This is my bodye And takyng like wyse the cuppe or chalyce whiche also is made of that creature whiche emōgest vs is commonlye That is to saye wyne he dyd confesse it to be hys bloude And of the 〈◊〉 testamente he did teache a newe oblation or sacrifice which oblation the churche takyng or receauyng of the Apostles doeth throughout the hole worlde offer vp to GOD who geueth vs our fode as the fyrste fruites of hys gyftes in the newe testament of whiche offerynge Malachias one of the xii prophetes did prophesie in this maner I haue noo pleasure in you c. And thys foresayd sacrifice of the body and bloud of our sauiour Chryst in the sacrament of the Aultare was not onelye longe before Chrystes commynge in most playne sorte prophesied of by the prophete Malachy as you haue hearde but also it was in maner euen in the beginning of the worlde 〈◊〉 by the oblation of Melchise dech the Prieste of Almyghtye GOD in that he offered breade and wyne and dyd blesse Abraham the patriarche as itis wrytten in the xiiii chapter of Genesis And that thys oblation of Melchisedech beinge one of the most notable figures of the olde testament was fulfylled and perfourmed of Chryste
Lucerna corporis tui est oculus tuus Sioculus tuus fuerit simplex totum corpus tuum lucidum erit Si autem oculus tuus fuerit nequam totum corpus 〈◊〉 〈◊〉 nebrosum erit That is to saye The light of thy body is thine 〈◊〉 〈◊〉 thine eie be simple or 〈◊〉 then all thy body wil be bright or cleare but yf thine eie be euill or nought all thy bodye wil be full of darkenes Heare by the eye is vnderstanded the intente the regarde or purpose of mans hart and by the bodye is ment the wordes actes and 〈◊〉 of man procedynge from the harte and by that intente directed and ordered Therefore Saynt Paule agreing herevnto doth exhorte vs in his first Epistle to the Corynthyans and in the. x. chapiter saying thus Siue manducatis siue bibitis siue aliud quid facitis omnia in gloriam dei facite That is to saye Whether ye do eat whether ye do drink or whether ye do any other thinge ells do ye all thinges vnto the glory of GOD Nowe the thyrd way whereby we must obserue the commaundementes of GOD is with constancye and perseueraunce to contynue in the doyng of thē For as our Sauiour Chryst sayeth in the. x. of Mathewe Qui perseuer auerit usque in finem hic saluus erit That is to saye He that doth perseuer or continue vntill the very ende shall be saued And in dede so constantlye we shoulde kepe Goddes commaundementes that no temporall payne threatened or put vnto vs in this worlde shoulde moue vs to breake any of them Such a constant seruaunt to God was Susanna of whome we reade in the. xiii chapiter of Danyell that when she was prouoked to the synne of adultery by two olde iudges vnder no lesse paine then to be accused in open iudgement whiche was death by the lawe she woulde not graunte to that synnefull dede but sayde these wordes Angustie sunt mihi undique sienim hoc egero mors mihiest siautem non egero non effugiam manus 〈◊〉 Sed melius est mihi absque opere incidere in manus hominum 〈◊〉 peccare in conspectu domini That is to saye Alas I am in trouble on euery side for yf I committe this dede it is death to me and if I doo it not I cannot escape your handes Well it is better for me to fall in to the hands of mē than to synne in the syghte of GOD. We wyll passe ouer the honorable auncyent father Eleazar mencyoned of in the seconde boke and the. vi chapiter of the Machabees We wyl not stay vpon the. vii brethern and theyr mother spoken of in the. ii boke and seuenth chapiter of the Machabees of whiche one of the chyldren sayde Parati sumus magis mori quam patrias deileges preuaricari That is to saye We are redy rather to die then to breake or transgresse the lawes of God which oure fathers kepte But of late dayes in the tyme of oure pestiferous scisme the new broched brethern rather woulde tumble to hel headelonge then they would doo as the catholyke Churche from Chrystes tyme hetherto hath done concernynge the lawes of GOD and the rytes of the sayde catholyke churche And yet forsoth they wyll chaleng martyrdome but those seuen innocentes doo condempne them in this case And thys nowe haue ye heard howe ye should kepe the commaundementes of GOD to his pleasure firste in kepyng them all and euery of them and not in kepyng some and to offende in the other Secōdly in kepyng them with a ryght intention whyche is for the loue of God and eternall rewarde whych is God hymselfe And thyrdly in obseruyng the same with constancye and perseueraunce to the 〈◊〉 of our lyfe In which doinge ye kepe 〈◊〉 to the pleasure of God and to your eternall 〈◊〉 withoute kepyng of them ye neyther can please him nor haue lyfe euerlastyng accordyng to Chrystes owne sentence and iudgement when he sayd Si uis ad 〈◊〉 ingrediserua 〈◊〉 That is to saye 〈◊〉 thou wylte entre to lyfe kepe the commaundementes Nowe to come to speake of the thyrde parte or poynte of our diuision made in the begynnynge of thys preface it is to wytte of the greuous paynes punishmentes and afflictions that God in scrypture doth threaten and menace to be inflicted vpon such as breake hys commaundementes ye shall vnderstand first that the trangressours of Goddes law commaundementes are generally accursed of gods owne mouth as the Prophette Dauyd in the. 118. Psalme declarethe sayinge Maledicti qui declinant a mandatis tuis That is to saye Cursed be they which doo declyne or 〈◊〉 from thy commaundementes And of the particuler sharpe and dredfull scourges punyshmentes and plages whiche do lyght vpon the trangressours of these commaundementes ye may rede in the. 〈◊〉 chapiter of Leuiticus and in the. xxvii and. xxviii chapiters of Deuteronomy And howe that to the terrible example of other almyghtye God hath from tyme to tyme executed his Justyce vpon aswell pryuate men women as also vpon myghty rulers prynces kynges and emperours besydes thē vpon Townes Cities ye hole countryes and kyngedoms in scourgyng 〈◊〉 afflyetynge and plagynge them for breaking trangressing of his lawes commaūdementes the scryptures most habundantly do testify As that some were of the earth swalowed vp quicke euen vnto hell and euerlastynge payne and that other some yea fyne hole Cities with fyre brymestone poured downe from heauen were quyte brent vp and consumed and ferther that a greate number of chyldren by beares sent by God sodenly were deuoured for theyr lewde and wycked behauioure with very many other such lyke terrible examples in the Scryptures at large sufficientlye expressed which were to longe particulerlye here to rehearse and are easye there to be founde Wherefore to conclude thys thyrd parte we aduyse all men to haue contynually before theyr eyes that dreadeful saying of S. Paule in the. vi to the Romaynes Stipendia pecca timors That is to saye The stipend or rewarde of synne is death Meanyng thereby not onelye here in thys worlde temporall death of the body but also after thys lyfe death eternal payne in hell fyre And as concernynge the fowerth and last part of our first proposed diuision it is to wytte of the great rewarde and blessynges which shall come to them that in such sorte as before we haue expounded kepe the lawes and commaundementes of allmightye God fyrst ye shall note those comfortable words of almyghty God in the twentyth chapiter of Exodus where he sayth of hymselfe thus Faciens misericordiam in millia 〈◊〉 qui diligunt me 〈◊〉 custodiunt precepta mea That is to saye Doynge mercy vnto thousands to thē that loue me kepe my commaūdements And agayne in the. xxvi of Leuiticus he sayth Si in prae ceptis meis ambulaueritis mandatamea custodieritis feceritis 〈◊〉 dabo uobis pluuias temporibus suis terragignet germen suum pomis Arbores
auncient and famous doctours of the churche and partly and moost especially in consyderation of the cōsent of the hole catholike church herin nothing to dout in thys matter but that that holy Apostle S. Pe ter was Christes vicar on earthe and had hygher and more authoritie generall then anye one of the Apostles els and that the special purpose why that Christ would haue such authoritie to be in one mā was is for thepreseruatiō of vnitie in his church whych church is but one and thus much for this time shal now suffice you In the next homely you shal here further of thys matter Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London An other Homelye of the Prymacye IT is wrytten in the. viii chapiter of the actes howe Si mon Magus dyd offer vnto Saynte Peter mony togiue him power that on whome soeuer he shoulde laye hys handes the same parson myght therby receiue the holy Ghost But being for this his most wycked request greuously reproued and fearyng withal to contynue any lōger in those parties that is to say in Sa maria so nighe thappostles he the sayde Symon Magus fled to Rome and there by hys enchaūte mentes dyd greatlye delude the people as Iustynus the martyr a verye auncient writer in hys second Apologie directed or sent to the Emperoure Antonius doth playnely testifye Ireneus also in his fyrst boke Contrahereses doth recorde the same And the said Simon Magus did so delude blind the people that they did esteme him for a God and dyd set vp his image in the Citye with this inscrip tion Simoni de sdncto That is to say To Simon the holy God But it was not longe after those 〈◊〉 played by Simon Magus thus seducing that 〈◊〉 ther but God sent his great 〈◊〉 saynct Peter thyther that is to say to Rome who both did confounde the sayd Simou Magus and dyd also conuert a great number of the people there vnto the fayth of Chryste as is at large set fourthe in the. xiiii chapiter and second booke of Eusebius 〈◊〉 historye Nowe this Apostle sayncte 〈◊〉 by the wyll and prouidence of God beynge brought to Rome did there continue bishop of that Sea xxv yeares and ther also did suffer a glorious martyrdome in the last yeare of the reygne of cruel Nero Themperoure whyche thynges Saynte Hierome in the verye begynnynge of hys worke De 〈◊〉 scriptoribus doth wytnes in thys maner Simon Peter the sonne of Ioannis of the prouince of Galile and of the towne of Beth saida the brother of Andrewe the Apostle af ter his byshopricke in 〈◊〉 and after his preching in Pōtus 〈◊〉 〈◊〉 Asia and Bethinia to the Iewes which were dyspersed abrode in sondry contries came to Rome to ouer throwe Simon Magus and ther did kepe his sea fyue and twenty yeres until the last yere it is to wyt the xiiii yere of the reigne of Nero by whom he was crucified and so crowned with a crowne of martirdome his heade being turned downe to the grounde and his feete vpwarde bycause he sayde or accompted hym selfe vnworthy to be eruci fyed in such forme and maner as hys mayster Chryst was S. Ambrose in his lxr sermō speakyng of that matyrdome of saynt Peter and saynt Paule at Rome sai eth thus I thinke it not done without a gret cause that in one day in one place vnder on 〈◊〉 they bothe dyd suffer In one daye for that they should come to Christ together In one place that neither of them both shoulde be destitute of Rome and vnder one persecutoure that like crueltie shuld slaye them both The day was for their merite the place for theyr glory the persecutor for theyr vertue And in what place I praye you dyd they suffer martyrdome Euen in Rome which is the heade and cheyfe citye of the worlde to the intente that where the heade of superstition was ther shuld rest the head of holynes and where the prynces of the heathen did dwel ther the princes of the churche shoulde lye Thus sayeth saynt Ambrose whervnto agreeth Egesippus an auncient wryter in his thyrd booke of the distruction of Hierusalem and like wyse Dionisius the byshop of Corinth and Caius also which lyued in the daies of Zepherius the Bishop of Rome as more at large appeareth in the xxv Chapyter of the fore sayde seconde boke of Eusebius Ecclesiasticall hystory Now that we haue in the homely going next before this declared that our sauyour dyd appointe Sayncte Peter to a greater and hygher offyce then he dyd any other of his Apostles and haue in this homely intreated of the abode of saynct Peter and martyrdome at Rome we wyll consequentlye proue that the Byshoppes of Rome haue alwayes in the catholyke church bene estemed iudged and taken for saynt Peters successours euen in that his speciall and hyghest offyce and that to him and thē by the wyll of God doeth appertayne the gouernement of Chyst es hole stocke on earth And fyrst I wyll begyne wyth the 〈◊〉 Authoure 〈◊〉 who in the thyrde Chapiter of his thirde booke agaynst heresyes doeth say that the church of Rome is the greatest the eldest and the best knowen of al churches and that it was foūded by the most gloryous Apostles Peter and Paule that through the succession of the byshops of Rome frō samct Pe ter vntyll hys tyme the truth was deryued from hande to hande that it myght ther easely be foūd and had And herevpon he sayeth further these 〈◊〉 des 〈◊〉 hane enimecclesiam propter 〈◊〉 〈◊〉 necesse est omnem conuenire ecclesiam hocest eos qui sunt ubique 〈◊〉 That is to say For vnto this church meaninge and poynting the sea of Rome for the more mighty principalty of it al that hole church of Christ that is to saye all the faythful wheresoeuer they be muste assemble or repayre vnto And saynt Augustyne agreably herevnto doth in his 192. Epystle saye that in the church of Rome the primacy of the Apostolyke Sea did euer florish And the same sainct Augustyne wrytyng agaynst one Petilianus whyche dyd blaspheme the sea of Rome as heretykes doo now a dayes doeth more ouer wrytte in thys maner 〈◊〉 al the byshops of the worlde were such men as thou dooest moost falsely report them to be what hath the sea of Rome hurted the where Peter did syt and nowe Anastasius syttethe or what hath the sea of Hierusalem hurted the 〈◊〉 Iames did sit and now at this presēt Ioan nes dothe sit wyth whome we are in the ca tholyke vnitie ioyned and from whome ye haue deuyded your selues in youre wycked rage or fury why doest thou call the Aposto like sea the sea of pestilence If thou do it for the mēs sake whō thou thinkest to preache the lawe and not to fulfil the lawe did our sauiour I praye the any such iniurye to the sea or
receaue both in bodye and soule together euerlastynge lyfe which lyfe euerlastyng though it passeth all mennes wittes to expresse howe pleasaunt and ioyefull it is and that mannes capacitie can not compryse and vn derstande the same as S. Paule witnesseth in hys 〈◊〉 epistle to the Corinthians the. ii chapter saying That whiche the eye hath not sene nor the eare hath not herde nor hath not entred into mans harte GOD hath ordeyned for them that loue hym 〈◊〉 holye scrypture speaketh of it after our capacitie and intelligence but farre vnder the worthynes excellency thereof For the prophete Esay sayeth in the. xxxv chapiter Euerlastynge gladnes shal be ouer their heades they shall haue ioye and gladnes sorowe and wayling shall forsake them And 〈◊〉 Jhon in the seuenth chapyter of hys 〈◊〉 sayeth God that sytteth on his throne shal dwell ouer them They shall not hunger or thyrste anye more neyther sonne nor heate shall hurte them for the lambe that is in the myddes of the throne shal fede them and bryng them to the fountaynes of the water of lyfe and God shall wype awaye all weapyng teares from theyr eyes death shall endure no longer There shal be no waylyng nor crying nor sorowe anye more 〈◊〉 there is no ioye or comforte that can be wysshed for but it is there moost plentyfully There is true glorye where prayse shal be without errour or flattery There is tru honour which shal be geuen to none onles he be worthye there is true peace where no man shal be molested or greued neyther by hymselfe nor by others There is true and pleasaunte felowshype where is the company of blessed angels and the elect and chosen 〈◊〉 of God There is true and perfecte loue that neuer shall fayle For all the heauenly companye is linked and fastened together by the bonde of perfecte charitie whereby also they be vnited and knitte to almyghty God euerlastynglye Fynallye there is the true rewarde of all Godlynes God hym selfe the sight and fruition of whome is the ende and rewarde of al oure beleife and of all oure good workes and of all those thynges whyche were purchased for vs by Chryst He shal be oure sacietie or fulnesse and desyre he shal be oure lyfe oure helth our glorye our honour oure peace oure euerlastyng reste and ioye he is the ende of all our desyres whome we shall se continually whom we shall loue most feruently whom we shall prayse and magnifye incessantly and world without ende And forasmuch as most firmely and wythout all doute we beleue al the foresayd articles of this crede and euery thing concerninge the same and in them comprehended to be moste true And moreouer for that we lykewyse beleue al thynges whiche concerne eyther oure creation redemption or sanctification of the heuenly father by hys sonne and with the holye ghoste to be fully wrought and that they shall moste certenlye through the mercye of God come vnto vs. Therefore in the ende of this crede we saye Amen Whiche is a worde confirmyng a sayinge and a pray inge that it maye soo be allowed and establysshed the verye signification of whyche worde beyng be it so moost certaynelye Of the seuen Sacramentes FOrasmuche as there are nowe two parts performed of the promyse made vnto you in the preface of thys worke it is to wytte of the acception or ta kynge of this worde Fayth and also of the articles ofy e 〈◊〉 with expositiō or declaratiō of the same The nexte matter to be set forth and declared is the treatyse of the. vii Sacramentes with theyr expositions And forasmuche as it is expediente before the speciall intreatye therof to speake somewhat aswell of the signification of this word Sacrament being taken in his generaltie as also to defyne in specialtie howe this word Sacrament shal be taken and vnderstanded here in this treatyse therefore here in the begynning these two thynges shal be set fourth and opened vnto you And as concernyng the fyrste ye shall vnderstand that this worde Sacrament is diuersely takē for amongest them that haue a respecte to the proprietie of the Latin tounge do seke the significatiō thereof in prophane writers A sacramente amonge other 〈◊〉 is pryncipally called an obligation or promyse made and confyrmed by an othe of whyche thinge S. Augustine in his clxxxi Sermon maketh mention And amonges them that haue a respect vn to scrypture and the wryters thereof a Sacrament doth signify a mistery that is to saye a secret or hydden thynge apperteynyng to the religion and so beyng consydered it is sometymes taken in a more larger signifycation and sometymes in a more strayter and beynge taken in the larger signification it doth signifye euerye secrete mysterye appertaynynge to religion and euerye holy thynge hydden thoughe it be not a sygne or token of another thyng as whē we vse to name and say the sacrament of the godheade meanynge thereby the very godhead it selfe whythe is a hyd and secrete thynge and yet not a sygne or token of any other thynge And in this signification also S. Paule doth vse it in the fyrste Chapter of hys epystle to the Ephesians where he sayeth that God hath reueyled or opened vnto vs the Sacrament of his wyll meanynge there by the Sacramente of hys wyll the secrete eternal wyl of God whereby he appoynted from the begynnynge that the Gentyles shoulde be incorporated and made partakers of hys promyse in Iesu Chryste in whome we al haue trust and in truste haue an accesse by fayth vnto him And lykewise he doth in the thyrd chapter of his fyrst epystle to Tymothe where be writeth 〈◊〉 this maner Et manifeste 〈◊〉 est pictatis Sacramentum quod mainfestatum est 〈◊〉 〈◊〉 c. That is to saye And vndoubtedly great is the Sacrament of godlynes whiche is she wed in the flesh c. Meanyng therby that Chryst hym selfe is a great Sacrament of godlines for that he beyng the inuisible sonne of God is manifested or opened in the fleshe And this worde sacramente beynge taken after the strayter maner or acception in which moost cōmonlye it is it signifieth the sygne of a holye thynge which beareth the similitude or likenes of the thyng whose signe it is After which sort the sygnes and fygures of the olde testamente are called sacramentes so the auncient fathers speakynge of the sygnes of the olde testament do vse commonly and frequently to name them According whereunto S. Augustine in the. xiii Chapiter of his xix boke agaynst Faustus doth saye Prima Sacramenta gue obseruabantur celebrabantur ex lege 〈◊〉 erant Christi uenturi That is to saye The fyrste Sacramentes whyche were obserued and celebrated by the lawe were prenunciatyue of Christe to come Nowe to consider the signification of this worde sacrament as it shal be con sidered and vsed in this treatyse which is the moost straytest signification of al other ye shall note that it being so takē is defined after
〈◊〉 deum peccatorum confessio Nos autemnon abne gamus quinsit ad deum frequenter 〈◊〉 confessio peccatorum Beatus etenim qui 〈◊〉 〈◊〉 allidit 〈◊〉 〈◊〉 suos ad Petram Petra autem Christus est Sed 〈◊〉 testatur illud sana doctrina 〈◊〉 tibi applandeutium 〈◊〉 auribus quoniam prius 〈◊〉 sacerdotis qui mediator sit ad deum 〈◊〉 salubri iudicio alioquin sublege sub gratia 〈◊〉 ostendite uos 〈◊〉 dotibus 〈◊〉 17 〈◊〉 diuinum quomodo consummaretur 〈◊〉 alterutrum peccata uestra Iaco. 5 quomodo 〈◊〉 Ergo 〈◊〉 tuarum arbiter dei uice adhibeat ur 〈◊〉 〈◊〉 ci uias tuas ipse exhibebet antidotum reconciliationis c. which is to sai Truely there are some which thinke it suffycient for theyr soule helth if they confesse their faultes and synnes to God onely to whome nothyng is hydde and euerye manes conscyence is knowen For they wil not or they are ashamed or els they dysdayne to 〈◊〉 them selues to the preistes to whome God by hys lawbearer appointed the offyce to iudge betwene lepre and lepre but I would not thou shouldest be deceaued with this opinion soo that thou shouldest be confounded to confesse thy selfe before Goddes vycar or deputye eyther pynyng for shame or styffenecked wyth disdayne for thou must humbly stand to his iudgement whome oure Lorde dysdayneth not to be his vicar or substitute Therefore de syre the 〈◊〉 to come to the and make him priuie throughlye of all thy conscience And lette not that superstition of the dreamers de ceaue the which in visiting dothe confyrme or beare the in hande that confession of thy synnes to God the preiste not beinge made priuye doth saue the Truely we denye not but oftentimes we must rehearse the confession of our synnes to GOD for he is blessed which wyll kepe vnder and all to 〈◊〉 hys litle ones or his great ones agaynst the rock and the rocke is Chryste But we doo testify and the true perfect doctrine dothe testifye the same which we doo say least thou 〈◊〉 fauour the eares of them that doo flatter the thou nedest fyrste the holsome censure or iudgement of a preiste whiche maye be a 〈◊〉 diatour vnto God For els howe coulde that aunswere of God Goe and 〈◊〉 your selues to the preistes Luk. xvii beyng geuen bothe vnder the lawe and also vnder grace be fulfilled And also howe coulde that sayinge of S. James Confesse your synnes one to another 〈◊〉 v. be accomplyshed Therefore in the stede of God let there be had the preist an arbiter or iudg of thy skarres or woundes do thou open or disclose vnto him thy waies or faultes and he shall geue vnto the a medecyne of reconciliation c. This confession to be pryuate or as it is termed auryculer you maye markynge the place well euydently parceaue For S. Augustyne in the foresayde place notyng the penitent and the preist to be alone sayeth these wordes Non te pudeat coram uno 〈◊〉 quod non pu duit forsitan coram multis facere c. And againe Melius est corā 〈◊〉 aliquantulum ruberis tollerare quam in die iudicij coram tot 〈◊〉 hominum graui depulsa denotatum 〈◊〉 That is to saye Be not ashamed to declare that before one man which thou waste 〈◊〉 ashamed to doe perchaunce before many or rather with manye Better it is to abyde some shamefastnes before one man then in the day of iudgement before so manye thousandes of men wyth or by a greuous repulse noted to peryshe But nowe fynally to speake touchyng the groun des and auctorities for satisfaction both by the scryptures and also by the other catholyke and 〈◊〉 oste auncient wryters of the Church let vs fyrst consyder Job who in the. xlii chapter sayeth Ego me reprehendo ago poenitentiam in fauilla cinere That is to say I rebuke my selfe and do penaunce in duste and ashes sygnyfyenge by that to make a satysfaction for hys 〈◊〉 and that he woulde outwardely declare his contryte harte by hys bodelye affliction after the customable fashyon vsed in scryptures in sacke clothe ashes and dust c. After which maner Chryste in the Gospell Math. xi when he reprehended Corozaim and Betzaida synnefull Cities in whome he hadde wroughte myracles and preached of the kyngedome of heauen sayde Si in 〈◊〉 Sidone 〈◊〉 essent uirtutis 〈◊〉 fac tae sunt in uobis olim in cilicio cincere 〈◊〉 egissent Which is If in Tyre and Sydon had bene wrought the wonderfull workes whiche hathe bene done in you longe ere this they woulde haue done penaunce in sacke cloth and ashes Wherby appeareth that Chryste dyd not reproue the 〈◊〉 of the body but rather allowed it as beynge a meane and waye to make satisfaction Further we maye consyd er the thirde chapyter of s. Luke where vnto a great companye commynge to John to be baptysed of him he sayde reprouynge theyr harde hartes Genimina uiperarum quis 〈◊〉 uobis 〈◊〉 auenturaira Facite erga 〈◊〉 dignos 〈◊〉 That is to saye You adders broode who hath geuen you warning to fly from the wrath of GOD to come Do ye therefore the worthy fruites of penaunce Upon which place S. Chrysostome sayeth thus We shall do the worthy fruites of penāce yf we do thinges contrarye to the faultes before committed as if thou hast taken awaye other mens goodes restore them and begyn nowe to gyue thine owne if thou haste bene a long time and aduouterer suspend thy selfe from thine owne and from the lawefull vse of matrimonie and for a time bynde thy selfe to chastitie if thou hast hurt thine neighbour either by worde or dede make him a sufficiēt amendes and speake wel by him for it is not sufficient for a man that is wounded to pull out the darke out of his body but he must also get medicines to heale the wounde To these thynges shall ye adioyne the Counsayll of Saynte Paule in the. vi chapyter to the Romaynes where he sayth thus Sicut 〈◊〉 exhibuistis membra uestra seruire immunditiae ct iniquitati ad iniquitatem ita nunc 〈◊〉 membra 〈◊〉 seruire 〈◊〉 in sanctificationem That is to saye Lyke as in dede you haue gyuen your members to serue to vncleannes and from one wyckednes to another so nowe gyue your members to serue righteousnes vnto sanctification And fynally of this satisfaction ouer and besydes these playne and manifest scriptures the holy fathers auncient wryters as Cypryan in his v. sermon de lapsis Orygen in his 4. hom vpon the. 36. Psa. and in his 2. Homely vpon the. 37. Psal. Cyryll in his third boke vpon Leuit. Hierome vpon the. x. chapiter of Ecclesiastis and vpon the Prophete Malachye and the residue in sondry of theyr treatyses haue lefte mooste sufficient testimonye And because that they all in effecte doo agree together one here alone shall be alledged for them all and that is
say The sacred or holye oblation whether Peter doth offer it or Paule or of what soeuer meryte the preist be it is the verye same thinge whiche Chryste hymselfe dydde gyue vnto his disciples and the same whiche the preistes nowe doo make Thys hathe no lesse then it And whye soo 〈◊〉 men doo not sanctifye this but Chryste who sanctified or consecrated that before For like as the wordes whiche Chryst dyd speake be the selfe same whyche the preistes nowe also do pronounce euen so the oblation or sacrifice is the same AND nowe to come vnto the other vse it is to wytte of the receauynge of the Sacramente ye shall note that althoughe oure Samoure Iesus Christe at the first institution of this sacramente dydde minister it vnto his disciples whiche were than presente vnder both the kyndes of bread and wyne Yet that fashyon and maner of ministrynge is not soo necessarye to the receauer excepte it be to the preist whan he doth consecrate that without the due obseruation of that waye man myght not receaue that blessed sacramēt to his saluation For the benefyte or hurte that commeth to a chrysten man by receauynge of this sacramente standeth not in the fashyon or maner of receauynge of it vnder one or both kyndes but in the wor thyor vnworthy receauyng of the thynge conteyned in the same For he that receaueth this Sacramente worthelye vnder the one kynde as vnder the forme of breade onely receaueth the hole bodye and bloude of Chryst and as many and great benefittes of Christ as he that receaueth it in both kyndes And therefore if any man should teache that the laye people which by the ordinaunce and auncient custome of the catholyke churche haue vsed to receaue this holy sacramēt in fourme of breade onelye be seduced and soo cause them to thynke that the holle bodye and bludde of Chryst where not comprehended in that onely forme of breade as well as in both the kyndes this doctrine ought vtterlye to be refused and abiected as a verye pestiferouse and deuely she doctryne For surely scripture teacheth the contrary and also naturall reason althoughe it cannot comprehende the hole mistery of this sacrament yet herein it teacheth vs agreablye with scrypture that that liuely body cannot be without bloud and therefore men ought to be ledde from that fonde opinion yf any such be both by that faith and credit which they do owe vnto scripture and in this poynt also by naturall reason And chrysten men knowinge this ought not to grudge at thys fourme and maner of receauyng of this sacrament vnder one kynd vsed and allowed by the catholyke church both to auoide that erroure afore rehersed and also for manye other weyghtie considerations concernynge bothe the honor of the sacramēte and the libertye and commoditie of the hole churche seyng that not onely lay men but also prestes sauinge whan they do consecrate do vse to receaue thys Sacrament none otherwyse Let chrysten men therfore humbly apply them self to put all erronious fantasies cleane out of ther hartes and satisfye them selues with this that when they receiue the sacrament worthely though it be but in one kind they loose no parte of the profyt and benefyte promysed by vertue of the sayde Sacramente And yet to stably she this poynte touchyng the receauing of this sacramente vnder one kynde both with testimonies of scripture and also otherwyse ye shall vnderstand that whan our sauyour Christ did delyuer this sacramente vnder bothe kyndes in the institution thereof he of purpose had onely his twelue Apostles with hym to declare vnto vs that he there dyd rather prescribe vnto them being preistes how they and theyr successours should consecrate and offer and also they themselues in theyr ministery receaue the same than howe it shoulde be receaued of other not beynge of the same vocation as the Apostles were of And therfore it was neuer yet lawfull but very straytely to be punyshed yf a prest whan he dyd consecrate and offer the same dyd not withall receaue it vnder bothe kyndes Wherein appearethe the cyrcumstaunces of the institution beynge well marked and consydered that the cammaundement and charge geuen at that tyme by oure sauioure Iesus Christ doth not of necessitie bynde the laye men noo nor yet the preiste but when he sayeth masse to receaue vnder both kin des Therefore many tyme in Scrypture mentyon is made but of one kynde onely as apperteynyng generally vnto all men it is to wytte of the sacramente to be receaued vnder the fourme of breade wythoute any mention made of the other kynde or forme As in the. vi of Iohn where our sauiour in a greate multytude of people besides hys apostles makynge promes of thys sacramente to be geuen by hym in tyme then yet to come sayeth Panis quem ego labo caro mea est 〈◊〉 dabo pro mundi uita That is to say The breade whiche I wil geue is my fleshe whiche 〈◊〉 I wyll geue for the lyfe of the worlde-Saynte Luke al so in hys xxiii chapter of hys gospel telleth how that our sauiour Christ after his resurrection dyd appeare in a straunge forme or shape to two of hys dyscyples goinge towarde Emaus and when he hade a good whyle walked and talked wyth them and yet they knew him not at length they came to Emaus wher Christ syttyng with them toke bread blessed it and brake it and gaue it vnto them and by and by theyr eyes were opened and they knewe hym and he vani shed out of theyr sight Thys bread so geuē in Emaus to the two disciples S. Augustine in his thyrd boke Deconsensu euangelistarum And saynte Chrisostome in hys xvii homilye vpon Mathewe and Theophilus also auncienter then any of them both do expounde to be the Sacramente of Christes bodye and yet ther the scripture as in sundrye other places els doeth make no mentiō of the other kinde or forme it is to wyt of the Sacramente vnder the fourme of wyne to haue bene geuen vnto them To this consideration appertayneth also the wonderfull fedinge of the chyldren of Israell in wyldernes the space of xl yeares wyth a straunge breade called Manna being a figure of this sacrament as it belongethe to all chrysten people who throughe the huge wildernes of this worlde do passe towarde the true land of promyse And yet farther to confyrme thys thyng by an auncient and weightye testimonie ye shall here what is recorded by the excellente Author Nicephorus Calistus who beynge aboute a thousande yere ago in his worke called Ecclesiastica histo ria in the. xiii boke and in the seuenth chapiter thereof wrytynge of a certayne woman who obstynate lye longe tyme refused to receaue the catholyke rytes of Chrystes Churche and so obstinately that although hyr husband moste ernestlye labored with her in that matter and dyuerse tymes sore dyd fall out wyth her yea and threatned her ferther displesure yf she would not vniformely receaue the
the sondaye dyuerse other holy dayes also aswell in the specyall honour of Chryste hym selfe as of hys holye saynctes and martyres but because the selfe same obiection of late tyme not by supposyng to be obiected as s. Nierome 〈◊〉 but in dede hath by deuely she persones for abrogatyon of ho ly dayes bene alledged therefore we thy nke it good besydes referynge the learned amongest you to the sayd place ofs Nierome where they maye fynde thys obiection aunswered and dysproued at large by two manec of aunsweres breifly to aunswere the same ob iection in thys maner That is to saye that we christē men should not thynke oure selues in conscience boūd to the ceremonyalles of 〈◊〉 lawe as the Galathians dydde thynke to whome sayncte Paule dyd wryte the sayde wordes before rehearsed And in dede to consyder a daye in no other respecte then as it doeth conteyne a tyme so no man oughte to obserue in religyon more one daye then another 〈◊〉 to consyder a daye in respecte of a thynge done in the daye by God in chrysten relygion soo we maye and ought to obserue and kepe dayes And so doe we obserue and kepe the Sondaye for the resurection sake done in it and likewyse Christmas daye for the birth sake of Chryst beyng borne on 〈◊〉 dai so of the other dayes aswell of Chryst as of hys blessed martyres saynctes And to conclude in thys matter whosoeuer lyst to reade the workes of Cypryan Saynte Bafyll Chysostome and saynte Augustyne shall finde moste godly sermons of theyrs made by thē in the Churche to the people vpon the festyuall dayes bothe of oure Sauioure Chryst the blessed Uyrgyn Marye and of the rest of holy martyes and Saynctes And agaynst thys commaundemente do they mooste greuously offende which in theyr hartes hate that diuine seruyce done in the churche or the cath olyke preachyng of the worde of God and by reason of suche hatrede doo absente them selues from theyr paryshe Churche in tyme of mattens masse euensonge and sermones or other diuyne seruyce vsed in the churche of whych sort there hath of late bene in thys realme a greate number and yf anye yet be lefte God gyue thē grace hereby to knowe there 〈◊〉 offence and therevpon spedely to conuerte them from suche theyr wycked trade and soo to auoyde the wrathe of God and eternali dampnation Secondly agaynste thys commaundemente they also doo offende who thoughe they doo not hate the sayde diuine seruyce yet for gayne and lucres sake they do worke on the holye daye not giuing thē selus holye to godly contemplatyon and dyuyne seruice as they ought to do Fynally al they doo transgresse this commaundemente of God who in tyme of common prayer or preachynge not onely doo not them selues geue dilygent eare and good attendaunce therevnto but also by walkynge talkyng and other euyl demeanour doo lette other that woulde vse them selues deuoutlye and Godlye ¶ Thexposition or declaration of the fyfte commaundement which is Honour thy father and thy mother IN the foure commaundemēts which are declared in the former processe being the cōmaūdemētes of the firste ta ble you haue hard that duty whych we do ow vnto almyghty god In al these other folowyng which are the cōmaū demētes of the ii table you shal be instructed of that duty whych we do owe to oure neyghbour in thoughte word dede And in the first of thē we are instructed how we shall doo our duty to oure parentes fathers and mothers and elders here in this world to whom next after God and aboue al other neyghbors we do owe honour and obedience For the better vnderstandyng of thys cōmaundement you shall note that vnder the names of father mother are here sygnifyed not onelye oure naturall parentes but dyuers other also as fyrst they whyche haue cure and charge of oure soules who by theyr offyce doe begette vs to the faythe of Chryste and doo nouryshe and brynge vs vppe in the same after whyche sorte and maner Saynt Paule calleth hym selfe father of the Corynthyans in the fowerth chapyter of his fyrste epystle to the sayde Corynthians And secondly we vnderstand by those names father and mother all cyuyll or publyke magystrates and thyrdely al other who haue in any wyse power auctoritie or gouernement ouer vs as the mayster ouer the seruaunte c. To all these foresayde sortes beynge comprehended in thys commaundemente vnder the names of father and mother we are bounden to geue due honour whiche standeth specially in thre pointes it is to wyt in loue in obedience and in reuerence Aud herein as touchynge our naturall parentes oure sauyour Chryst in the seuenth of Marke doth say thus Honor thy father and thy mother He that doeth curse father or mother shall dye the death And Chryste hymselfe gaue herein vnto vs example both of oure subiection and also of obedyence to be geuen and done vnto our naturall parentes as appeareth in the seconde of Luke where it is wrytten thus And he that is to saye Chryste dyd goo downe wyth them and came to Nazerethe and was subiecte or obedient vnto them and that all 〈◊〉 do owe vnto theyr naturall parentes obedyence and honoure Saynt Paule wytnesseth in the vi chapiter to the Ephesians saying Chyldren be you obediente to your parentes in our Lorde for that is iuste or ryght Honoure thy father and thy mother which is the fyrst commaundement in promyse that it may be well with the and thou mayst be longe lyued on the earth The 〈◊〉 whereof S Paule also dothe wryte in hys thyrde chapyter to the Collossians And moreouer it is wrytten in the thyrde chapter of Ecclesiasticus after thys maner Sonne receaue with reuerence the olde age of thy father and make not hym sad in his lyfe c. And in the same chapter shortlye after dothe folowe thys saying Of howe euyll fame or name is he that forsa keth his father and cursed is he of God that 〈◊〉 or angreth his mother And in the xix of the Prouerbes it is 〈◊〉 He that dothe afflicte his father and doth flye from his mo ther shal be infamous and wretched And in the. xx of the sayde Prouerbes Salomon sayth thus He that curseth hys father and mother his light shal be put oute of the myddeste of darkenes In the ix of Genesis C ham the sōne of Noe brought the curfe of God or maledictyon to hym selfe and his posteritye for that he dyd dyshonoure and deryde hys father in the xxxv and xlix chapyters of the same booke appeareth of the dyshonour whyche Ruben the fyrste begotten sonne of Iacob dyd to hys father and howe he therefore was accursed And in the seconde booke of the kynges and the. xviii chapyter we reade howe Absolon who intended to haue thrust hys father out of his kingdome was by a notable and mooste myserable deathe plaged Aud of the duetye that we doe owe vnto oure spirituall fathers we doo reade in the.
it maye paraduenture seme in some mans iudgement that seyng the thing that Adam and Eue did was but the eatyuge of an appell therefore their faut was not great nor deserued so greuous punish ment 〈◊〉 vs consyder the cyrcumstaunces and we shall sone perceyue the offence not lyght but verye sore and heynous Fyrst the thyng whych god commaunded man to forbeare was a thyng moste easye for hym to forbeare and so much was hys faute the greater Besides this whan a man is tolde before of great peryll and daunger that shall lyght vpon hym if he doo thys or that in case after suche warnyng he offende therein hys fault is thereby made the 〈◊〉 Thyrdly the lesse inclynatyou a man hath to any synne the more he synneth yfhe doo the same Nowe Adam and Eue had in them no inclynation at al nother to one vice nor to other Fourthly whē a man hath late receyued great benefites at hys soueraygns handes if he incontmently breake his expresse wyll the contempt and dysobedience is made therby the greater The thyng that Adam and Eue dyd eate was in dede but an appell yet the eatyng thereof in that case was an high disobediēce against god and the corrupting of al mankynd for as much as they two were the verye route whereof all men muste ryse and the route being once naughte howe can the tree or braunches cummynge of that route be good Therefore S. 〈◊〉 in his Epystle to the Ro maines in the. v. chapyter therof sayeth By the of fence of one man synne came vpon all men to condempnation and in the same chapiter 〈◊〉 after he sayeth to iyke 〈◊〉 through the disobedience of one man manye became synners And within a lytle after he saieth Sinne came into this world by one mā through synne came death so death passed to al mē Thus haue you hard fyrste the 〈◊〉 kyndnes of God to man in that he created hym in so worthye a maner nexte ye haue harde the myschefe that commeth to mankynd by synne and thirdly what an extreme enemy 〈◊〉 the 〈◊〉 is vnto vs. In an other homily hereafter ye 〈◊〉 heare of the exceding great mercy of god in 〈◊〉 mākind by a meruelous maner out of the estat of this dampnatiō Wherfore to conclude for thys presente tyme this shal be to exhorte you that you fayle not daylye and howtelye to geue most harty thankes to almyghty God for that he of his mere goodnes created you created you not without sense as the stones not without reason as the brute beastes but hathe gyuen you all notable qualities and powers that other corporal creatures haue and besides hathe perticularlye planted in you reason and vnderstāding and 〈◊〉 goodly qualities of body and soule seuerall to the nature of man only and not common to mā and other erthly creatures Thys is furthermore also to exhorte you that remembryng what miserye came to mankinde by synne and by such a synne as in some mēs iudgement might 〈◊〉 to be but very smale it is to wytte by eatynge of an appel you wyl be circumspecte in a uoiding of al kynde of sume and disobedience be the thynge in his owne nature neuer so smale a 〈◊〉 whyche is by God hym selfe or by suche as we owe obedience vnto commaunded Fynallye and laste of al thys is to exhorte you to consyder dilygently that we haue a deadly cnnemy which is that deuil who de fyreth oure destruction and doth moost craftely and busely trauayle by all meanes with vs to worke the same of whose mooste subtyl and wilye traynes we muste principally take hede of whiche graunt vnto vs all the blessed trinitie the father the Sonne and the holye ghoste to whome be all honoure and glorye worlde withoute ende Amen Io. Harpesfeld sacrae theologiae Professor Arch. London ¶ An homely of the miserie of all mankinde and of hys condempnation to euerlastynge deathe by hys owne synne THe holye ghoste in wrytyng the holy scripture is in nothyng more diligēt then to pull downe mannes vayne glori and pryde which of all vices is moost vniuersally graffed in mankynde euen from the fyrste infec tion of our fyrste father Adam And therefore we reade in may places of scripture manye notable lessons agaynst thys old rooted vyce to teache vs the moost cōmēdable vertue of humilitie howe to know our selues to remēber what we be of our selues In the booke of Genesis almyghty God geueth vs all a tytle name in oure great graunde father Adam which ought to admonishe vs al to consyder what we be where of we be from whence we came whyther we shall sayenge thus In sudore 〈◊〉 tui vesceris pane tuo donee reuertaris in terram de qua sūptuses quia puluis es 〈◊〉 in puluerem reuertcris That is to saye In the sweate of thy face thou shalt eate thy breade vntyll thou retournest into the earth oute of whych thou waste taken for dust thou art into dust thou shalt retourne Here as it were in a glasse we may learne to know our selues that we be but grounde earthe and dust and that to ground earthe and duste we shall returne agayne whiche name and title of earthe and duste appoynted and assigned by God to all mankynde the holye Patriarche Abraham dyd well remember and therefore he calleth hym selfe by that name when he maketh his earnest prayer for Sodome and Gomorre saying in the. xviii of 〈◊〉 Cum sim puluis et cuius that is to saye seyng I am dust and ashes And we reade that Iudith Hester Iob Hieremie with other holy men and women in the olde testament did vse sacke clothe and dyd cast duste and asshes vpon theyr heades when they bewayled theyr synnefull lyuynge They called and cryed to 〈◊〉 for helpe and mercy with suche a ceremony of sacke clothe duste and asshes that thereby they myght declare to the hole world what an hum ble and lowlye estimation they had of theim selues and howe well they remember theyr name tytle aforesayde theyr vyle corrupte fraile nature duste earth and asshes The booke of wysedome also willynge to pull downe oure proude stomakes moueth vs diligently to remember our mortall and earthly generation which we haue al of him that was first made and that all men aswel kynges as subiectes doo come into this worlde and doo goo oute of the same in lyke sorte that is as of oure selues ful myserable as we maye dayly see And almyghtye God commaūded his Prophet Esay to make a proclama tion and to crye to the 〈◊〉 worlde that all 〈◊〉 is grasse and that al the glorye of man is as the flower of that feilde the grasse is withered and the flower doth fal away for the winde of our Lorde bloweth vpon it The people sure ly is grasse whiche dryeth vp and the flower fadeth away but the woorde of our Lord abideth for euer Accordynge wherevnto the holye prophet Iob