Apostles were conuersaunt and ther learne the truth in that controuersy ye what yf the Apostles had lefte behynde thē no writyng at al must we then not haue folowed the order of tradition delyuered by them to such as they committid the churches vnto to which tradition manye barbarous nations beleuing in christ do giue credite with out any other wrytyng then that which is in their hartes wrytten Al this wryteth Irene us and within a lytle after he sayeth Yf to these barbarous nations any man 〈◊〉 preach in their owne language these inuentiōs of heretikes by and by they would stope their eares and 〈◊〉 as farre as they could frō him and not once here hys blasphemous talke thus sayth S. 〈◊〉 Now yf christen people at this 〈◊〉 would folow this trad which this blessed 〈◊〉 here speaketh of thē should no mārunne into heresy but al men shold cleue fast vnto that wholsome doctryne of the catholike churche abhor and detest whatsoeuer any precher would vtter to thē contrary to the same For whosoeuer precheth any doctrine not agreable to that general 〈◊〉 doctrie in the open knowen church he it is such as be like to him of whō our 〈◊〉 biddeth vs to 〈◊〉 sa yng in yt. vii of Mathewe Beware of false prophets which com to you in shepes clothing but inwardly they are rauenyng wolues Our sauior calleth them wolues for that they deuoure that soules of so many as giue credite vnto thē he sayeth farder of them that they come in lambes skins because they pretend the woord of God and therewith bleare the eyes of pore simple men and make them beleue that it is as they saye where in 〈◊〉 whatsoeuer is taught contraty to that that al 〈◊〉 openly teacheth and from tyme to tyme hath taught is false and cannot possible be true 〈◊〉 les we wold 〈◊〉 that christ hun selfe wer not true For he promyseth that hym selfe wil be for euer with the church and that the holy ghost shal for euer gouerne the same Forasmuch than as there is no other schole on the earth for men to learne theyr duety towards god and the worlde but the catholyke church nor no other doctrine auay leable to eternall lyfe but that which the catholyke church teacheth therefore all christē people are required to make a solēpne vow at theyr baptisme to beleue the catholyke churche And he that so doeth is in an assured trade 〈◊〉 saluation if in his conuersation he folowe the same but contrary wyse he that 〈◊〉 it not is in a moste certayne estate of euerlastyng dampnation 〈◊〉 that youe maye knowe what the 〈◊〉 churche dothe in all poyntes beleue there shal be hereafter particulerly set forth vnto you the seuerall matters requisite to be beleued practised of all Chrysten people that no man may haue iuste cause hereafter to pretende ignoraunce but al men beyng sufficiently instructed maye by folowynge such doctryne attayne to euerlasting lyfe whyche send vnto vs all the blessed 〈◊〉 the father the Sonne and the holy 〈◊〉 to whom be all honoure and glory 〈◊〉 without ende Amen Io. Harpesfelde sacrae theologiae professor Arch London ¶ An homely of Christian loue or Charitie FOrasmuch as that pith and summe of al things which be contemed either in the lawe or in the prophets doth stād and cōsist in the loue of God and in the loue of 〈◊〉 neyghbour as our 〈◊〉 Christ doth 〈◊〉 〈◊〉 stifye in the. xxii Chapiter of saint Mathewe sayinge 〈◊〉 of the Pharises beyng a doctour of the lawe tēping did aske him and say maister what is the great cōman̄demēt in the law Jesus 〈◊〉 〈◊〉 vnto him Thou 〈◊〉 loue thy 〈◊〉 God with al thy harte wyth all thy soule and with althy hole minde this is sayeth he the greateste and firste 〈◊〉 And the seconde is like vnto it Thou 〈◊〉 loue thy neig hboure as thy selfe and of these two commaundements al the lawe doth 〈◊〉 and the Prophetes And forasmuch also as we can not loue God well excepte we doo loue our neyghboure in a due order ne yet loue our neyghboure well excepte we doo 〈◊〉 God in that due order that we oughte to doo Sainct Jhon the euangelist so testifyeng and declaryng in the thyrde and fourthe Chapiters of his fyrst canonical Epistle And finally forasmuche as he that loueth not after this sorte is by the testimonye of the sayde sainct John in the sayd thyrd Chapiter iudged to be in death therfore it is ryght expediente and necessarye to haue alwyes thys loue whiche nowe in oure vulgare tonge and common talke is ofte named by the name of Charitie but ve ry megerly and coldely practised and set fourthe in dede as it shoulde be And of truthe yf we woulde iudge vpryghtly and well we ought to saye that of all thinges that be good to be taught vnto Christen people there is no thing more necessarye to be spoken of and daylye called vpon then charitie as wel for that al maner of woorkes of righteousnes be cōteyned in it as also that the decaye thereof is the 〈◊〉 of the world the banysh ement of vertue and the cause of all vice And forasmuch as almost euery mā maketh frāeth to hym selfe a charity after hys owne appetyte and how 〈◊〉 so euer his lyfe be bothe vnto God and man yet he perswadeth with hymselfe styll that he hathe chatitye Therefore you shall here nowe a true and playne descryption of charity not of mens ymagination but of the very woordes and example of our sauioure Jesus Christe In whyche description euerye man as it were in a glasse may consider him selfe and see plai nely without error whether he be in the true Charitye or not charitie is to loue God with al oure harte withall our life with al our powers with al our strength Wyth all our harte that is to say that our hartes mynde studie be set to 〈◊〉 his woorde to trust in hym and to loue him aboue all other thynges whyche we doo loue best in heauen or in earthe Wyth all oure lyfe that is to saye that our chief ioye and delite be sette vpon him and his honoure and our hole lyfe gyuen vnto the seruyce of hym aboue al thynges wyth hym to lyue and wyth 〈◊〉 to dye yea and to forsake all other thynges rather then hym For he that loueth hys father or mother sonne or doughter house or lād more 〈◊〉 me saith Christ is not worthy to haue me 〈◊〉 all oure powers that is to say that with our handes and feet wyth our eyes and eares 〈◊〉 〈◊〉 and tongues and wyth all other parts powers both of body and of soule we shoulde be gyuen to the 〈◊〉 pynge and fulfyllyng of hys commaundementes This is is the fyrst and the principal part of chariti but it is not the whole For charitie is also to 〈◊〉 euery man good and 〈◊〉 frende and fooe And 〈◊〉 cause be gyuen to the contrary yet
deus noster benignissimus remissione peccatorum mihi gratis largiatur quam ob causam historias imaginum illcrum honoro palā adoro hoc enim nobis a sanctis apostolis traditum nō est prohibendum sed in omnibus ecclesijs nostris eorum historias erigimus That is to saye Euen as we haue receyued of GOD oure Christian and inculpable faith as it were by right of inheritaunce so do I confesse it and abyde in the same I verelye do beleue in one God almyghtye God the father GOD the sonne and GOD the holy ghost these three beynge one God I adore and gloryfye I cōfesse also the hole dispensation of Chryste in carnate and next the holye virgin Marye of whome Christ toke fleshe and was borne I callyng her mother of God I reuerence also the holy Apostles prophetes and martyres whiche do make intercession to God for me that thorough their mediation oure mooste benigne god may be merciful frely graunte vnto me remissyon of sinnes For whyche cause I do honoure and openlye adore also theyr Images for this thinge beinge of the holy apostles deliuered vnto vs is not to be letten or bydden but in all oure churches we erecte or set vp their Images Besydes all these there was in the sayde 〈◊〉 generall counsayle alledged the aucthoritie of Germanus patriarche of Cōstantinople who sayde thus Non offendat quenquā quod ante sanctorum imagines lumina 〈◊〉 〈◊〉 accendūtur Simbolice enim ista fieri nō lignis aut 〈◊〉 bus sed in honorem illorum opinandum est quorum cum Christo requies quorum honor adipsum recurrit hoc ipsum testante sapiente Basilio quod ergo conseruos bonos honor erga ipsum dominum commune 〈◊〉 signum exhibet Sensibilia enim lumina 〈◊〉 sunt immateriales illius 〈◊〉 a deo datiluminis Aromatum autem incensio sincerum totum sancti spiritus afflatum in replitionem significat That is to saye Let it offende no man that before the ymages of Sainctes Candels and 〈◊〉 sauoutyng encence are brent For we must thynke that these thynges are done mysticallye not vnto the very wode or stones but in and for the honoure of thē whose reste is with Christ the honoure of whiche sainctes repaireth or commeth agayne vnto Christe the sage Basyll testifiynge the same and saying that the honour done to oure fellowe seruaunces being good doth geue or exhibit a common 〈◊〉 or signe of beneuolence to oure Lorde or maister hym selfe For the sensible lyghtes or candels are a sygne of that pure and immaterial lyght geuen of God And the burnynge of frankencense dothe sygnifye the pure and the ful or hole inspiration and 〈◊〉 of the holye ghost There was also in the saide assemble or counsayle an other testimonye or sayinge of the sayde patryarche Germanus and that is thys Deūsepe 〈◊〉 designasse mi racula hominibus qui admonitione imaginum argente ergadeum sanctos eius affectu commoti fuerint That is to say God oftentymes 〈◊〉 haue wrought or shewed wonderfull myracles to men who by the contemplation of Images haue with an ardent affectyon or loue to God and hys saintes bene moued and styrred And the sayde patryarche Germanus amongest very many myracles there by hym recyted both saye that in the ecclesiasticall hystorye of Eusebyus it is wrytten howe that in the 〈◊〉 Panneada called in the Gospell Cesarea Philyppi before the doore of that woman which had the bloudye 〈◊〉 was cured thereof by touchyng the hem of our sauiours garmet as Marke in hys v. chap. wytnesseth there was an ymage of brasse erected which was made according to the fourme and shape of Chryst wearynge a longe garment and that before the same ymage was sette direct ye the ymage of the sayde womā knelynge deuoutely and humblye holdynge vp her handes to the sayd ymage of Chryst and that at the fete of Chrystes ymage a certen vnknowen herbe of a straunge forme dyd growe and that euer as it came in growing to touche the hem of the sayde longe garmente of Chryst then had it the power and vertue to cure and remedy all maner of diseases Further the fathers at the sayde seuenth counsayle assembled doo in the actes and recordes of the sayde counsayle testify and re corde that thys matter of ymages was entreated of and debated in the syxt generall counsayle kepte and holden at Constantinople declarynge howe that in the sayde syxt generall counsayle it was defyned and determined that it was a chrysten vsage to haue the Image of the crucifixe to the intente that hereby we shoulde be broughte in remembraunce of Chryste whych toke awaye the synnes of the worlde And at length the sayde seuenthe generall counsayle concludyng doth saye that the honour and reuerence geuen to Images is not that kynde of honoure which is cal led Latria That is to saye Godes honoure whyche onely is due to God and muste of vs creatures be geuen to none other but onelye to our creature but it is another kynde of honoure done in remembraunce of theyr vertues godlynes and conuersation and for other godlye respectes before expressed And thys determination as concernyng Images wyth all other thynges then and there agreed vpon was of all and euery of the Patryarches and catholyke byshoppes then and there beynge aswell of the Greke as of the Latyne Churche beynge in all aboue three C. Bysshoppes besydes other degrees of the clergye wyth an vniforme consent well allowed gladelye receyued and earnestly and obedientlye obserued 〈◊〉 these premysses duely consydered and wayed al men oughte to conforme them selues to the vse of the Catholyke Churche herein and to folowe the rule and counsayle of Saynte Paule in hys thyrde chapyter of hys epystle to the Collossenses where he sayeth thus Omne 〈◊〉 facit is in uerbo aut in opere 〈◊〉 in nomine domini 〈◊〉 stri 〈◊〉 Christi gratias agentes deo patriper ipsum That is to saye Euerye thynge whatsoeuer ye doo in worde or in dede do ye all thynges in the name of oure Lorde Iesus Chryste gyuynge thankes to GOD and the rather by or throughe Chryste Whiche rule who that foloweth in the vse of these Images as the hole Catholyke Churche heretofore hath and no we doth can not iustlye nor ought not to be reprehēded or misliked nor rekoned to haue don a mysse or to breake thys seconde commaūdement For by the very wordes therein conteyned we be not forbydden to make or to haue similytudes or Images but onelye we be forbydden to make 〈◊〉 to haue them to the intente to gyue Goddes honoure vnto them or to take them as Godes as it appeareth in the. xxvi Chapyter of Leuiticus And therefore although Images of Chryste and hys saynctes be the workes of mennes handes yet they be not so prohibited but that they may be hadde and sette vp bothe in churches and in other places to the intente that we in beholdyng and lokynge vpon them as
whiche arte in heauen hallowed be thy name WE cannot comprehend in our mynde the great goodnes of God towardes vs in that he hath taughte vs here in the begynnyuge of oure prayer to cal hym Oure father Of truthe this was not vsed in the tyme of the olde testamente amongeste the Iewes for they lyued vnder the bondage of Moyses lawe as seruauntes and durste not call God theyr father but Lorde whych is a 〈◊〉 of maiestye and power but we Chrysten men are taughte by oure Sauioure Chryste hymselfe the author and maker of thys prayer boldelye to call God oure father whyche is a name of be 〈◊〉 mercy gentlenes and greate loue And yf the holy pa triarche Abraham who was called the frend of god dyd call GOD his Lord whan he made hys prayer vnto hym sayinge in the. xviii of Genesys Shall I speake to my Lorde seynge I am but dust and 〈◊〉 Howe muche lesse durste we haue called God our father except that he had so taught vs and commaunded vs to 〈◊〉 In why the hys doynge he hath gyuen vs ryghte great cause to put our hole con fidence in hym and to loke and truste for all good at his hande But ye wyll percase aske howe hathe almyghtye God made hym selfe to be oure father Trulye it is not by natural generation for after that sorte he onelye is father vnto Iesus Chryste but he hath made hymselfe to be our father by adoptinge vs 〈◊〉 hym throughe faythe in Chryste Iesus whych thyng he doth in the tyme of oure baptysme accordyng as it is wrytten in the fyrste of S. Iohn 〈◊〉 eis 〈◊〉 〈◊〉 〈◊〉 dei fierihijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saye 〈◊〉 He Chryst gaue vnto them power to be made the sonnes of God to thē who beleue in hys name And in the. viii to the Bomaynes S. Paule sayeth 〈◊〉 haue receiued the 〈◊〉 of Adoption to be the sonnes of God in whych 〈◊〉 we doo crye Abba father And in the 〈◊〉 to the Ephesyans S. Paule sayeth Be ye folowers of God as mooste dearelye beloued sonnes and walke in loue as Chryst hath loued 〈◊〉 And in the fyft of Mathew our sauiour Christ saieth Be ye perfit as youre heauenlye father is perfit And here is to be noted a lesson that as 〈◊〉 worde father doth declare the greate 〈◊〉 mercy and loue of GOD towardes vs as well in creation as also in the redemption of man so it 〈◊〉 sheth vs agayne of oure duetye towardes hym and howe we be bound to shew agayne vnto hym our hole harte loue obedience and redynes to fulfyll with all gladenes and humilitye all hys preceptes and commaundementes And therefore whosoeuer presumeth to come to God with this prayer and to call hym father and yet hathe not full intente and purpose to vse hym selfe in all thynges lyke a kynde and an obedyente Sonne he commeth to him as Iudas came to Christ wyth a kysse pretendyng to be his frende and hys ser uaunte in callynge hym mayster and yet he was in dede a traytoure to hym and a deadelye enemye And for thys consideration euerye chrysten man that intendeth to make thys prayer ought inwardly and throughly to searche and examyne hym selfe and yf he fynde in hymselfe anye notable cryme for the whiche he oughte to be ashamed to cal GOD his father let hym accuse hym selfe therefore to God and recognyse hys vn worthynes saying as the prodygal sonne sayde father I haue offended the I am not worthye to be called thy sonne And wyth due repentaunce 〈◊〉 purpose and intente to amende hys naughtye lyfe let hym lyte vppe hys harte to God and callynge for hys grace of reconciliation let hym humbly say Oure father c. Neyther is it wythoute greate cause that oure sauyour Chryste teacheth vs to saye Oure father and not My father For thereby he geuethe vs clerly to vnderstande that as we our selues be the sōnes and chyldren of God by adoption throughe faythe so are all other Chrysten men and women the chyldren of GOD by the same faythe and therefore we ought to loue them all with perfecte loue and charytye as brethen and systers in God Oure heauenlye doctoure in thys worde doeth geue vs instruction of vnitye concorde and peace and to praye to God for all chrysten people knowen and vnknowen for and frende And for that purpose and effecte he hath not learned vs to saye My father whiche art in hea uen but he hath taught vs to saye Oure father whiche arte in heauen Lykewyse we saye not gyue me thys daye my daylye breade but Giue vs thys daye oure daylye breade nor we say not forgiue me my synnes and trespasses but forgyue vs oure synnes and trespasses Lykewyse we saye not delyuer me from euyll but Delyuer vs from euyll To sygnyfye that throughe faythe in Iesus Christe we are all the sonnes of God and therefore shoulde not the gentleman dyspyse the yoman nor the ryche the poore Malachye Malach. 2. doth saye Nunqui non pater unus omnium nostrum 〈◊〉 non unns deus creauit nos quare ergo unusquisque nostrum despicit fratrem suum That is to saye Haue not we all one father hathe not one God made vs all wherefore than doth euerye one of vs dyspise hys brother The prayer in dede that the proude Pharisey made Luke 18 〈◊〉 not acceptable vnto God bycause he dispised hys neighboure the publican Let vs al 〈◊〉 knowe our selues to be brethren in god through sayth equally to be hys chyldren And as concerninge these wordes whych art in heauen we maye not by theym vnderstande that God is conteyned and included wythin the heauenes as the aungelles and holy sayntes are for as Salomon sayeth in the thyrd booke of the kynges and the eyght chapyter The heauens of heauens doo not comprehende or include hym But in thys respecte he is sayde to be in heauen because he by hys almyghtye power doth conteyne kepe holde vp and mayntayne all the heauens and also all other creatures whyche are enclosed and shutte vnder the cope or compasse of heauen accordynge as S. Paule sayeth Collos. i. Omnia in ipso constant That is to saye All thynges in hym haue theyr beynge And therefore vnto god onelye we doo saye whyche arte in heauen Bycause that god onely as he hath made heauen and all thynges vnder heauen so he onely is in all the heauens and wyth hys almyghtye power conserueth and kepethe them in all theyr beyng And here must we note that we maye not thynke that god is so in heauen that thereby he can not be or is not in earth also as shall please hym selfe For truelye he is in all places by hys essence by hys presence and by hys power accordynge as he sayethe Hieremye xxiii Nonne coelum terram ego impleo That is to saye Doo not I fyll heauen and earth and he is sayde specyally to be in heauen for as muche as in heauen he
this sort That is to say Asacrament is a visible signe of an inuisible grace of God whiche grace God effectually and certenly doth worke in it so that the same be duelye handled and not vnworthelye receaued Accordyng to which diffinition and the worde sacrament being so taken there are vij sacramentes of the churche and no mo it is to wytte Baptysine Confyrmation Penaunce Eucharistie or the sacrament of the aultare Order Matrimonye and extreme vnction And these seuen to be suche sacramentes and mysteryes and so truly and properly to be accepted and taken the olde auncient fathers of the catholyke church haue prudently and godly obserued noted especiallye for that they so be sensible signes of the inuisible grace of God that they both beare the ymage or similitude and be also the cause of the inuisible grace of God that is geuen Which to make more playne and manyfest vnto you let vs for declaration hereof consider external thynges 〈◊〉 know that externall thinges may sometims be considered as done for them owne selues and the same external thinges may also be considered as dōe for other thynges to be signified and noted by them in that respect in whiche they are in dede and be called signes or tokens As for example a rynge is sometyme geuen not as a signe or token of an other thing but onely for it owne self sometymes it is geuē as a conuenient and fytte sygne or token of fydelitie as whan the Lorde doth geue 〈◊〉 his vassail a rynge for a token of the inuestiture of possession or liuerye of his fee or gyfte which rynge beynge so geuen and receaued the vassall not onelye is asserteyned of the beneuolence or benefit receaued of his Lord but also there is contracted and made thereby betwene the sayd vassall and his sayde Lorde a certayne couenaunte and bargayne so that the sayd vassal hauing receaued the same rynge maye saye I haue nowe a tytle of inheritaunce and not a rynge onelye After the same maner must you thinke and beleue whyche is the chefe poynte in this matter that our lorde Iesus Christe did chose and ordeyne signes by whiche God in the vertue of hys worde myght cure or heale our synnes and as it were inueste vs of hys grace and bynde vs vnto hym by a spiritual bonde or couenaunte For so commonlye it semed good to God almyghtye by sensyble thynges and signes to lead and traine vs to inuisible and spiritual thinges And such also is the dulnes of our vnderstandynge beynge deriued vnto vs from oure fyrste parentes Adam and Eue throughe theyr transgression that of our selues we are not able to ryse vp or clymbe to the knoweledge of God or by the forse of oure reason to attayne to the knowledge of gods wyll in releasynge or forgeuynge synnes Wherefore God alwayes bothe by wordes and also by outwarde or external signes hath dealt with vs whereby he myghte open or 〈◊〉 hym selfe vnto vs and also declare hys wyl by the same In so much that where as in olde tyme God by many meanes by sondry wayes did speake in his prophetes gaue counsayle as by worde by the lawe by sygnes aud wonders he hath nowe last of all spoken in or by his onely sonne our lorde whome hys wyll was to take our fleshe on him and be crucified for vs that we castyng our eyes and consyderations vpon hym beyng made lyke vnto vs visible palpable and as a mooste myghtye sygne sent and geuen of god and hearynge hym speake myght begyn in hym to knowe god beleue and put our whole confidence in god finallye to loue god aboue all thynges elles For in hym the power wysedome and goodnes of God doe shyne most perfectly and clearely in whome the fulnesse of the diuinitie doeth dwell corporallye And by what signe els coulde God more myghtylye or effectuallye haue declared that he had a speciall care for vs thē to send his son declare that whosoeuer beleueth i him perysheth not but hath eueriastinge life And for that al the vertue effect of the passiō of our sauiour Iesus Chryst as muche as concerneth vs doth consiste in the application thereof that is to wytte that we may be made partakers of that grace which Chryst on the Aultare of the Crosse deserued or meryted vnto vs by his death for thys sayde entente and ende Christe hym selfe hath vouchesaued to leaue 〈◊〉 hym certayne Sacramentes whyche he hathe confyrmed and establyshed vnto vs by hys worde and promyse that by the dewe and lawefull vse of them we myghte knowe and bee assured the fruite of his passion effectualiye and moste certenlye to be imparted and communicated vnto vs. True it is that without any maner of visible forme he coulde indewe vs with his grace but because we are carnal and very dull to comprehende spirituall thinges and the force of oure soule beynge weakened and cōbred with the clogge and busye workynge of our corrupte body we often tymes fal from faith hope and charitie Therefore the fraylcnes of our fleshe muste vnder a visible forme be repayred styrred vp enstruc ted nourished and comforted And leaste anye man shoulde doubte of the vertue and efficacye of the visible Sacramentes God hath added to the visible 〈◊〉 his worde of promysse and moreouer at the begynnynge when Sacramentes were fyrste ministred he adioyned manifest visions and miracles to the intent that such thinges as we once see done we should with an earnest fayth beleue by the same sprit of Christ. dayly to be done in the same Sacramentes As to induce the with most constant fayth to beleue that when thou art baptized the holye Ghost doeth come vpon the the holy Ghost dyd therefore appeare vpon Chryste in the fourme of a Doue when he was Baptised And that thou shouldest lykewyse beleue that when thou arte confyrmed the holye Ghoste is geuen the for thy strength and force Therefore vpon the Whytsondaye amonge the Apostels there was made a greate sounde and there did appeare clouen tounges as fyre syttyng vpon the apostles As lykewyse also Actes the. ix by the imposition of Paules handes vpon such as were before that time baptized the holye ghoste came vpon them yea and they prophesyed And so lykewyse concernyng the other Sacramentes whiche euident tokens and sygnes daylye nowe to be repeted is not neede for that a good and stronge faythe must here serue whyche vtterlye woulde decaye and vanysh awaye if that we would not beleue the force and vertue of the Sacramente hauynge Chrystes wordes adioyned vnto it vnlesse euer a manyfest myracle muste thereat be wroughte vnto vs. The Sacramentes therefore of the newe testament are especyallye for this intente instituted that they myghte be certayne and effectuall signes to oure outwarde sence of the wyl and grace of god admonyshyng and instructinge vs most firmelye to beleue that that thing which we see out wardlye done by a visible signe is effectually wrought inwardly by the vertue of God
uniuerso populo 〈◊〉 nus in coelum extendente coetu item sacerdotali uerendoque posito sacrificio 〈◊〉 deum non 〈◊〉 pro istis 〈◊〉 sed hoc quidem de hiis qui in fide migratunt that is to saye Not withoute greate cause of the Apostles these thinges were decreed that in those dreadesul misteries meanynge the sacrifice of the Masse where there is presented and offered to god the father the body bloud of hys most deare beloued sonne Jesu Chryst in the presence or handlynge of whome we oughte to tremble least by our vnworthynes or misorder we shoulde otherwyse behaue oure selfe then the worthynes and dignitie of that sacrifice 〈◊〉 the commemoration of the deade should be had or made for in dede they knowe well that greate commoditie and profytte doeth come to the deade therby For when all the people doeth stande holdinge vp they haudes to heauen andthe companye of the priestes lykewyse and also the dreadfull sacrifice be layed vpon the Aultare howe can it be but we shall appease or mitigate GOD prayinge for the saide dead but this yet is to be done for suche as doe dye in the fayth Thys fayeth Chrifostome And the same Chrysostome also in his xli homily vpon the fyrst epistle of S. Paule to the Corinthians reprouynge suche as dyd immoderatlye lamente the deathe of their frendes writeth in thys maner Sed qou abiret inquis ignoras uel recte uixit uel secus utrinque quo profectus sit constat Idipsnmest quod perturbat inpuis quia decesserit peccator sunt haec subfugium praetextus Nam situ idcirco mortuum do les formare componere uiuentem oportebat Verum tuas tu uices non huius deploras Arbiret peccotor sane gaudere decct peccata 〈◊〉 esse non accumulatum malum utique quaotum fieri potest ut iuuetur non lachrimis sed prece supplicationibus eleemosinis oblationibus Non est temere hoc excogitatum nec frustramemoriam mortuorum inter sacra misteria celebramus aut accedimus pro istis agnum illum iacentum 〈◊〉 mundi tollentem deprecantis sed ut his consolatio hinc aliqua sict Nec temere qui altari assistit inter horrenda mysteria clamat Pro omnibus in Christo dormientibus pro his qui memoriam celebrant illorum c. That is to say But thou saiest I caÌ„ not tel whi ther he is gone Canst thou not tell eyther he lyued well or els otherwyse on both sides it is certaine whither he is gone But then saith thou that is it that trobleth me because he departed a synner Let this be your excuse and pretexte For yf therefore thou art sory for him nowe deade thou shouldeste haue enfor med and redressed him while he was alyue but thou lamenteste thyne owne cause and not his Althoughe truely he be gone a sinner thou oughtest to reioyse that hys synnes are stayed or letted and that vyce is no more hea ped or encreased and thou oughteste to endeuoure thy selfe by all meanes possible that he maye be holpen not with teares but with praier with supplications with almesdedes and oblations It is not vnaduisedly or with out cause deuised ne yet in vaine do we celebrate the memorie of the deade while we be at the holye misteries or doo come prayinge for the deade vnto that lambe there lyenge whyche taketh awaye the synnes of the world but that thereby some comforte maye be vnto the sayd deade yea not withoute a greate cause it is that he which standeth at the aultare whyle he is aboute the dreadefull mysteries doth crye sayinge For all them whyche slepe in Chryst and for al them whych do celebrate theyr memorie c. S. Augustyne also in the xxii sermon De uerbis apostoli wryteth thus Crationibus uero sanctae ecclesiae sacrificio salutari 〈◊〉 sinis quae pro eoruÌ„ spiritibus erogantur non est dubit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum eis misericordius agatura domino quam eorum peccata meruerunt Hoc enim a patribus traditum uniuersa obseruat ecclesia ut 〈◊〉 〈◊〉 qui in corporis sanguinis communione defuncti sunt cum abipsum sacrificium loco suo commemorantur oretur ac pro illis quâ—que id efferri commemoretur cuÌ„ uero eoruÌ„ commendandorum causa opera misericordiae 〈◊〉 quis eis dubite suffragiari pro quibus 〈◊〉 〈◊〉 〈◊〉 allegantur 〈◊〉 omnino ambigendum est ist a prodesse defunctis sed talibus qui ita uixerint ante mortem ut possint eis haec utilia esse post mortem c That is to sai we ought not to doute but that the deade by the prayers of the holye churche by the holesome sacrifyce and by the almes whyche are giuen for theyr soules are holpen that GOD maye be more mercifull vnto them then ther synnes haue deserued for the vniuersall churche doth obserue or kepe this as a thynge delyuered or lefte vnto her from the auncient fa thers that for theÌ„ whiche haue departed this lyfe in the communion or felowshyppe of the body and bloude of Chryste prayer shoulde be had or made whan at the 〈◊〉 of the very sacrifice the persoÌ„s departed are in their peculier place remembred meÌ„tioned also to be made that the sacrifyce is offered for them And when the workes of mercy are done for the departed they thereby to be commended or betaken to the mercye of God who canne doute those workes to releiue them for whoÌ„ prayer is not vaynelye alleged or made it is not to be douted at all these thynges to profyte or auayle the deade and yet but to suche who so haue lyued before their deathe that these thinges maye be profytable vnto them after their departure or death c. Herevnto may be added one notable discourse of S. Augustyne nothyng so longe as frutefull whyche is wrytten in his treatyse called Enchiridion ad Laurentium in the. 〈◊〉 chapter of the same in these wordes Neque negraduÌ„ 〈◊〉 functorum animas pietate suorum uiuentium releuari cum pro illis sas 〈◊〉 〈◊〉 offertur uel eleemosynae in ecclesia siunt Sed eis haec prosunt qui cum 〈◊〉 ut haec sibi prodesse possint emeruerunt Est 〈◊〉 quidam uiuendi modus non tam bonus ut non requirat ista post mortem nec tam malus ut ei non prosint ista post mortem Est uero talis in 〈◊〉 ut ista non requirat est rursus talis in malo 〈◊〉 nec his ualeat cum haec 〈◊〉 transicrit adiuuari 〈◊〉 circa hic omne meritum comparatur quo possit post haue uitam releuari quispiam uel grauari Nemo autem se speret quod hic neglexerit cum obieret apud 〈◊〉 promereri Non igitur ista quae pro defunctis 〈◊〉 〈◊〉 〈◊〉 isti apostolicae sunt Christi ut referat unusquisque secundum ea 〈◊〉 per corpus gessit siue bonum siui